Lyon, Archdiocese of

LYON, Archdiocese of. - Archdiocese and capital city of the department of the Rhône at the confluence of the Rhône and the Saône. It extends into the departments of the Rhône (with the exception of the canton of Villeurbanne, united with Grenoble) and of the Loire; it has an area of 7,564 sq km with a population of about 1,700,000 inhabitants. There are more than 1,500 diocesan priests, 2 major seminaries and 6 minor ones. The primate is assisted by two auxiliary bishops, one of whom resides at St-Etienne.

By apostolic letters of 29 Nov. 1801 the archbishop of Lyon was authorized to unite the title of archbishop of Vienne (v.); from 1801 to 1822 he also held the title of archbishop of Embrun. The suffragans of L. are the dioceses of Autun, Dijon, Grenoble, Langres, St-Claude. The patrons of the archdiocese are the Sts. bishops Irenaeus and Pothinus; the patron of the primatial church is St. John the Baptist.

I. HISTORY

From the time of Augustus L. was the capital of all Celtic Gaul; the emperor Claudius was born there, and he showered it with favors, and from then on it was called "Colonia Copia Claudia Augusta Lugdunense." It was partly burned by the army of Septimius Severus, who fought against Albinus in the vicinity. During the Roman period it was the most populous city of the Gauls and the richest in monuments; it was the seat of a mint; it had commercial relations with the East, with Italy and with Germany. It was therefore called the Rome of Gaul and "Caput Galliarum." As many as four provinces took their name from "Lugdunum." L. fell into the hands of the Burgundians in 470; in 534 it passed to Childeric; then it was part of the Kingdom of Burgundy until 843; thereafter it passed under Lothair, then under Charles, king of Provence (853-63), under Lothair II (863-69), Charles the Bald and Louis (869-79). In the year 890 it passed under the Kingdom of Provence. Gregory VII on 20 April 1079 established L. as a primatial see over the provinces of Rouen, Tours and Sens, a privilege confirmed by Callistus II. In the 12th century L. was afflicted by the Waldensian heresy. On 10 April 1312 Louis X
united definitively L., until then an independent city under
the jurisdiction of the bishop and the Chapter, to the Kingdom
of France.

At L. the coronation of the popes Clement V
(1306) and John XXII (1310) was celebrated; there too the antipope Felix V
made his renunciation in 1449. L. suffered greatly from
the Huguenots in 1560 and during the French Revolution.
Pope Pius VII visited L. in 1804 and in 1805. Through the initiative
of the servant of God P. Jaricot in 1822 the
Society for the Propagation of the Faith was instituted at L. (v. OPERA PON-
TIFICIA DELLA PROPAGAZIONE DELLA FEDE).

For the bishops of L. there is an episcopal catalogue from the
mid-9th century in an evangeliary now in the Seminary of
Autun; another list in the Chronicle of Hugh of Flavigny
(MGH, Scriptores, VIII, p. 321), continued down to Hugh
Parvus (1082-1116) and then to Humbert of Bugey
(1148-52); a third catalogue, in a 17th-century copy
in ms. 1385 of the Library of L., goes down to the archbishop
Louis of Villars (1302-1308).

The first bishop Pothinus died in prison in 177;
the date of 2 June indicated in the Hieronymian Martyrology
is not that of his death. He was succeeded by Irenaeus (v.),
Zacharias, Helius whose tomb was visited by Gregory of
Tours (In gloria confessorum, 61); Faustinus, remembered in
Ep. 68 of St. Cyprian; Vocius, present in 314 at the First
Council of Arles; Verissimus, who took part in 343 at the Council
of Sardica; Justus at that of Aquileia in 381; Alpinus,
indicated on 13 September in the Hieronymian Martyrology; while
his successor Antuocus is noted on 13 August; Eucherius, to whom
Polemius Silvius dedicated in 449 his "laterculus"; Patiens,
often cited by Sidonius Apollinaris (Ep., II, 10; IV, 25;
VI, 12); Rusticus, buried at St. Nicetius where his
sepulchral poem was found (CIL, XIII, 2395); Viventiolus was
head of the Council of L. between 518 and 523; his epitaph is
an acrostic (CIL, XIII, 2396); Lupus presided over the Third
Council of Orléans in 538. Then Sacerdos, who was head
of the Fifth Council of Orléans of 549, was present at that of
Paris of 552 where he died in the same year after having
secured the succession for his nephew Nicetius. Fragments of his
sepulchral poem were found at St. Nicetius in 1883 (A.
Steyert, Nouvelle histoire de Lyon, II, Lyon 1897, p. 30,
fig. 25; CIL, XIII, 2398). There followed Nicetius, d. in 573;
Heterius who was in correspondence with Gregory I (Jaffé-
Wattenbach, 1436, 1747, 1830, 1872). Aregius was head
of the Council of Paris in 614, Tetricus of that of Clichy
in 627, Candericus of that of Chalon-sur-Saône; Leidradus (798-817), friend of Alcuin, a great restorer,
resigned and retired to the monastery of St. Medard of Soissons. In more recent times are remembered the cardinals Peter of
Tarentaise, later Innocent V (v.), John of Lorraine
(1537-39); Hippolytus d'Este, who was administrator of L.
in 1539 and in 1562; Francis of Tournon in 1551;
Alphonse Louis of Plessis de Richelieu, brother of the
statesman; Le Tencin (1740-58). Canons of the Cathedral were the popes Innocent IV, Gregory X, Boniface VIII
and Clement V.

