OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Antonio Ballerini

From volume 16 of the work.
Born at Medicina, near Bologna, 10 October, 1805; died in Rome, 27 November, 1881. He entered the Society of Jesus, 13 October, 1826. He was professor of philosophy at Ferentino, of ecclesiastical history at Rome and at Fermo, of moral theology at the Roman College. He took a prominent part in the controversies on the writings of Rosmini, on the moral system of St. Alphonsus Liguori, and on the relations between the hierarchy and the religious orders, especially in England. He contributed valuable treatises to the discussion of the subject of the Immaculate Conception of the Blessed Virgin Mary. He assisted Boero in the compilation of the "Menology" of the Society, and published a valuable compendium of Gury, which was adapted for the seminaries of the United States by Sabetti and later by Barrett. His chief work, the commentary on Busenbaum's "Medulla", was completed and published by Palmieri (q.v.). His brother Francis, also a Jesuit (b. 5 April, 1805; d. in Rome 18 Aug., 1874), composed several devotional works.
SOMMERVOGEL, Bibl. de la C. de Jesus, I (Brussels, 1890).
JOHN J. WYNNE
# Catholic Encyclopedia (1913)/Anton Ulrich

From volume 1 of the work.
DUKE OF BRUNSWICK - LÜNEBURG - WOLFENBÜTTEL
A convert to the Catholic faith, b. 4 October, 1633; d. 27 March, 1714. In 1685, with his brother August Rudolph, he became co-regent of the duchy, and on the latter's death (1704) succeeded to the throne. He was a very gifted and well educated man, the most scholarly prince of his time, and, in the history of German literature, ranks as pioneer in the department of historical romance. He was also an accomplished dramatist and hymnwriter. His bent, however, was toward the study of the Fathers, and the points of variance between Catholics and Lutherans. He often conversed on such subjects with theologians of both sides, among them the Hildesheim canon, Rudolph May, and Amadeus Hamilton, a Theatine. He entered the Church secretly 10 January, 1710, but soon, in deference to the advice of Clement XI, made public his conversion in the presence of the Archbishop of Mainz. While he safeguarded officially the actual ecclesiastical and political conditions in his duchy, he devoted himself earnestly to the interests of Catholicism. Among other works, he published, in Latin and German, a learned apology for his conversion entitled "Fifty Motives for preferring the Catholic religion to all others." It was soon suppressed, and is therefore a very rare book; an Italian translation of it was sent to Clement XI. The Duke built Catholic churches in Brunswick and Wolfenbuettel, and obtained papal approval for their administration by the Bishops of Hildesheim. In a document signed 3 February, 1714, by his sons August and Ludwig, he provided that in the future the exercise of the Catholic religion should be free in his State. Two of his daughters, Henrietta and Augusta Dorothea, followed his example, and returned to the mother church.
STREBER in Kirchenlex.; I, 976, 78; RAESS, Convertitenbilder, IX, 137.
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/Antonin Reginald

From volume 12 of the work.
Reginald, Antonin, baptized Antoine Ravaille, theologian; b. at Albi in Languedoc, 1605; d. at Toulouse, April 12, 1676. He became a Dominican at Avignon in 1624. After a course of studies he was appointed professor of philosophy in the schools of his order (1632). During the years 1639-49 and 1671-76 he taught theology in the University of Toulouse. He took a prominent part in the discussions "De Auxiliis Gratiae" under Innocent X (Rome, 1652-53). From 1653-57 he was provincial of Occitania. Reginald was a zealous defender of the Thomistic doctrine of grace and wrote many works on that subject. His chief work, which was published after his death (Antwerp, 1706), is "De mente Concilii Tridentini circa gratiam seipsa efficacem". The more important of his other works are: "Opusculum de vero sensu composito et diviso" (Paris, 1638); "Qumstio. Quae fuerit mens Concilii Trid. circa gratiam efficacem et scientiam mediam" (Toulouse, 1644); "Dissertatio de Catechismi romani auctoritate" (Toulouse, 1648); the unfinished work "Doctrinae D. Thomas tria principia cum suis consequentiis" (Toulouse, 1670) and many unpublished lectures on the "Summa Theologica".
J. A. McHugh
# Castes and Tribes of Southern India/Bālu

​Bālu (bear). — A sept of Domb.
# Castes and Tribes of Southern India/Bānjāri

​Bānjāri.— A synonym of Lambādi.
# Castes and Tribes of Southern India/Bāsava Golla

