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# Catholic Encyclopedia (1913)/Eparchy

From volume 5 of the work.
Eparchy (eparchia) was originally the name of one of the divisions of the Roman Empire. Diocletian (284-305) and Maximian divided the empire into four great Prefectures (Gaul, Italy, Illyricum, and the East). Each was subdivided into (civil) Dioceses, and these again into Eparchies under governors (proesides, hegemones). The Church accepted this division as a convenient one for her use. The Prefectures of Gaul, Italy, and Illyricum made up the Roman Patriarchate; the Prefecture of the East was divided (in the fourth century) between the Patriarchs of Alexandria and Antioch and three exarchs. The Diocese of Egypt was the Patriarchate of Alexandria, the Diocese of the East (not to be confused with the Prefecture of the East) became that of Antioch. Asia was under the Exarch of Ephesus, Pontus under Cappadocia, and Thrace under Heraclea. Under these patriarchates and exarchates came the eparchies under metropolitans; they had under them the bishops of the various cities. The original ecclesiastical eparchies then were provinces, each under a metropolitan. The First Council of Nicaea (325) accepts this arrangement and orders that: "the authority [of appointing bishops] shall belong to the metropolitan in each eparchy" (can. iv). That is to say that in each such civil eparchy there shall be a metropolitan bishop who shall have authority over the others. This is the origin of our provinces. Later in Eastern Christendom the use of the word was gradually modified and now it means generally the diocese of a simple bishop. The name Eparchy is, however, not commonly used except in Russia. There it is the usual one for a diocese. The Russian Church now counts eighty-six eparchies, of which three (Kiev, Moscow, and St. Petersburg) are ruled by bishops who always bear the title "Metropolitan", and fourteen others are under archbishops.
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Epiphania

From volume 5 of the work.
Epiphania, a titular see in Cilicia Secunda, in Asia Minor, suffragan of Anazarbus. This city is mentioned by many ancient geographers, Ptolemy, Pliny, Stephanus Byzantius, etc. It was formerly called Oiniandos and afterwards Epiphania, after Antiochus IV Epiphanes, King of Syria (175-164 B.C.). Cicero once encamped there, and Pompey settled there some of the pirates he had subdued. The city had a special era beginning in A.D. 37 (Barthélemy, Numismatique ancienne, 247). Seven bishops of Epiphania are known, from 325 to 692 (Lequien, Oriens christ., II, 895). The first, St. Amphion, suffered during the persecution of Diocletian and was present at the Council of Nicaea (325). Epiphania was the birthplace of George, the usurping Bishop of Alexandria in the fourth century. Its ruins stand near Piyas, in the sanjak of Djebel-i-Bereket, vilayet of Adana; there are remains of walls, a temple, an acropolis, an aqueduct, and many houses, all built in basalt. Nearby are the celebrated "Cilician Gates" and the battlefield of Issus (Ramsay, Asia Minor, 386; Alishan, Sissouan, Venice, 1899, 475).
Another Epiphania was a suffragan of Damascus. It is the modern Hamah, on the Orontes (about 60,000 inhabitants). Jesuits and native Mariamet sisters care for its Catholic population, who are, for the most part, Greek Melchites. For these and for Catholic Syrians, Hamah is united with Emesa (q.v.).
S. Vailhé.
# Catholic Encyclopedia (1913)/Ephraim of Antioch

From volume 5 of the work.
Ephraim of Antioch (Ephraimios), one of the defenders of the Faith of Chalcedon (451) against the Monophysites, b. at Amida in Mesopotamia; d. in 545. He was Count of the East (Comes Orientis) under Justinian I. In 527 he succeeded Euphrasius as Patriarch of Antioch. Most of his many works are lost. We know the titles of them, however, from Anastasius Sinaita (c. 700), St. John Damascene (d. about 754) or whoever was the author of the "Sacra Parallela", and especially Photius (d. 891). Anastasius (P.G., LXXXXIX, 1185-1188) quotes passages from a work of Ephraim against Severus, the Monophysite Patriarch of Antioch (512-519). The "Sacra Parallela" give a short passage from "St. Ephraim, Archbishop of Antioch", taken from a work "On John the Grammarian and the Synod" (Tit. lxi, cf. P.G., LXXXVI, 2, 2104-2109). Photius (P.G., CIII, 957-1024) speaks of four books by Ephraim. The first consisted of sermons and letters, the second, and third contained a treatise against Severus in three parts and an answer to five questions about Genesis addressed to the author by a monk named Anatolius. The fragments quoted by Photius represent practically all that is left of Ephraim's writings. Cardinal Mai was able to add a few more from a manuscript Catena in the Vatican library (P.G., LXXXVI, loc. cit.). Krumbacher (Byz. Litt., loc. cit.) mentions a few other fragments in the Paris library, etc., and considers that Ephraim would deserve the same reputation as Leontius Byzantinus if more of his work had been preserved. He had extensive knowledge of Greek Fathers and follows chiefly St. Cyril of Alexandria in his Christology.
KRUMBACHER, Byzantinische Litteratur (Munich, 1897), 57; BARDENHEWER, Patrology, tr. SHAHAN (St. Louis, 1908), 551.
Adrian Fortescue
# Catholic Encyclopedia (1913)/Entablature