Until 1796 the cathedral of St. John the Baptist
formed a group with the adjacent churches of St. Stephen and
St. Cross. St. Stephen, attributed to the bishop Alpinus, was
restored ca. 480 by the bishop Patiens and then in the time
of Charlemagne by the bishop Leidradus. United to it was the
episcopium. Preceded by a pronaos, it was in the form of a Greek
cross and its side arms communicated on one side with
the church of St. Cross, on the other with St. John. Then
it became a baptistery. St. Cross was erected by the bishop Arigius
and restored by Leidradus, at the beginning of the 9th century, by the clergy
and the people in 1444. Both St. Stephen and St. Cross
were sold in 1792 and demolished in 1796. Of the
church of St. John the primitive form is not known.
Agobard, successor of Leidradus, wrote in a short poem
that the latter had translated there from Arles the relics of the martyrs
Cyprian, Speratus and Pantaleon. The deacon Florus
illustrated in verse the decoration of the Sanctuary. It was rebuilt in the 13th century (J. B. Martin [v. op. cit. in bibl.],
p. 3 ff.).

Sidonius Apollinaris describes in a short poem a basilica erected ca. 470 by the bishop Patiens near the river Saône: "a forest of columns separated the naves,
the ceiling was coffered and gilded, the floor and the walls
were covered with polychrome marbles; higher up the decoration was in mosaic of blue and green enamels; there
had been placed inscriptions in hexameters dictated by the poets Constantius,
Secundinus and Sidonius himself; the outer portico had
columns of Aquitanian marble" (Sidonius Apoll., Epist. lib.
II, 10: PL 58, 486-87), but it is not known precisely to
which basilica Sidonius Apollinaris refers. F. Deshou-lières held that it was that of St. John the Baptist
(La basilique de St-Jean-Baptiste à Lyon, in Bulletin monumental, 1935, pp. 225-26).

Archbishop Guiscard (1165-80) began the new primatial church of St. John the Baptist, continued by his successor John of B. Ilesme and later by the prelates Reginald de Forez and Robert of Auvergne. Pope Innocent IV consecrated it in 1244. The lower part of the façade dates from the time of Archbishop Peter of Savoy (1308-32) and was continued under Cardinal de Talaru (1375-1389) and Archbishop Philip of Tourey (1389-1415). The great rose window is the work of G. De Beaujeu and the stained-glass windows of H. de Nivelle (G. De Jerphanion, Le vitrail de la Rédemption à la cathédrale de Lyon, in Orientalia christiana, 28 [1932], pp. 298-310). The chapter and Treasury rooms date from 1459; the upper part of the façade and of the two towers are from 1480. Inside, the columns and piers supporting the arcades are decorated with foliate capitals. The apse is covered with stucco inlays, with figures, animals and decorative motifs. The central nave has eight bays with pointed vaults supported by large cruciform piers composed of four columns. Among the chapels, the artistic one of the Bourbons is remembered, erected by Cardinal Charles of Bourbon (d. 1488) and finished by his brother Duke Peter in 1508. The statues that adorned it were destroyed in 1562 and during the French Revolution (A. Macé, Une merveille de l'art gothique. La chapelle des Bourbons à la cathédrale St-Jean de Lyon, Lyon 1941). In the central portal are carved the signs of the zodiac, the labors of the individual months, the story of St. John the Baptist, episodes of the Old and New Testaments. In the side portals are the story of Samson, the life of St. Peter, scenes from the Apocalypse, the legend of Theophilus, isolated saints. The Treasury was plundered by the Huguenots in 1562 and in 1792 by the Revolution. Cardinals Fieschi and De Bonnald reconstituted it: caskets with Limoges enamels, chalices, pyxes and mitres of the 13th-15th centuries, processional crosses of the 12th and 13th centuries, a portable altar of the 15th century; a monstrance offered by Empress Josephine in 1805. A Life of Jesus Christ painted in 1506 for the Bl. F. de Gueldre, Duchess of Lorraine. The Missal of Thomas James, Bishop of Dol, illuminated by Attavante of Florence in 1485; the Missal of Boniface VIII (1294-1303), that of the chapel of the Magdalene, from the end of the 14th century (G. De Jerphanion, Le Missel de la Sainte-Chapelle à la Bibliothèque de la Ville de Lyon, Lyon 1944). Following the separation laws the Treasury was brought to the Library of L.

On the extension of the façade there was situated in the Middle Ages the singing school that operated during the morning, whence the name "manecanterie" given to the building of the 11th century, rebuilt between 1458-60.

Outside the city, along the road that connected L. with Arles, St. Irenaeus was buried; in the time of Gregory of Tours (Historia Francorum, I, 29; In gloria Martyrum, 49) he was venerated in the crypt of St. John among the martyrs Epipodius and Alexander (BHL 2574-75), the latter of whom together with 34 companions is commemorated in the Jeronymian Martyrology on April 24. The burial monument of Irenaeus, Alexander and Epipodius had been rebuilt by Bishop Patient and consisted of a hall with a semi-subterranean vault, over which a basilica was later superimposed, damaged at the time of the wars of religion and rebuilt in 1584; transformed into a barn in 1792, it was restored to worship in 1801 and enlarged ca. 1830.

