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 CHARADRUS

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CHARISMATA

a doctrine held all along. For the Fathers of the fourth century habitually speak of baptism as a permanent, an everlasting, or an ineffaceable, seal; and what they say of baptism may be applied to confirmation, since the two sacraments were usually associated. They compare the seal, or mark, of baptism with the insignia of soldiers, with the mark placed by shepherds upon sheep, with circumcision, with the marking of the doorposts of the Israelites in Egypt. Such evidence as we have from the earlier ages all tends to prove that the Fathers of the fourth and fifth centuries were only thinking out more ex- plicitly what they had received from their predeces- sors. Thus Hippolytus contrasts the seal (or mark) of baptism, the mark given by Christ to his believers, with the mark of the Beast (Hippolyt., De Christo et Antichristo, n. 6); the writer of the Second Epistle to the Corinthians (see Clement I, St., Pope; Clemen- tines) calls it (c. 7, 8) the "seal impressed"; the "Pastor" of Hennas (lib. Ill, Simil., IX, cc. 6, 16, 17. 31) speaks of baptism as a seal. At the end of the second century we find in the work known as " Ex- cerpta Theodoti " (n. lxxvi), generally attributed to Clement of Alexandria, historical evidence of the existence of the doctrine. As the coin circulating in Judea in Christ's time bore the image and super- scription of Caesar, so, the writer says, does the believer obtain through Christ the name of God as an in- scription, and the Holy Spirit as an image, upon his soul; as even brute animals by a mark show their owner and by a mark are distinguished, so the believing soul, which has received the seal of truth, bears the marks (<jTlyp.a.Ta.) of Christ.

In the light of this traditional teaching it is pos- sible to see some reference to this truth in the Apostolic writings. Thus St. Paul says: "Now he that confirmeth us with you in Christ, and that hath anointed us, is God: Who also hath sealed us, and given the pledge of the Spirit in our hearts " (II Cor., i, 21, 22). Here there is a distinction made between the "unction", i. e. grace, and the "sealing", or impress- ing of a mark (character), and the gift of the Holy Spirit. Again he says: " In whom [Christ] also believ- ing you were signed with the holy Spirit of promise" (Ephes., i, 13), and "grieve not the holy Spirit of God: whereby you are sealed unto the day of redemption" (iv, 30). It is obvious, therefore, that this doctrine has been taught from the beginning, at first, indeed, with- out emphasis or clearness, in an obscure and only half- conscious manner, but with growing clearness; and though some theologians in the Middle Ages may have doubted whether it could be proved to be con- tained in the deposit of revealed truth, they did not at all doubt that it was true, or that it was a part of Catholic teaching.

Fuanzelin, De Bacramenti* in genere (Rome, 1SSS); De Aogusttnim. De re saeramenla n,i (Hemic 1 vK!l i ; St. Thomas, Siuni'ia tli.nl.. Ill, Q. lxiii; Suahez, disp. \i;SeoTUS, Lib.

Sentent., IV. dist. vi; St. Bonaventure, Lib. Senieni. I\. dist. vi; Wimielm and ScANNELL, A Manual of Catholic Tlirology (London. 1S9S). II, :i7."» : (Iihr, Die hi. Sakramente d. knlhol. Kirche. 2d ed. (Freiburg. 1902), I; Laakb, Ueberdcn siikratn. Charakter (Munich, 1903); Fakine, Der sukram. Char- akter (Freiburg, 1904) ; Pohle, Lehrhuch d. Dogmaiik. 2d ed. (Paderbora, 1906), 111,41 sqq.

M. J. Ryan.

OtaaradniS, a titular see of Asia Minor. Accord- ing to Strabo (XIV, 669) and Skylax, 102, it was a harbour and fortress in Cilicia Trachcia, between Anemuriuin and Antioch. The Greek name is Xapadpos, or XapaSpovs, still retained in the actual name Kalandran, a little village in the vilayet of Adana, with 2N0 inhabitants. Nounechios, Bishop of Charadrus, was present at Chalcedon in 151 (Lequien, II, 1017). The same prelate subscribed, in 158, the letter of the bishops of Isauria to Emperor l,co, with the double title Lamos and Charadrus (Mansi, Cone, VII, . r >(i:!; see Lequien, loc. cit.). This

means that Charadrus was at an early date united with Lamos, a see in Isauria, suffragan to Seleuceia. S. Petrides. Charcas. See Plata.

