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# Catholic Encyclopedia (1913)/Deus in Adjutorium Meum Intende

From volume 4 of the work.
"Deus in adjutorium meum intende," with the response: "Domine ad adjuvandum me festina," first verse of the sixty-ninth Psalm. These words form the introductory prayer to every Hour of the Roman, monastic, and Ambrosian Breviaries, except during the last three days of Holy Week, and in the Office of the Dead. While they are said, or sung, all present sign themselves with the sign of the cross. Tradition says that St. Benedict introduced this custom into the monastic Office and that St. Gregory I extended it to all the Roman churches; Cassian (Coll., X, 10), however, says that from the earliest Christian times the monks used this introduction very often, probably outside of the liturgical prayers. In placing this supplication at the beginning of every Hour the Church implores the assistance of God against distractions in prayer. In the Roman Rite the "Deus in adjutorium" is preceded in Matins by the "Domine labia mea aperies", whilst in the monastic Breviary the order is reversed. In Complin it is always preceded by the "Converte nos Deus". In the Mozarabic Liturgy the Hours commence with the triple Kyrie Eleison. In all the Latin countries north, east, and west of the Alps the introduction to the solemn Vespers of Easter Sunday was formed by the nine Kyrie Eleison and Christe Eleison of the Easter Mass. In the churches which observe the Greek Rite, the Trisagion and other prayers open the Hours. The "Deus in adjutorium" is repeated three times during the conclusional prayers of Prime. In the monasteries Prime was finished immediately after the prayer: "Domine Deus omnipotens"; then the monks went from the choir to the chapter-room, where the Martyrology was read, and the day's work was given out; before dispersing to their several occupations they sang three times the "Deus in adjutorium", to emphasize the union of prayer and labour.
WOLTER, Psallite sapienter (Freiburg, 1905), II, 658; Nord-amerikanisches Pastoralblatt (Dec., 1907); BATIFFOL, Tr. BAY-LAY, History of the Roman Breviary (London, 1898); BERNARD, Cours de liturgie romaine: le Breviare (Paris, 1887), II, 148-50.
FREDERICK G. HOLWECK
# Catholic Encyclopedia (1913)/Despair

From volume 4 of the work.
(Latin desperare, to be hopeless.)
Despair, ethically regarded, is the voluntary and complete abandonment of all hope of saving one's soul and of having the means required for that end. It is not a passive state of mind: on the contrary it involves a positive act of the will by which a person deliberately gives over any expectation of ever reaching eternal life. There is presupposed an intervention of the intellect in virtue of which one comes to decide definitely that salvation is impossible. This last is motived by the persuasion either that the individual's sins are too great to be forgiven or that it is too hard for human nature to cooperate with the grace of God or that Almighty God is unwilling to aid the weakness or pardon the offenses of his creatures, etc.
It is obvious that a mere anxiety, no matter how acute, as to the hereafter is not to be identified with despair. This excessive fear is usually a negative condition of soul and adequately discernible from the positive elements which clearly mark the vice which we call despair. The pusillanimous person has not so much relinquished trust in God as he is unduly terrified at the spectacle of his own shortcomings of incapacity.
The sin of despair may sometimes, although not necessarily, contain the added malice of heresy in so far as it implies an assent to a proposition which is against faith, e.g. that God has no mind to supply us with what is needful for salvation.
Despair as such and as distinguished from a certain difference, sinking of the heart, or overweening dread is always a mortal sin. The reason is that it contravenes with a special directness certain attributes of Almighty God, such as His goodness, mercy, and faith-keeping. To be sure despair is not the worst sin conceivable: that evil primacy is held by the direct and explicit hatred of God; neither is it as great as sins against faith like formal heresy or apostasy. Still its power for working harm in the human soul is fundamentally far greater than other sins inasmuch as it cuts off the way of escape and those who fall under its spell are frequently, as a matter of fact, found to surrender themselves unreservedly to all sorts of sinful indulgence.
Nolkin, Summa Theologiae Moralis (Innsbruck, 1904); Rickaby, Aquinas Ethicus (London, 1896); Genicot, Theologiae Moralis Institutiones (Louvain, 1898).
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Deuteronomy

