Ven. Anna Maria Gesualda Antonia Taigi
Charles-Maurice de Talleyrand-Périgord
Marie-Marthe-Baptistine Tamisier
Sts. Tarachus, Probus, and Andronicus
Vicariate Apostolic of Tarapacá (de Tarapacá)
Catherine Tegakwitha (Tekakwitha, Takwitha)
Vicariate Apostolic of Temiskaming
Sixteen Blessed Teresian Martyrs of Compiègne
Diocese of Terracina, Sezze, and Piperno
Thanksgiving before and after Meals
Theodore, Archbishop of Canterbury
Joseph Albert Alberdingk Thijm
Peter Paul Maria Alberdingk Thijm
Right Honourable Sir John Sparrow David Thompson
Johann Amadeus Franz de Paula Thugut
Louis-Sébastien Le Nain de Tillemont
Johannes Tserclæs, Count of Tilly
Tomb of the Blessed Virgin Mary
Charles-Thomas Maillard de Tournon
Alexandre de Prouville, Marquis de Tracy
Tradition and Living Magisterium
Feast of Transfiguration of Christ
Vicariate Apostolic of the Transvaal
Vicariate Apostolic of Trichur (Trichurensis)
Diocese of Triest-Capo d'Istria
Abbey of Trinità di Cava dei Tirreni
Prefecture Apostolic of Tripoli
Tryphon, Respicius, and Nympha
Theodoric (Thierry) of Chartres, Platonist philosopher of the twelfth century, b. in France at the beginning of the twelfth century; d. at Chartres about 1150. It is probable that he studied at Chartres under his brother Bernard, at least, we know that in 1121 he was head of the school of Chartres. Later, he seems to have gone to Paris and to have taught there, among his disciples being John of Salisbury. In 1141 he was teaching once more at Chartres. He wrote a work on the seven liberal arts entitled "Eptateuchon", a treatise "De Sex Dierum Operibus", and a commentary on "De Inventione Rhetorica ad Herennium". The first still exists in MS. at Chartres, the others were published 1884 and 1890. Theodoric was an ardent lover of the Classics, the study of which he defended against the sect of Obscurantists known as "Cornificians". He was also interested in the natural sciences, as is indicated by the fact that he was the recipient of a Latin translation of the "Planisphere" of Ptolemy made by Herman the Dalmatian. In philosophy he adopted the Platonic explanation of reality and the ultra-realistic theory of universals. He was influenced also by neo-Pythagorean principles. Nevertheless, he did not, as was formerly contended, go the length of professing explicit pantheism; he did not identify Divinity with reality. He did, indeed, maintain that Divinity is a form of essence (forma essendi) in all things; but, as Baumker has shown (Archiv f. Gesch. der Phil., X, 138) we are to understand this phrase in a theistic sense. For, while it necessarily implies the existence of a Divine something in all things, it does not imply the identity of the essence of God with the individual essences of things. In his exposition of the first chapters of Genesis (De Sex Dierum Operibus) he attempts to reconcile the Mosaic account of creation with the Platonic explanation of the origin of the universe.
CLERVAL, Les ecoles de Chartres (Paris, 1895), 169 sqq.; DE WULF, Hist. of Medieval Phil., tr. COFFEY (New York, 1909), 182 sqq.; BAUMKER in Archiv. f. Gesch. der Phil., X; TURNER, Hist. of Philosophy (Boston, 1903), 294.
WILLIAM TURNER