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# Catholic Encyclopedia (1913)/Moritz von Schwind

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From volume 13 of the work.
Born at Vienna, 1804; died at Munich, 1871. A painter possessing an inexhaustible wealth of ideas, specially gifted for incisive individualization, and perfectly familiar with the entire range of tones and the power of expression by mien, movement, pose, and costume, he was one of the ornaments of the Munich school of art. He was above all a draughtsman and painter of small details, understanding how to make small pictures harmonious both in colour and composition. He was by nature inclined to the Romantic school of thought and feeling and this tendency, much developed in the studio of Ludwig Schnorr von Caroldfeld, was still more so by his Catholic education. After a journey to Rome, the painting of frescoes at Carlsruhe, and a short stay at Frankfort, he came in 1847 to Munich where Cornelius gained great influence over him. The spirit of his art is that of the minnesingers, of Eichendorff, and of Bretano. The material upon which he worked was nature and life, especially child-life, lyrically and poetically conceived, drawing and painting in water-colours being the mediums in which he best expressed his thoughts. Among his fellow artists Richter and Steinle stand probably in the closest relation to him. He set a high value on religious painting, and though he thought it less suited to his talents, he did not neglect it altogether. In the castle on the Wartburg he painted fine frescoes of the works of mercy and the life of St. Elizabeth, which recall the early Renaissance; he also painted there the history of the Thuringian rulers and the Sängerkrieg. The work for the altar of the Church of Our Lady at Munich is splendid in tone and the coloured cartoons for painted windows which were executed at Oxford and London are also greatly esteemed. At Carlsruhe he adorned the academy of art with entertaining frescoes characterizing art. The easel-picture "Ritter Kurts's Search for a Wife" had gained the commission for him, for the delightful humor of his popular creations is not spoiled by flippancy. Other excellent easel pictures are in the Schack gallery at Munich. In his oil-paintings, however, the harmonious combination of the parts with the whole and of the colour with the drawing are often lacking. In the frescoes the professional water-colour painter is evident. As a water-colour painter he attained his greatest triumphs in the cyclus of the Seven Ravens, and in that of the legend of Melusine.
WEIGMANN, Klassiker der Kunst (1906); Schwindalbum (Munich, 1880); Schwindmappe zum Kunstwart (1902-04); SCHWIND, Lukas von Fuhrich (Leipzig, 1871); HAACK, Moritz von Schwind (Leipzig, 1898); MUTHER, Geschichte der Malerei im XIX. Jahrh., I (Munich, 1893).
G. GIETMANN
# Catholic Encyclopedia (1913)/Morse

From volume 10 of the work.
(Lat. morsus).
Also called the MONILLE, FIRMULA, FIRMULE, PECTOIRALE, originally the rectangular ornamented piece of material attached to the two front edges of the cope near the breast to prevent the vestment from slipping from the shoulders. Morses were provided with hook and eye, and were often richly ornamented with embroidery or precious stones. The name was also applied to metal clasps used instead of such pieces of woven fabric. As early as the eleventh century such metal clasps are found represented in miniatures and mentioned in inventories. These clasps, however, gradually lost their practical use and became were ornaments, which were sometimes sewn firmly to the flaps that served to fasten the cope, sometimes only attached to the flaps by hooks, so that, after the vestment had been worn, the clasps could be removed and cared for separately. This latter was especially the case when, as frequently happened at least in the later Middle Ages, the clasp was very heavy or very valuable. As early as the thirteen century inventories clasps which formed distinct ornaments in themselves. Many churches had a large number of such morses. They were generally made of silver covered with gold, and were ornamented with pearls, precious stones, enamel, niello-work, architectural designs, small, figures of saints, ornamental work in flowers and vines and similar designs. Such clasps were frequently the finest products of the goldsmith's art; they were generally either round, square, quatrefoil, or like a rosette in form; yet there were also more elaborate and at times peculiar shapes. Abundant proof of the desire for costly clasps for the cope is shown by the old inventories and by the numerous medieval morses preserved (especially in Germany) in churches and museums. According to present Roman usage the morse is reserved to cardinals and bishops ("Caer. episc.", I, c. vii, n. 1; S. R. C:., 15 September, 1753).
BOCK, Gesch. der liturg. Gewander des M. A. II (Bonn, 1866), 304 sq., BRAUN, Die liturg. Gewandung im. Occident u. Orient (Freiburg, 1907), 321 sqq.
JOSEPH BRAUN
# Catholic Encyclopedia (1913)/Moritz Gudenus