From volume 4 of the work.
This term occurs in Deut., xvii, 18 and Jos., viii, 32, and is the title of one of the five books of the Pentateuch. In both passages it renders the Latin Deuteronomium, the Greek to deuteronomion, the Hebrew mshnh, and signifies "copy" or "duplicate" rather than "repetition". The texts themselves appear to demand this meaning; for Deut., xvii, 18 reads: "But after he is raised to the throne of his kingdom, he shall copy out to himself the Deuteronomy of this law in a volume, taking the copy of the priests of the Levitical tribe"; and Jos., viii, 32 relates: "And he wrote upon stones the Deuteronomy of the law of Moses, which he had ordered before the children of Israel." The Targum of the latter passage favours the same meaning. As title of the fifth book of the Pentateuch, Deuteronomy corresponds to the Hebrew alh hrvrys. Pseudo-Athanasius maintains that the title signifies "the second law" promulgated by Moses in accordance with the Divine precept. But it is more commonly understood as meaning "explanation" of the law, or "exhortation" inducing to the observance of the law. The introductory questions concerning the Book of Deuteronomy are treated in the article PENTATEUCH.
HAGEN, Lexicon Biblicum (Paris, 1905).
A. J. MAAS.
# Catholic Encyclopedia (1913)/Desiderio da Settignano

From volume 13 of the work.
Born at Settignano, Tuscany, 1428; died at Florence, 1463. He is said to have been the son of a stone-cutter and was admitted to the association of "Maestri di Pietra" (stone-workers) in 1453. He studied under Donatello, from whom no doubt he acquired the characteristics of fineness, joyfulness, elegance, and distinction which cause his work to be often confused with his master's. In spite of his brief life his name ranks among those of the great artists of his day. His chief productions are: the architectural tomb covered with fine sculpture of Carlo Marsuppini, secretary of the republic, in the Church of Sta Croce; a marble tabernacle at San Lorenzo with a charming standing figure of the Child Jesus; a very interesting bust of Marietta Strozzi in the Strozzi Palace; a graceful relief of the Madonna and Infant on the corner of the Palazzo Panciatichi; portrait bust of a young girl in the Bargello; the wooden statue of the Magdalen over her altar in the Church of Sta Trinità (finished by Benedetto da Majano); and a bust in the Palazzo Pubblico at Forli. Besides these, mention should be made of a number of works attributed to Desiderio by some authorities and by others to Donatello or his school - a Pietà in San Lorenzo, Florence; a Beatrice d'Este in the Louvre; a Virgin and Child in the South Kensington Museum, London; a portrait bust of a young woman in the Museum, Berlin; the "Child Laughing" in the Benda Collection, Vienna; and the well-known relief of Sta Cecilia in the collection of Lord Wemyss, London.
PERKINS, Tuscan Sculptors (London, 1886); CICOGNARA, Storia della scultura (Venice, 1853); BODE, Denkmaler der Renaissance-Sculptur Toscanas (Munich, 1905).
M. L. Handley.
# Catholic Encyclopedia (1913)/John Oxenford

