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# Catholic Encyclopedia (1913)/John of Roquetaillade (de Rupescissa)

From volume 8 of the work.
Franciscan alchemist, date of birth unknown; d. probably at Avignon, 1362. After pursuing the study of philosophy for five years at Toulouse, he entered the Franciscan monastery at Orléans, where he continued his studies for five years longer. His experiments in distillation led to the discovery of what he termed aqua vitæ, or usually quinta essentia, and commended as a panacea for all disease. His work as an alchemist forms the subject-matter of "De consideratione quintæ essentiæ" (Basle, 1561) and "De extractione quintæ essentiæ"; likewise "Libellus de conficiendo vero lapide philosophico ad sublevandam inopiam papæ et cleri in tempore tribulationis" (Strasburg, 1659). His false prophecies and violent denunciation of ecclesiastical abuses brought him into disfavour with his superiours, resulting in his imprisonment by Clement VI (1345) and Innocent VI (1356). While there he wrote in 1349 his "Visiones seu revelationes", and in 1356 "Vade Mecum in tribulatione" and "Ostensor" (in Brown, "Fascicula rerum expetendarum et fugiendarum", III, London, 1640). His other works include commentaries on the Sentences and on the "Oraculum Cyrilli", "Fragmenta revelationum", "Apologus propheticus", "De famulatu philosphiæ ad theologiam".
SBARALEA, Suppl. ad script. Ord. Min. (Rome, 1806); JEILER in Kirchenlex., s. v. Johannes von Roquetaillade; SCHNÜRER in Kirchliches Handlex..
F. M. RUDGE
# Catholic Encyclopedia (1913)/John of Janduno

From volume 8 of the work.
An Averroistic philosopher, theologian, and political writer of the fourteenth century. John of Janduno (Johannes de Genduno, de Ganduno, and de Gandavo) and John of Gand (or less correctly, of Ghent) are now generally said to have been two different persons. The former was born about the year 1300, graduated in arts at the College of Navarre (University of Paris), wrote a work entitled "De Laudibus Parisiis," and, in collaboration with Marsilius of Padua, composed the celebrated "Defensor pacis," directed against Pope John XXII, for which the authors were condemned in 1327. John of Gand was born about 1270 or 1280, studied theology at the Sorbonne, and after having served as curé at Kieldrecht was made a canon of the cathedral of Paris. These facts seem to be clearly established. However, there are extant a number of works, mostly philosophical, which are ascribed to Johannes de Genduno, Ganduno, or Gandavo, and it is difficult to say whether they were written by John of Janduno or by John of Gand.
These works include commentaries on Peter Lombard's "Books of Sentences," on Aristotle's "Physics," "Metaphysics," and "The Soul," also a treatise entitled "Quaestio in Averroem de substantia orbis." The author is strongly inclined towards the doctrines of Averroes. He defends the principle of twofold truth, according to which what is false in philosophy may be true in theology, or vice versa. Thus, he says, the eternity of the world is demonstrated in philosophy to be true and yet in theology it is false; according to this principle, we are to believe that the world was made, while we know that it was not made. Again, he holds the Averroistic doctrine that there is only one intellect, which is common to all men, and is in no sense a part of the individual soul. Consequently, he is obliged to maintain that the immortality of the individual soul cannot be proved in philosophy. In his discussion of the nature and operations of the human mind he takes sides with the determinists, who deny that the will is free. Finally, the Averroist author of these commentaries is no friend of the Thomistic school. He tries to belittle the reputation of St. Thomas, and to prove him inferior to Averroes. Considering, therefore, the spirit and tendency of these works, one is inclined to assign them to the turbulent, anti-papal author of the "Defensor pacis," and not to the theologian and canon who, for all we know, troubled himself as little about the intellectual warfare going on between Thomists and Averroists as he did about the political conflict between Pope John XXII and Louis of Bavaria. The commentaries mentioned above and the "Quaestio" were published in Venice, 1497, 1525, etc.
DE WULF, Histoire de la phil. mediev. (Louvain, 1902), 372 sqq,; HAUREAU, Histoire de la phil. scol., II (Paris, 1880), 2nd part, 281; FERET, La faculte de theologie de Paris, III (Paris, 1896), 125, 273; VALOIS, Jean de Jandun et Marsile de Padoue, auteurs du Defensor pacis (Paris, 1906).
WILLIAM TURNER
# Catholic Encyclopedia (1913)/John of Montesono

