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# Catholic Encyclopedia (1913)/Liberatus of Carthage

From volume 9 of the work.
(sixth century)
Archdeacon author of an important history of the Nestorian and Monophysite troubles. In 535 he was sent to Rome, as legate of a great African national synod of two hundred and seventeen bishops, to consult Pope Agapetus I (535-6) about a number of questions (Harduin, II, 1154; Mansi, VIII, 808). Like most Africans he was vehemently opposed to Justinian's edict against the "Three Chapters" (544). He was frequently employed by the African bishops as their ambassador in the disputes that arose from that question. "Tired with the fatigue of traveling, and resting the mind a little from temporal cares" (introduction to his book), he used his leisure to compose a summary history of the two great heresies of the preceding century. His object in writing it was avowedly to show how misjudged the emperor's condemnation of the Three Chapters was. The work is called "A Short Account of the Affair of the Nestorians and Eutychians" (Breviarium causæ Nestorianorum et Eutychianorum). It begins with the ordination of Nestorius (428) and ends with the Fifth General Council (Constantinople II, 553). From the fact that the author mentions Theodosius of Alexandria as being still alive (xx), it is evident that it was written before 567, in which year Theodosius died. On the other hand, Liberatus records the death of Pope Vigilius (June, 555). His authorities are the "Historia tripartita" of Cassiodorus, acts of synods, and letters of contemporary Fathers. In spite of Liberatus's controversial purpose and his indignation against Monophysites and all aiders and abettors of the condemnation of the Three Chapters, his short history is well and fairly written. It forms an important document for the history of the two heresies.
LIBERATUS, Breviarium causœ Nestorianorum et Eutychianorum in P. L., LXVIII, 963-1052; also in MANSI, Sacrorum Conciliorum nova et amplissima collectio, IX (Florence, 1759), 659-700; FABRICUS-HARLES, Bibliotheca Grœca, XII (Hamburg, 1809), 685-92, a list of Liberatus's sources; KRÜGER, Monophysitische Streitigkeiten (Jena, 1884); FESSLER-JUNGMANN, Institutiones Patrologiœ (2nd ed., Innsbruck, 1896, 542); BARDENHEWER, Patrologie (Freiburg, 1894), 596.
ADRIAN FORTESCUE.
# Catholic Encyclopedia (1913)/Liessies

From volume 9 of the work.
A Benedictine monastery near Avesnes, in the Diocese of Cambrai, France (Nord), founded about the middle of eighth century and dedicated to St. Lambert. The monastery appears to have been destroyed twice in the wars of the ensuing centuries, and was only finally established about the year 1110 by Theodoric of Avesnes and his wife Ada. From this time its continued history is on record, but without any fullness of detail, a list of the abbots may be found in "Gallia Christiana". The chief glory of Liessies is the famous Louis de Blois, who became a monk there at the early age of fourteen. In 1530 he was made abbot and at once inaugurated his well known series of reforms, which were rendered necessary by the gradual decline from strict monastic observance (see BLOSIUS). After the death of Abbot Blosius the next six abbots seem to have maintained the high state of observance inaugurated by him, but the forty-first abbot, Lambert Bouillon, was of a different type. He is said to have lived extravagantly, exhausted the monastery exchequer with lawsuits, and diverted the revenues to the advantage of his nephews and nieces. The illustrious Fénelon, then Archbishop of Cambrai accordingly held a visitation of the abbey in the year 1702 and left certain instructions of which the abbot circulated a largely fictitious account. The archbishop, however, having secured the changes he desired, refrained from any public disavowal of the abbot's declaration. After Abbot Bouillon's death in 1708 the existence of the monastery continued smoothly until the final suppression of religious houses in France. In 1791 the last abbot, Dom Mark Verdier, and his community signed a declaration, as ordered by the decree of 14 October, 1790, in which they protested their earnest desire to remain in religion, but the suppression followed nevertheless. The property of the monastery was sold in 1791 and 1792 and the church pillaged and destroyed. The valuable paintings for which the abbey was famous, which included a series of "religious founders", were burned or dispersed, a few being still to be seen in neighbouring churches.
G. ROGER HUDLESTON
# Catholic Encyclopedia (1913)/Libera Me