* related authors: John Oxenford.
* sister projects: Wikipedia article, Wikidata item.
From volume 11 of the work.
Dramatist, critic, translator, and song-writer, b. in London, 12 Aug., 1812; d. there 21 Feb., 1877. Mostly self-educated, for a time he was under the tuition of a brilliant and erratic scholar, S.T. Friend. His master recognizing his faculty for philosophy and his versatility wished to divert him from the dramatic career towards which he seemed inclined. In 1837 he was articled to a solicitor and is said to have spent some time in the London office of a relative and to have written on commerce and finance. He early read the literature of Germany, Italy, France, and Spain, and was always "a devourer of books". From the German he translated, amongst other things, Fischer's "Francis Bacon" (London, 1857); Goethe's "Autobiography" (London, 1888); Eckermann's "Conversations with Goethe" (London, 1904), the two last translations having almost become English classics and finding a place in Bohn's well-known series. From the French he translated Molière's "Tartuffe"; from the Italian Boyardo's "Orlando Innamorato" (in part), and from the Spanish a play of Calderon. But Oxenford's chief interest lay in the drama. Between 1835, when his first play was written, and his death he was producing dramatic work. Sixty-eight plays, at least, are attributed to him. Several have been translated into German, French, and Dutch. He also wrote librettos for operas etc. For the last twenty years of his life he was, in addition, dramatic critic to the "Times". He frequently contributed to newspapers and magazines, among others the "Athenæum". In April 1853, he wrote for the "Westminster Review" an essay on Schopenhauer's philosophy which is said to have founded the fame of that philosopher both in England and abroad. In late life Oxenford's health weakened. He died of heart failure in 1877. Eighteen months earlier he had been received into the Church.
An appreciative sketch of his life appeared in the "Times" of 23 Feb., 1877. The writer extols his originality and scholarship: "As an appreciator of others, and as a quick discovered of anything new likely to exercise a future influence on thought he had few equals". The value of Oxenford's criticism, however, is somewhat lowered by a too great leniency, proceeding from his natural kindliness. In private life he was much beloved. His conversational powers were remarkable; and he possessed an "unsurpassed sweetness of character and self-forgetting nobleness and childlikeness".
Athanæum, II (London, 1877), 258; Annual Register, II (London, 1877); Catholic Standard and Weekly Register (7 April, 1877).
K. M. Warren.
# Catholic Encyclopedia (1913)/John Pitts

* related authors: John Pitts.
* sister projects: Wikipedia article, Wikidata item.
From volume 12 of the work.
Born at Alton, Hampshire, 1560; died at Liverdun, Lorraine, 17 Oct., 1616. He was educated at Winchester and New College, Oxford, where he remained, 20 March, 1578-1580. He was admitted to the English College, Rome, 18 Oct., 1581, ordained priest 2 March, 1588, became professor of rhetoric and Greek at the English College, Reims, proceeded M.A. and B.D. at Pont-à-Musson, Lic.D. at Trèves (1592), and D.D. at Ingolstadt (1595). After holding a canonry at Verdun for two years he was appointed confessor and almoner to the Duchess of Cleves, and held this position for twelve years. After her death his former pupil, the Bishop of Toul, appointed him dean of Liverdun. His chief work is the "Relationum Historicarum de rebus Angliæ", of which only one part, "De Illustribus Angliæ Scriptoribus", was published (Paris, 1619). The other sections, "De Regibus Angliæ", "De Episcopis Angliæ", and "De Viris Apostolicis Angliæ", remained in Manuscript at Liverdun. The "De Scriptoribus" is chiefly valuable for the notices of contemporary writers. On other points it must be used with caution, being largely compiled from the uncritical work of Bale. Pitts also published "Tractatus de legibus" (Trier, 1592); "Tractatus de beatitudine' (Ingolstadt, 1595); and "Libri septem de peregrinatione" (Dusseldorf, 1604).
KIRBY, Annals of Winchester College (London, 1892); FOSTER, Alumni Oxonienses (Oxford, 1891); WOOD, Athenœ Oxonienses (London, 1813-20); DODD, Church History, II (Brussels, 1739); KNOX, Douay Diaries (London, 1878); FOLEY, Records Eng. Prov. S. J., III, VI; GILLOW, Bibl. Dict. Eng. Cath., s. v.
EDWIN BURTON.
# Catholic Encyclopedia (1913)/John Placid Adelham

From volume 1 of the work.
​Adelham (or Adland), John Placid, a Protestant minister, b. in Wiltshire, who became a Catholic and joined the Benedictines. He was professed at St. Edward's Monastery, Paris, 1652. He was Prior of St. Lawrence's Monastery, at Dieulward from 1659 to 1661, and was then sent to England and stationed at Somerset House from 1661 to 1675. Banished that year, he returned to England again and became a victim of the "Popish Plot" of Titus Gates. He was tried and condemned to death merely as a priest, 17 January, 1678–79. Though reprieved, he was detained in Newgate Prison, where he died between the years 1681 and 1685.
Gillow, Bibl. Dict. of Engl. Cath.
John J. a'Becket.
# Catholic Encyclopedia (1913)/John O'Hanlon

