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# China Tonga Communique Establishing Diplomatic Relations

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The Government of the People's Republic of China and the government of the Kingdom of Tonga, proceeding from the interests and wish of the two peoples, have decided to recognize each other and establish diplomatic relations at the ambassadorial level effective from November 2, 1998.
The two Governments have agreed to develop friendly relations between the two nations on the basis of the principles of mutual respect for sovereignty and territorial integrity, mutual non-aggression, non-interference in each other's internal affairs, equality and mutual benefit, and peaceful coexistence.
The Government of the People's Republic of China recognizes the national independence, sovereignty and territorial integrity of the Kingdom of Tonga and supports the efforts of the Government of the Kingdom of Tonga to develop its national economy.
The Government of the Kingdom of Tonga recognizes that there is but one China in the world, that the Government of the People's Republic of China is the sole legal government representing the whole of China, and that Taiwan is an inalienable part of the Chinese territory.
The Government of the People's Republic of China and the Government of the Kingdom of Tonga have decided through consultation to provide each other with all the necessary assistance for the establishment and performance of functions of each other's embassies in their respective capitals in accordance with the provisions of the Vienna Convention on Diplomatic Relations done in 1961 and international practice, and on a reciprocal basis.
(Signed) (Signed) Tang Jiaxuan 'Ulukalala Lavaka Ata For the Government of the For the Government of the People's Republic of China Kingdom of Tonga
Beijing, October 26, 1998
This work is in the public domain in the U.S. because it is an edict of a government, local or foreign. See § 313.6(C)(2) of the Compendium II: Copyright Office Practices. Such documents include "legislative enactments, judicial decisions, administrative rulings, public ordinances, or similar types of official legal materials" as well as "any translation prepared by a government employee acting within the course of his or her official duties."
These do not include works of the Organization of American States, United Nations, or any of the UN specialized agencies. See Compendium III § 313.6(C)(2) and 17 U.S.C. 104(b)(5).
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# China USA Communique Establishing Diplomatic Relations

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* sister projects: Wikidata item.
(The communique was released on December 15, 1978, in Washington and Peking.)
The United States of America and the People's Republic of China have agreed to recognize each other and to establish diplomatic relations as of January 1, 1979.
The United States of America recognizes the Government of the People's Republic of China as the sole legal Government of China. Within this context, the people of the United States will maintain cultural, commercial, and other unofficial relations with the people of Taiwan.
The United States of America and the People's Republic of China reaffirm the principles agreed on by the two sides in the Shanghai Communique and emphasize once again that:
The United States of America and the People's Republic of China will exchange Ambassadors and establish Embassies on March 1, 1979.
This work is in the public domain in the U.S. because it is an edict of a government, local or foreign. See § 313.6(C)(2) of the Compendium II: Copyright Office Practices. Such documents include "legislative enactments, judicial decisions, administrative rulings, public ordinances, or similar types of official legal materials" as well as "any translation prepared by a government employee acting within the course of his or her official duties."
These do not include works of the Organization of American States, United Nations, or any of the UN specialized agencies. See Compendium III § 313.6(C)(2) and 17 U.S.C. 104(b)(5).
A non-American governmental edict may still be copyrighted outside the U.S. Similar to {{PD-in-USGov}}, the above U.S. Copyright Office Practice does not prevent U.S. states or localities from holding copyright abroad, depending on foreign copyright laws and regulations.
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# China UAE Communique Establishing Diplomatic Relations

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Out of a common desire to strengthen and develop the friendly relations and cooperation between the two countries, the Government of the People's Republic of China and the Government of the United Arab Emirates have decided to establish diplomatic relations between the two countries at the ambassadorial level as from 1 November 1984.
# China Senegal Communique Establishing Diplomatic Relations

