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 SANTA CATHARINA

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SANTA FE

with the ancieni rustic chapel in which it was har- boured, the veneration formerly given to the statue afterwards passing to the building. Finally, we shall do well to notice that at Walsingham, the principal Enghsh shrine of the Blessed \'irgin, the legend of ''Our Lady's house" (written down about 1465, and consequently earlier than the Loreto translation tra- dition) supposes that in the time of St. Edward the Confessor a chapel was built at Walsingham, which exactly reproduced the dimensions of the Holy House of Nazareth. When the carpenters could not com- plete it upon the site that had been chosen, it was transferred and erected by angels' hands at a spot two hundred feet away (see "The Month", Sep., 1901). Curiouslj' enough this spot, like Loreto, was within a short distance of the sea, and Our Lady of Walsing- ham was known to Erasmus as Diva Parathalassia.

Of the older works on Loreto it will be sufficient to mention Angelita, Historia della Translatiotxe etc. (first printed about 1579, but written in 1531). It is founded upon Baptista Man- tuanus, Teramano, and a supposed "tabula, vetustate et carie consumpta". The oflScial history of Loreto may be regarded as contained in Tcrselunus, Laurelance Historian Libri V (Rome, 1697) ; and Martorelli, Teatro istorico delta S. Casa nazarena (3 vols., fol., Rome, 1732-1735). In more modern times we have VoGEL, De ecclesiis Recanatevsi et Lauretana (written in 1806, but printed only in 1859), and Leopardi, La Santa Casa di Loreto (Lugano, 1841). Both these writers showed an appreciation of the grave critical difficulties attending the Loreto tradition, but they did not venture openly to express disbelief.

A new epoch in this discussion, already heralded by Father Grisah at the Munich Congress; by M. Boudinhon in Revue du Clerge FranQais, XXII (1900), 241; by L. de Feis, La S. Casa di Nazareth (Florence, 1905); and by Le Hardi, Hist, de Nazareth (Paris, 1905), was brought to a climax by Chevalier, Notre Dame de Lorette (Paris, 1908). Among the learned Catholic re- views which have openly pronounced in Chevalier's favour may be mentioned the Analecta BoUandiana, XXV (1907), 478-94; Stimmen aus Maria-Laach, II (1906), 373; Revue Biblique, IV (1907), 467-70; Revue Benedictine, XXIII (1906), 626-27; ZeiUchriftf. Kath. Theologie, XXVI (1906), 109-16; Theologische QuartaUchrift, XCIX (1907), 124-27; Revue d'Histoire Eccle- aiaslique, VII (1906), 639-58; Historisches Jahrbuch, XXVIII (1907), 356; 585; Revue des Questions Historigues, LXXXI (1907), 308-10; Revue Pratique d'Apologetique, 111.(1906), 7 5S-61) ; Revue du Clerge FranQais, XLIX (1906), 80-86, and many others. On the same side may further be mentioned Boudinhon, La Question di Loretto (Paris, 1910) ; Bouffard, La Verite sur le Fait de Lorelto (Paris, 1910); and Chevalier, La Santa Casa de Loretto (Paris, 1908). See also the articles on Loretto in the Kirchliches Hand- lexihon (Munich, 1908), and in Herder's Konversations-Lexikon (Freiburg, 1907).

The articles that have openly taken part against Chevalier's thesis are comparatively few and unimportant, for example in L'Ami du Clerge (1906-1907); a series of articles by A. Monti in La Scuola Cattolica (Milan, Jan. — Dec, 1910); and other articles of more weight by G. Kresser in Theol. praktische Quartalschrift (Tubingen, 1909), 212-247. Isolated works in favour of the Loreto tradition are those of Eschbach, La Verite sur le Fait de LoreUe (Paris, 1908) ; F. Thomas, La Santa Casa dans VHistoire (Paris, 1909) ; Poisat, La Question de Loreto (Paris, 1907) ; Faloci- PuLiG.NANi, La Santa Casa di Loreto secondo un affresco di Gubbio (Rome, 1907).

For an account of Loreto in English reproducing the old tradi- tions from an uncritical standpoint see Garratt, Loreto the New Nazareth (London, 1895).

Herbert Thurston.