From volume 11 of the work.
Born at Stradbally, Queen's County, Ireland, 1821; died at Sandymount, Dublin, 1905. He entered Carlow College to study for the priesthood, but accompanied his parents to the United States where, completing his studies, he was ordained in 1847, obtaining a mission in the Diocese of St. Louis.
In 1853 he returned to Ireland, was affiliated to the Archdiocese of Dublin and appointed curate in the parish of Sts. Michael and John in the city, one of his fellow curates being the well-known historical scholar, Father Meehan. In 1880 he took charge of the parish of Sandymount and a few years later was made a member of the metropolitan chapter. Always interested in Irish history, especially Irish ecclesiastical history, while in America he wrote an "Abridgment of the History of Ireland" and an "Irish Emigrant's Guide to the United States", besides publishing in the "Boston Pilot" a series of learned papers on St. Malachy, Archbishop of Armagh. After his return to Dublin, he published biographies of St. Laurence O'Toole, St. Dympna, and St. Aengus the Culdee, a "Catechism of Irish History", "Devotions for Confession and Holy Communion", and "Irish American History of the United States", edited Monk Mason's "History of the Irish Parliament", and collected materials for a history of Queen's County. His greatest work was his "Lives of the Irish Saints" (Dublin, 1875—), begun in 1846 and finished shortly before his death.
Dr. Walsh, Archbishop of Dublin, described him as a man who worked so hard at his pastoral duties that men wondered how he could have found time to write anything, and who wrote so much that men wondered how he could have done any missionary work. He never spared himself and was never dismayed by any difficulty; when, in 1898, the manuscript of his "Irish American History" was destroyed, he cheerfully rewrote the volume, an example of courage for a man nearing four score.
Freeman's Journal (16 May, 1905); O'Leary in Journal of County Kildare Archæol. Soc. (July, 1905).
E. A. D'Alton.
# Catholic Encyclopedia (1913)/John Paul Nazarius

From volume 10 of the work.
Dominican theologian, b. in 1556 at Cremonia; d. in 1645 at Bologna. He entered the order at an early age in his native town and from the beginning was noted for his spirituality and love of study. It is most probable that he studied philosophy and theology at the University of Bologna. He taught with great success in various schools of his order in Italy. In 1592 he was sent by Clement VIII and the General of the Dominicans, Beccaria, to accompany the Apostolic Nuncio to Prague to combat the prevailing heresies. These he spent three years teaching in the Studium Generale of the province, lecturing on theology in the university, preaching, and defending the Faith against the errors of the innovators. Returning to Italy in 1596 he became regent of studies in the convent at Milan. The following year the pope appointed him to defend in a public disputation at Chiavenna the Catholic doctrine of the Holy Sacrifice of the Mass against Calvinistic preachers. His learning and eloquence won for him such a triumph that his services were sought in other parts of the country. In 1620 the citizens of Milan chose him as ambassador to the Court of Philip III of Spain to adjust certain matters of Importance to Milan; in May, 1622 he represented as definitor the province of Lombardy at the general chapter held at Milan. He spent the close of his life at Bologna where he occupied himself with teaching and writing. Of his works the following are the most important: "Commentaria et Controversiae in primam partem Summae S. Thomae" (Bologna, 1620) and "in tertiam partem Summae S. Thomae" (Bologna 1625); "Opuscula varia theologica et philosophica" (Bologna, 1630) in which are contained the acts of the above mentioned disputation, "De SS. Patrum et doctorum Ecclesiae auctoritate in doctrina theologica" (Bologna, 1633).
QUETIF-ECHARD, SS. Ord. Praed., Il. 544; TOURON, Hom. Ill. de l'ordre de S. Dom., V, 258-68.
JOSEPH SCHROEDER
# Catholic Encyclopedia (1913)/John Percy

