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# Catholic Encyclopedia (1913)/Dioclea

From volume 5 of the work.
A titular see of Phyrgia in Asia Minor. Diocleia is mentioned by Ptolemy (V, ii, 23), where the former editions read Dokela; this is probably the native name, which must have been hellenized at a later time; in the same way Doclea in Dalmatia is more commonly called Dioclea. The autonomous rights of Dioclea are proved by its coins struck in the reign of Elagabalus (Head, Hist. Num., 562). It figures in the "Synecdemus" of Hierocles, in Parthey, "Notitiae Episcopatuum" (III, X, XIII), and in Gelzer, "Nova Tactica", i.e. as late as the twelfth or thirteenth century, as a bishopric in Phrygia Pacatiana, the metropolis of which was Laodicea. Only two bishops are known, in 431, and 451 (Lequien, Or. Christ., I, 823). An inscription found near Doghla, or Dola, a village in the vilayet of Smyrna, shows that it must be the site of Dioclea, though there are no ruins.
RAMSAY, Hist. Geogr. of Asia Minor, 139; IDEM, Cities and Bishoprics of Phrygia, 632, 652, 660, 663.
S. Pétridès.
# Catholic Encyclopedia (1913)/Diocese of Zips

From volume 15 of the work.
(SZEPES; SCEPUSIENSIS).
A diocese in Hungary, suffragan of Agria (Eger), founded by Maria Theresa in 1776, and composed of the exempt provostship of St. Martin, the date of foundation of which is unknown, but probably in the beginning of the thirteenth century. Besides the provostship, a collegiate chapter also existed at Zips. The bishops of Zips were among the most prominent ecclesiastical dignitaries of Hungary, and were appointed by the chapter; in later times the bishops were appointed by the kings of Hungary. The provostship was directly subject to the Holy See, and the provost exercised quasi-episcopal functions. In 1291 Provost Jacobus is mentioned as Bishop of Zips, but this dignity was not transmitted to his successors. The chapter consisted originally of four members. In the thirteenth century, the Tatars destroyed the church and burnt the archives. After the departure of the Tatars, Béla IV had the church rebuilt. A great number of parishes were established by the Saxons who settled in Zips. In 1271 they received from King Stephen V the privilege of free election to the parishes. This privilege was exercised by thirteen towns of the Diocese of Zips pledged to Poland by King Sigismund in 1412, as well as by other towns not pledged. Protestantism found a fertile soil in Zips, and spread especially under Stanislav Thurzo. Vigorous steps towards the re-establishment of the Catholic Faith were not taken until 1641. After that Catholicism made better progress. In 1776 the see was established, and Karl Salbeck appointed first bishop. Among his successors may be mentioned: Ladislav Pyrker, 1816-21, an eminent poet, later Archbishop of Agria and Patriarch of Venice; Joseph Samassa, 1871-73, later Archbishop of Agria; George Császka, 1874-91, later Archbishop of Kalocsa. Alexander Parvy is the present bishop (1910). The diocese includes the Komitate of Zips, Arva, and Lipto. It is divided into three archdeaconries and has in its territory one abbey and five titular abbeys, one provostship and thirteen titular provostships. The number of parishes is 165; that of the clergy 245. In the diocese there are 11 monasteries, with 83 inmates. The patronage is exercised by 34 patrons. The chapter includes 10 canons and 6 titular canons. The Catholic population is 237,140.
PIRHALA, A Szepesi prepostsag tortenete (History of the Provostship of Zips) (Locse, 1891); A katolikus Magyarorszag (Catholic Hungary) (Budapest, 1902); Diocesan Directory (Hungarian) (1911).
A. ALDASY
# Catholic Encyclopedia (1913)/Dioceses of Mostar and Markana-Trebinje