From volume 5 of the work.
Entablature.— A superstructure which lies horizontally upon the columns in classic architecture. It is divided into three parts: the architrave (the supporting member carried from column to column); the frieze (the decorative portion); and the cornice (the crowning and projecting member). Each of the orders has its appropriate entablature, of which both the general height and the subdivisions are regulated by a scale of proportion derived from the diameter of the column. It is occasionally used to complete, architecturally, the upper portion of a wall, even when there are no columns, and in the case of pilasters or detached or engaged columns is sometimes profiled round them.
THOMAS H. POOLE
# Catholic Encyclopedia (1913)/Veit Erbermann

From volume 5 of the work.
Erbermann (Ebermann), Veit, theologian and controversialist, b. May 25, 1597, at Rendweisdorff, in Bavaria; d. April 8, 1675. He was born of Lutheran parents, but at an early age he became a Catholic, and on May 30, 1620, entered the Society of Jesus. After completing his ecclesiastical studies he taught philosophy and Scholastic theology, first at Mainz and afterwards at Wurzburg. Subsequently he was appointed rector of the pontifical seminary at Fulda, which position he held for seven years. His theological attainments and zeal for the Church brought him into conflict with many of the leading Reformers of his time. He watched with a keen interest what in Protestant theological circles is known as "the syncretistic controversy", and in his frequent encounters with its chief representatives proved himself an able champion of Catholicism. His principal works are: "Anatomia Calixtina" (Mainz, 1644), and "Irenicon Catholicum" (2 vols., Mainz, 1645-46), in which he examines critically the religious tenets of George Calixtus; "Interrogationes apologeticae" (Würzburg, 1651); "Examen Examinis Conringiani" (Würzburg, 1644), an exposition of the infallibility of the Church against H. Conring; "Anti-Musaeus, i.e. parallela Ecclesiae verse et falsae" (Würzburg,1659), and "Anti-Musaei pars altera" (Wurzburg 1661); "Asserta theologica de fide divina" (Würzburg, 1665).
JOSEPH SCHROEDER
# Catholic Encyclopedia (1913)/Ven. Arthur Bell

From volume 2 of the work.
(alias FRANCIS)
Friar Minor and English martyr, b. at Temple-Broughton near Worcester, 13 January, 1590; d. at London, 11 December, 1643. When Arthur was eight his father died and his mother gave him in charge of her brother Francis Daniel, a man of wealth, learning and piety, who sent him at the age of twenty-four to the English college at St.-Omer; thence he went to Spain to continue and complete his studies. Having been ordained priest, he received the habit of the Franciscan Order at Segovia, 8 August, 1618, and shortly after the completion of his novitiate was called from Spain to labour in the restoration of the English province. He was one of the first members of the Franciscan community at Douai, where he subsequently fulfilled the offices of guardian and professor of Hebrew. In 1632 Bell was sent to Scotland as first provincial of the Franciscan province there; but his efforts to restore the order in Scotland were unsuccessful and in 1637 he returned to England, where he laboured until November, 1643, when he was apprehended as a spy by the parliamentary troops at Stevenage in Hertfordshire and committed to Newgate prison.
The circumstances of his trial show Bell's singular devotedness to the cause of religion and his desire to suffer for the Faith. When condemned to be drawn and quartered it is said that he broke forth into a solemn Te Deum and thanked his judges profusely for the favour they were thus conferring upon him in allowing him to die for Christ. The cause of his beatification was introduced at Rome in 1900. He wrote "The History, Life, and Miracles of Joane of the Cross" (St.-Omer, 1625). He also translated from the Spanish of Andrew a Soto "A brief Instruction how we ought to hear Mass" (Brussels, 1624).
THADDEUS, The Franciscans in England (London, 1898), V 35, 36; VI, 39; VII, 47, 49, 50; IX, 62, 66-68; XV, 200-202; ANGELUS A S. FRANCISCO (RICHARD MASON), Certamen Seraphicum (Quaracchi, 1885), 127-157; ORTOLANI, De causis beatorum et servorum Dei ord. min. (Quaracchi, 1905), 14.
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/Ven. Angelo Paoli