Chardon, Jean-Baptiste, Indian missionary in Canada, and in the Louisiana territory, b. at Bor- deaux, France, 27 April, 1672; d. at Quebec, 11 April, 1743. He entered the Society of Jesus at Bordeaux, 7 Sept., 1687, and arrived in Canada in 1699. He was on the Ottawa mission in 1700. In the following year he went to Green Bay, Wisconsin, to aid the venerable Henri Nouvel, who had been nearly forty years on the mission there. In 1711 he was evan- gelizing the Illinois on the St. Joseph River. Ac- cording to Marest, he was a missionary full of zeal, with a rare talent for learning languages. He re- mained at Green Bay until about 1728, and was the only priest on the old mission ground west of Lake Michigan for several years. No further information regarding Chardon, except the date of his death, is available.

Thwaites, Jesuit Relations (Cleveland. 1S96-1901), LXVI, 347: LXXII, 148; Shea, Hislori, of the Catholic Missions (New York ISM). 376, 423: Idem, the Catholic Church in Colonial Days (New York, 1886), 622.

Edward P. Spillane.

Chardon, Mathias (his name in religion was Charles), a learned French Benedictine of the Con- gregation of Saint- Vannes, b. at Yvoi-Varignan in the present department of Ardennes, France, 22 Sep- tember, 1695; d. at the monastery of St-Arnold in Metz, 21 October, 1771. He took vows in the monas- tery of St- Vannes (St-Viton) in Verdun in 1712, and soon became famous for his learning. At the general chapter of the Congregation of St- Vannes, held at Toul, in 1730, Chardon was forced to resign his office as a professor because he opposed the Bull " Unigenitus ". He is the author of "Histoire des Sacrements" (Paris, 1745, 6 vols.), an historical trea- tise refuting the errors of the Sacramentarians by showing how the sacraments were administered in the Church, and how they were used from the time of the Apostles to the present. There is also an Italian translation (Verona, 1754; Brescia, 1758; Capolago, 1835), and it is reprinted in Migne, "Cursus Theolo- gian" (Paris, 1840), XX, 1-1152.

Francois. Bibl. generate des ecriv. de Vordre de S. Benott (Bouillon, 1777). I, 194; Querard. La France lillerairc (Paris, 1827-64), II, 134; BorrlLLOT, Biographic ardennaise (Paris, 1S30I, I, 220; Hecrtebize, in Diet, de thiol, cath. (Paris, 19051, II, 2216; Hurter, Nomenclator, III, 55.

Michael Ott.

Chariopolis, a titular see of Thrace. Nothing is known about this city during antiquity. In K)87 it was plundered by Tselgou and Solomon, Kings of the Patzinaces and of the Hungarians. In 1205 Villehardouin passed there, after the unsuccessful siege of Adrianople. It figures only in later " Notitise episcopatuum " of the twelfth or thirteenth century as a suffragan of Heracleia in Thrace. An act of Isidorus, Patriarch of Constantinople, dated 13 August, 1347, places it again under the jurisdiction of Heracleia. Lequien (II, 1133) mentions but lour bishops, the first present at Nicaea in 787, the last m L351. It is not known when the see ceased to U- a residential one for the Creeks; they frequently use the name lor titular bishops. Chariopolis is now a lit t le town with about 3000 inhabitants in the vilayet of Adrianople, northwest of Rodosto; the Turks call it Khairebolou, Aireboli, or Irebol.

S. Petiudi's.

Charismata.— The Greek term xipicp-a. denotes any good gift that flows from God's benevolent love (xdpis) unto man: any Divine grace or favour, rang- ing from redemption and life eternal to comfort in communing with brethren in the Faith (Rom., v, 15,