OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Ven. John Martin Moye

From volume 10 of the work.
Priest of the Diocese of Metz, founder of the Sisters of Divine Providence (q. v.), missionary in China, b. at Cutting, Lorraine, 27 January, 1730; d. at Trier, 4 May, 1793. He was the sixth of the thirteen children of John Moye and Catharine Demange. His older brother, a seminarian, taught him the first rudiments of Latin, and he completed his classical studies at the College of Pont-à-Mousson. He then studied philosophy at the Jesuit College of Strasburg, and entered the theological Seminary of St-Simon, Metz, in the fall of 1751. Ordained a priest 9 March, 1754, he was appointed vicar in the episcopal city the same month. His great zeal for souls attracted attention; many pious ladies placed themselves under his firm and wise direction. This enabled him to find some select souls for the establishment of schools for country children whose education he had much at heart. He began the work in 1763; in 1767 in spite of the ill-will of many and the persecutions of a few, the Congregation of the Sisters of Divine Providence was founded. That same year he was appointed superior of the little seminary of St. Dié. Leaving the care of his sisterhood to two friends, Father Moye now determined to act upon his long delayed desire to become a missionary. In 1769 he joined the Séminaire des Missions Etrangères at Paris, and in 1773 he was at work in Oriental Su-tchuen, China. Nine years of hard labour, frequently interrupted by persecution and imprisonment, made him realize the necessity of native help. In 1782 he founded the "Christian Virgins", religious women following the rules of the Congregation of Providence at home, devoting themselves to the care of the sick and to the Christian instruction of pagan Chinese women and children in their own homes. After a hundred years of success, they are still active in the Chinese mission. Exhausted by labours and sickness, Father Moye returned to France in 1784. He resumed the direction of the Sisters of Divine Providence and evangelized Lorraine and Alsace by preaching missions. The Revolution of 1791 drove him into exile, and with his Sisters he retired to Trier. After the capture of the city by the French troops, typhoid fever broke out and, helped by his Sisters, he devoted himself to hospital work. He contracted the virulent disease and died, a martyr of Christian charity, 1793. The spot where he was buried is now a public square. Leo XIII declared John Martin Venerable and authorized the introduction of the cause of his beatification 14 January, 1891.
MARCHAL, Vie de M. l'Abbé Moye (Paris, 1872); WEILAND, Une Ame d'Apôtre, le Vénérable Jean Martin Moye (Metz, 1901); PUY-PENY, Le Directoire des Soeurs de La Providence (Portieux); ROHRBACHER, Histoire de l'Eglise (Paris, 1842-48, 9th ed., 1901); Lettres édifiantes (Paris).
Camillus P. Maes.
# Catholic Encyclopedia (1913)/Ven. John Ogilvie

From volume 11 of the work.
Eldest son of Walter Ogilvie, of Drum, near Keith, Scotland, b. 1580; d. 10 March, 1615. Educated as a Calvinist, he was received into the Church at Louvain by Father Cornelius a Lapide. Becoming a Jesuit at the age of seventeen he was ordained priest in 1613, and at his own request was sent on the perilous Scottish mission. He landed in Scotland in November, 1613, and during nine months reconciled many with the Church in Edinburgh and Glasgow. He was betrayed in the latter city, but, during a long imprisonment, no tortures could force him to name any Catholics. Though his legs were cruelly crushed, and he was kept awake for nine nights by being continually pricked by needles, scarcely a sigh escaped him. Under searching examinations, his patience, courage, and gaiety won the admiration of his very judges — especially of the Protestant Archbishop Spottiswood — but he was condemned as a traitor and hanged at Glasgow. The customary beheading and quartering were omitted owing to undisguised popular sympathy, and his body was hurriedly buried in the churchyard of Glasgow cathedral. He was declared venerable in the seventeenth century.
Authentic account of Imprisonment and Martyrdom of Fr. John Ogilvie, S.J., translated from a Latin pamphlet (Douai, 1615; London, 1877); Forbed-Leith, Narratives of Scottish Catholics (Edinburgh, 1885); a Lapide, Comment. in Isaiam, c. 1, v. 7.
Michael Barrett.
# Catholic Encyclopedia (1913)/Ven. John Pibush

