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# Catholic Encyclopedia (1913)/St. Zeno

From volume 15 of the work.
Entered in the Roman Martyrology on 12 April as a Bishop of Verona martyred under Gallienus. Probably, however, he was a confessor who governed the Church of Verona from 362-380. At Verona a basilica, San Zenone, is dedicated to his honour, and some thirty churches and chapels bear his name. In the basilica his statue, bearing the episcopal insignia, is prominent in the choir; coins with his likeness and an inscription were in use. On 21 May and 6 Dec. the translation of his body and his consecration were formerly commemorated. In "De viris illust." Of St. Jerome and Gennadius, Zeno is not mentioned, but St. Ambrose (Ep. v) speaks of him as an episcopus sanctae memoriae, and St. Gregory (Dial., III, 19) relates a miracle wrought at the Church of St. Zeno at Verona. Mabillon ("Vetera analecta", Paris, 1675) published an anonymous poem, "De landibus Veronae", taken from the writing of Ratherius, Bishop of Verona (d. 974), found in the abbey at Lobbes in Belgium (P.L., XI, 154, 225), which gives a list of the bishops of Verona and makes Zeno eighth. In the Monastery di Classe at Ravenna was found an eighth-century chasuble (casula diptycha) with the names and pictures of thirty-five bishops of Verona on its front and back; among them was that of Zeno. This list was accepted by Gams in his "Series episcoporum" (Bigelmair, p. 27). Zeno had not been known as a writer before 1508, when two Dominicans, Albertus Castellanus and Jacobus de Leuco, edited at Venice 105 tractatus or sermons found in the episcopal library of Verona fifty years earlier. In 1739 the brothers Ballerini published "S. Zenonis episcopi Veronae sermones", with an elaborate prolegomena. From these it appears that Zeno was a native of Africa, eighth Bishop of Verona (362-80), an able speaker, and an untiring champion of Christianity against the heathens and of orthodoxy against the Arians. Much controversy arose as to the time at which St. Zeno lives, whether two bishops of Verona of this name were to be admitted or but one, and on the authorship of the sermons. Various opinions were held by Sixtus of Siena, Baronius, Ughelli, Dupin, Tillemont, Fabricius, and others. Of the 105 sermons 12 have been rejected as belonging to other authors. Of the rest 16 are larger sermons, the others merely sketches or perhaps fragments. They contain valuable material on Catholic doctrine, practice, and liturgy; they treat of God, creation, the Blessed Virgin, Holy Scriptures, the Church, the sacraments, etc., and warn against the vices of the day.
DANIELL in Dict. Christ. Biog., s.v. Zeno (6); BARDENHEWER, Patrologie (Freiburg, 1910), 362; Zeitschrift fur kath. Theol. (Innsbruck, 1884), 233; Acta SS., II April, 68; HURTER, Nomenclator, I (1903), 362; BIGELMAIR, Zeno von Verona (Munster, 1904).
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/St. Zenobius

From volume 15 of the work.
Bishop of Florence and one of the patrons of that city, b. there in the latter part of the reign of Constantine I; d. 337. Carefully educated by pagan parents, he came early under the influence of the holy bishop Theodore, was baptized by him, and succeeded, after much opposition, in bringing his father and mother to the Christian Faith. He embraced the clerical state, and rapidly rose to the position of archdeacon, when his virtues and notable powers as a preacher made him known to St. Ambrose, at whose instance Pope Damasus (366-86) called him to Rome, and employed him in various important missions, including a legation to Constantinople. On the death of Damasus he returned to his native city, where he resumed his apostolic labours, and on the death of the bishop of that see, Zenobius, to the great joy of the people, was appointed to succeed him. The ancient legends of his episcopal career — in which, however, there are many interpolations of a later date — are unanimous in their description of his saintly life and supernatural gifts. Extraordinary miracles, including several instances of the restoration of the dead to life, are attributed to him, and during his prolonged episcopate his fervour and zeal for souls never for a moment flagged. According to his biographer and successor in the See of Florence, Antonius, he died in his ninetieth year, in 424; but, as Antonius says that Inocent I (d. 417) was at the time pope, the date is uncertain. There is ground for believing that he actually died in 417, on 25 May, on which day the ancient tower where he is supposed to have lived, near the Ponte Vecchio, is annually decorated with flowers. His body was first buried in the Basilica of St. Laurence (consecrated by St. Ambrose in 393), and was later translated to San Salvador's church, on the site of the present cathedral. Beneath the high altar is the silver shrine of the saint, designed by Ghiberti about 1440, inn the same style as his famous bronze gates. There is a statute of Zenobus in San Marco, and other memorials of him in the city, where his name and memory are still venerated.
Acta SS., XIX, 49-69; the Bollandists have brought together all the ancient biographies of Zenobius: (1) that attributed to St. Simplicianus; (2) the life by ST. ANTONIUS OF FLORENCE (from his Summa Historialis, tit. X. cap. xii); (3) that by the monk BLASSIUS (from a Florentine MS.); that by LAURENCE, Archbishop of Amali (1040-1048); and various narratives of the translation of his body. See also GAMS, Series episcaporum (Ratisbon, 1873), 747; BUTLER, Lives of the Saints, X (London, 1814), 436-438; HORNER, Walks in Florence (London, 1873), I, 5, 79, 118, 177; II, 177.
D.O. HUNTER-BLAIR
# Catholic Encyclopedia (1913)/St. Wolstan

