OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Silandus

From volume 13 of the work.
A titular see in Lydia, suffragan of Sardis. It is not mentioned by any ancient geographer or historian. We possess some of its coins representing the Hermus. It is the present village of Selendi, chief town of a nahia in the caza of Koula in the vilayet of Smyrna, situated on the banks of the Selendi Tchai or Ainé Tchai, an affluent of the Hernus (now Ghediz Tchai). Some inscriptions but no ruins are found there. The list of bishops of Silandus given by Le Quien, "Oriens christianus", I, 881, needs correction: Markus, present at the Council of Nicaea, 325 (less probably bishop of Blaundus, as suggested by Ramsay, "Asia Minor", 134), Alcimedes at Chalcedon, 451 (Anatolius, who signed the letter of the bishops of the province to Emperor Leo, 458, belongs rather to Sala, Ramsay, ibid., 122); Andreas, at the Council of Constantinople 680; Stephanus, at Constantinople, 787; Eustathius, at Constantinople, 879 (perhaps Bishop of Blaundus). The bishop mentioned as having taken part in the Council of Constantinople, 1351, belongs to the See of Synaus (Wächter, "Der Verfall des Griechentums in Kleinasien im XIV Jahrhundert", Leipzig, 1903, 63, n. 1). The See of Silandus is mentioned in the Greek "Notitiae episcopatuum" until the thirteenth century.
RAMSAY, Asia Minor (London, 1890), 122; TEXIER, Asie mineure (Paris, 1862), 276.
S. Pétridès.
# Catholic Encyclopedia (1913)/Silence

From volume 13 of the work.
All writers on the spiritual life uniformly recommend, nay, command under penalty of total failure, the practice of silence. And yet, despite this there is perhaps no rule for spiritual advancement more inveighed against, by those who have not even mastered its rudiments, than that of silence. Even under the old Dispensation its value was known, taught, and practised. Holy Scripture warns us of the perils of the tongue, as "Death and life are in the power of the tongue" (Proverbs 18:21). Nor is this advice less insisted on in the New Testament; witness: "If any man offend not in word, the same is a perfect man" (St. James 3:2 sq.). The same doctrine is inculcated in innumerable other places of the inspired writings. The pagans themselves understood the dangers arising from unguarded speech. Pythagoras imposed a strict rule of silence on his disciples; the vestal virgins also were bound to severe silence for long years. Many similar examples could be quoted.
Silence may be viewed from a threefold standpoint:
From the foregoing it will be readily understood why all founders of religious orders and congregations, even those devoted to the service of the poor, the infirm, the ignorant, and other external works, have insisted on this, more or less severely according to the nature of their occupations, as one of the essential rules of their institutes. It was St. Benedict who first laid down the clearest and most strict laws regarding the observance of silence. In all monasteries, of every order, there are special places, called the "Regular Places" (church, refectory, dormitory etc.) and particular times, especially the night hours, termed the "Great Silence", wherein speaking is more strictly prohibited. Outside these places and times there are usually accorded "recreations" during which conversation is permitted, governed by rules of charity and moderation, though useless and idle words are universally forbidden in all times and places. Of course in active orders the members speak according to the needs of their various duties. It was perhaps the Cistercian Order alone that admitted no relaxation from the strict rule of silence, which severity is still maintained amongst the Reformed Cistercians (Trappists) though all other contemplative Orders (Carthusians, Carmelites, Camaldolese etc.) are much more strict on this point than those engaged in active works. In order to avoid the necessity of speaking, many orders (Cistercians, Dominicans, Discalced Carmelites etc.) have a certain number of signs, by means of which the religious may have a limited communication with each other for the necessities that are unavoidable. Holy Bible, especially Psalms, Proverbs, Ecclesiasticus, and Catholic Epistle of St. James; Thomas à Kempis, Imitation of Christ; Holsteinius, Codex Regularum quas S. Patres Monachis et Virginibus prascripere (Paris, 1663), St. Benedict, Holy Rule, in particular chaps. vi and vii; Schott, Fundamentder Grundrisse der Vollokommenheit (Constance, 1680); Rodriguez, Christian Perfection (London, 1861).
EDMOND M. OBRECHT
# Catholic Encyclopedia (1913)/Filippo Anfossi

