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# Catholic Encyclopedia (1913)/Ascelin

From volume 1 of the work.
Ambassador of Innocent IV (1243-54) to the Tartars. He entered the Dominican Order, probably at Paris, in 1221 or 1222. He was distinguished for learning and a great zeal for the spread of the Christian Faith. For these reasons he was selected in 1245, together with three other Dominicans, by Humbert de Romanis, whom as Provincial of France the pope had ordered to select fit men for the embassy to attempt the conversion of the Sultan Melik Saleh, then encamped in Persia. On the Authority of Vincent of Beauvais (Speculum Historiale, XXI, 40) who got his information from one of the embassy, Simon of St. Quentin, they met the first great army of the Sultan, 24 May, 1247. But their mission was unsuccessful, since they did not bring presents to win the mercenary courtiers. Besides, Ascelin refused to genuflect three times in recognition of the khan's's dignity. In consequence of this the friars were condemned to death. The kahn threatened to flay the leader of the embassy, Ascelin, and send his skin to the pope. The death sentence was remitted in July, 1247, after several months of miserable imprisonment. At the same time the Sultan relented sufficiently to allow the friars to preach the Gospel and administer the sacraments. This agreement was probably made in the hope of winning Louis IX, of whose military powers Ascelin often spoke, to participate in a concerted onset of the kahn on the Mohammedan troops then blocking the march of the Tartar army. The embassy returned to Rome about Easter, 1248, bearing a respectful letter from the sultan to the pope. No proof can be adduced to show that Ascelin met a martyr's death in 1255 on another mission to the Sultan, as Fontana and Bzovius assert. Bergeron (Recueil dés voyages faits en Asie du XIIe au XIVo siècle) gives a description of the embassies of Ascelin and his companions.
Touron, Hommes illustres de l'order de Saint Dominique, I 145-156; Quetif and Echard, SS. Ord. Proed., I, 122; L'Annee Dominicaine, VI, 575 sqq.; Lavisse, Histoire generale (Paris, 1894), II, 970.
THOS. M. SCHWERTNER
# Catholic Encyclopedia (1913)/Aseity

From volume 1 of the work.
Aseity (Latin a, from; se, itself: ens a se) is the property by which a being exists of and from itself. It will be easily understood that this property belongs, and can belong only, to God. When we look for the efficient, exemplary, and final cause of all things, of their existence, nature, and organization, we come ultimately to a Being Who does not depend for His existence, realization, or end on any cause other than Himself; Who has within Himself His own reason of existence, Who is for Himself His own exemplary and final cause. It is to this very property of absolute independence, or self-existence by nature that we give the name of aseity. This notion of aseity includes, therefore, according to our conception, a negative and a positive aspect; absolute independence and self-existence, which complement each other and form one single objective property. As is easily seen, the Catholic concept of aseity which represents God as absolutely independent and self-existent by nature, and, consequently, all-perfect without any possibility of change from all eternity, is altogether opposed to the pantheistic concept of absolute or pure being, which absolute or pure being evolves, determines, and realizes itself through all time. (See PANTHEISM.) This quality of independence and self-existence has always been affirmed of God under various names by the Fathers and Catholic theologians, though the word aseity itself began to be used in theology only in the Middle Ages. The only point disputed among the theologians is, whether this property constitutes the very essence of God. (See DIVINE ATTRIBUTES.)
GEORGE M. SAUVAGE
# Catholic Encyclopedia (1913)/Artoklasia

