OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Bartolommeo Gavantus

From volume 6 of the work.
(GAVANTO)
Liturgist, a member of the Barnabite Order; b. at Monza, 1569; d. at Milan, 14 August, 1638. Gavantus devoted himself early to liturgical studies, and with such success that his fame soon spread to Rome, where he was recognized as having a most accurate knowledge of the sacred rites. His chief work is entitled "Thesaurus sacrorum rituum seu commentaria in rubricas Missalis et Breviarii Romani" (Milan, 1628; revised ed. by Merati, Rome, 1736-38). In this work the author traces the historical origin of the sacred rites themselves, treats of their mystical significance, gives rules as to the observance and obligation of the rubrics, and adds decrees and brief explanations bearing on the subject-matter of the work. The book was examined and approved by Cardinals Millino, Muto, and Cajetan, and was dedicated to Pope Urban VIII. Gavantus was general of his order, and, in recognition of his great services, was named perpetual consultor to the Congregation of Rites by Pope Urban VIII 1623-1644.
David Dunford.
# Catholic Encyclopedia (1913)/Bona Mors Confraternity

From volume 2 of the work.
(HAPPY DEATH)
The Bona Mors Confraternity was founded 2 October, 1648, in the Church of the Gesù, Rome, by Father Vincent Carrafa, seventh General of the Society of Jesus, and approved by the Sovereign Pontiffs Innocent X and Alexander VII. In 1729 it was raised to an archconfraternity and enriched with numerous indulgences by Benedict XIII. He authorized the Father General of the Society of Jesus, who in virtue of his office, was the director, to erect confraternities in all churches of his order. In 1827 Leo XII gave to the director general the power to erect and affiliate branch confraternities in churches not belonging to the Society of Jesus, and to give them a share in all the privileges and indulgences of the archconfraternity. The object of the association is to prepare its members by a well-regulated life to die in peace with God. The longer title: "Confraternity of Our Lord Jesus Christ dying on the Cross, and of the most Blessed Virgin Mary, His sorrowful Mother," expresses the chief means to attain that end, devotion to the passion of Christ and to the sorrows of Mary. Besides this union of prayers and good works of the associates and the special instructions at the public meetings help powerfully to prepare for a happy death. The conditions for membership are to present oneself to the director; to express to him one's desire to become a member; to receive from him an outward sign of acceptance, usually in the form of a certificate of admission; and to have one's name registered in the local Bona Mors Register. Only "by an unusual and extraordinary exception", says a decree of the Sacred Congregation of Indulgences, "is it allowed to enroll those absent." The director is authorized to decide what constitutes such an exceptional case. The practices of the association and the indulgences granted to the members are specified in the manual of the confraternity (New York, 1896).
JOHN J. WYNNE
# Catholic Encyclopedia (1913)/Boetius Egan

From volume 5 of the work.
Egan, Boetius, Archbishop of Tuam, b. near Tuam, Ireland, 1734; d. near Tuam, 1798. He belonged to a family owning large estates in the County Galway. In the eighteenth century they were reduced in position and means. The penal laws made it then difficult for an Irish Catholic to receive Catholic education at home; nor do we know where young Egan received his early education. Neither is it certain at what age he went to France to be trained for the priesthood. This training he received at the College of Bordeaux, founded by Irish exiles and endowed by Anne of Austria in the seventeenth century. After his ordination he returned to Ireland and labored in the ministry for some years till, in 1785, he was appointed Bishop of Achonry. Two years later he became Archbishop of Tuam. Accustomed during his whole life in Ireland to the barest toleration of his religion, he joyfully welcomed the Catholic Relief Act of 1793, and hastened to express his gratitude to George III. When Maynooth College was founded in 1795, he was named one of its trustees. One of his last public acts was to sign an address to the Irish viceroy, Lord Camden, condemning the revolutionary associations then in Ireland. In this address George III was described as "the best of kings", and the Irish Parliament as "our enlightened legislature". It was strange language to use of such a king and of such a parliament.
E. A. D'Alton.
# Catholic Encyclopedia (1913)/Boleslaus Balbinus

