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JEAN-BAPTISTE

peculiarities in his poem " Orfeo " (Madrid, 1624) and even defending it in a special dissertation. Of the "Pharsalia" of Lucan, already attempted by him in his youth, he made, late in life, a complete version, which, however, was not published until 1684, and is over free in its rendering of the original.

Urries t Azara, BioQTafla y estudio de Jnurequi (Madrid, 1899); Fitzmauhice-Kelly, A Hislory of Spaniak Literature (London, 1898).

J. D. M. Ford.

Java. See Batavia, Vicahiate Apostolic of.

Javouhey, Anne-Marie, Venerable, foundress of the Sisters of St. Joseph of Cluny, b. at Chamblanc, Diocese of Dijon, U Nov., 1779; d. 15 July, 1S51. In 1S19 the scope of the new congregation, which had been founded for the alleviation of the miseries conse- quent on the Revolution, was extended to embrace foreign mission work, and in 1822 Mother Javouhey herself established a house of the sisters at Goree, in West Africa. After two years in Senegal and vicinity, she passed to the British colony of St. Mary's, Gambia, devoting herself without stint to the victims of a pesti- lence then raging. On her return to Senegal she re- ceived the co-operation of the French Government in her first project for evangelizing negroes, by which a certain number were to be educated in Europe and sent back as missionaries to their people. The meagre re- sults, due chiefly to the number of deaths caused by the difficulty of acclimatization, showed the plan to be impracticable, and it was abandoned. French Guiana, however, was to be the scene of Mother Javouhey's most important missionary work. The French Gov- ernment, after unsuccessful attempts at colonizing the rich interior of this country, appealed to the foundress of the Sisters of St. Joseph, who were already estab- lished there. Having submitted her plans for ap- proval and received full authority. Mother Javouhey set out for Guiana in 1828, with 36 sisters and .50 emi- grants, and soon had organized a self-supporting colony, in which all the useful arts were practised. In 1835, two years after her return to France, again at the request of the Government, she once more went to Guiana to take charge of 520 African negroes, for- merly in government service at Cayenne, whom the authorities wished reclaimed for civilization and Chris- tianity before being granted their freedom. Harassed as she was by opposition, and even calumny, her suc- cess with the negro colony, due largely to her personal influence with the colonists, was so great that when emancipation was granted there were no such scenes of disorder as marked similar occasions in other col- onies. The majority of the blacks had become Chris- tians and had learned the ways of civilization and the value of manual labour.

Long before this Mother Javouhey had established a leper colony on the banks of the Accarouary. Even the Indians came within the sphere of her influence; whole tribes were instructed in the Faith and asked for baptism. On her return to France, in 1843, Mother Javouhey found fresh trials awaiting her, ui- cluding ecclesiastical opposition. Nevertheless she continued to direct the establishment of new mission houses of her order in all parts of the world, in addi- tion to over thirty foundations in the various dioceses of France. When the news of the death of "the mother of the lilacks " reached French Guiana, there was general grief, and most of the inhabitants of her colonics went into niDuriiiiig :is fora personal bereave- ment. The cause of ,M(.I h<T Javouhey's beatification was introduced U February, 1908.

PlOLET, Us misawnH fraiH-iiises, VI (Paris, 1903), 399 sqq.; HfiLYOT. Ordres relioieuz (Paris, 1859); Heimbucher, Orden urul Kongret/ationen (Paderbom, 1908).

F. M. RUDGE.

Jealousy is here taken to be synonymous with envy. It is defined to be a sorrow which one enter-

tains at another's well-being because of a view that one's omi excellence is in consequence lessened. Its distinctive malice comes from the opposition it im- plies to the supreme virtue of charity. The law of love constrains us to rejoice rather than to be dis- tressed at the good fortune of our neighbour. Be- sides, such an attitude is a direct contradiction of the spirit of solidarity which ought to characterize the human race and, in an especial degree, the mem- bers of the Christian community. The envious man tortures himself without cause, morbidly holding, as he does, the success of another to constitute an evil for himself. The sin, in so far as it bids defiance to the great precept of charity, is in general grievous, although on account of the trifling matter involved, as well as because of the want of sufficient delibera- tion, it is often reputed to be venial. Jealousy is most evil when one repines at another's spiritual good. It is then said to be a sin against the Holy Ghost. It is likewise called a capital sin because of the other vices it begets. Among its progeny St. Thornas (II-II, Q. xxxvi) enumerates hatred, de- traction, rejoicing over the misfortunes of one's fel- low, and whispering. Regret at another's success is not always jealousy. The motive has to be scruti- nized. If, for instance, I feel sorrow at the news of another's promotion or rise to wealth, either because I know that he does not deserve his accession of good fortune, or because I have founded reason to fear he will use it to injure me or others, my attitude, provided that there is no excess in my sentiment, is entirely rational. Then, too, it may happen that I do not, properly speaking, begrudge my neighbour his happier condition, but simply am grieved that I have not imitated him. Thus if the subject-matter be praiseworthy, I shall be not jealous but rather laudably emulous.

RicKABY, Moral Teaching o/ St. Thomas (London. 1896); Slater, Moral Theology (New York, 1908); Ballekini. Opus Theologicum Morale (Prato, 1898).

Joseph F. Del^ny.

Jean-Baptiste-Marie Vianney, Blessed, Cur6 of Ars, b. at Dardilly, near Lyons, France, on 8 May, 1786; d. at Ars, 4 August, 18.59; son of Matthieu Vianney and Marie Beluze. In 1805, the cut6 at Ecully, M. Bailey, opened a school for ecclesiastical students, and Jean-Marie was sent to him. Though he was of average intelligence and his masters never seem to have doubted his vocation, his knowledge was extremely hmited, being confined to a little arith- metic, history, and geography, and he found learning, especially the study of Latin, excessively difficult. One of his fellow-students, Matthias Loras, "afterwards first Bishop of Dubuque, assisted him with his Latin lessons. But now another obstacle presented itself. Young Vianney was drawn in the conscription, the war with Spain and the urgent need of recruits having caused Napoleon to withdraw the exemption enjoyed by the ecclesiastical students in the diocese of his uncle. Cardinal Fesch. Matthieu Vianney tried un- successfully to procure a substitute, so his son was obliged to go. His regiment soon received marching orders. The morning of departure, Jean-Baptiste went to church to pray, and on his return to the bar- racks found that his comra<les had already left. He was threatened with arrest, Imt the recruiting captain believed his story and sent him after the troops. At nightfall he met a young man who ^•olunteered to guide him to his fellow-soldiers, but led him to Noes, where some deserters had gathered. The mayor per- suaded him to remain there under an a,ssumcd name as schoolmaster. After fourteen months, he was able to communicate with his family. His father was vexed to know that he was a deserter and ordered him to surrender, but the matter was settled by his younger brother ollering to serve in his stead and lieing accepted.