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# Catholic Encyclopedia (1913)/Thomas Messingham

From volume 10 of the work.
An Irish hagiologist, born in the Diocese of Meath, and studied in the Irish College, Paris, proceeding to the degree of S.T.D. Among the Franciscan Manuscripts in Dublin is an interesting tract sent by David Rothe, Vice-Primate of All Ireland, addressed to my "loving friend Mr. Thomas Messingham at his chambers in Paris", dated 1615. It is evident that at this date Messingham was one of the staff of the Irish College in that city, and was commencing his studies on Irish saints. In 1620 he published Offices of SS. Patrick, Brigid, Columba, and other Irish saints; and in the following year was appointed rector of the Irish College, Paris, in succession to his friend and diocesan, Thomas Dease, who was promoted to the Bishopric of Meath, on 5 May, 1621. Messingham was honoured by the Holy See, and was raised to the dignity of prothonotary Apostolic, and acted as agent for many of the Irish bishops. Though diligent in the quest for materials with a view to an ecclesiastical history of Ireland, Messingham proved a most able and judicious rector of the Irish College, and he thoroughly organized the course of studies with a view of sending forth capable missionaries to work in their native country. He got the college affiliated formally to the University of Paris, and, in 1626, got the approbation of the Archbishop of Paris for the rules he had drawn up for the government of the Irish seminary. In 1624 he published, at Paris, his famous work on Irish saints, "Florilegium InsulÊ Sanctorum", containing also an interesting treatise on St. Patrick's Purgatory, in Lough Derg. In the same year he was appointed by the Holy See to the Deanery of St. Patrick's Cathedral, Dublin, in succession to Henry Byrne, but this position was merely honorary, inasmuch as all the temporalities were enjoyed by the Protestant dean, by patent from the Crown. Messingham had a lengthy correspondence with Father Luke Wadding, O.F.M., and was frequently consulted by the Roman authorities in the matter of selecting suitable ecclesiastics to fill the vacant Irish sees. On 15 July, 1630, he wrote to Wadding that he feared it was in vain to hope for any indulgences in religious disabilities from King Charles I. Between the years 1632 and 1638 he laboured for the Irish Church in various capacities, but his name disappears after the latter year, whence we may conclude that he either resigned or died in 1638.
JOURDAIN, Histoire de l'Université de Paris (Paris, 1866); BOYLE, The Irish College in Paris (London, 1901); Report on Franciscan Manuscripts, Hist. Manuscripts Com. (Dublin, 1905).
W. H. Grattan-Flood.
# Catholic Encyclopedia (1913)/Thomas Malvenda

From volume 9 of the work.
An exegete and historical critic, b. at Jativa, Valencia, 1566; d. 7 May, 1628. He entered the Dominicans in his youth; at the age of thirty-five he seems to have already taught philosophy and theology. His criticisms on the "Annales" of Baronius, embodied in a letter to the letter to the author (1600), discovered so much ability that Baronius used his influence to have Malvenda summoned to Rome. Here he was of material assistance as a critical adviser to the cardinal, while also employed in revising the Dominican Breviary, annotating Brasichelli's "Index Expurgatorius", and writing certain annals of the order. These last were published against his wishes and without his revision. To this period also belong his "Antichristo libri XI" (Rome, 1604), and "De paradiso voluptatis" (Rome, 1605).
Returning to Spain in 1608, Malvenda undertook a new version of the Old Testament in Latin, with commentaries. This he had carried as far as Ezech., xvi, 16, when he died. It gives the closest possible rendering into Latin of every word in the original; but many of the Latin words employed are intelligible only through equivalents supplied in the margin. The work was published at Lyons in 1650 as "Commentaria in S. Scripturam, una cum nova de verbo in verbum ex hebraeo translatione" etc.
HURTER, Nomenclator.
E. Macpherson.
# Catholic Encyclopedia (1913)/Thomas Louis Green

