THIMELBY
G37
THIRD
of the Flomish Acadciny, and, for a time, Its Presi-
dent. From 1S8S on, Paul Thijni edited the periodi-
cal "Dietsehe Warande", whieh was in this way
transplanted into Belgium. His ohief works are:
" De H. Willibrord, Apostel der Nederlanden" (1867);
"Karel de groote en zijneecuw" (1S66); "Gestichten
van liefdadigehied in Belgie, van Karel den Groote tot
aan de XVI eeuw", awarded a prize by the Royal
Academy of Brus.sels (1883); "Schets der Algemeene
Geschiedenis " (1870); "Vroolijke hist orie van Ph. van
Marnix" (1876); "Spiegel van Nederlandsche let-
teren" (1877).
Dietsehe Warande en Belfort (Antwerp-Ghent, 1904): Letens- gesehiedenissen van (le leden der Maalschappij van Letterkunde te Leiden (Leyden, 19(M).
P. Albers.
Thimelby, Richard (alias Ashbt), missionary priest, b. in Lincolnshire, England, 1614; d. at St. Omer's, Belgium, 7 Jan., 1672. He entered the Society of Jesus in 1632. Having taught philosophy and theology at Liege for about sixteen years, he was sent to England where he laboured for the most part in his native county. In 1666 he became Master of Novices at Ghent, and Rector of St. Omer's, Belgium, in 1672, where he remained until his death. His translation of Father Binet's "Treatise on Purgatory" was edited by Father Anderdon in 1874. He also wrote a controversial work entitled "Remarks on Stillingfleet" (London, 1672).
Oliver, CoUectiont! (London, 1845) : Menologu of the Society of JesuJ (London. 1902); Sommervogel, Bibliothique de la Compagnie de Jesus (Brussels, 1890).
Edward P. Spillane.
Third Orders. — I. General. — Third Orders sig- nify in general lay members of religious orders, i. e. men and women who do not necessarily live in com- munity and yet can claim to wear the habit and par- ticipate in the good works of some great order.
A. Origin. — The general idea of lay people affiliated to religious orders, as seen in the Benedictine Oblates (q. v.) or confratcrs (Taunton, "Black Monks of St. Benedict", London, 1897, I, 60-63; for \orbertines cf. Hurter, "Papst Innocenz III", Schaffhausen, 1845, IV, 148), is too natural for there to be any need to seek its origin. Founders and benefactors of mon- asteries were received in life into spiritual fellowship, and were clothed in death in some religious habit. So too the Templars had a whole system whereby lay- folk could partake in .some sort in their privileges and in the material administrsition of their affairs (Eng- lish Hist. Rev., London, April, 1910, 227). But the essential nature of the tertiary is really an innovation of the thirteenth century. At that date many of the laity, impatient of the indolent and sometimes scanda- lous lives of the clergy in lower Europe, were seized with the idea of reforming Christendom by preaching. This admirable intention cau.^ed the rise of the Vau- dois under Valdez of Lyons ("Anecdotes Historiques tires du Recueil inedit d'Etienne de Bourbon, O.P.", ed. by Lecoq de La Manche, Paris, 1878, 290-314), and under somewhat more curious conditions the Fratres Humiliati. The Vaudois were at first welcomed by the pope. Alexander III, who authorized their preach- ing, but as they were unacquainted with theological teaching and had pursued no clerical studies, their sermons were not seldom dogmatically inaccurate and eventually defiantly heretical. The Humiliati also soon became suspect and were forbidden by Lucius III to preach, till in 1207 Innocent III gave a section of them permission to resume their work, provided that they limited themselves to moral questions and did not venture on doctrinal subjects ("De articulis fidei et sacr.amentis ecclesia;", cf. Denifle, O.P., ".\rchiv fiir Litteralur und Kirchengeschichte des Mittelalters", I, 419). Moreover some became priests, were gathered into a cloister, and took up
religious life. The others remained outside, yet
spiritually dependent on the clerical portion, and now
for the first time in history called a Third Order,
Tertius Or/in (Mandonnet, "Les Origines de I'Ordo de
Penetentia"; the Bull is to be found in Tiraboschi,
"Vetera Humiliatorum monumenta", II, Milan,
1766-68, 139).
