GRANADA
724
GRANCOLAS
highly valued in scientific circles both in the Old and
the New World.
HObnbr, Inscriptiones Hispania lalinoe (Berlin, 1869, 1S92), 285-292, 882-885; Inscriptiones HispanitE christiance (Berlin, 1871), 33, 34, Supplem. (Berlin, 1900), 58; 99-102; Fita, Boletin de la Real Academia de la Hisloria (Madrid, 1892), XXI, ii; Bspafla Sagrada (Madrid, 1754), XII, 79-220; Gams, Series episcoporum (1873), 34-36, 38; Supplem. 84; Eubel, Hierarchia ecclesiafttica medii tevi (Munich, 1901), 178; Simonet, Historia de los mozdmbes de Espana (Madrid, 1897-1903), 938; de Gal- VEZ, San Pedro Pascual obispo de Jacn y mdrtir (Ja^n, 1903), 325-329; Bulletin de la Sociele beige d' Aslrcmomie (Jan., 1908); Comptes rendijs de la primera Asamblea general de Sismologia (The Hague. Sept., 1907).
F. FiTA.
Granada, University op. — The origin of this uni- versity is to be traced to the Arab school at Cordova, which, when the city was captiu'ed by St. Ferdinand in 1236, was removed to Granada and there continued. When Granada in its turn fell into the hands of the Catholic sovereigns one of their earliest and chief cares was to secure the preservation of letters and the art of imparting knowledge, in which the Arabs had been so well-versed, and the school was taken under their protection. However, it did not receive the status of a university until the reign of Charles V, when a Bull of erection, dated 1531, was issued by Clement VII. The institution is endowed with privileges similar to those enjoyed by the Universities of Bologna, Paris, Salamanca, and Alcald de Henares. The large build- ing which it occupies was erected by the Jesuits and is admirably suited to its purpose. The curriculum covers a wide field, the faculties including those of law, medicine, social science, etc. The university has a seismological station in the observatory of Cartuja. The magnificent library contains 40,000 volumes, and includes a polyglot Bible, several valuable works of theology, and some Arabic MSS.
Blanche M. Kelly.
Grancolas, Jean, Doctor of the Sorbonne, theo- logian, liturgist ; b. near Chat«audun, about 16G0 ; d. at Paris, 1 August, 1732. Having received the degree of Doctor of Theology of the faculty of Paris in 1685, he became chaplain to the brother of Louis XIV. He pronounced the funeral oration of this prince, but his panegyric displeased the son of the deceased, the Duke of Orleans, future Regent of France, who dismissed him from his house. His unfortunate essay caused Grancolas to abandon official eloc}uence, and, having devoted much time to studying liturgical ceremonies and comparing the various usages with the te.xt of the ancient writers who have given an account of them, he undertook to communicate to the public his observa- tionsonthis head. His first work dealt with the anti- quity of the ceremonies of the sacraments. The favourable reception accorded this endeavour led Gran- colas to publish the next year a study of the custom of dipping the consecrated bread in the wine. However, the author was desirous of participating in less severe questions, and wished to engage in theological polemics. At that time the matter of Quietism was creating a great stir in the world, and Grancolas conceived the idea of plunging into the quarrel by a refutation of the heresy which he entitled " Le Quidtisme contraire au doctrine des sacraments" (Quietism contrary to the doctrine of the Sacraments), and which appeared in 1693.
