CALVINUS
204
CAMALDOLESE
see Sandonnini in Rivista llaliana (1SS7), 531; on his govern-
ment of Geneva, Choisy, La theocratie a Geneve au temps de
Calvin; on the Institutes, Kostlin in Studien und Knliken
(1868), 7, 410. and Lecocltre in Revue de Thtologie el Philo-
sophie, XIX, XXIII. XXIV; on Calvin's style, Brcnetif.re,
L'eeuvre litteraire de Calvin in Revue des Deux Mondes (Oct.,
19001, and Saintsbuky, History of Criticism (London, 1902);
see also Froude, Short .Studies, II, 1S93, and Zaun. Studien
itber Johann Calvin, Die Urleile katholischer und protestantiscker
liistoriker im lit Jahrhundert uber den Reformator (Gutersloh,
1884). „
William Barry.
Calvinus, Justus Baronius, convert and apolo- gist, b. at Xanthen, Germany, c. 1570; d. after 1606. He was born of Calvinist parents and educated at Heidelberg where he took a course in theology. His study of the Fathers inclined him towards Catholi- cism and finally led him to Rome where he was kindly received by Cardinals Bellarmin and Baronius and by Pope Clement VIII. The writings of Bellarmin strengthened his conviction regarding the Church, and his gratitude to Baronius caused him to add that cardinal's name to his own. On his return to Ger- many he became a Catholic (1601) and a staunch de- fender of the Faith. In his "Apologia" (Mainz, 1601) he gives the reasons for his conversion, and in his " Proescriptionum adversus haereticos .... Tractatus" (ibid., 1602, 1756) he appeals to the Fathers in support of the truth of Catholicism.
RXss, Die Convertiten seit der Reformation (Freiburg, 1S66), III, 537; Hurter, Nomenclalor (2nd ed., Freiburg, 1892), I, 166- _, . „
E. A. Pace.
Calynda, a titular see of Asia Minor. It was prob- ably situated at the boundary of Lycia and Caria (on the river Indos?), for it is placed in the former ter- ritory by Ptolemy (xxxi, 16), in the latter by Ste- phanus Byzantius (s. v.). Stephanus gives also another form of the name, Karynda. Calynda must be carefully distinguished from Kalydna, Kalydnos, Karyanda," and Kadyanda. Its king. Damasithe- mos, was an ally of Queen Artemisia (Herod., VIII, lxxxvii; Pliny, V, xxvii, who writes its name Calydna). It is mentioned among the cities that struck coins in the Roman period. Its Christian history is very short, for it is not mentioned in the "Notitise episcopa- tuum". We know only that it was at a certain time a suffragan of Myra, the metropolis of Lycia. Bishop Leontius of Calynda is mentioned in 458 (Mansi, Concil., VII, 5S0) in the letter of the Lycian bishops to the Emperor Leo.
Smith, Diet, of Greek and Roman Geog. (London, 1878). I. 485. S. Petrides.
Calzada, Diocese of. See Calahorra.
Camachus, a titular see of Armenia. This city does not appear in ecclesiastical history before the seventh century of our era. The true primitive name seems to have been Camacha. Camachus or Camache are later forms. When the "Pseudo-Ecthesis" of St. Epiphanius was drawn up (about 640), it was not yet a see. In 681 George, "Bishop of Daranalis or Camachus", was present at the Council of Con- stantinople and subscribed its acts as "bishop of the china of Daranalis"; a third name of the see, Anali- bla, is given by the old Latin version. The same prelate subscribed (692) the aits of the Trullan Council. About the end of the ninth century. Ca- machus, until then a suffragan of Sebaste (metropolis of Armenia Prima), was made a metropolitan seeby Leo the Philosopher; it had five, and at one time eight, suffragan sees. Bishop Sisinnius is mentioned in 1028 (Lequien, 1, 435). The Assumptionist manu- script lists contain many other names. by the fif- teenth century the see had disappeared. Three Latin titulars are mentioned by Lequien (III, 1109).
Camachus is to-day Kemakh, the chief town of a caza in the vilayet, of Erzeroum; the whole district
has about 20,000 inhabitants (5000 Christians, mostly
Armenians). It is a village on the western Euphrates
(Kara-Sou), half way between Sivas and Erzeroum,
about 135 miles from both towns, and carries on a
trade in gloves and carpets. In the neighbourhood
are many old Byzantine or Turkish castles, and
turbes (Mussulman tombs).
Smith, Diet, of Greek and Roman Geog. (London, 1S7S), I, 486.
S. Vailhe.
Camaldolese (Camaldolites, Camaldulenstans), a joint order of hermits and cenobites, founded by St. Romuald at the beginning of the eleventh cen- tury. About 1012, after having founded or reformed nearly a hundred unconnected monasteries and herm- itages, St. Romuald arrived in the Diocese of Arezzo seeking place for a new hermitage. It was here, according to the legend, that he was met by a certain count called Maldolus. This man, after describing his vision of monks in white habits ascending a ladder to heaven (while he had slept in one of his fields in the mountains), offered this spot to the saint. The field, which was held by Maldolus in fief of the Bishop of Arezzo, was readily accepted by St. Romuald, who built there the famous hermitage afterwards known as Campus Mai.' li or Camaldoli. In the same year he received from the count a villa at the foot of the mountains, about two miles below Camaldoli, of which he made the monastery of Fonte Buono. This latter house was intended to serve as infirmary, guest-house, and bursary to the hermitage, in order that the hermits might not be distracted by any worldly business.
Camaldoli and Fonte Buono may be considered as the beginning of the Camaldolese Order; the former foreshadowing the eremitical, the latter the cenobit- ical, branches. It is true that this opinion has been gravely contested. The Camaldolese writers are nat- urally inclined to place the date of the foundation of their order as early as possible, and their judgment is further influenced by their views on the birth- date of St. Romuald. But they differ considerably among themselves, their estimates varying from the year 940, chosen by Blessed Paolo Giustiniani. to the year 974, that commends itself to Hastiville. They point out that St. Romuald founded many monasteries and hermitages, and was many times surrounded by disciples before he came to Camal- doli; and they argue that in founding Camaldoli he did not intend to begin the order, but merely a new hermitage; that the order was called the Romualdine until the later years of the eleventh century, and then received the name Camaldolese. not from its origin at Camaldoli, but from the fact that the Holy Hermitage had always retained its first fervour and had been an exemplar to all other houses. It seems probable, however, that St. Romuald before 1012 was rather a reformer of Benedictine houses and a founder of isolated monasteries and hermitages, than the originator of a new order. Indeed ii is doubtful if he had ever any intention of founding an order, in the modern sense, at all. But at Ca- maldoli the Rule, which later appeared in modified form as the "Constitutions of the Blessed Rudolph ". is first heard of; at Camaldoli the distinctive white habit first appears; at Camaldoli are first found in combination the two ccnobite and hermit branches that are afterwards so marked a feature of tin' order. Strictly, perhaps, the order did not come into exist- ence till Hie Bull "Nulli fidelium", of Alexander II, In i (i72. But. as all its distinctive features are first found together at Camaldoli in 1012. it may not be un- warranted to assign the foundation of the Camaldolese Order to that date.
The Five Camaldolese Congregations. — For six centuries the order grew steadily as one body, rec- ognizing tlu' Holy Hermitage as its head. But in