From volume 10 of the work.
(MANDATRIENSIS, MARCANENSIS ET TRIBUNENSIS)
When at the Berlin Congress (1878) Austria-Hungary was allowed to occupy Bosnia and Herzegovina, the religious situation was at once regulated. The religious hatred existing until then between the Orthodox (673,000, 43 per cent), Mohammedans (549,000, 35 per cent), Catholics (330,000, 21 per cent), and Jews (8000, 0.5 per cent), was moderated. In 1881 the Emperor Francis Joseph formed the ecclesiastical province of Sarajevo (Bosna-Serai; Sarahimur) with the three sees of Banjaluka (Banialucus), Mostar, and Markana-Trebinje as suffragans. The Bishop of Mostar, through his pro-vicar, administers Markana-Trebinje, in which there are only eight secular priests and 20,000 Catholics.
Mostar is the capital of Hersegovina, and numbers 15,000 inhabitants, among whom there are 3500 Catholics. Herzegovina, which lies east of southern Dalmatia, received its name from the title of Herzog (duke) conferred by the Emperor Frederick IV (1448) on the Grand Waywode Stephan Vukcic. In 1463 Stephan Tomasevic, the last King of Bosnia, was made a prisoner by the Turks and beheaded, in defiance of a promise to spare him. Twenty years later Herzegovina came under the rule of Turkey. With Bosnia it received Christianity from the Romans. In the first half of the seventh century the Slavs took possession. In the eleventh century the Eastern Schism and the sect of the Bogomili did the Catholic Church great and unrepaired harm. National writers trace this sect to a Bulgarian priest, Jeremias, who was also called Bogomil. His followers were called Patarenes; they rejected matrimony, allowed no intercourse with those of other religions, unconditionally forbade war and taking of oaths, and wished to yield obedience to no authority but God. In 1483, during the Turkish occupation of the country, the majority of the Bogomili, those of the upper classes, went over to Mohammedanism. Those who remained faithful to Christianity became outlaws (Kajaks). After the siege of Vienna and the retreat of the Turks in 1683, the poor peasants repeatedly took up arms, but only made their condition worse. During this unhappy time the Franciscans, unaided and with great difficulty, preserved the life of the Catholic Church in the country. Not seldom they celebrated Divine service amid the cold and snow in the open air. They lived in the most wretched poverty, and many became martyrs.
The Franciscans deserved that one of their order should be chosen Bishop of Mostar and Markana-Trebinje in 1881. The order maintains two schools and six classes for the education of the rising generation. There are 12 secular priests and 64 Franciscans in the diocese, and the number of Catholics is estimated at 130,000.
STRAUSS, Bosnien, Land und Leute (2 vols., Vienna, 1882, 1884); KLAIC, Geschichte Bosniens (Leipzig, 1885); NIKASCHINOWITSCH, Bosnien und die Herzegowina (Berlin, 1901); SCHMID, Kulturmission Oesterreichs in Bosnien und in der Herzegowina in An Ehren und Siegen reich (Vienna, 1908), 351-355 sq.
C. WOLFSGRUBER.
# Catholic Encyclopedia (1913)/Diocletianopolis

From volume 5 of the work.
A titular see of Palaestina Prima. This city is mentioned by Hierocles (Synecdemus, 719, 2), Georgius Cyprius (ed. Gelzer, 1012), and in some "Notitiae Episcopatuum", as a suffragan of Caesarea. Its native name is unknown, and its site has not been identified. One bishop is known, Elisaeus, in 359 (Lequien, Oriens Christianus, III, 646). (2) Another Diocletianopolis was a suffragan see of Philippopolis in Thrace. Its site is unknown. Two bishops are mentioned, Cyriacus in 431, and Epictetus in 451 and 458. A third, Elias, in 553, is doubtful (Lequien, op. cit., I, 1161). (3) Still another Diocletianopolis was a suffragan of Ptolemais in Thebais Secunda (Parthey, Notit. Episc., I). This city also mentioned by Hierocles (op. cit., 732, 3), and by Georgius Cyprius, 772. Gelzer thinks that Diocletianopolis is a later name of Apollinopolis Minor, the Coptic Kos Bebir, and the Arabian Kûs, still existing near Keft (Coptus). (Amélineau, "Géographie de l'Egypte", 490, 573, 576) One bishop of Apollinopolis Minor is known, Pabiscus, mentioned in 431 (Lequien, II, 603).
S. Pétridès.
# Catholic Encyclopedia (1913)/Dionigi Carli da Piacenza

