have enjoyed some little consideration among his brethren as he was appointed prior of the cell of Belvoir, but from this office he was deposed and retired to St. Albans, where he probably wrote his chronicle, known as the "Flores Historiarum", extending from the Creation to 1235. From the year 1202 it is an original and valuable authority, but the whole material has been worked over and in a sense re-edited with editions by Matthew Paris (q. v.) in his "Chronica Majora". Wendover is less prejudiced than Paris, but he is also less picturesque, and whereas Paris in his generalizations and inferences as to the causes of events anticipates the scope of the modern historian, Wendover is content to discharge the functions of a simple chronicler. The "Flores Historiarum was edited for the English Historical Society in 1841 by H. O. Coxe in five volumes, beginning with the year 447, when Wendover for the first time turns directly to the history of Britain. But in 1886-1889 the more valuable part of the work (from 1154 to 1235) was re-edited by H. G. Hewlett as part of the Rolls Series in three volumes.

HUNT in Dict. Nat. Biog., s. v. WENDOVER; LUARD, prefaces to the earlier volumes of MATTHEW PARIS, Chronica Majora in the Rolls Series; HARDY, Catalogue of Materials of Brit. Hist., III (London, 1871), and the prefaces to the editions of Flores Historiarum.

HERBERT THURSTON.

Roh, PETER, b. at Conthey (Gunthis) in the canton of Valais (French Switzerland), 14 August, 1811; d. at Bonn, 17 May, 1872. Up to his thirteenth year he spoke only French, so that he had to learn German from a German priest in the vicinity before he was able to begin his gymnasial studies in the boarding school kept by the Jesuits at Brig in Switzerland. Later he became a day-pupil at the gymnasium kept by the Jesuits at Sittin. While here he resolved to enter the Society of Jesus (1829); strange to say the external means of bringing him to this decision was the reading of Pascal's pamphlet "Monita Secreta". He taught the lower gymnasial classes at the lyceum at Fribourg. During these years of study Roh showed two characteristic qualities: the talent of imparting knowledge in a clear and convincing manner, and an unusual gift for oratory. These abilities determined his future work to be that of a teacher and a preacher. He was first (1842-5) professor of dogmatics at Fribourg, then at the academy at Lucerne which had just been given to the Jesuits. At the same time he preached and aided as opportunity occurred in missions. These labours were interrupted by the breaking out of the war of the Swiss Sonderbund, during which he was military chaplain; but after its unfortunate end he was obliged to flee into Piedmont, from there to Linz and Gries, finally finding a safe refuge at Rappoltsweiler in Alsace as tutor in the family of his countryman and friend Siegwart-Müller, also expatriated. Here he stayed until 1849. A professorship of dogmatics at Louvain only lasted a year. When the missions for the common people were opened in Germany in 1850 his real labours began; as he said himself, "Praise God, I now come into my element." Both friend and foe acknowledge that the success of these missions was largely due to Roh, and his powerful and homely eloquence received the highest praise. He was an extemporaneous speaker; the writing of sermons and addresses was, as he himself confessed, "simply impossible" to him; yet, thoroughly trained in philosophy and theology, he could also write when necessary, as several articles from him in the "Stimmen aus Maria-Laach" prove. His pamphlet "Das alte Lied: der Zweck heiligt die Mittel, im Texte verbessert und auf neue Melodie gesetzt" has preserved a certain reputation until the present day, as Father Roh declared he would give a thousand gulden to the person who could show to the faculty of law of Bonn

or Heidelberg a book written by a Jesuit which taught the principle that the end justifies the means. The prize is still unclaimed. Some of his sermons have also been preserved; they were printed against his will from stenographic notes. Father Roh's greatest strength lay in his power of speech and "he was the most powerful and effective preacher of the German tongue that the Jesuits have had in this century". KNABENBAUER, Erinnerungen an P. Peter Roh S. J., reprint of the biography in Stimmen aus Maria-Laach (1872). N. SCHEID.

