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

From volume 14 of the work.
A titular suffragan see of Pelusium in Augustamnica Prima. Cassian (Collat., XI, 1-3) gives a very exact description of the little island which includes this bishopric. Its inhabitants were given solely to commerce owing to the the lack of arable land. The bishop of this locality had just died when Cassian arrived there; and they were about to name a successor. In 451 Heron, another of its bishops, was condemned by the Council of Chalcedon for not having anathematized the Patriarch Dioscorus (Mansi, "Concil. coll.", VI, 572; VII, 52). During the eighth century the Patriarch of Antioch, Dionysius of Tell Mahré, landed there (Bar-Hebraeus, "Hist. eccles.", I, 360). About 870 the monk Bernard was well received there by the inhabitants, who were almost all Christians (Tobler and Molinier, "Itinera hierosolymitana", I, 313). Thennesus is also mentioned in a Coptic "Notitia episcopatuum" (Rougé, "Géog. anc. de la Basse Egypte", 156). It is to-day Tell-Tenis, at the extremity of an island in Lake Menzaleh, near the Suez Canal. There still remain there ruins and tombs of the Roman era.
LE QUIEN, Oriens chris., II, 549; GELZER, Georgii Cyprii Descrip. orb. romani (Leipzig, 1890), 113; AMELINEAU, La geog. de l'Egypte a l'epoque copte (Paris, 1893), 507.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Theobald Stapleton

From volume 14 of the work.
Stapleton, Theobald, born in Co. Kilkenny, Ireland, but was English by descent, though not connected with the Yorkshire Stapletons. Nothing is known of his career, except that he was a priest living in Flanders, and that in 1639 he published at Brussels a book called "Catechismus seu doctrina christiana latino-hibernica", which was the first book in which Irish was printed in Roman type. His object in publishing it was to promote the use of Irish in religious literature, and to further this object he added to the book an appendix in nineteen sections giving directions for reading Irish.
MEEHAN, Rise and Fall of the Irish Franciscan Monasteries (Dublin, 1870); MOORE in Dict. Nat. Biog., s. v.
EDWIN BURTON.
# Catholic Encyclopedia (1913)/Thelepte

From volume 14 of the work.
A titular see in Byzacene. From an inscription we learn that it was a colony. An important network of Roman roads here branches out, joining the city to Cilium and Theveste on the north; the Gafsa and Gabes, on the south. In the sixth century Thelepte became the residence of the military governor of Byzacene. Procopius (De Ædificiis, VI, 6) says that the city was fortified by Justinian. We have the names of several bishops: Julianus, present at the Council of Carthage in 256; Donatianus, who assisted at the Conference of Carthage in 411; he is said to have held a council in his episcopal city in 418, but this is uncertain (Tillemont, "Mémoires pour servir à l'hist. eccl.", X, 790-3). Thelepte was the native place of St. Fulgentius, Bishop of Ruspe. We have also the names of other bishops: Frumentius, exiled by Huneric, 484, after the Conference of Carthage; Stephen, present at the Council of Byzacene, 641. The ruins of Thelepte may be seen at Medinet el-Kedima, in Tunisia, a little to the north of Gafsa. The Byzantine citadel, in utter ruins, occupies the centre of the city. There are also the remains of baths, a theatre, and of ten churches recently discovered, one of which had five naves.
DIEHL, Rapport sur deux missions dans l'Afrique du Nord in Nouvelles archives des missions scientifiques (Paris, 1892), IV, 336-343; TOULOTTE, Geographie de l'Afrique chretienne, Byzacene et Tripolitaine (Paris, 1894), 202- 206.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Themisonium

From volume 14 of the work.
A titular see in Phrygia Pacatiana, suffragan of Laodicea. Themisonium was a city of Phrygia, but near the limits of Pisidia, so that at one time it was said to be in that province. The inhabitants relate that during an invasion of the Gauls, warned by a dream which they attributed to the gods, Hercules, Apollo, and Hermes, they took refuge with their wives and children in a grotto or cave thirty stadia from their city, and placed at the entrance for protection the statues of the three divinities. The coins of the city show the god, Lycabas Sozon. It may be identified with the village of Kara Eyuk Bazar, vilayet of Smyrna.
Le Quien (Oriens christianus, I, 813) mentions the name of only one bishop of Themisonium, but he really belongs to Temenothyrae. On the other hand (ibid., 821), there was a see at Thampsiopolis, with two bishops: Zosimus, who lived in 451, and John, present at the Council of Constantinople, 869. These two sees are certainly one and the same: Thampsiopolis, mentioned in the "Notitiae episcopatuum" from the tenth to the thirteenth century, is no other than Themisonium. If the earlier "Notitiae episcopatuum" says nothing of this see it is probably because it was united with Agathe Come, of whose bishops there is no notice, and which disappeared from the later "Notitiae". To the two bishops mentioned above we may add Magnus, present at the Council of Seleucia, 359.
SMITH, Dict. of Gr. and Rom. Georg., s. v.; RAMSAY, Asia Minor (London, 1890), 135; IDEM, The cities and Bishoprics of Phrygia (New York, 1895), 260, 274, and passim.
S. Pétridès.
# Catholic Encyclopedia (1913)/Derbe