From volume 3 of the work.
One of a band of Franciscan friars of the Capuchin Reform, sent out to the Congo in 1666. One of his companions was Padre Michele Angelo Guattini da Rhegio, who wrote an account of the voyage of the missionaries from Genoa to Lisbon and thence to Brazil, Loanda, and the Congo, that being the route the missionaries had to take to get to their destination. Padre Michele Angelo died shortly after his arrival in the Conga, leaving his manuscript in the hands of Dionigi Carli, who, on his return to Italy a few years afterwards owing to sickness, wrote an account of his own experiences in the Congo and on his homeward journey. Carli gives a detailed description of the manners and customs of the natives and of the doings of the missionaries. He tells how the friars died in numbers, owing to the climate, and speaks with discouragement of the peculiar difficulties of the situation. He trusts that some of the 2700 children he baptized will reach Heaven and be to his credit as a missionary in the judgment book of God. Finally he gives some account of the various cities he passed through in Portugal, Spain, and France on his way home. Carli published at Rhegio in 1672 his won work together with that of Guattini under the title: "Il Moro transportato in Venezia ovvero curioso raconto de' Costumi, Riti et Religione de' Populi dell' Africa, America, Asia ed Europa". A second edition appeared at Bologna in 1674. An English translation is published in Churchill, "Voyages" (London, 1704), I.
Father Cuthbert.
# Catholic Encyclopedia (1913)/Gregory of Rimini

From volume 7 of the work.
An Augustinian theologian; born at Rimini, Italy, in the second half of the thirteenth century; died at Vienna, 1358. After completing his studies, he became professor and subsequently rector of the Augustinian seminary in his native city. But it was not long before he was called to Paris to take a professorship at the Sorbonne, where he achieved great distinction as a teacher. He was one of the chief leaders of the Nominalists in the controversy over the nature of "universals", and his disciples conferred most respectful titles on him, such as Doctor acutus, Lucerna splendens, and especially Doctor authenticus. Many people even called him "beatus" not only out of esteem for his remarkable erudition, but for his heroic and virtuous qualities. As a theologian he belonged naturally to the older Augustinian school founded by the Augustinian Ægidius of Colonna, commonly known as the Schola Aegidiana. In some respects, however, his views diverged from those of the founder of the school. For, while the latter's views on the disposition of sinners towards grace by no means coincide with the opinions of St. Augustine, and are far more nearly akin to Semipelagianism, Gregory on the other hand was a most pertinacious champion of the teachings of this saint, and had no hesitation in opposing the general teaching of the Scholastics with respect to the need for grace in fallen man and the punishment of original sin, even though the Ægidian school followed in general St. Thomas. These views of Gregory found many zealous supporters again in the seventeenth century, Cardinal Noris in particular defending them vigorously. Gregory's opponents delighted to call him the "Infantium Tortor" (Tormentor of children), because he held, in opposition to the other Scholastics, the severe and extreme views concerning the fate of children who died unbaptized. In 1357 he succeeded the equally famous Thomas of Strasburg as General of the Augustinian Hermits, but died the next year at Vienna. Of his writings, the "Commentaries" on the "Books of the Sentences" have appeared in print (Lectura in primum et secundum librum Sententiarum, Paris, 1482, 1487; Milan, 1494; Valentia, 1500; Venice, 1518); also a treatise on the prohibition of usury (De usuris, Rimini, 1522, 1622). Commentaries on the Epistles of St. James and St. Paul are also attributed to him.
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Gremiale

From volume 7 of the work.
A square or oblong cloth which the bishop, according to the "Cæremoniale" and " Pontificale", should wear over his lap, when seated on the throne during the singing of the Kyrie, Gloria, and Credo by the choir, during the distribution of blessed candles, palms or ashes, and also during the anointments in connection with Holy orders. The gremiale is never used during pontifical Vespers. The primary object of the gremiale is to prevent the soiling of the other vestments, especially the chasuble. The gremiale used during the pontifical Mass is made of silk. It should be decorated by a cross in the centre, and trimmed with silk embroidery. Its colour must correspond with the colour of the chasuable. The gremiales used at other functions are made of linen, to facilitate their cleansing in case they be soiled. Little is known of its history; apparently its origin dates back to the later Middle Ages. The Roman Ordo of Gaetano Stefaneschi (c. 1311) mention it first (n. 48); soon after it is mentioned in the statutes of Grandison of Exeter (England) as early as 1339, In earlier times it was used not only any bishop but also by priests. It is not blessed and has no symbolical meaning.
BARBIER DE MONTAULT, Traité pratique de la construction . . . des églises, II (Paris, 1878), app.; DE HERDT. Praxis pontificalis, I (Louvain, 1873); BOCK, Geschichtes der liturgischen Gew nder, III (Bonn, 1871).
JOSEPH BRAUN
# Buddenbrooks/Volume 2/Part 11

