civilized communities of Europe. The intimate union which existed between Church and State gave rise to the Holy Roman Empire (q.v.) and to the great body of laws by which their mutual relations were regulated. Frequent attempts were made later to subject the Church to the Empire. They were frustrated by the Popes, and especially by Gregory VII., after whom comes the glorious period of vigorous life and eminent learning. Among the orders that were then founded we may mention the Carthusians, Cistercians, Franciscans, Dominicans, and Servites, fruitful in numerous saints and scholars. The Church boasts of Saint Anselm, Peter Lombard, Albertus Magnus, Saint Thomas Aquinas, Saint Bonaventure, Duns Scotus, Saint Bernard, and others. It was also the age of Crusades (q.v.) for the recovery of Palestine. The 14th and 15th centuries are noted for the revival of interest in pagan literature, the sad exile of the Popes at Avignon, and frequent movements to effect a much-needed reformation of morals. In this work, many rejected the divine authority of the Church and were cast out as heretics; they are generally regarded as forerunners of Martin Luther (q.v.), who succeeded in separating whole sections of Germany from the Church, and became the occasion for the counter reformation that was effected by men like Francis de Sales, Ignatius Loyola, and Peter Canisius during the 16th century, and especially by the great work of the Council of Trent (1545-63). At this same period, millions of pagans were brought into the Church by the heroic labors of her missionaries, notably in South America, India, Ethiopia, and Japan. England, under Henry VIII. and Elizabeth, renounced the supremacy of the Pope, made a state religion of its own, and by the penal laws almost annihilated the Catholics. France remained Catholic, but, becoming infected with Jansenism and GallicanIsm (qq.v.), and later with atheism and socialism, brought about the utter disorganization of Continental society. In the reconstitution of the shattered nations, Napoleon (q.v.) thought to make the Papacy his tool, and thus ruin the Church; but he failed, and the 19th century witnessed the gradual revival of the Church in almost all European countries, and its stupendous growth in the United States and other English-speaking countries. Catholic emancipation in England (1829), the Tractarian movement (see TRACTARIANISM) in the Established Church, that resulted in so many converts to Kome, and the restoration of the Catholic hierarchy (1850), have given Catholics prominence in English life. In France, though the people are loyally Catholic, the government is engaged in controversy with the Church and in the attempt to control Catholic education. When the French garrison was withdrawn from Rome in 1870, the Papal states and the city of Rome were annexed and added to the Italian kingdom. For the past 34 years the Pope has never left the Vatican Palace. Shorn of their earthly kingdom, Pope Pius IX. (q.v.) and Leo XIII. (q.v.) witnessed the attempt of Bismarck (q.v.), in Germany, to subject the Catholic Church to the State; but they witnessed also the failure of the attempt and the repeal of almost all the iniquitous laws. Persecution served only to unite all Catholics and revealed to them the power of united action. In the United States

the Church has grown from 244,500 in 1820 to 12,000,000 or 13,000,000 in 1900. This great increase has been due mainly to immigration from Europe and Canada. Irish, Germans, French Canadians, Italians, Poles, and Bohemians have come in large numbers. Meeting with no official opposition, the Church has prospered and is regarded even by many non-Catholics as a strong power for the preservation of the republic from the new social dangers that threaten the United States as well as the whole civilized world.

The activity of the Church in the mission field was almost destroyed by the wholesale confiscations of the French Revolution. As soon as order had been established in Europe, the missions revived, and, especially since Gregory XVI., have spread to every land of the world. Dioceses are mapped out and bishops appointed as soon as the circumstances warrant. The reorganization of the Congregation De Propaganda Fide by Pius IX., with separate sections for the Latin and the Oriental Churches, has been of great advantage. Colleges, institutes, and special religious congregations have been founded in various cities of Europe for work in the foreign missions. The Association for the Propagation of the Faith is the largest of the societies among the laity for the collection of funds. Missions are also conducted with success in the Oriental Churches in communion with the Holy See. These Churches hold the same doctrines as the Latin Church, but have special rites, discipline, and liturgical language. There are four chief groups: I. The Greek, subdivided into Greek proper, Melchite, Slav (which is Ruthenian and Bulgarian), and Rumanian. II. The Syrian, subdivided into Syrian proper, Syro-Chaldean (which also included the Malabar) and Maronite. III. The Coptic, which is Egyptian and Abyssinian or Ethiopian. IV. The Armenian. Pope Leo XIII. was much interested in these eastern churches, and had the joy of receiving many converts into communion. See MISSIONS, ROMAN CATHOLIC.

