OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/John Vertin

From volume 15 of the work.
Third Bishop of Marquette, U.S.A., b. at Doblice, Diocese of Laibach (Carniolia), Austria, 17 July, 1844; d. at Marquette, 26 Feb., 1899. He received his classical education at Rudolfswert, and came to America at the age of nineteen. His pious parents presented him to Bishop Baraga, who, upon adopting him into the diocese, sent him to St. Francis, Wisconsin, where he completed his theological training. On 31 Aug., 1866, he was ordained priest. For twelve years he laboured zealously, displaying great administrative ability. Upon the resignation of Bishop Mrak, Leo XIII elevated him to the episcopate, and he was consecrated at Negaunee, Michigan, 14 Sept., 1879. The greatness of his mind and heart are reflected in the management of his diocese and in untold charities.
REZEK, History of the Diocese of Sault Ste Marie and Marquette (Houghton, Michigan, 1906); Diocesan Archives (Marquette).
Antoine Ivan Rezek.
# Catholic Encyclopedia (1913)/John Zonaras

From volume 15 of the work.
Byzantine chronicler and canonist, lived from the latter part of the eleventh to about the middle of the twelfth century. Under Emperor Alexis Comnenus he was commander of the imperial body-guard and first secretary of the imperial chancery. Later he became a monk at Hagia Glykeria (one of the Princes' Islands now know as Niandro). Here he wrote his compendium of history: Epitome ton istorion, superior in form and contents to most other Byzantine chronicles, and extensively used during the Middle Ages. It is a chronicle of the world from its creation to the accession of John Comnenus in 1118, and is of especial value for its excerpts form the lost books of Dio Cassius. It was edited by Pinder and Buttner-Wobst (3 vols., Bonn, 1841-97) and by Lindorf (6 vols., Leipzig, 1868-75). Another important work of his is a commentary on the canons of the Apostles, and of various oriental synods, and on the canonical letters of the Fathers of the third and four centuries. A complete edition of his works is found in P. G., CXXIV-CXXV and CXXXVII-CXXXVIII.
KRUMBACHER, Gesch. der byzantin. Literatur (Munich, 1897), 370-6; HEINEMANN, Quaestiones Zonareae (Dresden, 1895); BROISSEVEN, PATZIG, and PRACHTER in Byzant. Zeitschrift (Leipzig, 1895-7).
MICHAEL OTT
# Catholic Encyclopedia (1913)/St. Ceslaus

From volume 3 of the work.
Born at Kamien in Silesia, Poland (now Prussia), about 1184; died at Breslau about 1242. He was of the noble family of Odrowatz and a relative, probably a brother, of St. Hyacinth. Having studied philosophy at Prague, he pursued his theological and juridical studies at the University of Bologna, after which he returned to Cracow, where he held the office of canon and custodian of the church of Sandomir. About 1218 he accompanied his uncle Ivo, Bishop of Cracow, to Rome. Hearing of the great sanctity of St. Dominic, who had recently raised to life the nephew of Cardinal Orsini, Ceslaus, together with St Hyacinth, sought admission into the Order of Friars Preachers. They received the religious habit from the hands of St. Dominic in the convent of Sabina. Their novitiate completed, St. Dominic sent the two young religious back as missionaries to their own country. Establishing a monastery at Friesach in Austria, they proceeded to Cracow whence Ceslaus was sent by St. Hyacinth to Prague, the metropolis of Bohemia.
Labouring with much fruit throughout the Diocese of Prague, Ceslaus went to Breslau, where he founded a large monastery, and then extended his apostolic labours over a vast territory, embracing Bohemia, Poland, Pomerania, and Saxony. Sometime after the death of St. Hyacinth he was chosen provincial of Poland. Whilst he was superior of the convent of Breslau all Poland was threatened by the Tatars. The city of Breslau being besieged, the people sought the aid of St. Ceslaus, who by his prayers miraculously averted the impending calamity. Four persons are said to have been raised to life by him. Having always been venerated as a saint, his cult was finally confirmed by Clement XI in 1713. His feast is celebrated throughout the Dominican order on 16 July.
A. Waldron.
# Catholic Encyclopedia (1913)/St. Chrodegang