From volume 15 of the work.
Benedictine, and Bishop of Worcester, b. at Long Itchington, Warwickshire, England, about 1008; d. at Worcester, 19 Jan.,1095. Educated at the great monastic schools of Evesham and Peterborough, he resolutely combated and overcame the temptations of his youth, and entered the service of Brithege, Bishop of Worcester, who ordained him priest about 1038. Refusing all ecclesiastical preferment, he became a novice in the great priory of Worcester, and after holding various offices in the monastery became cathedral prior there. He held this position, edifying all by his charity, holiness of life, and strict observance of the rule, until 1062, when the See of Worcester fell vacant by the translation of Bishop Aldred to the Archbishopric of York. Two Roman cardinals, who had been Wolstan's guests at Worcester during Lent, recommended the holy prior to King Edward for the vacant see, to which he was consecrated on 8 September, 1062. Not a man of special learning or commanding intellect, he devoted his whole life to the care of his diocese, visiting, preaching, and confirming without intermission, rebuilding his cathedral in the simple Saxon style, planting new churches everywhere, and retaining the ascetic personal habits which he had acquired in the cloister. His life, notwithstanding his assiduous labours, was one of continuous prayer and recollection; the Psalms were always on his lips, and he recited the Divine Office aloud with his attendants as he rode through the country in discharge of his episcopal duties. Wolstan was the last English bishop appointed under a Saxon king, the last episcopal representative of the Church of Bede and of Cuthbert, and the link between it and the Church of Lanfranc and Anselm. After the Conquest, when nearly all the Saxon nobles and clergy were deprived of their offices and honours in favour of the Normans, Wolstan retained his see, and gradually won the esteem and confidence both of Lanfranc and of the Conqueror himself. Aelred of Rievaulx tells the legend of his being called upon to resign his bishopric, and of his laying his crozier on the tomb of Edward the Confessor at Westminster. The crozier remained immoveable — a sign from heaven, as was believed, that the holy bishop was to retain his see. He survived both William the Conqueror and Lanfranc, and was one of the consecrators of St. Anselm.
D.O. HUNTER-BLAIR
# Catholic Encyclopedia (1913)/St. Wulfram

From volume 15 of the work.
(VULFRAMNUS.)
Bishop of Sens, missionary in Frisi, born at Milly near Fontainebleau, probably during the reign of Clovis II (638-56); died 20 March, before 704, in which year a translation of his body took place (Duchesne, "Fastes épiscopaux de l'ancienne Gaule", II, Paris, 1900, 413). His father Fulbert stood high in the esteem of Dagobert I and Clovis II. Wulfram received a good education, and was ordained priest. He intended to spend a secluded life but was called to the Court of Theodoric III of Neustria and from there was elevated to the episcopacy of Sens, 684 (690, 692). He was present at an assembly of bishops in 693 at Valenciennes. Two years later he resigned and retired to the Abbey of Fontanelle. During the second journey of St. Boniface to Rome Wulfram is said to have preached in Frisia. He tried to convert Radbod, but not succeeding he returned to Fontanelle. Some authorities record another and longer stay in Frisia, but, as neither Bede nor Alcuin mention his missionary labour there, it is barely possible. The relics of the saint were brought to Notre Dame at Abbeville in 1058. His feast is celebrated 20 March.
Acta SS., III March, 143; MABILLON, Acta SS. O. S. B., III, i, 340; BENNETT in Dict. Christ. Biog., s. v. Wulframnus, St.; DELETOILLE, Eloge de St. Wulfran (Paris, 1808); GLAISTER, Life and times of St. Wulfram, bishop and missionary (London, 1878); LA VIEILLE, ed. SAUVAGE, Abrege de la vie et miracles de St. Wulfran (Rouen, 1876); LEFRANC, L'authenticite des religues de St. Wulfran. . . reponse a. . .Sauvage (Paris, 1890).
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/St. Zita