From volume 12 of the work.
English martyr, born at Thirsk, Yorkshire; died at St Thomas's Waterings, Camberwell, 18 February, 1600-1.
According to Gillow he was probably a son of Thomas Pibush, of Great Fencott, and Jane, sister to Peter Danby of Scotton. He came to Reims on 4 August, 1580, received minor orders and subdiaconate in September, and diaconate in December, 1586, and was ordained on 14 March, 1587. He was sent on the English mission on 3 January, 1588-9, arrested at Morton-in-Marsh, Gloucestershire, in 1593, and sent to London, where he arrived before 24 July. The Privy Council committed him to the Gatehouse at Westminster, where he remained a year. He was then tried at the Gloucester Assizes under 27 Eliz., c. 2, for being a priest, but not sentenced, and was returned to Gloucester gaol, whence he escaped on 19 February (1594-5). The next day he was recaptured at Matson and taken back to Gloucester gaol, whence he was sent to the Marshalsea, London, and again tried under the same statute at Westminster on 1 July, 1595. He was sentenced to suffer the penalties of high treason at St. Thomas's Waterings, and in the meantime was to be returned to the Marshalsea. However, by the end of the year he was in the Queen's Bench prison, where he remained for more than five years. The sentence was carried out after one day's notice.
Knox, Douay Diaries (London, 1878), 169, 179, 198, 212, 214, 222; Pollen, Acts of the English Martyrs (London, 1901), 333-6; English Martyrs, 1584- 1603 (London Cath. Rec. Soc., 1908), 337-40; Gillow, Bibl. Dict. Eng. Cath., s. v.; Challoner, Missionary Preists, I, n. 123; Dasent, Acts of the Privy Council (London, 1880-1907) xxiv, 421.
John B. Wainewright.
# Catholic Encyclopedia (1913)/John Bapst

From volume 2 of the work.
Jesuit missionary and educator, b. at La Roche, Fribourg, Switzerland, 17 December, 1815; d. at Mount Hope, Maryland, U.S.A., 2 November, 1887. At twelve he began his studies at the college of Fribourg, and on 30 September, 1835, entered the novitiate of the Society of Jesus. He was ordained priest, 31 December, 1846, after the usual course of studies and teaching. He arrived in New York in 1848 and, though ignorant of both English and Indian, was sent to minister to the Indians at Old Town, Maine. The inhabitants received him with every demonstration of joy, but he found them in a very degraded moral condition. They had been without a priest for twenty years, and he laboured zealously for their reformation. He founded several temperance societies in Maine. In 1850 he left Old Town for Eastport. His work immediately began to attract attention, both for its results among Catholics and the number of converts who were brought into the Church. As his missions covered a large extent of territory, he became generally known through the State. When the Know-Nothing excitement broke out he was at Ellsworth. Besides being disliked as a Catholic priest, he was particularly obnoxious because of his efforts to establish a Catholic school there. On 3 June his house was attacked, and on 5 June, 1851, in pursuance of an order of the Town Council, which was directed to be published in the papers, he was dragged out of the residence of one of his people, was tarred and feathered, and ridden on a rail to the woods outside the town, and ordered to leave the neighbourhood. Some acounts have it that there was an attempt to burn him to death, which, for some reason or other, was prevented. He recovered from his injuries and continued his work. The outrage at Ellsworth met with general condemnation. Father Bapst built the first church at Bangor, which was dedicated in 1856. He remained there for three years and was then sent to Boston as rector of the college which was at that time the house of higher studies for the Jesuit scholastics. He was afterwards superior of all the houses of Canada and New York, and subsequently superior of a Residence in Providence, R.I. In 1879 his mind began to fail, a result, it was thought, of the Ellsworth occurrence. His remains were interred at Woodstock, Maryland.
Woodstock Letters, XVI, 324; XVII, 218, 361; XVIII, 83, 1;;29, 304; XX, 61, 241, 406; SHEA, Hist. of the Catholic Church in U.S. (New York, 1904).
T.J. CAMPBELL
# Catholic Encyclopedia (1913)/John Baptist Albertrandi