From volume 1 of the work.
(Greek artos = bread, klao = to break; the breaking of bread).
A peculiar service in the Greek Church performed as the concluding part of Vespers. Five loaves of ordinary bread, a measure of wine, and a measure of oil are set upon the analogion before the iconostasis in front of the altar. These are first incensed, and then the priest taking one of the loaves into his hands blesses them as follows:
   O Lord Jesus Christ our God, Who didst bless the five loaves in the desert and satisfy therewith five thousand men, do Thyself bless these loaves also the wheat, the wine and the oil, multiply them in this holy abode unto all the world; and sanctify the faithful servants of Thine who may partake of them. For Thou art He who blesseth and halloweth and nourisheth all good things, O Christ our God and to Thee we send up glory with Thine unoriginate Father and Thine all-holy and good and life-giving Spirit, now and forever, world without end.
Afterwards Psalm 33 is said, ending with the chanting of the eleventh verse: "The rich have become poor and have suffered hunger, but they that seek the Lord shall not be deprived of any good things ", and then the people are blessed. This office was introduced in monasteries where the monks kept an all-night vigil and the food was necessary for them, but gradually it became a Church office for the whole Eastern Rite. Originally there was a breaking of the bread and a distribution of the bread and wine, but that has been discontinued, although the Greek rubric still says, "Note that the blessed bread is a preventive of all manner of evils if it is received with faith". The ceremony of artoklasia is now seldom used in the Byzantine Catholic Church, since, in imitation of the Roman Rite, the Benediction of the Blessed Sacrament according to a Greek form has taken its place.
ANDREW J. SHIPMAN
# Catholic Encyclopedia (1913)/Ascension

From volume 1 of the work.
The elevation of Christ into heaven by His own power in presence of His disciples the fortieth day after His Resurrection. It is narrated in Mark 16:19, Luke 24:51, and in the first chapter of the Acts of the Apostles.
Although the place of the Ascension is not distinctly stated, it would appear from the Acts that it was Mount Olivet. Since after the Ascension the disciples are described as returning to Jerusalem from the mount that is called Olivet, which is near Jerusalem, within a Sabbath day's journey. Tradition has consecrated this site as the Mount of Ascension and Christian piety has memorialized the event by erecting over the site a basilica. St. Helena built the first memorial, which was destroyed by the Persians in 614, rebuilt in the eighth century, to be destroyed again, but rebuilt a second time by the crusaders. This the Moslems also destroyed, leaving only the octagonal structure which encloses the stone said to bear the imprint of the feet of Christ, that is now used as an oratory.
Not only is the fact of the Ascension related in the passages of Scripture cited above, but it is also elsewhere predicted and spoken of as an established fact. Thus, in John 6:63, Christ asks the Jews: "If then you shall see the son of Man ascend up where He was before?" and 20:17, He says to Mary Magdalen: "Do not touch Me, for I am not yet ascended to My Father, but go to My brethren, and say to them: I ascend to My Father and to your Father, to My God and to your God." Again, in Ephesians 4:8-10, and in Timothy 3:16, the Ascension of Christ is spoken of as an accepted fact.
The language used by the Evangelists to describe the Ascension must be interpreted according to usage. To say that He was taken up or that He ascended, does not necessarily imply that they locate heaven directly above the earth; no more than the words "sitteth on the right hand of God" mean that this is His actual posture. In disappearing from their view "He was raised up and a cloud received Him out of their sight" (Acts 1:9), and entering into glory He dwells with the Father in the honour and power denoted by the scripture phrase.
JOHN J. WYNNE
# Catholic Encyclopedia (1913)/Artvin

From volume 1 of the work.
Artvin, a Russian city in the trans-Caucasian province of Kutais, is situated near Turkish Armenia on the left bank of the Tehoruk, which flows into the Black Sea. In 1894 it contained 5,900 inhabitants, mostly Armenian and Turkish. In Artvin and vicinity there are nine Armenian-Catholic churches, four schools for boys and three schools for girls. The Gregorian Armenians have five churches and two schools. The Armenian-Catholic Diocese of Artvin (Artuinensis Armenorum) was established in 1850 by Pius IX for the United Armenians in southern Russia, and was the first suffragan to the Metropolitan of Constantinople, afterwards directly subject to the Armenian-Catholic Patriarch of Cilicia, whose see is Constantinople. The first Bishop was Timotheus Astorgi (1850-58), who was succeeded by Antonius Halagi (1859) and Joannes Baptista Zaccharian (1878). In 1878, Russia annexed the entire territory of this diocese and united it with Tiraspol. Up to the present time, Russia has prevented the appointment of a bishop and is now trying to cause an apostasy among the Armenians. The diocese of Artvin numbers about 12,000 Catholics of the Armenian Rite; 25 mission priests (of whom 23 are natives); 30 churches and chapels; 22 primary schools with almost 900 pupils. The girls are instructed partly by the Sisters of the Immaculate Conception of the Blessed Virgin Mary. The Catholics of the Latin Rite in the diocese of Artvin are subject to the regular jurisdiction of the Bishop of Tiraspol.
JOSEPH LINS
# Catholic Encyclopedia (1913)/Ascalon