Rohault de Fleury, a family of French architects and archæologists of the nineteenth century, of which the most distinguished member was Charles Rohault de Fleury, b. in Paris 23 July, 1801; d. there 11 August, 1875. After a scientific course pursued at the École Polytechnique at Paris, he studied sculpture, but abandoned this study for architecture in 1825. He designed several public and private buildings which adorn one of the most artistic sections of the present Paris and was the author of the first edition of the "Manuel des lois du bâtiment" published by the Central Society of Architects (Paris, 1862). The last years of his life he devoted to religious archæology and published the important results of his studies in the following magnificently illustrated works: "Les instruments de la Passion' iconographiques et archéologiques", Tours, 1874; Paris, 1870 (see CROSS, IV, 531); "L'évangile, études "La Sainte Vierge", Paris, 1878; "Un Tabernacle chrétien du Ve siècle", Arras, 1880; "La Messe, études archéologiques sur ses monuments", Paris, his death by his son George (1835-1905) who was 1883-98. Some of these works were published after latter's works treat of Italian art-monuments: a prominent archæological writer. The "Monuments de Pise au moyen âge", Paris, 1866; "La Toscane au moyen âge, lettres sur l'architecture civile et militaire en 1400", Paris 1874; "Le Latran au moyen âge", Paris, 1877.

himself

Euvres de Charles Rohault de Fleury, architecte (Paris, 1884). N. A. WEBER.

Rohrbacher, RÉNÉ FRANÇOIS, ecclesiastical historian, b. at Langatte (Langd) in the present Diocese of Metz, 27 September, 1789; d. in Paris, 17 January, 1856. He studied for several months at Sarrebourg and Phalsebourg (Pfalzburg) and at the age of seventeen had completed his Classical studies. He taught for three years at the college of Phalsebourg; entered in 1810 the ecclesiastical seminary at Nancy, and was ordained priest in 1812. Appointed assistant priest at Insming, he was transferred after six months to Lunéville. A mission which he preached in 1821 at Flavigny led to the organization of a diocesan mission band. Several years later he became a member of the Congregation of St. Peter founded by Félicité and Jean de La Mennais, and from 1827 to 1835 directed the philosophical and theological studies of young ecclesiastics who wished to become the assistants of the two brothers in their religious undertakings. When Félicité de La Mennais refused to submit to the condemnation pronounced against him by Rome, Rohrbacher separated from him and became professor of Church history at the ecclesiastical seminary of Nancy. Later he retired to Paris where he spent the last years of his life. His principal work is his monumental "Histoire Universelle de l'Église Catholique" (Nancy, 1842-49; 2nd ed., Paris, 1849-53). Several other editions were subsequently published and continuations added by Chantrel and Guillaume. Written from an apologetic point of view, the work contributed enormously to the extirpation of Gallicanism in the Church of France. Though at times uncritical and devoid of literary grace, it is of considerable usefulness to the student of history. It was translated into German and partially recast by Hülskamp,

Rump, and numerous other writers. (For the other works of Rohrbacher, see Hurter, "Nomenclator Lit.", III [Innsbruck, 1895], 1069-71.)

ROHRBACHER, Hist. Univ. de l'Eglise Cath., ed. by GUILLAUME, XII (Paris, 1885), 122-33; MCCAFFREY, Hist. of the Cath. Ch. in the XIX Century, II (Dublin, 1909), I, 60, II, 448, 475. N. A. WEBER.

Rojas y Zorrilla, FRANCISCO DE, Spanish dramatic poet, b. at Toledo, 4 Oct., 1607; d. 1680. Authentic information regarding the events of his life is rather fragmentary, but he probably studied at the Universities of Toledo and Salamanca, and for a time followed a military career. When only twenty-five he was well known as a poet, for he is highly spoken of in Montalbán's "Para todos" (1632), a fact which shows that he enjoyed popularity, when Lope de Vega, Tirso de Molina, and Calderon were in the height of their fame. The announcement published in 1638 of the assassination of Francisco de Rojas did not refer to the poet, for the first and second parts of his comedies, published by himself at Madrid, bear the dates of 1640 and 1645 respectively. A third part was promised but it never appeared. He was given the mantle of the Order of Santiago in 1644. The writings of Rojas consist of plays and autos sacramentales written alone and in collaboration with Calderon, Coello, Velez, Montalbán, and others. No complete edition of his plays is available, but Mesonero gives a very good selection with biographical notes. Among the best of them are "Del Rey abajo ninguno", "Entre bobos anda el juego", "Donde hay agravio no hay celos", and "Casarse por vengarse", the last of which is claimed to have been the basis of Le Sage's novel, "Gil Blas de Santillane".

TICKNOR, History of Spanish Literature (Boston, 1866); MESONERO, Biblioteca de Autores Españoles, LIV (Madrid, 1866). VENTURA FUENTES.

