OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Peter Van de Velde

From volume 15 of the work.
(PEDRO CAMPAÑA).
Painter, b. at Brussels, 1503; d. in that city in 1580. This artist should really be grouped under the head of the Spanish School, and is more generally known by his Spanish name. His actual birth-name was Pieter de Kempeneer, translated into French as Champaigne. His early life appears to have been passed in Italy, where he carefully studied the paintings of Raphael, and declared himself as his pupil. In 1530 he was at work at some scene-painting, representing a triumphal arch to be erected on the occasion of the coronation of Charles V, and he then left for Spain, on the advice, it is said, of Cardinal Grimani, and passed the rest of his life in that country, only returning to Brussels about 1563 or 1565. Between 1537 and 1562 he was associated with Luis de Vargas and the Italian sculptor Torregiano in establishing a school of painting in Seville, which eventually became the academy of the place; amongst the pupils educated in it was the celebrated Morales. He painted for the monastery of St. Mary of Grace, Church of Santa Cruz, in the city, an altar-piece representing the "Descent from the Cross", which is now in the cathedral, having been removed there when the church fell into ruins. This is dated 1548, and is regarded as his masterpiece. There are other works by the same painter in Seville cathedral, especially two representing the "Purification of the Virgin" and the "Resurrection"; and the various churches of the city, S. Isidoro, S. Pedro, S. Catalina, and S. Juan, all possess paintings by this artist. One of his last works was the restoration and repainting of a chapel belonging to Hernando de Jaen, an important resident in Seville. Murillo requested that he buried near Campana's picture, and his burial took place in the Church of Santa Cruz, close underneath the "Descent from the Cross", but the whole building was burned to the ground during the French war, and the tomb perished.
PALOMINO DE CASTRO, Las Vidas de los Pintores Eminentes Espanoles (Madrid, 1715); HARTLEY, Spanish Painting (London, 1904); and the dictionaries of KUGLER, BENEZIT, SIRET, and BRYAN. See also BERMUDEZ, Diccionario historico. . .Bellas Artes en Espana (Madrid, 1800).
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Peter of Bergamo

From volume 11 of the work.
(ALMADURA)
A theologian, date of birth unknown; died at Placentia, in 1482. He entered the Dominican Order in his native town, and completed his studies at the University of Bologna, where he received his degree. In the Dominican House of Studies he filled the offices of Master of Students and Bachelor of the Studium. The people of Piacenza venerated him as a saint, and Fr. Leander Alberti states that miracles were wrought through his intercession. His remains were deposited in a crypt under the high altar of the chapel of St. Thomas. All of his writings that have come down to us deal with the works of St. Thomas: "Index universalis in omnia opera D. Th. de Aquino" (Bologna, 1475) and "Concordantiæ locorum doct. Angel. quæ sibi invicem adversari videntur" (Basle, 1478), combined under the title, "Tabula in libros . . . cum additionibus conclusionum, concordantiis locorum et S. Script. auctoritatibus" (Venice, 1497; Rome, 1535). In the edition of St. Thomas's works published by order of St. Pius V all Almadura's indices, etc, appear under the name: "Tabula aurea exim. doct. Fr. Petri de Bergamo . . . in omnes libros, opuscula et commentaria D. Th. Aquin. . . ." (Rome, 1570). This "Tabula aurea" was republished as vol. XXV of the Parma edition of St. Thomas's works (Parma, 1873).
QUÉTIF and ECHARD, Script. Ord. Prœd., I (Paris, 1719), 863; TOURON, Hist. des hommes illustres de l'Ordre de S. Dom., III (Paris, 1746), 529; ALBERTI, De viris illus. Ord. Prœd. (Bologna, 1517); Descrittione di tutta Italia (Bologna, 1550).
D. J. KENNEDY
# Catholic Encyclopedia (1913)/Peter de Honestis

