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# 1911 Encyclopædia Britannica/Vincent of Lerins, St

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​VINCENT OF LERINS, ST. or Vincentis Lerinensis (d. c. A.D. 450), an ecclesiastical writer of the Western Church of whose personal history hardly anything is known, except that he was a native of Gaul, possibly brother of St Loup, bishop of Troyes, that he became a monk and priest at Lerinum, and that he died in or about 450. Lerinum (Lerins, off Cannes) had been made by Honoratus, afterwards bishop of Aries, the seat of a monastic community which produced a number of eminent churchmen, among them Hilary of Arles. The school did not produce an extensive literature, but it played an important part in resisting an exaggerated Augustinianism by reasserting the freedom of the will and the continued existence of the divine image in human nature after the fall. As regards Vincent he himself tells us that only after long and sad experience of worldly turmoil did he betake himself to the haven of a religious life. In 434, three years after the council of Ephesus, he wrote the Commonitorium adversus profanas omnium haereticorum novitates, in which he ultimately aims at Augustine's doctrine of grace and predestination. In it he discusses the “notes” which distinguish Catholic truth from heresy, and (cap. 2) lays down and applies the famous threefold test of orthodoxy—quod ubique, quod semper, quod ab omnibus creditum est. It is very striking that in his appeal to tradition Vincent assigns no part to the bishops as such—apart from the council; he appeals to the ancient “teachers,” not to any apostolic succession. His “semi-Pelagian” opposition to Augustine is dealt with by Prosper of Aquitania in his Pro Augustini doctrina responsiones ad capitula objectionum Vincentiarnarium. It explains why the Commonitorium has reached us only in a mutilated form.
The Commonitorium has been edited by Baluze (Paris, 1663, 1669 and 1684) and by Klüpfel (Vienna, 1809). It also occurs in vol. I. of Migne's Patrol. Ser. Lat. (1846). A full summary is given in A. Harnack's History of Dogma, iii. 230 ff. See also F. H. Stanton, Place of Authority in Religion, pp. 167 ff.; A. Cooper-Marsdin, The School of Lerins (Rochester, 1905).
# 1911 Encyclopædia Britannica/Vindelicia

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​VINDELICIA, in ancient geography, a country bounded on the S. by Raetia, on the N. by the Danube and the Vallum Hadriani, on the E. by the Oenus (Inn), on the W. by the territory of the Helvetii. It thus corresponded to the N.E. portion of Switzerland, the S.E. of Baden, and the S. of Württemberg and Bavaria. Together with the neighboring tribes it was subjugated by Tiberius in 15 B.C., and towards the end of the 1st century A.D. was made part of Raetia (q.v.). Its chief town was Augusta Vindelicorum (Augsburg). Its inhabitants were probably of Celtic origin (cf. the recurrence of Vind- in other Celtic names—Vindobona, Vindonissa); some authorities, however, regard them as German. According to Dio Cassius (liv. 22) they were an agricultural people, and later writers (e.g. Isidorus, Origines, i. 4), describe the country as very fertile.
# 1911 Encyclopædia Britannica/Vincent, Mary Ann

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​VINCENT, MARY ANN (1818-1887), American actress, was born in Portsmouth, England, on the 18th of September 1818, the daughter of an Irishman named Farlin. Left an orphan at an early age, she turned to the stage, making her first appearance in 1834 as Lucy in The Review, at Cowes, Isle of Wight. The next year she married J. R. Vincent (d. 1850), an actor, with whom she toured England and Ireland for several years. In 1846 Mrs J. R. Vincent went to America to join the stock company of the old National theatre in Boston. Here she became a great favourite. No actress in America, except Mrs Gilbert, has ever been such “a dear old lady” to so wise a circle of constant admirers. She died in Boston on the 4th of September 1887. Her memory is honoured by the Vincent Memorial Hospital, founded in that city in 1890 by popular subscription, and formally opened on the 6th of April 1891, by Bishop Phillips Brooks, as a hospital for wage-earning women and girls.
# 1911 Encyclopædia Britannica/Vincent de Paul, St