PART ELEVEN
# Catholic Encyclopedia (1913)/Bl. John Story

From volume 8 of the work.
(Or Storey.)
Martyr; born 1504; died at Tyburn, 1 June, 1571. He was educated at Oxford, and was president of Broadgates Hall, now Pembroke College, from 1537 to 1539. He entered Parliament as member for Hindon, Wilts, in 1547, and was imprisoned for opposing the Bill of Uniformity, 24 Jan.-2 March, 1548-9. On his release he retired with his family to Louvain, but after the accession of Queen Mary he returned to England (Aug., 1553), and became chancellor to Bishop Bonner.From 1553 to 1560 he sat for one or other parliamentary division of Wiltshire, and in the latter year he incurred the displeasure of Elizabeth for his outspoken opposition to the Bill of Supremacy. He was committed to the Fleet, 20 May, 1560, but escaped, was re-arrested and imprisoned in the Marshalsea (1563). He once more made good his escape to Antwerp, where he renounced his English allegiance and became a Spanish subject. Under the Duke of Alva he held a position in the customs of Flanders until August, 1570, when he was kidnapped at Bergen-op-Zoon by Cecil's agents. He was brought to London and imprisoned in the Tower, where he was frequently racked, and on 26 May, 1571, he was indicted in Westminster Hall for having conspired against the queen's life and for having while at Antwerp assisted the Northern rebels. The saintly martyr bore his tortures with fortitude, asserted over and over his innocence of the charges, but refused to make any further plea, on the ground that he was a Spanish subject, and that consequently his judges had no jurisdiction. The spectacle of this trial moved Edmund Campion, who was present in the Hall, to reconsider his own position and opened his eyes to his duty as a Catholic. Blessed John Story was condemned 27 May, and spent his last night in the Tower, preparing for a death which his persecutors made as barbarously cruel as it was possible.
Camm, Lives of the English Martyrs, II (London, 1904-5), 14; Pollard in Dict. Nat. Biog., s. v.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Bl. John de Britto

From volume 8 of the work.
Martyr, born in Lisbon, 1 March, 1647, and was brought up in court, martyred in India 11 February, 1693. Entering the Society of Jesus at fifteen, he obtained as his mission-field Madura in southern India. In September, 1673, he reached Goa. Before taking up his work he spent thirty days in the Exercises of St. Ignatius at Ambalacate near Cranganore. De Britto apparently entered the Kshatriyas, a noble caste. His dress was yellow cotton; he abstained from every kind of animal food and from wine. Setting out early in 1674, he traversed the Ghauts on foot and reached Colei in the Cauvery Delta, where he perfected himself in the language. He journeyed northward at least as far as Madras and Vellore, but Cauvery Delta, Tanjore, Madura, and Marava, between Madura and the sea, were his chief field. In 1684 he was imprisoned in Marava, and, though freed by the king, he was expelled from the country. In 1688 he was sent to Europe as deputy to the triennial Congregation of Procurators. Resisting urgent attempts to keep him in Portugal, and refusing the Archbishopric of Cranganore, he returned in 1691 to the borders of Madura and Marava. Having converted Teriadeven, a Maravese prince, he required him to dismiss all his wives but one. Among them was a niece of the king, who took up her quarrel and began a general persecution. De Britto and others were taken and carried to the capital, Ramnad, the Brahmins clammering for his death. Thence he was led to Oreiour, some thirty miles northward along the coast, where his head was struck off, 11 February, 1693. He had wrought many conversions during his life, established many stations, and was famous for his miracles before and after his death. He was beatified by Pius IX, 21, August, 1853.
DE COIMBRA, Breve Relação do illustre martyrio de V. P. de Britto (1659); MALDONADO, Illustre Certamen R. P. Joannis de Britto e Societate Jesu (Antwerp, 1697); PEREYRE DE BRITTO, Historia do Nascimento, Vida e Martyrio do P. João de Britto da Companhia de Jesus (1702; published 1722; republished Lisbon, 1852); BETRAND, La Mission du Maduré d'après des documents inédits (Paris, 1847); Lettres édifiantes et curieuses; Life of Ven. John de Britto in Oratory Series (London, 1851); PRAT, Histoire du Bienheureux Jean de Britto (Paris, 1853); CARREZ, Atlas Geographicus Societatis Jesu (Paris, 1900).
H. WOODS
# Catholic Encyclopedia (1913)/Bl. John Rochester