In 1946, in a heating furnace, a reused stone block was found containing a Latin metrical inscription placed by a Lucilia Stratonica for her little girl buried in a sarcophagus in the basilica erected for herself and her descendants (W. Seston and C. Perrat, Une basilique funéraire palenne à Lyon, in Revue des études anciennes, 45 [1947], pp. 139-59). In the area called "de Choulans" near the church of St. Lawrence a cemetery of the Merovingian age has been discovered (P. Wuillemier and A. Audin, L'église et la néocropole Saint-Laurent dans le quartier lyonnais de Choulans, in Institut des études Rhodaniennes de l'Université de Lyon. Mémoires et Documents, 4, Lyon 1949).

The church of St. Justus, bishop in the Thebaid, near that of St. Irenaeus, has disappeared, but a description of it survives in a letter of Sidonius Apollinaris. The body of Bishop St. Justus, who died in the Thebaid in 390 and was later translated to Lyon, was placed in a crypt beneath the basilica dedicated until then to the Maccabees. Sidonius Apollinaris describes the solemn feasts that took place every year on September 2 (Epist. lib. V, 17). The basilica built at Ainay and declared by Gregory of Tours to be "mirae magnitudinis" (In gloria Martyrum, 48) was succeeded by the Benedictine abbey of St. Martin, whose church was consecrated on January 27, 1107 by Paschal II, who dedicated the altar to the Immaculate Conception; the church was devastated in 1562, was aggregated to Cluny in 1604, secularized in 1685 by Innocent XI and transformed into a collegiate church; it was suppressed with the French Revolution (1790). It is now a parish church. Pope Pius X on June 25, 1905 raised it to a minor basilica (T. Malley, Une sécularisation au dix-septième siècle. L'abbaye de St-Martin d'Ainay, in Etudes, 1913, pp. 354-76; A. Chagny, La basilique St-Martin d'Ainay et ses annexes, Lyon 1935; Cottineau, I, coll. 36-38).

St. Paul. Its construction is attributed to the time of Archbishop Sacerdos (549-52); restored by Leidrad in the 9th century, it was a Benedictine abbey secularized in the 11th century; rebuilt in the 13th century; it later became a collegiate church. The bell tower of 1440 was modified in 1875; characteristic is the central octagon at the crossing between the nave, the transept and the apse (L. Duplain and J. Giraud, L'église St-Paul de Lyon, Lyon 1923).

St. Nizier. Abbey founded in the 9th century; in the 13th century a parish of the city; elevated to a collegiate church by Archbishop L. de Villars in 1305; it was restored several times thereafter. It served as cathedral at the beginning of the 19th century, during the restorations at St. John. The interior has three naves with a transept and apse. The façade was redone in the 18th and 19th centuries. The central portal is from the 16th century. In the church of St. Nizier several Lyonese prelates of the 6th century were buried; in 1308 excavations were carried out there in which their sepulchral inscriptions were transcribed (G. Guigue, Procès verbal de

1308 énumérant les épitaphes des archevêques de Lyon inhumés dans la cathédrale au VIe et au VIIe siècle, in Bull. de la Soc. des antiquaires de France, 1876, pp. 145-58).

The church of St. Romanus situated at the foot of the Gourguillon was erected by Fredald and his wife; it was rebuilt in the 16th century and demolished in 1752. The church of St-Pierre-le-Vieux, near the preceding one, was demolished in 1792. The church of St. Bonaventure or of the Cordeliers was dedicated first to St. Francis, then in 1484 to St. Bonaventure, because he had preached there; the façade of the 15th century was redone in 1858. The church of St. Bruno is erected on the site of the charterhouse du Lys St-Esprit of 1584. The first stone was laid in 1590, but the works, interrupted, were resumed only in 1724 by the architect F. S. Delamonce and finished in 1750. Among the modern churches of L. are remembered: the basilica of Fourvière, once a collegiate church dedicated to St. Thomas of Canterbury, with a chapel dedicated to the B. V., erected by Olivier de Chavannes between 1173-92. In the 15th century the cult of the B. V. developed there; in the 17th century pilgrimages began there; in the 18th century a new chapel was erected. By vow of the Archbishop of L. Msgr. Ginouilhac, made in 1870, the architect P. Bossan began the construction of the present Basilica in 1872; it was consecrated in 1896.

The Library of L. is precious for the copy of its manuscripts. The scriptorium of L. flourished especially in the 9th century in the time of the deacon Florus (v.; G. de Jerphanion, Traces d'influences orientales dans les manuscrits illustrés de la Bibliothèque de Lyon, in Comptes-rendus de l'Académie des Inscriptions et Belles-lettres, 1943, pp. 177-93).

