OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Institute of the Divine Compassion

From volume 5 of the work.
Founded in the City of New York, USA, by the Rt. Rev. Thomas Stanislaus Preston. On 8 September 1869, Father Preston began a semi-weekly gathering of the poor and abject children of the street in one of the most wretched quarters of the city; after this came the opening of a house for the reformation of young girls not yet hardened in vice, and the preservation of children and older girls from the moral danger in which they lived. The founded called it the House of the Holy Family and became its spiritual director. The work was fostered by many prominent Catholic ladies of New York, under the name of The Association for Befriending Children and Young Girls. Foremost among these ladies was Mrs. Mary C.D. Starr (in religion Mother Veronica; d. 9 Aug., 1904), who became the president of the association and devoted all her time and energies to this work of charity under the direction of Father Preston. Seeing the necessity of a religious community which should be trained to this work and perpetuate it, Father Preston compiled a rule of life for those who desired to devote their lives to it. The first draft was written 5 September, 1873, and was observed in its elemental form until 1886, when it was elaborated and obtained the informal approbation of the Archbishop of New York. The constitutions, which are an enlargement of the rule, and represent the norm of living in the institute, were written gradually, as it developed, and reached their completion in 1899. On the 29th of September, 1990, both rule and constitutions received the express canonical aprobation of Archbishop Corrigan of New York. The object of the institute is (1) the reformation of erring girls; and (2) the training, religious, mental, and industrial of girls in moral danger from ignorance, indolence, or waywardness, or dangerous influences. The institute is composed of two classes, choir sisters and little (or lay) sisters. In addition to the House of the Holy Family the sisters are in charge of a training home in New York City. The institute comprises about 40 sisters in charge of 215 girls.
# Catholic Encyclopedia (1913)/René-Edouard Caron

From volume 3 of the work.
A French Canadian statesman and magistrate, b. at Sainte Anne de Beaupre, Canada, 13 October, 1800, of Augustin Caron, a farmer, and Elizabeth Lessard; d. 13 December, 1876. He studied at the Quebec seminary and was admitted to the Bar in 1826. In 1833 he was elected Mayor of Quebec, an office he held for ten years with zeal and devotedness, particularly during the cholera of 1834, and the fire of 1845, which nearly destroyed the whole city. Elected for the Legislative Assembly in 1834, he was called to the Legislative Council, at the Union of the two provinces (1841). He was appointed Speaker of the Upper House successively in 1843, 1848, and 1851, having likewise a seat in the Cabinet on the last two occasions. He shared with Lafontaine and Morin the merit of wrestling from an ultra-Tory oligarchy equal rights for Lower Canada. His patriotism and disinterestedness made him twice forgo power and honours to assure to his province the benefits of responsible government. In 1853 he was appointed Judge of the Superior Court, and in 1855 of the Court of the Queen's Bench, an office which he discharged for twenty years with prudence and impartiality, ever guided by conscience and the sense of duty. He took part in the codification of the civil laws (1859). In 1872 his long career of unsought honours was crowned by his appointment to the Lieutenant-Governorship of the Quebec Province, a position which he held till his death.
TURCOTTE, Le Canada sous l'Union (Quebec, 1872); FENNINGS-TAYLOR, Portraits of British Americans (Montreal, 1865).
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/René Goupil