From volume 1 of the work.
A titular see of Palestine whose episcopal list (351-930 or 40) is given in Gams (p. 453). It was one of the five chief cities of the Philistines (Josue, xiii, 3). Its location, on the sea-coast between Gaza and Jamnia made it a stronghold, and as such it was held by the Arabs after their conquest of it in the seventh century. The city was taken by the crusaders, but was destroyed, in 1270, by Sultan Bihars, and its port blocked up to prevent the place ever again falling into Christian hands. Its extensive ruins still remain, and present a scene of mournful desolution.
[sources missing.]
# Catholic Encyclopedia (1913)/Ascendente Domino

From volume 1 of the work.
A Bull issued by Gregory XIII, 24 May, 1584, in favor of the Society of Jesus, to confirm the constitution of the Society, and the privileges already granted to it by Paul III, Julius III, Paul IV, and Pius V. It recalls and confirms the means which St. Ignatius had prescribed in order that the Society might attain the end for which he had founded it. Candidates have first to make two years' novitiate; they then take three simple vows. Thus they cease to be novices, and belong to the body of the Society. These simple vows are perpetuated on the part of those who make them, but on the part of the Society they bind only so long as the General thinks fit to retain as members of the Society those who have taken them. The unformed Temporal Coadjutors, after some years, if the General thinks them fit, are admitted to the grade of Formed Temporal Coadjutors. But before they become either Professed or Formed Spiritual Coadjutors, the Scholastics, having completed their studies, must go through a third year's probation. If Professed, they take a fourth vow of obedience to assume any mission the Pope may enjoin on them. Any, even those with simple vows made at the end of the second year's novitiate, who leave the Society under any pretext (unless to become Carthusians), without express permission, shall be regarded as apostates, and incur excommunication. The simple vows which they make after their novitiate constitute them religious in the true and proper sense of the word, with the consequent privileges. Thus they enjoy the exemption of regulars; and their simple vows, as solemn vows with other religious, are a diriment impediment to matrimony, that is, a marriage contract attempted by a Jesuit with simple vows, even though he not be a priest, would be null and void.
Institutem Societatis Jesu (Florence, 1903); Bullarium et compendium Privilegiorum (Florence, 1886-91); Oswald, Commentarium in Const. Soc. Jes. (ed. 3, Roermond, 1902); Suarez, De Religione, Op. Omn. (Paris, 1877), XVI, tract. viii, lib. III, c. ix; tract. ix, lib. I, c. i; tract x, lib. I, c. vi; lib vi, c.ii.
M. O'RIORDAN
# Catholic Encyclopedia (1913)/Aseneth

From volume 1 of the work.
The daughter of Putiphare (Poti-phera), priest of On. The Pharaoh of Egypt gave her to wife to the Hebrew Patriarch Joseph; and she bore him two sons, Manasses and Ephraim (Gen., xli, 45-50; xlvi, 20). In the ancient polity of the Egyptians the priests were second in honour only to the Pharaoh; hence the Pharaoh of Joseph's time gave him to wife one of the first princesses of the land. All Egyptologists agree that into the composition of the name Aseneth there enters the name of the goddess Neith, a tutelary deity of Sais. Neith was considered as an emanation of Ammon, and was associated with him as the female principle in the creation of the universe. Her hieroglyph is a shuttle. The Greeks identified her with Athene. Some interpret Asenath, "dwelling of Neith", others interpret the name "servant of Neith", or "sacred to Neith". The name Aseneth has not been found among the monuments of Egypt; but similar ones have been found as As-Ptah, As-Menti, As-Hathor, etc. In the apocryphal literature there are many curious legends of Aseneth.
A.E. BREEN
# Cast Upon the Breakers
### Contents