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The Government of the People's Republic of China and the Government of the Republic of Senegal have decided, in accordance with the interests of the two countries, to establish diplomatic relations at the ambassadorial level and send its respective ambassador to the other country.
The Government of the People's Republic of China respects the non-alignment policy pursued by the Government of the Republic of Senegal.
The Government of the Republic of Senegal acknowledges that the Government of the People?s Republic of China is the sole legitimate government representing the entire Chinese people.
The two governments agree to develop diplomatic relations, friendship and cooperation between China and Senegal on the basis of the following principles?mutual respect for sovereignty and territorial integrity, non-aggression against the other country, non-interference into internal affairs of the other country, equality and mutual benefit and peaceful coexistence.
The communique is issued on December 7th 1971, in Dakar. There are two texts to the communique, and each text is written in Chinese and French. Both texts are equally valid.
Representative of the Government of the People's Republic of China
Chinese Ambassador to the Islamic Republic of Mauritania
Feng Yujiu
Foreign Secretary of State of the Republic of Senegal
Adamar Endiaya
# China Uganda Communique Establishing Diplomatic Relations

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Desiring to strengthen further the existing friendly relations between the People's Republic of China and Uganda, the two Governments have agreed to establish formal diplomatic relations and to exchange diplomatic representatives at ambassadorial level.
The Prime Minister of Uganda has informed the representative of the Government of the People's Republic of China of his pleasure in accepting the setting up of an Embassy in Kampala by the People's Republic of China and has further informed the representative of the People's Republic of China that the Government of Uganda would not at the present time be able to reciprocate by opening an Embassy in China.
This work is in the public domain in the U.S. because it is an edict of a government, local or foreign. See § 313.6(C)(2) of the Compendium II: Copyright Office Practices. Such documents include "legislative enactments, judicial decisions, administrative rulings, public ordinances, or similar types of official legal materials" as well as "any translation prepared by a government employee acting within the course of his or her official duties."
These do not include works of the Organization of American States, United Nations, or any of the UN specialized agencies. See Compendium III § 313.6(C)(2) and 17 U.S.C. 104(b)(5).
A non-American governmental edict may still be copyrighted outside the U.S. Similar to {{PD-in-USGov}}, the above U.S. Copyright Office Practice does not prevent U.S. states or localities from holding copyright abroad, depending on foreign copyright laws and regulations.
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# Catholic Encyclopedia (1913)/Nonantola

From volume 11 of the work.
Nonantola, a former Benedictine monastery and prelature nullius, six miles north-east of Modena founded in 752 by St. Anselm, Duke of Friuli, and richly endowed by Aistulph, King of the Longobards. Stephen II appointed Anselm its first abbot, and presented the relics of St. Sylvester to the abbey, named in consequence S. Sylvester de Nonantula. After the death Aistulph (756), Anselm was banished to Monte Cassino by the new king, Desiderius, but was restored by Charlemagne after seven years. In 883 it was chosen as the place of a conference between Charles the Fat and Marinus I. Up to 1083 it was an imperial monastery, and its discipline often suffered severely on account of imperial interference in the election of abbots. In the beginning of the Conflict of Investitures it sided with the emperor, until forced to submit to the pope by Mathilda of Tuscany in 1083. It finally declared itself openly for the pope in 1111. In that year the famous monk Placidus of Nonantola wrote his "De honore Ecclesiæ", one of the most able and important defences of the papal position that were written during the Conflict of Investitures. It is printed in Pez "Thesaurus Anecdot. noviss." (Augsburg, 1721), II, ii, 73 sq. The decline of the monastery began in 1419, when it came under the jurisdiction of commendatory abbots. In 1514 it came into the possession of the Cistercians, but continued to decline until it was finally suppressed by Clement XIII in 1768. Pius VII restored it 23 Jan., 1821, with the provision that the prelature nullius attached to it should belong to the Archbishop of Modena. In 1909 the exempt district comprised 42,980 inhabitants, 31 parishes, 91 churches and chapels. 62 secular priests and three religious congregations for women. The monastery itself was appropriated by the Italian Government in 1866.
TIRABOSCHI, Storia dell' augusta badia di S. Silvestro di Nonantola (2 vols., Modena, 1784-5); GAUDENZI in Bull dell' Instituto stor. ital., XXII (1901), 77-214; CORRADI, Nonantola, abbazia imperiale in Rivista Storia Benedettina, IV (Rome, 1909). 181-9; MURATORI, Rer. Ital. Script., I, ii, 189-196; Notitia codicum monasterii Nonantulani anni 1166 in MAI, Spicilegium Romanum (Rome, 1839-44), V. i. 218-221; BECKER, Catalogi bibliothecarum antiqui (Bonn, 1885), 220 sq.; GIORGI in Rivista della Biblioteche e degli archivi, VI (Florence, 1895), 54 sq.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Nithard