From volume 6 of the work.
Jesuit missionary; born 1607, in Anjou; martyred in New York State, 23 September, 1642. Health preventing him from joining the Society regularly, he volunteered to serve it gratis in Canada, as a donné. After working two years as a surgeon in the hospitals of Quebec, he started (1642) for the Huron mission with Father Jogues, whose constant companion and disciple he remained until death. Captured by the Iroquois near lake St. Peter, he resignedly accepted his fate. Like the other captives, he was beaten, his nails torn out, and his finger-joints cut off. On the thirteen days' journey to the Iroquois country, he suffered from heat, hunger, and blows, his wounds festering and swarming with worms. Meeting half way a band of two hundred warriors, he was forced to march between their double ranks and almost beaten to death. Goupil might have escaped, but he stayed with Jogues. At Ossernenon, on the Mohawk, he was greeted with jeers, threats, and blows, and Goupil's face was so scarred that Jogues applied to him the words of Isaias (liii, 2) prophesying the disfigurement of Christ. He survived the fresh tortures inflicted on him at Andagaron, a neighbouring village, and, unable to instruct his captors in the faith, he taught the children the sign of the cross. This was the cause of his death. returning one evening to the village with Jogues, he was felled to the ground by a hatchet-blow from an Indian, and he expired invoking the name of Jesus. He was the first of the order in the Canadian missions to suffer martyrdom. He had previously bound himself to the Society by the religious vows pronounced in the presence of Father Jogues, who calls him in his letters "an angel of innocence and a martyr of Jesus Christ."
Bressani, Les Jésuites Martyrs du Canada (Montreal, 1877); Shea, The Catholic Church in Colonial Days (New York, 1886); Rochemontiex, Les Jésuites et la Nouvelle France (Paris, 1896); Martin, Le Pére Isaac Jogues (Paris, 1882).
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/René Ménard

From volume 10 of the work.
Missionary, b. at Paris, 1604, d. about 10 August, 1661, in what is now Wisconsin. After the usual course of studies he set out from Dieppe in the beginning of May, 1640. Arriving at Quebec he was assigned to work among the Hurons, labouring first, however, among the Nippisriens. After the destruction of the Huron Missions he went to Three Rivers, and on 17 May, started for the Iroquois country. He was sent to the Cayugas, where for the first two months he was brutally treated, but after that he won the affection of the savages. When the Iroquois missions were interrupted he again went to Three Rivers, but in 1659 started with 300 Ottowas for the Far West. He was then fifty-five years of age. In all probability the post he endeavoured to establish was at Keeweenaw, one hundred leagues west of Sault Ste. Marie. The story of his sufferings there forms one of the most pathetic pages of the "Relations". From Keeweenaw he set out to reach the Dacotahs, who, according to a letter written by him in July, 1661, lived three hundred leagues farther on. With him was a single Frenchman, not Guérin, the famous "Donné", but an armourer or blacksmith. They became separated in forests, and Ménard was never heard from again. He was probably murdered at the first rapid of the Menominee.
MÉNARD, Jesuit Relations (Cleveland); SHEA, History of the Catholic Church in the United States, I (New York, s. d.); ROCHEMONTIEUX, Les Jésuites et la Nouvelle France; WINSOR, Narrative and Critical History of America.
T. J. CAMPBELL
# Catholic Encyclopedia (1913)/René Rapin

From volume 12 of the work.
French Jesuit, born at Tours, 1621; died in Paris, 1687. He entered the Society in 1639, taught rhetoric, and wrote extensively both in verse and prose. His first production, "Eclogæ Sacræ" (Paris, 1659), won him the title of the Second Theocritus, and his poem on gardens, "Hortorum libri IV" (Paris, 1665), twice translated into English (London, 1673; Cambridge, 1706), placed him among the foremost Latin versifiers. Of his critical essays, the best known are: "Observations sur les poèmes d'Horace et de Virgile" (Paris, 1669); "Réflexions sur l'usage de l'éloquence de ce temps" (Paris, 1672); "Réflexions sur la poétique d'Aristote et sur les ouvrages des poétes anciens et modernes" (Paris, 1676). He is also the author of several theological and ascetic treatises like "De nova doctrina dissertatio seu Evangelium Jansenistarum" (Paris, 1656); "L'esprit du christianisme" (Paris, 1672); "La perfection du christianisme" (Paris, 1673); "La foi des derniers siècles" (Paris, 1679). These books and many other pamphlets were collected in "Oeuvres complétes" published at Amsterdam, 1709-10. Rapin's best titles to celebrity are his two posthumous works: "Histoire du jansenisme", edited by Domenech (Paris, 1861), and "Mémoires sur l'église, la société, la cour, la ville et le jansénisme", edited by Aubineau (Paris, 1865). The latter book is the counterpart of the Jansenistic "Mémoires de Godefroi Hermant sur l'histoire ecclésiastique du XVIIe siècle", edited by Gazier (Paris, 1905). Ste-Beuve in his own "Port Royal" tries on every occasion to find Rapin at fault, but recent studies on Jansenism show that he is, in the main, reliable.
J.F. SOLLIER
# Catholic Encyclopedia (1913)/René-Prosper Tassin