From volume 1 of the work.
An Italian Dominican, b. at Taggia, in the province of Genoa; d. in Rome, 14 May, 1825. Pius VII on his return to the States of the Church appointed him Vicar-General of the Order of Preachers and later Master of the Sacred Palace, 1815-25. In this quality he carried on the negotiations with Lamennais regarding the corrections to be made in his "Essai sur l'indifférence" (Paris, 1821-23). He was among the most ardent defenders of the Roman Church against the various forms of Gallicanism represented by Scipione de Ricci, Vincento Palmieri, and Guillaume de la Luzerne. Among his published works are: "Difesa della bolla 'Auctorem fidei' in cui si trattano le maggiori questioni che hanno agitate in questi tempi la chiesa" (Rome, 1810 and 1816); "Motivi per cui il Padre Filippo Anfossi Domenicano a creduto di non potere adorire alle quattro proposizioni gallicane" (Rome, 1813); "L'unione politico-religiosa considerata nei suoi rapporti colla civile societá" (Rome, 1822).
HURTER, Nomenclator, III, 753.
THOMAS WALSH
# Catholic Encyclopedia (1913)/Ferrante Aporti

From volume 1 of the work.
An educator and theologian, born at San Martino dell'Argine, province of Mantua, Italy, 20 Nov., 1791; died 14 Nov., 1858, at Turin. After his ordination to the priesthood and a three-years' course in Vienna, he was appointed professor of church history in the seminary of Cremona and superintendent of schools in the same city. He took a special interest in the education of poor children and opened for their benefit an infant school at Cremona (1827). The success of this undertaking led to the establishment of similar schools in various cities of Italy. Aporti visited each, encouraged the teachers and published for their guidance: "Il manuale per le scuole infantili" (Cremona, 1833), and "Sillabario per l'infanzia" (Cremona, 1837). He also gave, in the University of Turin, a course of instruction on educational methods which attracted a large number of teachers. He received from the French Government the title of Chevalier of the Legion of Honour (1846) and from Victor Emmanuel the rank of Senator (1848). He was called in 1855 to the rectorship of the University of Turin, a position which he held until shortly before his death.
BUISSON, Dict. de pédagogie (Paris, 1887), s. v.; Nuova Enciclopedia italiana, s. v.
E. A. Pace.
# Catholic Encyclopedia (1913)/Fifth Lateran Council (1512-17)

From volume 9 of the work.
When elected pope, Julius II promised under oath that he would soon convoke a general council. Time passed, however, and this promise was not fulfilled. Consequently, certain dissatisfied cardinals, urged, also, by Emperor Maximilian and Louis XII, convoked a council at Pisa and fixed 1 September, 1511, for its opening This event was delayed until 1 October. Four cardinals then met at Pisa provided with proxies from three absent cardinals. Several bishops and abbots were also there, as well as ambassadors from the King of France. Seven or eight sessions were held, in the last of which Pope Julius II was suspended, whereupon the prelates withdrew to Lyons. The pope hastened to oppose to this conciliabulum a more numerously attended council, which he convoked, by the Bull of 18 July, 1511, to assemble 19 April, 1512, in the church of St. John Lateran. The Bull was at once a canonical and a polemical document. In it the pope refuted in detail the reasons alleged by the cardinals for their Pisa conciliabulum. He declared that his conduct before his elevation to the pontificate was a pledge of his sincere desire for the celebration of the council; that since his elevation he had always sought opportunities for assembling it; that for this reason he had sought to reestablish peace among Christian princes; that the wars which had arisen against his will had no other object than the reestablishment of pontifical authority in the States of the Church. He then reproached the rebel cardinals with the irregularity of their onduct and the unseemliness of convoking the Universal Church independently of its head. He pointed out to them that the three months accorded by them for the assembly of all bishops at Pisa was too short, and that said city presented none of the advantages requisite for an assembly of such importance. Finally, he declared that no one should attach any significance to the act of the cardinals. The Bull was signed by twenty-one cardinals. The French victory of Ravenna (11 April, 1512) hindered the opening of the council before 3 May, on which day the fathers met in the Lateran Basilica. There were present fifteen cardinals, the Latin Patriarchs of Alexandria and Antioch, ten archbishops, fifty-six bishops, some abbots and gererals of religious orders, the ambassadors of Kings Ferdinand, and those of Venice and of Florence. Convoked by Julius II, the assembly survived him, was continued by Leo X, and held its twelfth, and last, session on 16 March, 1417. In the third session Matthew Lang, who had represented Maximilian at the Council of Tours, read an act by which that emperor repudiated all that had been done at Tours and at Pisa. In the fourth session the advocate of the council demanded the revocation of the Pragmatic Sanction of Bourges. In the eighth (17 December, 1513), an act of King Louis XII was read, disavowing the Council of Pisa and adhering to the Lateran Council. In the next session (5 March, 1514) the pope published four decrees:
H. LECLERCQ
# Catholic Encyclopedia (1913)/St. Paschasius