From volume 7 of the work.
A German convert to the Catholic faith from the Protestant ministry; b. 11 April, 1596, at Cassel; d. February, 1680, at Treffurt near Erfurt. He was a descendant of a Calvinist family which had removed from Utrecht to Hesse. After attending school at Cassel he continued his studies at the University of Marburg, in which city he subsequently acted as deacon of the reformed church. He had held this position for less than two years, when a change of civil rulers resulted in the official substitution of Lutheranism for Calvinism at Marburg. Gudenus lost his office because of his refusal to adopt the Augsburg Confession. He returned to Cassel, was appointed assistant at Abterode, and in 1625 became pastor there. The reading of Bellarmine's works revealed to him the Catholic doctrine in its true light, and after careful study he and his family were received into the Church in 1630. The conversion was made at the cost of considerable personal sacrifices. After a time of need and trials Gudenus was named high bailiff at Treffurt, a position which he held until his death. His funeral panegyric was delivered by Herwig Boning, representative of the Archbishop of Mainz in the district of Eichsfeld and parish priest of Duderstadt. Boning included the panegyric in his edition of the works of Gudenus, which comprised a treatise on the Eucharist and two letters on the history of his conversion, one addressed to the Jesuits of Heiligenstadt, the other to his brother-in-law, Dr. Paul Stein: "Mensa Neophyti septem panibus instructa a cl. viro Dno. Mauritio Gudeno, electorali Moguntino praefecto in Trefurt p.m. sive ejusdem de sua ad fidem romano-catholicam conversione et divina erga se providentia narratio" (Duderstadt, 1686). Gudenus was survived by five sons, some of whom achieved distinction in ecclesiastical and academic circles. John Daniel became Auxiliary Bishop of Mainz; John Maurice, electoral and imperial counsellor and praetor at Erfurt, wrote a history of that city, "Historia Erfurtensis" (Duderstadt, 1675); Dr. John Christopher, who was diplomatic representative of the Archdiocese of Mainz at Vienna, and Dr. Urban Ferdinand, who occupied a university chair, became the founders of the two noble branches of the Gudenus family, which still flourish in Austria.
RASS, Convertiten, V (Freiburg, 1867), 366-81; BINDER in Kirchenlex., s. v.; Universal Lexikom, XI (Halle and Leipzig, 1735), 1212-13; KNESCHKE, Neues Allg. Deutsch. Adels-Lexikon, IV (Leipzig, 1863), 86-87.
N.A. WEBER
# Catholic Encyclopedia (1913)/Moritz Hohenbaum van der Meer

From volume 7 of the work.
A Benedictine historian; born at Spörl near Belgrade, 25 June, 1718; died at the monastery of Rheinau, near Schaffhausen in Switzerland, 18 December, 1795. He entered Rheinau as student in 1730, made vows there in 1734, was ordained priest in 1741, became professor in 1744, was prior of the monastery from 1758 to 1774, keeper of the monastic archives from 1759 till his death, and secretary of the Swiss Benedictine Congregation during the last nineteen years of his life. The episcopal See of Lausanne which was offered him by the pope he refused to accept. His numerous writings (seventy-six separate treatises) are for the most part historical studies on his own and other monasteries. He also wrote a history of the Swiss Benedictine Congregation (1602-1785), a life of St. Fintan, and some ascetical treatises. Though his historical works give evidence of careful researches and of a rare critical acumen, only a few of them have found their way into print. They are nearly all written in Latin and fill fifty-nine folio and twenty-three quarto volumes. Most of these works, together with fifty-two volumes of epistolary correspondence are at present in the cantonal library of Zurich.
MAYER in Freiburger Diöcesan-Archiv, XI (1877), 1-34, with a supplement by BADER, Ibid., XII (1878), 189-201; VON WYSS, Geschichte der Historiographie in der Schweiz (Zurich, 1895), 300 sq.
MICHAEL OTT.
# Catholic Encyclopedia (1913)/Ecclesiastical Constitutions