From volume 11 of the work.
Frankish historian, son of Angilbert and Bertha, daughter of Charlemagne; died about 843 or 844 in the wars against the Normans. Little is known about his early life, but in the quarels between the sons of Louis the Pious he proved a zealous adherent of Charles the Bald, by whose command he went as ambassador to Lothair in 840, though without success. At the battle of Fontenoy, in 841, he fought bravely at the side of Charles, and afterwards wrote, at the request of that prince, the history of the period in order to establish the right of Charles the Bald. This work, which usually bears the title: "De dissensionibus filiorum Ludovici Pii ad annum usque 843, seu Historiarum libri quaattuor 841-843", recites in rather uncouth language the causes of the quarrels and describes, minutely and clearly, the unjust behaviour of Lothair, sometimes a little partially, but with understanding and a clear insight into the conditions. He was the only layman of his time who devoted himself to the writing of a history, and he reported earnestly and truthfully what he himself had seen and heard. It is very probable that he was lay abbot of St. Riquier. His body was buried there, and when it was found, in the eleventh century, Mico, the poet of the abbey, composed a lengthy rhymed epitaph. Nithard's historical work has been published by Migne in "P. L.", CXVI, 45-76.
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Noel Chabanel

From volume 3 of the work.
A Jesuit missionary among the Huron Indians, born in Southern France, 2 February, 1613; slain by a renegade Huron, 8 December, 1649. Chabanel entered the Jesuit novitiate at Toulouse at the age of seventeen, and was professor of rhetoric in several colleges of the society in the province of Toulouse. He was highly esteemed for virtue and learning. In 1643, he was sent to Canada and, after studying the Algonquin language for a time, was appointed to the mission of the Hurons, among whom he remained till his death. In these apostolic labours he was the companion of the intrepid missionary, Father Charles Garnier. As he felt a strong repugnance to the life and habits of the Indians, and feared it might result in his own withdrawal from the work, he nobly bound himself by vow never to leave mission, and he kept his vow to the end. In the "Relation" of 1649-50, Father Ragueneau describes the martyr deaths of Chabanal and Garnier, with biographical sketches of these two fathers.
EDWARD P. SPILLANE
# Catholic Encyclopedia (1913)/Rector Potens, Verax Deus

From volume 12 of the work.
The daily hymn for Sext in the Roman Breviary finds its theme in the great heat and light of the noonday (hora sexta, or sixth hour of the day) sun, and prays the Almighty Ruler to take from the heart the heat of passion. Baudot ("The Roman Breviary", London, 1909, 34) thinks the hymn "probably" by St. Ambrose: "We know, moreover, that the hymns for Vespers, Terce, and None (probably also the hymn for Sext) are his." Perhaps, however, Baudot refers to other hymns ascribed to the saint by Bäumer ("Gesch. des Breviers", 1895, 135). Whatever probability attaches to the hymns for Terce and None affects equally that for Sext, none of the three being found in the oldest Benedictine cycle, while all three are found in the later Celtic cycle. (For discussion of authorship, see RERUM DEUS TENAX VIGOR.) It is interesting to note that the second stanza is in rhyme throughout:
   Extingue flammas litium,
   Aufer calorem noxium,
   Confer salutem corporum
   Veramque pacem cordium.
Biraghi thinks the rhyme merely a matter of chance; Piedmont thinks it deliberate, but finds no sufficient reason in this fact for denying it to St. Ambrose. Johner ("A New School of Gregorian Chant", tr. New York, 1906, 55) selects the first line to illustrate his contention that whilst in ordinary speech anyone would pronounce the line thus:
   Réctor pótens vérax Deús,
a singer commits no fault in stressing as follows:
   Rectór poténs veráx Déus.
"In German (or English), this kind of thing is impossible. But that does not give us a right to forbid the composer of Gregorian melodies to make use of this and similar licenses. We Germans (and English-speaking people) frequently pronounce Latin with such an exaggerated accent that the words fall too heavily on the ear. Other nations, the French, for example, pronounce the words more smoothly, with a lighter accent." (For the full argument, see pp. 55, 56.) JULIAN, Dict. of Hymnology, s.v., for MSS., references, authors, first lines of trs., etc. To his list should be added the Catholic trs. of BAGSHAWE, Breviary Hymns and Missal Sequences (London, 1900), 19; DONAHOE, Early Christian Hymns (New York, 1908), 47; RUSSELL, Hymni Horarum in Irish Eccl. Record (1905), 231; HENRY, Hymns of the Little Hours in Eccl. Review (Sept., 1890), 204-09, with Latin text and commentary; PIMONT, Les hymnes du breviaire romain, I (Paris, 1874), 106-10, for text and comment. For hamonized plain-song, modern musical setting, Latin text and Eng. tr., see Hymns Ancient and Modern (historical edition, London, 1909), no. 10. For additional bibliography, see RERUM DEUS TENAX VIGOR.
H.T. HENRY
# Catholic Encyclopedia (1913)/Rechab and the Rechabites