From volume 3 of the work.
(Called also CHRODEGAND, GODEGRAND, GUNDIGRAN, RATGANG, RODIGANG and SIRIGANG).
Bishop of Metz, born at the beginning of the eighth century at Hasbania, in what is now Belgian Limburg, of a noble Frankish family; died at Metz, 6 March, 766. He was educated at the court of Charles Martel, became his private secretary, then chancellor, and in 737 prime minister. On 1 March, 742, he was appointed Bishop of Metz, retaining his civil office at the request of Pepin. In his influential position St. Chrodegang laboured earnestly for the welfare of Church and State, and was ever solicitous to strengthen the bonds of union between the temporal and spiritual rulers. In his diocese he introduced the Roman Liturgy and chant, community life for the clergy of his cathedral, and wrote a special rule for them. He founded (748) the Abbey of Gorze (near Metz), and remained its friend and protector. He also established St. Peter's Abbey, on the Moselle, and did much for Gengenbach and Lorsch. For the latter he is said to have obtained the relics of St. Nazarius, and for Gorze those of St. Gorgonius. In 753 he was sent by Pepin to Pope Stephen III to assure him of the sympathy of the Frankish rulers against the inroads of Aistulf, King of the Lombards. He accompanied the pope to Ponthieu. After the death of St. Boniface, Pope Stephen conferred the pallium on St. Chrodegang (754-755), thus making him an archbishop, but not elevating the See of Metz. St. Chrodegang was buried in the Abbey of Gorze. He was a man of imposing appearance, of a mild, though firm, character, of great liberality to the poor, and of more than ordinary ability, well versed in Latin and German. The rule containing thirty-four chapters which he gave his clergy (c. 755) was modeled according to the rules of St. Benedict and of the Canons of the Lateran (Mansi, XIV, 313; Hardouin, IV 1181; Migne, P.L., LXXXIX, 1097). Through it he gave a might impulse to the spread of community life among the secular clergy. It was later increased to eighty-six chapters (D'Archey, Spicilegium, I, 656). In 762, during a dangerous illness, he introduced among his priests a confraternity of prayer known as the League of Attigny.
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/St. Chromatius

From volume 3 of the work.
Bishop of Aquileia, died about 406-407. He was probably born at Aquileia, and in any case grew up there. He became a priest of that church and about 387 or 388, after the death of Valerianus, bishop of that important city. He was one of the most celebrated prelates of his time and was in active correspondence with his illustrious contemporaries, St. Ambrose, St. Jerome, and Rufinus. Himself a scholarly theologian, he urged these three friends to the composition of many learned works. St. Ambrose was encouraged by him to write exegetical works; St. Jerome dedicated to him different translations and commentaries, which he had written at his suggestion (translations of the Books of Paralipomenon, Tobias, the books of Solomon, commentaries on the Prophecy of Habacuc). In the bitter quarrel between St. Jerome and Rufinus concerning Origenism, Chromatius, while rejecting the false doctrines of Origen, attempted to make peace between the disputants. He always maintained ecclesiastical communion with Rufinus and induced him not to answer the last attack of St. Jerome, but to devote himself to new literary works, especially to the translation of the "Ecclesiastical History" of Eusebius. Chromatius opposed the Arian heresy with much zeal and rooted it out in his diocese. He gave loyal support to St. John Chrysostom, Bishop of Constantinople, when unjustly oppressed, and wrote in his favour to Honorius, the Western emperor, who sent this letter to his brother, Arcadius. This intercession, however, availed nothing. Chromatius was also active as an exegete. There are preserved seventeen treatises by him on the Gospel according to St. Matthew (iii, 15-17; v-vi, 24), besides a fine homily on the Eight Beatitudes (counted as an eighteenth treatise). His feast is celebrated 2 December.
J.P. KIRSCH
# Catholic Encyclopedia (1913)/St. Ceadda