* Chapter I: A Faithless Guardian
* Chapter II: The Casket of Jewels
* Chapter III: A Strange Disappearance
* Chapter IV: In Pursuit of a Thief
* Chapter V: A Young Financial Wreck
* Chapter VI: An Impudent Adventurer
* Chapter VII: At the Newsboy's Lodging House
* Chapter VIII: Rodney Finds a Place
* Chapter IX: The First Day at Work
* Chapter X: Mike Puts on a Uniform
* Chapter XI: Missing Goods
* Chapter XII: What Was Found in Rodney's Room
* Chapter XIII: Charged with Theft
* Chapter XIV: Rodney Is Discharged
* Chapter XV: A Rich Find
* Chapter XVI: A Surprising Turn of Fortune
* Chapter XVII: Jasper's Perplexity
* Chapter XVIII: Rodney's Secret Is Discovered
* Chapter XIX: Jasper's Revenge
* Chapter XX: Rodney Loses His Pupil
* Chapter XXI: Continued Ill Luck
* Chapter XXII: An Old Acquaintance Turns Up
* Chapter XXIII: Mr. Wheeler Has a Set Back
* Chapter XXIV: A Change of Scene
* Chapter XXV: Jefferson Pettigrew's Home
* Chapter XXVI: The Boy Capitalist
* Chapter XXVII: The Failure of Squire Sheldon's Plot
* Chapter XXVIII: A Minister's Good Fortune
* Chapter XXIX: A Mining Town in Montana
* Chapter XXX: The Mysterious Robbery
* Chapter XXXI: Mr. Wheeler Explains
* Chapter XXXII: Rodney Falls into a Trap
* Chapter XXXIII: Underground
* Chapter XXXIV: Rodney's Discovery
* Chapter XXXV: A Bloody Conflict
* Chapter XXXVI: The Rodney Mine
* Chapter XXXVII: Conclusion
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Call of America

Senators, it is the fate of every self-governing people to be tried by two assaults. The first is from within, through jealousy of faction or ambition of leaders. The second is the assault from without, springing from envy or hatred by foreign rivals. If a nation cannot survive these assaults, she is overcome by internal revolution, or subjugated by foreign foe. Only when a people by trial proves itself able to withstand both assaults will civilization admit it a place as a permanent nation of earth.
Among modern nations, France survived revolution from within, but was overcome in assault from without under Wellington. England triumphed in the revolution under Cromwell, and was victorious over foreign foe at Waterloo. Our America endured the internal conflict of '60 and '64, and molded a brotherhood of the south and north into one invincible union.
Now sirs, true to the course of history, these United States must meet the assault from without. It comes from Prussia. Prussia -- whose people were ever received in friendship by our people, and whose children were made our children. Yet in return for our generosity, Prussian military masses, defiant to the peaceloving people of Germany, and unmindful of the friendship of America, cruelly assails the United States, drowning her commerce and murdering her citizens. All this because our country presumed to enjoy liberty of life and property, and to live as a republic.
Then arose her sons to the call of the flag. Her daughters to the call of the sons. All in one voice meet the foe with the cry: 'liberty or death.' Today, America, forced to war, still loving peace, pledges every son and the woman of his house to the cause of liberty and the honor of our flag. Here, this day, we lay down every difference of the past, of section or politics, and now proclaim one creed: our country, our whole country, and nothing but our country, thank God.
This work is in the public domain in the United States because it was published in 1918, before the cutoff of January 1, 1929.
The longest-living author of this work died in 1939, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 84 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Call of the Caribbean

