nus II Olai Tavast (1412-50), the most important prince of the Church of Finland, who, when eighty- eight years old, undertook arduous visitations; he also went on a pilgrimage to the Holy Land whence he brought back objects of art and manuscripts; Olaus Magni (1450-60), who in earlier years was twice rector of the Sorbonne, a college of the University of Paris, and was also procurator and bursar of the "English nation" at the university. As representative of these he settled the disagreement between Charles VII and the university arising from the part the latter had taken in the burning of Joan of Arc: Conrad I Bitz (1460-89), who in 148S had the "Missale ecclesiæ Åboensis" printed; Magnus III Stjernkors (1489-1500); Laurentius Suurpää (1500-06); Joannes IV Olavi (1506-10); Arvid Kurck (1510-20), who was drowned in the Baltic; Ericus Svenonis (1523), the chancellor of King Gustavus Vasa; this prelate resigned the see as his election was not confirmed by Rome. He was the last Catholic Bishop of Finland. The king now, on his own authority, appointed his favourite, the Dominican Martin Skytte, as bishop; Skytte did all in his power to promote the violent introduction of Lutheranism. The people were deceived by the retention of Catholic ceremonies; clerics and monks were given the choice of apostasy, expulsion, or death. The only moderation shown was that exhibited towards the Brigittine nunnery of Nådendal. But on the other hand, the Dominicans at Åbo and Viborg, and the Franciscans at Kökars were rudely driven out and apparently the inmates of the monastery of Raumo were hung. Then, as later, the Church of Finland did not lack martyrs, among them being Jöns Jussoila, Peter Ericius, and others.
By the end of the sixteenth century the Catholic Church of Finland may be said to have ceased to exist. In its place appeared an inflexible and inquisitorial Lutheranisin. When in 1617 Karelia (East Finland) fell to Sweden, an effort was made to win the native population, which belonged to the Greek Orthodox Church, for the "pure Gospel". As this did not succeed, the war of 1566-68 was used for the massacre and expulsion of the people. In consequence of the victories of Peter the Great matters after a while took another course; in 1809 Russia became the ruler of Finland and the Orthodox Greek Church has of late grown in strength. It numbers now 50,000 members under an archbishop; it has fine church buildings, especially in Helsingfors, wealthy monasteries (Valaam and Konevetz), a church paper published at Viborg, and numerous schools. Under Russian sovereignty the long repressed Catholic Church received again (1869 and 1889) the right to exist, but it is still very weak, and numbers only about 1000 souls; there are Catholic churches at Åbo and Helsingfors. The great majority of the inhabitants belong now, as before, to the various sects of Protestantism. The State Church of former times, now the "National" Church, to which the larger part of the population adhere, is divided into four dioceses: Åbo, Kuopio, Borgå, and Nyslott; these contain altogether 45 provostships and 512 parishes. The finest of its church buildings are the domed church of St. Nicholas at Helsingfors and the church at Åbo, formerly the Catholic cathedral. Education is provided for by a university and technical high school at Helsingfors, by lyceums of the rank of gymnasia, modern scientific schools, and primary schools. Finland has a rich literature both in Swedish and Finnish. Besides the followers of Christianity there are both Jews and Mohammedans in Finland, but they have no civil rights. Since the middle of the nineteenth century about 200,000 Finns have emigrated to the United States, settling largely in Minne-Bota and Michigan. The town of Hancock, Michigan, is the centre of their religious and educational work.
