holy orders was a crying scandal of the age. Measures had been taken against simony by the council of Chalcedon. In 459 or 460 Gennadius, finding the evil practice unabated, held a council at Constantinople to consider it. An encyclical was issued, adding anathema to the former sentence.
Gennadius died in 471, and stands out as an able and successful administrator, for whom no historian has anything but praise, if we except the criticism naturally aroused by his attack in his younger days against Cyril of Alexandria, an attack which the unmeasured language of Cyril perhaps excuses.
Gennadius wrote a commentary on Daniel and many other parts of O.T. and on all the epistles of St. Paul, and a great number of homilies. Of these only a few fragments remain. The principal are on Gen., Ex., Ps., Rom., I. and II. Cor., Gal., and Heb., and are interesting specimens of 5th-cent. exegesis. That on Romans, a series of explanatory remarks on isolated texts, is the most important. He fails to grasp the great central doctrine of the epistle, but shews thought and spiritual life. Gennadius, CP. Patr., Patr. Gk. lxxxv. p. 1611, etc.; Bolland. AA. SS. Aug. 25, p. 148; Ceillier, x. 343.
[W.M.S.]
Gennadius (11) Massiliensis, presbyter of Marseilles, who died in 496.
If we accept his de Viris Illustribus as it is commonly published, we are warranted in classing Gennadius of Marseilles with the semi-Pelagians, as he censures Augustine and Prosper and praises Faustus. Moreover, the very laudatory account of St. Jerome at the commencement of the book seems inconsistent with the hostile reference to that father under the art. Rufinus in the same catalogue.
The de Viyis Iliustribus in its most commonly accepted form was probably published c. 495. and contains, in some ten folio pages, short biographies of ecclesiastics between 392 and 495. Although lacking the lively touches of his great predecessor, Jerome, the catalogue of Gennadius exhibits a real sense of proportion. The greater men stand out in its pages, and it conveys much real and valuable information. With due allowance for the bias referred to, it may be regarded as a trustworthy compilation.
His other treatise, entitled Epistola de Fide med, or de Ecclesiasticis Dogmatibus Liber, begins with a profession of faith in the three creeds, interwoven with the names of those who are considered by the writer (with occasionally questionable accuracy) to have impugned this or that article of belief. Gennadius considers (like later writers, e.g. Aquinas) that all men, even those alive at the second Advent, will have to die (7). But this conviction, though derived from a widespread patristic tradition, is, he admits, rejected by equally catholic and learned Fathers. Of the theories concerning the soul of man subsequently known as the creationist and the traducianist views, he espouses the creationist. He will not allow the existence of the spirit as a third element in man besides the body and the soul, but regards it as only another name for the soul (19). Heretical baptism is not to be repeated, unless it has been administered by heretics who would have declined to employ the invocation of the Holy Trinity (52). He recommends weekly reception of the Eucharist by all not under the burden of mortal sin. Such as are should have recourse to public penitence. He will not deny that private penance may suffice; but even here outward manifestation, such as change of dress, is desirable. Daily reception of holy communion he will neither praise nor blame (53)· Evil was invented by Satan (57). Though celibacy is rated above matrimony, to condemn marriage is Manichean (67). A twice-married Christian should not be ordained (72). Churches should be called after martyrs, and the relics of martyrs honoured (73). None but the baptized attain eternal life; not even catechumens, unless they suffer martyrdom (74). Penitence thoroughly avails to Christians even at their latest breath (80). The Creator alone knows our secret thoughts. Satan can learn them only by our motions and manifestations (81). Marvels maybe wrought in the Lord's name even by bad men (84). Men can become holy without such marks (85). The freedom of man's will is strongly asserted in this short treatise, but the commencement of all goodness is assigned to divine grace. The language of Gennadius is here not quite Augustinian; but neither is it Pelagian, and the work was long included among those of St. Augustine.
The de Viris Illustribus is given in most good edd. of the works of St. Jerome, and is ed. by Dr. Richardson in the Lib. of Nicene and Post-Nicene Fathers; the Liber de Ecclesiasticis Dogmatibus is in the Appendix to t. viii. of the Benedictine ed. of St. Augustine (p. 75). Cf. C. H. Turner in J. of Theol. Studies (1905), vii. 78–99, who prints a new text of the Liber de Eccl. Dogm.
[J.G.C.]
Genovefa (Geneviève), patron saint of Paris and of France. The most ancient records tell the story of her life as follows: About a.d. 430 St. Germanus of Auxerre and St. Lupus of Troyes, proceeding to England to combat the Pelagian heresy, stayed one evening at Nanterre, then a village, about 7 miles from Paris. The villagers assembled to see the two renowned prelates, and a little girl attracted the notice of St. Germanus. He learnt that her name was Genovefa, her parents' names Severus and Gerontia. The parents were summoned, and bidden rejoice in the sanctity of their daughter, who would be the means of saving many. Addressing himself to the child, he dwelt on the high state of virginity, and engaged her to consecrate herself. Before departing St. Germanus reminded her of her promise, and gave her a brazen coin marked with the cross, to wear as her only ornament. Henceforth miracles marked her out as the spouse of Christ. When St. Germanus arrived in Paris on a second journey to Britain, he asked tidings of St. Genovefa, and was met with the murmurs of her detractors. Disregarding their tales, he sought her dwelling, humbly saluted her, shewed the people the floor of her chamber wet with her secret tears, and commended her to their love. When the rumour of Attila's merciless and irresistible progress reached Paris, the terrified citizens were for fleeing with their families and goods. But Genovefa