Rokewode, JOHN GAGE, b. 13 Sept., 1786; died at Claughton Hall, Lancashire, 14 Oct., 1842. He was the fourth son of Sir Thomas Gage of Hengrave, and took the name Rokewode in 1838 when he succeeded to the Rokewode estates. He was educated at Stonyhurst, and having studied law under Charles Butler he was called to the bar, but never practised, preferring to devote himself to antiquarian pursuits. He was elected a fellow of the Society of Antiquaries in 1818, and was director from 1829 till 1842. He also became a fellow of the Royal Society. In 1822 he published "The History and Antiquities of Hengrave in Suffolk" and in 1838 "The History and Antiquities of Suffolk". His edition of Jocelin de Brakelond's chronicle published by the Camden Society in 1840 furnished Carlyle with much of his materials for "Past and Present" (1843). Many papers by him appeared in "Archæologia", many of these being republished as separate pamphlets, including the description of the Benedictionals of St. Æthelwold and of Robert of Jumièges; he also printed the genealogy of the Rokewode family with charters relating thereto in "Collectanea Topographica et Genealogica", II. He contributed to the "Orthodox Journal" and the "Catholic Gentleman's Magazine". Many of his MSS. were sold after his death with his valuable library. The Society of Antiquaries possess a bust of him by R. C. Lucas. He died suddenly while out shooting.

Orthodox Journal, XV, 276; COOPER in Dict. Nat. Biog.;

GILLOW, Bibl. Dict. Eng. Caths.

EDWIN BURTON.

Roland, CHANSON DE. See LEGENDS, LITERARY OR PROFANE.

Roland de Lattre. See LASSUS, ORLANDUS DE. Rolduc (RODA DUCIS, also Roda, Closterroda or Hertogenrade), in S. E. Limburg, Netherlands. It became an Augustinian abbey in 1104 under Ven. Ailbertus, a priest, son of Ammoricus, a nobleman of

Antoing, Flanders. Ailbertus is said to have been guided by a vision towards this chosen spot, which was in the domain of Count Adelbert of Saffenberch, who, before Bishop Othert of Liège, turned over the property destined for abbey and church in 1108. Ailbertus was the first abbot (1104-11). Later he went to France where he founded the Abbey of Clairfontaine. Desiring once more to see Rolduc, he died on the way, at Sechtem, near Bonn, 19 Sep., 1122 (Acta SS.). Thirty-eight abbots succeeded Ailbertus, the last one being Peter Joseph Chaineux (1779-1800). The abbey acquired many possessions in the Netherlands, and became the last resting-place of the Dukes of Limburg. It possesses the famous "Catalogus Librorum", made A. D. 1230, containing one hundred

and forty theological and eighty-six philosophical and classical works. The beautiful crypt, built by Ailbertus, was blessed 13 Dec., 1106, and in 1108 the church was dedicated to the Blessed Virgin and St. Gabriel. In 1122 Pope Calixtus II confirmed by a Bull, preserved in the archives of Rolduc, the donation of the property. The church, completed in 1209, was then solemnly dedicated by Philip, Bishop of Ratzeburg. Dr. R. Corten completed the restoration of the church in 1893, and transferred the relics of Ven. Ailbertus into a richly sculptured sarcophagus in the crypt, 1897. The church possesses a particle of the Holy Cross, five inches long, reputed to be authentic and miraculous (Archives of Rolduc, by Abbot Mathias Amezaga); also the body of St. Daphne, virgin and martyr, brought over from the Catacombs of Prætextatus in 1847. Rolduc became the seminary of Liège in 1831, under Right Rev. Cornelius Van Bommel, and the little seminary of Roermond, and academy in 1841. The present institution has an attendance of 420 pupils.

HEYENDAL, Annales Rodenses usque ad annum 1700; Diarium rerum memorabilium abbatia Rodensis in the archives of Aix-laChapelle; Acta SS.; HABETS, Geschiedenis van het Bisdom Roermond, III (1875-92); ERNST, Histoire du Limbourg, (Liège, 183752); DARIS, Notice Historique sur les églises du diocèse de Liège, XV (Aix-la-Chapelle, 1868); HELYOT, Histoire des ordres monastiques, (Liège, 1894); NEUJEAN, Notice historique sur l'abbaye de Rolduc religieux et militaires, II (Paris, 1714-19); CUYPERS, Revue de l'art chrétien (1892); LENNARTZ, Die Augustiner Abtei Klosterrath.; KERSTEN, Journal Historique et Littéraire, XIV (Liège); CORTEN, Rolduc in Woord en Beeld (Utrecht, 1902).

