OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Churching of Women

From volume 3 of the work.
A blessing given by the Church to mothers after recovery from childbirth. Only a Catholic woman who has given birth to a child in legitimate wedlock, provided she has not allowed the child to be baptized outside the Catholic Church, is entitled to it. It is not a precept, but a pious and praiseworthy custom (Rituale Romanum), dating from the early Christian ages, for a mother to present herself in the Church as soon as she is able to leave her house (St. Charles Borromeo, First Council of Milan), to render thanks to God for her happy delivery, and to obtain by means of the priestly blessing the graces necessary to bring up her child in a Christian manner. The prayers indicate that this blessing is intended solely for the benefit of the mother, and hence it is not necessary that she should bring the child with her; nevertheless, in many places the pious and edifying custom prevails of specially dedicating the child to God. For, as the Mother of Christ carried her Child to the Temple to offer Him to the Eternal Father, so a Christian mother is anxious to present her offspring to God and obtain for it the blessing of the Church. This blessing, in the ordinary form, without change or omission, is to be given to the mother, even if her child was stillborn, or has died without baptism (Cong. Sac. Rit., 19 May, 1896).
The churching of women is not a strictly parochial function, yet the Congregation of Sacred Rites (21 November, 1893) decided that a parish priest, if asked to give it, must do so, and if another priest is asked to perform the rite, he may do so in any church or public oratory, provided the superior of said church or oratory be notified. It must be imparted in a church or in a place in which Mass is celebrated, as the very name "churching" is intended to suggest a pilgrimage of thanksgiving to the church, and as the rubrics indicate in the expressions: "desires to come to the church", "he conducts her into the church", she kneels before the altar", etc. Hence the Second Plenary Council of Baltimore (No. 246) prohibits the practice of churching in places in which Mass is not celebrated.
The mother, kneeling in the vestibule, or within the church, and carrying a lighted candle, awaits the priest, who, vested in surplice and white stole, sprinkles her with holy water in the form of a cross. Having recited Psalm 23, "The earth is the Lord's and the fullness thereof", he offers her the left extremity of the stole and leads her into the church, saying: "Enter thou into the temple of God, adore the Son of the Blessed Virgin Mary who has given thee fruitfulness of offspring." She advances to one of the altars and kneels before it, whilst the priest, turned towards her, recites a prayer which expresses the object of the blessing, and then, having sprinkled her again with holy water in the form of the cross, dismisses her, saying: "The peace and blessing of God Almighty, the Father, the Son, and the Holy Ghost, descend upon thee, and remain forever. Amen."
A.J. SCHULTE
# Catholic Encyclopedia (1913)/Chrysostomus Hanthaler

From volume 7 of the work.
(JOHANNES ADAM.)
A Cistercian, historical investigator and writer; b. at Marenbach, Austria, 14 February, 1690; d. in the Cistercian monastery of Lilienfeld in Lower Austria, 2 September, 1754. Having finished his scholastic education, he made his profession in 1716, and subsequently he devoted himself with untiring zeal to historical research. The archives and rich library of the monastery offered a splendid field for his activity. On becoming a librarian, he made it his first task to compile a reliable catalogue, and then collected all documents bearing on the history of Lilienfeld and of Austria. Copies and impression of memorial tablets, seals, and coins were reproduced until his transcripts and compilations filled twenty-two folio volumes. From this matter he composed the "Fasti Campililienses" in two large volumes (Link, 1747-1754), which gives a complete history of his monastery from the thirteenth century to the end of the Middle Ages, together with a history of the Babenberg dukes of Austria and Steyer. The completion of his great work of compilation was delayed by his death. On the suppression of the monastery in 1789, the manuscript was brought to the Imperial Library at Vienna, but the copper plates and prints were sold. Subsequently both came into the hand of Abbot Ladislaus