LINZ, DIocese of. – A city and diocese in Austria; it comprises the federal state of Upper Austria, 12,447 sq. km in area, with 1,042,000 inhabitants, of whom about 80,000 are non-Catholic; it is divided into 35 deaneries, with 48 parishes; it has a major and a minor seminary, to which is attached a well-known public gymnasium with boarding facilities (the Petrinum).
Since almost the entire territory of both Lower and Upper Austria depended on distant Passau, outside the imperial borders, Emperor Joseph II, with the intention of creating an ecclesiastical circumscription better suited to actual needs, decreed on 8 November 1783 the cessation of all passive jurisdiction within Austrian territory, replacing it with the three dioceses of Vienna, St. Pölten, and Linz—the latter for Upper Austria, with its seat in the capital. On 28 January 1785, Pius VI ratified the change. From 1783 to 1909, the former Jesuit church, a rich Baroque construction (1669–78), served as the cathedral; but in 1862 Bishop Franz Joseph Rudigier began the construction of a new one in Neo-Gothic-French style (architect Vincenz Statz), which was dedicated in 1924.
Within the diocese of Linz, noteworthy places include Hallstatt, an ancient centre for salt extraction (famous prehistoric burial sites of the Hallstatt period, and historical ones); Lorch, on the site of ancient Laureacum, a bishop’s see until the 5th century, whose cathedral survives in the church of St. Lawrence; in Linz, St. Martin’s church, documented from 799, which incorporates Roman structures within its walls. Outstanding among the grand technical works are the altarpieces, especially those of St. Wolfgang, the principal work of Michael Pacher (1471–81), of Kefermarkt (1490–98), of Garsten (1490–1500), and of Hallstatt, by Bernhard Astl (1510–20). Also remarkable are the buildings of several monasteries suppressed under Joseph II, such as Garsten, Gleink, Traunkirchen, Mondsee (748–1791), and Spital am Pyhrn, with magnificent Baroque-era churches. Among shrines to be remembered, besides Stadel-Paura (see Lambach), are Christkindl, a curious Baroque construction by Carlo Antonio Carlone and Johann Prandtauer (from 1691 onwards); St. Wolfgang, on the site of the saint’s death (church 1118, Gothic 1430–60; also by Pacher, mentioned above); Pöstlingberg above Linz (current church, 1738–48); and Pucheim (1886–90). Some cities, such as Enns, Steyr, Wels (ancient Ovilava), Freistadt, preserve spacious Gothic churches and certain medieval and Baroque interiors of singular beauty. A special feature is the Fischerkanzeln, pulpits shaped like boats (e.g., Traunkirchen 1753, Fischlham 1759). The libraries of the suppressed monasteries passed to the state Studienbibliothek in Linz. – See plate XCIII.
LYONS, ARCHDIOCESE OF. – A city and archdiocese in France; it comprises the departments of the Rhône (except for the canton of Villeurbanne, attached to Grenoble) and the Loire; it has an area of 7,564 sq. km and a population of about 1,700,000. 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 in St-Étienne.
With apostolic letters of 20 November 1801, the archbishop of Lyons was authorised to unite to his title that of archbishop of Vienne (see); from 1801 to 1822 he also bore the title of archbishop of Embrun. The suffragan sees of Lyons are Autun, Dijon, Grenoble, Langres, and St-Claude. The patrons of the archdiocese are the holy bishops Irenaeus and Pothinus; the patron of the primatial church is St. John the Baptist.
I. HISTORY
From the time of Augustus, Lyons was the capital of all Celtic Gaul; the emperor Claudius was born there and enriched it with his favours, after which it was called “Colonia Copia Claudia Augusta Lugdunensis.” It was partly burned by the army of Septimius Severus, who fought Albinus nearby. During the Roman period it was the most populous city of the Gauls and the richest in monuments; it housed a mint and maintained commercial relations with the East, Italy, and Germany. It was therefore called the Rome of Gaul and “Caput Galliarum.” Four provinces took their name from “Lugdunum.” Lyons fell into the hands of the Burgundians in 470; in 534 it passed to Childeric; then it became part of the Kingdom of Burgundy until 843, after which it came under Lothar, then under Charles, King of Provence (853–63), under Lothar II (863–69), Charles the Bald, and Louis (869–79). In the year 890 it passed under the Kingdom of Provence. On 20 April 1079, Gregory VII established Lyons as the primatial see over the provinces of Rouen, Tours, and Sens, a privilege confirmed by Callistus II. In the 12th century Lyons was afflicted by the Waldensian heresy. On 10 April 1312, Louis X definitively united Lyons, hitherto an independent city under the jurisdiction of the bishop and the Chapter, to the Kingdom of France.At Lyons were celebrated the coronations of Popes Clement V (1306) and John XXII (1310); there too the antipope Felix V made his resignation in 1449. Lyons suffered greatly at the hands of the Huguenots in 1560 and during the French Revolution. Pope Pius VII visited Lyons in 1804 and 1805. Through the initiative of the Servant of God Pauline Jaricot, in 1822 the Society for the Propagation of the Faith was founded in Lyons (see PONTIFICAL WORK OF THE PROPAGATION OF THE FAITH).