From volume 15 of the work.
Model and heavenly patroness of domestic servants, born early in the thirteenth century of a poor family at Montsegradi, a little village near Lucca, in Tuscany; died at Lucca, 27 April, 1271. A naturally happy disposition and the teaching of a virtuous mother, aided by Divine grace, developed in the child's soul that sweetness and modesty of character and continual and conscientious application to work which constituted her especial virtues. At the age of twelve she entered the service of the Fatinelli family of Lucca. Her piety and the exactitude with which she discharged her domestic duties, in which she regarded herself as serving God rather than man, even supplying the deficiencies of her fellow servants, far from gaining for her their love and esteem and that of her employers rather brought upon her every manner of ill-treatment of both the former and, through their accusations, of the latter. The incessant ill-usage, however, was powerless to deprive her of her inward peace, her love of those who wronged her, and her respect for her employers. By this meek and humble self-restraint she at last succeeded in overcoming the malice of her fellow-servants and her employers, so much so that she was placed in charge of all the affairs of the house.
In her position of command over all the servants she treated all with kindness, not exacting from them any reckoning for the wrongs she had for so many years suffered from them. She was always circumspect, and only severe when there was a question of checking the introduction of vice among the servants. On the other hand, if any of them had been guilty of shortcomings, she took upon herself to excuse or defend them to their employers. Using the ample authority given her by her employers, she was generous in almsgiving, but careful to assist only those really in need. After her death numerous miracles were wrought at her intercession, so that she came to be venerated as a saint in the neighbourhood of Lucca, and the poets Fazio degli Uberti (Dittamonde, III, 6) and Dante (Inferno, XI, 38) both designate the city of Lucca simply as "Santa Zita". The office in her honour was approved by Leo X.
In 1580 her tomb was discovered in the Church of S. Frediano; thus was suggested the solemn approbation of her cult, which was granted by Innocent XII in 1696. The earliest biography of the saint is preserved in an anonymous manuscript belonging to the Fatinelli family which was published at Ferrara in 1688 by Monsignor Fatinelli, "Vita beatf Zitf virginis Lucensis ex vetustissimo codice manuscripto fideliter transumpta". For his fuller "Vita e miracoli di S. Zita vergine lucchese" (Lucca, 1752) Bartolomeo Fiorito has used this and other notices, especially those taken from the process drawn up to prove the immemorial cult.
U. BENIGNI
# Catholic Encyclopedia (1913)/Paschal III

From volume 11 of the work.
​Paschal III (Guido of Crema), second antipope in the time of Alexander III. He was elected in 1164 to succeed Cardinal Octavian, who, under the name of Victor IV, had warred so many years against Alexander III. To meet the demands of Frederick Barbarossa, he canonized Charlemagne in 1165, but this action was never ratified by the Church (see Charlemagne). He died in 1168.
# Catholic Encyclopedia (1913)/Parochial Mass