From volume 8 of the work.
Theologian and controversialist, born at Monzón, Spain; dates of birth and death unknown. He joined the Dominicans probably in Valencia. In 1383 he was lecturing on theology at the cathedral in that city. Thence he went to Paris, taught in the convent of St. James there, and obtained the mastership of theology in 1387. Here he entered the field of controversy on the question of the Immaculate Conception, which was not then defined. Maintaining the proposition that the Blessed Virgin was conceived without sin was heretical, he aroused against him the faculty of the Paris university. They condemned fourteen propositions from his lectures, warned him, first privately, then publicly, to retract, and when he refused carried the matter to Pierre Orgement, Bishop of Paris, who promulgated a decree of excommunication against all who should defend the forbidden theses; and the faculty issued letters condemnatory of Montesono's errors and conduct, which Denifle conjectures, from their acerbity of speech, were written by Pierre d'Ailly. Denifle also says Montesono would not have been condemned had he not declared the doctrine of the Immaculate Conception heretical. Montesono appealed to Clement VIII, who cited him and the university faculty to Avignon. Later, foreseeing that the case was going against him, Montesono, despite the command under pain of excommunication to remain at Avignon, secretly withdrew into Aragon, then went to Sicily, changing his allegiance to Urban VI, Clement's rival. There and in Spain, wither he afterwards returned, he filled several important positions. In 1412 Alfonso, Duke of Gandia, chose him as head of a legation sent to defend his claim to the crown of Aragon. Besides four works against Clement's claim as pope, he wrote: "Tractatus de Conceptione B. Virginis", a number of sermons, and various opuscula in the vernacular.
Quétif and Echard, Scriptores Ord. Praed., I (Paris, 1719), 691; Hurter, Nomenclator; DENIFLE, Chartul., III (Paris, 1894), 486- 533.
V. F. O'Daniel.
# Catholic Encyclopedia (1913)/School of Derry

From volume 4 of the work.
This was the first foundation of St. Columba, the great Apostle of Scotland, and one of the three patron saints of Ireland. When a terrible plague, known as the Buidhe Connaill or the Yellow Plague, dispersed the monks of the monastery of Glasnevin in the year 544, Columba instinctively turned his footsteps towards his native territory, and, full of the spirit of monasticism, bethought himself of founding his first monastery there, amongst his own kith and kin. An excellent site of 200 acres was offered to him by his princely cousin, Aedh, son of Ainmire, and the necessary permission of his master, St. Mobhi Clarainech, given with his dying breath, was immediately forthcoming. And so, a few miles from Ailech, "the stone-hill fortress of the Hy-Neill", and close beside a beautiful oak grove which gave the place its name - Doire Colgaigh, or the oak wood of Colgagh - Columba built his church and several cells for his first monks and disciples. This, according to the "Annals of Ulster", was in the year 545 (correctly, 546). Students both clerical and lay flocked hither from all sides attracted by the immediate fame of the new school, and the character of its founder. For several years Columba himself guided its destinies, and then, in pursuance of his apostolic vocation, he left to establish and govern the second of his great schools amid the oak woods of Durrow in the King's County. But whether in Derry or away from it, in Durrow or Kells, or in distant Iona, the saint's heart was ever with his first foundation, and often in the tenderest poetry he poured out his love for "My Derry, mine own little grove", with its "crowds of white angels from one end to the other".
For centuries after Columba's death the School of Derry continued to flourish, and in the twelfth century, it was said to be the most important of the Columban foundations in Ireland. To this period, the most glorious of its history, belong the names of several members of the illustrious family of Brolchain - saints, scholars, and builders - as well as that of the illustrious Gelasius, successor of St. Malachy in the primacy of Ireland. Like all similar institutions it suffered severely from the ravages of the Danes. It survived these, to disappear completely, however, in the general devastation of monasteries that took place in Ireland in the sixteenth century. (See COLUMBA, SAINT.)
ADAMNAN, Vita Columbæ, ed. FOWLER (London, 1895); WHITLEY STOKES, Lives of Saints from the Book of Lismore, in Anecdota Oxonien (Oxford, 1890), V; HEALY, Ireland's Ancient Schools and Scholars (Dublin, 1890).
JOHN HEALY
# Catholic Encyclopedia (1913)/School of Clonard

