Page:Catholic Encyclopedia, volume 8.djvu/713

 KHARPUT

633

KIANG-NAN

Peter, whik", according to this interpretation, the potestas clainum is common to all priests.

(3) Hence there were not wanting theologians who narrowly restricted the scope of the gift, and asserted that it denoted the special prerogatives appertaining to St. Peter and his successors, and these alone. Thus Cardinal Cajetan (Opusc, I, tract, iii, De Rom. Pont., c. v) held that while the power of binding and loosing belonged to all priests, the power of the keys — authority to open and shut — was proper to the su- preme pontiff; and that this expression signified his authority to rule the Church, to define dogma, to legis- late, and to dispense from laws. A similar opinion would seem to have been held by the Franciscans whose views are rejected by John XXII (loc. cit.). They contended that the popes held a clavis scientice and a. clavis potentiw; and that, though in the case of the clavis potentius a decision arrived at might be reversed liy a subsequent act, no reversal was possible where the clavis scieniia: had been employed.

(■1) Macedo in his treatise "De Clavibus Petri" (Rome, 1660), attributes to certain theologians and canonists the opinion that the keys denote the su- preme authority in the civil and ecclesiastical spheres, and that Christ conferred upon the pope a direct su- premacy over both orders. We have, however, been unable to verify this statement. Indeed the writers who attributed to the pope an indirect authority only, in regard to civil governments, found an argument for their views in this very passage. They pointed out that it was the keys of the kingdom of heaven, and not of the kingdoms of this earth, which Christ bestowed upon His vicar.

Macedo, De Clavibus Petri (Rome, 1660); Suarez. De P(Bnitentia, disp. xvii; St. Thomas, Summa Theol., Suppl., Q. .xvii; the Scholastic commentators on the Lib. Sent, in lib. IV, (list, xviii; a Lapide, In Matt., xvi, 18.

G. H. Joyce.

Kharput, .Armenian Uniat diocese created in 1850. The city of Kharput, Armenian Kharpert, which means "rocky fortress", is very ancient. Although it was built under the first .\rmenian kings it has nevertheless no history. It is situated on a moun- tain about 4350 feet high and there are still to be seen the ruined fortress and ancient tower, also walls rather well preserved. Because of its height and also owing to its lack of water, Kharput is being by degrees abandoned by its inhabitants, who have preferred to take up their abode in Mezr€, a city about three miles distant in the plain. The two cities are in con- stant communication and Kharput still contains 30,000 inhaliitants. It is the capital of the vilayet of Mamoiiret-ul-.\ziz recently created. The .Ar- menian Catholic diocese numbers 3000 faithful, S (larishes, 6 churches, 3 chapels, 14 stations, 14 pri- mary schools, chiefly at Kharput-Mezr6 and Malatia. There are about 72,000 Christians throughout the vilayet, which contains about 600,000 inhabitants. The Armenian Protestants have a large American mission at Kharput, which is the headquarters of all those in .\rmenia.

d'Aaie, II (Paris, 1892 !. 1907). 755.

S. Vailhe. Khosru (Khdsrau). See Persia.

Kiang-nan, Vicakiate Apostolic of. — The pres- ent vicariate comprises the two provinces of Kiang-su and Ngan-hwei. Its alluvial lands make it, especially Kiang-su, one of the richest and most popvdous coim- tries of China. The number of inhabitants of both provinces exceeds 60,000,000. Father Matteo Ricci, S.J., was its first missionary, introducing the Catholic religion into this country at the end of the sixteenth century. He found a powerful aid in the person of the emperor's minister, the famous academician Paul Sin Kwang-k*!, whom he met first at Kwang-tung and later at Peking. Baptized in 1603 at Nan-king, Paul