From volume 2 of the work.
​Balbinus, Boleslaus, a Jesuit historian of Bohemia, b. 4 December, 1621, at Königgrätz, of an ancient noble family; d. 29 November, 1688, at Prague. His entire life was devoted to collecting and editing the materials of Bohemian history, and his researches have often been utilized by the Bollandists. He wrote over thirty works, the most important of which is a "Miscellanea Historica regni Bohemiæ" or "Miscellany of Bohemian history" (6 vols., Prague, 1679–87) in which he described the chief historical events of his native land, its natural history, the genealogies of its nobles, lives of prominent Bohemians, etc. He wrote also in Latin an "Apology for the Slavic and especially the Bohemian tongue". Balbinus was the first to edit the ancient vernacular chronicle known as the "Life of St. Ludmilla and Martyrdom of St. Wenceslas", a new edition of which was published in 1902 by Dr. Pekár and is by him held to be a text of the tenth century, and therefore "the oldest historical work written in Bohemia and by a Bohemian". Balbinus wrote also "De archiepiscopis Bohemia" (Prague, 1682) and "Bohemia Sancta, sive de Sanctis Bohemiæ, Moraviæ, Silesiæ, Lusatiæ" (ibid,, 1682).
Sommervogel, Bibl, des écriv. de la c. de J., s. v.; Lützow, The Historians of Bohemia (London, 1905).
Thomas J. Shahan.
# Catholic Encyclopedia (1913)/Bonagratia of Bergamo

From volume 2 of the work.
(Or PERGAMO)
Friar Minor, theologian, and canonist, date of birth unknown; d. at Munich, 1343. Before his entrance into religion, he was known as Boncortese, a name which was adopted at times by Clement V who used to call him dilectus filius Frater Boncortese, dictus Bonagratia de Pergamo. Though Bonagratia took an active and important part in the controversy with the so-called Spiritual Friars, especially with Ubertino of Casale, one of their leaders, his biography is interesting principally because of his connection with the famous dispute concerning the poverty of Christ. The contest began at Narbonne in 1321 between the Dominicans and Franciscans, and the main question at issue seems to have been whether it is heretical to assert that Christ and His Apostles possessed no property either in particular or in common. On account of the important bearing of the controversy on the rule of the Friars Minor, a general chapter of the order was convoked at Perugia, in June of the year 1322, and the minister general, together with the other members of the chapter, caused two letters or communications to be published in which the mind of the chapter regarding the controversy is set forth at considerable length, and with unmistakable distinctness; while Bonagratia was chosen to be the representative of the chapter before the papal Curia at Avignon. Displeased at the action of the chapter at Perugia, Pope John XXII published the Bull "Ad conditorem canonum" in which he renounces the dominion of all the goods of the Friars Minor hitherto assumed by the Roman pontiffs, and declares that the ownership of a thing cannot be separated from its actual use or consumption. At the public consistory held in January 1323, Bonagratia appeared in the presence of the pope and cardinals and with more zeal perhaps than discretion openly opposed the papal constitution. His boldness, however, was of little avail, for the Bull "Ad conditorem" was again promulgated in lengthier form, but bearing its previous date of 8 December, 1322, and the audacious Bonagratia himself was cast into prison. He was released after a year's confinement, and in 1330 followed the Emperor Louis of Bavaria to Munich, together with the Ex-Minister General Michael of Cesena and William of Occam. Still under sentence of excommunication, Bonagratia died there and was buried in the Barfüsserkirche, where Michael of Cesena and William of Occam also found their last resting-place. Among the writings of Bonagratia may be mentioned his "Articuli probationum", composed in confutation of the errors of Ubertino of Casale above mentioned.
WADDING, Annales Minorum, VI, 401-405, VII, 1-7; Bullarium Francisanum, V,233-246; HURTER, Nomenclator, IV, 483; Analecta Franciscana (Quaracchi, 1887), II, 81, 89, passim; OTHON DE PAVIE, L'Aquitaine Séraphique (Auch, 1900), XIX, 188, 190.
STEPHEN M. DONOVAN
# Catholic Encyclopedia (1913)/St. Juliana of Liège