Statistics. The number of Catholics throughout the world, according to the computations given by H. A. Krose, S.J., in the Stimmen aus Maria Laach,' (republished in English in the Catholic World. New York), is stated to be 264,505,922. They are distributed as follows: Asia, 11,513,276; Africa, 3,004,563; Australia and Oceanica, 979,943; America, 71,350,879; Europe, 177,657,261. These numbers, according to the compiler, represent less than the whole number of Catholics, on account of the impossibility of obtaining official reports. He believes that there are at least 270 millions. For America the following numbers are given:

British North America, 2,301,693; United States, 10,976,757; Central America, 16,150,946; West Indies, 4.964.481; South America, 36,957,002; total, 71.350,879. In the Philippine Islands there are 6,599.998 Catholics. The number of Catholics assigned to the United States is regarded by the ecclesiastical authorities as too low; it is variously estimated at thirteen or fourteen millions. The following table gives the estimated number in the chief countries of Europe for 1910:

Austria Hungary, 30,000,000; Belgium, 6,000.000; Denmark, 3,000; France, 30,000,000; German Empire, 22,000,000; United Kingdom, 6,

000,000; Greece, 10,000; Sweden, 1,000; Italy, 31.500,000; Netherlands, 1,545,000; Norway, 1,000; Portugal, 4,300,000; Russia, 11,500,000; Switzerland, 1,172,000; Spain, 16,850,000; Ottoman Empire, 320,000.

Bibliography.- Wetzer and Welte, 'Kirchenlexikon (1882-1901); Shea, History of the Catholic Church in the United States' (1886-92); Werner, Orbis Terrarum Catholicus (1890); Hunter, 'Outlines of Dogmatic Theology (1895); Coppens, 'Systematic Study of the Catholic Religion (1903); Wilhelm and Scannell, 'Manual of Catholic Theology); Wiseman, 'Lectures on the Catholic Church'; Schanz, A Christian Apology); Humphrey, 'Urbis et Orbis'; Guggenheimer, General History of the Christian Era'; Pastor, 'History of the Popes from the Close of the Middle Ages'; Janssen, 'History of the German People; Parsons, Studies in Church History'); Alzog, Universal Church History'; 'La Gerarchia Cattolica'; 'Catholic Encyclopedia' (1909). See EDUCATION ROMAN CATHOLIC; CANADA CATHOLIC EDUCATION; ORDers, ReLIGIOUS; ROMAN CATHOLIC CHURCH IN CANADA; RELIGIOUS SECTS.

JOHN J. WYNNE, S.J.,
Editor of The Messenger.

Catholic Colleges in Europe, American. (1) The Pontifical College of the United States at Rome, Italy. This institution was founded by Pius IX., and was formally opened by him 8 Dec. 1859. In 1884 Leo XIII. ranked it among pontifical colleges, with the privileges thereto appertaining. Ecclesiastical students only are admitted; students pursuing the courses in the humanities, philosophy, and theology at the Urban College of the Propaganda. In 1904 the number of students was reported as 97. (2) The American College at Louvain, Belgium. This was founded in 1857 by several American bishops. The rules and constitutions were confirmed by Leo XIII. in 1895. The objects of the institution are to educate for the priesthood American students sent by their bishops to Louvain, and to prepare students from Belgium and adjacent countries for important missions in dioceses of America. Only those students are admitted who have finished a complete course in philosophy at a Catholic college. There is a three years' course in theology at the University of Louvain, followed by higher studies leading to the various degrees in theology and canon law.