From volume 4 of the work.
A titular see of Lycaonia, Asia Minor. This city was the fortress of a famous leader of banditti, when it was captured by Amyntas, the last King of Galatia (Strabo, XII,i, 4; vi, 3; Dio Cassius, XLIX, xxxii). In Roman times it struck its own coins. It was successfully evangelized by St. Paul and St. Barnabas (Acts, xiv, 6, 20, 21), and again visited by St. Paul (Acts, xvi, 1). Derbe became a suffragan see of Iconium; it is not mentioned by later "Notitiæ Episcopatuum", and we know but four bishops, from 381 to 672 (Lequien, Oriens Christ., I, 1081). The site of the city has not yet been surely identified; the discussions are based on the above-mentioned texts of Strabo and Dio Cassius. It has been placed at Bin Bir Kilissé, at Divlé, south of Ak Göl (the White Lake), between Bossola and Zosta, and at Güdelissin in the vilayet of Konia, which seems more probable.
LEAKE, Journal of a Tour in Asia Minor (London, 1824), 101; HAMILTON, Researches in Asia Minor (London, 1842), II, 313; STERRET, The Wolfe Expedition in Asia Minor (Boston, 1888), 23; RAMSAY, Hist. Geogr. of Asia Minor (London, 1890), 336; IDEM, The Church and the Roman Empire (London, 1894), 54-56.
S. Pétridès.
# Catholic Encyclopedia (1913)/Desecration

From volume 4 of the work.
Desecration is the loss of that peculiar quality of sacredness, which inheres in places and things in virtue of the constitutive blessing of the Church. When material objects are destined for purposes of Divine worship they are set aside with a view to this end by the solemn form of consecration or by the simpler formula of a blessing, so that they assume a sacred and inviolable character which renders unlawful their employment for profane uses. Now when they lose this stamp or character of sacredness they are said to become desecrated. As a general principle it may be set down that places and things, which have been either consecrated or blessed, retain their consecration and blessing so long as they remain, morally speaking, the same as they were in the beginning, and consequently, so long as they continue fit to serve the purposes for which they were originally destined. The opinion was formerly held by some that sacred utensils, such as chalices, which are anointed with holy oil should, before being sent to a mechanic for repairs, be deprived of their sacred character by a special ceremony of desecration. This view was condemned by the Congregation of Rites (n. 2620, ed. 1900). Such a ceremony is entirely superfluous. For if a sacred utensil becomes broken and unfit for use it thereby loses its consecration; while if it is still fit for use but requires regilding, no ceremony could desecrate it. In this instance permission, express or implied, should be obtained from the ordinary to hand it over to a mechanic for repairs (cf. Gardellini, Commentary on Decrees of C. S. R., 225). Should consecrated vessels become altogether unfit for altar use, they may be melted down and devoted to profane uses. But vestments, altar cloths and linens must, in similar circumstances, be destroyed, because they retain the form under which they were originally blessed (cf. Gardellini, loc. cit).
The word desecration is commonly used in regard to churches, altars, chalices, etc.
(1) A church loses its consecration or blessing when the building is destroyed either wholly or in greater part, or when an addition is made to it of larger extent than the original edifice. It does not become desecrated:
(2) An altar (fixed) loses its consecration:
(3) An altar-stone loses its consecration:
(4) As to the chalice and paten, see ALTAR, under subtitle Loss of Consecration.
Decretalium, III, Tit., xl, xlviii; WERNZ, Jus Decretalium (Rome, 1901), Tit., xvii; MANY, De Locis Sacris (Paris, 1904); SCHULTE, Consecranda (New York, 1907).
Patrick Morrisroe.
# Catholic Encyclopedia (1913)/Denis de Frayssinous