THEOPHILE STENMANS.

Rolfus, HERMANN, Catholic educationist, b. at Freiburg, 24 May, 1821; d. at Bühl, near Offenburg, 27 October, 1896. After attending the gymnasium at Freiburg, he studied theology and philology at the university there from 1840 to 1843, and was ordained priest on 31 August, 1844. After he had served for brief periods at various places, he was appointed curate at Thiengen in 1851, curate-in-charge at Reiselfingen in 1855, parish priest at the last named place in 1861, parish priest at Reuthe near Freiburg in 1867, at Sasbach in 1875, and at Bühl in 1892. In 1867 the theological faculty at Freiburg gave him the degree of

son.

Ralph de Diceto, Walter of Coventry, and others, all edited by Bishop Stubbs; the works of Giraldus Cambrensis by Brewer, and the "Materials for the History of St. Thomas Becket" by Canon RobertBut the scope of the Series is by no means limited to the ordinary English Chroniclers. Legal records and tractates, such as the "Year Books", the "Black Book of the Admiralty", and Bracton's great work "De Legibus et Consuetudinibus Angliæ"; materials of a more or less legendary character relating to Ireland and Scotland, such as Whitley Stokes's edition of "the Tripartite Life of St. Patrick", or the Icelandic Sagas edited by Vigfusson and Dasent; rhymed chronicles like those of Robert of Gloucester and Robert of Brunne in English, and that of Pierre de Langtoft in French; even quasi-philosophical works like those of Friar Roger Bacon and Alexander Neckam, together with folklore materials like the three volumes of "Leechdoms, Worteunning and Starcraft" of Anglo-Saxon times, have all been included in the Series. It need hardly be said that hagiographical documents, dealing for example with the lives of St. Dunstan, St. Edward the Confessor, St. Hugh of Lincoln, St. Thomas, as well as St. Wilfrid and other northern saints, occupy a prominent place in the collection. The vast bulk of the texts thus edited are in Latin, and these are printed without translation. Those in old French, Anglo-Saxon, Irish, Gaelic, Welsh, old Norse, etc. always have a translation annexed.

maine", of which he was able to finish only five volumes out of the nine composing the work, displays facility, interest, enthusiasm, but lack of a critical spirit. Rollin was a talented writer, though according to his own statement he was sixty years old when he decided to write in French. He was upright and serene, a pious and sincere Christian, whom it is deplorable to find concerned in the ridiculous scenes at the cemetery of St. Médard near the tomb of the deacon Paris. Without the annoyances due to his Jansenism, his pure conscience, sweet gaiety, vigorous health, and the esteem he enjoyed should have made him one of the most fortunate men of his times.

TROGNON, Eloge (Paris, 1818); GUENEAU DE MUSSY,

Traité des Etudes de Rollin (Paris, 1805); SAINTE-BEUVE, Causeries du lundi, VI (Paris, 1851-62) GEORGES BERTRIN.

The progress of the Rolls Series may best be traced in the Annual Reports of the Deputy Keeper of the Public Records, but a general account is also given in GROSS, The Sources and Literature of English History (New York, 1900); POTTHAST, Bibliotheca Historica (Berlin, 1896).

Rolls Series, a collection of historical materials of which the general scope is indicated by its official title, "The Chronicles and Memorials of Great Britain and Ireland during the Middle Ages". The publication of the series was undertaken by the British Government in accordance with a scheme submitted in 1857 by the Master of the Rolls (the official Custodian of the Records of the Court of Chancery and of the other Courts), then Sir John Romilly. A previous undertaking of the same kind, the "Monumenta Historica Britannica", had come to grief after the publication of the first volume (1036 folio pages, London, 1848) owing partly to the death of the principal editor, Henry Petrie, partly to its cumbrous form and other causes. Strong representations were, however, made by a very earnest worker in the field of historical research, Rev. Joseph Stevenson (q. v.), and the scheme of 1857 was the direct outcome of this appeal. In the new Series "preference was to be given in the first instance to such materials as were most scarce and valuable", each chronicle was to be edited as if the editor were engaged upon an editio princeps, a brief account was to be provided in a suitable preface of the life and times of the author as well as a description of the manuscripts employed, and the volumes were to be

HERBERT THURSTON.