Pyrker, who published the last two volumes under the title of "Fastorum Campiliensium Chrysostomi Hanthaler continuatio seu Recensus genealogico-diplomaticus archivi Campiliensis" (Vienna, 1819-20), together with two appendixes containing descriptions of the tomestones and extracts from the necrology of the monastery. Hanthaler left behind numerous other writings among which may be mentioned the three volume work published at Linz (1744) "Grata pro gratiis memoria eorum, quorum pietate Vallis de campo liliorum et surrexit et crevit", also a memorandum book, a valuable contribution to Austrian history. His knowledge of numismatics was displayed in an excellent book of instructions for amateur collectors, entitled "Excercitationes faciles de numis veterum" (Nuremberg and Vienna, 1753). The glory to which Hanthaler is undoubtedly entitled for these works is considerably dimmed by the fact that, led asthay by ambition, he endeavoured to palm off in his "Fasti" four chronicles that he himself had written as newly discovered ancient sources of the history of the Babenbergs. These are the "Ortilonis de Lilienfeld Liber de exordio Campililii", "Notulae anecdotae e chronica stirpis Babenbergicae, quam Aloldus de Peklarn capellanus conscripsit, excerptae"; "Chronicon Ricardi canonici Newnburgensis" and "Chronicon Fridrici bellicosi" of the Dominican Pernold.
Allgemeine Deutsche Biographie, X, 547; ZEISSERG, Das Totenbuch des Cisterzieserstiftes Lilienfeld (Vienna, 1879); WATTENBACH, Deutschlands Geschichtsquellen, II (1894), 496.
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Christopher Holywood

From volume 7 of the work.
(Latinized, A Sacrobosco.)
Jesuit; b. At Artane, Dublin, in 1559; d. 4 September, 1626. His family, which draws its name from Holywood (Saithne), a village near Dublin, had long been distinguished both in Church and State. Christopher Holywood studied at Padua, entered the Society of Jesus at Dôle in 1579, was afterwards professor of Scripture and theology at Pont-a-Mousson, Ferrara, and Padua, and knew Bellarmine in the latter places. In 1598 he was sent to Ireland, but was arrested on his way and confined in the Gatehouse Prison, the Tower of London and Wisbech Castle, and was eventually shipped to the Continent after the death of Queen Elizabeth. He then resumed his interrupted journey and reached Ireland on St. Patrick's Eve, 1604. This same year he published two Latin controversial works at Antwerp. He was soon appointed superior of his brethren, a post of great importance in the absence of all bishops, for it had been impossible, during the fiery trial of Elizabeth's reign, even to preserve their succession. Holywood's letters and reports on the state of Ireland, of which over a score have been printed by Hogan, throw a vivid light on the history of the country. On the accession of King James, there had been a reaction in favour of Catholicism, and if this was strong even in England (see GUNPOWDER PLOT), it was far stronger in Ireland, leading in many cases to the reassumption of the old Catholic churches. Father Holywood and his fellow Jesuits had their hands full of work, reconciling the lapsed, settling quarrels, and healing the numberless wounds which the barbarous persecution had inflicted on the country. Though there were only four Jesuits in Ireland when he landed, their number rapidly increased, and there were forty-two when he died, besides sixty others in training or occupied in teaching on the Continent. The times of peaceful progress soon passed away, and after the imposition of the Oath of Allegiance there followed a persecution as severe as that of Elizabeth, and far more systematic. By the enforced education of their children as Protestants, many noble and influential families were lost to the Faith, and the lands of Catholics were freely given to Protestant settlers from England. The prospect became ever more gloomy. Yet Holywood's reports show that here and there the Catholics continued to make substantial progress. At Kilkenny, for instance, a school which lasted till Cromwell's time was begun in 1619. Five "residences", or bases for Jesuit Fathers, were established, whence missionaries were sent out in all directions, who worked with great success. Father Galway, about the same time, was sent to the islands and sea-coast of the west of Scotland. These years were perhaps the most laborious and fruitful of the Irish Jesuit mission. Holywood's last extant report is for the year 1624.