This work contains a history of the life, doctrine, and condemnation of Molinos. Grancolas herein sets forth the principles of the Spanish mystic and of his followers, which principles he proceeds to refute from Scripture and the tradition of the Fathers. This now work attracted little attention, and .shared the fate of so many other theological demonstrations called fortli by the Quietist heresy and scarcely re- membered to-day. However, from his own point of view, Grancolas is master of his subject and handles it firmly, but he displays the usual qualities and de-
fects found in his other works, namely, an erudition
of the first order derived directly from original sources,
a profound and wide acquaintance with the question
he treats and germane topics, a too evident rudeness
of expression and lack of culture, as well as an obvious
disdain for composition. His works offend chiefly in
this last particular. Grancolas scarcely took the
trouble to arrange and connect the points of an argu-
ment, being satisfied to throw them into a heap, and
deprived them by this disorder of a part of their de-
monstrative value. Despite these defects all the
works of Grancolas retain their value as books of refer-
ence. His collections of texts do not do away with
the necessity of having recourse to originals, although
the translations he gives are generally exact and very
clear, but he is useful, inasmuch as he omits nothing
essential and also, if necessary, in determining the
sense of a word. An original mind, he belongs to the
theological school of Thomassin and Petau who read-
ily replace discussion by the exposition of traditional
opinions in chronological order, buthescarcely troubles
to develop the sense of his texts. His real originality
is as a liturgist, although even here he does not rise
above the second rank. Ingenious without being
systematic, imaginative without being adventurous,
the commentary in most of his works is valuable,
especially in the "Ancien sacramentaire de I'Eglise"
and in the " Commentaire sur le Br^viaire romain".
His principal writings are: "Traits de I'antiquit^ des c6r6monies des sacrements" (Paris, 1692); "De ITntinction, ou de la coutume de tremper le pain con- sacr^ dans le vin" (Paris, 1693); "Le Qui^tisme con- traire a la doctrine des sacrements" (Paris, 1693); " Instructions sur la religion tiroes de I'Ecriture sainte" (Paris, 1693); "La Science des confesseurs ou la maniere d'aclministrer le sacrement de Penitence" (Paris, 1696) ; " Histoire de la communion sous une seule espece, avec un Traits de la concomitance, ou de la Presence du Corps et du Sang de J6sus Christ sous chaque espece" (Paris, 1696); " L'ancienne discipline de I'Eglise sur la Confession et sur les pratiques les plus importantes de la Penitence" (Paris, 1697), " Heures sacr^es ou exercice du chn5tien pour entendre la messe et pour approcher des sacrements, tir6 de I'Ecriture Sainte" (Paris, 1697); "Tradition de I'Eglise sur le p6ch6 originel et sur la reprobation des enfants morts sans bapteme" (Paris, 1698) ; " L'ancien p^nitentiel de I'Eglise ou les penitences que I'on ira- posait autrefois pour chaque p^ch^ et les devoirs de tons les etats et professions presents par les saints Peres et par les conciles" (Paris, 1698) ; " Les anciennes liturgies ou la maniere dout on a dit la sainte Messe dans chaque siecle dans les Eglises d'Orient et dans celles d'Occident" (Paris, 1697); "L'ancienne sacre- mentaire de I'Eglise, oil sont toutes les pratiques qui s'observaient dans I'administration des sacrements chez les Grecs et chez les Latins" (2 vols., Paris, 1690- 99) ; " La morale pratique de I'Eglise sur les pr^ceptes du D6calogue: ou la maniere de conduire les anies dans le sacrement de penitence" (2 vols., Paris, 1701) ; " La tradition de I'Eglise dans le soulagement des es- claves" [J. G. (?)] (Paris, 1703); "Traitd de la Messe et de I'office divin" (Paris, 1713); "Dissertations sur les messes quotidiennes et sur la confession" (Paris, 1715) ; " Le Br^viaire des laiques ou I'Office Divin abrSge" (Paris, 1715); "Les catechismes de Saint Cyrille de Jerusalem avec des notes et des dissertations" (Paris, 1715); "Commentaire historique sur le Br(5viaire romain" (Paris, 1700, and Venice, 1734); "La critique abr6g6e des ouvrages des auteurs ecclesiastiq\ies" (2 vols., Paris, 1716); "Instruction sur le Jubiie avec des resolutions de plusieurs cas sur cette matiere" (Paris, 1722); "Histoire abreg^e de I'Eglise, de la Ville et de 1' University de Paris" (Paris, 1728) ; " L'lm- itation de J^sus Christ, traduction nouvelle pr^cedee d'une Dissertation sur I'auteur de ce livre" (Paris, 1729). Grancolas favours the claims of Ubertino of