From volume 6 of the work.
1765-1841, Bishop of Hermopolis in partibus infidelium, is celebrated chiefly for his conferences at Notre-Dame de Paris. He was one of the first orators and apostles who accomplished so much towards the restoration of the Faith in France after the Revolution. He was born at Curieres in Rouergue, France, and died at St-Geniez in the department of Aveyron. His earliest sermons were delivered at Paris, first in the church of the Carmelites, and later at Saint-Sulpice, where he continued them for seven years. He was compelled to interrupt his preaching at the order of Napoleon in 1809, but resumed in 1814, and continued, with the brief interruption of the Hundred Days, until 1822. Despite his severity towards the preacher, Napoleon esteemed the Abbe Frayssinous and had made him a councillor of the university, of which he later became grand master. He was elected to membership in the French Academy, and in 1817 pronounced there a panegyric of St. Louis which is still famous. In 1817 he was named almoner to the court of Louis XVIII, and later consecrated Bishop of Hermopolis. He had been raised to the French peerage when, in 1824, he pronounced the funeral oration of Louis XVIII. It was at this time that the Society of Jesus, which had been re-established by Pius VII, wished to return to France. A number of former Jesuits, reunited under the name of Fathers of the Faith, addressed themselves, in 1824, to Mgr de Frayssinous, the minister of public worship, and obtained his protection of their project.
His political career came to an end with the revolution of 1830. After acting as tutor to the Duc de Bordeaux until 1838, he went to live at St-Geniez in Provence, where he died three years later. His conferences had been published some years before, and form, under the title "Défense du Christianisme" (4 vols.), the chief work by which he is known. He published also, in 1818, his slightly Gallican work "Les vrais principes sur les libertés de l'Eglise gallicane". His conferences lack the vibrating warmth and the brilliancy of style which marked those of Lacordaire and his successors in the pulpit of Notre-Dame. But Mgr de Frayssinous possesses the distinction of having inaugurated a great movement of restoration and of having made the word of God acceptable to both the indifferent and the incredulous, owing to the clearness with which he explained dogmatic truths, his judgment in the choice of his proofs and his loyalty in discussion. He was the first in the nineteenth century to sow, in this manner, the apostolic seed, and he assured an abundant harvest to those who followed him.
Louis Lalande.
# Catholic Encyclopedia (1913)/Derogation

From volume 4 of the work.
(Latin derogatio).
The partial revocation of a law, as opposed to abrogation or the total abolition of a law. This definition of derogation first introduced by the Roman jurisconsult Modestinus (XVI, 102, De verb. significatione) was soon adopted in the canonical legislation. Even yet, however, derogation in a loose sense means also abrogation, hence the common saying: Lex posterior derogat priori, i.e. a subsequent law imports the abolition of a previous one. Dispensation differs from derogation principally in the fact that the latter affects the law itself which is thereby partially revoked, while the former affects the persons bound by the law, from whose obligation some of them are in particular cases totally or partially released. Derogation is often accomplished by special clauses inserted in papal documents, e.g. Non obstantibus etc. (see RESCRIPTS). The absence of such derogatory clauses as are always employed in papal rescripts makes them defective in form. The following rules are helpful for the interpretation of derogations:
S. Luzio.
# Catholic Encyclopedia (1913)/Deo Gratias

From volume 4 of the work.
("Thanks be to God"). An old liturgical formula of the Latin Church to give thanks to God for graces received. It is found in Scripture, I Cor., xv, 57 and II Cor., ii, 14.
In liturgy
Deo Gratias occurs in the Mass
Outside of liturgy
The formula Deo Gratias was used in extra-liturgical prayers and customs by the Christians of all ages. The rule of St. Benedict prescribes that the doorkeeper shall say Deo Gratias, as often as a stranger knocks at the door or a beggar asks for assistance. When St. Augustine announce to the people the election of his coadjutor and successor Evodius, they called out Deo Gratias thirty-six times (St. Aug., Ep. ccxiii al. cx, De Actis Eraclii). In Africa it was the salutation used by the Catholics to distinguish themselves from the Donatists who said: Deo laudes (St. Aug., In Ps. cxxxi). Therefore in Africa Deo Gratias occurs as a Catholic name, e.g. St. Deogratias, Bishop of Carthage (453-456). The name of the deacon for whom St. Augustine wrote his treatise "De catechizandis rudibus", was Deogratias. St. Felix of Cantalizio (1515-87) used this interjection so often, that the people called him Brother Deogratias.
F.G. HOLWECK
# Catholic Encyclopedia (1913)/Dermod O'Hurley