From volume 6 of the work.
Priest and controversialist; b. at Stourbridge, Worcestershire, 1799; d. at Newport, Shropshire, 27 Feb., 1883. He was the son of Francis Green of Solihull Lodge, Warwickshire, and as a boy was entrusted to the care of Bishop Milner, by whom he was sent to Sedgley Park School, and afterwards in 1813 to Oscott. Having completed his theological studies there, he was ordained priest in Feb., 1825, and remained at the college as procurator. In 1828 he succeeded the Rev. J. McDonnell at Norwich, where he became known as a controversialist. Challenged to a public disputation, Green declined on the ground that no real good would be effected, but harm would arise owing to the excited and prejudiced feelings prevalent. He, however, undertook to meet all charges in a course of sermons, which he did successfully. After two years he went to Tixall, Staffordshire, as chaplain to Sir Clifford Constable, Baronet, and while there was engaged in a controversy with the Anglican clergyman, in which he strove, though fruitlessly, to have the Anglican burial service omitted in cases of the interment of Catholics in the parish churchyard. In 1846 he went back to Oscott as prefect of discipline, a post which he held for two years before becoming chaplain to St. Mary's Priory, Princethorpe, near Coventry. He was priest at Mawley, Shropshire, in 1858, and at Madeley, Shropshire, in 1859, while in 1860 he became chaplain to Lord Acton at Aldenham Park, near Bridgnorth, Shropshire, where he remained for the rest of his active life. In 1868 Pius IX granted him the honorary degree of Doctor of Divinity in recognition of his services. He retired shortly before he died to Salter's Hall, Newport, Shropshire.
His works were: "A series of discourses on the principal controverted points of Catholic Doctrine delivered at . . . Norwich" (Norwich, 1830), reprinted under the title "Argumentative Discourses" in 1837; "A Correspondence between the Protestant Rector of Tixall and the Catholic Chaplain of Sir Clifford Constable" (Stafford, 1834); "A Letter addressed to Rev. Clement Leigh" (London, 1836); "The Truth, the Whole Truth, and Nothing but the Truth" (London, 1838); "The Secular Clergy Fund of the late Midland District" (London, 1853, privately printed); "Rome, Purgatory, Indulgences, Idolatry, etc." (Bridgnorth, 1863); "Indulgences, Sacramental Absolutions and Tax Tables of the Roman Chancery and Penitentiary considered in reply to the charge of Venality" (London, 1872, 1880). He also contributed to the "Orthodox Journal", "Catholic Magazine" and "True Tablet".
EDWIN BURTON
# Catholic Encyclopedia (1913)/Thomas Maria Mamachi

From volume 9 of the work.
Dominican theologian and historian, born at Chios in the Archipelago, 4 December, 1713; died at Corneto, near Montefiascone, Italy, 7 June, 1792. At the age of sixteen he entered the convent of Chios and passed later to St. Mark's at Florence and the Minerva at Rome. In 1740 he was appointed professor of physics in the Sapienza, and in 1743 taught philosophy at the Propaganda. His residence at Florence and Rome brought him into contact with brilliant men of his order, e.g. Orsi, Divelli, and Concina, and greatly facilitated his progress in his studies. He collaborated with Orsi in his "De Romani pontificis in synodos oecumenicas et earum canones potestate". Soon Benedict XIV appointed him prefect of the Casanatensian Library, master of theology and consultor of the Congregation of the Index. Owing to his office he had to take part in the controversy between the Appellants (Jansenists) and the Jesuits, and displayed an impartiality which greatly increased the difficulties of his anxious and laborious position. He engaged in lively theological controversies with Mansi and Cadonici. He had, likewise, to intervene in the controversy concerning the beatification of Blessed Palafox. In a published writing on this question, he dealt severely with the Jesuit party who opposed the beatification; but he was not less energetic in dealing with their opponents, the Appellants and Jansenist Church of Utrecht. He was director of the ecclesiastical journal of Rome (1742-85), and established at his residence a reunion of the learned Roman society.
Mamachi was a zealous supporter of the power of the Roman Pontiff. Involved in all the controversy of the day, he was one of the first to take issue with Febronius. Pius VI made him secretary of the Index (1779) and afterwards Master of the Sacred Palace, and frequenty availed himself of his advice and of his pen. Mamachi's great work was to have been his "Christian Antiquities", but his labours in the field of dogma and jurisprudence absorbed so much of his time that he published only four of the twenty books that he planned. Moreover, he lived in an age when the good method inaugurated by Bosio had been abandoned and, considered as an archaeological work, the synthesis which he had projected is valueless. A second edition, however, appeared in 1842-1851. His chief writings are:
R. Maere.
# Catholic Encyclopedia (1913)/St. John Joseph of the Cross

