OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Bl. William Filby

From volume 15 of the work.
Born in Oxfordshire between 1557 and 1560; suffered at Tyburn, 30 May, 1582. Educated at Lincoln College, Oxford, he was admitted to the seminary at Reims, 12 October, 1579. He was ordained priest at Reims, 25 March, 1581, and shortly after left for the mission. He was arrested in July, committed to the Tower, removed 14 August to the Marshalsea, and thence back to the Tower again. He was sentenced 17 November, and from that date till he died was loaded with manacles. He was also deprived of his bedding for two months. With him suffered three other Beati, Thomas Cottam, Luke Kirby, and Laurence Richardson (vere Johnson).
Blessed Luke Kirby was born in the north of England about 1549, and is said to have graduated M.A., probably at Cambridge. Having been reconciled at Louvain, he entered Douai College in 1576, and was ordained priest at Cambrai in September, 1577. He left Reims for England, 3 May, 1578, but returned 15 July and proceeded to Rome, where he took the college oath at the English College, 23 April, 1579. In June, 1580, he was arrested on landing at Dover, and committed to the Gatehouse, Westminster. Transferred to the Tower, 4 December, he was subjected to the "Scavenger's Daughter" for more than an hour, 9 December. He was condemned, 17 November, 1581, and from 2 April till the day of his death was in irons.
Blessed Laurence Richardson, a son of Richard Johnson, of Great Crosby, Lancashire, was a Fellow of Brasenose College, Oxford, in or before 1569, and supplicated B.A. 25, November, 1572. In 1573 he was at Douai, and on 23 March, 1577, was ordained priest at Cateau-Cambresis. He was sent on the mission 27 July following, and laboured in Lancashire. He was arrested in London on his way to France and imprisoned in Newgate, where he remained until the day of his indictment, 16 November, 1581, when he was committed to the Queen's Bench Prison, and on the day of his condemnation, 17 November, to the Tower, where he had no bedding for two months.
KEOGH AND POLLEN in Lives of the English Martyrs, ed. CAMM, II (London, 1905), 500-35; ALLEN, A Briefe Historie, ed. POLLEN (London, 1908), 67-83; CHALLONER, Missionary Priests, I, nn. 12, 13, 14; GILLOW, Bibl. Dict. Eng. Cath., s. vv.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Blaise Gisbert

From volume 6 of the work.
French rhetorician and critic; born at Cahors, 21 February, 1657; died at Montpellier, 21 February, 1731. Having entered the Society of Jesus in 1672, he taught the humanities, rhetoric, and philosophy, after which he devoted himself for a long time to preaching. The pleasure which Gisbert took in discussing pulpit eloquence with Lamoignon, the intendant of Languedoc, impelled him to write an essay on sacred eloquence, which he entitles "Le bon gôut de l'éloquence chrétienne (Lyons, 1702). He spent ten years in retouching this essay, and augmented it considerably by adding to the rules examples drawn from Holy Scripture and the Fathers, especially St. John Chrysostum. The second edition appeared at Lyon in 1715 under the title "L'Eloquence chrétienne dans l'idée et dans la pratique". The work, which comprises twenty-three chapters, does not follow the rigorous order of a didactical treatise and is without the dryness of a scholastic manual. It has been rightly called "un livre éloquent sur l'éloquence". It contains a series of talks on the faults to be avoided in the matter and form of sermons, on oratorical action and decorum. Gisbert's book sufficed to make its author famous, not only among Catholic clergy, but even among Protestant pastors. One of them, Jacques Lenfant (1661-1728) carefully annotated it, and another, Kornrumpff, translated it into German. An Italian translation also appeared during Gisbert's lifetime, and later a Latin translation. The latest and best French edition is that of Crampon and Boucher (Paris, 1865). As a sort of supplement, Gisbert wrote reflections on the collections of sermons printed in France from 1570 to about 1670. In this he considers, according to the somewhat narrow ideals of his age, ten orators before Bossuet and Bourdaloue. The MS. of this interesting "Historie critique de la chaire française depuis François Ier" was lost but was finally recovered by Mgr Puyol and published by Fathers Chérot and Griselle, S.J., in the "Revue Bourdaloue", 1902-04.
Sommervogel, Bibliothéque de la Compagnie de Jésus, III, 1461; Revue Bourdaloue, 1902, 128.
Paul Debuchy.
# Catholic Encyclopedia (1913)/Bl. Vincent Kadlubek