From volume 11 of the work.
Born at Argigliano, Tuscany, 1 Sept., 1642; died at Rome, 17 January, 1720. The son of Angelo Paoli and Santa Morelli, he was particularly distinguished for his charity towards the poor. As a young man he spent the greater part of his leisure time in teaching Catholic doctrine to the poor children of Argigliano. At eighteen, he was admitted to the novitiate of the Calced Carmelites at Siena. After making his vows he spent six years at his studies, was ordained priest, and appointed to the community at Pisa, where he made rapid progress in perfection. He was subsequently transferred to Cupoli, Monte Catino, and Fivizzano. Specially devoted to the Passion, he caused wooden crosses to be erected on the hills around Fivizzano (and afterwards in the Coliseum at Rome) to bring the sacred tragedy more vividly before the minds of the inhabitants. In 1687, he was called to Rome and stationed at the Convent of St. Martin. The remaining years of his life were divided between the care of the sick poor in the city hospitals and the office of Master of Novices. He was called by the citizens "the father of the poor". Many miracles were wrought by him both before and after his death. His virtues were declared by Pius VI in 1781 to be heroic, and the general chapter of the order held at Rome, 1908, included his name among those Carmelite servants of God, the cause of whose beatification was to be at once introduced.
Analecta ordinis Carmelitarum, fasc. I-XII.
HENRY ANTHONY LAPPIN
# Catholic Encyclopedia (1913)/Ven. Anne-Madeleine Remuzat

From volume 12 of the work.
Born at Marseilles, 29 Nov., 1696; died 15 Feb., 1730. At nine years of age she asked her parents to be allowed to enter the convent of the Visitation; the request was granted. From 1708 she began to experience severe sufferings which, during her whole life, she bore patiently for the salvation of souls. In 1709 her parents withdrew her, but in 1711 she re-entered the convent and on 23 Jan., 1713, made her profession. At this time she applied herself to prayer, and the "Spiritual Retreat" written then is a proof of her progress in the contemplative life. She experienced on 17 Oct., 1713, a "particular and extraordinary" revelation of Jesus "concerning the glory of his Sacred Heart". As the repute of her sanctity became known, Anne-Madeleine was consulted by many, and was thus the means of spreading devotion to the Sacred Heart. Her influence actuated Mgr de Belsunce to establish at Marseilles the Association of Perpetual Adoration of the Sacred Heart, of which she wrote the statutes. As Jansenism and a spirit of moral laxity had then invaded the town Anne-Madeleine suffered keenly, and in reparation inflicted on her body continual mortifications; when her superiors interdicted these austerities, she begged our Lord to mortify her himself; and from that day she went into a painful decline, while her soul was abandoned to temptations. In 1720, during the plague at Marseilles, Our Lord enjoined her to institute a feast in honour of the Sacred Heart, which Mgr de Belsunce established on 22 Oct., 1720. From 1722 the veneration of the Sacred Heart spread throughout Provence, Lyons, Rouen, Constantinople, Cairo, Spain, Louisiana, Persia, Syria, and the Indies by her endeavours. In 1888 her cause was submitted to the Sacred Congregation, whose favourable vote was given on 18 Dec., 1890. Leo XIII signed on 24 Dec., 1891, the introduction of the cause of the Venerable servant of God.
Vie de la tres honoree Soeur Anne-Madeleine Remuzat (Marseilles, 1760); Vie de Soeur Anne-Madeleine Remuzat (Marseilles, 1868); La Venerable A. M. Remuzat (Lyons, 1894); LEPIN; L'Idee du sacrifice dans la religion chretienne (Paris, 1897), 406-12.
Joseph Dedieu.
# Catholic Encyclopedia (1913)/Ven. Anne-Marie Javouhey