Under the auspices of the society "Amis de la Bibliothèque de Lyon," a collection illustrating documents and manuscripts of that Library was founded in 1923. There E. A. Lowe published 13 manuscripts from between the 5th and 8th centuries in uncial and semi-uncial script; V. Leroquais, Le peautier de Pally (Lyon 1923); P. Lauer, L'Évangéliaire carolingien de Lyon (Paris 1928). Among the manuscripts of the Library, two Italian portolans stand out, one composed by the Genoese Pietro Visconte around 1319 for Marino Sanudo, the other bearing the coat of arms of the Cornaro family from the end of the 14th century. Notable is the city Museum located in the Palazzo S. Pietro. Of great importance is the collection of Christian inscriptions, published several times by E. Le Blant, A. De Boissieu (CIL, XIII, 2351-2445) and by A. Allmer and P. Dissard (Musée de Lyon, Inscriptions antiques, 5 vols., Lyon 1889-92); vol. IV, from p. 1 to 183, is devoted to the Christian inscriptions. Of these, the oldest dated one is from the year 334. Worth remembering is the epitaph of a "Procula di (arissima) femina famula Dei a terra ad Martyres" (CIL, XIII, 2423), reproduced by A. de Boissieu (Inscriptions antiques de Lyon, Lyon 1846-54, p. 547, no. 6). Among the sarcophagi, two fragments of unknown provenance are remembered, on which Christ was represented among the twelve Apostles (E. Le Blant, Sarcophages chrétiens de la Gaule, Paris 1886, p. 4, no. 6 and pl. II, nos. 2-3). The medieval material is very rich (R. Jullian, Catalogue du Musée de Lyon, III. La sculpture du moyen âge et de la Renaissance, Lyon 1945). A carved medieval capital comes from a church in Modena (G. De Jerphanion, Un curieux chapiteau du Baptiste au Musée de Lyon, in Miscellanea G. Mercati, V [Studi e testi, 125], Vatican City 1946, pp. 61-68).

Valuable is a collection of fabrics spanning the ages, which begins with Coptic fragments, arranged in the Museum of Arts.

Enrico Josi

II. LETTER OF THE CHURCHES OF LYON AND VIENNA

In the year 177 a persecution broke out against the Christian community of L. We have news of these events in a letter sent by L. to the Churches of Phrygia.

It is a kind of catholic letter. The literary form, as in the so-called martyrdom of Polycarp, was chosen — before the adaptation of trial records for literary purposes — in order to speak of the charism of martyrdom (v. E. Peterson, in Pro regno, pro sanctuario [Miscellanea van der Leena], Nijkerk 1950, p. 351 ff.) to the Christians in Asia Minor, threatened by the danger of Montanism. The letter is important for the theology of martyrdom. It is not only the Spirit that assists Christians in the profession of faith, but Christ himself suffers in the martyr. The letter clearly distinguishes the confessor from the martyr. Martyrdom is a struggle against Satan, etc. The letter is written in a relatively simple form, but not without rhetoric. Its authenticity has been contested, but it cannot seriously be called into doubt. Six extracts from this document are found in Eusebius (Hist. eccl., V. 1-4).

The complete list of names, arranged by categories according to the kind of martyrdom, was at the end of the document but is now lost. Eusebius gives the following list: Vettius Epagathus, Sanctus, Maturus, Attalus, Blandina, Pothinus, Alexander, Ponticus, Alcibiades.

The Jeronymian Martyrology under 2 June, on the other hand, lists 48 names and adds in a first group: Zacharias the presbyter, Macarius, Silvius, Primus, Ulpinus, Vitalis, Comminus, October, Philomenus, Genuinus, Julia, Albina, Brata, Aemilia, Potamia, Pompea, Rodana, Biblis, Quartia, Maternus, Elpis.

It then distinguishes those condemned to the beasts: Sanctus the deacon, Maturus, Attalus, Alexander, Ponticus, Blandina; then those who died in prison: Aristaeus, Cornelius, Zosimus, Titus, Julius, Zoticus, Apollonius, Geminianus, Julia, Ausonia, Aemilia, Jannica, Pompeia, Donna, Justa, Trophima, Antonia.

From the document we learn that in the summer of 177 a group of arrested Christians were interrogated in the forum of L. by a military tribunal. In the trial before the governor of the province the young Christian Vettius Epagathus came forward to defend his fellow believers. A tumult arose and Vettius was arrested; during the interrogation and the tortures ten apostatized. But they were replaced by other arrested faithful. The cruelty was directed especially against the deacon Sanctus, the neophyte Maturus, Attalus and Blandina, who, young and delicate, resisted the tortures with admirable fortitude for an entire day. Sanctus answered every question: I am a Christian, while he was being torn with red-hot copper plates; his fortitude brought the apostate Biblis back to her senses, and she reaffirmed her faith and afterward attained martyrdom. The terrible tortures caused the death of several. The others, after some days, were interrogated again, among them the venerable bishop Pothinus, formerly a disciple of Polycarp of Smyrna, who, taken back to prison after the tortures, died there two days later. Maturus, Sanctus, Blandina and Attalus were exposed to the beasts in the amphitheater; the first two, torn by them, were placed on red-hot iron chairs and then killed. Attalus, being a Roman citizen, was sent back to prison to await imperial instructions. Meanwhile the apostates too returned to the faith. Marcus Aurelius replied that those who persisted in remaining Christians were to be killed, the others set free. On 1 August, the anniversary of the dedication of the altar erected at L. in honor of Augustus, the survivors were summoned back to the tribunal, and they all confessed their faith; the Roman citizens were condemned to beheading, the others to the beasts. During the interrogation a certain Phrygian physician named Alexander, who was encouraging the confessors, was also condemned to the beasts. Attalus ended on a red-hot chair, Ponticus and Blandina were reserved for the last day of the gladiatorial games. Ponticus, aged 14, died amid the tortures; Blandina, after the scourges and the fire of the gridiron, was wrapped in a net and exposed to the fury of a bull, which tossed her several times into the air, and at last she died pierced through. The bodies of the martyrs who died in prison were given as food to the dogs; after six days the wretched remains that survived the beasts and the fire were burned, and the ashes scattered in the Rhone.