HOGAN, Ibernia Ignatiana (Dublin, 1880); IDEM, Distinguished Irishmen of the Sixteenth Century (London, 1894), 394-501; SOMMERVOGEL, Bibliotheque de la C. de J. (Brussels, 1893), IV, 446; Irish Ecclesiastical Record (Dublin, 1873).
J.H. POLLEN
# Catholic Encyclopedia (1913)/Christopher Madruzzi

From volume 9 of the work.
Born of a noble family of Trent, 5 July, 1512; died at Tivoli, Italy, 5 July, 1578. He studied at Padua and Bologna, received in 1529 from his older brother a canonicate at Trent and the parish of Tirol near Meran, was in 1536 a Canon of Salzburg, in 1537 of Brixen, and in 1539 became Prince-Bishop of Trent. Being only a subdeacon at the time, he was promoted to the deaconship, priesthood and episcopate in 1542. In January, 1543, he was appointed administrator of the See of Brixen, and shortly afterwards, during the same year 1543, he was raised to the dignity of a cardinal by Paul III (1534-49). Having resigned his bishopric at Trent in 1567, he spent the latter years of his life in Italy, and became Cardinal-Bishop successively of Sabina, Palestrina, and Porto. A few years after his death his remains were entombed in the family chapel, in the church of St. Onofrio, Rome. Madruzzi was a man of great intellectual gifts, well versed in secular and ecclesiastical affairs. Charles V (1519-56) and his brother, King Ferdinand I, afterwards emperor (1556-64), esteemed him very highly and employed him in many important and delicate missions. In the controversies between Catholics and Protestants, at the time of the incipient Reformation, he always proved himself a ready champion of the Church. He took an active part in the imperial Diet of Ratisbon (1541) as representative of the emperor, and upheld strenuously the Catholic teaching against the heresy of Luther.
As cardinal, Bishop of Trent, and temporal ruler of that principality he naturally played a prominent part in the Council of Trent. Among other things he insisted that the reform of the Church should be taken up in earnest, a matter much desired by Charles V, and by which it was hoped to win the Protestants back to the Church. It was largely due to his efforts, that this subject was discussed and enactments of that character were passed in each session together with decisions on doctrinal matters. He was also intent upon promoting a truly religious and Christian life among both the people and the ecclesiastics under his jurisdiction. For the first he recommended chiefly yearly confession and communion; and for the second an edifying, chaste, and temperate conduct, and an exact fulfilment of all the obligations connected with their high office. He was himself cultured and learned, and patronized with great munificence the liberal arts and learning. One stain attaches to his memory, the accumulation of several benefices in his hands. Mention was made of the smaller ecclesiastical holdings; in addition to his two sees he received in 1546, by the favour of Charles V, a yearly allowance of 2000 ducats from the Spanish Archbishopric of Compostela. He may be somewhat excused in view of the usage of the time, and of the financial burdens imposed on him during the sessions of the Council of Trent; moreover, in 1567, he gave up one of his two sees.
PALLAVICINI Hist. Conc. Trident. lib. V-VIII; BONELLI, Mon. Eccl. Trident., III (Trent, 1765).
F. J. SCHAEFER
# Catholic Encyclopedia (1913)/Christopher Bainbridge

From volume 2 of the work.