From volume 9 of the work.
(Domine, de morte aeterna, etc.).
The responsory sung at funerals. It is a responsory of redundant form, having two versicles ("Tremens factus sum" and "Dies illa"). As in all the Office for the Dead, the verse "Requiem aeternam" takes the place of "Gloria Patri"; then all the first part, down to the first versicle, is repeated. Its form therefore is exceptional, considerably longer than the normal responsory. It is a prayer in the first person singular for mercy at the Last Day. This should no doubt be understood as a dramatic substitution; the choir speaks for the dead person. A great part of our Office for the Dead is made up of such prayers about the Last Day, the meaning of which appears to refer rather to the people who say them than to the dead (the sequence "Dies irae", most of the Vespers, Matins, and Lauds).
Another dramatic substitution is involved in the prayers of this responsory (and throughout the Office for the Dead) that the person for whom we pray may be saved from hell. That question was settled irrevocably as soon as he died. This is one instance of the dramatic displacement or rearrangement of the objective order of things that occurs continually in all rites (compare for instance in the baptism service the white robe and shining light given after the essential form, in the ordination of priest the power to forgive sins given after the man has been ordained and has concelebrated, the Epiclesis in Eastern liturgies, etc.). The explanation of all these cases is the same. Since we cannot express everything at one instant, we are forced to act and speak as if things really simultaneous followed each other in order. And in the eternity of God all things (including our consecutive prayers) are present at once — nunc stans aeternitas. The responsory "Libera me" is begun by a cantor and continued by the choir in the usual way (the cantor alone singing the versicles) at the beginning of the "Absolution", that is the service of prayers for the dead person said and sung by the bier immediately after the Mass for the Dead. As soon as Mass is over the celebrant exchanges his chasuble for a (black) cope (all the sacred ministers of course take off their maniples) and chants the prayer "Non intres in judicium". Then "Libera me" is sung. Meanwhile the celebrant puts incense into the thurible, assisted by the deacon. During the whole Absolution the subdeacon stands at the head of the bier, facing the altar, with the processional cross.
The ninth responsory of Matins for the Dead also begins with "Libera me", but continues a different text (Domine, de viis inferni, etc.). This is built up according to the usual arrangement (with "Requiem aeternam" instead of "Gloria Patri"). But on All Souls' Day (2 November), and whenever the whole Office of nine lessons is said, the "Libera me" of the Absolution is substituted for it. The Vatican Gradual gives the new chant for the "Libera me" after the Mass for the Dead.
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Libera Nos

From volume 9 of the work.
The first words of the Embolism of the Lord's Prayer in the Roman Rite. Most liturgies contain a prayer developing the idea of the last clause of the Our Father (But deliver us from evil), and specifying various evils from which we pray to be delivered. This prayer, which always follows the Our Father immediately, is called its Embolism (embolismos, insertion). In many rites (Antiochene, Alexandrine, Nestorian) it is rather of the nature of an insertion into the Our Father, repeating again and enlarging on its last clauses (e.g. the Antiochene Embolism: "And lead us not into temptation, O Lord, Lord of Hosts Who knowest our weakness, but deliver us from the evil one, and from his works and all his might and art, for the sake of Thy Holy Name invoked upon our lowliness"). The Roman Embolism is said secretly by the celebrant as soon as he has added Amen to the last clause of the "Pater noster" sung by the choir (or said by the server). In the middle (after omnibus sanctis) he makes the sign of the cross with the paten and kisses it. During the last clause (Per eundem Dominum nostrum . . .) he puts the paten under the Host, he (at high Mass the deacon) uncovers the chalice, genuflects, breaks the Host over the chalice, puts a small fraction into the chalice and the rest on the paten. This rite is the Fraction common to all liturgies. The last words (Per omnia sæcula sæculorum) are sung (or said) aloud, forming the Ecphonesis before the Pax). Only on Good Friday does he sing it aloud, to the tone of a ferial Collect, and the choir answers Amen. In this case the Fraction does not take place till the Embolism is finished. In the Milanese and Mozarabic Rites he sings it, and the choir answers Amen. For the Gallican Embolism (of Germanus of Paris, d. 576) see Duchesne, "Origines du Culte chretien (Paris, 1898), 211. The present Milanese form is very similar to that of Rome. It will be found with its chant in any edition of the Ambrosian Missal. The Mozarabic Embolism with its chant is in the "Missale Mistum" (P.L. LXXXV, 559-60). In both rites the Fraction has preceded the Lord's Prayer. The Embolisms of the Eastern rites are given in Brightman, "Eastern Liturgies", (Oxford, 1896), namely: Antiochene, 60, 100; Alexandrian, 136, 182; Nestorian, 296; Armenian, 446. In all these the Embolism is said secretly, with the last words aloud (Ecphonesis); the people answer Amen. The Byzantine Rite has no Embolism of the Lord's Prayer, but only the final clause: "For Thine is the kingdom and the power and the glory, of the Father and the Son and the Holy Ghost, now and for ever and for ages of ages. R. Amen" (ibid., 392 and 410). That it once had this prayer, like the parent Rite of Antioch, seems certain from the fact that there is an Embolism in the Nestorian and Armenian Liturgies, both derived at an early date from Constantinople.
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Liesborn