Erik Peterson

III. THE COUNCILS OF LYON

1) First Council. — It is the Thirteenth Ecumenical Council, held in 1245 under Pope Innocent IV. It must be placed in the context of the violent conflicts between the papacy and Frederick II. When Cardinal Fieschi ascended to the pontificate — he was the Emperor's candidate and took the name Innocent IV (June 1243) — it was possible to believe in a détente and a period of peace. Frederick II, however, soon returned to the offensive. Once every attempt at agreement with the Swabian had failed, the pope then, fearing he would be taken prisoner, left Rome and betook himself to L., a free city situated on the frontiers of France and the Empire. His first thought was to convoke a council.

This opened on 28 June in the cathedral of St. John in the presence of 140 bishops, come from the various provinces of Christendom. Present were the Latin Emperor of Constantinople, Baldwin II, the three patriarchs of Constantinople, of Antioch, and of Aquileia, and the ambassadors of many princes.

The Emperor, though invited, did not appear; instead his legates appeared with the chancellor Thaddeus of Suessa, archbishop of Palermo. From the very first session the latter made new proposals of peace on behalf of his lord. The Pope was unwilling to accept them, and it was decided that Frederick II, though absent, should be judged by the Council. Thaddeus protested in vain, saying that the Emperor could not be judged without hearing him; in vain he sought to obtain a postponement, assuring them that Frederick had set out, was on his way, was about to arrive. The Emperor, however, was lingering in Upper Italy. In vain too did he attempt to reply to the grave accusations raised against Frederick; unable to do anything else, Thaddeus appealed to the future Pope and to a future truly ecumenical council. But his appeal did not prevent Innocent from pronouncing the sentence of excommunication and deposition against Frederick, accused as a perjurer, a persecutor of the Church, an invader of the Papal State, suspected of heresy, a protector of the Saracens. The Fathers affixed their seal to the act of deposition, then hurled the extinguished candles to the ground. There was no one present who contradicted.

Besides the condemnation of the Emperor, the Council also dealt with other questions. Among other things, it issued prescriptions concerning the Holy Land and the Crusade against the Tartars, issued rules concerning the procedure to be observed in ecclesiastical judgments, forbade under penalty of excommunication the supplying of arms to the Muslims and the despoiling of pilgrims traveling to the Holy Land, and prescribed a tax on ecclesiastical property in favor of the Latin Empire of Constantinople. The Council promulgated no dogmatic decree and closed on 17 July 1245.

Guglielmo Zannoni

2) Second Council. — It is the Fourteenth Ecumenical Council, held from 7 May to 17 July 1274. On 1 September 1271, after the laborious Conclave lasting about 3 years, Gregory X was elected pope, and he was at St. John of Acre. At that time the last bulwarks of the Christian conquests in Palestine and Syria were falling. Ten years earlier (1261), the Latin Kingdom of Constantinople had collapsed entirely to the advantage of Michael

Palaeologus. One of the new Pontiff's first thoughts was to prepare a Crusade to retake the Holy Land. As for the Latin Kingdom of Constantinople, the Pope was disposed to leave it in the hands of the Greeks, provided they abandoned the schism and joined the Crusade. At the same time, aware of the rather grave disorders that were noted everywhere, especially among the clergy, Gregory was determined to attempt a general reform. Precisely in order to realize this threefold purpose — union of the Greek Church with the Latin Church, Crusade in the Holy Land, and reform of the clergy — Pope Gregory, as soon as he was crowned (27 March 1272), convoked a general council for 1 May 1274, without however indicating the city in which it was to be held. The choice of L. was made known only in April 1273. It was to be attended not only by the archbishops and bishops, the mitred abbots and other prelates or procurators, but also by the Christian princes, among them the Byzantine Emperor, Michael Palaeologus. Some delegates of the Khan of the Tartars were also to be present for the Crusade.

Although it had been fixed for 1 May 1274, the Council actually assembled on the 7th, after 3 days of fasting. It can be considered one of the most numerous conciliar assemblies that history remembers. If the kings were absent (with the exception of the old king of Aragon, who, moreover, departed before the Council ended), the ecclesiastical world took part in it almost in its entirety: 500 bishops, 60 abbots, more than 1000 other prelates or procurators, as almost all the chroniclers report. And it was not only the number that was extraordinary, but also the quality of those present: rarely were men so famous present in an assembly, such as St. Bonaventure, St. Albert the Great, Peter of Tarentaise (the future Innocent V), three others who would later be the popes Adrian V, John XXI and Nicholas IV, St. Philip Benizi, John of Vercelli, Humbert of Romans, Durand of Mende, and the Greek Friar Minor John Parastron, who carried out first-rate activity for the union of the Greeks. It is known that St. Thomas Aquinas was to take part in it, but he died during the journey, on 7 March.

