OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Macarius Magnes

From volume 9 of the work.
A Christian apologist of the end of the fourth century. Some authorities regard the words Macarius Magnes as two proper names, while others interpret them to mean either the Blessed Magnes or Macarius the Magnesian, but he is almost generally considered identical with Macarius, Bishop of Magnesia, who at the "Synod of the Oak" (Chalcedon, 403), accused Heraclides, Bishop of Ephesus, or Origenism. He is the author of a work called "Apocritica", purporting to be an account of a dispute between Macarius and a pagan philosopher, who attacks or ridicules passages from the New Testament. There are also extant fragments of an exposition of Genesis which are ascribed to Macarius. Four hundred years after the "Apocritica" was written it was made use of by the Iconoclasts to defend their doctrines. This caused an account of it to be written by Nicephorus (see "Spicilegium Solesmense", I, 305), who until then had evidently never heard of Macarius who until then had evidently heard of Macarius and only secured the work with great difficulty. It developed that the passage quoted by the Iconoclasts had been distorted to serve their ends, Macarius having had in mind only heathen idolatry.
Subsequent to this Macarius was again forgotten until the end of the sixteenth century, when the Jesuit Turrianus quoted from a copy of the "Apocritica" which he had found in St. Mark's Library, Venice, his quotations being directed against the Protestant doctrines concerning the Holy Eucharist, etc. When this copy was sought it had disappeared from St. Mark's, and it was only in 1867 that it was found at Athens. Blondel, a member of the French school at Athens, prepared it for publication, but he died prematurely, and it was published at Paris in 1876 by Blondel's and it was published at Paris in 1876 by Blondel's friend, Foucart. In 1877 Duchesne published a dissertation on Macarius, to which he added the text Macarius's Homilies on Genesis.
Blanche M. Kelly.
# Catholic Encyclopedia (1913)/Sisters of the Temple

From volume 14 of the work.
The Sisters of the Temple (whose full title is Sisters of the Finding of Jesus in the Temple) are a pre-Reformation foundation. They were established in London for educational purposes at the time of the Crusades by a dean whose name has not come down to us. They spread widely in England in the following centuries, but were driven into exile at the Reformation.
In 1860 Cardinal Wiseman, with generous help of the Abbe Roullin, re-established them in the Archdiocese of Westminster, whence they moved to Clifton. But it was not until a house was opened at Vernon, Normandy, that they began once more to flourish; from Vernon they have opened six houses in France and Belgium, and now number 170 sisters. They have a home for invalid priests at Clifton, and chief work of the sisters now is nursing among all classes of society. They are known as the Blue Nuns in England and France, from the blue habit they wear.
DATIN, Discours pour le cinquantenaire des Soeurs de Jesus au Temple (1910).
Francesca M. Steele.
# Catholic Encyclopedia (1913)/Sisters of the Holy Childhood of Jesus and Mary

From volume 8 of the work.
(1) A congregation founded in 1835 in the Diocese of Fréjus, for the education of girls and the care of the sick, with mother-house at Draguignan; government authorization was granted in 1853.
(2) A congregation established at Sens, in 1838, for the work of teaching and the care of the sick in their own homes, the direction of asylums, boarding-schools, etc.; it received state authorization in 1853. Under the mother-house at St-Colombe-les-Sens are over 36 filial establishments.
(3) Sisters of the Holy Childhood of Jesus and Mary of Ste-Chrétienne, known also as Sisters of Ste-Chrétienne, founded in 1807 by Mme Anne-Victoire Méjanes, née Tailleux, for the education of girls and the care of the sick poor. At the invitation of Bishop Jauffret of Metz, Mme Méjanes and her community went from Argancy to Metz and took up their abode in the Abbey of St. Glossinde, where, on 20 April, 1807, they bound themselves by vow to follow the statutes drawn up for them by the bishop. Their numbers soon increased until now (1910) there are about 1400 sisters in over 809 houses. The religious are divided into choir and lay sisters, the latter occupied with the domestic care of their various institutions, the former engaged in the works peculiar to higher schools, industrial schools, and orphanages. The vows are made annually for ten years, after which final vows are taken. The congregation received the approval of the Holy See in 1888, and in 1899 its statutes were granted papal approbation. The sisters have houses in Lorraine, France, Austria, Belgium, England, and the United States. In the United States about 90 sisters have charge of 5 schools in the Archdiocese of Boston, with a total attendance of 2400. There is a novitiate of the congregation in Salem, Massachusetts.
Heimbucher, Orden und Kongregationen (Paderborn, 1908); The Official Catholic Directory (1910).
F. M. RUDGE
# Catholic Encyclopedia (1913)/Sisters of the Perpetual Adoration