From volume 1 of the work.
​Albertrandi, John Baptist, who is also called Jan Chrzciciel, or Christian, a Polish Jesuit, of Italian extraction, b. at Warsaw, 7 December, 1731; d. August, 1808. He entered the novitiate of the Society of Jesus, 14 August, 1748, and left the Society shortly before the suppression, probably in 1769, for his name is not found in the catalog of 1770. After teaching literature for twelve years in the various Jesuit colleges in Poland, he was entrusted with the care of the great library founded by Zaluski, the famous prelate and litterteur, who had revived literature in Poland. This library which he bequeathed to Poland was seized by Russia and now forms the nucleus of the Imperial library. Subsequently Albertrandi accepted the charge of preceptor to the nephew of the Primate, Archbishop Lubienski. With his pupil, who afterwards became Minister of Justice in Poland, he traveled through the various countries of Europe, chiefly Italy, to gather material for a great history of Poland. With his own hand he copied manuscripts referring to Poland wherever he found them and in three years amassed a collection of one hundred and ten folio volumes. Where he was not allowed to copy he read and, on returning home in the evening, wrote out what his prodigious memory retained. Sommervogel says that the net result was two hundred folio volumes. He is called the Polish Polyhistor. His style is rapid, orderly, and methodical. He knew Greek, Latin, Hebrew, and most of the European languages. His published works are: Two volumes of a translation of Macquer's "Roman History"; and abridged "Annals of Poland"; a great number of articles in the "Moniteur", a journal of Warsaw. He also collaborated with Father Naruszewicz, S.J., in a periodical called "Agreeable and Useful Recreations", and produced a work on numismatics, besides many discourses for the Academy of Warsaw, which he founded. After leaving the Society, he became Royal Librarian and Bishop of ​Zenopolis, and was decorated with the order of St. Stanislaus. In his work in the Royal library, he not only published a catalog in ten volumes octavo, but left critical remarks in each of the books. He also had ready for publication manuscripts on the history of the three last centuries of Poland, explained by medals; Polish annals up to the reign of Vladislaus IV; and a "History of Stephen Bori". This last has been published.
Sommervogel, Bibliothèque de la c. de J., I, 122; 132.
T. J. Campbell.
# Catholic Encyclopedia (1913)/John Asser

From volume 1 of the work.
(Or Asserius Menevensis).
A learned monk of St David's, Menevia, b. in Pembrokeshire; d. probably, 910. He was educated in the monastery of St. David's by his kinsmen, Archbishop Asserius. His repute for learning led King Alfred to invite him to his court (about 885). Asser required six months for consideration. Illness at Winchester led to his remaining there for a year and a half. Finally, on his recovery, as Alfred still urged his request, Asser agreed to spend half of each year with him. His first visit lasted eight months, and Alfred gave him many presents on parting, including the monasteries of Amesbury and Banwell. Later, Asser received a grant of Exeter, and was made Bishop of Sherborne, before 900. Asser wrote a life of Alfred (Annales rer. gest. Alfredi Magni) in 893. The work in question consists of a chronicle of English history from 849 to 887, and a personal and original narrative of Alfred's career down to the latter date. The Welsh birth of the author is indicated by his use of Celtic names, and the English are constantly styled Saxons. The authentic work of Asser is found only in the edition of Francis Wise (1722), printed from a tenth-century Cottonian MS. (Otho A, XII) which was burned in 1731. The burning of the cakes, references to St. Neot, and to Alfred's founding the University of Oxford are not in Asser's work, nor does Florence of Worcester allude to them, although he drew freely on that work, without, however, and mention of Asser's name. Archbishop Parker's edition of Asser's "Annales" presents the "Life" with many interpolations. A new edition is announced by W. H. Stevenson. There are three English translations (Giles, 1848); J. Stevenson, 1854; E. Conybeare, 1900; See Gross, "Sources", etc., 180). The authenticity of Asser's book has been called into question. Pauli discusses the subject very thoroughly in the introduction to his "King Alfred" (Berlin, 1851). See T. D. Hardy, in the introduction to Petrie (London, 1848).
JOHN J. A'BECKET
# Catholic Encyclopedia (1913)/John Bacon