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​VINCENT DE PAUL, ST (1576-1660), French divine, founder of the “Congregation of Priests of the Mission,” usually known as Lazarites (q.v.), was born on the 24th of April 1576 at Pouy, near Dax, in Gascogne, and was educated by the Franciscans at Dax and at Toulouse. He was ordained priest in 1600. Voyaging from Toulouse to Narbonne, he was captured by Barbary pirates, who took him to Tunis and sold him as a slave. He converted his third master, a renegade Italian, and escaped with him to Aigues-Mortes near Marseilles in June 1607. After short stays at Avignon and Rome, Vincent found his way to Paris, where he became favourably known to Monsieur (afterwards Cardinal) de Berulle, who was then founding the congregation of the French Oratory. At Berulle's instance he became curate of Clichy near Paris (1611); but this charge he soon exchanged for the post of tutor to the count of Joigny at Folleville, in the diocese of Amiens, where his success in dealing with the spiritual needs of the peasants led to the “missions” with which his name is associated. In 1617 he accepted the curacy of Chatillon-les-Dombes (or sur-Chalaronne), and here he received from the countess of Joigny the means by which he was enabled to found his first "“confrérie de charité,” an association of women who ministered to the poor and the sick. In 1619 Louis XIII. made him royal almoner of the galleys. Among the works of benevolence with which his name is associated are the establishment of a hospital for galley slaves at Marseilles, the institution of two establishments for foundlings at Paris, and the organization of the “Filles de la Charité,” to supplement the work of the confréries, whose members were mainly married women with domestic duties. He died at Paris on the 27th of September 1660, and was buried in the church of St Lazare. He was beatified by Benedict XIII. in 1729, and canonized by Clement XII. in 1737, his festival (duplex) being observed on the 19th of July. The Society of St Vincent de Paul was founded by Frederic Ozanam and others in 1833, in reply to a charge brought by some free-thinking contemporaries that the church no longer had the strength to inaugurate a practical enterprise. In a variety of ways it does a great deal of social service similar ​to that of gilds of help. Its administration has always been in the hands of laymen, and it works through local “conferences” or branches, the general council having been suspended because it declined to accept a cardinal as its official head.
Lives by Maynard (4 vols., Paris, 1860); Bougaud (2 vols., Paris, 1891); E. de Broglie (5th edition, Paris, 1899); Letters (2 vols., Paris, 1882); A. Loth (Paris, 1880); H. Simard (Lyons, 1894).
# 1911 Encyclopædia Britannica/Vinci, Leonardo

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​VINCI, LEONARDO (1690–1730), Italian musical composer, was born at Strongoli in Calabria in 1690 and educated at Naples under Gaetano Greco in the Conservatorio dei Poveri di Gesù Cristo. He became known first by his comic operas in Neapolitan dialect in 1719; he also composed many serious operas. He was received into the Congregation of the Rosary at Formiello in 1728 and died by poisoning in 1730, not 1732, as is generally stated. His comic operas, of which Le Zite 'n Galera (1722) is the best, are full of life and spirit; in his serious operas, of which Didone Abbandonata (Rome, 1728) and Artaserse (Rome, 1730) are the most notable, have an incisive vigour and directness of dramatic expression, deservedly praised by Burney. The well-known air “Vo solcando,” from Artaserse, is a good example of his style.
# 1911 Encyclopædia Britannica/Vindhya

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​VINDHYA, a range of mountains in Central India. It forms a well-marked, though not quite continuous, chain across India, separating the Ganges basin from the Deccan. Starting on the west in Gujarat, the Vindhyas cross Malwa and the central portions of India, until their easternmost spurs abut on the valley of the Ganges at Rajmahal. They thus roughly form the northern side of the triangle, of which the other two sides are the Eastern and Western Ghats. They have an elevation of 1500 to 4500 ft., nowhere exceeding 5000 ft. Geologically they give their name to the “Vindhyan formation,” one of the recognized rock systems of India. In legendary tradition they formed the demarcating line between the Madyadesha or middle land of the Sanskrit invaders and the non-Aryan Deccan, and they are still largely inhabited by aboriginal races such as the Bhils.
# 1911 Encyclopædia Britannica/Vincent Ferrer, St

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​VINCENT FERRER, ST (1355-1419), Spanish Dominican preacher, was born of respectable parentage at Valencia on the 23rd of January 1355. In February 1374 he took the Dominican habit, and after spending some years in teaching, and in completing his theological studies, he was licensed to preach. He graduated as doctor of theology at Lerida in 1374, and his sermons in the cathedral of Valencia from 1385 onwards soon became famous. Cardinal Peter de Luna took him with him to Paris in 1391; and on his own election to the pontificate as antipope Benedict XIII. made Ferrer his confessor and master of the sacred palace. Finding, however, the ecclesiastical atmosphere of Avignon an uncongenial one, he in 1397 resumed his work as a preacher, and Spain, France, Italy, Germany and Great Britain and Ireland were successively visited by him; and in every case numerous conversions were the result of his eloquence, which is described as having been singularly powerful and moving. In 1412 he was delegated by his native city to take part in the election of a successor to the vacant crown of Aragon; and in 1416 he received a special invitation to attend the council of Constance, where he supported the cause of the Flagellants (q.v.). He died at Vannes on the 5th of April 1419, and was canonized by Calixtus III. in 1455, his festival (duplex) being observed on the 5th of April.
See A. Sorbelli, Il trattato di S. Vincenzo Ferrer intorno al Grande Scisma d'Occidente (Bologna, 1906).
# 1911 Encyclopædia Britannica/Vincent, St