From volume 11 of the work.
(Quimper, France).
An institute of nuns devoted to perpetual adoration of the Blessed Sacrament and to the education of orphan children; founded at Quimper (Brittany), by Abbé François-Marie Langrez (b. at Saint Servan, 20 July, 1787; d. at Quimper, 10 August, 1862). In early youth Francois-Marie had been an apprentice rope-maker, but he began to study the classics at sixteen, and was ordained 19 December, 1812. In December, 1821, he conceived the first idea of the work he subsequently founded. Two poor homeless little girls crossed his path. He confided them to Marguerite Le Maître, a domestic servant. Other orphans were found and sheltered. In 1826 Marguerite's home contained an oratory and was provided with a dormitory holding thirty beds. Three years later she received her first two co-labourers, and on 21 November, 1829, the first chapel of the institute was opened. In 1832, Mlle Olympe de Moelien, in whose family Marguerite Le Maitre had been a servant when she began her charitable work, entered the little society, being made superioress, 10 March, 1833. On 20 January, 1835, Mère Olympe and her companions first put on the religious habit. In September, 1835 a tentative rule of life was drawn up by Abbé Langrez. In March, 1836, the first sisters made their vows. On 27 March, 1837, Sister Marguerite Le Maître died. Adoration of the Blessed Sacrament which was begun in March, 1836, did not become perpetual, day and night, till 1843, eight days after the death of Mère Olympe, who left after her a great reputation for sanctity. At that time the community numbered 11 choir sisters, 4 postulants, and had charge of 70 children. In 1845 their rule was approved by Mgr Graveran, Bishop of Quimper. A little later they were recognized by the Government under the title of Sisters of the Perpetual Adoration. On 10 May, 1851, a house was founded at Recouvrance, transferred, 28 October, 1856, to Coat-ar-Guéven, near Brest. This and the house at Quimper are the only ones that practise perpetual adoration. In 1882, the institute contained 400 orphan girls and 128 religious. Since its foundation, it has received 1754 orphan girls, of whom 1000 have embraced the religious life in different congregations.
Arthur Letellier.
# Catholic Encyclopedia (1913)/Sisters of the Holy Faith

From volume 7 of the work.
Founded at Dublin, in 1857, by Margaret Aylward, under the direction of Rev. John Gowan, C.M., for the care of Catholic orphans. The foundress was called a confessor of the Faith by Pius IX, because of the imprisonment of six months she endured on account of her efforts to save some Catholic orphans from the hands of proselytizers. The congregation is especially active in the Archdiocese of Dublin, the residence of the superior general being at Glasnevin, where the sisters conduct a boarding- school for young ladies. In the original foundation, St. Brigid=1Cs Orphanage, Dublin, nearly three thousand orphans have been trained and placed in trades and situations. The members of the congregation also conduct primary schools, private day schools, infants' schools, and junior boys' schools. In their Coombe and Strand Street (Dublin) houses, which have an attendance of 1200 and 800 respectively, the poor receive their breakfast daily, and are also provided with clothing. Altogether the sisters in the fourteen convents of the archdiocese have charge of about seven thousand children. In the Diocese of Ossory a community of eight sisters conducts two primary schools and a private day school, with an attendance of 160.
Irish Directory (1909).
F.M. RUDGE
# Catholic Encyclopedia (1913)/Sisters of the Little Company of Mary