From volume 11 of the work.
Born at Ravenna about 1049; died, 29 March, 1119. Among his ancestors was the great St. Romuald, founder of the Camaldolese monks. All his life Peter fasted every Saturday in honour of Our Lady, and strongly recommended this practice to his religious. He styled himself Petrus peccator. He lived for some years in the Holy Land. When returning a great storm arose in the Adriatic and the ship was in imminent danger. Peter made a vow to build a church in honour of Our Lady should he safely reach the harbour. In fulfilment of his promise he built a church and monastery on the family property. Near by there was a small community of clerics, and Peter having joined them, was soon after made their superior, and with them removed to the church and monastery he had built, in 1099. His name is associated with the sodality called "The Children of Mary", established in honour of a miraculous picture of Our Lady, now called "Madonna Greca", which tradition says came from Constantinople. The number of his religious increasing, Peter gave them some statutes grounded on the rule of St. Augustine. These were approved by Paschal II, and having afterwards been adopted by many other communities of Canons Regular, the Portuensis Congregation was formed. By common consent Peter has always been called Blessed. In former times his office and feast used to be celebrated at Ravenna; the process of his beatification is now before the Holy See.
PENNOTTO, Generalis Sacri Ordinis Canonicorum-Clericorum Historia Tripartita (Rome, 1642); Bullarium Lateranense (Rome, 1727); Storia della Madonna Greca, da D. P. S. (Ravenna, 1887); Vita del Beato Pietro degli Onesti (Ravenna, 1893); Pia associazione mondiale, fondata nel 1100 dal B. Pietro degli Onesti: Breve storia della Madonna Greca (Ravenna, 1891).
A. Allaria.
# Catholic Encyclopedia (1913)/Peter de Vinea

From volume 11 of the work.
(DE VINEIS, DELLA VIGNA)
Born at Capua about 1190; died 1249. Peter's legal learning and the elegance of his Latin style in course of time made him the most prominent statesman of public affairs at the court of Frederick II. Frederick's political views, which aimed at absolutism in Church and State, he succeeded in strengthening in every direction. In his capacity as chief judge of the court he took a prominent part in the administration of justice and legislation in Sicily. Perhaps he was also associated with Archbishop James of Capua in drawing up the new code of laws for the Kingdom of Sicily, called the "Constitutions of Melfi" and issued in 1231 by order of Frederick. Probably Peter was the emperor's ambassador at the Council of Lyons in 1245. Certain it is that in the same year, as the envoy of the emperor, he sought the mediation of St. Louis in the conflict that was developing between Church and State.
About this date he was already, along with Thaddeus of Suessa, the real director of the imperial chancellery. In 1247 he was made imperial prothonotary and logothete of the Kingdom of Sicily and thus the sole head of the imperial chancellery. This important position in the State was his ruin. He sought to enrich himself and his family. His embezzlements went so far that, as the emperor himself said, they led to a financial disaster which might have become dangerous to the empire. Just at the time that Frederick made this discovery at Cremona in February, 1249, a physician attempted to give the emperor a poisoned drink. Peter was suspected of being privy to the plot. This report, based on a statement of Matthew of Paris, has been even recently credited by Gerdes, while Hampe rejects it. Dante, however, goes too far when, in the "Inferno" (xiii, 55 sqq.), he allows Peter to say that he has never broken faith with the emperor. Frederick, on his return to Sicily, ordered his one-time confidant to be put in chains. Peter was forced to retire to Etruria where Frederick had him imprisoned at San Miniato and had his eyes put out. He is said to have committed suicide here. His letters, a part of which were printed in the sixteenth century, are of great interest. He was also esteemed as a poet. His poems contain many violent satires on the clergy.
HUILLARD-BRÉHOLLES, Vie et correspondence de Pierre de la Vigne (Paris, 1865); CAPASSO AND TANELLI, Pietro della Vigna (Caserta, 1882); HANAUHR, Material zur Beurteilung der Petrus de Vinea-Briefe in Mitteilungen des Oestrr. Instituts, XXI; as to the manuscripts of the letters cf. Archiv für deutsche Gesch., VII (1839), 890 sqg.; PETRUS DE VINEA, Epistolarum libri VI, ed. ISELIUS (2 vols., Basle, 1740); GERDES, Gesch. der Hohenstaufen und ihrer Zeit (Leipzig, 1908); HAMPE, Deutsche Kaisergesch. in der Zeit der Salier und Staufer (Leipzig, 1909); WATTENBACH, Deutschlands geschichtsquellen im Mittelalter (Stuttgart, 1894); WINKELMANN, Jahrbücher der deutschen gesch. unter Friedrich II [2 vols. up to 1233 (Leipzig, 1889 and 1897)].
F. Kampers.
# Catholic Encyclopedia (1913)/Peter of Aquila