Windt, Finland as It Is (New York, 1902); Nordisk Familjebok, VIII, Pts. III-IV; Sveriges historia (Stockholm, 1877–81), VI; Phipps, The Grand Duchy of Finland (London, 1903); Schy-Bergoob, Finlands historia (1903), II; Styffe, Skandinavien under unionstiden (Stockholm, 1880); Leinberg, Det odelade Finska Biskopsstiftets Herdamine (Jyavskylä, 1894); Idem, De Finska Klostrens historia (Helsingfors, 1890); Idem, Skolstaten inuvarande Abostift (Jyväskylä, 1893); Idem, Finska studerande vid utrikes universiteter fre 1640 (Helsingfors, 1896); Idem, Om Finska studerande i Jesuitkollegier (Helsingfors, 1890); Retzius, Finland i Nordiska Museet (Stockholm, 1881); Allgemeine Wellge-schichte (1765), XXIX; Koskinen, Finische Geschichte von den frühesten Zeiten bis zur Gegenwart (Leipzig, 1873); Schweitzer. Geschichte der skandinavischen Litteratur (Leipzig, 1885), III; Neher in Kirchenlex., s. v. Finnland; Konversationslex., s. v. Finland; Baumgartner, Nordische Fahrten, II; Lavisse and Rambaud, Histoire générale (Paris, 1893-1901), XII; Galitzin, La Finlande (Paris, 1852), II; Brockhaus and Ephron, Konversationslexikon; Statesman's Year Book (London, 1908), 1462–66.
Finnian of Moville, Saint, b. about 495; d. 589. Though not so celebrated as his namesake of Clonard, he was the founder of a famous school about the year 540. He studied under St. Colman of Dromore and St. Moche of Noendrum (Mahee Island), and subsequently at Candida Casa (Whithern), whence he proceeded to Rome, returning to Ireland in 540 with an integral copy of St. Jerome's Vulgate. St. Finnian's most distinguished pupil at Moville (County Down) was St. Columba, whose surreptitious copying of the Psaltery led to a very remarkable sequel. What remains of the copy, together with the casket that contains it, is now in the National Museum, Dublin. It is known as the Cathach or Battler, and was wont to be carried by the O'Donnells in battle. The inner case was made by Cathbar O'Donnell in 1084, but the outer is fourteenth-century work. So prized was it that the family of MacGroarty were hereditary custodians of this Cathach, and it finally passed, in 1802, to Sir Neal O'Donnell, County Mayo. St. Finnian of Moville wrote a rule for his monks, also a penitential code, the canons of which were published by Wasserschleben, in 1851. His festival is observed on 10 September.
Colgan, Acta Sanct. Hib. (Louvain, 1645); O'Laverty, Down and Connor (Dublin, 1880), II; O'Hanlon, Lives of the Irish Saints (Dublin, s. d.); Healy, Ireland's Ancient Schools and Scholars (Dublin, 1902); Hyde, Lit. Hist. of Ireland (Dublin, 1901).
Finotti, Joseph M., b. at Ferrara, Italy, 21 September, 1817; d. at Central City, Colorado, 10 January, 1879. In 1833 young Finotti was received into the Society of Jesus in Rome, and for several years taught and studied in the colleges of the order in Italy. He was one of the recruits whom Father Ryder, in 1845, brought from Europe to labour in the Maryland Province. After his ordination at Georgetown, D. C., Father Finotti was appointed pastor of St. Mary's Church, Alexandria, Virginia, and given charge of outlying missions in Maryland and Virginia. In 1852 he left the Society of Jesus and went to Boston. For many years he held the position of literary editor of later of Arlington, Mass. The last few years of his life "The Pilot", while acting as pastor of Brookline and he spent in the West, becoming, in 1877, pastor of Central City, Colorado, and retaining charge of that parish up to the time of his death. Father Finotti was a great book-lover, giving much time to literary pursuits and displaying special interest in the Catholic literary history of America. Among his productions are: "Month of Mary", 1853, which reached a sale of 50,000 copies; "Life of Blessed Paul of the Cross", 1860; "Diary of a Soldier", 1861; "The Spirit of St. Francis de Sales", 1866; "The French Zouave", 1863; "Herman the Pianist", 1863; "Works of the Rev. Arthur O'Leary"; "Life of Blessed Peter Claver", etc. Most of these publications were translated or edited by him. His best-known work, never completed, is his "Bibliographia Catholica Americana", which took years of study and care. It was intended to be a catalogue of all the Catholic books