From volume 2 of the work.
(Johannes Anglicus, Johannes De Baconthorpe).
An English Carmelite and theologian, born towards the end of the thirteenth century at the place in the county of Norfolk whence he derives his name; died in London, 1346. He is not to be con founded with Francis de Bachone, the Spanish Carmelite, reader of divinity in Paris from 1362 Procurator General, 1366, doctor, 1369, Provincial of Catalonia (d. circa 1390), doctor sublimis. John Bacon, surnamed doctor resolutus, entered the order at Snitterley, Norfolk, studied at Oxford and Paris, was bachelor previous to 1321, and master in 1325. From 1329 till 1333 he was Provincial of England; the remainder of his life was consecrated to study. He possessed a penetrating mind, and wrote on all the subjects belonging to the ordinary course of studies. His writings comprised more than one hundred and twenty volumes, but are for the greater part lost. The most celebrated among them were those on the Gospels, especially St. Matthew, on St. Paul, and the commentary on the "Sentences," which was printed in 1510 at Milan, and for a time became the textbook in the Carmelite Order. Bacon follows Averroes in preference to St. Thomas with whom he disagrees on many points. He adopted a system of Realism according to which the universals do not follow but precede the act of the intellect. Truth is materially and causally in the external object, formally in the intellect; in the order of generation and perfection the first subject is the individual substance; although the external object is in itself intelligible, the active intellect is required to render it ultimately intelligible; the conformity of the thing thought with the external object constitutes truth. The final cause of all things is God; but although the first object of our knowledge be the Divine essence Bacon does not admit that this knowledge comes to us by the light of our natural reason; it is, in his opinion, a supernatural gift of grace.
B. Zimmerman.
# Catholic Encyclopedia (1913)/John Bannister Tabb

From volume 14 of the work.
An American poet and educator, born at "The Forest" near Richmond, 1845; died at Ellicott City, Maryland, 1909. Descended from one of the oldest and wealthiest Virginian families, he wa carefully trained by private tutors. At the age of fourteen his sight was so poor that he had to give up his books, and for three years spent much time at the piano, becoming proficient in music. On the breaking out of the Civil War he enlisted under the Confederacy and served in the navy till taken captive, 4 June, 1864. He was sent to the "Bull-Pen" at Point Lookout, where he formed an enduring friendship with Sidney Lanier. Released from prison the following February, he was penniless. He undertook to fit himself for a musical career and to that end practised seven hours a day. His patron failing, he was obliged to maintain himself, as a teacher, securing a position at St. Paul's School, Baltimore. While there he fell under the influence of the Rev. Alfred Curtis, who later on was converted from Episcopalianism to the Catholic Church. Tabb followed his master into the fold in 1872. A few years later he entered St. Charles's College to prepare for the priesthood. On completing his classical studies he was retained by the faculty as teacher of English. Thus interrupted, his theological studies were not completed till the Christmas of 1884, when he was ordained. He continued to teach English Grammar at St. Charles's till a short time before his death and till he had become totally blind. His "Bones Rules" is counted a valuable contribution to his art. It is his only prose work. Father Tabb consecrated all his energies to the vocation of teacher. His poems were written here, there, and everywhere; but every one of them bears the stamp of a highly cultivated and gifted mind. They were contributed to the foremost magazines and were read with avidity. Concise and suggestive, these literary gems cling to the fancy and thus realize the modest ambition of their author as expressed in the opening poem of his "Later Lyrics":
   "O little bird, I'd be
   A poet like to thee
   Singing my native song,
   Brief to the ear, but long
   To love and memory."
In the lyric field he was greatly admired. Under his muse inanimate things took on life and beauty and the abstract became concrete and personal. His poems are collected in five volumes which were published in the following order: "Poems"; "Lyrics"; "Child Verse"; "Later Lyrics"; "Sonnets".
T.S. DUGGAN
# Catholic Encyclopedia (1913)/John Argyropulos