From volume 15 of the work.
(KADLUBO, KADLUBKO).
Bishop of Cracow, chronicler, b. at Karnow, Duchy of Sandomir, Poland, 1160; d. at Jedrzejow, 8 March, 1223. The son of a rich family in Poland, he made such progress in his studies that in 1189 he could sign his name as Magister Vincentius (Zeissberg, in "Archiv fur osterreichische Geschichte", XLII, Vienna, 1870, 25), from which some conclude that he was then a canon of Cracow and principal of the cathedral school. Another document of 1212 (Zeissberg, 29) bears his signature as quondam Sandomirensis praepositus. At the death of Bishop Fulk of Cracow 11 Sept., 1207, the chapter voted for Vincent. Innocent III approved the election 28 March, 1208, and Vincent was consecrated by Henry Kielicz, Archbishop of Gnesen. Poland was then in a state of political and ecclesiastical demoralization, and Innocent had asked the archbishop, his schoolmate, to bring about a reform in clergy and people. Vincent worked in harmony with his metropolitan, and in visitations and sermons sought to obey the papal instructions. He assisted the religious in his diocese, and made notable donations to the monasteries of Sulejow, Koprzywnica, and Jedrzejow. It was also through his influence that in 124 peace was restored between Andrew of Hungary and Leszek of Poland who were contending for the possession of Galicia.
In 1218 Vincent sent in his resignation, and, after its acceptance by Honorius III entered the Monastery of Jedrzejow. He was the first Pole to receive the habit of the Cistercians (Starovolscius, 56). In due time he made his profession and lived in retirement until his death. He was buried before the high altar of the abbey church. In 1682 John Sobieski petitioned the Holy See for his beatification. A similar request was made in 1699 by the General Chapter of the Order of Cîteaux. On 18 Feb., 1764, Clement XIII ratified his cult on supplication of Wojciech Ziemicki, Abbot of Jedrzejow.
Works
"Chronica seu originale regum et principum Poloniae", in four books. The first three are in the form of a dialogue between Archbishop John of Gnesen (1148-65) and Matthew, Bishop of Cracow (1145-65). The first is legendary the second is based on the chronicle of Gallus, the third and fourth contain matters in Vincent's own experience. Some claim that the work was written at the request of King Casimir, others say at the request of King Leszek, while Vincent was bishop; and others, that it was written in the seclusion of the monastery. The latest edition of the work is by Bielowski in "Mon. Pol. hist.", II (Lemberg, 1870).
Cistercienser Chronik, XXI, 65; JOECKER, Gelehrten Lexicon, II, 2043; MANRIQUE, Annales Cist., IV, 136; Hurter, Nomenclator; Vita et Miracula Servi Dei Vincentii Kadlubkonis; SINOME STAROVOLSCIO, Scriptore (Cracow, 1642)
Francis Mershman.
# Catholic Encyclopedia (1913)/Bl. William Hart

From volume 15 of the work.
Born at Wells, 1558; suffered at York, 15 March, 1583. Elected Trappes Scholar at Lincoln College, Oxford, 25 May, 1571, he supplicated B.A., 18 June, 1574. The same year he followed the rector, John Bridgewater, to Douai. He accompanied the college to Reims, and returned thither after a severe operation at Namur, 22 November, 1578. He took the college oath at the English College, Rome, 23 April, 1579, whence he was ordained priest. On 26 March, 1581, he left Rome, arriving at Reims 13 May, and resuming his journey 22 May. On reaching England he laboured in Yorkshire. He was present at the Mass at which Blessed William Lacy was captured, and only escaped by standing up to his chin in the muddy moat of York Castle. Betrayed by an apostate on Christmas Day, 1582, and throne into an underground dungeon, he was put into double irons. After examination before the Dean of York and the Council of the North, he was arraigned at the Lent Assizes.
From the unprofessional account of his trial, which states that he was arraigned on two counts, we may be fairly certain that he was on trial on three, namely: (1) under 13 Eliz. c. 2 for having brought papal writings, to wit his certificate of ordination, into the realm; (2) under 13 Eliz. c. 3. for having gone abroad without royal license; and (3) under 23 Eliz. c. 1. for having reconciled John Wright and one Couling. On what counts he was found guilty does not clearly appear, but he was certainly guilty of the second.
CAMM, Lives of the English Martyrs, II (London, 1904-5), 600-634; GILLOW, Bibl. Dict. Eng. Cath.; Statutes at Large, II (London, 1786-1800); CHALLONER, Missionary Priests, I (Edinburgh, 1877), n. 19.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Bl. William Lacy

