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the town are austere and bleak^ but it is protected by hdlls on the north side. The University ouildings are in ruins, and the town which at one time had a popula- tion of 60,000, numbered in 1900 about 10,000 in- habitants. At Alcald was printed under Cardinal Ximenez' care the polyglot Bible known as the Ck>m- plutensian Bible, the first of the many similar Bibles produced during the revival of Biblical studies that took place in the sixteenth century.

University of lifADRiD. — A; school was founded in Madrid in 1590, known as the College of Dofla Maria of Aragon, which may in a sense be considered as the foundation of the modern Tlniversity of Madrid, but Madrid had no university previous to 1836. A university had been established at Alcald in 1508 by Cardinal Ximenez, which in 1518, owing to disputes between the students and the townsfolk it was resolved to remove to Madrid. The plan fell through, though it was again discussed in 1623. In 1822 the Alcaic University staff did actually open their lectures in Madrid, but 1823 found them once more at AlcaU. It was not until 1836 that 'the final transference of the Alcald University to the Calle de San Bernardo, Ma- drid, was accomplished (see AlcalX, University op). At the time of its transference the university includcKi a theological faculty, but this was suppressed in 1868. In 1906 there were 5300 students (550 philosophy; 900 science; 1600 law; 1500rr.ed»cine, and 102 professors). The rector is Sefior Raf '^1 Conde y Luque. The li- brary contains 204,000 volumes and 5500 MSS. Its endowment in 1906 amounted to $180,000. Affiliated to it is the College of San Isidro founded in 1770.

Shaw, Spain of to-day (New York, 1909); Seymour, Saunter- inos in Spain (London, 1906); HnrroN, Cities of Spain (Lon- don, 1908); Calvert, Madrid (London, 1909): Annuaire Ponti- fical (1910); Qerarchia (1910); Stateeman'e Year Botk (1910); Anqulo in Dice, di Ciencuis Eclea,^ a. v.; Anuario Edesidetieo de Eapaiia, 1909.

J. C. Grey.

MadniZEi, Christopher, of a noble family of Trent, b. 5 July, 1512; d. at Tivoli, Italy, 5 July, 1578. He studied at Padua and Bologna, received m 1529 from his older brother a canonicate at Trent and the parish of Tirol near Meran, was in 1536 a canon of Salzburg, in 1537 of Brixen, and in 1539 became Prince-Bishop of Trent. Being only a subdeacon at the time, he was promoted to the deaconship, priesthood, and episco- pate in 1542. In January, 1543, he was appointed administrator of the See of Brixen, and shortly after- wards, during the same year 1543, he was raised to the dig;nity of a cardinal by Paul III (1534-49). Having resigned his bishopric at Trent in 1567, he spent the latter years of his Ufe in Italy, and became Cardinal- Bishop successively of Sabina, Palestrina, and Porto. A few years after his death his remains were entombed in the family chapel, in the church of St. Onofrio, Rome. Madruzzi was a man of great intellectual gifts, well versed in secular and ecclesiastical affairs. Clmrles V (1519-56) and his brother, ICing Ferdinand I, after- wards emperor (1556-64), esteemed him very highly and employed him in many important and delicate missions. In the controversies between Catholics and Protestants, at the time of the incipient Reformation, he always proved himself a ready champion of the Church. He took an active part in the imperial Diet of Ratisbon (1541) as representative of the emperor, and upheld strenuously the Catholic teaching against the heresy of Luther.

As cardinal. Bishop of Trent, and temporal ruler of that principality he naturally played a prominent part in the Council of Trent. Among other things he ii^ sisted that the reform oi the Church should be taken up in earnest, a matter much desired by Charles V, and by which it was hoped to win the Protestants back to the Church. It was largely due to his efforts, that this subject was discussed and enactments of that character wsre passed in each session together with

decisions on doctrinal matters. He was also intent upon promoting a truly religious and Christian life amon^ both the people and the ecclesiastics under his jurisdiction. For the first he recommended chiefly yeariy confession and communion; and for the second an edifjring, chaste, and temperate conduct, and an exact fulfilment of all the obhgations connected with their high office. He was himself cultured and learned, and patronized with great munificence the liberal arts and learning. One stain attaches to his memory, the accumulation of several benefices in his hands'. Men- tion was made of the smaller ecclesiastical holdings; in addition to his two sees he received in 1546, by the favour of Charles V, a yearly allowance of 2000 ducats from the Spanish Archbishopric of Compostela. He may be somewhat excused in view of the usage of the time, and of the financial burdens imposed on him during the sessions of the Council of Trent; moreover, in 1567, he gave up one of his two sees.

Pallavxcini, Hist. Cone. Trident, lib. V-VIII; Bonblli, Mon. Bed. Trident., Ill (Treat. 1765).

F. J. SCHAEFEB.

Madura, Diocese of. See Trichinopoli, Dio- cese OF. . ".

Madura Mission. — As shown in the "Atlas Geogra* phicus S.J.'\ the ancient Jesuit missions in India under the Portuguese were divided into two provinces — that of Goa comprising the west coast down to Cali- cut exclusive, and the interior districts of the Deccan and Mysore, while the Malabar province occupied the south of the peninsula, that is the Malabar coast oa the west, and the Coromandel coast on the east as far north as the River Vellar, including Cochin, Travan- core, Madiuti, Tanjore, San Thome, and other con- tiguous districts. The term "Madura Mission" re- fers to that Jesuit missionary movement which had its starting point at Madura and extended thence over the eastern half of the peninsula. At the outset it may be remarked that the districts comprised under the Ma- dura Mission were totally removed from Portuguese political or state influence, so that even the prestige of the Portuguese name can hardly be regarded as having reached there, to say nothing of the machinery of the State. The fact is a stancung refutation of the unhistorical charge that the spread of the Gospel in India was due to poUtical influence and the use of coercion, for in no part of the country did the efforts of the missionanes meet with greater success than in Madura.

The Madura Mission owes its origin to Robert de NobiU, who commenced at Madura, in 1606, that pecul- iar method of propagating the faith which has made his name famous. "This policy consisted in conforming to the ways of life in vc^ue among the Brahmins, in order to remove their prejudices against him; to ex- hibit himself as noble, as learned, as ascetical as they: by this means to excito their interest and esteem, and to draw them into ready intercourse with himself; then by degrees to progress from indifferent subjects to re- ligious matters, beginning with those points which were common, and gradually passing to those which were distinctively Christian; showing how Christianity offered to Hindus a purified and pertect religion, with- out requiring the abandonment of native social usages or the loss of racial rank and nobilitv." (" East and West", Dec., 1904.) (See Malabar Rites.) Shortly afterwards Father Antony de Vico, and Father Manoel Martins began imitating his mode of life and working on the same lines with considerable success Father Vico died in 1638 and was succeeded by Fr. Sebastian de Maya, who in 1640 was imprisoned at Madura in company with de Nobih, while Father Martins re- mained at Trichinopoli. In 1640 a new departure was made by Father Balthasar da Costa who began working specially for the lower castes. The success was such tnat in 1644 the total numl>er of converts in the Ma-