The Council had 6 sessions. More work was done between one session and another than during the sessions themselves. In the first, on 7 May, the Pope, commenting on the words: Desideravi hoc pascha manducare sobiscum, spoke of the threefold purpose of the Council. In the second and third sessions (18 May and 7 June) the disciplinary Constitutions were promulgated. On 24 June the Greek ambassadors finally arrived, after a terrible shipwreck in which most of them had lost their lives. All the conciliar fathers went out to meet them. The Greek legates showed the letters with which the emperor Michael, his son Andronicus and all the high clergy (50 metropolitans and more than 500 bishops) submitted to the Church of Rome and accepted the profession of faith sent to Michael in 1267 by Pope Clement IV. On 29 June, the feast of the Sts. Apostles Peter and Paul, Gregory X celebrated Mass, during which the Epistle, the Gospel and the Creed were sung in Latin and in Greek. The Greeks repeated three times in their own language the Qui ex Patre Filioque procedit. St. Bonaventure delivered a discourse. There remained nothing but to sanction officially the union by reading the documents adduced by the Greeks: this took place in the 4th session, on 6 July. The logothete George Acropolites, in the name of Michael Palaeologus, who had appointed him his plenipotentiary, recited aloud the formula of faith of Clement IV. Germanus, formerly patriarch of Constantinople, and Theophanes, metropolitan of Nicaea, did likewise in the name of the Greek clergy. The Te Deum was then sung and, again, the Creed in Latin and in Greek. The Greeks repeated twice in their language the Filioque. On 15 July St. Bonaventure died, who had carried out activity of primary importance in the Council. The Pope and all the Fathers of the Council took part in the funeral. On the following day,

On July 16 the 5th session took place, in which 14 Constitutions were promulgated, among them the one concerning the Conclave, which the cardinals accepted reluctantly. The sixth and last session was held on July 17. In it two Constitutions were published, one of them dogmatic (Fideli ac devota professione: Denz-U, 460), by which the Council defined that the Holy Spirit proceeds eternally from the Father and the Son, not as from two principles but as from one principle, not by two spiration but by a single spiration: oeternoliter ex Patre et Filio non tamquam ex duobus principis sed tamquam ex uno principio, non duobus spiratimius sed unica spiratione procedit. This definition is of particular importance in that it destroys radicitus the principal objection that the Greeks raised against the Catholic doctrine expressed by the Filioque, according to which the Latins would have taught that the Father and the Son are two distinct principles of the Holy Spirit. This dogmatic decree, which in the official collection of the Constitutions of the Council is inserted under the heading: can. 1, has hitherto been erroneously attributed, by most historians, to the second session, that is, to a time when the Greek legates had not yet arrived: a thing that seemed altogether implausible (cf. S. Kuttner, op. cit. in bibl., pp. 44-47).

In addition to this can. 1, Gregory X issued, on Nov. 1, 1274, under the name of the Council of L., thirty other canons or Constitutions of a disciplinary character, relating to the Conclave, to elections, to benefices, to ecclesiastical trials, to usury, to the founding of new religious Orders, etc. It should be noted that all these constitutions were not compiled during the Council, but added afterward, as forming part of the program of reform of morals. The order in which they follow one another does not correspond to the historical order.

Together with the dogmatic definition on the procession of the Holy Spirit, the most important act of the Council of L. was the official consecration of the profession of faith of Clement IV, known as that of Michael Palaiologos, as an expression of the Catholic faith (Denz-U, 461-66). The first part of this document reproduces, approximately, the profession of faith of St. Leo IX (1053), which is the one issued by bishops at their consecration. The rest, beginning with the words Sed propter diversos errores, defines the state of souls after death (Purgatory and immediate retribution), the septenary number of the Sacraments, the primacy of jurisdiction of the Church of Rome and of its head as successor of St. Peter.

The threefold purpose that Gregory X had set himself in convoking the Council was achieved only imperfectly. The union with the Greeks, determined by political motives, was ephemeral. The Crusade, after a happy beginning, had no sequel. As for the reform of morals, it was quite superficial. It should be said, however, that for such an unhappy outcome the Pope who had convoked the Council was not at all responsible. The blame falls rather on the unfavorable circumstances and on the unforeseen events that followed. The union with the Greeks was particularly compromised by certain excessive demands of Gregory's successors, who passed like a meteor over the pontifical throne: in fact from 1276 to 1284 there were five pontiffs.

Martino Jugie

IV. LITURGY OF LYON

The liturgy of the Church of L. from the 5th century until the 8th was nothing other than the ancient Gallican one. In none of the many councils of Gaul of these centuries, at which the bishops of L. were also present, often as presidents, is there any mention of a special rite or of a liturgical privilege of the Church of L. The change came with the reform of Charlemagne. Leidrad, archbishop (797-814), introduced, along with Gregorian-Roman chant, also the other Gregorian books of the Roman liturgy. After the death of Charlemagne, the Gallican liturgy came back to life insofar as many of its elements were fused with the Roman rite. Alcuin composed the supplement to the Gregorian-Adrian Sacramentary, in which not a few Gallican rites were included. The Church of L. did not escape this influence: it accepted the new Sacramentary and, under Burchard II (ca. 1000), the new pontifical; but in comparison with the other Churches of Gaul, it was more faithful to the Roman liturgy, accepted under Leidrad, albeit with all the particularities introduced from the 10th century until the 18th century.