Catholic Copts, those native Egyptian Christians, about 5,000 in number, who acknowledge the authority of the Pope. One of their priests was made a vicar apostolic and bishop in partibus (residence at Cairo) in 1855; in 1895 Leo XIII. established over them a hierarchy, the head of which has the designation "Patriarch of Alexandria of the Copts."

Catholic Creditor, in Scots law, a creditor whose debt is secured by a lien or charge on more than one subject belonging to the debtor.

Catholic Education. See EDUCATION, RoMAN CATHOLIC; CANADA - CATHOLIC EDUCA

TION.

Catholic Emancipation Act, an act of the British Parliament passed in the 10th year of the reign of George IV., 13 April 1829, by which the Catholics of Ireland were relieved of civil

disabilities still persisting there after the more odious and oppressive provisions of the penal laws enacted in 1691, in violation of the stipulations of the Treaty of Limerick, had been gradually done away. For 50 years after 1691 those laws were enforced vigorously; from that time to the era of emancipation there was a gradual relaxation. The design of those penal laws was the extermination of the Catholic religion in the island and the administration of the government purely for the behoof of the "Protestant interest" and the "English interest." A Catholic was not permitted to be a landowner, nor even to hold land on lease, save for a brief term; the son of a Catholic could, by making profession of the Protestant religion, come into possession of his father's property, allowing to his parent an annuity; if a Catholic owned a horse, whatever its value, any Protestant might legally seize it on paying to the owner $25; no Catholic priest could lawfully exercise his ministry in Ireland save under severe restrictions, and monks and friars were regarded as felons and punished as such; no Catholic could be a barrister, nor a schoolmaster; Catholics were ineligible to the Parliament of Ireland, or even as electors; they were not permitted to be freemen of boroughs. When the act of union of the kingdom of Ireland with that of Great Britain was passed William Pitt gave solemn assurance to the Catholics of Ireland that the last of their disabilities would be forthwith removed, and bills to that effect were brought into Parliament; but Pitt, giving way before the insane bigotry of King George III., did not press the measure and went out of office. The Catholics continued to demand their enfranchisement and emancipa tion, and their appeals were heard in the British Parliament; but it was seen that the hope of redress of grievances was vain unless a show of force was made, or a popular agitation set on foot. Daniel O'Connell, already a highly successful counselor-at-law, though not a barrister, owing to his disability as a Catholic, took the leadership of the Catholics of Ireland, and from 1824 till the act of emancipation was passed, Ireland was the scene of an unprecedented popular agitation, never equaled in any country till the agitation for the repeal of the union with Great Britain was set on foot immediately after the grant of Catholic emancipation. The British cabinet was alarmed by the outburst of popular enthusiasm in Ireland, and the House of Commons in 1825 passed a relief bill for Ireland, but the lords rejected it. A second relief bill, two years later, failed in the House of Commons. But the following year, 1828, the House, although the cabinet (Wellington's) was adverse, passed that second bill. This gave the cabinet and even the king (George IV.) pause, and it was confessed that really something might or must be done; but the agitation must cease. The reply of the Irish Catholics was to nominate O'Connell, despite his legal disability, for membership in the Parliament and to elect him triumphantly. He was a member of Parliament-elect, but he would not take the oath whereby he must accept the king's supremacy in religion. It was the king and the cabinet that had to retreat now. The bill for Catholic emancipation was brought into the House of Commons on 5 March 1829, and passed the first reading by a

majority of 188 in a House of 508 members; on the second reading the majority was 180; and on the final vote it was 178 in a House of 462. Even in the lords the measure was passed by a good majority, and the bill received the king's assent. The rights and privileges accorded to the Catholics of Ireland by this act were: that they were not to be required to take the oath of supremacy; that they became admissible to all offices in corporations and to enjoyment of all municipal rights. But no Catholic could be regent or lord chancellor, either of Great Britain or of Ireland; and they were incapable of holding offices connected with the Established Church or the universities. In all other respects the Catholics were to stand on an equal footing with Protestants.