From volume 3 of the work.
(Commonly known as ST. CHAD.)
Abbot of Lastingham, Bishop successively of York and Lichfield, England; date of birth uncertain, died 672.
He is often confounded with his brother, St. Cedd, also Abbot of Lastingham and the Bishop of the East Saxons. He had two other brothers, Cynibill and Caelin, who also became priests. Probably Northumbrian by birth, he was educated at Lindisfarne under St. Aidan, but afterwards went to Ireland, where he studied with St. Ecgberht in the monastery of Rathmelsige (Melfont). There he returned to help his brother St. Cedd to establish the monastery of Laestingaeu, now Lastingham in Yorkshire. On his brother's death in 664, he succeeded him as abbot.
Shortly afterwards St. Wilfrid, who had been chosen to succeed Tudi, Bishop of Lindisfarne, went to Gaul for consecration and remained so long absent that King Oswiu determined to wait no longer, and procured the election of Chad as Bishop of York, to which place the Bishopric of Lindisfarne had been transferred. As Canterbury was vacant, he was consecrated by Wini of Worcester, assisted by two British bishops. As bishop he visited his diocese on foot, and laboured in an apostolic spirit until the arrival of St. Theodore, the newly elected Archbishop of Canterbury who was making a general visitation. St. Theodore decided that St. Chad must give up the diocese to St. Wilfrid, who had now returned. When he further intimated that St. Chad's episcopal consecration had not been rightly performed, the Saint replied, "If you decide that I have not rightly received the episcopal character, I willingly lay down the office; for I have never thought myself worthy of it, but under obedience, I, though unworthy, consented to undertake it". St. Theodore, however, desired him not to relinquish the episcopate and himself supplied what was lacking ("ipse ordinationem ejus denuo catholica ratione consummavit" — Bede, Hist. Eccl. IV, 2). Ceadda then returned to Lastingham, where he remained till St. Theodore called him in 669 to become Bishop of the Mercians. He built a church and monastery at Lichfield, where he dwelt with seven or eight monks, devoting to prayer and study time he could spare from his work as bishop. He received warning of his death in a vision.
His shrine, which was honoured by miracles, was removed in the twelfth century to the cathedral at Lichfield, dedicated to Our Lady and the Saint himself. At the Reformation his relics were rescued from profanation by Catholics, and they now lie in the Catholic cathedral at Birmingham, which is dedicated to him. His festival is kept on the 2nd of March. All accounts of his life are based on that given by Venerable Bede, who had been instructed in Holy Scripture by Trumberct, one of St. Chad's monks and disciples.
EDWIN BURTON
# Catholic Encyclopedia (1913)/St. Cedd

From volume 3 of the work.
(Or Cedda).
Bishop of the East Saxons, the brother of St. Ceadda; died 26 Oct. 664. There were two other brothers also priests, Cynibill and Caelin, all born of an Angle family settled in Northumbria. With his younger brother Ceadda, he was brought up at Lindisfarne under St. Aidan. In 653 he was one of four priests sent by Oswiu, King of Northumbria, to evangelize the Middle Angles at the request of their ealdorman, Peada. Shortly after, however, he was recalled and sent on the same missionary errand to Essex to help Sigeberht, King of the East Saxons, to convert his people to Christ. Here he was consecrated bishop and was very active in founding churches, and established monasteries at Tilbury and Ithancester. Occasionally he revisited his native Northumbria, and there, at the request of Aethelwald, founded the monastery of Laestingaeu, now Lastingham, in Yorkshire. Of this house he became the first abbot, notwithstanding his episcopal responsibilities. At the Synod of Whitby, like St. Cuthbert, he, though Celtic in his upbringing, adopted the Roman Easter. Immediately after the synod he paid a visit to Laestingaeu, where he fell a victim to the prevalent plague. Florence of Worcester and William of Malmesbury in later times counted him as the second Bishop of London, but St. Bede, almost a contemporary, never gives him that title. His festival was kept on 7 January.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Freiherr von Heereman von Zuydwyk

From volume 7 of the work.
(Clemens Aug. Ant.).
Catholic statesman and writer on art, b. 26 Aug., 1832, at Surenburg near Riesenbeck, Westphalia; d. 23 March, 1903, at Berlin. He studied law at the Universities of Bonn, Heidelberg, and Berlin. In the German capital he took an active part in the organization of a reading circle for Catholic students. For several years he was employed as referendary the Circuit Court, and later to the Governmental Council of Münster, and in 1874 was appointed a member of the Governmental Council of Merseburg. In 1870 he was chosen a member of the Prussian Diet (Landtag), and in 1871 of the Reichstag for the district of Münster-Cosfeld. During the Kulturkampf towards the end of 1875, he resigned as a government official and devoted himself exclusively to parliamentary labours on behalf of the oppressed Church. His efforts were chiefly directed against the Law of 31 May, 1875, which threatened the existence of several charitable orders devoted to the care of the sick, and he secured several important modifications of that law. He was at this time one of the leaders of the Centre Party. From 1879-82 he was second vice-president of the Prussian Landtag, and from 1882 to the time of his death first vice-president of the same body. After the death of Freiherr von Schorlemer-Alst (1889) he was chosen chairman of the Centre Party in the Landtag, and in 1900 retired as its honorary president.
In the course of his active parliamentary career he took a leading part in the debates on the tariff, in 1879, and on all subjects relating to the interests of the Church, schools, and fine arts. His acknowledged ability as an art critic is displayed in the work on "Die alteste Tafelmalerei Westfalens" (1882). He was also an active member of the Gorres-Gesellschaft, president of the Kunstverein of Westphalia, and encouraged the study of the history and archaeology of his native country. Above all, he was a devout, practical Catholic. His tact and moderation won the admiration and respect of men of all political creeds, and although he was not so fervent an orator as Freiherr von Schorlemer, he was a diligent and painstaking worker. One of his admirers characterizes him as a "refined art critic, an eminent member of parliament, a former chairman of the Centre Party, a glorious champion of the Church, a friend of the religious orders and a self-sacrificing promoter of Catholic Congresses". In 1887 he invited a number of friends of art to assemble at Bonn; one of the immediate results of this meeting was the establishment of the "Zeitschrift fur christliche Kunst" (Magazine of Christian Art), still published at Dusseldorf.
FREYS in BUCHBERGER, Kirchl. Handlez. (Munich, 1907); The Messenger, XXXIX (New York, 1903), HOCHWART in Alte und neue Welt, V, 38; Zeitschrift fur christl. Kunst (Dusseldorf, 1903).
Alexius Hoffmann.
# Catholic Encyclopedia (1913)/Synods of Reims