From volume 8 of the work.
Born on the Island of Ischia, Southern Italy, 1654; d. 5 March, 1739. From his earliest years he was given to prayer and virtue. So great was his love of poverty that he would always wear the dress of the poor, though he was of noble birth. At the age of sixteen years he entered the Order of St. Francis at naples, amongst the Friars of the Alcantarine Reform, being the first Italian to join this reform which had been instituted in Spain by St. Peter of Alcantara. Throughout his life he was given to the greatest austerity: he fasted constantly, never drank wine, and slept but three hours each night. In 1674 he was sent to found a friary at Afila, in Piedmont; and he assisted with his own hands in the building. Much against his will, he was raised to the priesthood. As superior, he always insisted upon performing the lowliest offices in the community. In 1702 he was appointed Vicar Provincial of the Alcantarine Reform in Italy. He was favoured in a high degree with the gift of miracles, people of every condition being brought to him in sickness. His zeal for souls was such that even in sickness he would not spare any labour for them. His great devotion was to our Blessed Lady, and he was urgent with his penitents that they also should cultivate this. He was beatified in 1789, and canonized in 1839.
Compendium Vitae. . .B. Joannis Josephi a Cruce (Rome, 1839); Vita di S. Gian Giuseppe della Croce, dal P. Diodata dell' Assunta (Rome, 1839); MANNING, Lives of the Saints and Blessed of the Three Orders of St. Francis (London, 1886).
Father Cuthbert.
# Catholic Encyclopedia (1913)/St. John Twenge

From volume 15 of the work.
Last English saint canonized, canon regular, Prior of St. Mary's, Bridlington, b. near the town, 1319; d. at Bridlington, 1379. He was of the Yorkshire family Twenge, which family in Reformation days supplied two priest-martyrs and was also instrumental in establishing the Institute of the Blessed Virgin Mary (q. v.) at Bar Convent, York. John completed his studies at Oxford and then entered the Priory of Bridlington. Charged successively with various offices in the community, he was finally despite his reluctance elected prior, which office he held until his death. Even in his lifetime he enjoyed a reputation for great holiness and for miraculous powers. On one occasion he changed water into wine. On another, five seamen from Hartlepool in danger of shipwreck called upon God in the name of His servant, John of Bridlington, whereupon the prior himself appeared to them in his canonical habit and brought them safely to shore. After his death the fame of the miracles wrought by his intercession spread rapidly through the land. Archbishop Neville charged his suffragans and others to take evidence with a view to his canonization, 26 July, 1386; and the same prelate assisted by the Bishops of Durham and Carlisle officiated at a solemn translation of his body, 11 March, 1404, de mandato Domini Papae. This pope, Boniface IX, shortly afterwards canonized him. The fact has been doubted and disputed; but the original Bull was recently unearthed in the Vatican archives by Mr. T.A. Twemlow, who was engaged in research work there for the British Government. St. John was especially invoked by women in cases of difficult confinement. At the Reformation the people besought the royal plunderer to spare the magnificent shrine of the saint, but in vain; it was destroyed in 1537. The splendid nave of the church, restored in 1857, is all that now remains of Bridlington Priory. The saint's feast is observed by the canons regular on 9 October.
BUTLER, Lives of the Saints; GASQUET, Henry VIII and the English Monasteries (London, 1889); STANTON, Menology (London and New York, 1892); State Papers, Rolls Series, Northern Registers; WALSINGHAM, Historia Anglicana (London, 1863-76); SURIUS, De probatis Sanctorum Historiis (Turin, 1875-80).
Vincent Scully.
# Catholic Encyclopedia (1913)/St. John of Beverley

From volume 8 of the work.
Bishop of Hexham and afterwards of York; b. at Harpham, in the East Riding of Yorkshire; d. at Beverley, 7 May, 721. In early life lie was under the care of Archbishop Theodore, at Canterbury, who supervised his education, and is reputed to have given him the name of John. He became a member of the Benedictine Order, and for a time was an inmate of St. Hilda's monastery at Streaneshaleh (Whitby). Afterwards he won renown as a preacher, displayed marked erudition in expounding Scripture, and taught amongst other subjects. On 25 August, 687 was consecrated Bishop of Hexham, a district with which he was not unfamiliar, as he had for a period led a life of retreat at Erneshowe (Herneshou), on the opposite bank of the Tyne. Here, too, he was afterwards wont to resort for seclusion, especially during Lent, when the cares of his episcopal ministration permitted of his so doing. John was present at the synod on the Nidd in 705, convened by Osred, King Of Northumbria, to decide on Wilfrid's case. In the same year (703), on the death of Bosa, John was translated to York after eighteen years of labour in the See of Hexham, where he was succeeded by Wilfrid. Of his new activity little is known beyond that he was diligent in visitation, considerate towards the poor, and exceedingly attentive to the training of students whom he maintained under his personal charge. His little company of pupils is said to have included: Bede, whom he ordained; Berethume, afterwards Abbot of Beverley; Herebald, Abbot of Tynemouth; and Wilfrid "the Younger", John's successor (718) in the See of York. Having purchased a place called Inderawood, to which a later age has given the name of Beverley, John established a monastery there and also handsomely endowed the place, which became even in its founder's day an important ecclesiastical centre. To this monastery of Beverley, after resigning the See of York to his pupil Wilfrid, John retired and spent the remainder of his life with Abbot Berethune, a one time favourite scholar. In 1037 he was canonized by Benedict IX; His bones were translated by Ælfric, Archbishop of York, and placed in a costly shrine. A second translation took place in 1197. The remains were discovered in 1664 and again brought to light in 1736. (See BEVERLEY MINSTER.)
Acta SS. Bolland., II, 165 sqq.; Sanct. Dunelm. et Beverlac., edited by SURTEES SOCIETY, P. 98; DUGDALE, Monasticon, II, 127; WILKINS, Concilia, III, 379; RAINE in Dict. Christ. Biog., s. v. Joannes Beverlacensis, JOCHAM in Kirchenlex., s. v. Johannes von Beverley; HUNT in Dict. Nat. Biog., s. v.; BIHLMEYFR in BUCHBERGER, Kirchliches Handlex., s. v. J. v. Beverley. The authenticity of the works ascribed to John of Beverley in BALE, Script. Illustr. Brit. Catal., is doubtful.
P. J. MacAuley.
# Catholic Encyclopedia (1913)/Ursperger Chronicle

