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 JARCEE

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JARO

La religion de Jrsus ressuscitee au Japon (Lyons, 1896): Report of the Society of Foreign Missions (Paris. 1909): Takamatru. Shukyo Horei {Ordinances concerning religion) (Tokio, 1.S9.5).

Justin Balette.

Jarcke, Karl Ernst, b. 10 November, 1801, at Danzig, Prussia; d. 27 December, 1852, at Vienna. He belonged to a Protestant merchant family. He took up the study of jurisprudence, and became at an early age professor of criminal law at Bonn and later in Berlin. His scholarly attainments were especially revealed in his " Handbuch des gemeinen deutschen Strafrechts" (3 vols., 1827-30). Longing for faith and overcome by the conclusiveness and immensity of Catholic dogma, as he found it disclosed in the de- crees of the Council of Trent, he embraced the Cath- olic Faith at Cologne in 1824. After the outbreak of the Revolution of July in Paris, he WTOte an anon- ymous political brochure, "Die franzosische Revolu- tion von ISoO ". It met the emphatic approval of the circle of friends of the then Crown Prince (later King Frederick William IV), which was composed of men of anti-revolutionary ^^ews, influenced by Romanti- cism and by Haller. Jarcke assumed the editorship of the periodical " PoHtische Wochenblatt", founded by these men in 1831 to promote their ideas. In 1832 Metternich called him to the State Chancery in Vienna to succeed the late Friedrich Centz. He accepted the call, but continued an active collaborator of the weekly journal. The residence in Vienna did not satisfy him. In 1S37 he broke with his Berlin friends on the subject of the "Cologne Occurrence" — the im- prisonment of the Archbishop of Cologne — of which they approved but which he condemned. In 1838 he founded with Phillips the " Historisch-politische Blat- ter " to support Catholic interests in Ciermany. When Metternich was overthrown in 1848 Jarcke left Vienna, but returned there when order was restored, and died shortly after. His ideal was the " Germanic State " of the Middle Ages; at its head an hereditary monarch, all claims of the princes on their subjects to be regu- lated bj' treaties, the state to be occupied only with defence in war and the administration of justice; in domestic affairs entirely unrestricted opportunities for development within the confederacy. Of " political necessities", " measures for the welfare of the state", and of a "constitution" Jarcke wished to know nothing, except perhaps of a restriction of the royal prerogative by an advisory popular assembly, which however must be representative of the professions and the interests at stake, not merely founded on a general or property qualification franchise. In his articles on the relations between Church and State he combated especially the Protestant and Liberal views. In seem- ing contradiction to his anti-revolutionary past was his unexpected acclaim of the revolutionary year of 1848, and he took a willing part in the Catholic move- ment which began at that time.

FoRSTEMANN, ErinncTungen in Hist.-vol, Blatter, XCV— XCVH (1885—); AUffem. deul. Biogr., XIII, 711-21: Rosen- thal, Konvertitenbilder, I (Ratisbon, 1868), 412-32.

Martin Spahn.

Jaricot, Pauline-M.\rie, foundress of the So- ciety for the Propagation of the Faith and the Asso- ciation of the Living Rosary, b. at Lyons, 22 July, 1799; d. there, 9 January, 1862. At the age of seventeen she began to lead a life of unusual abnega- tion and self-sacrifice, and on Christmas Day, ISIG, took a vow of perpetual virginity. In order to repair the sins of neglect and ingratitude committed against the Sacred Heart of Jesus, she established a union of prayer among pious servant girls, the members of which were known as the " Reparatrices du Sacre- CcEur de Jfeus-Chri.st ". During an extended visit to her married sister at Saint-Vallier (Drome), she succeeded in effecting a complete transformation in the licentious lives of the numerous girls employed by her brother-in-law. It was among them and the

"Reparatrices" that she first solicited offerings for the foreign missions. Her .systematic org.-mization of such collections dates back to 1819. when she asked each of her intimate friends to act as a pro- moter by finding ten associates willing to contribute one cent a week to the propagation of the Faith. One out of every ten promoters gathered the collec- tions of their fellow-promoters; and, through a logi- cal extension of this system, all the offerings were ultimately remitted to one central treasurer. The Society for the Propagation of the Faith at its offi- cial foundation (3 May, 1822) adopted this method, and easily triumphed over the opposition which had sought from the very start to thwart the realization of Pauline Jaricot's plans. In 1S26 she founded the Association of the Living Rosary. The fifteen decades of the Rosary were divided among fifteen asso- ciates, each of whom had to recite daily only one determined decade. A second object of the new foundation was the spread of good books and articles of piety. An undertaking of Pauline's in the interest of social reform, though begun with prudence, in- volved her in considerable financial difficulties and ended in failure. The cause of her beatification and canonization has been introduced at Rome.

CoPERE, Cause de beatification et de canonisation de Ma^lemoi- selle Pauline Jaricot (Rome, 1909): GuASCO, L'(Eu\Te de la Pro- pagation de la Foi (2nd ed., Paris, 1904): Le Rot in Annals of the Propagation of the Faith, LXX (Feb., 1907), 3-4.

N. A. Weber.

Jarlath, Saint, patron of the Archdiocese of Tuam, b. in Coiuiaught about 445; d. 26 Dec. (al., 11 Feb.), about 540. Having studied under St. Benen (Be- nignus), he founded a college at Cloonfush, nearTuam, which soon attracted .scholars from all parts of Ireland. The fame of Cloonfush is sufficiently attested by two of its pupils, St. Brendan of .\rdfert, and St. Colman of Cloyne. But, great teacher as he was, he went, through humility, to avail him.self of the instruction of St. Enda at .\rran about 495. He removed to Tuam about the second decade of the sLxth century. St. Jarlath i.-t included in the second order of Irish saints, and on that account he must have lived to the year 540. The "Felire" of Aengus tells us that he was noted for his fasting, watching, and mortification. Three hundred times by day and three hundred times by night did this saint bend the knee in prayer, and he was also endowed with the gift of prophecy. His feast is kept on G June, being the date of the transla- tion of his relics to a church specially built in his hon- our, adjoining the cathedral of Tuam. His remains were encased in a silver shrine, whence the church — built in the thirteenth century — was called Teampul na serin, that is the church of the shrine, a per- petual vicarage united to the prebend of Kilmaine- more in 1415.

CoLGAN, Acta Sanct. Hib. (Louvain, 1645); He.aly. Ireland's Ancient Schools and Scholars (4th ed., Dublin, 1902): Knox, Notes on the Dioceses of Tuam, etc. (Dublin, 1905); Calendar of Papal Registers, VII (London, 19061.

W. H. Gratt.4.n-Flood.

Jaro, Diocese of, in the Philippine Islands, for- merly a part of the Diocese of Cebii, was made a separate diocese on 27 May, 1865. It comprises the islands of Panay and Negros; the Romblon, Palawan, and Jolo groups, and in the island of Mimlanao the Provinces of Zamboanga, Cottalxito, and Davao. The Catholic population is over a million. Here and there throughout the diocese are some .\glipayan .schismat- ics, and in Mindanao and the Jolo group a large num- ber of Mohammedans and some pagans. In 1909 there were forty-five native priests, about forty friars (.\ugustinians and Recollects), twenty Mill Hill mis- sioners, and about ten Jesuits. In Jaro itself there is a diocesan seminary in charge of the Lazarists. Eighty of its students are preparing for the priesthood and the rest for secular careers. In the city of Iloilo