For the bishops of Lyons, a catalogue of the episcopate from the mid-9th century is found in an evangelary now in the seminary of Autun; another list appears in the Chronicle of Hugh of Flavigny (MGH, Scriptores, VIII, p. 321), continued up to Hugh of Paray (1082–1116) and then to Humbert of Bugey (1148–52); a third catalogue, in a 17th-century copy in manuscript 1385 of the Library of Lyons, extends to Archbishop Louis of Villars (1302–1308).
The first bishop, POTHINUS, died in prison in 177; the date of 2 June given in the Hieronymian Martyrology is not the date of his death. He was succeeded by IRENAEUS (q.v.), ZACHARIUS, ELIUS, whose tomb was visited by Gregory of Tours (In gloria confessorum, 61); FAUSTINUS, mentioned in St CYPRIAN’S Ep. 68; VOCIUS, who was present in 314 at the First Council of Arles; VERISSIMUS, who attended the Council of Sardica in 343; JUSTUS at the Council of Aquileia in 381; ALPINUS, listed on 15 Sept. in the Hieronymian Martyrology; while his successor ANTIOCHUS is noted on 13 Aug.; EUCHERIUS, to whom Polemius Silvius dedicated his laterculus in 449; PATIENT (PATIENTIUS), 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 presided over the Council of Lyons between 518 and 523; his epitaph is acrostic (CIL, XIII, 2396); LUPUS presided over the Third Council of Orléans in 538. Then came SACERDOS, who presided over the Fifth Council of Orléans in 549 and was present at that of Paris in 552, where he died in the same year after securing 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, Lyons 1897, p. 30, fig. 25; CIL, XIII, 2398). He was followed by NICETIUS, d. 573; ETHERIUS, who corresponded with Gregory I (Jaffé-Wattenbach, 1436, 1747, 1830, 1872). ARGEIUS presided over the Council of Paris in 614, TETRICUS over that of Clichy in 627, CANDERICUS over that of Chalon-sur-Saône; LEIDRAD (798-817), a friend of Alcuin and a great restorer, resigned and retired to the monastery of St Médard at Soissons. More recent prelates include Cardinals Peter of Tarentaise, later Innocent V (q.v.), John of Lorraine (1537-39); Hippolytus d’Este, who was administrator of L. in 1539 and 1562; Francis of Tournon in 1551; Alphonse Louis du Plessis de Richelieu, brother of the statesman; Le Tencin (1740-58). The canons of the cathedral included 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 Croix. St Stephen, attributed to Bishop Alpinius, was restored c. 480 by Bishop Patient and later in the time of Charlemagne by Bishop Leidrad. The episcopal residence was attached to II. Preceded by a portico, it was in the form of a Greek cross, and its side arms communicated on one side with the church of St Croix and on the other with St John. Later it became a baptistery. St Croix was built by Bishop Argeius and restored by Leidrad at the beginning of the 9th century, and by the clergy and people in 1444. Both St Stephen and St Croix were sold in 1792 and demolished in 1796. The original form of St John’s is unknown. Agobard, Leidrad’s successor, wrote in a little poem that the latter had translated from Arles the relics of the martyrs CYPRIAN, SPERATUS and PANTALEON. The deacon Florus composed verses in honour of the sanctuary’s decoration. It was rebuilt in the 13th century (J. B. Martin [q.V. op. cit. in bibliography], pp. 3 ff.).
Sidonius Apollinaris describes in a poem a basilica built c. 470 by Bishop Patient near the river Saône: “a forest of columns divided the naves, the ceiling was of gilded coffering, the floor and walls were revetted with polychrome marbles; higher up the decoration was in azure and green enamels; there had been placed inscriptions in hexameters composed by the poets CONSTANTIUS, SECONDINUS 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 which basilica Sidonius Apollinaris is referring to. F. Deshoulières believed it to be 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. Ellesme and later by the prelates Rinaldo 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 Talaru (1375-89) and Archbishop Philip of Tourey (1389-1415). The great rose window is the work of G. de Beaujeu and the stained glass 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 house and treasury rooms date from 1459; the upper part of the façade and the two towers from 1480. Inside, the columns and piers supporting the arcades are decorated with foliage capitals. The apse is revetted with stucco incrustations, with figures, animals and decorative motifs. The central nave has eight bays with ribbed vaults supported by large cruciform piers composed of four columns. Among the chapels is the artistic Bourbon chapel built by Cardinal Charles of Bourbon (d. 1488) and completed 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, Lyons 1941). On the central portal are carved the signs of the zodiac, the labours of the months, the story of St John the Baptist, episodes from the Old and New Testaments. On 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 restored it: caskets with Limoges enamels, chalices, ciboria and mitres from the 13th-15th centuries, processional crosses from the 12th and 13th centuries.