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​VINCENT (or Vincentius), ST, deacon and martyr, whose festival is celebrated on the 22nd of January. In several of his discourses St Augustine pronounces the eulogy of this martyr, and refers to Acts which were read in the church. It is doubtful whether the Acts that have come down to us (Acta Sanctorum, January, ii. 394–397) are those referred to by St Augustine, since it is not certain that they are a contemporary document. According to this account, Vincent was born of noble parents in Spain, and was educated by Valerius, bishop of Saragossa, who ordained him to the diaconate. Under the persecution of Diocletian, Vincent was arrested and taken to Valencia. Having stood firm in his profession before Dacianus, ​the governor, he was subjected to excruciating tortures and thrown into prison, where angels visited him, lighting his dungeon with celestial light and relieving his sufferings. His warders, having seen these wonders through the chinks of the wall, forthwith became Christians. He was afterwards brought out and laid upon a soft mattress in order that he might regain sufficient strength for new torments; but, while Dacianus was meditating punishment, the saint gently breathed his last. The tyrant exposed his body to wild beasts, but a raven miraculously descended and protected it. It was then thrown into the sea, but was cast up on the shore, recovered by a pious woman and buried outside Valencia. Prudentius devoted one of his hymns (Peristeph. v.) to St Vincent, and St Augustine attests that in his lifetime the festival of the saint was celebrated throughout the Christian world (Serm. 276, n. 4).
See T. Ruinart, Acta martyrum sincera (Amsterdam, 1713), pp. 364–66; Le Nain de Tillemont, Mémoires pour servir à l'histoire ecclésiastique (Paris, 1701, seq.), v. 215–225, 673–675.  (H. De.)
# A Course in Miracles/Manual for Teachers/Are Changes Required in the Life Situation of God's Teachers?
### Are Changes Required in the Life Situation of God's Teachers?

Changes are required in the minds of God's teachers. This may or may not involve changes in the external situation. Remember that no one is where he is by accident, and chance plays no part in God's plan. It is most unlikely that changes in attitudes would not be the first step in the newly made teacher of God's training. There is, however, no set pattern, since training is always highly individualized. There are those who are called upon to change their life situation almost immediately, but these are generally special cases. By far the majority are given a slowly evolving training program, in which as many previous mistakes as possible are corrected. Relationships in particular must be properly perceived, and all dark cornerstones of unforgiveness removed. Otherwise the old thought system still has a basis for return.
As the teacher of God advances in his training, he learns one lesson with increasing thoroughness. He does not make his own decisions; he asks his Teacher for His answer, and it is this he follows as his guide for action. This becomes easier and easier, as the teacher of God learns to give up his own judgment. The giving up of judgment, the obvious prerequisite for hearing God's Voice, is usually a fairly slow process, not because it is difficult, but because it is apt to be perceived as personally insulting. The world's training is directed toward achieving a goal in direct opposition to that of our curriculum. The world trains for reliance on one's judgment as the criterion for maturity and strength. Our curriculum trains for the relinquishment of judgment as the necessary condition of salvation.
# A Course in Miracles

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# A Course in Miracles/Manual for Teachers/Can God Be Reached Directly?
### Can God Be Reached Directly?

God indeed can be reached directly, for there is no distance between Him and His Son. His awareness is in everyone's memory, and His Word is written on everyone's heart. Yet this awareness and this memory can arise across the threshold of recognition only where all barriers to truth have been removed. In how many is this the case? Here, then, is the role of God's teachers. They, too, have not attained the necessary understanding as yet, but they have joined with others. This is what sets them apart from the world. And it is this that enables others to leave the world with them. Alone they are nothing. But in their joining is the power of God.
There are those who have reached God directly, retaining no trace of worldly limits and remembering their own Identity perfectly. These might be called the Teachers of teachers because, although they are no longer visible, their image can yet be called upon. And they will appear when and where it is helpful for them to do so. To those to whom such appearances would be frightening, they give their ideas. No one can call on them in vain. Nor is there anyone of whom they are unaware. All needs are known to them, and all mistakes are recognized and overlooked by them. The time will come when this is understood. And meanwhile, they give all their gifts to the teachers of God who look to them for help, asking all things in their name and in no other.
Sometimes a teacher of God may have a brief experience of direct union with God. In this world, it is almost impossible that this endure. It can, perhaps, be won after much devotion and dedication, and then be maintained for much of the time on earth. But this is so rare that it cannot be considered a realistic goal. If it happens, so be it. If it does not happen, so be it as well. All worldly states must be illusory. If God were reached directly in sustained awareness, the body would not be long maintained. Those who have laid the body down merely to extend their helpfulness to those remaining behind are few indeed. And they need helpers who are still in bondage and still asleep, so that by their awakening can God's Voice be heard.
Do not despair, then, because of limitations. It is your function to escape from them, but not to be without them. If you would be heard by those who suffer, you must speak their language. If you would be a savior, you must understand what needs to be escaped. Salvation is not theoretical. Behold the problem, ask for the answer, and then accept it when it comes. Nor will its coming be long delayed. All the help you can accept will be provided, and not one need you have will not be met. Let us not, then, be too concerned with goals for which you are not ready. God takes you where you are and welcomes you. What more could you desire, when this is all you need?
# A Course in Miracles/Manual for Teachers/Epilogue
### Epilogue