From volume 15 of the work.
Born at "Hanton", Yorkshire (probably Houghton or Tosside, West Riding); suffered at York, 22 Aug., 1582. He married a widow, named Cresswell, whose sons, Arthur and Joseph, became Jesuits. Little is related of his family by his biographers. He had a brother Ralph of Preston in Amounderness, a sister Barbara, and nephews (apparently her sons) Robert and William (Cal. S. P., Dom. add. 1566-79, London, 1871, p. 562). He held a position of emolument under the Crown, possibly as coroner, till about 1565. One of this name, probably a relative, was a corner for the West Riding in 1581-2 (Dasent, "Acts of the Privy Council", xiii, 358). After fourteen years' persecution for his faith, which included imprisonment at Hull, and after the death of his wife, he went abroad and arrived at Reims, 22 June, 1580. On 25 September following he went on to Pont-à-Mousson, and thence to Rome, where, after obtaining a dispensation, he became a priest. The dispensation was necessary before ordination, as Lacy had been married twice, once to a widow. On 10 May, 1581, he was at Loreto on his way to England. He was arrested after a Mass said by Thomas Bell, afterwards an apostate, in York Castle, 22 July, 1582. He suffered great hardships, being loaded with heavy irons, confined in an underground dungeon, and subjected to numerous examinations. He was arraigned on 11 August, probably under 13 Eliz. cc. 2 and 3. With him suffered Blessed Richard Kirkman, born at Addingham, in the West Riding. He arrived at Douai in 1577 and, after the transference of the English College to Reims, was ordained priest on Holy Saturday, 1579. On his return to England in August he seems to have found a refuge with Robert Dymoke, hereditary Champion of England (d. in Lincoln gaol for his faith, 11 Sept., 1580), at Scrivelsby, Lincolnshire. He was eventually arrested, 8 August, 1582, by Francis Wortley, J.P., and seems to have been arraigned a day or two after under 23 Eliz. c. 1. After condemnation the two martyrs shared one cell in a turret till 10 August, when Blessed Richard was removed to an underground dungeon.
KEOGH and CAMM in Lives of the English Martyrs, ed. CAMM, II (London, 1904- 5), 564-88; GILLOW, Bibl. Dict. Eng. Cath., s.v. Lacy, William; CHALLONER, Missionary Priests, I, nn. 16 and 17; BRIDGEWATER, Concertatio Ecclesiae (Treves, 1588), 97-101.
John B. Wainewright.
# Catholic Encyclopedia (1913)/Black Fast

From volume 2 of the work.
This form of fasting, the most rigorous in the history of church legislation, was marked by austerity regarding the quantity and quality of food permitted on fasting days as well as the time wherein such food might be legitimately taken.
In the first place more than one meal was strictly prohibited. At this meal flesh meat, eggs, butter, cheese, and milk were interdicted (Gregory I, Decretals IV, cap. vi; Trullan Synod, Canon 56). Besides these restrictions abstinence from wine, specially during Lent, was enjoined (Thomassin, Traité des jeûnes de l'Eglise, II, vii). Furthermore, during Holy Week the fare consisted of bread, salt, herbs, and water (Laymann, Theologia Moralis, Tr. VIII; De observatione jejuniorum, i). Finally, this meal was not allowed until sunset. St. Ambrose (De Elia et jejunio, sermo vii, in Psalm CXVIII), St. Chrysostom (Homil. iv in Genesim), St. Basil (Oratio i, De jejunio) furnish unequivocal testimony concerning the three characteristics of the black fast. The keynote of their teaching is sounded by St. Bernard (Sermo. iii, no. 1, De Quadragesima), when he says "hitherto we have fasted only until none" (3 p.m.) "whereas, now" (during Lent) "kinds and princes, clergy and laity, rich and poor will fast until evening". It is quite certain that the days of Lent (Muller, Theologia Moralis, II, Lib. II, Tr. ii, sect. 165, no. 11) as well as those preceding ordination were marked by the black fast. This regime continued until the tenth century when the custom of taking the only meal of the day at three o'clock was introduced (Thomassin, loc. cit.). In the fourteenth century the hour of taking this meal was changed to noon-day (Muller, loc. cit.). Shortly afterwards the practice of taking a collation in the evening began to gain ground (Thomassin, op. cit., II, xi). Finally, the custom of taking a crust of bread and some coffee in the morning was introduced in the early part of the nineteenth century. During the past fifty years, owing to ever changing circumstances of time and place, the Church has gradually relaxed the severity of penitential requirements, so that now little more than a vestige of former rigour obtains.
ST. THOMAS, Summa Theol., II, Q. ii, 2-147; BINGHAM, Antiquities of the Christian Church (London, 1844); GUNNING, The Paschal or Lent Fast (Oxford, 1845)
J.D. O'NEILL
# Catholic Encyclopedia (1913)/Ercole Gonzaga