A portable altar of the 15th century; a monstrance offered by the Empress Joséphine in 1805. A Life of Jesus Christ painted in 1506 for the blessed F. de Gueldres, duchess of Lorraine. The Missal of Thomas James, bishop of Dol, illuminated by Attavante of Florence in 1483; the Missal of Boniface VIII (1294-1303), that of the chapel of the Magdalen, from the end of the 14th century (G. de Jerphanion, Le Missel de la Sainte-Chapelle à la Bibliothèque de la Ville de Lyon, Lyons 1944). Following the laws of separation the treasury was transferred to the Library of Lyons. On the extension of the façade was situated in the Middle Ages the school of singing which functioned during the morning, whence the name “manécanterie” given to the 11th-century building, rebuilt between 1458-60.
Outside the city along the road connecting 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 together with 34 companions being commemorated in the Martyrology of the kingdom of Jerusalem on 24 Apr. The sepulchral monument of Irenaeus, Alexander and Epipodius had been rebuilt by Bishop Patient and consisted of a semi-underground vaulted hall to which a basilica was later added, damaged during the religious wars and rebuilt in 1584; turned into a barn in 1792, it was restored to worship in 1801 and enlarged c. 1830.
In 1946, in a heating duct, a block of radiated stone was discovered containing a Latin metrical inscription placed by a Lucilia Stratonica for her child, who had died and been placed in a sarcophagus in the basilica erected for herself and her descendants (W. Sexton and C. Perrat, Une basilique funéraire païenne à Lyon, in Revue des études anciennes, 45 [1947], pp. 139-59). In the area known as “de Chouans” near the church of St Lawrence, a Merovingian-era cemetery was discovered (P. Wuillemier and A. Audin, L'église et la nécropole Saint-Laurent dans le quartier lyonnais de Chouans, in Institut des études Rhodaniennes de l'Université de Lyon. Mémoires et Documents, 4, Lyon 1949).
The church of St Justus, bishop in Thebaid, which stood near that of St Irenaeus, has disappeared, but a description of it survives in a letter by Sidonius Apollinaris. The body of the bishop St Justus, who died in Thebaid in 390 and was later transferred to Lyon, was placed in a crypt beneath the basilica previously dedicated to the Maccabees. Sidonius Apollinaris describes the solemn festivals that took place there every year on 2 September (Epist. lib. V, 17). The basilica built at Ainay and described by Gregory of Tours as “of wondrous size” (In gloria Martyrum, 48) was succeeded by the Benedictine abbey of St Martin, whose church was consecrated on 27 January 1107 by Paschal II, who dedicated the altar to the Immaculate Conception; the church was devastated in 1562, became part of the Cluniac congregation in 1604, was secularized in 1685 by Innocent XI, and transformed into a collegiate church; it was suppressed during the French Revolution (1790). It is now a parish church. Pope Pius X elevated it to the status of minor basilica on 25 June 1905 (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, cols. 36-38).
**St Paul’s.** Its construction is attributed to the time of Archbishop Sacerdos (549-52); it was restored by Leidrad in the 9th century, became a Benedictine abbey and was secularized in the 11th; rebuilt in the 13th century; later became a collegiate church. The bell tower of 1440 was modified in 1875; characteristic is the octagonal central space at the crossing of the nave, transept and apse (L. Duplain and J. Giraud, L'église St-Paul de Lyon, Lyon 1923).
**St Nicetius.** An abbey founded in the 9th century; in the 13th it became a parish church of the city; elevated to collegiate status by Archbishop L. de Villars in 1305; it was restored several times thereafter. It served as the cathedral at the beginning of the 19th century during the restoration of St John’s. The interior has three naves with a transept and apse. The façade was rebuilt in the 18th and 19th centuries. The central portal dates from the 16th century. Several Lyonnais prelates of the 16th century were buried in the church of St Nicetius; in 1308 excavations were carried out there and their sepulchral inscriptions were transcribed (G. Guigue, Procès verbal de l'abbazia 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, cols. 36-38).
**S. Paolo.** Its construction is attributed to the time of Archbishop Sacerdos (549–52); restored by Leidrad in the 9th century, it became a Benedictine abbey and was secularized in the 11th century, rebuilt in the 13th, and later became a collegiate church. The bell tower of 1440 was modified in 1875; characteristic is the octagonal central space at the intersection of the nave, transept, and apse (L. Duplain and J. Giraud, *L'église St-Paul de Lyon*, Lyon 1923).
**S. Nicézio.** An abbey founded in the 9th century; in the 13th century it became a parish church of the city; elevated to a collegiate church by Archbishop L. de Villars in 1305 and restored several times thereafter. It served as a cathedral at the beginning of the 19th century during the restorations to S. Giovanni. The interior has three naves with a transept and apse. The façade was rebuilt in the 18th and 19th centuries. The central portal dates to the 16th century. Several Lyonese prelates of the 16th century were buried in the church of S. Nicézio; in 1308 excavations were carried out there during which their sepulchral inscriptions were transcribed (G. Guigue, *Procès verbal de l'abbazia 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, cols. 36–38).S. PAOLO. Its construction is attributed to the time of Archbishop SACERDOS (549–52); restored by Leidrad in the 9th century, it became a Benedictine abbey secularized in the 11th century, rebuilt in the 13th, and later became a collegiate church. The bell tower of 1440 was modified in 1875; characteristic is the octagonal central space at the intersection of the nave, transept, and apse (L. Duplain and J. Giraud, L'église St-Paul de Lyon, Lyon 1923).