* information about this edition.
* sister projects: Wikidata item.
"Stuart had heard the tale of Don Quiros, and the missionaries who tried to found a new Jerusalem at Santo—a kind of earthly paradise—in the year 1606. The lad had run across many narratives of the islands during his travels, and he was acquainted with the stories of the early voyages. He had even heard of D’Urville.
"This, in a way, prepared him for what be was to find. Believing as I do in Providence, I often wonder if John Stuart was not led half across the world to Santo by the thing we call Fate, for want of a better name. To Santo and the garden in the hills."
Call of the Caribbean
by H. A. Lamb
Author of "Under the Black Ball"
* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1962, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 61 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Diocese of Aquino, Sora, and Pontecorvo

From volume 1 of the work.
An Italian diocese immediately subject to the Holy See. It comprises 29 towns in the province of Caserta and 7 in that of Aquila. Aquino became a bishopric in 465; Sora, in 275, with a regular list of bishops from 1221; Pontecorvo, on 28 June, 1725, and was immediately united to the diocese of Aquino. Sora was added to these in 1818 by Pius VII. Aquino has a population of 50,150; 21 parishes, 77 secular priests, 55 regulars, 55 seminarists, 91 churches and chapels. Sora has 95,200 inhabitants; 44 parishes, 182 secular priests, 37 regulars, 189 seminarists, 220 churches or chapels. Pontecorvo has 12,000 inhabitants; 8 parishes, 30 secular priests, 6 regulars, 25 churches or chapels. The seat of the bishop is at Rocca Secca. St. Constans is the patron of the cathedral. He was Bishop of Aquino in 566. Galeazzo (Bishop, 1543) was one of the four judges of the Council of Trent, and Filippo Filonardo (bishop, 1608) became a cardinal. The poet Juvenal (about A.D. 60-140), the Roman Emperor Pescennius Niger (A.D. 190), and the Angelic Doctor, St. Thomas (A.D. 1225), were born at Aquino.
BATTANDIER, Ann. pont. cath., 1906.
# Catholic Encyclopedia (1913)/Diocese of Arezzo

From volume 1 of the work.
A diocese of Tuscany, in Italy, which is directly dependent on the Holy See. It has 40 towns in the province of Arezzo, 10 in that of Sienna, and one in that of Perugia. It has 250,000 Catholics, 330 parishes, 563 secular priests, 149 regulars, 145 seminarists, 436 churches or chapels. The list of bishops is sufficiently regular from A.D. 250. Arezzo is of great antiquity and was one of the first cities of Italy to receive the Gospel, as tradition avers, from St. Romulus, afterwards Bishop of Fiesole, a disciple of St. Paul. It became a bishopric about 304, under St. Satyrus. St. Donatus, his successor, is patron of the cathedral of St. Peter the Apostle. The first eight bishops were saints. Clement XII, while his nephew, Cardinal Guadagni, was Bishop of Arezzo, conceded to it in perpetuo archiepiscopal insignia, the pallium and double cross. The cathedral is an imposing Gothic structure of the thirteenth century. A more venerable structure is Santa Maria, of the ninth century, called "la vecchia pieve" (the old parish). Gregory X, who died in Arezzo, 10 January, 1276, is buried in the cathedral. The conclave which elected his successor, Innocent V, was held here. St. Donatus, the patron of Arezzo, is also buried in the cathedral.
Arezzo boasts many illustrious citizens. Among them are Vasari, the biographer of the Italian painters; Guittone, one of the oldest of Italian writers; Guido Aretino, author of the "Micrology" who is credited with inventing the stave and other musical improvements; Petrarca; Pietro Aretino, the licentious poet; Leonard Aretino, secretary of the historian of the republic of Florence, and Concini, whom Marie de' Medici made a marshal of France. Michelangelo was born in a castle near Arezzo.
Arezzo has three celebrated sanctuaries: Alvernia, where St. Francis of Assisi received the stigmata; Camaldoli, where St. Romual founded the order of that name, and Accona, where Blessed Bernardo Tolommei founded the Olivetan Congregation.
BATTANDIER, Ann. catho. pont., 1906; VAST, in La Grande Encycl., s.v.
JOHN J. A'BECKET