CAMPOS, Diocese of. — In the northern region of the State of Rio de Janeiro, a suffragan of the Archdiocese of S. Sebastião of Rio de Janeiro.
Area: 17,403 sq. km.; population: 950,000 inhabitants. It has 292 churches, 38 parishes, 23 diocesan priests and 18 regular clergy (1948). The titular of the cathedral is the Most Holy Saviour. C. has been a city since 1835; an agricultural and economic centre, with some industry and a river port, it is the most flourishing city in the state, situated in the midst of the extremely fertile plain at the mouth of the Parnaíba.
Its civil history begins with the transfer of the village of S. João da Barra from the area where the city now stands (c. 1674), carried out by General João Correia de Sá. C. was the scene of some conflicts until the entire region submitted to the captaincy of Espírito Santo. Its great progress, however, dates from the beginning of the last century and is due to the immense coffee and sugar-cane plantations, worked by Negro slaves.
The diocese was erected by Pius XI with the constitution *Ad supremae Apostolicae Sedis solium* of 4 Dec. 1922, by the division of the Diocese of Niterói.
CAMPO SANTO TEUTONICO, MUSEUM OF.
Begun in 1887 by Msgr. A. De Waal (d. 1917), rector of the college (v. Campo Santo), the two principal collections consist of mostly fragmentary Christian sarcophagi and of pagan and Christian inscriptions, some of which come from the nearby Vatican Basilica. The acquisitions were often described in the periodical founded in the same year by A. De Waal (v. *Miscellanea Quartalschrift*); together they were catalogued by him in *Katalog der Sammlung altchristlicher Skulpturen und Inschriften im deutschen National-Hospiz vom Campo Santo. Archäologische Ehrengabe der Römischen Quartalschrift zu de Rossi’s LXX. Geburtstage* (Rome 1892, constituting vol. VI, Supplementheft of the *Römische Quartalschrift*). An illustration of the sarcophagi was later provided by J. Wittig, *Die altchristlichen Skulpturen im Museum der deutschen Nationalstiftung am Campo Santo in Rom* (ibid. 1906). Individual subjects were then examined by G. Wilpert in his corpus of Christian sarcophagi (1929-36). The small collection of gold-glass was published by M. Armellini, *I vetri dorati della collezione di Campo Santo*, in *Römische Quartalschrift*, 6 (1892), pp. 52-57 and pls. II-III. Bronze and terracotta lamps were illustrated in the same periodical according to their dates of acquisition.
Enrico Josi
CAMUS, Jean-Pierre. — Bishop and prolific polygraph, b. in Paris on 3 Nov. 1584, d. there on 25 Apr. 1652. He first embraced the magistracy and for some time studied under Montaigne, whose method and style always influenced him, even after he left the forum and entered the ranks of the clergy. He soon distinguished himself by his eloquence; accordingly, Henry IV proposed him as bishop of Belley. He was in fact consecrated on 30 Aug. 1609, having obtained a dispensation for his youthful age of 25, by St Francis de Sales, of whom he thereafter remained a faithful disciple, permeated by his example and doctrine. In 1629 he resigned the see and in exchange received the abbacy of Aulnay in Normandy; but growing weary of this life of ease, he was for a short time vicar general at Rouen, whence he passed to Paris, to the hospice of the Incurables, resolved to devote himself entirely to the relief of the poor. He would have been bishop of Arras, on the proposal of Louis XIV, had he not died before the bulls arrived.
His works number more than 200; among them are 40 novels, written for the young, who were passionately fond of reading love novels, with the aim of gradually leading them from human love to divine love. The plot is well constructed with attractive scenes, sometimes naïve and sometimes indiscreet, occasionally even bold; what is peculiar is that the author uses them to polemicise, in matters of ascetics, against religious for their defects, their attachment to money, and their claim that perfection was reserved only to them, whereas C. insists that it belongs to all Christians; hence heated controversies on both sides. The same ideas are confirmed in another form in his sermons and ascetical works, which treat a little of every subject, as occasion arose. Of these, the work still known is the *Esprit du bienheureux François de Sales* (6 vols., Paris 1639-41; later reduced to one volume by Collot [Paris 1727], often reprinted), where the author mixes his own thoughts with those of the holy Doctor, developing and commenting on them, so that, as Bremond says, the work may be described as “a François de Sales in Camusian guise.”