From volume 11 of the work.
The parish is established to provide the parishioners with the helps of religion, especially with Mass. The parochial Mass is celebrated for their welfare on all Sundays and holidays of obligation, even when suppressed. The parish priest is not obliged to say it personally; but if he does not, he must offer his own Mass for that intention. Parishioners now fulfil their duty by assisting at Mass in any church; but formerly they had at least to hear a Mass in the parish church (ch. "Vices", 2, "De treuga et pace" in "Extrav. Comm." of Sixtus IV, n 1478). This obligation fell into desuetude owing to the privileges granted to the religious orders; the Council of Trent (Sess. XXII "De observ. et evit. in celebr. miss.") and Sess. XXIV, c. iv, de ref.), treats it only as a counsel; and notwithstanding certain provincial and diocesan regulations of the sixteenth and seventeenth centuries, the obligation ceased (Bened. XIV, "De syn.", XI, xiv). The Mass not being strictly conventual, it is not obligatory by common law for it to sung, but it may be, and frequently this is prescribed by the statutes or custom. It is then preceded by the blessing and aspersion of water on Sundays. Even if not sung, it is celebrated with additional solemnity, with more than two candles on the altar and two servers (S. Rit. C., 6 Feb., 1858, n. 3065). What is characteristic of it is the instruction, with its special prayers, the announcements made to the congregation, the publication of banns of marriage, and finally the familiar sermon or homily. (See MASS; also PASTOR.)
A. BOUDINHON
# Catholic Encyclopedia (1913)/Parætonium

From volume 11 of the work.
Parætonium, a titular see of Lybia Secunda or Inferior (i.e. Marmarica), suffragan of Darnis. This city, which some claim should be called Ammonia, owed its celebrity to its port, whence Alexander visited the oracle of Amun (Ammon). Mark Antony stopped there before Actium. Justinian fortified it to protect Egypt on the west. It has since disappeared and the port is partially covered with sand; the site, long called by the Arabs, Baretoun, to-day bears the name Mirsa Berek, in the vilayet of Benghazi (Tripolitana). Mention is made of three bishops: Titus, present at the Council of Nicæa, 325; Siras, an Arian; and his successor Gaius, who assisted at the Council of Alexandria, 362 (Le Quien, "Oriens christ." II, 631).
Smith, Dictionary of Greek and Roman Geog., s. v.; Pacho, Voyage dans la Marmarique (Paris, 1829), 28.
S. Pétridès
# Catholic Encyclopedia (1913)/Parœcopolis

From volume 11 of the work.
A titular see of Macedonia, suffragan of Thessalonica. It is mentioned by Ptolemy (III, 13, 30) as being in Sintice, a part of Macedonia, and by Phlegon "Fragm. histor. gr." ed. Didot, III, 609). Hierocles (Synecdemus, 639, 8) and Constantine Porphyrogenitus (De thematibus, 2) call it Parthicopolis, but the second locates it in Thrace. Stephanus Byzantius calls it Parthenopolis and relates according to Theagenes the legend of its foundation by Geræstus, son of Mygdon, said to have named the city in honour of his two daughters. Pliny (IV, xi) has the same name, but places it in Thrace. Its bishop, Jonas or John, assisted at the Council of Sardica (342 or 343); at the Council of Chalcedon (451) there was present John "Parthicopolis primæ Macedoniæ" (Le Quien, "Oriens christianus", II, 75). This see is not mentioned in any of the Greek "Notitiæ episcopatuum".
S. Pétridès.
# Catholic Encyclopedia (1913)/Parnassus

From volume 11 of the work.
A titular see in Cappadocia Secunda, suffragan of Mocessus. Situated between Ancyra and Archelais, it was formerly important. Another route led to Nyssa. It is mentioned by Polybius (XXV, iv) and the Itineraries; in the sixth century by Hierocles, "Synecdemus" (700, 7). Hamilton places it at Kotch Hissar, near Touz Gheul (ancient Lake Tatta), vilayet of Angora; Ramsay (Asia Minor, 298), north-east of this lake on the left bank of Kizil Irmak (ancient Halys), near Tchikin Aghyl. The see first depended on Cæsarea; under Valens it passed to Cappadocia Secunda; and about 536 was made suffragan of Mocessus. The "Notitiæ Episcopatuum" mention it in the thirteenth century. Le Quien (Oriens christianus, I, 415) mentions nine bishops: Pancratius, at the Arian Council of Philippopolis, 344; Hypsius, replaced by the Arian Ecdicius in the time of St. Basil; Olympius, at the Council of Constantinople, 381; Eustathius, at Ephesus, 341, deposed as a Nestorian, retracted, assisted at Constantinople (448) and Chalcedon (451); and signed in 458 the letter of the bishops of Cappadocia Secunda to the Emperor Leo; Pelagius, at Constantinople, 538; Eustathius, at the Council "in Trullo", 692; Stephanus, at Nicæa, 787; and Theognostus, at Constantinople, 869.
S. Pétridès.
# Catholic Encyclopedia (1913)/William Wright