From volume 11 of the work.
Archbishop of Cashel, Ireland; died 19-29 June, 1584. His father, William O'Hurley of Lickadoon, near Limerick, a man of substance and standing, holding land under the Earl of Desmond, secured him a liberal education on the continent. He took his doctorate in utroque jure, taught first at Louvain and then at Reims, and afterwards went to Rome. Appointed Archbishop of Cashel by Gregory XIII, he was consecrated on 11 September, 1581, per saltum, not having previously taken priesthood. Two years later he landed at Drogheda, stayed a short time with the Baron of Slane, and proceeded for his diocese, expecting protection from the Earl of Ormonde. Loftus, Protestant Archbishop of Dublin, and Sir Henry Wallop, then lords justices, having secret information, so intimidated Lord Slane that he hastened to Munster and brought back his guest. The archbishop was committed to Dublin Castle in October, 1583, while the justices, dreading Ormonde's resentment and his influence with Queen Elizabeth, obtained authority to use torture, hoping that he would inform against the Earl of Kildare and Lord Delvin. Still apprehensive, they suggested as Dublin was unprovided with rack, that their prisoner could be better schooled in the Tower of London. Walsingham replied by bidding them toast his feet in hot boots over a fire. The barbarous suggestion was adopted, and early in March, 1584, the archbishop's legs were thrust into boots filled with oil and salt, beneath which a fire was kindled. Some groans of agony were wrung from the victim, and he cried aloud, "Jesus, son of David, have mercy on me!," but rejected every proposal to abandon his religion. Ultimately he swooned away, and fearing his death, the torturers removed him; as the boots were pulled off, the flesh was stripped from his bones. In this condition he was returned to prison, and the Justices again sought instructions from England, reporting what had been done, and intimating the lawyer's opinion that no charge of treason could be sustained in Irish law against Dr. O'Hurley. Walsingham, having consulted the queen, wrote back her approval of the torture, and her authority to dispatch the archbishop by martial law. He was secretly taken out at dawn, and hanged with a withe on the gibbet near St. Stephen's Green, 19-29 June, 1584. His body was buried by some friends in St. Kevin's churchyard.
Charles McNeill.
# Catholic Encyclopedia (1913)/Diocese of Socorro

From volume 14 of the work.
(DE SUCCURSU.)
Established in 1895 as a suffragan see of the Archdiocese of Bogota, in the Republic of Colombia, South America. The Catholic population in 1910 numbered 230,000. The city of Socorro arose at Chiancon, the settlement of an Indian chief of the same name, in 1540 defeated and captured by the discoverer Martin Galeano. In 1681 the village moved to its present site under the auspices of Our Lady of Succour (Socorro), with which name the rank of parish was given it in 1683, and it was definitively constructed eight years later. In 1771 it was raised to the rank of a town. This city was one of the first in starting the Colombian movement for Independence, for as late as 1781 there was a revolt against the Spanish authorities. Socorro is the capital of the province of the same name, in the Department of Santander. The present bishop is the Rt. Rev. Evaristo Blanco. (See COLOMBIA, REPUBLIC OF.)
Julian Moreno-Lacalle.
# Catholic Encyclopedia (1913)/Diocese of Solsona

From volume 14 of the work.
DIOCESE OF SOLSONA (CELSONENSIS).
Diocese in Lerida, Spain, suffragan of Tarragona, erected by Clement VIII, 19 July, 1593, from the Dioceses of Urgel and Vich, suppressed in 1851 by virtue of the Concordat, after a vacancy of eleven years (the last bishop being Mgr. de Tessada). It was to have been joined to Vich, but the union was not effected, and it has been governed since by an administrator apostolic. It is bounded on the north and west by the See of Urgel, on the south by those of Lerida and Tarragona, and on the east by the diocese of Vich. It contains 152 parishes, 330 priests and clerics, 259 churches, 16 chapels, and about 120,000 inhabitants. There are many religious communities - men: Religious of the Immaculate Heart of Mary (Solsona); Misioneros Paules (Bellpuig, Cervera); Cistercians of Senanque (Casserras, Tarrega); Mercedarians (Portell); Benedictines (Riner); Piarists (Tarrega) - nuns: Carmelites of Charity, 11 houses, Discalced Carmelite Tertiaries, 2 houses; Dominican Tertiaries, 6 houses; Sisters of the Holy Family of Urgel, Hermanitas de Ancianos desamparados, Sisters of the Holy Family, 1 house each. The cathedral of Solsona is dedicated to the Assumption of the Blessed Virgin; the apse, in Roman style, dates probably from the twelfth century, the facade is Baroque, and the nave and transept Gothic; the church contains the highly venerated Virgen de Solsona, an excellent specimen of Byzantine work. The present ordinary, Mgr. Amigo y Ferrer, titular Bishop of Thagaste, succeeded Mgr. Benlloch y Vivo, transferred on 6 Dec., 1906, to the See of Urgel. Solsona, the Xelsa of the Lacetani, Setelsis of the Romans, and later Selsona, lies about fifty miles from Lerida and Barcelona on the Rio Negro and Rio Cardoner. It was a military post of strategic importance and was frequently besieged. In 819 it was captured by the Moors; in 1520, a university, transferred later to Cervera, was established there. On 30 July, 1590, Solsona was made a city by Philip II. In the following century it rebelled against the Madrid Government and was captured, 7 Dec., 1655. In the War of Succession it sided with the archduke. The Carlists attacked it unsuccessfully in 1835 and 1837. Solsona has important manufactures of thread, lace, gloves, and hardware.
BATTANDIER, Annuaire pontifical catholique.
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Diocese of Spalato-Macarsca (Salona)