From volume 14 of the work.
A congregation founded in 1877 in England to honour in a particular manner the maternal Heart of the Blessed Virgin, especially in the mystery of Calvary. The sisters make an entire consecration of themselves to her, and aim at imitating her virtues. They devote themselves to the sick and dying, which is their principal exterior work. They nurse the sick in their own homes, and also receive them in the hospitals and nursing-homes attached to their convents. They make no distinction of class, nationality or creed, and exact no charge for their services, but accept any offering which may be made them. Besides the personal attendance on the sick, they are bound to pray continually for the dying, and in the novitiate watch before the Blessed Sacrament, both by day and night, praying for the dying. When circumstances require it, the sisters may engage in various forms of mission work, especially in poor districts. The rules received final approbation from Leo XIII in 1893. The order conducts houses in: Italy (1 in Rome, 1 at Florence, 1 at Fiesole); England (3 in London, 1 in Nottingham); Ireland (1 at Limerick, 1 in Fermoy); Malta (1); Untied States (Chicago); Australia (2 at Sydney, 1 at Adelaide); South Africa (Port Elizabeth). The sisters when in the convent wear a black habit and blue veil, with a white cloak in the chapel; when nursing, the habit is of white linen, with a blue veil.
An association of pious women, known as "Pie Donne" or "Affiliated", are aggregated to the order, and share in its prayers and good works, some residing in their own homes, others living in the convent, though in part separated from the community. A confraternity is attached to the order, called the Calvary Confraternity, the members of which assist those in their last agony by their prayers and, if possible, by personal attendance.
MOTHER M. PATRICK
# Catholic Encyclopedia (1913)/Henry Knighton

From volume 8 of the work.
(CNITTHON)
A fourteenth-century chronicler. Nothing is known of his career except that he was a canon of St. Mary's, Leicester, and that he was present when Edward III visited Leicester Abbey in 1363. His chronicle was first published by Twysden in "Historiae Anglicanae scriptores decem" (1652); a critical edition by Lumby in the Rolls Series contains an exhaustive study of the only two manuscripts which have survived. Both are now in the British Museum. This work consists of five books and covers the history of England from the accession of Edgar in 959 to the year 1366, in which it abruptly ends. The sudden conclusion suggests that the writer died in or about that year, though from an earlier passage in the work we know that he was threatened with blindness, so that he may have been forced to desist through loss of sight. A later writer from the same community continues the story (book V) from 1377 to 1395. The first three books are of no historical value, as they consist of admitted transcripts from Higden, whom Knighton supplements with unacknowledged extracts from Walter of Hemingburgh. He ensured the preservation of his own name by arranging that the initial letters of the chapters in books I and II should spell Henricus Cnitthon. The really important part of his work is the fourth book, which was written from his own knowledge, and which contains facts, particularly with regard to domestic history, not to be found in any other chronicler. A feature of special value is the economic particulars in which the work abounds. He carefully records the rate of wages, the prices of grain, wine, and cattle. He throws much light on the effects of the Black Death on the labour market, and on the inroads made on the feudal system by the liberation of the adscripti gleboe. He also details the evil effects of the pestilence which caused a dearth of priests that was supplied by the ordination of candidates ill-prepared and but little suited for the sacred ministry.
Chronicon Henrici Knighton vel Cnitthon Monachi Leycestrensis, ed. LUMBY in Rolls Series (London, 1889); LUARD in Dict. Nat. Biog., s.v.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Henry Moore Jackson

From volume 8 of the work.
Knight, born in Grenada, 1849; died in London, 29 August, 1908. The youngest son of the Anglican Bishop of the Leeward Islands, he was educated in England at Marlborough and Clifton Colleges, and at the Royal Military Academy. He entered the Royal Artillery in 1870, retiring with the rank of captain in 1885. He entered the colonial service in 1880, when he was appointed commandant of the Sierra Leone police. He was commissioner for Turks and Caicos Islands, 1885-90, and Colonial Secretary of the Bahama Islands, 1890-93. As Colonial Secretary of Gibraltar, 1894-1901, it fell to his lot to carry out the plans for the new harbour works, which had already received the approval of the Admiralty and of the War Office. His early scientific training enabled him to point out defects in the plans, and to suggest improvements which saved the Government much useless expenditure. In recognition of his efficiency he was made in 1899 a Knight Commander of the Most Distinguished Order of St. Michael and St. George. In 1901 he was appointed Governor of the Leeward Islands, and after holding this position for less than one year was appointed Governor of the Fiji Islands and High Commissioner of the Western Pacific. After a careful study of the difficult problems which he there found awaiting a solution, he drew up an exhaustive report, accompanied with a series of recommendations which were accepted almost without modification by the Colonial Office. In Fiji he showed a very remarkable power of inspiring the natives with a belief in the justice of English rule, and with personal attachment to himself. This power he exhibited also in Trinidad, to which he was appointed in 1904. When he landed the colony was still suffering from the consequences of the serious riots, which had recently occurred. After three years of untiring labour the state of feeling in the colony was entirely changed. He became a Catholic in 1880, and from the day of his reception into the Church he never willingly missed daily Mass. In recognition of his services to the Church in the various colonies with which he was connected, he was made a member of the Order of St. Gregory the Great in 1904, and as recognition of his great services to the State, the king conferred on him, shortly before his death, the Grand Cross of St. Michael and St. George.
C. Schreiner.
# Catholic Encyclopedia (1913)/Henry More