From volume 4 of the work.
Clonard (Irish, Cluain Eraird, or Cluain Iraird, Erard's Meadow) was situated on the beautiful river Boyne, just beside the boundary line of the northern and southern halves of Ireland. The founder of this school, the most famous of the sixth century, was St. Finnian, an abbot and great wonder-worker. He was born at Myshall, County Carlow, about 470. At an early age he was placed under the care of St. Fortchern, by whose direction, it is said, he proceeded to Wales to perfect himself in holiness and sacred knowledge under the great saints of that country. After a long sojourn there, of thirty years according to the Salamanca MS., he returned to his native land and went about from place to place, preaching, teaching, and founding churches, till he was at last led by an angel to Cluain Eraird, which he was told would be the place of his resurrection. Here he built a little cell and a church of clay and wattle, which after some time gave way to a substantial stone structure, and entered on a life of study, mortification, and prayer. The fame of his learning and sanctity was soon noised abroad, and scholars of all ages flocked from every side to his monastic retreat — young laymen and clerics, abbots and bishops even, and those illustrious saints who were afterwards known as the "Twelve Apostles of Erin". In the Office of St. Finnian it is stated that there were no fewer than 3000 pupils getting instruction at one time in the school in the green fields of Clonard under the broad canopy of heaven. The master excelled in exposition of the Sacred Scriptures, and to this fact must be mainly attributed the extraordinary popularity which his lectures enjoyed. The exact date of the saint's death is uncertain, but it was probably 552, and his burial-place is in his own church of Clonard. For centuries after his death the school continued to be renowned as a seat of Scriptural learning, but it suffered at the hands of the Danes, especially in the eleventh century, and two wretched Irishmen, O'Rorke of Breifney and Dermod McMurrough, helped to complete the unholy work which the Northmen had begun. With the transference by the Norman Bishop de Rochfort, in 1206, of the See of Meath from Clonard to Trim, the glory of the former place departed forever. Irish Life in Book of Lismore; HEALY, Ireland's Ancient Schools and Scholars (Dublin, 1890).
JOHN HEALY
# Catholic Encyclopedia (1913)/St. Elined

From volume 5 of the work.
Elined (Almedha), Saint, virgin and martyr, flourished c. 490. According to Bishop Challoner (Britannia Sancta, London, 1745, II, 59), she was a daughter of Bragan (Brychan), a British prince, after whom the present province of Brecknock is named, and her memory was kept in Wales. Giraldus Cambrensis, in his "Itinerarium Cambs." (I, c. ii), the chief authority for Elined, speaks of the many churches throughout Wales named after the children of Bragan, and especially of one on the top of a hill, in the region of Brecknock, not far from the castle of Aberhodni, which is called the church of St. Almedha, "who, rejecting the marriage of an earthly prince, and espousing herself to the eternal King, consummated her course by a triumphant martyrdom". Her feast was celebrated August 1, on which day throngs of pilgrims visited the church, and many miracles were wrought. William of Worcester says that she was buried at Usk. The church mentioned by Giraldus was called, says Rees, Slwch chapel. The Bollandists (August 1) express themselves satisfied with the evidence of her cultus. This saint is the Luned of the "Mabinogion" (Lady Guest, I, 113-14, II, 164) and the Lynette of Tennyson's "Gareth and Lynette". She is also supposed to be identical with the Enid of the "Mabinogion" and Tennyson's "Idylls".
G. E. PHILLIPS
# Catholic Encyclopedia (1913)/St. Elizabeth of Portugal