From volume 9 of the work.
A former noted Benedictine Abbey in Westphalia, Germany, founded in 815; suppressed in 1803. It was situated near Beckurn, in the south-eastern part of the district of Münster. According to an old tradition the monastery was established in 785 by Charlemagne. More probably, however, it was built in 815 by two laymen, Bozo and Bardo, whom the register of deaths of Liesborn names as the founders. At first Liesborn was a convent for women. As time passed on the nuns grew more and more worldly, so that in 1131 Bishop Egbert of Münster expelled them, and installed Benedictine monks in their place. It was several times besieged by enemies and from the thirteenth century ascetic life steadily declined as the abbey increased in wealth. The monastery became a kind of secular foundation, into which the nobility gained admittance through influence. In 1298 the property of the abbey wall divided unto separate prebends, twenty-two of them full prebends, and six for boys. The Bursfeld Union successfully worked here also (1465) for the restoration of discipline. To the Union was due the flourishing condition of Liesborn in the period of the excellent abbots Heinrich of Cleves (1464-90), and Johann Smalebecker (1490-1522) who restored the buildings and greatly improved the economic condition of the abbey. Monastic life, art, and study flourished again. The zeal of Liesborn influenced other Benedictine abbeys, and it succeeded in re-establishing discipline and the cloister in several convents for women. The beautiful altar-paintings with which Abbot Heinrich adorned the church became famous, but under French administration (1807) they sold for a mere song. The artist is unknown, and the best pictures are now in the National Gallery, London.
The pious Bernard Witte, a warm friend of Humanistic learning, was a monk at Liesborn (l490 to about 1534). He wrote a history of Westphalia and a chronicle of the abbey. The period of prosperity, however, did not last long. Abbot Anton Kalthoff (1522-32) adopted the doctrines of the Anabaptists and was deposed; Gerlach Westhof (1554-82) favoured the Protestants and involved the monastery heavily in debt; under Johann Rodde (1582-1601) immorality and economic decay again increased. Conditions were still worse during the disorders caused by the wars of the seventeenth century. It was not until the Peace of Westphalia (1648) that any improvement appeared, and then it was only for a short time, for the wars of the eighteenth century also laid waste Liesborn so that at the time of the suppression there were still several thousand thalers of debt. The abbey was suppressed 2 May, 1803, and was declared the property of the Prussian Crown. The Gothic church, rebuilt 1499-1506, and several monastic buildings, are still standing.
Studien und Mitteilungen aus dem. Benediktiner- und Zister-zienser-orden XXV (1904), 738-744; SCHMITZ-KALLENBERG, Monasticon Westfaliae (Münster, 1909), 41, BECKER, Die Wirt-schaftsverhaltnisse des Klosters Liesborn am Ende des Mittelalters (Münster Dissertation, 1909).
Klemens Löffler.
# Catholic Encyclopedia (1913)/Marc Lescarbot

From volume 9 of the work.
French lawyer, writer, and historian, b. at Vervins, between 1565 and 1570; d. about 1629. curiosity to see the New World and devotion to the public weal prompted him to follow Poutrincourt to Port-Royal, in Acadia, in 1606. His proficiency in Christian doctrine enabled him to instruct the Indians of the neighbourhood of Port-Royal. His rnaterial aid to the settlers was not less efficient: he built a grist-mill for their wheat, a still to produce tar, and ovens for making charcoal. After his return to France (1607), he published (1609), under the title of "Histoire de la Nouvelle-France", a narrative of his voyage which has made his name famous. Lescarbot gives in this work a summary of all the attempts at colonizing made by the French in America, notably in Florida, Brazil, and Acadia, where he himself played an important part. He was long considered an excellent authority, and is still often quoted as an exact, alert, and faithful witness. This work underwent six editions in the beginning of the seventeenth century from 1609 to 1618, and a seventh in 1866. It was first translated into English in 1609, and a translation, by L. W. Grant, was published in 1907. Lescarbot also wrote "Adieux à la France" (1606), "Les Muses de la Nouvelle-France" (1609); "La defaite des sauvages amouchiquois par le Sagamo Membertou" (1609). After a journey in Switzerland, he published (1613), in verse, "Tableau des treize Cantons".
Dictionnaire de Jal; MARCEL, Une lettre inedite de Lescarbot (Paris. 1885); GRANT, The History of New France (Toronto, 1907) (a tr. of Lescarbot's work).
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/Manuterge