Archbishop of York, and Cardinal, b. at Hilton, near Appleby, in Westmoreland, probably 1464; d. at Rome, 14 July, 1514. He proceeded to Oxford, entering Queen's College, of which he became provost in or before 1495, being about that time admitted LL.D.; he became later a liberal benefactor to his college. He held a number of benefices, including the treasurership of the Diocese of London, on Henry VII's presentation, and Master of the Rolls, a post he held till his elevation to the See of Durham, which took place in 1507, nominated thereto by the king, who restored the temporalities of the see to him. He was consecrated on 12 December. This see he held but a short while, being translated to York the next year by a papal Bull dated 20 September, 1508. In 1509 he was sent by Henry VIII as his ambassador to Rome. Julius II created him a cardinal on 10 March, 1511, giving him the title of St. Praxedis, in reward for negotiating Henry's adherence to the pope as against France, for which country he felt a strong antipathy all his life. As cardinal he was commissioned by Julius to lead a military expedition against Ferrara, which he successfully besieged. He endeavoured to secure from Pope Leo X the bestowal on Henry of the title of "Most Christian King" which Louis of France had forfeited by waging war against the pope; but the peace of 1514 made this project abortive. Bainbridge was poisoned by an Italian priest named Rinaldo de Modena, who acted as his steward or bursar, in revenge for a blow which the cardinal, a man of violent temper, had given him. It was hinted that the crime was perpetrated at the instigation of Sylvester de Gigiis, Bishop of Worcester, the resident English ambassador at Rome, but de Giglis exonerated himself. Bainbridge was buried in the English Hospice, now known as the English College, Rome. He was a stout upholder of Henry's interests at the Curia.
GAIRDNER in Dict. Nat. Biogr.; WOOD, Athenæ Oxon.; GODWIN, De Præsul.; LE NEVE, Fasti; STUBBS, Episc. Succession; WEAVER, Somerset Incumbents.
HENRY N. BIRT
# Catholic Encyclopedia (1913)/Christopher Besoldus

From volume 2 of the work.
A German jurist and publicist, b. of Protestant parents in 1577 at Tubingen, Würtemberg; d. 15 September, 1638 at Ingolstadt, Bavaria. He studied jurisprudence and graduated as Doctor of Law in 1598; and in 1610 became professor of law at Tubingen. He was held in high regard as a teacher, and his counsel was frequently sought in juridical questions by the civil administration. His studies extended beyond his specialty; he acquired the knowledge of nine languages; perused the Scriptures, the writings of the Fathers, and of the medieval mystics. His inclination towards the Catholic religion grew with his knowledge of it. He was publicly converted at Heilbronn in 1635. Two years later, he accepted the chair of Roman Law at the University of Ingoldstadt. He was considering the offer of a professorship at the University of Bologna, tendered him by Pope Urban VIII, when he died. On his death-bed he conjured his wife to embrace the Catholic faith; three months later she was received into the Church with her eight-year old daughter. The nobleness of character and erudition of Besoldus have been recognized even by his opponents, although an attempt was made to ascribe his conversion to interested motives. His works are very numerous. His publication of three volumes of documents from the Stuttgart archives gave offence because their contents tended to prove that the immediate dependency of the Würtemberg monasteries on the Empire (Reichsunmittelbarkeit) implied for the local dukes the obligation of restoring the confiscated religious property. His writings are important for the history of the causes of the Thirty Years War.
Rass, Convertiten (Freiburg, 1867), V, 310-328; Gunter, Religionsedikt von 1629 (Stuttgart, 1902), 294-306; Stintzing, Gesch. d. deutschen Rechtswissensch, (1880), I, 692 sqq.; Stemmer-Bruck, in Kirchenlex., II, 526-528.
N.A. WEBER
# Catholic Encyclopedia (1913)/St. Zita's Home for Friendless Women

From volume 15 of the work.
Founded at 158 East 24th Street, New York, by Ellen O'Keefe (Mother Zita) in 1890. Born in County Limerick, Ireland, Miss O'Keefe emigrated to New York in 1864. She selected nursing as a career, and during her two years' training at the city hospital, Blackwell's Island, first conceived the idea which was to give a direction to her life. Moved with pity for the unfortunate women with whom she there came in contact and whose previous records were so fatal an obstacle to their securing employment, she determined to found a home where they could find shelter and an opportunity to reform their lives. With her personal savings she started single-handed the home in 24th Street, but was later joined by two friends (Mary Finnegan and Katherine Dunne). Every woman who sought admission was received without formal application and regardless of her religious views or previous character. This charitable work had from the first the approval of ecclesiastical authorities, and as it became more widely known the greatly increased number of applicants necessitat6ed its transference to larger quarters.