Rolph, THOMAS, surgeon, b. 1800; d. at Portsmouth, 17 Feb., 1858. He was a younger son of Dr. Thomas Rolph and Frances his wife, and brother of John Rolph, the Canadian insurgent. Having qualified as a surgeon, he began to practice in Crutchedfriars, where he came into conflict with the Anglican rector of St. Olave, Hart Street, on the subject of tithes, a dispute which led him to petition the House of Commons on the subject and to publish two pamphlets: "Address to the Citizens of London" and "Letter addressed to the Rev. H. B. Owen, D.D." (1827). He also took a prominent part in Catholic affairs. In 1832 he went to the West Indies, the United States, and Canada, where his brother John had become chairman of committee in the Upper Canada House of Assembly. For a time Thomas Rolph settled in Canada, acting as Government emigration agent, but he returned to England in 1839 and published a series of works on emigration: "Comparative advantages between the United States and Canada for British Settlers" (1842); "Emigrants' Manual" (1843); "Emigration and Colonization" (1844). In his earlier life he had published two pamphlets on the proceedings of the Religious Tract Society, and one against phrenology. He was also a constant contributor to the "Truthteller", a Catholic magazine published by William Eusebius Andrews. He spent his last years at Portsmouth where he died of apoplexy.

issued in a convenient octavo form. In accordance with this scheme 255 volumes, representing 99 separate works, have now been published. With the exception of the series of legal records known as the "Year Books" of Edward I and Edward III, the further issue of these materials has for some time past been suspended. Almost all the great medieval English chronicles have in turn been included, for it was found that most of the existing editions published by the scholars of the seventeenth and eighteenth centuries were unsatisfactory. It would be impossible here to give a catalogue of the materials edited in the course of this great undertaking. It must be sufficient to mention the magnificent edition of the "Chronica Majora" of Matthew Paris by Luard; the Hoveden, Benedict of Peterborough,

ALLIBONE, Critical Dict. of Eng. Lit. (Philadelphia, 1869-71); GILLOW, Bibl. Dict. Eng. Cath., s. v. EDWIN BURTON

Roman Catechism.-This catechism differs from other summaries of Christian doctrine for the instruction of the people in two points: it is primarily intended for priests having care of souls (ad parochos), and it enjoys an authority equalled by no other catechism. The need of a popular authoritative manual arose from a lack of systematic knowledge among pre-Reformation clergy and the concomitant neglect of religious instruction among the faithful.

The Reformers had not been slow in taking advantage of the situation; their popular tracts and catechisms were flooding every country and leading thousands of souls away from the Church. The Fathers of Trent, therefore, "wishing to apply a salutary remedy to this great and pernicious evil, and thinking that the definition of the principal Catholic doctrines was not enough for the purpose, resolved also to publish a formulary and method for teaching the rudiments of the faith, to be used by all legitimate pastors and teachers" (Cat. præf., vii). This resolution was taken in the eighteenth session (26 February, 1562) on the suggestion of St. Charles Borromeo, who was then giving full scope to his zeal for the reformation of the clergy. Pius IV entrusted the composition of the Catechism to four distinguished theologians: Archbishops Leonardo Marino of Lanciano and Muzio Calini of Zara, Egidio Foscarini, Bishop of Modena, and Francisco Fureiro, a Portuguese Dominican. Three cardinals were appointed to supervise the work. St. Charles Borromeo superintended the redaction of the original Italian text, which, thanks to his exertions, was finished in 1564. Cardinal William Sirletus then gave it the final touches, and the famous Humanists, Julius Pogianus and Paulus Manutius, translated it into classical Latin. It was then published in Latin and Italian as "Catechismus ex decreto Concilii Tridentini ad parochos Pii V jussu editus, Romæ, 1566" (in-folio). Translations into the vernacular of every nation were ordered by the Council (Sess. XXIV, "De Ref.", c. vii).

The Council intended the projected Catechism to be the Church's official manual of popular instruction. The seventh canon, "De Reformatione", of Sess. XXIV, runs: "That the faithful may approach the Sacraments with greater reverence and devotion, the Holy Synod charges all the bishops about to administer them to explain their operation and use in a way adapted to the understanding of the people; to see, moreover, that their parish priests observe the same rule piously and prudently, making use for their explanations, where necessary and convenient, of the vernacular tongue; and conforming to the form to be prescribed by the Holy Synod in its instructions (catechesis) for the several Sacraments: the bishops shall have these instructions carefully translated into the vulgar tongue and explained by all parish priests to their flocks .". In the mind of the Church the Catechism, though primarily written for the parish priests, was also intended to give a fixed and stable scheme of instruction to the faithful, especially with regard to the means of grace, so much neglected at the time. To attain this object the work closely follows the dogmatic definitions of the council. It is divided in four parts: I. The Apostles' Creed; II. The Sacraments; III. The Decalogue; IV. Prayer, especially The Lord's Prayer. It deals with the papal primacy and with Limbo (q. v.), points which were not discussed or defined at Trent; on the other hand, it is silent on the doctrine of Indulgences (q. v.), which is set forth in the "Decretum de indulgentiis", Sess. XXV. The bishops urged in every way the use of the new Catechism; they enjoined its frequent reading, so that all its contents would be committed to memory; they exhorted the priests to discuss parts of it at their meetings, and insisted upon its being used for instructing the people.