From volume 14 of the work.
DIOCESE OF SPALATO-MACARSCA (SPALATENSIS ET MACARSCENSIS).
Suffragan of Zara. Salona is the most sacred ground in the Austrian monarchy, where Titus the pupil of St. Paul preached, where the followers of Jesus Christ first shed their blood as martyrs, and where beautiful examples of basilicas and other early Christian sculpture have been discovered. Byzantine art spread under Justinian I to the shores of the Adriatic Gulf, the baptistery in Salona dating from this period. Forty-seven bishops of Salona are known: Hesychius III is mentioned in the twentieth book of St. Augustine's "De Civitate Dei"; an epistle from Gelasius I is addressed to Honorius; Honorius III conducted a synod in 530; Natalis at a Council in 590, unjustly deposed his archdeacon Honoratus, but Gregory the Great took the latter's part. In 639 Salona was destroyed by the Slavs. In 647 the city of Spalato began to arise from the ruin of Salona, and after an interregnum of eleven years its archbishops took over the territory of the archbishops of Salona. Out of the long series of its seventy-nine archbishops may be mentioned St. Rayner (d. 1180), and the unfortunate Marcus Antonius de Dominis, who was deprived of his office after having filled it for fourteen years and died an apostate at Rome in 1624; Thomas, who resigned his office voluntarily (thirteenth century), is the author of a history of the bishops of Salona and Spalato.
The Gregorian reform decrees were discussed at synods in Dalmatia as early as 1075 and executed in 1111 by Archbishop Ascentius. At the great provincial synod in St. Andrew's Church in 1185, Archbishop Petrus VII excommunicated the heretics and all who had taken possession of church property. He also prescribed the daily chanting of the Office of the Blessed Virgin. In the Council of 1292, John VII, Primate of Dalmatia, threatened to punish all bishops who interfered with other dioceses. With the death of Archbishop Laelius Cippico (1807) began another interregnum which lasted twenty-three years. The Church in Dalmatia was then reorganized, Macarsca united with Spalato, and the latter as a simple bishopric made subject to Zara. Paul Miossich was appointed first bishop of the new diocese in 1830.
The See of Spalato-Macarsca numbers 199,800 Catholics; 231 secular priests; 91 male religious in 15 stations; and 125 nuns in 9 stations.
FARLATI, Illyricum sacrum, I-III (Venice, 1751); THEINER, Monum, slav. merid., 4, 13, 15, 72, 113, 115, 161, 224 sq., 354, 358 377, 419, 442, 495, 546-48, 638 sq., 651; Monum. Hungariae, I, 496, 521, 762; II, 374; GAMS, Series Epp., 419-21.
CÖLESTIN WOLFSGRUBER
# Catholic Encyclopedia (1913)/Diocese of Sirmium

From volume 14 of the work.
(SZERÉM, SIRMIENSIS)
Sirmium, situated near the modern town of Mitrovitz in Slavonia; its church is said to have been founded by St. Peter. The district of Szerém was subject to the Archbishop of Kalocsa after the Christianization of Hungary. In 1228, the archbishop petitioned the Holy See, in consideration of the large extent of his diocese, to found a new bishopric, and in 1229 Gregory IX established the See of Szerém, the jurisdiction of which covered almost exclusively the country on the right bank of the Sava River. The see was under the Turkish Government in 1526. It had no bishop from 1537 to 1578, and was held by a titular bishop after 1624. In 1709 the see was re-established with some changes in its territory. Clement XIV united it with Bosnia and Diakovár in 1773.
SZÖRÉNYI, Vindiciœ Sirmienses (Buda, 1746); FARLATI, Illyricum sacrum, VII, 449-811; PRAY, Specimen Hierarchiaœ Hungariœ, II, 362-95; A katolikus Magyarország (Budapest, 1902).
A. ÁLDÁSY.