From volume 8 of the work.
Priest and martyr, born probably at Terling, Essex, England, about 1498; died at York, 11 May, 1537. He was the third son of John Rochester, of Terling, and Grisold, daughter of Walter Writtle, of Bobbingworth. He joined the Carthusians, was a choir monk of the Charterhouse in London, and strenuously opposed the new doctrine of the royal supremacy. He was arrested and sent a prisoner to the Carthusian convent at Hull. From there he was removed to York, where he was hung in chains. With him there suffered one James Walworth (?Wannert; Walwerke), Carthusian priest and martyr, concerning whom little or nothing is known. He may have been the "Jacobus Walwerke" who signed the Oath of Succession of 1534. John Rochester was beatified in 1888 by Leo XIII.
His elder brother, Sir Robert Rochester, K.G. (b. about 1494; d. 28 Nov., 1557), was a zealous Catholic. Before 1551 he had received the appointment of comptroller of the household to Princess Mary Tudor. In that year the Privy Council ordered him to prevent any priest saying Mass in the princess's household, but he refused to interfere in any way with her private devotions, and was accordingly sent to the Tower. The next year he was allowed to retire to the country on account of his health, and was soon permitted to take up the post of comptroller once more. When the princess ascended the throne as Mary I, she remembered Rochester's faithful service. He was made chancellor of the Duchy of Lancaster; and he entered the inner circle of the Privy Council. He was one of the parliamentary representatives of Essex, 1553-5. He was buried at the Charterhouse at Sheen.
Gillow, Bibl. Dict. Eng. Cath., s. v. Rochester, John; Chauncy, Hist. aliquot Martyrum Anglorum . . . Cartusianorum (Montreuil and London, 1888); Morris, The Troubles of our Catholic Forefathers (1st series, London, 1872); Pollard, in Dict. Nat. Biog.., s.v. Rochester, Sir Robert.
C. F. Wemyss Brown.
# Catholic Encyclopedia (1913)/Bl. John Speed

From volume 14 of the work.
[alias Spence]
English martyr, executed at Durham, 4 Feb., 1593-4, for assisting the venerable martyr St. John Boste, whom he used to escort from one Catholic house to another. He died with constancy, despising the inducements offered to bring him to conformity. With him was condemned Mrs. Grace Claxton, wife of William Claxton, of the Waterhouse, in the parish of Brancepeth, Durham, at whose house Boste was taken and probably Speed also. She was, however, reprieved on being found to be with child.
[Note: In 1929, John Speed was beatified by Pope Pius XI as one of the Durham Martyrs. The priest John Boste was canonized by Pope Paul VI in 1970 among the Forty Martyrs of England and Wales.]
CHALLONER, Missionary Priests, I, no. 100, ad finem; POLLEN, English Martyrs 1584-1603 (London, 1908), 239.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Bl. John Stone

From volume 8 of the work.
English martyr, executed at the Dane-John, Canterbury, probably in December, 1539, for denying the royal supremacy. He was an Austin Friar of Canterbury, and a doctor of divinity. He is probably the Austin Friar of whom Bishop Ingworth complained on 14 December, 1538, that "at all times he still held and still desired to die for it, that the king may not be head of the Church of England". When in prison before his martyrdom "after an uninterrupted fast of three days, he heard a voice, but without seeing the presence of anyone, calling him by name and exhorting him to be of good courage and not to hesitate to suffer with constancy for the truth of the opinion which he had professed".
Camm, Lives of the English Martyrs, I (London, 1904-5), 269; Gasquet, Henry VIII and the English Monasteries (London, 1906); Stanton, Menology of England and Wales (London and New York, 1887), 228, 647.
John B. Wainewright.