​Bāsava Golla.— A name for certain Koyis of the Godāvari district, whose grandfathers had a quarrel with ​some of their neighbours, and separated from them. The name Bāsava is said to be derived from bhāsha, a language, as these Koyis speak a different language from the true Gollas.* In like manner, Bāsa Kondhs are those who speak their proper language, in contradistinction to those who speak Oriya, or Oriya mixed with Kui.
# Castes and Tribes of Southern India/Bārike

​Bārike.— A title of Gaudos and other Oriya castes.
# Castes and Tribes of Southern India/Bālolika

​Bālolika.— A synonym of Rajapuri.
# Castes and Tribes of Southern India/Bāriki

​Bāriki.— Bāriki is the name for village watchmen in Southern Ganjam, whose duty it further is to guide the traveller on the march from place to place. In the Bellary Manual, Bārika is given as the name for Canarese Kabbēras, who are village servants, who keep the village chāvadi (caste meeting-house) clean, look after the wants of officials halting in the village, and perform various other duties. In the Census Report, 1901, the Bārikas are said to be usually Bōyas. The Bārika of Mysore is defined by Mr. L. Rice as # "a menial among the village servants; a deputy talāri, who is employed to watch the crops from the growing crop to the granary."
It is recorded, in the Gazetteer of the Bellary district, that "in the middle of the threshold of nearly all the gateways of the ruined fortifications round the Bellary villages will be noticed a roughly cylindrical or conical stone, something like a lingam. This is the boddu-rāyi, literally the navel stone, and so the middle stone. It was planted there when the fort was built, and is affectionately regarded as being the boundary of the village site. Once a year, in May, just before the sowing season begins, a ceremony takes place in connection with it. Reverence is first made to the bullocks ​of the village, and in the evening they are driven through the gateway past the boddu-rāyi with tom-toms, flutes, and all kinds of music. The Bārike next does puja (worship) to the stone, and then a string of mango leaves is tied across the gateway above it. The villagers now form sides, one party trying to drive the bullocks through the gate, and the other trying to keep them out. The greatest uproar and confusion naturally follow, and, in the midst of the turmoil, some bullock or other eventually breaks through the guardians of the gate, and gains the village. If that first bullock is a red one, the red grains on the red soils will flourish in the coming season. If he is white, white crops like cotton and white cholam will prosper. If he is red-and-white, both kinds will do well. When the rains fail, and, in any case, on the first full moon in September, rude human figures drawn on the ground with powdered charcoal may be seen at cross-roads and along big thoroughfares. They represent Jōkumāra the rain-god, and are made by the Bārikes — a class of village servants, who are usually of the Gaurimakkalu sub-division of the Kabbēras. The villagers give the artists some small remuneration, and believe that luck comes to those who pass over the figures."
# Castes and Tribes of Southern India/Bāna

​Bāna (big pot). — An exogamous sept of Togatas, and a name for Telugu washermen, who are sometimes ​called Bāna Tsākala. Bāna is the Telugu name for the pot which they use for boiling the clothes in.
# Castes and Tribes of Southern India/Bāndēkāra

​Bāndēkāra. — A synonym for Konkani Vānis (traders), who are said, in the Madras Census Report, 1901, to ape the Brāhmanical customs, and call themselves by the curious hybrid name of Vasiya (or Vaisya) Brāhman.
# Castes and Tribes of Southern India/Bārang Jhodia

​Bārang Jhodia.— A sub-division of Poroja.
# Castes and Tribes of Southern India/Bāsala

​Bāsala.— Recorded, in the Madras Census Report, 1901, as Telugu beggars and soothsayers in Vizagapatam. The word is apparently a corruption of Bāsa-vālu, a sage. The Bāsa-vālu pretend to be messengers of Indra, the chief of the Dēvatas, and prognosticate coming events.
# Book of Common Prayer (ECUSA)/The Daily Office/Table of Suggested Canticles

