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 , English Church Furniture (London, 1907);. Denkwurdigkeiten. IV, Part I. 496 sqq.;, De Andquis Ecclesiæ Ritibus;. Dissertation sur les principaux autels el sur les jubès (Paris, 1688).

  Cross-Bearer , The cleric or minister who carries the processional cross, that is, a crucifix provided with a long staff or handle. An archbishop's cross is borne with the figure of the crucifix towards the prelate, but in all other cases the figure should be turned forward. The cross-bearer should, whenever possible, be a cleric (Council of Milan, seventeenth century), but in lay processions the most worthy of the laity should be selected for the office. In the more solemn processions such as those of the Blessed Sacrament, Palm Sunday, and Candlemas Day, the cross should be borne by a subdeacon vested in amice, alb, and tunic; on less solemn occasions by a clerk in surplice. The staff is held with both hands so that the figure is well above the head. The cross-bearer and the two acolytes by whom he is accompanied on the more solemn occasions should walk at the head of the procession, except when the thurifer is there, and should not make any reverences whilst engaged in this function.

Cæremoniale Episcoporum, passim; DE HERDT, Praxis Liturgiæ Sucræ (Louvain, 1904), III, 318; LE VAVASSEUR, Cérémonial Romain (Paris, 1876), I, 680.

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  Cross of Jesus ,, a congregation founded in 1820 at Lyons, France, by Father C. M. Bochard, Doctor of the Sorbonne, Vicar-General of the Diocese of Lyons. Father Bochard was the first superior general (1820-34). He had as successors the Rev. Father Corsiain (1834-65) and the Rev. Father Bernard (1865-74). Until then the direction of the principal houses was entrusted to Fathers who were members of the congregation. In 1873 Bishop Richard of Belley, afterwards Cardinal and Arch- bishop of Paris, employed the Fathers as parish priests and the congregation was henceforward com- posed of Brothers only. The superiors general, from this epoch, have been the Reverend Bros. Pierre-Joseph (1873-85), Lucien (1885-98), and Firmin (1898—). The name of the congregation indicates its dis- tinctive spirit. It grew during the nineteenth century in eastern France and in Switzerland, until the perse-cution of 1903, which destroyed nearly all its estab- lishments. Brother Firmin, Superior General, sent Brother Evariste with 32 religious to establish a prov-ince in North America, under the patronage of the Right Rev. A. A. Blais, Bishop of Rimouski, Canada. The institution, incorporated in Canada by a bill of the Legislative Assembly of Quebec (May, 1905), possesses at Rimoaski, a "house of formation" (novitiate and scholasticate), where the young mem- bers of the congregation are taught all the high- school branches and the commerical courses both English and French. At the request of the Most Rev. L. P. A. Langevin, Archbishop of St. Boniface, Manitoba, the institution has opened, since 1904, the colleges of St-Jean-Baptiste and of St-Pierre, Joly, Manitoba.

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 Crotus, (properly, hence often called , "hunter", but more commonly, in grecized form, Crotus, "archer"), German Human- ist, b. at Domheim, in Thuringia, c. 1480; d. probably at Halle, c. 1539. From the name of his birthplace he received the latinized appellation Rubianus and is generally known as Crotus Rubianus. At the age of eighteen he went to the L'niversity of Erfurt, then the chief centre of German Humanism, where he obtained his baccalaureate degree in 1500. Friendship with Conrad Mutianus and T'lrich von Hutten led him from being an upholder of Scholasticism to become an en- thusiastic partisan of Humanism and a violent op- ponent of the older learning. In 1505 he induced von Hutten to leave the monastery of Fulda, but in 1506 came back with the latter from Cologne to Erfurt, where in 1508 Crotus obtained the degree of Master of Arts. After this he was absent from Erfurt for a short time as tutor to Count von Henneberg, but by 1509 he had again returned to his studies and in 1510 was the head of the monasterj' school at Fulda. He now formed close relations with Reuchlin and Reuch- lin's supporters in Cologne; about 1514 he was for a short time in Cologne but soon returned to Fulda where he was ordained priest and obtained a small benefice. About 1515 he wrote the larger part of the "Epistolae Obscurorum Virorum"; the letters com- po.sed by him are the most violent in character, full of venom and stinging scorn against Scholasticism and monasticism. In 1517 he settled in Bologna as tutor of the Fuchs brothers, and during his stay at this city, up to 1519, he studied successively jurisprudence and theology. Before leaving Italy he went in company with Eoban Hesse to Rome (1519) in order to observe for himself the "see of corruption". While in Bo- logna he had become acquainted with Luther's writ- ings and actions, learned of the violent stand he had taken and approved it as the beginning of a greatly needed reform of the Church; apparently also he had a share in the anonymous broadsides which appeared in Germany. From 1.520 he was again in Erfurt where he was made rector of the university, and here in 1521 he gave Luther a warm greeting when the latter passed through Erfurt on his way to Worms. Soon after this Crotus returned to Fulda where Me- lanchthon visited him in 1524. In the same year Crotus entered the sersnce of Duke Albrecht of Prussia at Konigsberg and endeavoured to justify the duke's withdrawal from the old Faith in a pamphlet directed against the new master of the Teutonic Order entitled "Christliche Vermahnung" (1526). Weary of his position at Konigsberg as early as 1529, he went first, in 1530, to Leipzig, and soon after- wards to Halle; here Crotus accepted service imder Cardinal Albrecht of Brandenburg as councillor and received a canonry. As a genuine Humanist Crotus had for a long time felt disgusted with the public dis- turbance and the bitter polemics that resulted from the Lutheran movement; he was still more dissatis- fied with the grave disorder in morals and rehgion. Thus in Halle, probably through the influence of its canons, he positively returned to Catholicism, which he seems, however, never to have abandoned con- sciously. The first clear notice of this change of views is the "Apologia, qua respondetur temeritati caluraniatorum non verentium confictis criminibus in populare odium protrahere reverendissimum in Christo patrem et dominum Albertum" (Leipzig. 1531). The "Apologia" contained a po.sitive denial of the accusations made by Alexander Crosner or Luther that Cardinal Albrecht, in the persecution of the new doctrine and in his opposition to granting the cup to the laity, had acted with extreme cruelty and lack of consideration. Crotus showed that the Ref- ormation had resulted in the sanctioning of all kinds of immorality and blasphemy, and that where the " Antipopes" ruled, those of other beliefs were cruelly oppressed, denounced by spies, and persecuted. Vari- ous pamphlets, chiefly anonymous, were i.ssucd in reply to the "Apologia" and tlie author was violently attacked by Justus Jonas and other of his former friends. AJfter this Luther always gave the name of Dr. Krote (toad) to his one-time adherent, the dreaded opponent in former days of Scholasticism and monas- ticism. Suspicion was even thrown on the motives for the inner change in Crotus. His connexion with the Church was attributed to desire for princely favour and greed of gain. But there can be no doubt that his resolution was a deliberate one and that he be- longed to Luther's party only so long as he hoped in this way to attain a reform of the Church.