From volume 12 of the work.
The first synod said to have been held at Reims by Archbishop Sonnatius between 624 and 630 is probably identical with that held at Clichy (Clippiacum) in 626 or 627. In 813 Archbishop Wulfar presided at a synod of reform (Werminghoff in "Mon. Germ. Hist.: Concilia aevi Carol. I", I, Hanover, 1904, 253 sq.). On 17 June, 991, Abp. Siguin of Sens presided in the basilica of St. Basle, near Reims, over the synod which deposed Abp. Arnulf of Reims (Schlockwerder, "Das Konzil zu St. Basle", Magdeburg, 1906). In 1049, Leo IX presided at a reformatory synod (Drehmann, "Papst Leo IX u. die Simonie", Leipzig, 1908). In 1115 a synod was held at which the cardinal legate Cuno of Praeneste excommunicated King Henry. In 1119 Calistus II convened a synod for the purpose of concluding peace with Henry V. There were present 15 archbishops, over 200 bishops, and as many abbots. In 1148 Eugene III was present at a synod against Gilbert de la Porée and the fanatic Eon de l'Estoile. In 1164 Alexander III presided at a synod which urged the crusade against Emperor Frederick I. In 1407 Abp. Guido III convened a synod to abolish the abuses that had crept into the Church of Reims during the Western Schism. In 1528 Abp. Robert III held a synod against Luther. In 1564 Cardinal Charles of Lorraine convened a reformatory synod to enforce the Tridentine decrees. In 1583 Cardinal Francis of Guise held a synod at which 27 reformatory decrees were enacted. After a lapse of almost three centuries Cardinal Gousset of Reims convoked a synod at Soissons in 1849; another, at Amiens in 1853; a third, at Reims in 1857. The acts of the last three synods are printed in "Collectio Lacensis", IV, 91-246.
For the acts of the preceding and many other synods of minor importance, see GOUSSET, Actes de la province ecclesiastique de Reims (Reims, 1841); HEFELE, Conciliengesch.
Michael Ott.
# Catholic Encyclopedia (1913)/Synod of Baccanceld

From volume 2 of the work.
(BAPCHILD, near Sittingbourne, Kent), Synod Of (694).
This meeting was rather a witenagemot, or Parliament, than an ecclesiastical synod, presided over by Wihtred, King of Kent. There were present at its deliberations Brihtwald, Archbishop of Canterbury, Tobias, Bishop of Rochester, besides abbots, abbesses, priests, deacons, and lay lords. The chief enactments are embodied in a charter whose terms secured to the Church forever the donations and privileges bestowed on it by the laity, since "what had once been given to God might never be resumed to man's use". Moreover, on the death of prelates, fitting successors were to be appointed with the advice and approval of the archbishop, without any royal intervention; such action would nullify the election; and lay interference was expressly disclaimed as being outside the limits of the laity's rights. The cathedral churches of Canterbury and Rochester were granted in perpetuity, immunity from royal requisitions or tribute otherwise than voluntary, and these were never to create precedent; all these privileges being secured under severe spiritual penalties for infringement. The interest and importance of this document rest on the fact that Spelman and others regard it as the most ancient English charter. Its authenticity has been called in question; but though different versions of it exist, there can be little doubt of the general genuineness of the terms common to all, as here summarized.
Cotton. MS. Domit. A., VIII; Anglo-Saxon Chronicle; SPELMAN, Conc., I; WAKE, State of the Church; WILKINS, Concilia; HADDAN AND STUBBS, Eccl. Docts.
HENRY NORBERT BIRT.
# Catholic Encyclopedia (1913)/Synod of Whitby