From volume 11 of the work.
(SCOTELLUS).
Friar Minor, theologian and bishop, b. at Aquila in the Abruzzi, Italy, towards the end of the thirteenth century; d. at Trivento, 1361. In 1334 he figures as master of theology and provincial of his order in Tuscany. In 1334 he was appointed confessor of Queen Joan I of Naples and shortly afterwards inquisitor of Florence. His servants having been punished by public authority, the inquisitor excommunicated the priors and placed the town under interdict. On 12 February, 1347, Peter was named Bishop of S. Angelo de Lombardi in Calabria, and on 30 May, 1348, was transferred to Trivento. He was an able interpreter of Scotus, and was called "Doctor sufficiens". His chief works are commentaries on the four books of Sentences, which being a compendium of the doctrine of Scotus were called "Scotellum", whence the author's surname "Scotellus". The commentaries have passed through various editions, the first by Peter Drach, at Speier, 1480, and recently by Paolini (Genoa, 1907-09).
EUBEL, Bullarium Franciscanum, VI (Rome, 1902), 192, 214; Analecta Franciscana, IV (Quaracchi, 1906), 339, 530; WADDING, Annales Minorum, ad a. 1343, n. 35; ad a. 1346, nn, 4, 5; IDEM, Scriptores Ord. Min. (Rome, 1806), 187; SBARALEA, Supplem. Ad Script. Ord. Min. (Rome, 1806), 583; MAZZUCHELLI, Gli scrittori d'Italia, II (Brescia, 1753), 902-3; CAPPELLETTI, Le chiese d'Italia, XX (Venice, 1866), 551.
LIVARIUS OLIGER
# Catholic Encyclopedia (1913)/Peter of Auvergne

From volume 11 of the work.
A philosopher and theologian; died after 1310. He was a canon of Paris; some biographers have thought that he was Bishop of Clermont (Gallia Christ., II, 283), because a Bull of Boniface VIII of the year 1296 names as canon of Paris, Peter of Croc (Cros), already canon of Clermont (Thomas, in "Mélanges d'arch. et d'hist.", Paris, 1882, II, 117-20); but it is more likely that they are distinct. Peter of Auvergne was in Paris in 1301 (Script. Prædicat., I, 489), and, according to several accounts, was a pupil of St. Thomas. In 1279, while the various nations of the University of Paris were quarrelling about the rectorship, Simon of Brion, papal legate, appointed Peter of Auvergne, to that office; in 1296 he was elected to it.
His published works are: "Supplementum Cornmentarii S. Thomæ in tertium et quartum librum de cælo etmundo" (in "Opera S. Thomæ", II, ad finem); commentaries on Aristotle's "Meteororum"; "De Juventute et senectute"; "De longitudine et brevitate vitæ"; "De motu animalium". He has been credited with a supplement to the "Summa" of St. Thomas, but there is no scientific warrant for this. Peter also left numerous treatises which are either at the Biblioth. National, or at l'Arsenal of Paris: "Sex quodlibeta" long discussions after the manner of St. Thomas; "Sophisma Determinatum"; "Quæstiones super totam logicam veterem Arist."; "Quæstiones super Perphyrium"; "In Arist. Metaphysicam"; "In libros Politicorum"; "De somno et vigilia"; "De veget. et plantis"; "De anima".
WADDING, Script. Minor. (1690), 279; DU BOULAY, Hist. Univ. de Paris, III (Paris, 1666), 709; Hist. ant. eccl. XIV (Paris, 1701), 214; QUÉTIF-ECHARD, Script. Prœd., I (Paris, 1719), 489; OUDIN, Comm. de script. eccl., III (Paris, 1722), 927; FABRICIUS, Bibl. med œt., V (Paris, 1736), 711; LAJARD in Hist. litt. de France, XXV (Paris, 1869), 93, 114; DENIFLE, Cart. Univ. Paris, I (Paris, 1889), 930; II, 69, 90; FÉRET, La Faculté de théologie de Paris, III (Paris, 1896), 221-7.
Joseph Dedieu.
# Catholic Encyclopedia (1913)/Religious of the Perpetual Adoration

From volume 11 of the work.
A contemplative religious congregation, founded in 1526 by Sister Elizabeth Zwirer (d. 1546), at Einsiedeln, Switzerland, and following the Benedictine rule. At he beginning of the year 1789 they commenced the practice of adoration of the Blessed Sacrament during the day before the closed tabernacle. A lay association was established, the members of which contributed a small sum of money for the expenses of the sanctuary necessitated by perpetual adoration. On 2 May, 1798, during the French invasion the sisters were expelled and their monastery ruined. Five years later, after the Concordat of Napoleon, the community returned. Acting on the advice of their confessor, Father Pierre Perrot, the sisters, on 8 January, 1846, began the practice of adoration by night as well as by day. In 1852 to signify their devotion to the Blessed Sacrament, they decided to wear a figure of an ostensorium on the breast of their habit. In 1859 Empress Elizabeth of Austria presented the monastery with a magnificent chalice and a reliquary. A new church was opened in 1882, and is adorned with three beautiful paintings, representing the adoration of Christ. The convent at Einsiedeln is the only house of its kind, and has its own novitiate. In 1909 the community numbered 46 professed sisters and 5 novices.
Arthur Letellier.
# Catholic Encyclopedia (1913)/Religious of Perpetual Adoration