Forget not once this journey is begun the end is certain. Doubt along the way will come and go and go to come again. Yet is the ending sure. No one can fail to do what God appointed him to do. When you forget, remember that you walk with Him and with His Word upon your heart. Who could despair when hope like this is his? Illusions of despair may seem to come, but learn how not to be deceived by them. Behind each one there is reality and there is God. Why would you wait for this and trade it for illusions, when His Love is but an instant farther on the road where all illusions end? The end is sure and guaranteed by God. Who stands before a lifeless image when a step away the Holy of the Holies opens up an ancient door that leads beyond the world?
You are a stranger here. But you belong to Him Who loves you as He loves Himself. Ask but my help to roll the stone away, and it is done according to His Will. We have begun the journey. Long ago the end was written in the stars and set into the Heavens with a shining Ray that held it safe within eternity and through all time as well. And holds it still; unchanged, unchanging and unchangeable.
Be not afraid. We only start again an ancient journey long ago begun that but seems new. We have begun again upon a road we traveled on before and lost our way a little while. And now we try again. Our new beginning has the certainty the journey lacked till now. Look up and see His Word among the stars, where He has set your Name along with His. Look up and find your certain destiny the world would hide but God would have you see.
Let us wait here in silence, and kneel down an instant in our gratitude to Him Who called to us and helped us hear His Call. And then let us arise and go in faith along the way to Him. Now we are sure we do not walk alone. For God is here, and with Him all our brothers. Now we know that we will never lose the way again. The song begins again which had been stopped only an instant, though it seems to be unsung forever. What is here begun will grow in life and strength and hope, until the world is still an instant and forgets all that the dream of sin had made of it.
Let us go out and meet the newborn world, knowing that Christ has been reborn in it, and that the holiness of this rebirth will last forever. We had lost our way but He has found it for us. Let us go and bid Him welcome Who returns to us to celebrate salvation and the end of all we thought we made. The morning star of this new day looks on a different world where God is welcomed and His Son with Him. We who complete Him offer thanks to Him, as He gives thanks to us. The Son is still, and in the quiet God has given him enters his home and is at peace at last.
# A Course in Miracles/Manual for Teachers
### Introduction

    1. Who Are God's Teachers?
    2. Who Are Their Pupils?
    3. What Are the Levels of Teaching?
    4. What Are the Characteristics of God's Teachers?
    5. How Is Healing Accomplished?
    6. Is Healing Certain?
    7. Should Healing Be Repeated?
    8. How Can Perception of Order of Difficulties Be Avoided?
    9. Are Changes Required in the Life Situation of God's Teachers?
    10 How Is Judgment Relinquished?
    11. How Is Peace Possible in this World?
    12. How Many Teachers of God Are Needed To Save the World?
    13. What Is the Real Meaning of Sacrifice?
    14. How Will the World End?
    15. Is Each One To Be Judged in the End?
    16. How Should the Teacher of God Spend His Day?
    17. How Do God's Teachers Deal with Magic Thoughts?
    18. How Is Correction Made?
    19. What Is Justice?
    20. What Is the Peace Of God?
    21. What Is the Role of Words in Healing?
    22. How Are Healing and Atonement Related?
    23. Does Jesus Have a Special Place in Healing?
    24. Is Reincarnation So?
    25. Are "Psychic" Powers Desirable?
    26. Can God Be Reached Directly?
    27. What Is Death?
    28. What Is the Resurrection?
    29. As for the Rest...
* Clarification of Terms - Introduction
* Mind - Spirit
* The Ego - The Miracle
* Forgiveness - The Face of Christ
* True Perception - Knowledge
* Jesus - Christ
* The Holy Spirit
* Epilogue