From volume 1 of the work.
Humanist, and translator of Aristotle, born at Constantinople, 1416; died at Rome about 1486. It is certain that he was a teacher at Padua in 1434, although it is not clear why he returned to Constantinople in 1441. After the conquest of his native city by the Turks (1453) he joined the band of scholars who took refuge in Italy. In 1456 he was summoned to Florence by Cosimo de' Medici for the purpose of teaching (Aristotelian) philosophy and instructing the youthful Pietro and Lorenzo. In 1471 a plague broke out in Florence: this was the occasion of his leaving Florence for Rome, where he was kindly received by Pope Sixtus IV. There he continued his career as teacher, having among his pupils many cardinals and bishops and some distinguished foreigners, such as Reuchlin. He died at Rome; the year of his death is uncertain, but 1486 is the most probable date. He was one of those who contributed most to the revival of Greek learning in Italy. After Manuel Chrysoloras, he and George of Trebizond and George Gemistius had the largest share in making known to Western Europe the treasures of ancient Greek literature. Like all other humanists, he was somewhat intemperate in his zeal for his chosen subject. In his desire to extol the excellence of Greek literature, he expressed his contempt for the literature of ancient Rome; he was especially severe in his criticism of Cicero. His most serviceable works are his translations of many of Aristotle's works (published by Aldo Manucci, 1518-20) and his Commentaries on the "Ethics" and the "Politics" (published 1541). He also wrote several theological treatises, including one on the "Procession of the Holy Ghost" (P. G., CLVIII, 991 sqq.). Many of his works are still in manuscript.
WILLIAM TURNER
# Catholic Encyclopedia (1913)/John Ashton

From volume 1 of the work.
An early Jesuit missionary in Maryland; born in Ireland, 1742; died in Maryland, 1814, or 1815. He was one of the first priests to visit the Catholics of Baltimore. This was between the years 1776 and 1784, at which latter date a resident priest, Father Charles Sewall, was appointed. The Jesuits at that time lived at Whitemarsh, about midway between Washington and Baltimore. The temporary church used by Father Ashton in Baltimore was an unfinished building, begun by an Irishman named Fotterall. It stood near the present site of Battle Monument, now the centre of civic and commercial activity. It was the first brick building in Baltimore. Finding it abandoned, some Acadian refugees occupied the upper portion which was still habitable. Father Ashton said Mass in the lower room, although the hogs which had taken possession of it had first to be driven out. The priest brought his vestments with him, a rude altar was erected. The faithful never numbered more than forty, and consisted chiefly of Acadians and a few Irish. This is the first Baltimore congregation of the Society of Jesus in 1759. He was first employed in the missions of Yorkshire, England. He must have been a man of business capacity, as at the assembly of the clergymen of Maryland and Pennsylvania, which convened at Whitemarsh, in 1784, he was unanimously elected procurator-general, whose duty it was to preside over the management of the various estates of the clergy. Subsequently in 1788, he was appointed to superintend the building of Georgetown College.
T. J. CAMPBELL
# Catholic Encyclopedia (1913)/John Baptist Brondel

From volume 2 of the work.
First Bishop of Helena, Montana, U.S.A., b. at Bruges, Belgium, 23 February, 1842; d. at Helena, 3 November 1903. He was educated at the American College of the University of Louvain and ordained priest at Mechlin, Belgium, by Cardinal Engelbert Stercks (17 December, 1864). Two years later he volunteered for the missions in the United States and was made rector of the church at Heilacoon, Washington Territory, early in 1867. Here he remained for nearly ten years and was then transferred to Walla Walla, but returned to his old charge the following year.
On 14 December, 1879, he was consecrated at Victoria, as third Bishop of Vancouver, British Columbia, in succession to Bishop Seghers, who had been made coadjutor to the Archbishop of Oregon City. Bishop Brondel retained this charge until by a Bull of 7 April, 1883, he was appointed Administrator of the Vicariate of Montana, When the Diocese of Helena was formed he was transferred to that see, 7 March, 1884, as its first bishop. During all his long and active career in this northwest section, he was particularly successful in his dealings with the many Indians under his charge. They looked up to him as a father and protector, and his great popularity among the various tribes was not only of benefit to the Church, but was utilized on numerous occasions by the United States Government to further the political, material, and moral welfare of the Indians. His death was regarded as a great loss to the work of the evangelization and civilization of the Indians. He was buried 7 November, 1903, in a vault under the catherdral in Helena.
Catholic News files (New York, Nov., 1903); REUSS, Biog. Encycl. Cath. Hierarchy (Milwaukee, 1898); Catholic Directory (Milwaukee, 1904).
THOMAS F. MEEHAN