From volume 4 of the work.
The term constitution denotes, in general, the make-up of a body, either physical or moral. Used in reference to civil or religious societies, the word, in the singular, signifies the fundamental law determining their governing, legislative, and executive organism; in the plural it denotes the enactments, ordinances, and laws issued by the supreme authority to further the object of the society. In legal language the term constitutiones denotes only church ordinances, civil ordinances being termed leges, laws. The constitutiones ecclesiastic have in common with the leges civiles the binding power derived from the authority of their framers, but they differ from them as the Church differs from civil society, viz, in their origin, object, and Sanction. Civil laws are enactments of a power directly human and only Divine in its first cause; their primary object is the furtherance of temporal welfare; and their sanction, temporal penalties. Ecclesiastical constitutions, on the other hand, emanate from an authority directly of Divine institution; their ultimate object is to promote the salvation of souls in the Kingdom of God on earth; their sanction consists in spiritual penalties.
In the total complex of laws bearing on matters spiritual, ecclesiastical constitutions stand midway between the Divine and the natural law. The Divine law is contained in the Scriptures interpreted by living, authoritative tradition, e.g. the Ten Commandments, the constitutions of the Church, the administration of the sacraments. Natural law rests on the dictates of human reason, e.g. the law of Self-preservation, obedience to authority, Divine worship. Both the Divine and the natural laws are often insufficiently determined; the Church expounds them and adapts them to particular times, places, and persons. Chief among ecclesiastical constitutions are the ordinances emanating from general councils (see COUNCILS, GENERAL, X, XI) and from the Apostolic See (see CONSTITUTIONS, PAPAL); these are the constitutiones ecclesiastic in the strictest sense of the term. Episcopal constitutions are issued by bishops either Singly or assembled in synods, e.g. the constitutions of the ten provincial and three plenary councils of Baltimore, which have adapted the ancient constitutions of the Universal Church to the peculiar national and political situation of the United States of America.
J. WILHELM
# Catholic Encyclopedia (1913)/Ecclesiastical Dignitary

From volume 4 of the work.
An Ecclesiastical Dignitary is a member of a chapter, cathedral or collegiate, possessed not only of a foremost place, but also of a certain jurisdiction. These dignitates, as they are called, are usually the provost and the dean (see those articles), sometimes also the custos and the scholasticus. Their nomination and canonical institution, to a great extent reserved to the pope, are governed partly by common ecclesiastical law, partly by special legislation (e. g. concordats) and custom. The dignitates of a chapter differ from the personatus, inasmuch as the latter officers have merely a fixed right of precedence, and again from the officia (e. g. canon theologian, canon penitentiary), inasmuch as these places imply only an administrative charge or duty (see PERSON, ECCLESIASTICAL; CANON; CHAPTER).
WERNZ, Jus Decretalium, II, n. 780 sqq.; LAURENTITIS, Inst. Juris Eccl. (Freiburg, 1903), n. 255; SÄGMÜLLER, Kirchenrecht (Freiburg, 1902), s. v. Dignitas; HILGENREINER, in BUCHBERGER, Kirchl. Handlexikon (Munich, 1907), s. v. Domkapitel.
THOMAS J. SHAHAN.
# Chartism/End matter