From volume 11 of the work.
(Belgium)
A congregation with simple vows, founded at Brussels, 1857, by Anna de Meeus, daughter of Count Ferdinand de Meeus, for whose head a price was offered by the insurgents during the Revolution of 1830. In 1843 Mlle de Meeus, then twenty years of age, at the request of the rector visited the sacristy of the church near their chateau and other churches. Impressed by the miserable state of the vestments and all that pertained to the altar, she found the inspiration of her life's work. Considering the poverty and neglect of Jesus Christ in the Blessed Sacrament and desiring to make reparation to Him, she conceived the idea of an association with the object of reviving faith in the Real Presence: by adoration, night and day; persons undertaking to make monthly an hour of adoration, and give yearly an offering for the benefit of poor churches; by working to enhance the dignity of Divine worship by providing the necessaries for the becoming celebration of the sacred mysteries. The Association of Perpetual Adoration and Work for Poor Churches was organized in 1848 under the direction of Rev. Jean Baptiste Boone, S.J., "the apostle of Brussels". The necessity was soon felt that a religious body should be its centre and support, one which would be wholly devoted to the propagation of the knowledge, love, and adoration of the Blessed Sacrament.
As no community existed which made this work its special vocation, the project of a new religious institute was formed and realized when Mlle de Meeus, directed by Father Boone, founded the Religious of the Perpetual Adoration. The constitutions were definitively approved by Pius IX (March, 1872). The religious must not only be adorers but also missionaries of the Blessed Sacrament, devoting themselves to all that, compatible with a life of retirement, can further Its glory: religious instruction, preparation for first Communion, retreats, etc. Their churches with the Blessed Sacrament exposed are always open to the public. By their principal work, the association, they strive to increase love for the Blessed Sacrament, by hours of adoration, grants of vestments to poor churches, the Forty Hours Devotion, etc. The association spread rapidly throughout the world (in America it is frequently called "Tabernacle Society"). In 1853 it was erected an archassociation with power to affiliate others. The decree of Leo XIII transferring it to Rome (February, 1879) declares: "The archassociation is one with the institute in name and in its object, it is subordinate to the institute as to its head, and must be subordinate to it in virtue of the constitutions approved by the Holy See". The archassociation was raised to the rank of prima primaria, July, 1895. The institute has many houses in Europe. In August, 1880, it was introduced into England by Cardinal Herbert Vaughan, then Bishop of Manchester. Its first foundation in America was at Washington, D. C., October, 1900.
C. L. Martin.
# Catholic Encyclopedia (1913)/Renaud de Beaune

From volume 2 of the work.
A French Bishop, b. in 1527, at Tours; d. 1606 in Paris. Before entering the ecclesiastical state he held secular positions such as Councillor of Parliament and Chancellor of Francis of Valois, Duke of Touraine. The royal court greatly favoured him and appointed him to numerous ecclesiastical offices. In 1568, he became Bishop of Mende and in 1581, Archbishop of Bourges. King Henry IV of France named him his grand almoner in 1591 and appointed him to the Archbishopric of Sens in 1595; but the pope did not confirm the appointment until 1602. He was a member of the commission instituted by Henry IV in 1600 to reform the University of Paris. By his contemporaries, Renaud de Beaune was considered one of the greatest orators of the time. Posterity rated his work for the pacification of France higher than his oratorical talent. It was his influence that led to the successful issue of the conference of Suresnes, near Paris, in 1593. He promised the conversion of Henry IV and brought about peace between the latter and the "League". He received the abjuration of the king, and, although the absolution of an excommunicated prince was reserved to the pope, absolved him, July, 1593, on condition, however, that the approval of the Roman authorities should be obtained. In spite of this condition the absolution was invalid, and the action of the archbishop caused, at least partly, the delay in obtaining the papal confirmation of his nomination to the See of Sens. The principal works of de Beaune are: (1) Some discourses, among them funeral orations on Mary, Queen of Scots (1587), and on Queen Catharine de Medici (1589); (2) translation of the Psalms of David into French (Paris, 1575, 1637); (3) "La reformation de l'université de Paris (1605, 1667).
Chalmel, Histoire de Touraine (Paris, 1828), IV, 29-32; Gautier in Grande Encyc., V, 1054.
N.A. WEBER
# Catholic Encyclopedia (1913)/Remigius of Auxerre