From volume 10 of the work.
Great-grandson of the martyred English chancellor; b., 1586; d. at Watten in 1661. Having studied at St. Omer and Valladolid, he entered the Society of Jesus, and after his profession, and fulfilling various subordinate posts in the colleges, he was sent on the English Mission where he was twice arrested and imprisoned (1632, 1640), while acting as chaplain to John, the first Lord Petre. He became provincial in 1635, and in that capacity had a good deal to do with the negotiations of Panzani, Conn, and Rossetti, the papal agents at the court of Queen Henrietta Maria. He was rector of St. Omer in 1649-1652, and again in 1657-1660. During these latter years he wrote his important history of the English Jesuits: "Historia Missionis Anglicanæ, ab anno MDLXXX ad MDCXXXV" (St. Omer, 1660, fol.). Besides translating Jerome Platus's "Happiness of the Religious State" (1632), and the "Manual of Meditations" by Thomas de Villa Castin (1618), he wrote "Vita et Doctrina Christi Domini in meditationes quotidianas per annum digesta" (Antwerp, 1649), followed by an English version, entitled, "Life and Doctrines of our Saviour Jesus Christ" (Ghent, 1656, in two parts; London, 1880).
FOLEY, Records of the English Province S. J., VII, 518; MORRIS, Life of Father John Gerard (London, 1881).
J.H. POLLEN
# Catholic Encyclopedia (1913)/Henry Noris

From volume 11 of the work.
Cardinal, b. at Verona, 29 August, 1631, of English ancestry; d. at Rome, 23 Feb., 1704. He studied under the Jesuits at Rimini, and there entered the novitiate of the Hermits of Saint Augustine. After his probation he was sent to Rome to study theology. He taught the sacred sciences at Pesaro, Perugia, and Padua, where he held the chair of church history in the university from 1674 to 1692. There he completed "The History of Pelagianism" and "Dissertations on the Fifth General Council', the two works which, before and after his death, occasioned much controversy. Together with the "Vindiciae Augustinianae" they were printed at Padua in 1673, having been approved by a special commission at Rome. Noris himself went to Rome to give an account of his orthodoxy before this commission; and Clement X named him one of the qualificators of the Holy Office, in recognition of his learning and sound doctrine. But, after the publication of these works, further charges were made against him of teaching the errors of Jansenius and Baius. In a brief to the prefect of the Spanish Inquisition, 31 July, 1748, ordering the name of Noris to be taken off the list of forbidden books, Benedict XIV says that these charges were never proved; that they were rejected repeatedly by the Holy Office, and repudiated by the popes who had honoured him. In 1692 Noris was made assistant Librarian in the Vatican by Innocent XII. On 12 December, 1695, he was named Cardinal-Priest of the Title of S. Agostino. In 1700 he was given full charge of the Vatican Library. His works, apart from some minor controversial treatises, are highly valued for accuracy and thoroughness of research. In addition to those already named, the most important are: "Annus et Epochae Syro-Macedonum in Vetustis Urbium Syriae Expositae"; "Fasti Consulares Anonimi e Manuscripto Bibliothecae Caesareae Deprompti"; "Historia Controversiae de Uno ex Trinitate Passo"; "Apologia Monachorum Scythiae"; "Historia Donatistarum e Schedis Norisianis Excerptae"; "Storia delle Investiture delle Dignita Ecclesiastiche". Seleet portions of his works have been frequently reprinted, at Padua, 1673-1678, 1708; at Louvain, 1702; at Bassano, edited by Berti, 1769. The best is the edition of all the works, in five vols. folio by the Ballerini Brothers, Verona, 1729-1741.
HURTER, Nomenclator. Katholik, I (1884), 181; PIETRO AND GIROLAMO BALLERINI, Vita Norisii in their ed. of Noris' works, IV (Verona, 1729-41); a shorter Life is prefixed to the edition of Padua, 1708; LANTERI, Postrema Saecula Sex Religionis Augustinianae, III (Tolentino, 1858), 64 sq.
FRANCIS E. TOURSCHER
# Catholic Encyclopedia (1913)/Henry Pendleton

