CHRISTIAN
710
CHRISTIAN
Inscriptions. — De Rossi, Inscripliones christians urbis
Roma: (Rome, 1861-88); Kraus, Inscriptions Rhenana
Christiana: (Freiburg, 1890-94); Hcbner. Inscriptions His-
paniee Christiana: (Berlin, 1871); Le Blant, Recueil des
inscriptions chretiennes de la Gaule (Paris, 1856-65);
Nouveau Recueil des inscriptions de la Gaule (Paris, 1892);
Manuel d'epigraphie chretienne (Paris, 1869); Northcotk,
Epitaphs of the Catacombs (London, 1878); McCall, Chris-
tian Epitaphs of the First Six Centuries (London, 1869).
Christian Art and Architecture. — Wilpkrt, Die Malereien der Katakomben Roms (Freiburg and Rome, 1903); Id., Die Katnkombenqemalde und ihre alien Kopien (Freiburg, 1891); Id , Fractia Panis (Freiburg, 1895); Kraus. Geschichte der chnst- hchrn Kunst (Freiburg, 1895-1900); Venturi, Storia dell arte Italiana (Milan, 1901-3); Michel, Histoire de I'art (Paris, 1905); Garrdcci, Storia dell'arle cristiana (Prato, 1875-81); Bayet, Recherches pour servir a ihisloire de la peinture et de la sculpture chretiennes en Orient (Paris, 1879); Muntz, Etudes sur Vhistoire de la peinture et de iiconographie chri- tiennes (Paris, 18S6); De Rossi, Mosaici delle chiese di Roma (Rome, 1S72-1906); Muntz, La mosaique chretienne (Paris, 1893); Kurth, H'amlmosaiken von Ravenna (Leipzig, 1901); The Lost Mosaics of Rome in Amer. Journal of Archn?ology, (1900); De Vogue, Monuments de la Syrie Centrale (Paris, 1865-77); Gsell, Les monuments antiques de I Algene (Paris, 1901); Butler, Architecture and Other Arts (New York, 1903); Dehio. Kirchliehe Baukunst des Abendlandes (Stuttgart, 1892); Kirsch, Die christliehen Kultus Gebaude im Allertum (Cologne, 1893); Crostarosa, Le basiliche cristiane (Rome, 1892); Marucchi, Elements d'archeologie chretienne — //. Bosiliques (Paris, 1902); Le Blant, Etude sur les sarcophages chretiens de la Gaule (Paris, 1886); Grousset, Etude sur ihisloire des sarcophages chretiens (Paris, 1SS5); De Waal, Der Sarcophag des Junius Bussus (Rome, 1900).
Minor Arts. — Forrer, Romischt und Byzanl s Seidentextilien . . . von Achmim-Panopolis (Strasburg, 1891); Wilpert, Gewamiung der Christen in der ersten Jahrhunderten (Cologne, 1898); StrztGOWBKY, Die Kalenderbilder des Chronographs von Jahre 354 (Berlin. 1888); Nolhac, Le Yirgile du Vatican (Paris, 1897); Hartel and Wickhoff, Die Wiener-Genesis (1895); Haseloff, Codex purpureus Rossanensis (Berlin, 1898); Tikkanen, Die Psalter-Illustration im Mittclnller (Helsingfors, 1895); Beissel, Yaticanische Miniaturen (Frei- burg, 1893); Molinier, Histoire des arts appliques a Vin- dustrie.
Maurice M. Hassett.
Christian Architecture. See Ecclesiastical Art.
Christian Art is a term which, while it always applies to the fine arts and their creations only, is nevertheless used in more than one meaning which we must distinguish in this encyclopedia. Most fre- quently we designate by Christian art, the fine arts, inasmuch as we find them in the service of the Church, i. e. in so far as they serve either to construct or to embellish houses of worship, the homes of the conse- crated servants of God, monasteries, convents, the last resting-places of the faithful, etc., or inasmuch as they beautify the rites and ceremonies of the Church. In this sense, Christian art is also called ecclesiastical art, and we find it convenient to treat this subject under the title Ecclesiastical Art (q. v.). But Christian art is sometimes also used to denote the fine arts and their creations, inasmuch as they are in harmony with Christian ideals and principles. In this regard Christian art will be treated under the several special headings into which its divisions natu- rally fall. (See Painting; Music; Sculpture, etc.)