From volume 15 of the work.
Born at York, 1562; died 18 Jan., 1639. Though he came late (23) to his studies, he then made such good progress that he was many years professor of philosophy at Gratz and Vienna. Coming to help the English Mission in the great troubles that followed the Powder Plot, he became chaplain to the Gages at Hengrave Hall, Suffolk. But he was soon arrested and thrown into the Tower (July, 1607), and later into the White Lion Prison. This was the opportunity of his life. The Catholics had been discouraged by the fall of the archpriest Blackwell, who had taken, and publicly commended, the condemned oath of allegiance (see OATHS, ENGLISH POST-REFORMATION, II); Wright's brother Thomas, an ex-Jesuit and a brilliant scholar, supported him (see bibliography). William Wright disputed publicly against the oath with great vigour and effect; and the Gages, whom he had instructed, courageously refused to take it. Wright's fine qualities drew to him many converts. When the dreaded "plague" ravaged London and attacked the prison, he nursed the sick, buried the dead, and remained almost the only person untouched. In the confusion which followed this visitation he escaped to Leicestershire, where he organized a series of missions, which remained as he left them for many generations. From 1612 onwards he took to writing, and some twelve small volumes are ascribed to him: three of controversy, the rest translations of the works of Becan, Lessius, etc.
FOLEY, Records of the English Province S. J., II, 275-86, VII, 871; COOPER in Dict. Nat. Biog., s. v.; GILLOW, Bibl. Dict. Engl, Cath., s. v.; SOMMERVOGEL, Bibl. de la C. de Jesus. For Thomas Wright, see: FOLEY, Records, VII, 1460; JESSOP, Letters of H. Walpole (1873), 55; Calendars of State Papers Domestic (1596-).
J.H. POLLEN
# Catholic Encyclopedia (1913)/William Weathers

From volume 15 of the work.
Titular Bishop of Amyela; born 12 November, 1814; died at Isleworth, Middlesex, 4 March, 1895. His parents were Welsh Protestants; the mother and children were converted after the father's death. He was educated at the Franciscan school, Baddesley (1823-28), and at Old Hall, where he remained for forty years, and held in turn every office. Before his ordination (1838) he was already a master (1835). He was prefect of discipline 1840- 43, vice-president and procurator 1843-51, prefect of studies for some years, and president 1851-68. His presidency forms a memorable epoch in the history of the college and of Catholicism in southern England. The years succeeding the restoration of the Hierarchy saw a readjustment of standards. With a view to invigorate the future secular clergy, Manning thought it necessary that the control of the seminary should be in the hands of his newly-formed congregation, the Oblates of St. Charles; and, under his influence, Cardinal Wiseman appointed a staff at St. Edmund's who were neither desired nor welcomed by the president (1855-56). The result was an attempt to manage the college without the president's co-operation. The Westminster Chapter took up the matter, and, after an appeal to Rome, the Oblates were withdrawn in 1861. Dr. Weathers's own appreciation of higher ideals is indicated by the remodelling of the college rules during his presidency, and by the invitation and firm support given to Dr. Ward, a convert and a layman, as lecturer in theology (1852-58). When Archbishop Manning removed the divines to Hammersmith in 1869, he appointed Weathers rector of that seminary, which position Weathers held until the seminary was closed by Cardinal Vaughan in 1892. At his own choice, he then became chaplain to the Sisters of Nazareth at Isleworth. He had been created D.D. in 1845, became a canon of Westminster in 1851, was named a domestic prelate to Pius IX in 1869, and was consecrated bishop, as auxiliary to Archbishop Manning, in 1872. In 1868 he went to Rome as representative theologian of the English bishops in the deliberations preparatory to the Vatican Council. He published, under the name Amyclanus, An Enquiry into the Nature and Results of Electricity and Magnetism (1876).
The Tablet (1895); Edmundian, no. 6; WARD, Hist. of St. Edmund's College (London, 1893); IDEM, W. G. Ward and the Cath. Revival (London, 1893); IDEM, Life of Card. Wiseman (London, 1897); SNEAD-COX, Life of Card. Vaughan (London, 1910).
J. L. Whitfield.