From volume 8 of the work.
Foundress of the Sisters of St. Joseph of Cluny, born at Chamblanc, Diocese of Dijon, 11 November, 1779; died 15 July, 1851.
In 1819 the scope of the new congregation, which had been founded for the alleviation of the miseries consequent on the Revolution, was extended to embrace foreign mission work, and in 1822 Mother Javouhey herself established a house of the sisters at Goree, in West Africa. After two years in Senegal and vicinity, she passed to the British colony of St. Mary's, Gambia, devoting herself without stint to the victims of a pestilence then raging. On her return to Senegal she received the co-operation of the French Government in her first project for evangelizing negroes, by which a certain number were to be educated in Europe and sent back as missionaries to their people. The meagre results, due chiefly to the number of deaths caused by the difficulty of acclimatization, showed the plan to be impracticable, and it was abandoned. French Guiana, however, was to be the scene of Mother Javouhey's most important missionary work. The French Government, after unsuccessful attempts at colonizing the rich interior of this country, appealed to the foundress of the Sisters of the St. Joseph, who were already established there. Having submitted her plans for approval and received full authoruty, Mother Javouhey set out for Guiana in 1828, with 36 sisters and 50 emigrants, and soon had organized a self-supporting colony, in which all the useful arts were practised. In 1835, two years after her return to France, again at the request of the Government, she once more went to Guiana to take charge of 520 African negroes, formerly in government service at Cayenne, whom the authorities wished reclaimed for civilization and Christianity before being granted their freedom. Harassed as she was by opposition, and even calumny, her success with the negro colony, due largely to her personal influence with the colonists, was so great that when emancipation was granted there were no such scenes of disorder as marked similar occassions in other colonies. The majority of the blacks had become Christians and had learned the ways of civilization and the value of manual labour.
Long before this Mother Javouhey had established a leper colony on the banks of the Accarouary. Even the Indians came within the sphere of her influence; whole tribes were instructed in the Faith and asked for baptism. On her return to France, in 1843, Mother javouhey found fresh trials awaiting her, including, ecclesiastical opposition. Nevertheless she continued to direct the establishment of new mission houses of her order in all parts of the world, in addition to over thirty foundations in the various dioceses of France. When the news of the death of "the mother of the blacks" reached French Guiana, there was general grief, and most of the inhabitants of her colonies went into mourning as for a personal bereavement. The cause of Mother Javouhey's beatification was introduced 11 February, 1908.
F. M. RUDGE
# Catholic Encyclopedia (1913)/Ven. Anthony Page

From volume 11 of the work.
English martyr, born at Harrow-on-the-Hill, Middlesex, 1571; died at York, 20 or 30 April, 1593. He was of gentle birth and matriculated at Oxford from Christ Church, 23 November, 1581, being described as "scholaris Mri-Wodson". He entered the English College, Reims, 30 September, 1584, and received minor orders, April, 1585. He was ordained deacon at Laon, 22 September, 1590, and priest at Reims, 21 September, 1591. Dr. Anthony Champney, who was his contemporary at Reims, in his manuscript (q.v.) history of the reign of Elizabeth, as quoted by Bishop Challoner, describes him, as being of wonderful meekness, of a virginal modesty and purity, and of more than common learning and piety, and as having endeared himself to all by his singular candour of mind and sweetness of behaviour. He was condemned for being a priest, under 27 Eliz., c. 2., and was hanged, disembowelled, and quartered.
CHALLONER, Missionary Priests, I, no. 98: CLARK, Register of Oxford University, II (Oxford, 1887-9), 105; KNOX, Douay Diaries (London. 1878), 202, 205, 234, 241.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Ven. Anna Maria Gesualda Antonia Taigi

From volume 14 of the work.
(Maiden name Giannetti.)
Venerable Servant of God, born at Siena, Italy, 29 May, 1769; died at Rome, 9 June, 1837. Her parents, Luigi Giannetti and Maria Masi, kept an apothecary shop at Siena, but lost all their fortune and were obliged to go to Rome in search of a livelihood. Anna Maria was then five years old. Having been educated in all the domestic virtues, she was married in course of time, 7 January, 1789, to Dominico Taigi, a retainer of the noble family of Chigi, with whom she lived happily for forty-eight years. Hitherto nothing extraordinary had happened in her life. But one day while she knelt with her husband at the Confessio in St. Peter's she felt a strong inspiration to renounce such little vanities of the world as she had allowed herself. She began to pay little attention to dress and to listen to the inner voice of grace. Soon afterwards she was received publicly in the Third Order of Trinitarians in the Church of S. Carlo alle Quarto Fontane, and having found holy spiritual directors, she made rapid progress in the way of perfection. All the money she could spare she devoted to the poor and miserable, and though not rich she was very charitable. Of the hospitals she regularly visited, the preferred one was S. Giacomo of the Incurables. Despite her love for the poor, she never neglected her own family. Of her children two died young, the others grew up in piety under the surveillance of the mother. But she never availed herself of her connections with persons of good position to take her children out of their humble social environment. The whole family were wont to assemble for prayers in a small private chapel, and here, later on, in a small private chapel, and here, later on, Mass was celebrated by a priest who dwelt with the family. The great virtues of Anna Maria were rewarded by extraordinary gifts of God's grace. During many years, when praying in her chapel she had ecstasies and frequent visions, in which she foresaw the future. She exercised a peculiar influence over individuals and converted many a sinner to God. During her life she suffered much both corporally and spiritually, and was at times meanly calumniated. But after death her name soon became venerated in Rome. Her body was several times transferred, and rests finally at S. Crisogono in Trastevere. The process of her beatification was begun in 1863, but has not yet been finished.
G. LIVARIUS OLIGER
# Catholic Encyclopedia (1913)/Ven. Anne de Xainctonge