Christian Brothers. See Institute of the Brothers of the Christian Schools.
Christian Brothers of Ireland, an institute founded at Waterford, Inland, in 1802, by Edmund Ignatius Rice, a merchant of that city (q. v.). At the close of the eighteenth century a cloud of ignorance and misery hung over the Catholics of Ireland, the inevitable result of two centuries of dreadful penal enactments. During (hose unhappy years it was ille- gal either for a Catholic to educate his children as Catholics or for a teacher to undertake the work. I lie wretched state of the Catholic boys of Waterford excited the pity of Mr. Rice. He had some idea of joining :i religious order on the Continent, but the miserable state (if his surroundings decided his future
cnurse. The bishop of the diocese, the Most Reverend
Dr. Bussey, warmly approved of his intention and promised him every support. Mr. Rice's career as a
merchant came to an end in 1800, and his whole for-
tune and future life were devoted to the great work he
had selected. In 1802, in Waterford, he opened his
first school, assisted for a time by a few secular teach-
ers. Soon after, some pious young men, drawn by
the influence of his zeal and example, came to his
assistance and in 1803 a monastery was built for them
by the citizens of Waterford. As the number of as-
sistants increased and the reputation of the school
became known through the island, many applications
for brothers reached Mr. Rice. Houses were soon
opened in Carrick-on-Siur, Dungarvan, and Cork. The
Most Rev. Dr. Moylan, then Bishop of Cork, summoned
a meeting of the principal citizens and expressed to
them a strong desire to procure similar advantages
for that city. Two gentlemen offered to devote their
lives and fortunes to the good work, and the first
house was opened there in 1811. For almost a cen-
tury the history of the Christian Brothers' schools of
Cork has been one unbroken record of progress in
primary, secondary, and technical education. The
Most Rev. Dr. Murray, Archbishop of Dublin, in 1812,
established a community in Dublin. A second com-
munity was founded in 1818, and in 1907 there
were ten communities in Dublin, educating more
than 6000 pupils. These establishments comprise
not only extensive primary and secondary schools,
but orphanages, industrial schools, and a large deaf
and dumb institution. The Limerick community
was founded in 1816, and enlargements were made in
1825 and 1828, while many houses were opened later
on in the principal towns of the county.
In 1820 came the crowning of Mr. Rice's work in the Apostolic Brief by which the Holy See constituted his little band of workers into a religious institute of the Church. The Christian Brothers was the first Irish order of men formally approved by a charter from Rome. Encouraged by this great privilege from the Holy See and blessed by a regular succession of excellent members, the order gradually spread not only through the principal Irish towns, but also to Liverpool, London, and other large centres in England. Having gradually strengthened itself in the British Isles during the remaining years of the nineteenth century, the institute ultimately extended its in- fluence into distant countries. In 1S6S a colony was sent to Australia, and so fruitful was the effort that, out of a community of four, a province has grown up containing about fifty establishments, schools, col- leges, orphanages, and a flourishing novitiate. An- other extension of great importance was the opening of a school in St. John's, Newfoundland (187.")). From the beginning the efforts of the brothers there have been very successful, and through the zeal and energy of the Benevolent Irish Society there are now five large institutions under their management. Between the regimental schools on one side and those of Anglicans and Methodists on the other. Catholic education was at a very low ebb in Gibraltar, when the Most Rev. Dr. Scandella introduced the brothers there in 1878. Soon the whole aspect was changed, and there are now on the Rock four establishments of the highest, repute. From Gibraltar to New Zea- land, from Australia to Newfoundland, the brothers had carried the standard of Irish monastic education when, in 1886, Cardinal Sinieoni conveyed to the superior general the wish of the Holy Father that they should extend their influence to India. The superior at once complied, and at present there is a flourishing province there with many schools, orphanages, and colleges. Since receiving the Brief of approbation in
1820, no event in its history wa< of greater moment to
the order than the request of the Holy bather, through Cardinal Jacobini, to the superior general, to send a community of brothers to Koine (1900). The prose- lytizing efforts of Anglican and American agencies had given the ecclesiastical authorities some anxiety, and