From volume 15 of the work.
A history of the world in Latin that begins with the Assyrian King Ninius and extends to the year 1229. At the present day it can hardly be doubted that the chronicle was written by Burchard of Biberach. Burchard was born in the latter half of the twelfth century in Biberach, an imperial free city of Swabia. He spent the years 1198-99 in Italy and was ordained priest at Constance in 1203. In 1205 he entered the Premonstratensian monastery, Schussenried, and in 1209 he became its provost. In 1215 he was called as provost to Ursperg, where he died in 1230. He began to collect material for his work at an early age and, in particular, made use of his stay at Rome to examine the papal Regesta. The basis of the first part of his work is the chronicle of the world written by Ekkehard of Aura which he copied almost word for word; for a later period he used the records concerning the Guelphs made by the monk of Weingarten, and for the time of Frederick I Barbarossa the records of the priest John of Cremona. Burchard's original work does not begin until the last years of Henry I; from this point on he narrates independently but in clumsy language the events in which he has taken part himself, or concerning which he has gained reliable information. He does not disguise his adherence to the Hohenstaufen party, and often speaks bitterly of the papal policy. The chronicle was last edited by Abbel and Weiland in the "Mon. Germ. Hist.: Script." XXIII, 337-83; also separately for school use (Hanover, 1874).
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Urbi et Orbi

From volume 15 of the work.
The term Urbi et Orbi (which means "for the city and for the world") signifies that a papal document is addressed not only to the City of Rome but to the entire Catholic world. This phrase is applied especially to the solemn blessing with plenary indulgence which, before the occupation of Rome, the pope was accustomed to impart on certain occasions from the balcony of the chief basilicas of the city. This blessing was given annually at St. Peter's on Holy Thursday, Easter, and the feast of Sts. Peter and Paul; at St. John Lateran on the Ascension; at St. Mary Major on the Assumption. It was imparted also on extraordinary occas ions, as at St. Peter's when the pope was crowned, at St. John's when he was enthroned, at various times during the holy year, or jubilee, for the benefit of pilgrims. The blessing Urbi et Orbi of Ascension Day was sometimes postponed till Pentecost on account of the inclemency of the weather, illness of the pope, etc. Innocent X in the jubilee of 1650 on the Ephiphany, Pentecost, and All Saints, as well as later popes, including Pope Pius IX, for special reasons, gave this solemn blessing from the balcony of the Quirinal Palace.
ANDREW B. MEEHAN
# Catholic Encyclopedia (1913)/Urbs beata Jerusalem dicta pacis visio