From volume 11 of the work.
Controversialist, born at Manchester; died in London, September, 1557; educated at Brasenose College, Oxford, where he received the degree of Doctor of Divinity, 18 July, 1552. Though he had preached against Lutheranism in Henry VIII's reign, he conformed under Edward VI and was appointed by Lord Derby as an itinerant Protestant preacher. In 1552 he received the living of Blymhill, Staffordshire. He is described as "an able man, handsome and athletic, possessed of a fine clear voice, of ready speech and powerful utterance" (Halley, "Lancashire"), On the accession of Mary h returned to the Catholic Church, and during 1554 received much preferment. He was made canon of St. Paul's and of Lichfield, Vicar of Todenham, Gloucester, and St. Martin Outwich in London; in 1556 he exchanged the latter living for St. Stephen Walbrook. He was appointed chaplain to Bishop Bonner, for whom he wrote two homilies: "Of the Church what it is", and "Of the Authority of the Church". He also wrote "Declaration in his sickness of his faith or belief in all points as the Catholic Church teacheth against sclaunderous reports against him" (London, 1557). Foxe, who purports to record some of his discussions with persons charged with heresy, states that on his death-bed he repented of his conversion; but the authority of this writer can never be accepted without confirming evidence which in this instance, as in so many others, is lacking.
POLLARD in Dict. Nat. Biog.; GILLOW, Bibl. Dict. Eng. Cath.; FOSTER, Alumni Oxoniensis (Oxford, 1891); A WOOD, Athena Oxoniensis (London 1813-20); DODD, Church History, I (Brussels vere Wolverhampton, 1737); HENNESSEY, Novum Repertorium Parochiale Londinense (London, 1898).
EDWIN BURTON
# Catholic Encyclopedia (1913)/Henry Lemcke

From volume 9 of the work.
Lemcke, Henry, missionary in the United States, b. at Rhena, Mecklenburg, 27 July, 1796; d. at Carrolltown, Pennsylvania, 29 November, 1882. From a Protestant preacher he became a Catholic on 21 April, 1824, and was ordained priest by Bishop Sailer at Ratisbon on 11 April, 1826. In 1834 he came as missionary to the United States and after being stationed a short time at Holy Trinity Church, Philadelphia, he was sent as assistant to the aged and infirm Prince Gallitzin at Loretto, Pennsylvania. He took up his residence in the neighbouring town of Ebensburg, from where he attended to a portion of Father Gallitzin's district, about fifty miles in extent. In 1836 he bought some land on which two years later he laid out a town which, in honour of the first Catholic Bishop in the United States, he called Carrolltown. He succeeded the deceased Father Gallitzin as pastor of Loretto in 1840. Father Lemcke was instrumental in bringing to the United States the first Benedictines, under the leadership of Father Boniface Wimmer, the future Archabbot of St. Vincent's, in Pennsylvania. Father Lemcke himself joined the new Benedictine community in 1852. In 1855 he went as missionary to Kansas, and prepared the way for the foundation of St. Benedict's Abbey at Atchison. From 1861 to 1877 he was stationed at Elizabeth, New Jersey, the remainder of his life he spent at Carrolltown. He is the author of a life of Prince Gallitzin: "Leben und Wirken des Prinzen Demetrius Augustin von Gallitzin" (Münster, 1861).
Lambing, Memoir of Rev. Henry Lemcke, O.S.B. in Ave Maria (Notre Dame, Indiana, 1883) XIX, 41–45, 68–71, 88–91, 110–113, 128–132, 141–143.
Michael Ott.