Catholic Epistles, those letters in the New Testament which are addressed to the faithful in general, not to particular churches, as is that to the Philippians, that to the Ephesians, etc.; nor to individuals, as are the epistles of Paul to Timothy, Titus, etc. The catholic or general epistles are those of James, 1 and 2 Peter, I John, and the epistle of Jude. These same epistles are also styled Canonical, signifying, according to Calmet, that they contain excellent rules (canones) of faith and morals.

Catholic Indian Missions, Bureau of, an organization of the Roman Catholic Church, established in 1874 by the archbishop of Balti more in behalf of Catholic prelates having Indian missions within their respective dioceses, in order to represent before the Government the interests of these prelates in all matters appertaining to Indian affairs. By decree of the 3d Plenary Council of Baltimore it was recognized as an institution of the Church and placed under the charge of a committee of seven prelates. This committee was dissolved in 1894; and the bureau, as then constituted was superseded by a new corporation. The chief work of the bureau is the establishment of schools among the Indian tribes, and obtaining funds for their maintenance. See INDIAN, EDUCATION OF THE.

Catholic Indian Missions of the United States (referring exclusively to actual missionary effort made within the present boundaries of the United States).

Early Period. Although priests had visited the present territory of the United States previous to the advent into New Mexico of the Franciscan Friar Mark of Nice (1539), Catholic mission work properly dates from the expedition of Coronado the year following. Franciscan friars were the pioneers; it was chiefly they who evangelized the tribes of Florida, Texas, New Mexico, Arizona, and Upper California. Their exceedingly long roll of missionaries, many of them martyrs, contains such illustrious names as John of Padilla, the protomartyr of the United States missions (New Mexico, 1542), Francis Pareja (Florida, 1612), who published several treatises in Timuquanan, his 'Doctrina Christiana' being the first work in any Indian language of this country to issue from the press; Ven. Anthony Margil of Jesus (Texas, 1716); Junipero Serra (California, 1769-84). The Dominicans gave to Florida Luis Cancer, the martyr (1549), Dominic of the Annuciation, Salazar and others (1559). The Jesuits were pre-eminently the apostles of

the north, their missions extending from Maine to the Mississippi River. They also announced the Gospel in many other portions of the country. Among their best known missionaries were Martinez (Florida, 1566); Rogel (South Carolina, 1569); Kühn (Arizona, 1687); the illustrious martyr Jogues (New York, 1646); Chaumonot and Dablon (New York, 1654); Le Moyne (New York, 1661); Allouez (Wisconsin, 1670); Marquette (discoverer of the Upper Mississippi, 1673); Rale (Maine, 1724); Dupoisson (Natchez, 1729). Besides Franciscans and Jesuits, other priests engaged in the work, and Christianity was preached to the natives throughout the length and breadth of the land.

Results. In many instances the missions flourished exceedingly; the Indians received a rudimentary education, and were brought to a high state of civilization. In 1630 there were in New Mexico about 35,000 Christian Indians, living in 90 pueblos, each pueblo having its church, attended from 25 mission residences. In 1634 there were in Florida 35 Franciscans maintaining 44 missions, while the Christian Indians numbered between 25,000 and 30,000. In California the results were equally satisfactory. The fruits of the labors of the early missionaries may still be seen among the Indians of New Mexico, Arizona, California, Minnesota, Wisconsin, Michigan, and Maine. The missionaries not only evangelized the Indians, but they have placed the whole world in their debt by their work of exploring and colonizing, and by their contributions to science. They wrote exserved to posterity the Indian languages by haustively on many topics, and, moreover, premeans of numerous lexicons, grammars, and books of devotion and instruction.

The Missions Revived. In the last century the tribes of the great Northwest were evangelized principally by the modern apostle of the Indians, Peter John De Smet, S. J. (1838-73) and his Jesuit co-laborers. The Jesuits, moreover, established missions among the tribes of Alaska. Other noted missionaries of the period were the Benedictine monks, who have met with marked success, especially in Minnesota and the Dakotas; and Bishop Baraga (Michigan, 1830-68); Archbishop Blanchet (Oregon, 183880); Bishop Marty, O. S. B. (Dakota, 1876-94).

