GUDENUS
56
GUELPHS
as a result of the resistance begun by Bishop Mariano
SavelH it was not until the eighteenth century that
Urbino could exercise metropolitan jurisdiction. The
see has 65 parishes, 40,200 souls, 7 monasteries for
men, 12 convents for women, 3 boarding-schools for
boys, and 4 for girls.
Cappelletti, Le chiese d'llalia (1846). V. 3.55-4.1S; Sarti, De Episcopis Eugtibinis (Pesaro. 17.55): Lucarelli, Mernorie e gnida alorira tli Guhbio (CittA di Castello, 18S6); Colasanti, Gubbio in Italia Artistica (Bergamo, 1906), XIII.
U. Benigni.
Gudenus, Moritz, a German convert to the Catho- lic faith from the Protestant ministry; b. 11 April, 1596, at Cassel; d. February, 1680, at Treffurt near Erfurt. He was a descendant of a Calvinist family which had removed from Utrecht to Hesse. After attending school at Cas.sel he continued his studies at the ITniversity of Marburg, in which city he subse- quently acted as deacon of the reformed church. He had held this position for less than two years, when a change of civil rulers resulted in the official substi- tution of Lutheranism for Calvinism at Marburg. Gudenus lost his office because of his refusal to adopt the Augsburg Confession. He returned to Cassel, was appointed assistant at Abterode, and in 1G25 be- came pastor there. The reading of Bellarmine's works revealed to him the Catholic doctrine in its true light, and after careful study he and his family were received into the Church in 16.30. The conversion was made at the cost of considerable personal sacri- fices. After a time of need and trials Gudenus was named high bailiff at Treffurt, a position which he held until his death. His funeral panegjTic was delivered by Herwig Boning, representative of the Archbishop of Mainz in the district of Eichsfeld and parish priest of Duderstadt. Boning included the paneg)-ric in his edition of the works of Gudenus, which comprised a treatise on the Eucharist and two letters on the history of his conversion, one addressed to the Jesuits of Heili- genstadt, the other to his brother-in-law, Dr. Paul Stein: "Mensa Neophyti septem panibus instructa a cl. viro Dno. Mauritio Gudeno, electoral! Moguntino prsefecto in Trefurt p. m. sive ejusdem de sua ad fidem romano-catholicam conversione et divina erga se providentia narratio" (Duderstadt, 1686). Gudenus was survived by five sons, some of whom achieved distinction in ecclesiastical and academic circles. John Daniel became Auxiliary Bishop of Mainz; John Maurice, electoral and imperial counsellor and pra>tor at Erfurt, wrote a history of that city, "Historia Er- furtensis" (Duderstadt, 1675); Dr. John Christopher, who was diplomatic representative of the Archdiocese of Mainz at Vienna, and Dr. Urban Ferdinand, who occupied a university chair, became the founders of the two noble branches of the Gudenus family, which still ffourish in Austria.
RXss, Canverliten. V (FreihurR, 1867). :i66-Sl; Binder in KiTchenlez.. s. v.; Vnivcrf^al Lcxikon, XI (Halle anri Leipzig, 173.5). 1212-13: Kneschke, Neues AUg. Deutsch. Adels-Lexi- kon. IV (Leipzig, 1863), 86-87.