S. NICÉZIO. An abbey founded in the 9th century; in the 13th century it became a parish church of the city; elevated to a collegiate church by Archbishop L. de Villars in 1305; it was restored several times thereafter. It served as a cathedral at the beginning of the 19th century during the restorations to S. Giovanni. The interior has three naves with a transept and apse. The façade was rebuilt in the 18th and 19th centuries. The central portal dates to the 16th century. In the church of S. Nicézio several Lyon prelates of the 16th century were buried; in 1308 excavations were carried out there during which their sepulchral inscriptions were transcribed (G. Guigue, Procès verbal de l'abbazia 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, cols. 36–38).**S. Nicézio.** Abbey founded in the 9th century; in the 13th century it became a parish church of the city; raised to the status of a collegiate church by Archbishop L. de Villars in 1305; it was restored several times thereafter. It served as a cathedral at the beginning of the 19th century, during the restorations of S. Giovanni. The interior has three naves with a transept and apse. The façade was rebuilt in the 18th and 19th centuries. The central portal dates from the 16th century. Several Lyonese prelates of the 16th century were buried in the church of S. Nicézio; in 1308 excavations were carried out there during which their sepulchral inscriptions were transcribed (G. Guigue, *Procès verbal de l'abbazia 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, cols. 36-38).
**S. Paolo.** Its construction is attributed to the time of Archbishop Sacerdos (549-552); restored by Leidrade in the 9th century, it was a Benedictine abbey secularized in the 11th century; rebuilt in the 13th century; later becoming a collegiate church. The bell tower of 1440 was modified in 1875; characteristic is the 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).
**S. Nicézio.** Abbey founded in the 9th century; in the 13th century it became a parish church of the city; raised to the status of a collegiate church by Archbishop L. de Villars in 1305; it was restored several times thereafter. It served as a cathedral at the beginning of the 19th century, during the restorations to S. Giovanni. The interior has three naves with a transept and apse. The façade was rebuilt in the 18th and 19th centuries. The central portal dates from the 16th century. Several Lyonnais prelates of the 16th century were buried in the church of S. Nicézio; in 1308 excavations were carried out there during which their sepulchral inscriptions were transcribed (G. Guigue, *Procès verbal de l'abbazia 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, cols. 36–38).
**S. Paolo.** Its construction is attributed to the time of Archbishop Sacerdos (549–52); restored by Leidrad in the 9th century, it became a Benedictine abbey secularized in the 11th century; rebuilt in the 13th century; later became a collegiate church. The bell tower of 1440 was modified in 1875; characteristic is the octagonal central structure at the intersection of the nave, transept, and apse (L. Duplain and J. Giraud, *L'église St-Paul de Lyon*, Lyon 1923).
---
**II. LETTER OF THE CHURCHES OF LYONS AND VIENNA.** — In the year 177 a persecution broke out against the Christian community of Lyons. News of these events is found in a letter sent from Lyons to the Churches of Phrygia.
This is a kind of Catholic letter. Its literary form, similar to the so-called Martyrdom of Polycarp, was chosen—before the adaptation of judicial acts for literary purposes—to speak of the charism of martyrdom (cf. E. Peterson, in *Pro regno, pro sanctuario* [Miscellanea van der Leeuw], Nijkerk 1950, pp. 351 ff.) to the Christians of 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 questioned, but it cannot be seriously doubted. Six extracts from this document are found in Eusebius (*Hist. ecc.*, V, 1–4).
The complete list of names, divided into categories according to the type of martyrdom, was found at the end of the document but is now lost. Eusebius provides the following list: Vettius Epagatus, Sanctus, Maturus, Attalus, Blandina, Pothinus, Alexander, Ponticus, Alcibiades.
The Hieronymian Martyrology for June 2 lists instead 48 names and adds in a first group: Zacharias the priest, Macarius, Silvius, Primus, Ulpius, Vitalis, Comminus, October, Philomenus, Genuinus, Julia, Albina, Brata, Aemilia, Potamia, Pompeia, Rodana, Biblis, Quartzia, Maternus, Elpis.
Then it distinguishes those condemned to the beasts: Sanctus the deacon, Maturus, Attalus, Alexander, Ponticus, Blandina; and those who died in prison: Aristeus, Cornelius, Zosimus, Titus, Julius, Zoticus, Apollonius, Geminianus, Julia, Ausonia, Aemilia, Giannica, Pompeia, Donna, Justa, Tryphonia, Antonia.