From volume 11 of the work.
A deacon of the Roman Church about 500; died after 511. Almost all that is known of Paschasius is related by Gregory the Great in his "Dialogues" (IV, xl). According to Gregory he was a man of extraordinary sanctity, and a father of the poor. Until his death he was a firm adherent of the antipope Laurentius (498-505; d. before 514). This, however, was not the result of malice but of error and ignorance. He died during the reign of Pope Symmachus (498-514), and after his death a demoniac was healed by touching his dalmatic. Long after this, Paschasius appeared to Bishop Germanus of Capua at the hot springs of Angulus (Angelum) he told Germanus that he had to do penance in these baths for his former mistake, and begged the bishop to pray for him. This Germanus did with great zeal, and after some days no longer found him at the springs. Gregory remarks that Paschasius had left books on the Holy Spirit that were correct in all particulars and perfectly intelligible. As a matter of fact two books "De spiritu sancto" are assigned to Paschasius in several manuscripts, and until lately were printed under his name. Engelbrecht, not long ago, denied his authorship of them, assigned them to Bishop Faustus of Riez, and has published them in the works of Faustus. If this is correct, then the work of Paschasius has disappeared. A letter written by him to Eugippius (511) has been preserved. The latter had begged his venerated and dearly loved friend Paschasius, who had great literary skill, to write a biography of St. Severinus from the accounts of the saint which he (Eugippius) had put together in crude and inartistic form. Paschasius, however, replied that the acts and miracles of the saint could not be described better than he had done by Eugippius. The feast of Paschasius is celebrated on 31 May.
MIGNE, P.L. LXII, 9-40, 1167-70; LXXVII, 397-98; ENGELBRECHT, Studien über die schriften des Bischofs von Reii Faustus (Vienna, 1889), 28-46; Corpus scriptorum ecclesiasticorum latinorum, XXI (Vienna, 1891) Paschasii epistola ad Eugippium, ibid., IX (1886), ii, 68-70; BERGMANN, Der handschriftlich bezeugte Nachlass des Faustus von Reji (Leipzig, 1898) 35-55; Acta SS., May, VII, 438-40; DANIELL, in Dict. Christ. Biog., s.v.
Klemens Löffler.
# Catholic Encyclopedia (1913)/St. Pammachius

From volume 11 of the work.
Roman senator, d. about 409. In youth he frequented the schools of rehetoric with St. Jerome. In 385 he married Paulina, second daughter of St. Paula. He was probably among the viri genere optimi religione præclari, who in 390 denounced Jovinian to Pope St. Siricius (Ambrose, Ep. xli). When he attacked St. Jerorme's book against Jovinian for prudential reasons, Jerome wrote him two letters (Epp. xlviii-ix, ed. Vallarsi) thanking him; the first, vindicating the book, was probably intended for publication. On Paulina's death in 397, Pammachius became a monk, that is, put on a religious habit and gave himself up to works of charity (Jerome, Ep. lxvi; Paulinus of Nola, Ep. xiii). In 399 Pammachius and Oceanus wrote to St. Jerome asking him to translate Origen's "De Principiis", and repudiate the insinuation of Rufinus that St. Jerome was of one mind with himself with regard to Origen. St. Jerome replied the following year (Epp. lxxxiii-iv). In 401 Pammachius was thanked by St. Augustine (Ep. lviii) for a letter he wrote to the people of Numidia, where he owned property, exhorting them to abandon the Donatist schism. Many of St. Jerome's commentaries on Scripture were dedicated to Pammachius. After his wife's death Pammachius built in conjunction with St. Fabiola (Jerome, Epp. lxvi, lxxvii), a hospice at Porto, at the mouth of the Tiber, for poor strangers. The site has been excavated, and the excavations have disclosed the plan and the arrangement of this only building of its kind. Rooms and halls for the sick and poor were grouped around it (Frothingham, "The Monuments of Christian Rome," p. 49). The church of SS. John and Paul was founded either by Pammachius or his father. It was anciently known first as the Titulus Bizantis, and then as the Titulus Pammachii. The feast of Pammachius is kept on 30 August.
CEILLIER, Hist. des auteurs eccles., X, 99 sqq.; TILLEMONT, Mémoires, vol. X, p. 567; GRISAR, Storia di Roma, I, 73; LANCIANI, Pagan and Christian Rome, 158-9; MARUCCHI, Eléments d'Archéol. chrét., 203.
F.J. BACCHUS
# Catholic Encyclopedia (1913)/St. Pacificus of San Severino