​Suggested Canticles at Morning Prayer
| | After the Old Testament Reading; | After the New Testament Reading |
| Sun. | 4.or 16. Benedictus Dominus Advent: 11.Surge, illuminare Lent: 14.Kyrie Pantokrator Easter: 8.Cantemus Domino | 7.or 21. Te Deum laudamus Advent and Lent: 4.or 16. Benedictus Dominus |
| Mon. | 9.Ecce, Deus | 19.Magna et mirabilia |
| Tue. | 2.or 13. Benedictus es | 18.Dignus es |
| Wed. | 11.Surge, illuminare Lent: 14.Kyrie Pantokrator | 4.or 16. Benedictus Dominus |
| Thu. | 8.Cantemus Domino | 6.or 20. Gloria in excelsis Advent and Lent: 19.Magna et mirabilia |
| Fri. | 10.Quærite Dominum Lent: 14.Kyrie Pantokrator | 18.Dignus es |
| Sat. | 1.or 12. Benedicite | 19.Magna et mirabilia |
| On Feasts of our Lord and other Major Feasts |||
| | 4.or 16. Benedictus Dominus | 7.or 21. Te Deum laudamus |
​Suggested Canticles at Evening Prayer
| | After the Old Testament Reading; | After the New Testament Reading |
| Sun. | Magnificat | Nunc dimittis |
| Mon. | 8.Cantemus Domino Lent: 14.Kyrie Pantokrator | Nunc dimittis |
| Tue. | 10.Quærite Dominum | Magnificat |
| Wed. | 1.or 12. Benedicite | Nunc dimittis |
| Thu. | 11.Surge, illuminare | Magnificat |
| Fri. | 2.or 13. Benedictus es | Nunc dimittis |
| Sat. | 9.Ecce, Deus | Magnificat |
| On Feasts of our Lord and other Major Feasts |||
| | Magnificat | Nunc Dimittis |
# Book of Common Prayer (ECUSA)/The Holy Eucharist

The Holy Eucharist
The Liturgy for the
Proclamation of the Word of God and
Celebration of the Holy Communion
An Exhortation 316 The Decalogue: Traditional 317 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 The Decalogue: Contemporary 350 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People 383 Communion under Special Circumstances 396 An Order for Celebrating the Holy Eucharist 400 Additional Directions 406
# Book of Common Prayer (ECUSA)/The Holy Eucharist/A Penitential Order: Rite Two

​A Penitential Order: Rite Two
For use at the beginning of the Liturgy, or as a separate service.
A hymn, psalm, or anthem may be sung.
The people standing, the Celebrant says
| Celebrant | Blessed be God: Father, Son, and Holy Spirit. |
| People | And blessed be his kingdom, now and for ever. Amen. |
In place of the above, from Easter Day through the Day of Pentecost
| Celebrant | Alleluia. Christ is risen. |
| People | The Lord is risen indeed. Alleluia. |
In Lent and on other penitential occasions
| Celebrant | Bless the Lord who forgives all our sins. |
| People | His mercy endures for ever. |
When used as a separate service, the Exhortation, page 316, may be read, or a homily preached.
The Decalogue may be said, the people kneeling.
The Celebrant may read one of the following sentences
Jesus said, “The first commandment is this: Hear, O Israel: The Lord our God is the only Lord. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. The second is this: Love your neighbor as yourself. There is no other commandment greater than these.” Mark 12:29‑31
​If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, God, who is faithful and just, will forgive our sins and cleanse us from all unrighteousness. 1 John 1:8,9
Since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. Hebrews 4:14,16
The Deacon or Celebrant then says
Let us confess our sins against God and our neighbor.
Silence may be kept.
Minister and People
Most merciful God,
we confess that we have sinned against you
in thought, word, and deed,
by what we have done,
and by what we have left undone.
We have not loved you with our whole heart;
we have not loved our neighbors as ourselves.
We are truly sorry and we humbly repent.
For the sake of your Son Jesus Christ,
have mercy on us and forgive us;
that we may delight in your will,
and walk in your ways,
to the glory of your Name. Amen.
​The Bishop when present, or the Priest, stands and says
Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life. Amen.
A deacon or lay person using the preceding form substitutes “us” for “you” and “our” for “your.”
When this Order is used at the beginning of the Liturgy, the service continues with the Gloria in excelsis, the Kyrie eleison, or the Trisagion.
When used separately, it concludes with suitable prayers, and the Grace or a blessing.
# Book of Common Prayer (ECUSA)/The Daily Office/Psalm 95: Traditional

​Psalm 95: Traditional Venite, exultemus
O come, let us sing unto the Lord; * let us heartily rejoice in the strength of our salvation.
Let us come before his presence with thanksgiving, * and show ourselves glad in him with psalms.
For the Lord is a great God, * and a great King above all gods.
In his hand are all the corners of the earth, * and the strength of the hills is his also.
The sea is his and he made it, * and his hands prepared the dry land.
O come, let us worship and fall down * and kneel before the Lord our Maker.
For he is the Lord our God, * and we are the people of his pasture  and the sheep of his hand.
Today if ye will hear his voice, harden not your hearts * as in the provocation,  and as in the day of temptation in the wilderness;
When your fathers tempted me, * proved me, and saw my works.
Forty years long was I grieved with this generation, and said, * It is a people that do err in their hearts,  for they have not known my ways;
Unto whom I sware in my wrath, * that they should not enter into my rest.
# Catholic Encyclopedia (1913)/Diocese of Amiens