From volume 9 of the work.
The name given to the towel used by the priest when engaged liturgically. There are two kinds of manuterges. One serves the needs of the sacristy. The priest uses this at the washing of hands before mass, before distributing Communion outside of Mass, and before administering baptism. It can also be used for drying the hands after they have been washed on occasions not prescribed by the rubrics, but still customary after Mass. There are no prescriptions as to material and form for the towel used in the sacristy. It is usual to have it hanging over a roller, the two ends being sewn together so as to make it into a circular band. The custom of washing the hands before Mass appears to go back to the early days of Christianity; the ceremony is expressly mentioned in the sacramentaries of the ninth and tenth centuries.
The other manuterge is used in the Mass for drying both the hands at the Lavabo, an action preformed by the priest after the Offertory as he recites the psalm, "Lavabo", and also by the bishop before the Offertory and after the Communion. It is kept on the credence table with the finger-bowl and cruets. There are no ecclesiastical regulations regarding the form and material of this manuterge. The towel, which is used after the Offertory during the recital of the psalm "Lavabo", is usually small (18 in. by 14 in.), only the points of the thumb and two fingers, and not the whole hand, being usually washed (Ritus celebr., VII, n. 6). It usually has lace or embroidery at the ends. This second manuterge is mentioned in chap. v of the "Statuta antiqua" (fifth century): "Subdiaconus cum ordinatur. . . accipiat. . . de manu archidiaconi urceolum, aquamanile et manutergium" (when a subdeacon is ordained he shall receive from the hand of the archdeacon a water-pitcher, a finger-bowl, and a manuterge) is written regarding the rite used in bestowing the subdiaconate, a ceremony in practice, of course, today.
BRAUN, Winke für die Anfertigung der Paramente (Freiburg im Br., 1904), 72, 75; BOCK, Geschichte der liturgischen Gewänder (Bonn, 1871), 23 sq.
JOSEPH BRAUN
# Catholic Encyclopedia (1913)/Marc' Antonio Franceschini

From volume 6 of the work.
Italian painter; b. at Bologna, 1648; d. there c. 1729; best known for the decorative works he carried out in Parma, Bologna, and Genoa, and for the designs executed for Clement XI for certain mosaics in St. Peter's. He may be regarded as a member of the Eclectic School and a follower of the Carracci, and his chief works consist of the Ranuzzi ceiling in Bologna, two fine pictures in the Bologna Gallery (Annunciation and the Holy Family) and one in the Servite convent depicting the founders of the order. Other less important churches in the same city are adorned with his works and there are five of his paintings at Vienna. He also decorated a church at Crema in 1716, and a few years later painted a fine picture of St. Thomas of Villanova giving alms to the poor, to be seen in the Augustinian church at Rimini. He is believed to have lived to a great age. Historians have stated that he visited Madrid, but the more general opinion is that he declined an invitation to that city, saying that he did not wish to leave his native country. He painted down to the very moment of his death, and on one of his pictures at Venice he declares that he was seventy-eight when he finished it, and on another in Genoa, representing Rebecca, that he was eighty. His drawing was very precise, colouring fresh and vivid, and his shadows were not so intense as those of his predecessors.
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Manuel de Mendiburu