From volume 6 of the work.
(Hercules.)
Cardinal; b. at Mantua, 23 November, 1505; d. 2 March, 1563. He was the Son of the Marquess Francesco, and nephew of Cardinal Sigismondo Gonzaga (1469-1525). He studied philosophy at Bologna under Pomponazzi, and later took up theology. In 1520, or as some say, 1525, his uncle Sigismondo renounced in his favour the See of Mantua; in 1527 his mother Isabella brought him back from Rome the insignia of the cardinalate. Notwithstanding his youth, he showed great zeal for church reform, especially in his own diocese; and in this he received help and encouragement from his friend Cardinal Giberti, Bishop of Verona. His mode of life was stainless and a manuscript work of his, "Vitae Christianae institutio", bears witness to his piety. He published a Latin catechism for the use of the priests of his diocese and built the diocesan seminary, thus carrying out reforms urged by the Council of Trent, as his friends Contarini, Gilberti, Caraffa, and other bishops had done or were doing, even before the council had assembled. His charity was unbounded, and many young men of talent and genius had their university expenses paid by him. The popes employed him on many embassies, e.g. to Charles V in 1530. Because of his prudence and his business-like methods, he was a favourite with the popes, with Charles V, and Ferdinand I, and with the Kings of France, Francis I and Henry II. From 1540 to 1556 he was guardian to the young sons of his brother Federico II who had died, and in their name he governed the Dutchy of Mantua. The elder of the boys, Francesco died in 1550 and was succeeded by his brother Guglielmo. In the conclave of 1559 it was thought he would certainly be made pope; but the cardinals would not choose as pope a scion of a ruling house. In 1561 Pius VI named him legate to the Council of Trent, for which he had from the beginning laboured by every means at his command, moral and material. In its early stages, owing to the fact that not a few considered he was in favour of Communion under both kinds, he met with many difficuIties, and interested motives were attributed to him. Nothing but the express wish of the pope could have persuaded him to remain at his post, and the energy he displayed was unwearied. He contracted fever at Trent, where he died, attended by Father Lainez. His benefactions to the Jesuit college at Mantua and to the Monte di Pieta were very great, and his letters are invaluable to the historian of that period.
U. BENIGNI
# Catholic Encyclopedia (1913)/Erdington Abbey

From volume 5 of the work.
Erdington Abbey, situated in a suburb of Birmingham, Warwickshire, England, belongs to the Benedictine congregation of St. Martin of Beuron, Germany, and is dedicated to St. Thomas of Canterbury. Driven from Germany by the Falk laws, four of these exiled monks went to Erdington at the request of Bishop Ullathorne, O.S.B., and of the Rev. Daniel Haigh, M.A., a convert Anglican clergyman who gave them the splendid Gothic church which he had built and embellished out of his own private fortune, as a thank-offering to Almighty God for the gift of the true Faith. Father Haigh's modest presbytery was the first monastery, and here Dom Placid Walter, Arch-Abbot of the Beuron Congregation, Dom Hildebrand de Hemptine, later Abbot Primate of the Benedictine Order, Dorn Leo Linse, afterwards Abbot of Fort Augustus in Scotland, Dom Leodgar Stocker, and a lay brother took up their abode in October, 1876. Dom Placid was the first prior. Two years later, Dom Hildebrand succeeded Dom Placid, and at once set about building a monastery that would accommodate a community large enough to chant the Divine Office in choir. It was finished in 1880, when the number of monks was increased to eleven with three lay brothers.
Meanwhile Father Haigh had found his last resting-place in the Blessed Sacrament chapel, so the untenanted presbytery was converted into a Catholic grammar school, the first of its kind in the neighborhood of Birmingham, with Dom Wilfrid Wallace, an English priest who had lately joined the community, as head master. Dom Leo Linse became prior in 1882, and was succeeded in 1886 by Dom Boniface Wolff, who was followed, in turn, by Dom Silvester Schlecht in 1895. On the feast of the Assumption, 1896, the priory was transformed into an abbey by a Brief of Leo XIII, though three years elapsed before it received an abbot. These were years of spiritual and material development. A novitiate was opened and a school for oblates, several members were added to the community, and a large addition made to the monastic buildings. These comprised the abbot's apartments and chapel, rooms for guests, entrance hall, parlours, novitiate, and clericate. They were completed and blessed in 1898. In July, 1899, Dom Ansgar Hockelmann was appointed its first abbot, and he was blessed in the abbey church on September 3, by Bishop Ilsley of Birmingham. Since then a spacious refectory and library have been built, and the community continues to grow.
PETER NUGENT
# Catholic Encyclopedia (1913)/Ernest-François Mallard