B. Dimsinn. — The Third Orders can each be di- vided into (a) regulars, i. e. living in convents, and (b) seculars, i. e. living in the world. Of these the first take vows, the latter can only make a solemn promise (except that Carmelite Tertiaries apparently take some sort of vows of obedience and chastity, cf. Angelus a S.S. Corde, O.C.D., "Manuale juris com- munis Regularium", Ghent, 1899, q. 1067), which, however, distinguishes them from members of mere eonfraiernities and constitutes them legally a religious order (Constitution of Leo XIII, "Misericors Dei Filius").
C. Members. — Any Catholic may join a Third Or- der, but may not at once belong to more than one, nor may he without grave cause leave one for another. The laying aside of the distinctive sign or prayers for any space of time does not in itself put an end tomem- bership with a Third Order, but the deliberate wish to dis.sociate oneself from it is sufficient to produce that effect (S. Cong. Indulg., 31 Jan., 1893).
D. Prinleges. — The Regular Third Order partici- pates in all the indulgences granted to the First and Second Orders (S. Cong. Indulg., 28 Aug., 1903), but not in those granted to the Secular Third Order (ibid.). This latter no longer participates in any privileges save those directly granted to itself (S. Cong. Indulg., 31 Jan., 1893; S. Cong. Indulg., 18 July, 1902; S. Cong. Indulg., 28 Aug., 1903).
TiKABOSCHI. Vetera Humiliatorum Monumenta (Milan. 1766- 68). I, 11. Ill; Helyot. Diclionnnirr des Ordrra Reliairux (Paris, 1862), I-IV; Mandonnet. Z,.- Or, .:,■>,- rir r(>r>„ ,i,- p^r-:-:rniin
(Fribourg, 1898) ; Sabatier. A'. ;; ' 1 ■ f •, ■' - -•,m
de Panitentia seu Tertii Or.l,': ■ ; \ :■ - liiil);
GoETZ. Die Regel des Tertiar . ,i, , . „ /,--,,„-
|7MC;iicA(e (1902), XXIII: AdDKIU^I a.-,[. .MAh,...N. 3 /,,„/ (A./ers (Oxford. 1902); Mandonnet. Lis Itegles et le (iuuurntuieut de rOrdo de Panitentia au XIII Siiclc (Paris. 1902); Mohtier. Histoire des Maitres Generaux de I'Ordre des Freres Pricheurs. II (Paris, 1905), 220-50; Heimbccher, Die Orden und Kongrega- tionen der katholischen Kirche (Paderborn, 1907); Pru.mmer. Manuale Juris Bcdesiaslici. II (Fribourg, 1907), 311-16.
Bede Jarrett.
II. Third Order of Our Lady of Mount Carmel. — Soon after the Order of Our Lady of Mount Carmel was established in Europe in the thirteenth century, lay persons, not bound by religious vows, seem to have attached themselves to it more or less closely. There is evidence of the existence of a "Confrairie N.-D. dti Mont-Carmel" at Toulouse in 1273, and of a "Compagnia di Santa Maria del Carmino" at Bologna in 1280, but the exact nature of these bodies is uncertain owing to a lack of docu- ments. Somewhat later mention is frequently made of trade-guilds having their seat in churches of the order, members of which acted as their chaplains. Thus the m-aster-bakers, innkeepers and pastry- cooks at Nimes, the barbers and surgeons of the same town, who were al.so connected with the Dominicans, the goldsmiths at Avignon. Benefactors of the order received letters of fraternity with the right of participation in the privileges and good works of the friars. Others, under the name of bizzoche and nmnlellaiiF, wore the habit and observed the rule, e. g. " NL Phicola nostra Pinzochera" at Florence in 1.308. Others again became reclu.ses in the anchorages attached to Carmehte churches, and made profession under the form: "Ego frater N. a Spiritu Sancto ad anaehoreticam vitam vocatus offero me, coram Deo, Patri et Filio et Spiritui Sancto, et promitto me in servitio Dei secundum Script uram sacram Novi et Veteris Test.amenti more anchoret ic3> vita^ u.«qtie ad mortem permansurum." Among the tertiaries not