From volume 8 of the work.
Nun, b. at Retinnes, near Liège, Belgium, 1193; d. at Fosses, 5 April, 1258. At the age of five she lost her parents and was placed in the convent of Mont-Cornillon, near Liège. She made rapid progress, and read with pleasure the writings of St. Augustine and St. Bernard. She also cultivated an ardent love of the Blessed Virgin, the Sacred Passion, and especially the Blessed Sacrament. In 1206 she received the veil, and devoted herself to the sick in the hospital in charge of the convent. She very early exerted every energy to introduce the feast of Corpus Christi. In 1230 she was chosen superioress by the unanimous vote of the community. But soon God sent heavy trials. Her convent was under the supervision of a general superior, Roger, a man of vicious and scandalous habits; he secured this position in 1233 by intrigues and bribery. Disliking the virtues and piety of Juliana, and much more her entreaties and reproaches, he incited the populace against her. She fled to the cell of St. Eve of Liège, and then to a house given her by John, a canon of Lausanne. Vindicated in the courts through the influence of Robert de Thorate, Bishop of Liège, she was restored to her position in the community, and Roger was deposed. But in 1247 Roger was again in power, and succeeded once more in driving out the saint. Juliana found refuge at Namur and then at Fosses, where she passed the last years of her life in seclusion. She died in 1258, and at her own request she was buried at Villiers. After her death a number of miracles occurred at her intercession (Acta SS., April, I, 435 sq.). In 1869 Pius IX ratified her veneration and permitted the office and Mass in her honour. Her feast is on 6 April.
Messenger of the Sacred Heart (1898), 221; Irish Eccl. Record (1893), 1010; MONCHAMP, Les réliques de Ste-Julienne de Cornillon (Liège, 1898); SCHöRMANS in Ann. soc. archéol. Nivelles, VII (Nivelles, 1899), 1-68; CHEVALIER, Bio-Bibl.
FRANCIS MERSHMAN
# Catholic Encyclopedia (1913)/St. Joseph Oriol

From volume 11 of the work.
Priest, "Thaumaturgus of Barcelona", b. at Barcelona, 23 November, 1650; d. there, 23 March, 1702. He studied in the University of Barcelona, receiving the degree of Doctor of Theology, 1 August, 1674. Ordained priest, 30 May, 1676, he visited Rome in 1686 and was granted a benefice in the church of Nuestra Señora del Pino, in Barcelona. His priestly life was remarkable for a spirit of penance, profound humility, and prudence in directing souls. Impelled by a desire of martyrdom, he went to Rome in April, 1698, to offer himself for the foreign missions, but, falling sick at Marseilles, he returned to Barcelona. God bestowed upon him prophetic and miraculous power. The dying, the blind, the deaf and dumb, the lame, and the paralytic, were instantly cured by him. He was beatified by Pius VII, 5 September, 1806, and canonized by Pius X, 20 May, 1909. His feast occurs on 23 March.
Salotti, Vita di San Giuseppi Oriol (Rome, 1909); Masdeu, Vida del Beato Josef Oriol (Italian and Spanish, 1806; new Spanish ed., Barcelona, 1886); Ballester, Vida de San José Oriol (Barcelona, 1909); Eularia Anzizu, Vida de St. Joseph Oriol (in Catalan, Barcelona, 1909; Spanish tr., Barcelona, 1910).
Charles J. Mullaly.
# Catholic Encyclopedia (1913)/St. Joseph of Leonessa

From volume 8 of the work.
In the world named Eufranio Desiderio, born in 1556 at Leonessa in Umbria; died 4 February, 1612. From his infancy he showed a remarkably religious bent of mind; he used to erect little altars and spend much time in prayer before them, and often he would gather his companions and induce them to pray with him. Whilst yet a boy he used to take the discipline on Fridays in company with the confraternity of St. Saviour. He was educated by his uncle, who had planned a suitable marriage for him, but in his sixteenth year he fell sick of a fever, and on his recovery, without consulting his relative, he joined the Capuchin reform of the Franciscan Order. He made his novitiate in the convent of the Carcerelle near Assisi. As a religious he was remarkable for his great abstinence. "Brother Ass", he would say to his body, "there is no need to feed thee as a noble horse would be fed: thou must be content to be a poor ass." In 1599, the year before his Jubilee year, he fasted the whole year by way of preparation for gaining the indulgence. In 1587 he was sent by the Superior General of his order to Constantinople to minister to the Christians held captive there. Arrived there he and his companions lodged in a derelict house of Benedictine monks. The poverty in which the friars lived attracted the attention of the Turks, who went in numbers to see the new missionaries. He was very solicitous in ministering to the captive Christians in the galleys. Every day he went into the city to preach, and he was at length thrown into prison and only released at the intervention of the Venetian agent. Urged on by zeal he at last sought to enter the palace to preach before the Sultan, but he was seized and condemned to death. For three days he hung on the gallows, held up by two hooks driven through his right hand and foot; then he was miraculously released by an angel. Returning to Italy, he took with him a Greek archbishop who had apostatized, and who was reconciled to the Church on their arrival in Rome. Joseph now took up the work of home missions in his native province, sometimes preaching six or seven times a day. In the Jubilee year of 1600 he preached the Lent at Orticoli, a town through which crowds of pilgrims passed on their way to Rome. Many of them being very poor, Joseph supplied them with food; he also washed their clothes and cut their hair. At Todi he cultivated with his own hands a garden, the produce of which was for the poor. His feast is kept on 4 February throughout the Franciscan Order. He was canonized by Benedict XIV.
F. Cuthbert.
# Catholic Encyclopedia (1913)/St. Juliana