N. A. Weber.
Gudula (Lat. Gugdila), Saint; b. inBrabant, Bel- gium, of Witger and Amalberga, in the seventh century; d. at the beginning of the eighth century. After the birth of Gudula her mother Amalberga, who Ls herself venerated as a saint, embraced the religious life, and accordingto tradition received the veil at the hands of St. Aubert, Bi.shop of Carabrai (d. about 668). Gu- dula's sister was St. Reinelda, and her brother, St. Emembertus, who succeeded .St. Vindician as BLshop of Carabrai about 695. From an early age Gudula proved herself a worthy child of her mother, and with Reinelda and Emebertus lived in an atmosphere of piety and good works. She frequently visited the church of Moorzeele, situated at a distance of two miles from her parents' house. She was buried at Ham (Eastern Flanders). About a century after her
death, her relics were removed from Ham to the church
of Saint-Sauveur at Moorzeele, where the body was
interred behind the altar. Under Duke Charles of
Lorraine (977-992), or more exactly, between 977 and
988, the body of the saint was taken from the church
of Moorzeele and transferred to the chapel of Saint
G6ry at Brussels. Count Balderic of Louvain caused
another translation to be made in 1047, when the
relics of the saint were placed in the church of Saint-
Michel. Great indulgences were granted on the feast
of the saint in 13-30, to all who assisted in the decora-
tion and completion of the church of St. Gudula at
Bru.s.sels. On 6 June, 1579, the collegiate church was
pillaged and wrecked by the Gueux and heretics, and
the relics of the saint disinterred and scattered. The
feast of the saint is celebrated at Brussels on 8 January,
and at Ghent — in which diocese Ham and Moorzeele
are located — on 19 January.
If St. Michael is the patron of Brussels, St. Gudula is its most venerated patroness. In iconography, St. Gudula is represented on a seal of the Church of St . Gu- dula of 1446 reproduced by Pere Ch. Cahier (Carac- t^ristiques des saints, I, 198) holding in her right hand a candle, and in her left a lamp, which a demon endea- vours to extinguish. This representation is doubtless in accord with the legend which relates that the saint frequently repaired to the church before cock-crow. The demon wishing to interrupt this pious exercise, extinguished the light which she carried, but the saint obtained from God that her lantern should be rekindled. The flower called "tremella deliquescens", which bears fruit in the beginning of January, is known as "Sinte Goulds lampken" (St. Gudula's lantern). The old woodcarvers who professed to represent the saints born in the states of the House of Austria, depict St. Gudula with a taper in her hand.
Ada Sanctorum Belgii, V. 689-715, 716-735; Mon. Germ. Hi^l.: Scriptores, XV, 2, 1200-1203; Catatogus codicum hagin- graphiroriim bibliothecw regice Bruxellenf^if (Brussehs, 1886), I, 391: Bollandus, De S. Gudita virguie commenlarius prfpvius, with add. by Ghesquiere, in Ada Sandonjm Belgii, loc. cit., 667-689; De S. Gudila et ejus translatione and De translationc corporis B. GudulfE Virginia ad ecelesiarn S. Micha-lin et de institu- titme canonicorum Bruxelltr et Lovanii, in Leitckenberg, Seleda juris et histor.. III. 211-218; CahieR. Caraderistiques des Saints dans I'art populaire (Paris. 1867), I. 197. 11, 507; Van DER EflSEN. Etude critique et littcraire sur les Vitw des saints AUravingiens de I'ancienne Belgique (Louvain, 1907), 296-298.
L. V.wj DER Essen.
Guelphs and Ghibellines, names adopted by the two factions that kept Italy divided and devastated by civil war during the greater part of the later Middle Ages. It has been well observed liy Grisar, in his recent biography of Pope Gregory the Great, that the doctrine of two powers to govern the world, one spiritual and the other temporal, each independent within its own limits, is as old as Christianity itself, and based upon the Divine command to "render to Ca!sar the things that are Csesar's and to God the things that are God's". The earlier popes, such as Gelasius I (494) and Symmachus (.506), write em- phatically on this theme, which received illustration in the Christian art of the eighth century in a UKwaic of the Lateran palace that represented Christ delivering the keys to St. Silvester and the banner to the Em- peror Constantine, and St. Peter giving the papal stole to Leo III and the banner to Charlemagne. The latter .scene insists on the papal action in the res- toration of the Western Empire, which Dante regards as an act of usurpation on the part of Leo. For Dante, pope and emperor are as two suns to shed light ujion man's spiritual and temporal paths respectively, Divinely ordained by the infinite goodness of Him from Whom the power of Peter and of Ca-sar bifur- cates .as from a point. Thus, throughout the troubled period of the Middle Ages, men inevitably looked to the harmonious alliance of these two powers to reno- vate the face of the earth, or, when it seemed no longer possible for the two to work in unison, they