From volume 12 of the work.
Rechab was the father of Jonadab who in II Kings, x, 15-28, appears as a fervent supporter of Jehu's attack on the House of Achab in his endeavour to root out the idolatrous worship which that dynasty had encouraged. The characteristic principles which actuated his descendants, the Rechabites, we gather from Jeremias, xxxv, where the Rechabites, being invited to drink wine, answered: "We will not drink wine: because Jonadab the son of Rechab, our father, commanded us, saying: "You shall drink no wine, neither you, nor your children, for ever: Neither shall ye build houses, nor sow seed, nor plant vineyards, nor have any, but you shall dwell in tents all your days, that you may live many days upon the face of the earth, in which you are strangers" (Jer., xxxv, 6, 7). It was evidently the belief of Jonadab and the Rechabites that settled life with its forms of civilization led to apostasy from the Jewish religion. In I Par., ii, 55, the clan of the Rechabites is connected with the Cinites (Kenites).
VIGOUROUX, Dict. de la Bible, s. v.
James F. Driscoll.
# Catholic Encyclopedia (1913)/Recollection

From volume 12 of the work.
Recollection, as understood in respect to the spiritual life, means attention to the presence of God in the soul. It includes the withdrawal of the mind from external and earthly affairs in order to attend to God and Divine things. It is the same as interior solitude in which the soul is alone with God.
This recollection is twofold:
The first kind of recollection belongs to ascetical devotion and practice. It is necessary for all who wish to attain Christian perfection. Without it, it is most difficult to make progress in virtue. Therefore, it is necessary to observe the means by which it may be acquired. These are:
BELLECIUS, Solid Virtue (Dublin 1879); BLOSIUS, A Book of Spiritual Instruction, tr. WILBERFORCE (London, 1900); POULAIN, The Graces of Interior Prayer (London, 1910).
Arthur Devine.
# Catholic Encyclopedia (1913)/Raymond VII