From volume 14 of the work.
French historian, belonging to the Benedictine Congregation of Saint-Maur, born at Lonlay, in the Diocese of Le Mans, in 1697; died at Paris, 1777. He was professed at the Abbey of Jumièges in 1718. United in close friendship with his brother-religious, Dom Toustain, he collaborated with him on a new edition of the works of Theodore the Studite, which task led them to visit Rome together. Their work was interrupted by a dispute between the Benedictine Abbey of St. Ouen and the chapter of Rouen which was supported by the erudite Sass. Tassin and his friend wrote against Sass in defence of their brethren. They then resided at the Abbey of Rouen where they remained till 1747, when they were summoned to the convent of Saint-Germain-des-Prés, at Paris, by their general. To defend the authenticity of the deeds of their abbey they were obliged to make a deep study of diplomacy, a science dealing with diplomas, charters, and other official documents, which Mabillon had already set forth in his celebrated Latin work, "De re diplomatica". As a result of their researches they wrote the "Nouveau traité de diplomatique", six quarto volumes, which appeared between the years 1750 and 1765. Toustain having died before the second volume was entirely printed, Tassin completed the great work alone, but he wished the name of his friend to be associated with all the volumes; these, consequently, are known like the first two as the work of "two Benedictines". Later Tassin wrote his "Histoire littéraire de la Congrégation de Saint-Maur" (Paris and Brussels, 1770, in quarto), a model history containing the lives and list of works, printed or in Manuscript, of all the learned authors of the Congregation, from its formation (1618) till the time when Tassin wrote, together with a list of their works, printed or in Manuscript. Several Manuscript works of Tassin are in the National Library at Paris.
HAURÉAU, Hist. littéraire du Maine (Paris, 1870-77).
GEORGES BERTRIN
# Catholic Encyclopedia (1913)/René Massuet

From volume 10 of the work.
Benedictine patrologist, of the Congregation of St. Maur; born 13 August, 1666, at St. Ouen de Mancelles in the diocese of Evreux; died 11 Jan. 1716, at St. Germain des Prés in Paris. He made his solemn profession in religion in 1682 at Notre Dame de Lire, and studied at Bonnenouvelle in Orleans, where he showed more than ordinary ability. After teaching philosophy in the Abbey of Bee, and theology at St. Stephen 's, in Caen, he attended the lectures of the University and obtained the degrees of bachelor and licentiate in law. After this he taught a year at Jumieges and three years at Fécamp. He spent the year 1702 in Rome in the study of Greek. The following year he was called to St. Germain des Prés and taught theology there to the end of his life. His principal work, which he undertook rather reluctantly, is the edition of the writings of St. Irenaeus, Paris, 1710. An elegant edition of these writings had appeared at Oxford, 1702, but the editor, John Ernest Grabe was less intent on an accurate rendering of the text than on making Irenaeus favour Anglican views. Massuet enriched his edition with valuable dissertations on the heresies inpugned by St. Irenaeus and on the life, writings, and teaching of the saint. He also edited the fifth volume of the "Annales Ord. S. Ben". of Mabillon, with some additions and a preface inclusive of the biographies of Mabillon and Ruinart. We owe hirn, moreover, a letter to John B. Langlois, S.J., in defence of the Benedictine edition of St. Augustine, and five letters addressed to Bernard Pez found in Schelhorn's "Amoenitates Literariae". He left in manuscript a work entitled "Augustinus Graecus", in which he quotes all the passages of St. John Chrysostom on grace.
FRANCIS MERSHMANN
# Catholic Encyclopedia (1913)/Jovinianus