WORKS BY THE SAME AUTHOR.
I. Second Edition. In 3 vols. 12mo, price 1 l. 5s., cloth and lettered, THE FRENCH REVOLUTION. A History. Vol. I—The Bastille. Vol. II.—The Constitution. Vol. III.— The Guillotine.
II. A new Edition, revised. In 3 vols. I2mo, 1l. 5s., cloth and lettered, TRANSLATION OF GOETHE'S WILHELM MEISTER; containing meister's apprenticeship and meister's travels.
III. In 1 vol. small 8vo, price 10s. 6d. SARTOR RESARTUS; the life and opinions of herr teufelsdrockh. In three Books.
IV. A new Edition in the Press, of CRITICAL AND MISCELLANEOUS ESSAYS.
*** The principal contents of these four volumes are: Jean Paul Friedrich Richter—State of German Literature—Werner—Goethe's Helena—Goethe—Burns—Heyne—German Play-wrights—Voltaire—Novalis—Signs of the Times—Jean Paul Friedrich Richter again—On History—Schiller—The Nibellungen Lied—Early German Literature—Taylor's Historic Survey of German Poetry—Characteristics—Johnson—Death of Goethe—Goethe's Works—Diderot—On History again—Count Cagliostro—Corn-Law Rhymes—The Diamond Necklace—Mirabeau—French Parliamentary History—Walter Scott—Chartism.
JAMES FRASER, LONDON.
# Chartres Windows

First copyright in the US in 1925; a sonnet on the stained-glass windows of Chartres Cathedral.
COLOUR fulfils where Music has no power:  By each man's light the unjudging glass betrays All men's surrender, each man's holiest hour  And all the lit confusion of our days-- Purfled with iron, traced in dusk and fire,  Challenging ordered Time who, at the last,  Shall bring it, grozed and leaded and wedged fast,  To the cold stone that curbs or crowns desire. Yet on the pavement that all feet have trod--  Even as the Spirit, in her deeps and heights, Turns only, and that voiceless, to her God--  There falls no tincture from those anguished lights. And Heaven's one light, behind them, striking through Blazons what each man dreamed no other knew.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1936, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 87 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Chas Wolff Packing Company v. Court of Industrial Relations of Kansas

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* Chas Wolff Packing Company v. Court of Industrial Relations of Kansas (262 U.S. 522)
* Chas Wolff Packing Company v. Court of Industrial Relations of Kansas (267 U.S. 552)
# Catholic Encyclopedia (1913)/Pope Marinus I

From volume 9 of the work.
(882-884)
There is reason for believing that Marinus I was elected on the very day of the death of John VIII (16 Dec., 882), and that he was consecrated without waiting for the consent of the incompetent emperor, Charles the Fat. If the actual date of his election is uncertain, that of his death is still more so; but it was perhaps 15 May 884. In the seventh century there was a pope, St. Martinus I, and, owing to the similarity between the names Martinus and Marinus, some chroniclers called Pope Marinus Martinus. Hence, some modern historians have erroneously described the two popes Marinus as Martinus II and Martinus III respectively, and the successor of Nicholas III called himself Martinus IV. Marinus about whom but little is known, had a distinguished career before he became pope. He was the son of the priest Palumbo, was born at Gallese, and was attached to the Roman Church at the age of twelve. Leo IV ordained him sub-deacon, and, after he had been made a deacon, he was sent on three important embassies to Constantinople. The second time he went there (869) to preside, as one of the legates of Adrian II, over the Eighth General Council. John VIII, who made him Bishop of Cære (Cervetri), treasurer (arcarius) of the Roman Church, and archdeacon, despatched him on that mission to Constantinople, which resulted m his imprisonment for his firmness in carrying out his instructions. Although a bishop he was elected to succeed John VIII, whose policy he partly abandoned and partly followed. In the hope of lessening the factions in Rome, he, most unfortunately as the sequel proved, reversed the action of his predecessor regarding Bishop Formosus of Porte, whom he absolved from all censures, and permitted to return to Rome. But Marinus vigourously upheld the policy of John VIII with regard to Photius, whom he himself condemned. Trusting to get support from Charles the Fat, he met that useless emperor in 833. But, unable to help himself, Charles could do nothing for others. Marinus sent the pallium to the distinguished Fulk of Reims, and, at the request of King Alfred of England, freed from all taxes the Schola Anglorum, or headquarters of the English in Rome. Marinus was buried in the portico of St. Peter's.
JAFFE, Regesta Pont. Rom., I (Leipzig, 1885); Liber Pontif., II, ed. DUCHESNE; Annals of Fulda and other annals in Mon. Germ. Script., I; DUCHESNE, The Beginning of the Temporal Sovereignty of the Popes (London, 1908), 187 sq.; MANN, Lives of the Popes in the Early Middle Ages. III, 353 sqq.
Horace K. Mann.
# Catholic Encyclopedia (1913)/Pope Marinus II