One of the results of President Grant's "Peace Policy" was the establishing, in 1874, at Washington, D. C., of the Bureau of Catholic Indian Missions, to represent Catholic Indian interests at the seat of government, to superintend Catholic agencies and to obtain other agencies falling by the terms of the peace policy to the Catholic Church. Upon the modification of the peace policy, the bureau turned its attention to the establishing of schools and the aiding of missions, and since the withdrawal of government aid from Indian mission schools, it provides financial support for such Catholic institutions. The history of the bureau since its inception is intimately bound up with that of the missions. It has established over 50 schools, which represent an investment of more than $1,000,000. The name most prominent in Catholic Indian mission work of the present day is that of Mother M. Katharine Drexel. foundress of the Sisters of the Blessed Sacrament for Indians and Colored People, who has

devoted her life and a very large fortune to mission work among the Indians and negroes.

Present Status.- The tribes wholly or partially Catholic are: Arickaree, Assinaboin, Abenaki, Blackfeet, Coeur d'Alene, Chippewa, Crow, Colville, Digger, Flathead, Gros Ventre, Huron, Kalapuya, Mohawk, Mandan, Menominee, Mission, Nez Percé, Osage, Ottawa, Pottawatomie, Piegan, Passamaquoddy, Pueblo, Papago, Pima, Quapaw, Sioux, St. Regis, Tinneh, Tulalip, Umatilla, Winnebago, Wenatchi, and Yakima. Catholics are also to be found among the Arapahos, Choctaws, Cherokees, Chickasaws, Creeks, Comanches, Cayugas, Miamis, Northern Cheyennes, Otos, Oneidas, Poncas, Peorias, Stockbridges, Sauk and Foxes, and Yumas. Most of these tribes are provided with missions, while a number of others live in the vicinity of missions and fall under Catholic influence. Consequently Catholic Indian mission work is carried on in Alaska, Arizona, California, Indian Territory, Idaho, Kansas, Minnesota, Michigan, Maine, Montana, Mississippi, New Mexico, Nebraska, New York, North Dakota, Oregon, Oklahoma, South Dakota, Washington, Wisconsin, Wyoming. Elsewhere small remnants of tribes are cared for by the parochial clergy. Sixty secular priests and 92 priests of religious orders (of which the most prominent are the Jesuits, Franciscans, and Benedictines), aided by 107 catechists (69 Indian and 38 white), labor on the Indian missions. The total number of priests (109), teaching brothers (24), lay brothers (49), scholastics (10), sisters (384, representing 13 different sisterhoods), and secular teachers (55) engaged in Indian educational work is 631. There are 95 schools (boarding and day), with 6,050 pupils; 178 churches and chapels; and the value of church and school buildings is not less than $1,500,000. The mission records of 1910 show 3,399 baptisms (687 adults, 2,712 infants), 572 Christian marriages, 1,210 Christian burials. Of a total Indian population of 263,233, about 100,000 are Catholics.

Consult: Shea, The Catholic Church in Colonial Days (1886); and History of the Catholic Church in the United States -- 1844 to 1866 (1892); O'Gorman, A History of the

Roman Catholic Church in the United States' (1895); Reports of Bureau of Catholic Indian Missions from 1874, especially Report for 190304; Report of Commissioner of Indian Affairs

for 1903.

REV. WM. H. KETCHAM,

Director of the Bureau of Catholic Indian Missions, Washington, D. C.