From the document it is learned that in the summer of 177 a group of Christians arrested were interrogated in the year 670 of the era of Lycurgus by a military tribunal. In the trial before the provincial governor, the young Christian Vezio Epagato stepped forward to defend his coreligionists. A tumult arose and Vezzo was arrested; during the interrogation and torture, ten apostatized. But they were replaced by other faithful who had been arrested. In particular, harsh measures were taken against the deacon Santo, the neophyte Maturo, Attalo and Blandina, who, though young and delicate, resisted with admirable fortitude for an entire day under torture. Santo answered every question: "I am a Christian," while being torn by red-hot iron combs; his fortitude brought the apostate Biblis to his senses, who reconfirmed his faith and later attained martyrdom. The terrible torments caused the death of several. The others, after a few days, were interrogated again; among them was the venerable bishop Pothinus, already a disciple of Polycarp of Smyrna, who, after being returned to prison following the torments, died there two days later. Maturo, Santo, Blandina and Attalo were exposed to beasts in the amphitheater; the first two, torn apart by them, were placed on red-hot iron chairs and then killed. Since Attalo was a Roman citizen, he was remanded to prison pending imperial instructions. Meanwhile, even the apostates returned to the faith. Marcus Aurelius ruled that those who persisted in remaining Christians were to be killed, while the others were to be freed. On August 19, the anniversary of the dedication of the altar erected in Lugdunum in honor of Augustus, the survivors were brought back to the tribunal, all of whom confessed their faith; the Roman citizens were condemned to beheading, the others to the beasts. During the interrogation, a certain physician named Alexander, who had been encouraging the confessors, was also condemned to the beasts. Attalo ended up on a red-hot chair; Ponticus and Blandina were reserved for the last day of the gladiatorial games. Ponticus, aged 14, died under torture; Blandina, after scourging and the fire of the gridiron, was wrapped in a net and exposed to the fury of a bull, which tossed her several times in the air and finally killed her by goring. The bodies of the martyrs who had died in prison were thrown to the dogs; after six days, the wretched remains left by the beasts and the fire were burned, and the ashes scattered in the Rhône.
III. THE COUNCILS OF LUGDUNUM
### 1) First Council
This is the thirteenth ecumenical council, held in 1245 under Pope Innocent IV. It must be placed within the context of the violent conflicts between the papacy and Frederick II. When the cardinal of Fieschi, who was the emperor’s candidate and who took the name of Innocent IV (June 1243), ascended the pontifical throne, a period of détente and peace seemed possible. Frederick II, however, soon resumed his offensive. After every attempt at agreement with the Swabian had failed, the pope, fearing he might be taken prisoner, left Rome and went to Lyon, a free city situated on the borders of France and the Empire. His first thought was to convene a council.
It opened on June 28 in the cathedral of St. John in the presence of 140 bishops from the various provinces of Christendom. Present were the Latin Emperor of Constantinople, Baldwin II, the three patriarchs of Constantinople, Antioch, and Aquileia, and ambassadors from many princes.
The emperor, who had been invited, did not appear; instead, his legates appeared, led by Taddeo of Suessa, archbishop of Palermo. At the very first session, these legates made new peace proposals on behalf of their lord. The pope refused to accept them, and it was decided that Frederick II, though absent, should be judged by the council. Taddeo protested in vain, saying that an emperor could not be judged without being heard; he vainly sought a postponement, assuring the council that Frederick had set out, was on his way, and would soon arrive. The emperor, however, was lingering in Upper Italy. Equally in vain did Taddeo attempt to respond to the serious charges brought against Frederick; unable to do anything else, he appealed to a future pope and to a truly ecumenical council. But his appeal did not prevent Innocent from pronouncing the sentence of excommunication and deposition against Frederick, accused of perjury, persecution of the Church, invasion of the Papal States, suspicion of heresy, and protection of the Saracens. The Fathers affixed their seals to the act of deposition and then cast down their extinguished candles. Not one of those present contradicted the sentence.
In addition to the condemnation of the emperor, the council also dealt with other matters. Among other things, it issued prescriptions concerning the Holy Land and the crusade against the Tartars, laid down rules for ecclesiastical judicial procedure, forbade under pain of excommunication the supplying of arms to Muslims and the robbing of pilgrims traveling to the Holy Land, and prescribed a tax on ecclesiastical property for the benefit of the Latin Empire of Constantinople. The council did not promulgate any dogmatic decrees and closed on July 17, 1245.
### 2) Second Council
This is the fourteenth ecumenical council, held from May 7 to July 17, 1274. On September 1, 1271, after a laborious conclave lasting about three years, Gregory X was elected pope while he was at Acre. The last Christian strongholds in Palestine and Syria were then falling. Ten years earlier (1261), the Latin Kingdom of Constantinople had collapsed to the advantage of Michael Palaeologus. One of the new pope’s first concerns was to prepare a crusade to recover the Holy Land. As for the Latin Kingdom of Constantinople, the pope was willing to leave it in Greek hands, provided the Greeks abandoned their schism and joined the crusade. At the same time, aware of the rather serious disorders that were evident everywhere, especially within the clergy, Gregory was determined to attempt a general reform. Precisely to achieve this triple aim—union of the Greek Church with the Latin Church, a crusade in the Holy Land, and reform of the clergy—Pope Gregory, immediately after his coronation (March 27, 1272), summoned a general council for May 19, 1274, without, however, indicating the city in which it was to be held. The choice of Lyon was announced only in April 1273. Not only archbishops and bishops, abbots *in partibus* and other prelates or procurators were to participate, but also Christian princes, including the Byzantine emperor Michael Palaeologus. Delegates of the Khan of the Tartars were also to be present for the crusade.