From volume 12 of the work.
A Benedictine monk, b. about the middle of the ninth century; d. 908. Remigius, or Remi, was a disciple of the Irish teacher Dunchad of Reims, author of a treatise on astronomy, and of Eric, or Heirich, who was himself a disciple of Eriugena. He taught at the monastery of St-Germain, Auxerre, in Paris, and at Reims. He is the author of a number of glossaries and marginal commentaries on the Bible, on the grammar of Priscian, the "Opuscula Sacra" of Boethius, and the "De Nuptiis etc.", of Martianus Capella. He also wrote a theological treatise, "Ennarationes in Psalmos". As a teacher, Remigius interested himself in the problem of universals, and seems to have attempted a compromise between the extreme Realism of Eriugena and the Anti-Realism of his teacher, Eric. He also investigated the problem of the origin of the universe and gave a Christian interpretation to the passages in which Martianus speaks of the invisible world of ideas. His glosses are of very great interest to the student of medieval Latin philology.
DE WULF, Hist. of medieval Phil., tr. COFFEY (New York, 1909), 155; HAUREAU, Hist. de la phil. scol., I (Paris, 1879), 199 sqq.; TURNER, Hist. of Phil. (Boston, 1903), 262 sqq.; RAND, Johannes Scottus (Munich, 1906), 15 sqq.
WILLIAM TURNER
# Catholic Encyclopedia (1913)/Religious of the Cenacle

From volume 3 of the work.
The Society of Our Lady of the Cenacle was founded in 1826, at La Louvesc in France, near the tomb of St. John Francis Regis, the Jesuit apostle of the poor, by Jean-Pierre-Etienne Terme, a holy and zealous missionary priest of the Diocese of Viviers, and Marie-Victoire-Therese Couderc, a woman twenty years of age, but already mature, in courage, energy, and the living resources of faith. Desirous to attract pilgrims to the tomb of St. John Francis Regis, and induce them to there recollect themselves in solitude, prayer, and meditation, they resolved to open houses where women might follow the exercises of a retreat; the first of these houses was opened at La Louvesc. Father Terme was not to see the full development of his work; he died in 1834, leaving his religious family to the direction of the Jesuit Fathers. Encouraged by episcopal authority, and then by Popes Gregory XVI, Pius IX, and Leo XIII, the last of whom definitely approved its constitutions, the new institute grew rapidly and soon counted houses in France, Italy, Belgium, Switzerland, and Holland. In England, the first house was opened at Manchester, in 1888. The year 1892 saw the first foundation in America, at New York.
The Society of Our Lady of the Cenacle honours particularly, and proposes to itself for its model, the retirement of the Blessed Virgin in the Cenacle, after the Ascension of our Lord, while the whole Church, expecting the Holy Ghost, "were persevering with one mind in prayer with the women, and Mary the mother of Jesus" (Acts, i, 14). The religious of this society aim, first, at their own personal sanctification; secondly, at procuring the salvation and perfection of their neighbour. It is this twofold end that they endeavour to attain by the invisible apostolate of perpetual prayer, the recitation of the Divine Office, and the daily Exposition of the Blessed Sacrament, as well as by the exercise of exterior forms of apostolate, principally in providing for spiritual retreats and the teaching of Christian doctrine.
The houses of the society are open at any time to women of all classes wishing to make the Spiritual Exercises, that is, apply themselves for a few days to the consideration of the truths of faith, to recollection and prayer, either in order to make a choice for the disposition of their future life, or because they feel it necessary to regulate their lives in a more Christian manner. From its origin, the society has taken up the teaching of Christian doctrine as a powerful means of apostolate, and receives all persons who are desirous to learn the truths of faith, so as to dispose themselves for the reception of the sacraments, also all who are preparing to enter the Catholic Church, or who, after their return to God, seek to strengthen themselves in faith and piety. Other means used are the day's retreat, associations, etc.; in fact, all offices of spiritual charity proper to extend the kingdom of God in souls, according to the spirit of the Cenacle, are employed by the Society of Our Lady of the Cenacle, for the love of Christ and the Blessed Virgin.
B. Zimmerman.