From volume 11 of the work.
Born at San Severino, in the March of Ancona, 1 March, 1653; died there 24 September, 1721; the son of Antonio M. Divini and Mariangela Bruni. His parents died soon after his confirmation when three years old; he suffered many hardships until in December, 1670, he took the Franciscan habit in the Order of the Reformati, at Forano, in the March of Ancona, and was ordained on 4 June, 1678, subsequently becoming Lector or Professor of Philosophy (1680-83) for the younger members of the order, after which, for five or six years, he laboured as a missionary among the people of the surrounding country. He then suffered lameness, deafness, and blindness for nearly twenty-nine years. Unable to give missions, he cultivated more the contemplative life. He bore his ills with angelic patience, worked several miracles, and was favoured by God with ecstasies. Though a constant sufferer, he held the post of guardian in the monastery of Maria delle Grazie in San Severino (1692-3), where he died. His cause for beatification was begun in 1740; he was beatified by Pius VI, 4 August, 1786, and solemnly canonized by Gregory XVI, 26 May, 1839. His feast is celebrated on 24 September.
MELCHIORRI, Vita di S. Pacifico da San Severino (Rome, 1839), compiled from the Acts of Canonization; SDERCI DA GAJOLE, Vita di S. Pacifico da Sanseverino (Prato, 1898); DIOTALLEVI, Vita di S. Pacifico Divini dei Minori da Sanseverino (Quaracchi, 1910).
MICHAEL BIHL
# Catholic Encyclopedia (1913)/St. Pantaleon

From volume 11 of the work.
Martyr, died about 305. According to legend he was the son of a rich pagan, Eustorgius of Nicomedia, and had been instructed in Christianity by his Christian mother, Eubula. Afterwards he became estranged from Christianity. He studied medicine and became physician to the Emperor Maximianus. He was won back to Christianity by the priest Hermolaus. Upon the death of his father he came into possession of a large fortune. Envious colleagues denounced him to the emperor during the Diocletian persecution. The emperor wished to save him and sought to persuade him to apostasy. Pantaleon, however, openly confessed his faith, and as proof that Christ is the true God, he healed a paralytic. Notwithstanding this, he was condemned to death by the emperor, who regarded the miracle as an exhibition of magic. According to legend, Pantaleon's flesh was first burned with torches; upon this Christ appeared to all in the form of Hermolaus to strengthen and heal Pantaleon. The torches were extinguished. After this, when a bath of liquid lead was prepared, Christ in the same form stepped into the cauldron with him, the fire went out and the lead became cold. He was now thrown into the sea, but the stone with which he was loaded floated. He was thrown to the wild beasts but these fawned upon him and could not be forced away until he had blessed them. He was bound on the wheel, but the ropes snapped, and the wheel broke. An attempt was made to behead him, but the sword bent, and the executioners were converted. Pantaleon implored heaven to forgive them, for which reason he also received the name of Panteleemon (the all-compassionate). It was not until he himself desired it that it was possible to behead him.
The lives containing these legendary features are all late in date and valueless. Yet the fact of the martyrdom itself seems to be proved by a veneration for which there is early testimony, among others from Theodoret (Graecarum affectionum curatio, Sermo VIII, "De martyribus", in Migne, P. G., LXXXIII 1033), Procopius of Caesarea (De aedificiis Justiniani I, ix; V, ix), and the "Martyrologium Hieronymianum" (Acta SS., Nov., II, 1, 97). Pantaleon is venerated in the East as a great martyr and wonderworker. In the Middle Ages he came to be regarded as the patron saint of physicians and midwives, and became one of the fourteen guardian martyrs. From early times a phial containing some of his blood has been preserved at Constantinople. On the feast day of the saint the blood is said to become fluid and to bubble. Relics of the saint are to be found at St. Denis at Paris; his head is venerated at Lyons. His feast day is 27 July, also 28 July, and 18 February.
Klemens Löffler.
# Catholic Encyclopedia (1913)/St. Pascal Baylon