From volume 15 of the work.
Foundress of the Society of the Sisters of St. Ursula of the Blessed Virgin, born at Dijon, 21 November, 1567; died at Dôle, 8 June, 1621.
She was the daughter of Jean de Xainctonge, councillor in he Dijon Parliament, and of Lady Marguerite Collard, both of noble birth and virtuous life. From a window in the Hotel Xainctonge Anne was able to see the Jesuit College and the good work carried on by the Fathers; at Mass in their church, she was edified by seeing the novices receiving Holy Communion. Hence the idea of her future work that of educating girls. She considered such an occupation fitting for religious women, who might thus unite the active with the contemplative life. To found an uncloistered order of women, to open public schools for girls, "where education should be given, not sold", were then new ideas to which the prejudices of that time, as well as the blind love of her parents, were profoundly opposed. With the help of heaven, often miraculous, under the guidance of the Jesuit Fathers de Villars and Gentil, she overcame all obstacles and succeeded. On 16 June, 1606, with Claudine de Boisset and another companion she opened her first convent at Dôle in Franche-Comté (then Spanish territory). The company was founded with "our Lady as general, St. Ursula as lieutenant", and the Rule of St. Ignatius as the basis of perfection. For fifteen years Anne was a living model of all religious virtues, in frequent and visible intercourse with her guardian angel, founding new houses as her society spread rapidly in the east of France and Switzerland. After her death her reputation for heroic sanctity and the graces obtained through her intercession led to a process of beautification, but the many wars of the period, followed closely by the French Revolution, destroyed all documents. The cause was afterwards re-established, and Anne de Xainctonge was declared Venerable on 24 November, 1900.
BINET, La Vie . . . d'Anne de Xainctonge (1635); ORSET, La vie de la Vénérable et dévote A. de X.; (1691); ARNOULX, Vie de la Vén. A. De X. (1755); MOREY, La Vén. A. de X. (1892).
MOTHER HÉLÈNE MARIE
# Catholic Encyclopedia (1913)/Jean François Baltus

From volume 2 of the work.
Theologian, born at Metz, 8 June, 1667; died at Reims, 9 March, 1743. He entered the Society of Jesus, 21 November, 1682, taught humanities at Dijon, rhetoric at Pont-à-Mousson, Scripture, Hebrew, and theology at Strasburg, where he was also rector of the university. In 1717, he was general censor of books at Rome, and later rector of Chalon, Dijon, Metz, Pont-à-Mousson, and Chalons. He left several works of value to the Christian apologist, notably: (1) "Réponse à l'historie des oracles de M. de Fontenelle", a critical treatise on the oracles of paganism, in refutation of Van Dale's theory and in defense of the Fathers of the Church (Strasburg, 1707), followed in 1708 by "Suite de la réponse à l'historie des oracles". (2) "Défense des S. Pères accusés de platonisme" (Paris, 1711); this is a refutation of "Platonisme dévoilé" a work of the Protestant minister Souverain of Poitiers. (3) "Jugement des SS, Pères sur la morale de la philosophie païenne" (Strasburg, 1719). (4) La religion chrétienne prouvée par l'accomplissement des prophéties de l'Ancien et du Nouveau Testament suivant la méthode des SS. Pères" (Paris, 1728). (5) "Défense des prophéties de la religion chrétienne" (Paris, 1737). To these may be added a funeral oration on the Most Rev. Peter Creagh, Archbishop of Dublin (Strasburg, 1705), "The Acts of St, Balaam, Martyr", and the "Life of St. Frebonia, Virgin and Martyr" (Dijon, 1720 and 1721 respectively).
Sommervogel in Dict. de theol. cath., s. v.; Id., Bibl. de la c. de J., I, 856-860; VIII, 1736.
MARK J. MCNEAL