From volume 9 of the work.
Attributed to Joseph Heinrich Rompel in "Contributors to the ninth volume".
A French mineralogist, b. 4 February, 1833, at Châteauneuf-sur-Cher; d. 6 July, 1894, in Paris. From 1872 he wan professor of minéralogy at the Ecole des Mines, from 1890 member of the Academy of Science. Mallard has accomplished much of importance in mineralogy by his untiring and successful research. Numerous scientific reports appeared year after year in the "Bulletin de la Société mineralogique de France" and in the "Annales des Mines," several also in the "Compt. Rend." By far the greater number of these discuss difficult problems in crystallography, especially the physical attributes of crystals. The so-called optical anomalies of some crystals he endeavoured to grasp clearly in their actual relationship and then to explain ingeniously by a hypothesis which supposes that the highly symmetrical form of these crystals is caused by a great number of smaller crystals with a smaller number of symmetrical planes, which are arranged in a certain manner. The best general explanation he advanced in his lecture "Crystallic Groupings" which appeared in the "Revue Scientifique" in 1887. His hypothesis found many defenders, and, of course, also many dissenters; especially his German colleagues drew him frequently into controversies. Equally known are Mallard's writings about isomorphism which he discovered in chlorates and nitrates, and about isomorphic mixtures, especially feldspars, the optical qualities of which he traced mathematically from the proportions in which the components were mixed. His reports about different crystallographical instruments, as well as those regarding the production of thin sections of crystals for microscopic study, are important for the science of crystallography. His investigations of the combustion of explosive gas mixtures, of mine explosions, and the safety lamp, have great scientific but even greater practical value. Worth mentioning is his participation in the geological cartographing of France. His chief work is the voluminous "Treatise on Geometrical and Physical Crystallography" (Paris, 1879 and 1884); the third volume has never appeared. His religious opinions were expressed by himself during a lecture in 1872: "Man has been created in the image of the Lord and therefore he is capable of penetrating by the power of his reason into the plans and thoughts of the Creator of all things, that must be his highest ambition here below." These words contain Mallard's programme of life during the following two decades.
DE LAPPARENT in Annales des mines (Paris, 1895).
M. Rompel.
# Catholic Encyclopedia (1913)/Ernricus Pirhing

From volume 12 of the work.
Born at Sigarthin, near Passau, 1606; died between 1678 and 1681. At the age of twenty-two he entered the Society of Jesus, where he gave instruction in the Sacred Sciences. He taught canon law and Scripture for twelve years at Dillingen, where he was still living in 1675. His "Jus canonicum in V libros Decretalium distributum" (5 vols., Dillingen, 1674-77; 4 vols., Dillingen, 1722; 5 vols., Venice, 1759) marks a progress in canonical science in Germany, for although he maintains the classical divisions of the "Corpus Juris", he gives a complete and synthetic explanation of the canonical legislation of the matters which he treats. He published also, under the form of theses, seven pamphlets on the titles of the first book of the Decretals, which were resumed in his "Jus Canonicum"; and an "Apologia" against two sermons of the Protestant Balduinus (Ingolstadt, 1652; Munich, 1653). After his death one of his colleagues published a "Synopsis Pirhingana", or résumé of his "Jus Canonicum" (Dillingen, 1695; Venice, 1711).
DE BACKER-SOMMERVOGEL, Bibliothèque des écrivains de la C. de J. (Liège, 1872), II, 1999; SCHULTE, Die Gesch. der Quellen u. Literatur des kanonischen Rechts (Stuttgart, 1880), III, 143.
A. VAN HOVE