From volume 1 of the work.
​Amiens, Diocese of (Ambianum) comprises the department of Somme. It was a suffragan of the archdiocese of Reims during the old regime, of Paris, 1802 to 1822, and of Reims again, since 1822. Abbé Duchesne denies any value to the legend of two Saints Firmin, honoured on the first and twenty-fifth of September, as the first and third Bishops of Amiens. The legend is of the eight century and full of incoherences. Even on the ​supposition that a St. Firmin, native of Pampeluna, was martyred during the persecution of Diocletian, it is certain that the first bishop known to history is St. Eulogius, who defended the divinity of Christ in the councils held during the middle of the fourth century. Among the bishops of Amiens are counted: Jessé, who played an important part in the time of Charlemagne, and was deposed under Louis the Pious; William of Mâcon, at the end of the thirteenth century, called the greatest jurist of the University of Paris; Jean de Lagrange, known as the Cardinal of Amiens (d. 1402), who figured prominently in the great Schism; the Franciscan monk, François Faure, preacher at the court of Louis XIV, who converted to Catholicism the Duke de Montausier and James II, the future King of England; Bombelles, ambassador to Venice under Louis XVI, who after the Revolution, became a priest, and was Bishop of Amiens from 1819 to 1822. The cathedral (thirteenth century) is an admirable Gothic monument, and was made the subject of careful study by Ruskin in his "Bible of Amiens". The nave of this cathedral is considered a type of the ideal Gothic. The church of St. Acheul, near Amiens, and formerly its cathedral, was, in the nineteenth century, the home of a very important Jesuit novitiate. The beautiful churches of St. Ricquier and Corbie perpetuate the memory of the great Benedictine abbeys and homes of learning founded in these places in 570 and 662. The Diocese of Amiens, at the end of the year 1905, counted 537,848 inhabitants, 60 cures, or parishes; 609 succursales, or mission churches, and 49 vicariates, with salaries formerly paid by the State.
Gallia Christiana (Vetus, 1656), II, 110–554; Mioland, Actes de l'Eglise d'Amiens (Amiens, 1848); Corblet, Hagiographie du diocèse d'Amiens (1869–76).
Georges Goyau
# Catholic Encyclopedia (1913)/Diocese of Ampurias

From volume 1 of the work.
(or CASTELSARDO and TEMPIO)
An Italian diocese in Sardinia, suffragan of Sassari. The Right Rev. Antonio Maria Contini, born 6 Nov., 1839, was appointed Bishop of Ogliastra, 26 Sept., 1882, and transferred to this diocese, 16 Jan., 1893. Ampurias was erected in 1113; Cività, now Tempio, in 304 by St. Simplicius. Cività was united to Ampurias by Julias II in 1506. Later the see was transferred to Terranuova. Gregory XVI suppressed the cathedral there by the Bull "Quamvis aqua", 26 Aug., 1839, and raised the Collegiate Church of St. Peter, in Tempio, to a cathedral, uniting Tempio and Ampurias, so that one bishop should govern both. The see was vacant from 1854 to 1871. Ampurias, or Castelsardo, has 11,200 Catholics, 8 parishes, 25 secular priests, 5 seminarists, 34 churches or chapels. Tempio has 26,200 Catholics, 17 parishes, 44 secular priests, 6 seminarists, 71 churches or chapels.
BATTANDIER, Ann. pont. cath. (1906); GAMS, Series episc. Ecclesiœ cathol. (Ratisbon, 1873); MARTINI, Storia eccles. della Sardinia (Cagliari, 1839), IV, 349.
JOHN J. A' BECKET
# Catholic Encyclopedia (1913)/Diocese of Andria

From volume 1 of the work.
Comprises three towns in the Province of Bari and one in the Province of Potenza, Archdiocese of Trani, Italy. Information as to the Christian origin of Andria is impossible to find. Tradition assigns to it an Englishman, St. Richard, as bishop, chosen by Pope Gelasius I, about 492. The Bishopric dates very probably from the time of Gelasius II, elected Pope in 1118. The name, however, of Richard is genuine, as a Richard of Andria was present at the Eleventh Ecumenical Council (Third Lateran, 1179) held under Pope Alexander III. The first Bishop of Andria known to history is mentioned in the Translation of St. Nicholas Pilgrim, celebrated in Trani in 1143, but it does not give his name. In Andria, as in all the principal cities of Apulia, there are many artistic remains. Worthy of mention is the Castel del Monte near Andria. Andria has 15 parishes, 200 secular priests, 6 regulars, 41 seminarists, 53 churches or chapels. There are 101,000 inhabitants.
CAPPELLETTI, Le Chiese d'Italia (Venice, 1866), XXI, 77; GAMS, Series episcoporum ecclesiae catholicae (Ratisbon, 1873),848; D'URSO, Storia della citta di Andria dalla sua origine sino al 1841 (Naples, 1842); VENTURI, Storia dell' arte Nazionale (Milan, 1903); BERTAUX, Castel del Monte et les architectes francais de l'empereur Frederic II (Paris, 1897).
JOHN J. A'BECKET
# Catholic Encyclopedia (1913)/Diocese of Angoulême