Miss O'Keefe had always treasured the thought of forming a regular community for the perpetuation of her work and to make reparation to Our Saviour in the Blessed Sacrament. Archbishop (Cardinal) Farley approved her institute in September, 1903, under the title of the "Sisters of Reparation of the Congregation of Mary". Miss O'Keefe was named superioress of the congregation under the title of Mother Zita, Katherine Dunne (Sister Mary Magdalen) taking the habit on her death-bed. A postulant of one year and a novitiate of two years had to be served; perpetual vows were made after five years. In 1906 Mother Zita visited her native land and returned with six novices, bringing the number of members to fifteen by 1912. In 1907 a branch house was opened at East 79th Street. A sister always slept near the door, since it was a rule of the community that no one was to be refused admission at any hour, day or night; the observance of this rule frequently rendered it necessary to the sisters to give up their own beds to their humble guests. The women were kept as long as they desire to stay; if able-bodied they had to help in the laundry or at sewing, the sole support of the home; if ill, they were cared for or sent to the hospital. Catholic inmates were required to attend Mass on Sundays and holy days of obligation, but this was the sole distinction between the inmates of the different religions. The sisters also visited the poor in the hospitals, and supplied free meals to men out of employment. The number of women accommodated each night was from 100 to 125; the meals supplied to men out of work averaged daily 65.
MOIRA K. COYLE
# Catholic Encyclopedia (1913)/St. Winwallus

From volume 15 of the work.
Abbot of Landevennec; d. 3 March, probably at the beginning of the sixth century, though the exact year is not known. There are some fifty forms of his name, ranging from Wynwallow through such variants as Wingaloeus, Waloway, Wynolatus, Vinguavally, Vennole, Valois, Ouignoualey, Gweno, Gunnolo, to Bennoc. The original form is undistinguishable. In England the commonest are Winwalloc or Winwalloe; in France, Guenole or Guingalois.
His father, Fracan, was a British chieftain who fled before Saxon invaders to Brittany, where the saint was born. After considerable difficulty in overcoming his father's objections, Winwallus entered the religious life under the guidance of St. Budoc on the Island of Laurels near Isleverte. After residing here for some time he determined to go to Ireland to place himself under the great St. Patrick, but was deterred by a dream in which that saint appeared to him forbidding the journey, but telling him he must soon leave St. Budoc. Accordingly he set out with eleven companions, and, after a time spent in extraordinary austerities on the Island of Tibidi at the mouth of the River Aven, finally settled at Landevennec, where he founded a monastery on a rocky headland not far from Brest. After his death many miracles were ascribed to him. His body was carried to Flanders at the time of the Norman forays. Relics were preserved at Montreuil-sur-Mer (where a church was dedicated to him under the name of St. Walow), at St. Peter's in Ghent, and elsewhere. His tomb was to be seen in the church of Landevennec up to the beginning of the nineteenth century. The Abbey of Landevennec became Benedictine in the ninth century, and was in the hands of the Congregation of St. Maur at the final suppression. St. Winwallus's feast is kept on 3 March, ad that of his translation on 28 April. His name has been preserved in the dedications of churches in the Anglican parishes of Wonastow in Monmouthshire (where he is known as St. Wonnow), and of Gunwalloc, St. Cleer, and Landewednack in Cornwall. It was been suggested that the last-named parish got its name from some monastic dependency of Landevennec.
Acta SS., I March, 245; GAMMACK in Dict. Christ. Biog., s.v.; GUERIN, Petits Bollandistes, III, 133; ARNOLD-FORESTER, Studies in Church Dedications, II (London, 1899), 284.
Raymund Webster.