From volume 15 of the work.
The first line of a hymn of probably the seventh or eighth century, comprising eight stanzas (together with a doxology) of the form:
   Urbs beata Jerusalem, dicta pacis visio,
   Quæ construitur in coelo vivis ex lapidibus,
   Et angelis coronata ut sponsata comite.
Sung in the Office of the Dedication of a Church, the first four stanzas were usually assigned to Vespers and Matins, the last four to Lauds. In the revision by the correctors under Urban VIII (see BREVIARY) the unquantitative, accentual, trochaic rhythm was changed into quantitative, iambic metre (with an addition syllable), and the stanza appears in the Breviary with divided lines:
   Coelestis Urbs Jerusalem,
   Beata pacis visio,
   Quæ celsa de viventibus
   Saxis ad astra tolleris,
   Sponsæque ritu cingeris
   Mille Angelorum millibus.
The original hymn for Lauds (Angularis fundamentum lapis Christus missus est) was changed into "Alto ex Olympi vertice", etc. Hymnologists, Catholic and non-Catholic alike, criticise adversely the work of the correctors in general. Of this hymn in particular some think that, where as it did not suffer as much as some others, yet it lost much of its beauty in the revision; others declare that it was admirably transformed without unduly modifying the sense. However this may be, the changed rhythm and the additional syllable did not deter the editors of the Ratisbon Antiphonary from including a melody, which fitted admirably the rhythm of the "Pange lingua gloriosi", but which was greatly marred and rendered hardly singable when updated to the reversed rhythm of the "Coelestis Urbs Jerusalem". A different textual revision, ascribed to Sebastian Besnault, appeared in the Sens Breviary of 1626:
   Urba beata, vera pacis Visio Jerusalem,
   Quanta surgit! celsa saxis Conditor viventibus:
   Quæ polivit, hæc cooptat Sedibus suis Deus.
Neale thinks this is inferior to the original, but superior to the Roman revision. Roundell admits the blemishes in the original that would suggest emendation, but thinks that the Roman revision left out "most of the architectural imagery", and notes that the Sens Breviary omitted "the whole conception of the Heavenly City 'as a bride adorned for her husband'". He nevertheless considers the revisions, if looked at as new hymns, "spirited and attractive". The Parisian Breviary of 1736 gives the form:
   Urbs Jerusalem beata Dicta pacis visio
   Quæ construitur in coelis Vivis ex lapidibus,
   Et ovantum coronata Angelorum agmine.
The hymn finds its Scriptural inspiration in Eph., ii, 20; I Pet., ii, 5; Apoc., xxi. Including all forms of the hymn, there are about thirty translations into English verse.
H.T. HENRY
# Catholic Encyclopedia (1913)/Urmiah

From volume 15 of the work.
A residential see in Chaldea, in the Province of Adherbaidjan, Persia. The primitive name of this city seems to have been Urmui, or rather Urmedji (Barbier de Meynard, "Dictionnaire de la Perse", 27). It is said, but with little truth, that it is the native place of Zoroaster, and that he lived in a grotto near by. Nothing is known of its primitive history. Some wrongly locate at Urmiah Bishop John of Persa, or Perha, present at the Council of Nicae in 325 (Gelzer, "Patrum Nicænorum nomina", xxxix and lxvii). The "Synodicon" of the Chaldean Church during several centuries has no mention of Urmiah. On the other hand there existed from A.D. 420 to the thirteenth century, a See of Adherbaidjan, a suffragan of Arbela (Le Quien, "Oriens Christianus", II, 1283). But there is no proof that its bishop resided at Urmiah rather than in any other city of this province. In the sixteenth century the Nestorian Metropolitan of Ielu, Seert, and Salamas embraced Catholicism; he was recognized by rome in 1582 as the Chaldean patriarch, under the name of Simeon, and fixed his residence at Urmiah. His successors took the name of Mar Seman, and remained Catholics until 1670; then they returned to Nestorianism, and established themselves at Kotchannes in Kurdistan, where they may be found today (Assemani, "Bibliotheca orientalis", I, 621; II, 457; III, 621; Le Quien, op. cit., II, 1327). The present Chaldean Diocese of Urmiah was established by Rome in 1890; it has 5000 Catholics, 42 priests, 44 churches and chapels, 70 secondary stations, several schools for boys and girls under the direction of the Lazarists and the Sisters of Charity. The Lazarists established themselves at Urmiah in 1838; the Sisters of Charity in 1856. The first possess a seminary and a Syrian printing press, where P. Bedjan has published many editions of the ancient texts. The city contains 40,000 inhabitants, and is the centre of the American Protestant missions. It is situated on the Tchahar-Tchai, near Lake Urmiah.
MORGAN, Mission scientifique en Perse, I (Paris, 1891), 289-355; Revue de l'Orient chretien (Paris, 1896), 451; PIGLET, Les missions catholiques francaises au XIX siecle, I (Paris), 202-209; Missiones catholicae (Rome, 1907), 813.
S. VAILHÉ
# Clarel/Dedication

By A SPONTANEOUS ACT, NOT VERY LONG AGO, MY KINSMAN, THE LATE PETER GANESEVOORT, OF ALBANY. N. Y., IN A PERSONAL INTERVIEW PROVIDED FOR THE PUBLICATION OF THIS POEM, KNOWN TO HIM BY REPORT, AS EXISTING IN MANUSCRIPT.
JUSTLY AND AFFECTIONATELY THE PRINTED BOOK IS INSCRIBED IN HIS NAME.