Although the Council had been scheduled for 19 May 1274, it actually convened on 7 June, after three days of June. It may be considered one of the most numerous conciliar assemblies that history records. While the kings lamented their absence (the only exception being the aged King of Aragon, who, moreover, left before the Council ended), the ecclesiastical world was almost entirely represented: 500 bishops, 60 abbots, and more than 1,000 other prelates or procurators, as nearly all the chroniclers report. Nor was the number alone extraordinary, but also the quality of those present: rarely in an assembly were so many illustrious men gathered, such as St. Bonaventure, St. Albert the Great, Peter of Tarentaise (the future Innocent V), three others who would later become popes—Adrian V, John XXI, and Nicholas IV—St. Philip Benizi, John of Vercelli, Humbert of Romans, Durand of Mende, and the Minorite friar John Parastron, who played a leading role in the union with the Greeks. It is well known that St. Thomas Aquinas was to have taken part, but he died during the journey on 7 March.
The Council held six sessions. More work was accomplished between sessions than during the sessions themselves. In the first session, on 7 May, the Pope, commenting on the words *Sideravi hoc pascha manducare vobiscum*, spoke of the threefold purpose of the Council. In the second and third sessions (18 May and 7 June), disciplinary constitutions were promulgated. Finally, on 24 June, the Greek ambassadors arrived after a terrible shipwreck in which most of them had perished. All the council fathers went out to meet them. The Greek legates presented letters by which Emperor Michael, his son Andronicus, and all the other 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 SS. Peter and Paul, Gregory X celebrated Mass, during which the Epistle, Gospel, and Creed were sung in Latin and Greek. The Greeks three times repeated in their own language the *Qui ex Patre Filioque procedit*. St. Bonaventure delivered a discourse. All that remained was to sanction officially the union by reading the documents brought by the Greeks, which took place in the session of 6 July. George Acropolites, the logothete, in the name of Michael Palaeologus, whom he had appointed his plenipotentiary, recited aloud the profession of faith of Clement IV. Germanus, formerly Patriarch of Constantinople, and Theophanes, Metropolitan of Nicaea, did likewise on behalf of the Greek clergy. Then the *Deus et in Deo* was sung, the new Creed in Latin and Greek. The Greeks twice repeated in their own language the *Filioque*. On 15 July St. Bonaventure died, having played a leading role in the Council. The Pope and all the Fathers of the Council attended his funeral. On the following day, 16 July, the fifth session was held, in which four constitutions were promulgated, including one concerning the Conclave, which the cardinals accepted with ill grace. The sixth and final session took place on 17 July. On that occasion 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 spirations but by one spiration: *aeternaliter ex Patre et Filio non tamquam ex duobus principiis sed tamquam ex uno principio, non duobus spiritualibus sed unica spirituali procedit*. This definition is of particular importance inasmuch as it utterly destroys the principal objection that the Greeks raised against the Catholic doctrine expressed in the *Filioque*, namely, that the Latins 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 Council’s constitutions is inserted under the rubric *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 circumstance that seemed entirely implausible (cf. S. Kutner, *op. cit.* in bibl., pp. 44-47).
Besides this, on 19 November 1274, under the name of the Council of Lyons, Gregory X issued thirty other canons or disciplinary constitutions concerning the Conclave, elections, benefices, ecclesiastical trials, usury, the foundation of new religious orders, etc. It is noteworthy that all these constitutions were not drawn up during the Council but added afterwards as part of the program of moral reform. The order in which they are arranged does not correspond to their historical sequence.
Along with the dogmatic definition on the procession of the Holy Spirit, the most important act of the Council of Lyons was the official confirmation of the profession of faith of Clement IV, known as that of Michael Palaeologus, as an expression of Catholic faith (Denz.-U., 461-66). The first part of this document reproduces, in an approximate form, the profession of faith of St. Leo IX (1053), which is that used in the consecration of bishops. The remainder, 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 for himself in convoking the Council was only imperfectly achieved. The union with the Greeks, determined by political motives, was short-lived. The Crusade, after promising beginnings, came to nothing. As for the reform of morals, it was quite superficial. It must however be said that the Pope who had convoked the Council was in no way responsible for such an unhappy outcome. The fault lies rather with the unfavourable circumstances and unforeseen events that followed. The union with the Greeks was particularly compromised by certain excessive demands on the part of Gregory’s successors, who passed like a meteor across the papal throne: indeed, from 1276 to 1284 there were five popes.
IV. LITURGY OF LYONS – The liturgy of the Church of Lyons from the 5th to the 8th century was nothing other than the ancient Gallican rite. In none of the many councils of Gaul in these centuries, to which the bishops of Lyons were also present—often as presidents—is there any mention of a special rite or liturgical privilege for the Church of Lyons. The change came with the reform of Charlemagne. Leidrad, archbishop from 797 to 814, introduced the Gregorian-Roman chant along with the other Gregorian books of the Roman liturgy. After Charlemagne’s death, the Gallican liturgy revived to some extent, as many of its elements were fused with the Roman rite. Someone composed the supplement to the Gregorian-Adrian Sacramentary, which included not a few Gallican rites. The Church of Lyons did not escape this influence; it accepted the new Sacramentary and, under Burchard II (c. 1000), the new pontifical. However, compared with the other churches of Gaul, it remained more faithful to the Roman liturgy, which had been adopted under Leidrad, albeit with all the particularities introduced from the 10th to the 18th century.