From volume 8 of the work.
Suffered martyrdom during the Diocletian persecution. Both the Latin and Greek Churches mention a holy martyr Juliana in their lists of saints. The oldest historical notice of her is found in the "Martryologium Hieronymianum" for 16 February, the place of birth being given as Cumae in Campania (In Campania Cumbas, natale Julianae). It is true that the notice is contained only in the one chief manuscript of the above-named martyrology (the Codex Epternacensis), but that this notice is certainly authentic is clear from a letter of St. Gregory the Great, which testifies to the special veneration of St. Juliana in the neighbourhood of Naples. A pious matron named Januaria built a church on one of her estates, for the consecration of which she desired relics (sanctuaria, that is to say, objects which had been brought into contact with the graves) of Sts. Severinus and Juliana. Gregory wrote to Fortunatus, Bishop of Naples, telling him to accede to the wishes of Januaria ("Gregorii Magni epist.", lib. IX, ep. xxxv, in Migne P.L., LXXXVII, 1015). The Acts of St. Juliana used by Bede in his "Martyrologium" are purely legendary. According to the account given in this legend, St. Juliana lived in Nicomedia and was betrothed to the Senator Eleusius. Her father Africanus was a pagan and hostile to the Christians. In the persecution of Maximianus, Juliana was beheaded after suffering frightful torturers. Soon after a noble lady, named Sephonia, came through Nicomedia and took the saint's body with her to Italy, and had it buried in Campania. Evidently it was this alleged translation that caused the martyred Juliana, honoured in Nicomedia, to be identified with St. Juliana of Cumae, although they are quite distinct persons. The veneration of St. Juliana of Cumae became very widespread, especially in the Netherlands. At the beginning of the thirteenth century her remains were transferred to Naples. The description of this translation by a contemporary writer is still extant. The feast of the saint is celebrated in the Latin Church on 16 February, in the Greek on 21 December. Her Acts describe the conflicts which she is said to have with the devil; she is represented in pictures with a winged devil whom she leads by a chain.
MOMBRITIUS, Sanctuarium, II, fol. 41 v.-43 v.; Acta SS., FEB., II, 808 sqq.; MIGNE, P.G., CXIV, 1437-52; Bibliotheca hagiogr. lat., I, 670 sq.; Bibl. hagiogr. graeca (2nd. ed.), 134; NILLES, Kalendarium manuale, I (2nd ed., Innsbruck, 1896), 359; MAZOCCHI, In vetus S. Neapolitanae ecclesiae Kalendarum commentarius, I (Naples, 1744), 556-9; COCKAYNE, St. Juliana (London, 1872); Vita di S. Giuliana (Novara, 1889); BACKHAUS, Ueber die Quelle der mittelenglischen Legende der hl. Juliana und ihr Verhaltnis zu Cynewulfs Juliana (Halle, 1899).
J.P. KIRSCH
# Catholic Encyclopedia (1913)/St. Justus