From volume 12 of the work.
Count of Toulouse, son of Raymond VI, b. at Beaucaire, 1197; d. at Milhaud, 1249; had espoused a sister of the King of Aragon, and had assisted his father in the reconquest of his estates. In January, 1224, Amaury de Montfort, reduced to the sovereignty of Narbonne, concluded a treaty with him, but ceded his rights in the south to Louis VIII of France. In vain Raymond VII offered his obeisance to the assembly of Bourges in 1226; a new Crusade was decided upon. Louis VIII seized Avignon and occupied Languedoc without resistance, but on his return to the north he died 8 Nov., 1226, at Montpensier. Raymond VII, profiting by the feebleness of Blanche of Castile, took several places from Imbert de Beaujeu, seneschal of the King of France. This success was of short duration; in 1228 new bands of crusaders began to plunder the country of Toulouse, and soon Raymond lost nearly all his strongholds. He then asked peace from Blanche of Castile. After the conference of Meaux, Raymond returned to Paris, and on 12 April, 1229, in the Church of Notre Dame, did public penance and was released from his excommunication. He pledged himself to demolish the walls of Toulouse, and to give his daughter Jeanne in marriage to Alphonse of Potiers, brother of King Louis IX. Returning to Toulouse, Raymond VII kept his promises and accepted the establishment of the Inquisition. In 1234 he went to Rome, and received from the pope the restitution of the Marquessate of Provence. In spite of his zeal in suppressing heresy, he was several times accused of favouring the massacre of the inquisitors. He allied himself with the Emperor Frederick II against the pope, then with the King of England, Henry III, against Louis IX. The victory of the latter at Taillebourg caused him to renew his oath of fealty. In 1247, as he was starting for Palestine with St. Louis, he died, leaving his estates to his daughter Jeanne.
LAVISSE, Histoire de France, III, 1, pp. 259, 268; MOLINIER, Les Sources de l'Histoire de France, II (Paris, 1906), nos. 2444, 2455, 2476; VAISSETTE, Histoire du Languedoc, VI (Paris, 1749); PETIT DUTAILLIS, Etude sur le regne de Louis VIII (Paris, 1894); BERGER, Histoire de Blanche de Castile (Paris, 1895); GUGGENBERGER, A general history of the Christian Era, I (2nd revised ed., St. Louis, 1903), Section 548.
LOUIS BREHIER
# Catholic Encyclopedia (1913)/Rector

From volume 12 of the work.
(From the Latin regere, to rule).
Priests who preside over missions or quasi-parishes are called rectors: in England and the United States they are removable and irremovable, or permanent. These latter are known also as missionary rectors (M.R.). The term rector is applied likewise to the heads of universities, seminaries, and colleges; to the local superiors of religious houses of men; to the pope, as rector of the world, in the conferring of the tiara. In some universities, e.g. Louvain, the actual president is known as rector magnificus. Rector general is the title given to the superior general of certain religious, e.g. Clerics Regular of the Mother of God. In ancient times bishops as rulers of cities and provinces, especially in the Papal States, were called rectors; also administrators of the patrimony of the Church (e.g. rector Siciliæ). To a rector who has resigned is often given the title rector emeritus. One who supplies the place usually occupied by a rector is styled pro-rector (in parishes, administrator), while assistants to rectors in institutions are known as vice-rectors (in parishes, as curates, assistant, or associate, rectors, etc.). Rector is used by Gregory the Great in the "Regula Pastoralis" as equivalent to pastor.
Conc. Balt. Plen., III; Acta et Decreta (Baltimore, 1886); TAUNTON, The Law of the Church (London, 1906), s. v. Missionary Rectors.
ANDREW B. MEEHAN
# Catholic Encyclopedia (1913)/Raymond of Sabunde

From volume 12 of the work.
(SABONDE, SEBON, SEBEYDE, etc.)
Born at Barcelona, Spain, towards the end of the fourteenth century; died 1432. From 1430 to his death he taught theology, philosophy, and medicine at the University of Toulouse. Apparently, he wrote several works on theology and philosophy, only one of which remains, "Theologia Naturalis". It was first written in Spanish, translated into French by Montaigne (Paris, 1569) and into Latin at various times (e.g. Deventer, 1487; Strasburg, 1496; Paris, 1509; Venice, 1581, etc.). Montaigne bears witness to the extraordinary popularity which the work enjoyed in his day. It represents a phase of decadent Scholasticism, and is a defence of a point of view which is subversive of the fundamental principle of the Scholastic method. The Schoolmen of the thirteenth century, while holding that there can be no contradiction between theology and philosophy, maintain that the two sciences are distinct. Raymond breaks down the distinction by teaching a kind of theosophy, the doctrine, namely that, as man is a connecting link between the natural and the supernatural, it is possible by a study of human nature to arrive at a knowledge even of the most profound mysteries of Faith. The tendency of his thought is similar to that of the rationalistic theosophy of Raymond Lully (q.v.).
DE WULF, History of Medieval Philosophy, tr. COFFEY (New York, 1909), 455 sq.; STOCKL, Gesch. der Phil. des Mittelalters, II (Mainz, 1865), 105 sq.
WILLIAM TURNER