From volume 5 of the work.
Elizabeth of Portugal, Saint, Queen (sometimes known as The Peacemaker); b. in 1271; d. in 1336. She was named after her great-aunt, the great Elizabeth of Hungary, but is known in Portuguese history by the Spanish form of that name, Isabel. The daughter of Pedro III, King of Aragon, and Constantia, grandchild of Emperor Frederick II, she was educated very piously, and led a life of strict regularity and self-denial from her childhood; she said the full Divine Office daily, fasted and did other penances, and gave up amusement. Elizabeth was married very early to Diniz (Denis), King of Portugal, a poet, and known as Ré Lavrador, or the "working king", from his hard work in his country's service. His morals, however, were extremely bad, and the court to which his young wife was brought consequently most corrupt. Nevertheless, Elizabeth quietly pursued the regular religious practices of her maidenhood, whilst doing her best to win her husband's affections by gentleness and extraordinary forbearance. She was devoted to the poor and sick, and gave every moment she could spare to helping them, even pressing her court ladies into their service. Naturally, such a life was a reproach to many around her, and caused ill will in some quarters. A popular story is told of how her husband's jealousy was roused by an evil-speaking page; of how he condemned the queen's supposed guilty accomplice to a cruel death; and was finally convinced of her innocence by the strange accidental substitution of her accuser for the intended victim.
Diniz does not appear to have reformed in morals till late in life, when we are told that the saint won him to repentance by her prayers and unfailing sweetness. They had two children, a daughter Constantia and a son Affonso. The latter so greatly resented the favors shown to the king's illegitimate sons that he rebelled, and in 1323 war was declared between him and his father. St. Elizabeth, however, rode in person between the opposing armies, and so reconciled her husband and son. Diniz died in 1325, his son succeeding him as Affonso IV. St. Elizabeth then retired to a convent of Poor Clares which she had founded at Coimbra, where she took the Franciscan Tertiary habit, wishing to devote the rest of her life to the poor and sick in obscurity. But she was called forth to act once more as peacemaker. In 1336 Affonso IV marched his troops against the King of Castile, to whom he had married his daughter Maria, and who had neglected and ill-treated her. In spite of age and weakness, the holy queen dowager insisted on hurrying to Estremoz, where the two kings' armies were drawn up. She again stopped the fighting and caused terms of peace to be arranged. But the exertion brought on her final illness; and as soon as her mission was fulfilled she died of a fever, full of heavenly joy, and exhorting her son to the love of holiness and peace. St. Elizabeth was buried at Coimbra, and miracles followed her death. She was canonized by Urban VIII in 1625, and her feast is kept on July 8.
F. M. CAPES
# Catholic Encyclopedia (1913)/St. Elzéar of Sabran

From volume 5 of the work.
Elzéar of Sabran, Saint, Baron of Ansouis, Count of Ariano, b. in the castle of Saint-Jean de Robians, in Provence, 1285; d. at Paris, September 27, 1323. After a thorough training in piety and the sciences under his uncle William of Sabran, Abbot of St. Victor at Marseilles, he acceded to the wish of Charles II of Naples and married the virtuous Delphine of the house of Glandeves. He respected her desire to live in virginity and joined the Third Order of St. Francis, vying with her in the practice of prayer, mortification, and charity towards the unfortunate. At the age of twenty he moved from Ansouis to Puy-Michel for greater solitude, and formulated for his servants rules of conduct that made his household a model of Christian virtue. On the death of his father, in 1309, he went to Italy and, after subduing by kindness his subjects who despised the French, he went to Rome at the head of an army and aided in expelling the Emperor Henry VII. Returning to Provence, he made a vow of chastity with his spouse, and in 1317 went back to Naples to become the tutor of Duke Charles and later his prime minister when he became regent. In 1323 he was sent as ambassador to France to obtain Marie of Valois in marriage for Charles, edifying a worldly court by his heroic virtues. He was buried in the Franciscan habit in the church of the Minor Conventuals at Apt. The decree of his canonization was signed by his godson Urban V and published by Gregory XI. His feast is kept by the Friars Minor and Conventuals on the 27th of September, and by the Capuchins on the 20th of October.
GREGORY CARR
# Catholic Encyclopedia (1913)/St. Emerentiana

From volume 5 of the work.
Emerentiana, Saint, virgin and martyr, d. at Rome in the third century. The old Itineraries to the graves of the Roman martyrs, after giving the place of burial on the Via Nomentana of St. Agnes, speak of St. Emerentiana. Over the grave of St. Emerentiana a church was built which, according to the Itineraries, was near the church erected over the place of burial of St. Agnes, and somewhat farther from the city wall. In reality Emerentiana was interred in the coemeterium majus located in this vicinity not far from the coemeterium Agnetis. Armellini believed that he had found the original burial chamber of St. Emerentiana in the former coemeterium. According to the legend of St. Agnes Emerentiana was her foster-sister. Some days after the burial of St. Agnes Emerentiana, who was still a catechumen, went to the grave to pray, and while praying she was suddenly attacked by the pagans and killed with stones. Her feast is kept on January 23. In the "Martyrologium Hieronymianum" she is mentioned under September 16, with the statement: In coemeterio maiore. She is represented with stones in her lap, also with a palm or lily.
J. P. KIRSCH
# Catholic Encyclopedia (1913)/St. Elphege