From volume 8 of the work.
An opponent of Christian asceticism in the fourth century, condemned as a heretic (390). Our information about him is derived principally from the work of St. Jerome in two books, "Adversus Jovinianum". He was a monk at one time in his life, but subsequently an advocate of anti-ascetical tendencies. He became the head of a party, and in the act condemning him Auxentius, Genialis, Germinator, Felix, Prontinus, Martianus, Januarius and Ingeniosus are designated as his disciples. His views were promulgated in writings which were condemned at a synod held in Rome under Pope Siricius, and subsequently at a synod convened at Milan by St. Ambrose. The writings of Jovinianus were sent to St. Jerome by his friend Pammachius; Jerome replied to them in a long treatise written in 393. From this work it would appear that Jovinianus maintained
From a letter of the synod at Milan to Pope Siricius (Ambrose, Ep. xlii) and from St. Augustine (lib. I contra Julian., ii) it is clear that Jovinianus denied also the perpetual virginity of the Blessed Virgin Mary. The reply of St. Jerome was couched in language that terrified Pammachius, who found fault with it because it was excessive in praise of virginity and in depreciation of marriage. The efforts to suppress it failed and St. Jerome's work obtained a wide circulation. Nothing is known of the later career of Jovinianus. From a remark in St. Jerome's work against Vigilantius, written in 409, that he "amidst pheasants and pork rather belched out than breathed out his life", it is inferred that he was then dead. HEFELE, Konziliengeschichte, II, 50; HALLER, Jovinianus, die Fragmente seiner Schriften, die Quellen zu seiner Geschichte sein Leben und seine Lehre (Leipsig, 1897); Texte und Untersuchungen, new series, II, 2; BROCHET, St. Jerome et ses Ennemis (Paris, 1906); GRUTZMACHER, Hieronymus, Eine biographische Studie zur alten Kirchengeschichte, II (Berlin, 1906).
PATRICK J. HEALY
# Catholic Encyclopedia (1913)/Juan Azor

From volume 2 of the work.
Born at Lorca, province of Murcia, Southern Spain, in 1535; entered the Society of Jesus, 18 March, 1559; d. in Rome, 19 February, 1603. He was professor of philosophy and later of theology, both dogmatic and moral, at Piacenza, Alcalá, and Rome, and was a member of the first committee appointed by Father General Acquaviva to draw up the famous "Ratio Studiorum". Father Azor was a man of wide and solid learning, deeply versed in Greek, Hebrew, and history, as well as in his more special branch of theological science. His chief title to general remembrance rests on his classical work on moral theology, in three folio volumes: "Institutionem Moralium, in quibus universae quaestiones ad conscientiam recte aut prave factorum pertinentes breviter tractantur pars 1ma", the first volume of which appeared in Rome in 1600, the second six years later, and the last in 1611. The work met with flattering success in Rome and at all the Continental seats of learning, and was honored by a special Brief of Clement VIII. Numerous editions were brought out at Brescia, Venice, Lyons, Cologne, Ingolstadt, Paris, Cremona, and Rome. The work continued to hold its lofty position during the succeeding centuries, was strongly recommended by Bousset in his synodal statutes, and was held in highest regard by that master in moral theology, St. Alphonsus Ligouri. Gury speaks of Father Azor as a "moderate Probabiliorist, in wisdom, in depth of learning and in gravity of judgment taking deservedly high rank among theologians". There are extant in manuscript other works by Father Azor; in Rome, in the Jesuit archives, a commentary on the Canticle of Canticles; at Würzburg, an exposition of the Psalms and at Alcalá, several theological treatises on parts of the "Summa" of St. Thomas.
Sommervogel, Bib. de la c. de J.; Hurter, Nomenclatur, I, 232.
ARTHUR J. MCCAFFRAY
# Catholic Encyclopedia (1913)/João de Barros