Saxita Catharina (Florianopolis), Diocese of (Fl<jki.\noi'olitana), a suffragan see of the Archdio- cese of Porto Alegrc (Sacj Pedro do Rio Grande), in Brazil, South America, created in 1906. Its jurisdic- tion comprises the whole territory of the State of Santa Catharina, with a Catholic population of 405,800 out of a total of about 5(X),(KX) m 1909. It is conjectured that in 1515 .Juan Diaz Soils and Vicente Yanez Pinz6n were the first white men who explored thi.s territory, landing in the Bay dos Perdidos; Se- bastian Cabot in 1525 and Diego Garcia in 1526 dis- embarked on the Island of Santa Catharina, then known as the Island of Patos, and thence they pro- ceeded to the River Plate. Santa Catharina was con- stituted as a state of the Brazilian Union 11 Jun., 1891, having a^lhered to the republic on 17 Nov., 181K). The dioces*; comprises the following vicariates: P'lorianopolifl, Santo Antonio, lilumenau. Brusque, Crfisciuma, Sarj Francisco, Itajahy, Joinville, Garo- paba, Lagcs, Laguna, Tijucaa, Tubarao, Urussanga, and Villa Nova. The residence of the bishop is

Florianopolis, the capital of the state, situated on the western shore of Santa Catharina Island, with a mag- nificent harbour, pleasant climate, and a population of 18,000.

Besides the cathedral, there are at Florianopolis 12 churches, 2 monasteries (Franciscans and Jesuits), and 2 nunneries (Sisters of the Divine Providence, and Sisters of the Immaculate Conception). The diocese maintains an excellent high school in the state capital, known as the Gymnasio de Santa Ca- tharina. There is also a college for girls, in charge of the Sisters of the Divine Providence, called Collegio Corayao de Jesus. The same sisters have an asylum for orphan girls. Florianopolis has 12 Catholic cem- eteries, 1 Protestant, and 1 municipal. The Fran- ciscan Friars publish two periodicals in the diocese, one entitled "L'Amico", in the city of Blumenau, and another, "Sineta de Ceo", in the city of Lages. There is another Catholic publication, edited in Florian- opolis by the Associagao Protectora des Desamjiara- dos Irmao Joaquim, under the name of "A Fc". The present bishop of Santa Catharina, Rt. Rev. Joao Becker, was b. 24 Feb., 1879, and appointed 3 May, 1908.

Julian Morexo-Lacalle.

Santa Cruz de la Sierra, Diocese of (Sanct^ Crucis de Sierra), in Bolivia, erected on 6 July, 1605, as suffragan of Lima, but since 2 July, 1609, it has been dependent on La Plata (Charcas). Its first bishop was Mgr. Antonio Calderon. The diocese comprises the departments of Santa Cruz (area 126,- 000 sq. miles) and Beni (district of Mojos), which lie immediately west of Matto Grosso, Brazil. The rural and wooded portions of these regions are inhabited by the Moxos Indians, among whom flourishing mis- sions were established in the seventeenth century by the Jesuits under Father Cipriano Baraza. The con- verted Indians numbered over 50,000 at the time of the suppression of the society, after which the mis- sions dechned rapidly; but though many of the Moxos are now pagan, the converted Indians are fervent Catholics (see Moxos Indians). The town of Santa Cruz (population 18,000), formerly called also San Lorenzo de la Frontera, was founded in 1575 on the Rio Piray, on the eastern slope of the Andes. The diocese contains about 250,000 Catholics; 103 priests; 54 parishes; and 74 churches and chapels. The pres- ent bishop, Mgr. Belisario Santistevan, was born in the Diocese of Santa Cruz de la Sierra on 2 January, 1843; and on 26 June, 1890, appointed titular Bishop of Dansara and coadjutor to Mgr. Baldivia, whom he succeeded on 1 June, 1891.

Sitiopsis estad. y geogrdf. de la republ. de Bolivia (La Paz, 1903) ; Ballivan, Docum. para la hist, geogrdf. de la repHb. de Bolivia (La Paz, 1900).

Santa Fe, Archdiocese of (Sanct^e Fidei in America), in New Mexico, was erected by Pius IX in 1850 and created an archbishopric in 1875. It comprised at first the three territories of New Mexico, Colorado, and Arizona, detached from the Diocese of Durango, Mexico. Since 1868 it has been re- stricted to the larger portion of New Mexico. Suf- fragans: the Bishops of Tucson and Denver. The Catholics number about 150,000, of whom 12,000 are Pueblo Indians (Tigucx and (^uirix); the majority of the remainder arc of Spanish descent. There are (1911) 50 parish churches and '.i.W mission chapels, most of them built or thoroughly repaired since 1852; these are attended by 70 priests, 50 seculars, and 20 regulars (Jesuits and Franciscans) ; eat^h priest is a mis.sionary in charge of from six to ten scattered missions, some of them very far apart. Of the priests, there is but one native; the others are French, Belgian, German, and Italian. Their ministerial work is governed by the decrees of the Baltimore Council and of the diocesan synods; they have ec-