Siu returned to Shanghai, his native place, and there converted many pagans. In 1607 he took with him from Peking Father Lazzaro Cattaneo, who built a residence and a chapel still to be seen at .Shanghai. Returning to Peking, he at first followed the Jesuit Fathers in their disgrace, was restored to favoiu- in 1628, and died in 1633. In 1641 his remains were transferred to Zi-ka-wei, where they still rest, and the princi])al establishment of the new mission is in the vicinity of his tomb. The Jesuits Francesco Brancati and Geronimo de Gravina were at this period building the churches of Sung-kiang, Su-chou, Tsong-ming; Father Sambriani, those of Nan-king, Chin-kiang, Yang-chou, Hwai-ngan. The mission of Kiang-nan enjoyed peace from 1644 to 1661, but the missionaries ■were too few for the work. In 1660 the Vicariate .Apostolic of Kiang-nan was created and confided to Bishop Ignazio (^'otolcndi of the Paris Society of For- eign Missions. During the persecution from 1664 to 1671 twenty Jesuits were exiled to Macao, Father Ver- biest at Peking obtaining their rek'ase in the latter year. .After the death of K'ang-hi, Yung Cheng ex- iled all the missionaries of the provinces; a few, how- ever, succeeded in hiding themselves and, helped by twelve or fifteen Chinese priests, attended to the wants of the Christians. In 1690 .Alexander VIII created the Diocese of Nan-king, placing it under the jurisdic- tion of the .Archbishop of Goa and with authority over the provinces of Kiang-nan and Ho-nan. The first Bishop of Nan-king was Alessandro Ciceri of Milan, a Jesuit, consecrated at Macao on 2 Feb., 1696. His last successor was Gaietano Pires-Pireira, a Portu- guese Lazarist (d. at Peking, 1836). After 1836 the Diocese of Nan-king was governed by Apostolic administrators until 1856, when the episcopal see was abandoned.

In 1736 the mandarins commenced a bloody perse- cution which lasted a whole century. At Iviang-nan Father Tristan of Athemis was the first priest ar- rested. The superior of the mission. Father Anthony Joseph Henriquez, was pursued and surrendered on 21 Dec, 1747. Both missionaries were strangled at Su-chou 17 Sept., 1748. The process of their beati- fication is not yet finished. Three Jesuit mission- aries followed in Iviang-nan, viz. Fathers Ignatius Peres, Martin Correa, and Godefroy of Laimbeck- hoven, n.araed Bishop of Nan-king on 15 May, 1752, and consecrated at Macao on 22 Jul}', 1756. He re- mained thirty years at Kiang-nan with two Chinese Jesuit priests, Mark Kwan and John Yau. It is re- lated that in 1784 Bishop Godefroy entered Su-chou as a chair-dealer to ordain some new priests. He died on 22 May, 1787, but not before sorrowfully proclaim- ing as bishop the tlissolution of his own Society. Be- fore his death, he obtained the favour of re-entering the Society, yet surviving in Russia. For the next fifty years only Chinese priests conducted the Kiang- nan mission. In 1830 two Portuguese Lazarists, Fa- thers Miranda and Henriquez, arrived in Kiang-nan. From 1835 to 1840 Fathers Ferdinand Faivre and Peter Lavaissiere made temporary sojourns in the mission. In reality, from 1787 till the return of the Jesuits in 1840, Kiang-nan was governed by native priests, who kept alive the Faith.

In 1833 Gaietano Peres-Pereira was made Bishop of Iviang-nan, and resided at Peking, delegating his powers to Father Henriquez, a Lazarist hke hmiself residing at Macao. On 1 Oct., 1838, Mgr Peres, last Bishop of Nan-king, conferred the powers of vicar- general on Father Louis de Besi, named in 1841 A'icar-.Apostolic of Shan-tung and administrator of the Diocese of Nan-king and consecrated titular Bishop of Canopus. He arrived at Kiang-nan in 1842, and obtained some French Jesuits from the Propaganda and from Father Roothan, then General of the Society of Jesus. Fathers Gotteland, Benjamin Brueyre, and Francois left Europe on 28 April, 1840.