From volume 9 of the work.
Reigned 942-946; died in April or May, 946. A Roman, and a cardinal of the title of St. Ciriacus, he was one of the popes placed on the throne of St. Peter by the power of Alberic, Prince of the Romans, and who, though virtuous "durst not put their hands to anything without his permissions." Consequently Marinus II made little impression on the world. In an unassuming manner he worked for reform-abroad by his legates, at home by his own exertions. He also favoured that monastic development which had already set in, and which through the influence especially of the Congregation of Cluny, was to reform Europe. He is also said to have devoted himself to the repair of the basilicas, and to the care of the poor.
JAFFÉ, Regesta Pont. Rom. (2nd ed.); Liber Pontif., II, ed. DUCHESNE; a few Privileges for monasteries in P.L. CXXXIII; MANN, Lives of the Popes in the Early Middle Ages, IV, 218 sqq.
Horace K. Mann.
# Christ in art

Christ in Art:
THE STORY OF THE WORDS AND ACTS OF JESUS CHRIST, AS RELATED IN THE
LANGUAGE OF THE FOUR EVANGELISTS, ARRANGED IN ONE
CONTINUOUS NARRATIVE.
BY EDWARD EGGLESTON, D. D.
Illustrated
WITH ONE HUNDRED FULL-PAGE PLATES ON STEEL AND WOOD,
EXECUTED BY BREND AMOUR, OF DUSSELDORF,
AFTER THE FAMOUS DESIGNS OF
ALEXANDER BIDA.
TOGETHER WITH NUMEROUS EXPOSITORY ENGRAVINGS IN THE TEXT
BY
AMERICAN ARTISTS.
NEW YORK.
J. B. FORD AND COMPANY
1875.
page
page
CONTENTS.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Christ in art/Chapter 4: The Voice In The Wilderness

CHAPTER IV.
THE VOICE IN THE WILDERNESS.
OW in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high-priests, the word of God came unto John the Baptist, the son of Zacharias, in the wilderness. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; saying, " Repent ye, for the kingdom of heaven is at hand"; as it is written in the prophets, "Behold, I send my messenger before thy face, which shall prepare thy way before thee." " The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God."
And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, and were baptized of him in Jordon, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, " O generation of vipers, who hath warned you to flee from the wrath to come?
​bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore, every tree which bringeth not forth good fruit is hewn down, and cast into the fire."
And the people asked him, saying, "What shall we do then? " He answereth and saith unto them, "He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise." Then came also publicans to be baptized, and said unto him, "Master, what shall we do?" And he said unto them, " Exact no more than that which is appointed you."
And the soldiers likewise demanded of him, saying, "And what shall we do? " And he said unto them, "Do violence to no man, neither accuse any falsely: and be content with your wages."
And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; John answered, saying unto them all, "I indeed baptize you with water; but one mightier, than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his gamer; but the chaff he will burn with fire unquench able." And many other things in his exhortation preached he unto the people.