From volume 2 of the work.
Historian, b. in Portugal, 1496; d. 20 October, 1570. Of his early youth little is known. In 1522, he went to Mina in Portuguese Africa, and was made treasurer of the Casa da India, Mina, and Ceuta (African possessions) in 1525, and again in 1532. Here he cultivated his literary inclinations and attached himself to the Crown of Portugal by other ties than those of a faithful subordinate and accountant. At the age of twenty-four, he published a romance of the Emperor Clarimundo, a legendary ancestor of the kings of Portugal. In 1539, when Brazil had begun to be looked upon as an important accession to Portuguese colonial possessions, he obtained a grant of fifty-leagues along the coast at the mouth of the Amazon and forthwith equipped an expedition to occupy it. Ten vessels with nine hundred men, under command of Aires da Cunha, set sail for Brazil, but were wrecked at the bar of the Maranhão, and nearly everybody perished. Two sons of Barros were in the expedition, but their fate is not given. This brought Barros almost to the verge of poverty. He thereafter clung to historic studies, protected and favoured by the king, at whose instigation he wrote his classical work, "Asia", considered of value as a fine piece of Portuguese literature and for the information it affords. Besides giving an account of discovery and conquest, it touches frequently upon the earl iest attempts at Christianization by the Portuguese in their African and Asiatic possessions, the founding of churches, etc. The first decade appeared in 1552. Only three have been fully published. A fourth, of somewhat questionable authenticity, has been partly printed.
On the life of Barros, see DE FERIA, Vida de Joao de Barros (Lisbon, 1778); SILVA, Diccionario bibliografico portuguez (Lisbon, 1859), III; Biographie universelle (Paris, 1854), I.
AD F. BANDELIER
# Catholic Encyclopedia (1913)/Juan Andrés

From volume 16 of the work.
Littérateur and historian, b. at Planes, Valencia, Spain, in 1740; d. in Rome in 1817. He entered the Society of Jesus in 1754. When the Jesuits were expelled from Spain in 1767 Andrés made his abode at Ferrara (Italy) and taught philosophy there. After the suppression of the Society in 1773 he travelled through Europe to collect matter for a history of universal literature; this work he wrote at intervals from 1782 to 1799, and published under the title "Dell'origine, progresso e stato attuale d'ogni letteratura". Under this title was included not only literature but also Holy Scripture, theology, philosophy, and the sciences. Mr. Hallam styles the work "an extraordinary performance, embracing both ancient and modern literature in its full extent" ("Introduction to the Literature of Europe", New York, 1842, I, 8).
The inexactness of some of the statements and the superficiality of some of Andrés's criticisms are almost negligible when we consider the cleverness of the general surveys and the original remarks met with frequently in the course of his great work. His Italian style, according to Cian (Gesuiti spagnuoli letterati in Italia, p. 15), is not inferior to that of his contemporaries for charm and clearness. Andrés has been severely criticized for ascribing to the Arabs an extraordinary influence on modern poetry. He is also the author of "Saggio della filosofia del Galileo", an essay in which he shows the systematic philosophical ideas of the famous scientist. The volumes of his "Cartas familiares" evidence the versatile genius of their author, and are full of interesting reviews on literary topics. Joseph Bonaparte and Murat highly appreciated his talents. The former appointed him royal librarian. At the age of sixty-four Andrés re-entered the Society of Jesus shortly after its restoration in the Kingdom of Naples.
MENENDEZ Y PELAYO, Revista critica de historia y literatura (January, 1896); Historia de las ideas esteticas en Espana, IV (Madrid, 1890); TICKNOR, History of Spanish Literature, III (New York, 1854), 374; PASTOR Y FUSTER, Biblioteca de escritores Valencianos, I (Valencia, 1827-30); CABALLERO, Bibliothecae scriptorum Societatis Jesu supplementa (Rome, 1814-1816); CIAN, L'immigrazione dei Gesuiti spagnuoli letterati in Italia (Turin, 1895); TIRABOSCHI, Istoria della letteratura italiana, VIII (Florence, 1812), 170 and passim; SOMMERVOGEL, Bibliotheque de la Compagnie de Jesus.
W. Furlong.
# Catholic Encyclopedia (1913)/Juan Arricivita

From volume 1 of the work.
A native of Mexico in the eighteenth century. Little more is known of his life than that he was Prefect and Commissary of the College of Propaganda Fide, at Querétaro, in New Spain (Mexico), a zealous and efficient missionary, and a highly esteemed member of the Franciscan Order. He deserves special mention as having been the author of the second volume of the "Chronicles of Querétaro" (for first part see Espinosa, Isidro Felis), a book that is of inestimable value for the history of missions and colonization of northwestern Mexico, Arizona, and California.
Beristain de Souza, Biblioteca hispano-americana setentrional (Mexico, 1816), I; Cronica Serafica y Apostilica del colegio de Propaganda Fide de la Santa Cruz de Queretaro, N.E., Segunda parte (Mexico, 1792).
AD. F. BANDELIER