Proof of this can be had from a comparison of the oldest sacramentaries (e.g., of cod. 537 of the Library of L.) with the missals of the 15th century. As in the sacramentaries, the proper de tempore and de sanctis are not separated, but intercalated; for the special saints of L. a particular fascicle is placed after the ecclesiastical year (Missal of Jean de Talaru, 14th century); the Missal of a certain Colinet de Marles (14th-15th century) for the first time unites in a single series the saints of L. with the saints of the Gregorian rite. The so-called Missal of Chasselay (15th century) for the first time separates the proper de tempore and de sanctis and adds new Offices (Introitus and Gradualia), but preserves the lessons for the Wednesdays and Fridays of the week. The printed missals adhered to this one of Chasselay (from 1487 in 8 editions) until 1556; in the Missal of Tournon, the most typical Roman-Lyonese Missal according to the Tridentine reform, the prefaces increase (from 8 to 11) and especially the prose. The last purely Roman-Lyonese Missal, called of Marquemont (1620), in use until 1737, contains some additions to the Gregorian text of the ancient sacramentaries, but no transformation. The Missal of Rochebonne (1737) breaks the tradition: orations, prose, epistles and Gospels, all are modified, the number of officiants as well as of processions diminishes. The break with tradition is accomplished in the spirit of the return to antiquity and of neo-Gallicanism by the Missal of Montazet (1768), introduced and accepted by the Chapter of L. only because of the threats of the Parliament; it was no longer the ancient Lyonese Missal, but the Parisian Missal in the spirit of the new Gallican, or Jansenist, ideas. The Missal was followed by conforming breviaries and rituals. This Missal of Montazet was retained also after the Empire (1823 and 1825), but under Bonald (1841-44) there was a return to the Missal of Marquemont of 1620. In 1866 the Roman Missal and Breviary were introduced with the addition of a Lyonese Proper, and in 1902 a new edition was made with a further addition of particular feasts and rites. The ancient Lyonese stational churches and the ancient Easter Vespers were abolished in 1914.

The rite of the Mass goes back at least to the 10th century. The Missal of 1737 changed the imposition of the amice (over the alb); until the 18th century the maniple was assumed after the chasuble, after this time the Roman rubrics are followed. The "Confiteor" until the Missal of Rochebonne (1737) had a shorter formula like that of the rite of the Carthusians or Dominicans. In ascending to the altar, first the apology "Deus qui non mortem" was said, then "Conscientias". At the kiss of the Gospel, the priest recites "Credo et confiteor", in sung Masses. At the Offertory, prayer is made with hands extended over the Host "Dixit Jesus... Ego sum" (Jo. 6, 51-52; 16th century). Then the priest takes the chalice saying "Quid retribuam" (Ps. 115, 3, 4), pours wine into it and water with the prayer "De latere", offers together the chalice with the Host on the paten with the "Hanc oblationem" and "In spiritu humilitatis". For Christmas three prefaces, for the Epiphany, Easter day, the Ascension and Pentecost only one; likewise for the Madonna, the Apostles, Lent, de communi. At the "Unde et memores", the priest extends his arms in the form of a cross. The elevation of the chalice and of the Host is done at the words "Fiat voluntas tua sicut in caelo"; at the "et in terra" they are placed on the altar. The "Libera" is said aloud, in sung Masses it is sung. There are no special prayers at the consumption of the body and the chalice, other than those "Domine sancte Pater... nisi tu" and "Domine Christe... separari".

At sung Mass what is surprising is the great number of officiants, of every order (priests, deacons, subdeacons), at least three. At the beginning the Gospel is kissed, which is found on the altar or which is carried in procession by the subdeacon (Ord. Rom., 1, 8). The incensation of the altar is not attested before the 12th century. The celebrant sits while he reads the Epistle, the Gradual and the Gospel. Before the Offertory the hands are washed. The Offertory antiphon was followed by several versicles. A large corporal is used. After the incensation follows a new washing of the hands. At the Elevation, the canons stand bowed, not kneeling. After the first "Agnus Dei" the antiphon "Venite populi" is sung, perhaps an ancient chant at the fraction of the bread before the introduction of the "Agnus Dei". During the whole time from the "Sanctus" until the Communion, two thurifers incense the altar, then the dignitaries and the choir. After the "Placeat" without blessing, the priest with the ministers leaves the altar, and returns to the sacristy reciting the Gospel of St. John; if there is a special final Gospel, it is recited in the sacristy. The celebrant and the ministers wear the mitre, not as a sign of distinction, but as part of the liturgical vestments. The subdeacon holds the paten during the canon, not with a veil, but with the maniple. On the weekdays of Lent, two capitulars bring the bread and the wine to the celebrant. At pontifical Mass the entrance is very solemn: preceding are 7 acolytes with candles, 7 subdeacons (one mitred with the cross), 7 deacons (the archdeacon mitred with the bishop's pastoral staff), 6 priests (the seventh is the celebrant himself); the bishop, with his assistants in cope, wears a long apron. The assistants recite everything together with the celebrant, except the words of the consecration, which are recited on Holy Thursday (the only concelebration). The chalice is prepared, between the Epistle and the Gospel, at an altar different from the high altar (that of the administration). At the Offertory, the assisting priests offer small hosts and all the assistants make their Communion. The "Libera" is followed by the solemn threefold pontifical blessing. After the Communion of the assistants the remaining sacred species are transported by the dean to the chapel of the Sacrament. There is no longer a final pontifical blessing, because there has already been one at the "Libera".