To some editions of the Roman Catechism is prefixed a "Praxis Catechismi", i. e. a division of its contents into sermons for every Sunday of the year adapted to the Gospel of the day. There is no better sermonary. The people like to hear the voice of the Church speaking with no uncertain sound; the many Biblical texts and illustrations go straight to their hearts, and, best of all, they remember these simple sermons better than they do the oratory of famous pulpit orators. The Catechism has not of course the

authority of conciliary definitions or other primary symbols of faith; for, although decreed by the Council, it was only published a year after the Fathers had dispersed, and it consequently lacks a formal conciliary approbation. During the heated controversies de auxiliis gratiæ between the Thomists and Molinists, the Jesuits refused to accept the authority of the Catechism as decisive. Yet it possesses high authority as an exposition of Catholic doctrine. It was composed by order of a council, issued and approved by the pope; its use has been prescribed by numerous synods throughout the whole Church; Leo XIII, in a letter to the French bishops (8 Sept., 1899), recommended the study of the Roman Catechism to all seminarians, and the reigning pontiff, Pius X, has signified his desire that preachers should expound it to the faithful.

The earliest editions of the Roman Catechism are: "Romæ apud Paulum Manutium", 1566; "Venetiis, apud Dominicum de Farris", 1567; "Coloniæ", 1567 (by Henricus Aquensis); "Parisiis, in ædibus Jac. Kerver", 1568; "Venetiis, apud Aldum", 1575; Ingolstadt, 1577 (Sartorius). In 1596 appeared at Antwerp "Cat. Romanus quæstionibus distinctus, brevibusque exhortatiunculis studio Andreæ Fabricii, Leodiensis". (This editor, A. Le Fèvre, died in 1581. He probably made this division of the Roman Catechism into questions and answers in 1570). George Eder, in 1569, arranged the Catechism for the use of schools. He distributed the main doctrines into sections and subsections, and added perspicuous tables of contents. This useful work bears the title: "Methodus Catechismi Catholici". The first known English translation is by Jeremy Donovan, a professor at Maynooth, published by Richard Coyne, Capel Street, Dublin, and by Keating & Brown, London, and printed for the translator by W. Folds & Son, Great Shand Street, 1829. An American edition appeared in the same year. Donovan's translation was reprinted at Rome by the Propaganda Press, in two volumes (1839); it is dedicated to Cardinal Fransoni, and signed: "Jeremias Donovan, sacerdos hibernus, cubicularius Gregorii XVI, P. M." There is another English translation by R. A. Buckley (London, 1852), which is more elegant than Donovan's and claims to be more correct but is spoiled by the doctrinal notes of the Anglican translator. The first German translation, by Paul Hoffæus, is dated Dillingen, 1568.

J. WILHELM.

Roman Catholic, a qualification of the name Catholic commonly used in English-speaking countries by those unwilling to recognize the claims of the One True Church. Out of condescension for these dissidents, the members of that Church are wont in official documents to be styled "Roman Catholics" as if the term Catholic represented a genus of which those who owned allegiance to the pope formed a particular species. It is in fact a prevalent conception among Anglicans to regard the whole Catholic Church as made up of three principal branches, the Roman Catholic, the Anglo-Catholic and the Greek Catholic. As the erroneousness of this point of view has been sufficiently explained in the articles CHURCH and CATHOLIC, it is only needful here to consider the history of the composite term with which we are now concerned. In the "Oxford English Dictionary", the highest existing authority upon questions of English philology, the following explanation is given under the heading "Roman Catholic". "The use of this composite term in place of the simple Roman, Romanist, or Romish, which had acquired an invidious sense, appears to have arisen in the early years of the seventeenth century. For conciliatory reasons it was employed in the negotiations connected with the Spanish Match (1618-1624) and appears in formal