From volume 1 of the work.
​Angoulême (Engolisma), Diocese of, comprises the Department of the Charente in France, and has always been suffragan to the Archbishopric of Bordeaux, under the old régime as well as under the Concordat. Its first bishop was Ausonius, a disciple, it is said, of St. Martial, concerning whom we have two historical authorities: St. Gregory of Tours, who held that St. Martial preached the gospel in Limoges about the year 250, and the Limousin traditions, transmitted or invented by the chronicler Adhémar de Chabannes, who maintained that St. Martial was the immediate disciple of St. Peter. According to the latter opinion St. Ausonius was a bishop of the first century; according to the former, of the third century. We incline towards the opinion of St. Gregory. (See Limoges.) St. Salvius, honoured as a martyr at Valenciennes, whom the "Gallia Christiana" makes a Bishop of Angoulême, was undoubtedly only a missionary bishop of the eighth century. In the list of the Bishops of Angoulême is found the name of the poet Octavien de St. Gelais (1494–1502). The religious monuments of the province of Angoumois are remarkable for their admirable Romano-Byzantine façades. The most beautiful of them is St. Peter's Cathedral at Angoulême. The memory of a wealthy and famous Augustinian abbey, founded in 1122, is kept alive by its ruins at Couronne, near Angoulême. The Diocese of Angoulême (at the end of 1905), contained 330,305 inhabitants, 30 cures or first-class parishes, 332 succursales or second-class parishes, and 6 vicariates formerly with State subventions.
The pages of Gallia Christiana (ed. 1720, II. 975–1030) on the diocese of Angoulême are quite mediocre. See especially Duchesne, Fastes épiscopaux de l'aneienne Gaule (Paris, 1900), II, 64–72, 135–137; Chevalier, Topo-bibl. (Paris, 1894–98), 157–158.
Georges Goyau
# Catholic Encyclopedia (1913)/Diocese of Anagni

From volume 1 of the work.
The Diocese of Anagni
An Italian diocese in the province of Rome under the immediate jurisdiction of the Holy See. It comprises ten towns. The church in Anagni claims an Apostolic origin. Anagni as a bishopric appears in history in the fifth century. Felix its bishop was present at the Lateran Synod held in 487 (Mansi. VII, 1171), and Fortunatus was amongst those who signed the Acts of the Synod of 499 (Mommsen, M. G. H. Auct., Ant., XII, 400). in later centuries the Bishopric of Anagni attained great importance because its occupants received special consideration from the popes. Zachary of Anagni was the legate of Nicholas I at the Synod held in Constantinople in 851 to decide as to the validity of the election of Photius to the patriarchate. In 896 Stephen of Anagni became Pope. Anagni gave four popes to the Church, all related to one another: Innocent III (1198-1216); Gregory IX (1227-41); Alexander IV (1254-61); Boniface VIII (1294-1303). St. Thomas Becket in his flight was received at Anagni by the canons, and a chapel erected to him in the basement of the cathedral at the request of Henry II of England, is now used as a place of sepulture for the canons. Boniface VIII was violently attacked at Anagni by Guillaume Nogaret and Sciarra Colonna, emissaries of Philippe le Bel. Various privileges have been conferred on the diocese and the canons by different popes. The cathedral has several rich ecclesiastical relics, such as chests and vestments. There are 31,200 Catholics, 26 parishes, 59 secular priests, 52 regulars, 45 seminarists, 50 churches or chapels.
The Council of Anagni (1160)
At this council, surrounded by his cardinals and bishops, Alexander III solemnly excommunicated the Emperor Frederick (Barbarossa), the Pfalzgraf Otto, and their followers, and renewed the excommunication of the Antipope Octavian (Victor IV). The Emperor's subjects were declared absolved from their oath of allegiance.
UGHELLI, Italia Sacra (Venice, 1722), I, 305: GAMS, Series Episcoporum Eccl. cathol. (Ratisbon, 1873), 663; CAPPELLETTI, Le chiese d'Italia (Venice, 1866), VI, 171: Liber Pontif. (ed. DUCHESNE), II, 403; HEFELE, Conciliengesch. V. 93.
JOHN J. A' BECKET.