In the Office there is to be observed, until the 18th century, the absence of hymns, as in the ancient Roman Office, except that of Compline. Another particularity is that the canons recited the whole Office from memory. The organ is used only from 1841. The administration of Baptism was done by immersion, still in the 16th century. In Extreme Unction 12 unctions are used.

Pietro Siffrin

V. CULTURAL INSTITUTIONS

At the time of its splendor (2nd century) schools also flourished at L. In the Middle Ages they were restored by the great bishops Leidrad (cf. J. Pourrat, L'antique Ecole de Leidrade, Lyon 1899), who also made use of the work of Amalarius and Agobard. L. was the first French center for printing houses famous for their editions of biblical, patristic, theological and juridical works. For the preciousness of its libraries, cf. H. Leclercq, Lyon, in DACL, X, 1, coll. 350-89. A

vast complex of cultural institutes still today increases the prestige of the city.

1. The ancient Studium

The existence of a Studium or University at L. in the Middle Ages has given rise to difficulties and discussions. It is certain that there were schools, especially of law; but various points need to be clarified.

When Innocent IV went to L. for the XIII Ecumenical Council (1245), he founded there the Studium generale of the Curia, which was to follow the pontifical Court everywhere. The bull Cum de diversis mundi partibus (Potthast, 15128), in its integral text proves that Innocent IV created the Studium "tam in theologiae facultate quam in utroque iure, canonico et civili" (cf. E. A. Friedberg, Corpus Iuris Canon., II, Leipzig 1881, 1083 ff.): this is confirmed by the Vita of the Pontiff, written by his confessor Niccolò da Calvi (chap. 16: RIS, III, 1, p. 5928).

This school of the Curia did not remain long at L., because the Pope left the city in 1251. Later, toward the end of the 13th century, another School of law is found at L., which must have been a local (municipal) Studium. Few and obscure data attest to it; among these the controversy (1291-92) between the archbishop and the Chapter concerning the licentia docendi or authorization to be given to the doctors who were to teach. The agreement, by which the archbishop granted the "license", while the doctores regentes were chosen by agreement between the two parties, was ratified by Nicholas IV with the bull of 23 March 1292. The new questions, which arose subsequently, were regulated by the letters of Philip IV of 6 May 1328, given the annexation of the city to the Kingdom of France. From then on there is no further mention of the School.

2. The Catholic University

Thanks to the law of 12 July 1875, which recognized the freedom of higher education in France, a free Faculty of law was established at L., inaugurated on 22 Nov. 1875. It was the beginning of the Catholic University, which to this day has kept the name of Facultés catholiques de Lyon. It has six Faculties, established in the course of time; three of civil studies, law (1875), letters (1877) and science (1877), and three of ecclesiastical studies, theology (1878 [canonical erection, 16 Apr. 1886]): canon law (1935) and philosophy (1935); furthermore various specialized institutes: commercial law (1919), industrial chemistry (1919), social (1944), linguistics (1945), pedagogy (1947). In 1949 the institute St. Gregory the Great, a higher school of sacred music, which in 1950 had 6000 pupils, was affiliated with the Catholic University. The Faculty of medicine, not yet erected, is for now represented by the St. Joseph hospital, opened by the University on 15 Nov. 1894 (cf. the epistle Quo magis of Leo XIII, 30 Oct. 1894: Leonis XIII Acta, XIV, Rome 1895, pp. 345-346). The new grandiose seat of the University, built during the war, was inaugurated in 1945.

The "university region" of L. (south-east of France) comprises the 5 metropolises of L., Avignon, Aix, Chambéry, Algiers; furthermore the dioceses of Marseille, Belley, Moulins and Carthage: a complex of 28 dioceses, with a population of ca. 10 million inhabitants. The body of bishops constitutes the General Episcopal Council, which meets once a year. To guarantee and manage the property of the Catholic University, the Société civile was constituted on 30 Apr. 1877.

The statutes of the Faculties of ecclesiastical studies, conformed to the apostolic constitution Deus scientiarum Dominus, were approved by decree of the S. Congregation of Seminaries and Universities of Studies, of 22 Febr. 1935. Grand chancellor of the University is always the cardinal archbishop of L., heavenly patrons of the same St. Thomas Aquinas and St. Irenaeus.

3. The Faculté de théologie

Mention should also be made, at Lyon, of the Faculté de théologie of Fourvière, reserved for the pupils of the Society of Jesus: a flourishing institution, universally known for renewed studies of dogmatic and positive theology. - See plate XCIV.

LIPARI, DIOCESI di - Panorama di Valistrieri.

(Int. Edit)

catholiques de Lyon: Rentrée solennelle et fêtes de cinquantennaire (4 nov. 1925), Lyon 1926; Annuaire général des universités catholiques, edited by A. Gemelli and J. Schrijnen, Nijmegen 1927, pp. 163-76.

Igino Cecchetti