From volume 8 of the work.
Fourth Archbishop of Canterbury; died 627 (?). For the particulars of his life we are almost entirely dependent on Venerable Bede's "Historia Ecclesiastica", the additions of medieval writers, such as William of Malmesbury or Elmham, possessing no authority. Justus was one of the second band of missionaries sent by St. Gregory the Great, the company which arrived in 601 to reinforce St. Augustine and which conveyed the relics, books, sacred vessels, and other gifts sent by the pope. It is not certain whether he was a secular priest or a monk. St. Bede is silent on the point and only later monastic writers from Canterbury claim him as one of their own order. In 604 he was consecrated by St. Augustine as first Bishop of Rochester, on which occasion King Ethelbert bestowed on the new see, by charter, a territory called Priestfield and other lands. Other charters in which his name occurs are of dubious authenticity. After the death of Augustine, Justus joined with the new Archbishop, St. Laurence, and with Mellitus of London in addressing letters to the recalcitrant British bishops, but without effect. During the heathen reaction which followed the death of Ethelbert, Justus was expelled from his see and took refuge in Gaul for a year, after which he was recalled by Eadbald who had been converted by St. Laurence. On the death of St. Mellitus (24 April, 624) who had succeeded St. Laurence as archbishop, St. Justus was elected to the vacant primacy. The letter which Pope Boniface addressed to him when sending him the pallium is preserved by Venerable Bede (H. F., II, 8). He was already an old man, and little is recorded of his pontificate except that he consecrated Romanus as Bishop of Rochester and St. Paulinus as Bishop for the North. His anniversary was kept at Canterbury on 10 November, but there is uncertainty as to the year of his death, though 627, the commonly received date, would appear to be correct, especially as it fits in with the period of three years usually assigned by the chroniclers to his archiepiscopate. He was buried with his predecessors at St. Augustine's Abbey, Canterbury, and is commemorated in the English supplement to the Missal and Breviary on 10 November.
BEDE, Hist. Ecc. Gentis Anglorum, I, 29; II, 3-16; CHALLONER, Britannia Sancta, II (London, 1745), 263; HOOK, Lives of the Archbishops of Canterbury, I (London, 1860); HADDON AND STUBBS, Ecclesiastical Documents, III (London, 1878), 72-81; STUBBS, in Dict. Christ. Biog., S.V.; HUNT, in Dict. Nat. Biog., S.V.; BOLLANDISTS, Bibliotheca Hagiographica Latina, I (Brussels, 1898-1899).
EDWIN BURTON
# Catholic Encyclopedia (1913)/St. Kentigern

* related portals: Kentigern.
* sister projects: Wikipedia article, Wikidata item.
From volume 8 of the work.
(Or MUNGO)
Bishop, founder of the See of Glasgow, b. about 518; d. at Glasgow, 13 January, 603. His mother Thenaw was daughter of a British prince, Lothus (from whom the province of Lothian was called); his father's name is unknown. According to Jocelyn's life of Kentigern, the saint was born at Culross in Fife, and brought up until manhood by St. Serf (or Servanus) at his monastery there; but Skene shows that this connection between the two saints involves an anachronism, as St. Serf really belongs to the following century. At the age of twenty-five we find Kentigern (the name means "head chief", but he was popularly known as Mungo - in Cymric, Mwyn-gu, or "dear one"), beginning his missionary labours at Cathures, on the Clyde, the site of modern Glasgow. The Christian King of Strathclyde, Roderick Hael, welcomed the saint, and procured his consecration as bishop, which took place about 540. For some thirteen years he laboured in the district, living a most austere life in a cell at the confluence of the Clyde and the Molendinar, and making many converts by his holy example and his preaching. A large community grew up around him, became known as "Clasgu" (meaning the "dear family") and ultimately grew into the town and city of Glasgow.
About 553 a strong anti-Christian movement in Strathclyde compelled Kentigern to leave the district, and he retired to Wales, staying for a time with St. David at Menevia, and afterwards founding a large monastery at Llanelwy, now St. Asaph's, of which he appointed the holy monk Asaph superior in succession to himself. In 573 the battle of Arthuret secured the triumph of the Christian cause in Cumbria, and Kentigern, at the earnest appeal of King Roderick, returned thither, accompanied by many of his Welsh disciples. For eight years he fixed his see at Hoddam in Dumfriesshire, evangelizing thence the districts of Galloway and Cumberland. About 581 he finally returned to Glasgow, and here, a year or two later, he was visited by St. Columba, who was at that time labouring in Strathtay. The two saints embraced, held long converse, and exchanged their pastoral staves.
Kentigern was buried on the spot where now stands the beautiful cathedral dedicated in his honour. His remains are said still to rest in the crypt. His festival is kept throughout Scotland on 13 January. The Bollandists have printed a special mass for this feast, dating from the thirteenth century.
JOCELYN OF FURNESS, Life of Kentigern, c. 1185, printed, with English translation, in PINKERTON, Lives of the Scottish Saints (Paisley, 1889-95), is the only ancient authority, except a fragment of c. 1164; see FORBES, St. Ninian and St. Kentigern in Historians of Scotland, V (Edinburgh, 1874); see also STACK, Life of St. Mungo (Glasgow); FORBES, Kalendars of Scottish Saints (Edinburgh, 1872), 373-82; EDMONDS, The Early Scottish Church (Edinburgh, 1906), lx; BELLESHEIM, Hist. of Cath. Ch. of Scotl., I (Edinburgh, 1887), 149-157; Acta SS. (Brussels, 1863), II, 97-103.
D.O. HUNTER-BLAIR