From volume 5 of the work.
Elphege (or Alphege), Saint, b. 954; d. 1012; also called Godwine, martyred Archbishop of Canterbury, left his widowed mother and patrimony for the monastery of Deerhurst (Gloucestershire). After some years as an anchorite at Bath, he there became abbot, and (19 Oct., 984) was made Bishop of Winchester. In 994 Elphege administered confirmation to Olaf of Norway at Andover, and it is suggested that his patriotic spirit inspired the decrees of the Council of Enham. In 1006, on becoming Archbishop of Canterbury, he went to Rome for the pallium. At this period England was much harassed by the Danes, who, towards the end of September, 1011, having sacked and burned Canterbury, made Elphege a prisoner. On 19 April, 1012, at Greenwich, his captors, drunk with wine, and enraged at ransom being refused, pelted Elphege with bones of oxen and stones, till one Thurm dispatched him with an axe. Elphege's body, after resting eleven years in St. Paul's (London), was translated by King Canute to Canterbury. His principal feast is kept on the 19th of April; that of his translation on the 8th of June. He is sometimes represented with an axe cleaving his skull.
Anglo-Saxon Chronicle, ed. PLUMMER (Oxford, 1892-99); THIETMAR, Chronicle, in P. L., CXXXIX, 1384; OSBERN, Vita S. Elphegi in WHARTON, Anglia Sacra, II, 122 sqq.; Acta SS., April, II, 630; Bibl. Hag. Lat., 377; CHEVALIER, Repertoire, I, 1313; FREEMAN, Norman Conquest, I, v; BUTLER, Lives of the Saints, 18 April; STANTON, Menology, 19 April; HUNT in Dict. Nat. Biogr., s. v. AElfheah.
PATRICK RYAN
# Catholic Encyclopedia (1913)/Nazianzus

From volume 10 of the work.
A titular metropolitan see of Cappadocia Tertia. Nazianzus was a small town the history which is completely unknown. It is the modern village of Nenizi east of Ak-Serai (formerly Archelais), in the villayet of Koniah, but has sometimes been wrongly identified with Diocaesarea. At the beginning of the fourth century Nazianzus was suffragan to Caesarea; under Valens it formed part of Cappadocia Secunda, the metropolis of which was Tyana. Later it depended on Cappadocia Tertia and on Mocessus and finally became a metropolitan see under the Emperor Diogenes. In 1370 it was united to the metropolitan See of Caesarea. Up to the year 1200, fourteen of its bishops are known. Its name is inseparably connected with its illustrious doctor and poet-bishop, St. Gregory.
SMITH, Dict. Greek and Roman Geog., s.vv: Diocaesarea, Nazianzus; RAMSAY, Asia Manor, 285; LE QUIEN, Oriens christ. (1740), I, 409; MlKLOSICH AND MULLER, Acta patriarchatus Constantinop., I (Vienna, 1860), 468, 536; see MULLER'S noted to Ptolemy, ed. DIDOT, I, 878.
S. Pétridès.
# Catholic Encyclopedia (1913)/Nazarene

From volume 10 of the work.
(Nazarenos, Nazarenus).
As a name applied to Christ, the word Nazarene occurs only once in the Douai Version, viz. in Matt., ii, 23, where the Vulgate reading is Nazaroeus (Nazoraios). Elsewhere (Matt., xxvi, 71; Mark, i, 24; x, 47; xiv, 67; Luke, iv, 34; John, xvii, 5; Acts, ii, 22 etc.) Jesus Nazarenus is uniformly translated "Jesus of Nazareth". In Acts, xxiv, 5 the Christians are spoken of by Tertullus as "the sect of the Nazarenes". The name has obvious reference to Nazareth, the early home of the Saviour, and it is applied to Him in the Gospels only by those who are outside the circle of His intimate friends. In the Acts, however, it is employed by St. Peter and St. Paul, and by the risen Lord Himself, according to Paul's account of his conversion given to the multitude of angry Jews who had attacked him in the Temple (Acts, xxii, 8). In Matt., ii, 23 we read that "coming he dwelt in a city said by the prophets: That he shall be called a Nazarene". No explicit prediction to this effect is found in the recorded Old Testament prophecies, and various theories have been advanced to explain the reference. Some would connect the passage with the netzer (flower) of Is., xi, 1; others with the netzure (dregs, Douai) of Is., xlix, 6, but these interpretations seem far-fetched, to say nothing of other difficulties. That the quality of Nazarite is alluded to by the Evangelist is disapproved by the fact that Christ was not a Nazarite, nor is the theory that reference is here made to some lost or merely traditional prophecy supported by any positive proof. No more plausible explanation has been found that the one given by St. Jerome in his "Commentary on St. Matthew", viz. that the mention of the "prophets" in the plural precludes references to any single passage, and points rather to the general predictions that the Messias would be despised (cf. John, i, 46).
James F. Driscoll.