From volume 10 of the work.
Mendiburu, Manuel de, b. at Lima, October 29, 1805; d. January 21, 1885. He was educated in the University of S. Marcos del Rimac under the direction of Dr. Javier de Luna Pizarro, and in 1819 was appointed amanuensis of the Consulate. Upon the declaration of Peruvian independence he entered the army as an ensign and was afterwards promoted by General San Martin to the rank of lieutenant. Having been present at the battles of Calana Locucuba, Torata, and Moquegua, captured by the Spaniards, and then set at liberty, he rose to be captain in 1830. A year later he was sent on special commissions to Brazil and thence to Spain. Early in 1834 he became known in politics, and in 1851 was promoted to brigadier general. After serving as prefect of several departments in succession, he was appointed in 1870 director of the School of Arts and Trades at Lima. He also held at various times the portfolios of agriculture, foreign affairs, war, and marine, served several terms as a member of the Chamber of Deputies, became general-in-chief of the army, vice-president of the constitutent Assembly, and diplomatic representative of Peru in Great Britain, Bolivia, and Chile, in which last post he won general esteem by his uprightness and kindness. Mendiburu's monumental work, the "Diecionario historico biografico del Peru", a model of its kind in America, cost him long years of constant labor. It relates the principal achievements of those who did good service to Peru, and is an historical thesaurus of great utility to those engaged in the special study of Peruvian history during the rule of the Incas and in the colonial period. He also reorganized the library and national archives at Lima.
Camillus Crivelli.
# Catholic Encyclopedia (1913)/Marash

From volume 9 of the work.
An Armenian Catholic Diocese. The ancient name of this village was most probably Germanicia, the seat of a titular see (see Vol. VI, 475). A patriarch resided here under Alexis Comnenus, shortly after which the country fell into the hands of the Armenian Princes. It then passed into the power of the Crusaders, who established there a countship dependent on that of Edessa. The Seljuks captured it in 1155, and after various changes of masters it belonged from the sixteenth century to the Osmanli Turks. The town, built on the slopes of Ahour-dagh, is watered by numerous water-courses, tributaries of Pyramus. It numbers 52,000 inhabitants, nearly 15,000 of whom are Catholics: Armenians, Chaldeans, Latins, Melchites, and Syrians; there are besides about 10,000 schismatic Christians, the greater number being Armenians. Many of these depend on the American Protestant mission. The Catholic diocese contains 6000 faithful, 12 native priests, 6 parishes or stations, 5 schools. The Armenian Sisters of the Immaculate Conception have an establishment as have the Franciscans for the Latin Catholics. The town which is a sandjak of the vilayet of Aleppo, has a very bad reputation. The Christians suffered particularly at the hands of the Mussulmans in 1895 and 1909.
CUINET, La Turquie d'Asie, II (Paris, 1892) 226-39; DU CANGE, Les familles d'outre-mer (Paris, 1869), 391 sq; Missiones catholicae (Rome, 1907), 755.
S. VAlLHÉ
# Catholic Encyclopedia (1913)/Marbodius

From volume 9 of the work.
Bishop of Rennes, ecclesiastical writer and hymnologist, b. about 1035 at Angers, France, d. there 11 September, 1123. He received his early education at Angers under Rainaldus, a disciple of Fulbert of Chartres. After teaching some time at the cathedral school of Angers, he was put at the head of the educational system of the city and Diocese of Anvers by Bishop Eusebius Bruno in 1067. Later he became archdeacon and in 1096 Urban II appointed him bishop of Pennes. In his youth he indulged in many excesses, but from the time he became bishop his life was without reproach. In 1104 he was present at the Council of Tours, and in 1109 Bishop Rainaldus of Martigne made him administrator of the Diocese of Angers while he himself made a journey to Rome. At the age of eighty-eight he resigned his diocese and withdrew to the Benedictine monastery of St. Aubin at Angers where he died soon after. His works were first published at Rennes in 1524. A new and enlarged edition was published by Beaugendre (Paris, 1708), reprinted in P.L. They comprise many lives of saints, various epistles and some elegently written hymns. A French translation of his hymns was edited by Ropartz (Rennes, 1873).
ERNAULT, Marbode, eveque de Rennes, sa vie et ses ouvrages (Rennes,1890); FERRY, De Marbodi rhedonensis epicopi vita et carminibus (Paris, 1899); Histoire Litteraire de la France, X. 343-392. Concerning his hymnes see BLUME AND DREVES, Analecta hymnica, I (Leipzig, 1907), 388 sq.
MICHAEL OTT
# China Singapore Communique Establishing Diplomatic Relations

* related portals: China, Singapore.
* sister projects: Wikidata item.
The Government of the People's Republic of China and the Government of the Republic of Singapore have decided to establish diplomatic relations as from 3 October, 1990, on the basis of the Five Principles of Peaceful Coexistence and the Principles enshrined in the Charter of the United Nations, and to exchange ambassadors and provide each other with facilities for the functioning of diplomatic missions.
Done at New York, on 3 October 1990.