Evidence of this can be seen by comparing the oldest Sacramentaries (e.g., cod. 537 of the Library of Lyons) with the missals of the 15th century. As in the Sacramentaries, the proper texts for *de tempore* and *de sanctis* are not separated but intercalated; for the special saints of Lyons, a separate fascicle is placed after the ecclesiastical year (Missal of Jean de Talur, 14th century). The Missal of a Colinet de Markes (14th–15th century) for the first time unites the saints of Lyons with those of the Gregorian rite in a single series. The so-called Missal of Chasselay (15th century) for the first time separates the proper texts for *de tempore* and *de sanctis* and adds new offices (Introits and Graduals), but retains the lessons for Wednesdays and Fridays of the week. The printed missals followed this Missal of Chasselay (from 1487 in eight editions) until 1556. In the Missal of Tournon, the most typical Roman-Lyons missal according to the Tridentine reform, the number of prefaces increased (from 8 to 11), especially the sequences. The last pure Roman-Lyons Missal, known as the Missal of Marquemont (1620), in use until 1737, contains some additions to the Gregorian text of the ancient Sacramentaries but no substantial transformation. The Missal of Rochebonne (1737) broke with tradition: prayers, sequences, epistles, and Gospels were all modified, and the number of officiants and processions was reduced. The break with tradition was completed in the spirit of the return to antiquity and neo-Gallicanism with the Missal of Montazet (1768), introduced and accepted by the Chapter of Lyons only under pressure from the Parliament; it was no longer the ancient Lyonese Missal but the Parisian Missal in the spirit of the new Gallican or Jansenist ideas. Breviaries and ritual books conformed to this Missal. The Missal of Montazet was retained even after the Empire (1823 and 1825), but under Bonald (1841–44), the Church returned 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 issued with further additions of particular feasts and rites. The ancient Lyonese stations and Easter Vespers were abolished in 1914.
The rite of the rural missal dates at least to the 10th century. The Missal of 1737 changed the manner of placing the amice (over the alb). Until the 18th century, the maniple was assumed after the chasuble; after this time, the Roman rubrics were followed. The *Confiteor* until the Missal of Rochebonne (1737) had a shorter formula, similar to that of the rite of the Cistercians or Dominicans. When ascending the altar, the priest first said the apology *"Deus qui non mortem"* and then *"Conscientia."* At the kiss of the Gospel, the priest recited *"Credo et confiteor"* during sung Masses. At the Offertory, the priest prayed with his hands over the Host, saying *"Dixit Jesus... Ego sum"* (Jn 6:51–52; 16th century). Then, taking the chalice, he said *"Quid retribuam"* (Ps 115:3–4), poured in wine and water with the prayer *"De latere,"* offered the chalice together with the Host on the paten with the *hanchoblationem* and *"In spiritu humilitatis."* For Christmas, there were three prefaces; for Epiphany, Easter Day, Ascension, and Pentecost, only one; the same for the Blessed Virgin, the Apostles, Lent, and the Commons. At the *Unde et memores*, the priest extended his arms in the form of a cross. The elevation of the chalice and Host took place at the words *"Fiat voluntas tua sicut in caelo"*; at *"Et in terra,"* they were placed back on the altar. The *Libera* was said aloud; in sung Masses, it was sung. There were no special prayers for the consumption of the Body and Blood other than *"Domine sancte Pater... nisi tu"* and *"Domine Christe... separari."*
In sung Masses, the number of ministers was striking, of every order (priests, deacons, subdeacons), at least three. At the beginning, the Gospel was kissed, whether it was on the altar or brought in procession by the subdeacon (*Ord. Rom.*, 1, 8). The incensation of the altar is not attested before the 12th century. The celebrant sat while reading the Epistle, Gradual, and Gospel. Before the Offertory, the hands were washed. After the Offertory antiphon, several verses followed. A large corporal was used. After the incensation, there was another washing of the hands. At the Elevation, the canons stood bowed, not kneeling. After the first *"Agnus Dei,"* the antiphon *"Venite populi"* was sung, perhaps an ancient chant at the fraction of the bread before the introduction of the *"Agnus Dei."* Throughout the time from the *"Sanctus"* until Communion, two thurifers incensed the altar, then the dignitaries and the choir. After the *"Placet"* without a blessing, the priest and ministers left the altar and returned to the sacristy, reciting the Gospel of St. John; if there was a special final Gospel, it was recited in the sacristy. The celebrant and ministers wore the mitre, not as a mark of distinction but as part of the liturgical vestments. The subdeacon held the paten during the Canon, not with a veil but with the maniple. On weekdays in Lent, two capitulars brought the bread and wine to the celebrant. In a pontifical Mass, the entrance was very solemn: it was preceded by 7 acolytes with candles, 7 subdeacons (one mitred with the cross), 7 deacons (the archdeacon mitred with the bishop’s crozier), and 6 priests (the seventh being the celebrant himself). The bishop, with his assistants in cappa, wore a long grembiale. The assistants recited everything together with the celebrant, except the words of consecration, which were recited on Holy Thursday (the only concelebration). The chalice was prepared between the Epistle and the Gospel at a different altar from the high altar (that of administration). At the Offertory, the assisting priests offered small hosts, and all the assistants received Communion. After the *Libera*, the solemn threefold pontifical blessing followed. After the Communion of the assistants, the remaining sacred species were carried by the dean to the chapel of the Blessed Sacrament. There was no final pontifical blessing, since it had already taken place at the *Libera*.
