CATHERICK.
442
CATHERINE
the canonical name of cathedraticum is usually paid
to the bishop in most missionary countries. There
is no uniform law on the subject. The question nec-
essarily occupied the attention of various synods and
the conclusion was unanimous that a tax analogous
to the cathedraticum should be imposed on dioceses
for the support of their bishops. Thus the Eighth
Provincial Council of Baltimore (see Baltimore,
Provincial Councils of), held in 1855, declares in
its seventh decree: "As it is just that the bishop who
watches over the salvation of all, should receive from
all the faithful of the diocese whatever is necessary
for his proper support and for enabling him to execute
his office, we decree that he may demand for this pur-
pose a part of the revenues of all churches in which the
care of souls is exercised". The Cardinal Prefect of
the Propaganda, writing to the bishops of the Prov-
ince of Cincinnati in 1857, says: "The right of the
bishop to receive support from his diocese has been
recognized; nevertheless, the application and deter-
mination of the means of support can best be treated
of in diocesan synods, because cognizance can then be
taken of the state and condition of each diocese".
The Provincial Council of New Orleans in 1856 calls
this subsidy the "right of cathedraticum, either to
sustain the bishop or to provide for various necessities
of the diocese". It states that each bishop of the
province should determine the amount in a diocesan
synod. In Canada, the Provincial Council of Halifax
in 1857 declares: "As the bishop is constituted not
for one part but for all parts of his diocese, and as he
labours and watches for all alike, all are obliged to
contribute for his proper sustenance". The Second
Plenary Council of Baltimore in 1866, likewise states
that "it is evidently equitable and just that all the
faithful of each diocese should contribute to the sup-
port of their bishop, who bears the solicitude for
all".
As to the determination of the quantity of the cath- edraticum, we find the First Provincial Council of Cin- cinnati requesting Propaganda to sanction some uni- form method, but the latter preferred to commit this to the diocesan synods. In the acts of the First Pro- vincial Council of Quebec in 1851 , we find the following scheme "proposed" to Propaganda. It is there said to be similar to that already sanctioned for some bishops in Canada and Ireland: each bishop is to re- ceive a third of the revenues of one or two parishes; or the fourth or fifth part of three or four parishes; or the tenth part of practically all the parishes in his dio- cese, having regard to the circumstances of each par- ish. Propaganda sanctioned the employment of the last-named provision in 1852. In the Province of Halifax, Canada, it was decreed in 1857 that a collec- tion be taken up annually in October for the support of the bishops. In England, the Third Provincial Council of Westminster in 1859 placed the amount of the cathedraticum at one half pound sterling. It de- clared that the liability to pay this tax was obligatory on each cathedral chapter; on priests ordained for the mission, who receive salaries from churches or ora- tories; on those who have the cure of souls; and on all who preside over churches and public oratories unless they can prove a special exemption.
In the United States, the Eighth Provincial Council of Baltimore, when vindicating the right of the bishop to part of the revenues of the churches, enumerates as such revenues, the renting of pews, the collections taken up during Mass, and the offerings made at bap- tisms and marriages. An identical decree was adopted by the Second Council of the Province of Australia in 1869, but Propaganda did not sanction it and de- clared that the matter should preferably be deter- mined by the various diocesan synods. This was like- wise the opinion of the Fathers of the Second Plenary ( louncil of Baltimore in 1866. As a consequence, dif- ferent methods of computing the cathedraticum pre-
vail throughout the United States. In one prominent
diocese, for example, the rector of each church must
pay one-fifth of his revenue if it exceed one thousand
dollars, or one-third if it be less. The revenue in
question is declared to be made up of the pew rents,
the collections during Divine service and the funeral
stipends. Finally the diocesan arrangement for the
cathedraticum has been declared by Propaganda (as
in 1872) to be a binding law on those whom it con-
cerns.
Acta et Decrela Cone. Recent. Coll. Laeensis (Freiburg im Br.. 1S75), III; Ferraris, Bibl. J„r. Can. (Rome. 1886), II, s. v.; Smith. Notes on II Cone. Bait. (New York, 1874); Benedict, XIV, T)e Si/nodo diacesand, V, 67; Taunton, The Law of the Church (London, 1906), s. V.
William H. W. Fanning.
Catherick, Edmund, Venerable, English priest and martyr, b. probably in Lancashire about 1605; executed at York, 13 April, 1642. He was descended from the old family of Catherick of Carlton and Stan- wick, in the North Riding of Yorkshire, known for its loyalty to the Faith. Educated at Douai College, he was ordained in the same institution, and about 1635 went out to the English mission where he began his seven years' ministry which closed with his death. During this time he was known under the alias Hud- dleston, which was probably his mother's maiden name.
Apprehended in the North Riding, near Watlas, Catherick was brought by pursuivants before Justice Dodsworth. a connexion by marriage — possibly an uncle. Gillow states (IV, 310) that it was through admissions made to Dodsworth, under the guise of friendship, that Catherick was convicted. He was arraigned at York and condemned to death together with Father John Lockwood. The execution was stayed by the king for a short time, but he finally signed the warrant and it was carried out during his presence at The Manor in York. Catherick and Lock- wood were dragged through the streets of York on a hurdle to the place of execution and hanged, drawn, and quartered. Catherick 's head was placed on Micklegate Bar, and what fragments remained, alter the hangman's butchery, were buried at Toft Green. The "body" is now at St. Gregory's Monastery, Downside, and the skull, said to have been found at Hazlewood Castle, was carefully examined by Lin- gard in 1845.
Gillow, Bibl. Diet. Eng. Cath., I, 432; Challoner, Memoirs,
II; De MaRSYS, Hist, de la persecution jtns, nle ties enlti.. III.
E. F. Saxton. Catherine, Monastery of Saint, situated on Mount Sinai, at an altitude of 4S54 feet, in a pictur- esque gorge below the Jebel-Musa, the reputed Moun- tain of the Law This Byzantine convent, perhaps the most interesting of the Christian Orient, is under the Rule of St. Basil, and is well-known for its hospitality. It is chiefly famous, however, on account of its library, in which was discovered the Codex Sinaiticus, a valu- able Biblical manuscript dating from the fourth cen- tury. Although now in a state of decay, the Monas- tery of St. Catherine is still held in great veneration by the Orthodox Greeks, both because it is believed to contain the remains of the famous virgin of Alexandria, and because of its intimate connexion with some of the most sublime events recorded in Holy Scripture. In a little oratory where a lamp is kept always burning, and which is only to be entered unshod, the monks show the supposed location of the Burning Bush. The earliest known historical fact is the erection of a church by Emperor Justinian about A. D. 550. A Byzantine mosaic, which is still in existence, shows that this was formerly called the church of the Trans- figuration; here were gathered the hermits who had previously lived in separate cells and caves among the rocks* of Mount Sinai. It is not known when or how the monastery obtained possession of I lie remains of St. Catherine of Alexandria and adopted her name.