From volume 11 of the work.
(alias JOHN FISHER)
Born at Holmeside, Durham, 27 Sep., 1569; died at London, 3 Dec., 1641. Converted when only fourteen years, he went first to Reims, in 1586, then to the English College, Rome, 1589-94. Returning to Belgium, he entered the Jesuit novitiate, 2 May, 1594, and then set out for England in 1596. He was, however, arrested by the Dutch, tortured, and sent prisoner to London. He managed to escape, and became the companion of Father Gerard in several adventures. He was seized at Harrowden (November, 1605) at the time of the Gunpowder Plot, but was eventually banished at the request of the Spanish ambassador (1606). Retiring to Belgium he was for a time head of the English Jesuits, then professor of Scripture at Louvain, after which he returned again to England, and was again imprisoned and condemned to death (1610): He had already begun to write on current controversies, and when James I desired a series of disputations in 1622, Percy, who was then in a prison in London, was required to defend the Catholic side. In these disputations King James himself and Laud took a leading part. As a result of these disputations, Mary Countess of Buckingham, and Chillingworth became converts to the Church. These controversies were afterwards printed and discussed by Percy and Floyd on the Catholic side, and by Laud, Francis White, John White, Featley, and Wotton on the Protestant. Percy was eventually released in 1625 and ordered to banishment in 1635, but he was suffered to remain in London till his death.
FOLEY, Records of the English Province S. J. (London, 1877); SOMMERVOGEL, Bibliothèque de la C. de J. (Paris, 1892); LAUD, Conference with Fisher the Jesuit (London, 1901).
J. H. POLLEN.
# Catholic Encyclopedia (1913)/John O'Kane Murray

From volume 16 of the work.
Physician, historian, b. in County Antrim, Ireland, 12 Dec., 1847; d. at Chicago, Illinois, U.S.A., 30 July, 1885. He emigrated to New York with his parents in 1856, and was sent to St. John's College, Fordham, to make his studies. After finishing these he took the medical course at the University of the City of New York and practised as a physician in Brooklyn until 1880. The last five years of his life were spent in a vain effort to ward off the ravages of tuberculosis to which he fell a victim. He was a constant contributor to the Catholic Press and periodicals, and compiled a number of books, the most notable of which were: a "Popular History of the Cathoic Church in the United States" (1876); "Poets and Poetry of Ireland" (1877); "Catholic Heroes and Heroines" (1878); "Little Lives of Great Saints" (1879); "Catholic Pioneers of America" (1881); "Lessons in English Literature" (1883). He also revised Kearney's "General History" and brought it down to date and had begun to do the same to Lingard's "England". What he wrote was very widely read and always exerted a good influence.
THOMAS F. MEEHAN
# Catholic Encyclopedia (1913)/Internuncio

From volume 8 of the work.
(Lat. inter, between; nuntius, messenger.)
The name given in the Roman Curia to a diplomatic agent who, though not belonging to the five highest classes of the papal diplomatic service (legatus a latere, nuncio with full powers of a legatus a latere, legate, nuncio of the first class, and nuncio of the second class), is, nevertheless, chief of a legation (chef de mission). He may have several subordinates, and, on the other hand, his household may consist only of a private secretary. The nomination of internuncios follows no fixed rule; they have been, and still are, accredited indiscriminately to countries differing widely in ecclesiastical importance, e. g. Luxemburg, Chile, Holland, Brazil. Formerly the powers of an internuncio were necessarily extensive, owing to the lack of telegraph service and the slow postal deliveries; they are now almost entirely confined to routine work. In exceptional cases extraordinary powers are given to the internuncio, when important affairs are in question. As conditions in the various countries to which internuncios are ordinarily sent differ considerably, their general powers are regulated accordingly; in consequence, no general statement of the duties of an internuncio is possible.
Nor can the ecclesiastical dignity or position at court of the internuncio be determined with more exactitude. It is safe to say that they are always domestic prelates or titular archbishops. The simple prelature has always been the rule for the internuncios of Holland and Luxemburg, the last of whom was Mgr. Tarnassi. The internuncios accredited to South America in the last century were mostly titular archbishops. At present (summer of 1909), the only internuncios are those in Argentina and Chile, and both are titular archbishops. The earlier arrangement, that internuncios should bear the title of Apostolic delegate and envoy extraordinary, no longer obtains. The last case of the kind occurred in Portugal about the middle of the nineteenth century.
Internuncios, when promoted, are appointed nuncios; in rare instances they become Apostolic delegates. Too much confidence must not be placed in earlier works on papal diplomacy, apropos of this office; according to the requirements of the moment, the Curia increases or diminishes both its scope and its powers.
Paul Maria Baumgarten.