From volume 15 of the work.
The Christianizing of Britain begun by St. Augustine in A.D. 597 was carried on with varying success throughout the seventh century. One great hindrance to progress lay in the fact that in Northumbria the missionary impulse was largely Scottish (i.e. Irish) in origin, having come through St. Aidan from Iona. In certain matters of external discipline, notably the observance of Easter, the English and Celtic traditions did not agree. Thus when the Northumbrian King Oswy and his household were keeping Easter, his queen, who had been brought up in the south under the Roman system, was still fasting. The consequent inconvenience and discord must have been extreme. In 664 a fortunate opportunity occurred of debating the matter, and a conference took place at the monastery of St. Hilda at Whitby or Streanoeshalch. King Oswy with Bishops Colman and Chad represented the Celtic tradition; Alchfrid, son of Oswy, and Bishops Wilfrid and Agilbert that of Rome. A full account of the conference is given by Bede and a shorter one by Eddius. Both agree as to the facts that Colman appealed to the practice of St. John, Wilfrid to St. Peter and to the council of Nicaea, and that the matter was finally settled by Oswy's determination not to offend St. Peter. "I dare not longer", he said, "contradict the decrees of him who keeps the doors of the Kingdom of Heaven, lest he should refuse me admission". This decision involved more than a mere matter of discipline. The real question decided at Whitby was not so much whether the church in England should use a particular paschal cycle, (see EASTER CONTROVERSY) as "whether she should link her fortunes with those of the declining and loosely compacted Irish Church, or with the rising power and growing organization of Rome". The solution arrived at was one of great moment, and, though the Celtic Churches did not at once follow the example thus set, the paschal controversy in the West may be said to have ended with the Synod of Whitby.
Herbert Thurston.
# Catholic Encyclopedia (1913)/Chrysopolis

From volume 3 of the work.
A titular see of Roman Arabia, not to be confounded with Chrysopolis (to-day Scutari), opposite Constantinople, which latter place was never a see. Our Chrysopolis was suffragan to Bostra in Arabia. It does not figure in Hierocles nor in Georgius Cyprius; perhaps it had a native name which has not been identified. Its name is, however, found in the "Notitiae episcopatuum" of Anastasius, Patriarch of Antioch in the sixth century. (See Echos d'Orient, X, May, 1907.) One Greek bishop is known, John, present at Chalcedon in 451 (Lequien, II, 867). Seven Latin titulars are known from 1297 to 1648 (Lequien, III, 1307; Eubel, I, 193 and 194, note 1; II, 143).
S. VAILHÉ
# Catholic Encyclopedia (1913)/Chusai

From volume 3 of the work.
The Arachite, i.e. the native of Archi, a place south of the portion of Ephraim, near Bethel (Jos., xvi, 2). He is called in I Par. xxvii, 33. "the king's friend". This title is given him as that of counsellor is given to Achitophel, or that of leader of the army to Joab. We see a like use of the term in III K., IV, 5. In the Books of Machabees it is an official title given by the Seleucides to persons of confidence who have important military or civil functions (I Mach., ii, 18, iii, 38, vi, 10, 14, 28 vii, 6-8, etc.). It is likely then, that Chusai's title of "friend" of King David does not imply the intimate relations suggested by the term, but the account that is given of him during Absalom's rebellion (II K., xv-xvii) shows that in his case the title was not merely official. Just after David has heard of the treason of Achitophel, he is met, on his way up the Mount of Olives, by Chusai, his garments rent and his head covered with dust. He is probably an old man, for David tells him he would be a burden in the flight; but the king does honour to his cleverness by sending him to Jerusalem to "defeat the counsel of Achitophel". Chusai persuades Absalom to take him into his confidence, and, in the council held shortly afterwards in regard to the measures to be taken against David, he obtains a delay which secured the safety of the king. He is able likewise to convey information to David through Sadoc, Abiathar, and their sons. It may be questioned how far Chusai's conduct can be justified even according to the ethics of war. Scripture relates his conduct, without approving it.
W.S. REILLY