From volume 11 of the work.
Born at Torre-Hermosa, in the Kingdom of Aragon, 24 May, 1540, on the Feast of Pentecost, called in Spain "the Pasch of the Holy Ghost", whence the name Pascal; died at Villa Reale, 15 May, 1592, on Whitsunday. His parents, Martin Baylon and Elizabeth Jubera, were virtuous peasants. The child began very early to display signs of that surpassing devotion towards the Holy Eucharist, which forms the salient feature of his character. From his seventh to his twenty-fourth year, he led the life of a shepherd, and during the whole of that period exercised a salutary influence upon his companions. He was then received as a lay brother amongst the Franciscan friars of the Alcantarine Reform. In the cloister, Paschal's life of contemplation and self-sacrifice fulfilled the promise of his early years. His charity to the poor and afflicted, and his unfailing courtesy were remarkable. On one occasion, in the course of a journey through France, he triumphantly defended the dogma of the Real Presence against the blasphemies of a Calvinist preacher, and in consequence, narrowly escaped death at the hands of a Huguenot mob. Although poorly educated, his counsel was sought for by people of every station in life, and he was on terms of closest friendship with personages of eminent sanctity. Pascal was beatified in 1618, and canonized in 1690. His cultus has flourished particularly in his native land and in Southern Italy, and it was widely diffused in Southern and Central America, through the Spanish Conquests. In his Apostolic letter, Providentissimus Deus, Leo XIII declared St. Pascal the especial heavenly protector of all Eucharistic Congresses and Associations. His feast is kept on 17 May. The saint is usually depicted in adoration before a vision of the Host.
OSWALD STANIFORTH
# Catholic Encyclopedia (1913)/James Chadwick

From volume 3 of the work.
Second Bishop of Hexham and Newcastle, born at Drogheda, Ireland, 24 April, 1813; died at Newcastle, 14 May, 1882, and buried at Ushaw. He was the third son of a gentleman of an old Catholic Lancashire family, John Chadwick, who had settled in Ireland, and an Irish lady, Frances Dromgoole. He was educated at Ushaw College from May, 1825, until his ordination as priest on 17 December, 1836. He then was general prefect at the college for three years, after which he taught humanities until he was appointed professor of philosophy a post he occupied for five years. In 1849 he became Vice-president of the college and professor of dogmatic theology. After a few months his health broke down, and he found the change he needed among a little body of secular priests who devoted themselves to preaching missions and retreats. In 1856 their house at Wooler was burnt, and Father Chadwick returned once more to Ushaw as professor of philosophy. From 1859 to 1863 he was chaplain to Lord Stourton, but again returned to Ushaw as professor of pastoral theology. He was fulfilling these duties when he was elected bishop of the diocese in 1866; he was consecrated 28 Oct. in the college chapel by Archbishop Manning. For sixteen years he ruled the diocese and for one year during that time (1877) he also held the dignity of president of Ushaw, being the eighth in that office. A man of great personal dignity and charm, he is remembered for his meekness and sweetness of manner. His works include: an edition of Leuthner's "Coelum Christianum" (London, 1871); "St. Teresa's Own Words: Instructions on the Prayer of Recollection" (Newcastle, 1878); "Instructions How to Meditate" (published anonymously), and many pastoral letters.
EDWIN BURTON
# Catholic Encyclopedia (1913)/James Clayton

From volume 4 of the work.
Priest, confessor of the faith, b. at Sheffield, England, date of birth not know; d. a prisoner in Derby gaol, 22 July, 1588. He was the son of a shoemaker, and, being apprenticed to a blacksmith for seven years, spent his leisure hours in educating himself, giving special attention to the study of Latin. His studies led him to embrace the Catholic religion, and he was sent to the English College at Reims (1582), where he was ordained priest in 1585, and immediately returned to England to labour in his native county. Four years later, while visiting the Catholic prisoners in Derby gaol, he was apprehended and condemned to death for exercising his priestly office. His brothers pleaded for his pardon and his execution was delayed, though he was still kept a prisoner. Prison life brought on a sickness of which he died.
FOLEY, Records S.J. (London, Roehampton, 1875-1879), III, 47, 230, 802, Douay Diaries, ed. KNOX (London, 1878), 12,29,184, 186, 200, 205, 262, 296; ELY, Certain Brief Notes, etc. (Paris, 1603), 206.
G.E. HIND