In the Office, until the 18th century, there was a lack of hymns, as in the ancient Roman Office, except for Compline. Another peculiarity was that the canons recited the entire Office from memory. The organ was used only from 1841. The administration of Baptism was still by immersion in the 16th century. In Extreme Unction, twelve unctions were used.
CULTURAL INSTITUTIONS
At the height of its splendor (2nd century), Lyon also boasted flourishing schools. In the Middle Ages, they were restored by the great bishops Leidrade (cf. J. Pourrat, L'antique École de Leidrade, Lyon 1899), who also benefited from the work of Amalario and Agobard. Lyon was the first French center for renowned printing houses specializing in editions of biblical, patristic, theological, and juridical works. For the richness of its libraries, cf. H. Leclercq, Lyon, in DACL, x, cols. 350-89. A vast complex of cultural institutions still enhances the prestige of the city today.
### 1. The Ancient Studium
The existence of a Studium or University in Lyon during the Middle Ages has given rise to difficulties and debates. It is certain that there were schools there, especially of law, but several points remain to be clarified.
When Innocent IV traveled to Lyon for the thirteenth ecumenical council (1245), he founded the Studium generale of the Curia, which was intended to follow the papal court wherever it went. The bull Cum de diversis mundi partibus (Potthast, 1512), in its full text, proves that Innocent IV established the Studium “tam in theologiae facultate quam in utroque iure, canonico et civili” (cf. E. A. Friedberg, Corpus Iuris Canonici, II, Leipzig 1881, 1083 sqq.): this is confirmed by the Vita of the Pope written by his confessor Nicholas of Calvi (ch. 16: RIS, III, 1, p. 5928).
This school of the Curia did not remain in Lyon for long, as the Pope left the city in 1251. Later, toward the end of the 13th century, another law school is found in Lyon, which must have been a local (municipal) Studium. Few and obscure data attest to it; among these is the controversy (1291-92) between the archbishop and the Chapter regarding the licentia docendi or authorization to be granted to doctors who were to teach. The agreement, by which the archbishop granted the “licentia,” while the regents were chosen jointly by both parties, was ratified by Nicholas IV with a bull dated March 23, 1292. Subsequent disputes were settled by letters of Philip IV dated May 6, 1328, following the annexation of the city to the Kingdom of France. From then on, no further mention of the School is found.
### 2. The Catholic University
Thanks to the law of July 12, 1875, which recognized the freedom of higher education in France, a free Faculty of Law was established in Lyon, inaugurated on November 22, 1875. This was the beginning of the Catholic University, which to this day retains the name Facultés catholiques de Lyon. It comprises six Faculties, established over time: three in the field of civil studies—Law (1875), Letters (1877), and Science (1877)—and three in ecclesiastical studies—Theology (1878 [canonical erection, April 16, 1886]), Canon Law (1935), and Philosophy (1935); in addition, it includes various specialized institutes: Commercial Law (1919), Industrial Chemistry (1919), Social Studies (1944), Linguistics (1945), and Pedagogy (1947). In 1949, the Istituto S. Gregorio Magno, a higher school of sacred music with 6,000 students in 1950, was affiliated with the Catholic University. The Faculty of Medicine, not yet established, is currently represented by the S. Giuseppe Hospital, opened by the University on November 15, 1894 (cf. the epistle Quo magis of Leo XIII, Oct. 30, 1894: Leonis XIII Acta, XIV, Rome 1895, pp. 345-346). The new grand building of the University, constructed during the war, was inaugurated in 1945.
The “university region” of Lyon (southeastern France) includes the five metropolitan sees of Lyon, Avignon, Aix, Chambéry, and Algiers; in addition, the dioceses of Marseille, Belley, Moulins, and Carthage: a total of 28 dioceses with a population of about 10 million. The assembly of bishops constitutes the General Episcopal Council, which meets once a year. To guarantee and manage the property of the Catholic University, a civil society was established on April 30, 1877.
The statutes of the Faculties of ecclesiastical studies, drawn up in accordance with the apostolic constitution Deus scientiarum Dominus, were approved by decree of the Sacred Congregation of Seminaries and Universities on February 22, 1935. The Grand Chancellor of the University is always the Cardinal Archbishop of Lyon; the heavenly patrons of the University are St. Thomas Aquinas and St. Irenaeus.
### 1948. The Faculty of Theology
Also worthy of mention in Lyon is the Faculty of Theology at Fourvière, reserved for students of the Society of Jesus: a flourishing institution, universally renowned for its renewed studies in dogmatic and positive theology. — See pl. XCIV.