Catholic Knights of America, a fraternal organization established in Kentucky in 1877. It was chartered in 1880. Its object is to unite fraternally all acceptable Roman Catholics of every profession, business, and occupation; to give all possible moral and material aid in its power to members of the organization, by holding instructive and scientific lectures, by encouraging each other in business, and by assisting each other to obtain employment, and to establish and maintain a benefit fund for the benefit of the families of the members. The benefit fund is distributed according to well-established insurance rules. The age limits for admission are from 18 to 45. At first men only could become members; but since about 1901, women

have been allowed admission on the same condi tions as men, except the age limits for women are from 18 to 40. The executive power is vested in the Supreme Council (National) with headquarters in St. Louis, Mo.; the State councils, and the officers of the local branches. In 1903 there were 500 branches in the United States, with a membership of 30,000 and a reserve fund of $600,000. Since its organization to 1903, there has been paid to beneficiaries $13,000,000; but the material aid has been slight compared with the spiritual, moral, and intellectual benefit the organization has effected. This is the pioneer Roman Catholic fraternal organization in the United States.

Catholic Majesty, a title given by Pope Alexander VI. to the kings of Spain, in memory of the complete expulsion of the Moors from Spain in 1491 by Ferdinand of Aragon. But even before that time several Spanish kings are said to have borne this title.

Catholic Missionary Union, The, an organization of the Roman Catholic Church established "to procure the services of clergymen and laymen of the Roman Catholic Church to teach and preach as missionaries of their faith in the United States and in furtherance of religious opinion"; "to lease, take, hold, and purchase places, buildings and lands for such teaching of the workers; to publish and distribute books, and preaching"; to provide for the maintenance pamphlets, and other reading matter in connection with these efforts; and to aid archbishops, bishops and other church authorities in the United States to establish and conduct missions within their respective jurisdictions. Its practical activity takes the form of the collection of funds to enable bishops of the various dioceses to reserve diocesan priests for missions to nonCatholics within their various jurisdictions and to maintain such missionaries in their work. The Apostolic Mission House, on the grounds of the Catholic University, Washington, D. C., is the training-school for diocesan missionaries.

is generally applied to institutions where canCatholic Seminaries. The name seminary Catholic Church receive their spiritual and indidates for the diocesan priesthood in the tellectual training. Preparatory departments (Petite Seminaire) are sometimes found in the same building, but the term is generally applied in the United States to those institutions which admit only those applicants who have completed the collegiate course.

Saint Mary's Seminary, Baltimore, Md., was the first American Catholic seminary. It was founded at the request of Bishop Carroll, who secured from Father Emery in 1791 four priests of the Society of Saint Sulpice, which had been established in Paris by Father Olier in 1642 for the express purpose of training young men for the priesthood. For many years it was the only institution of its kind in the United States, and consequently it supplied to the ranks of the clergy the vast majority of native trained priests. At present there are about 250 seminarians at Saint Mary's. In 1805 it was raised by the Maryland legislature to the rank of a university.

In Saint Charles Theological Seminary, Overbrook, Pa., the aspirants to the priesthood for the archdiocese of Philadelphia are trained.

In 1835 Bishop Kenrick placed five ecclesiastical students under the care of his brother, Rev. Peter Kenrick, in a little house on the corner of Fifth and Prune (now Locust Street), Philadelphia. This was the humble beginning of the present magnificent establishment. A preparatory department was begun in 1859 at Glen Riddle over which the present Bishop Shanahan of Harrisburg presided for nine years. This institution passed out of existence when, in 1871, the students to the number of 128 took possession of the present building at Overbrook, which had been erected by Bishop Wood. For the maintenance of this institution the Catholics of Philadelphia contribute annually about $35,000. There are approximately 100 seminarists at Overbrook, 15 professors, and a library of 25,000 volumes.

Saint Joseph's Seminary, the theological seminary for the archdiocese of New York, is located at Valentine Hill, near Dunwoodie, a station on the Putnam division of the N. Y. C. R. R., and within the city limits of Yonkers. It was founded by the late Archbishop Corrigan and constructed at a cost of nearly $1,000,000. It was opened in September 1896 and placed under the direction of the Sulpitian Fathers. The full course of study comprises six years, two of which are devoted to philosophy, the remaining four to theology. The faculty comprises 13 regular professors and a few instructors, and the students (who are not admitted until they have completed a classical college course) number about 161, nearly all from the archdiocese of New York. This institution has taken the place of the old provincial seminary of Saint Joseph, at Troy, N. Y.

Mount Saint Mary's Theological Seminary, Emmetsburg, Md., was founded in 1808 by Rev. Mr. Du Bois during the episcopate of Bishop Carroll of Baltimore, and in the following year 16 young aspirants to holy orders were brought hither from Pigeon Hills, Pa. In 1810 the college had 40 pupils, and as a more commodious building had then been erected, the founder gave to Mrs. Seton the log house which thus became the cradle of the great community of the Sisters of Charity in the United States. United to the seminary is the college department, wherein regular classical and scientific studies are pursued. There are 18 regular professors, several assistant teachers and over 352 students.

Saint Paul Seminary, Groveland Park, Minn., together with the College of Saint Thomas, Merriam Park, was founded by Most Reverend John Ireland, the present archbishop of Saint Paul. They are the result of the generosity of Mr. J. J. Hill, president of the Northern Pacific R. R., are located within a few miles of the city, have maintained a high grade of scholarship from the beginning, and are directly affiliated with the Catholic University in Washington. At present there are 131 students and 12 professors in the seminary proper; in the college 368 students and 17 professors.

Niagara University (formerly Seminary of Our Lady of Angels), founded by Rev. John Lynch of the Congregation of the Mission, a community organized by Saint Vincent de Paul in France in 1625. Father Lynch, the first president, who afterward became the first Archbishop of Toronto, in 1856 opened an institution on the lake shore near Buffalo, but find

ing the place not quite suited for the purpose, he removed in 1857 to the present site on the New York bank of the Niagara River, about four miles north of the great cataract. The university owns 300 acres; numbers about 200 students, 60 of whom are in the seminary, and has a faculty of 20. Its library contains 13,000 volumes. The grounds and buildings have a value of over $500,000. The institution was incorporated under the title of the College and Seminary of Our Lady of Angels by an act of the legislature of the State of New York in 1863, and in 1883 it was erected into a university with full powers and authority under the present title of Niagara University, by the regents of the State of New York.

Saint John's Ecclesiastical Seminary for the Boston archdiocese is located at Brighton, a charming suburb, and was placed by its founder, the present Archbishop Williams, under the direction of Sulpitian Fathers, assisted here, as in Baltimore and New York, by professors taken from the ranks of the diocesan clergy. In the two departments, philosophical and theological, there are 12 professors and 98 students.

There are about 85 seminaries in the United States, wherein 4,000 diocesan students and members of religious communities are trained for the priesthood. In Europe, two institutions were maintained by the American bishops for the training of American students, the American College in Rome, and another at Louvain.

Catholic Summer School of America, a school for higher education established by the Roman Catholics at Plattsburg, N. Y., on Lake Champlain. It was organized in 1892, and met at various places before the present site was decided upon. In 1893 the regents of the University of the State of New York granted a charter by which this school became a legal corporation, and was classified in the system of public instruction devoted to university extension. By this charter certain advantages are acquired by summer-school students who wish to prepare for the regents' or State examinations. The object of the school is to increase facilities for those who wish to pursue lines of study in various departments of knowledge. Opportunities for instruction are provided by lectures from eminent specialists. Courses are given in anthropology, history, literature, ethics, science, and religion. The school is beautifully located, and though not far from the principal summer hotel on Lake Champlain, has its own cottage accommodations, a club or casino for social reunions, its lecture halls, and local book store. The place is an ideal summer resort and attracts many friends of education, both Roman Catholic and Protestant, during the school season.

Another summer school, the Columbian Catholic Summer School, assembled at Madison, Wis., in July 1898, with lecturers from Washington, D. C., and other centres of educational work. In 1901 it removed to Saint Paul, Minn., and adopted the name of the American Catholic Chautauqua.

Catholic Total Abstinence Union of America, a confederation of all the Catholic total abstinence organizations in this country. It believes that the virtue of temperance is a religious virtue, to be cultivated by religious