It tion but the Herovall in its original shape—the main source from which it was derived? And if the reference to the Autun Canons in the Angers Table of Councils, in the abbreviated form in which it is given in the Herovall Collection, viz., "Consensio et confirmatio Leodegarii episcopi Augustudunensis" (and in this form alone it was known to Mr. Ffoulkes), affords probable evidence that the earlier collection was drawn up in the time of Leodegar, in its original and complete form, which includes his actual subscription to the Canons, it adds confirmation to this evidence. It is the only instance in the table of a bishop's subscription being recorded totidem verbis; in the case of other Councils, simply the numbers of the subscribing bishops are mentioned, with some of their names. is a life-like touch from the hand of the compiler, leaving upon the mind the impression that he must have been, if not St. Leger himself, at any rate a contemporary of his, who had ready access to the archives of the Church of Autun. It is very possible indeed that the collection may have existed in substance prior to Leodegar's episcopate, and was only completed in his time, or soon after, by the insertion of the Autun Canons and the addition to the table of his subscription to them; for, with their exception, the latest Canon which it contains is one passed at the Third Council of Toledo, held A.D. 589, and the latest Father cited in it is Isidore of Seville, who died A.D. 636. Of course, if the Angers Collection was drawn up during the episcopate of Leodegar, then the Canon respecting the Creeds must have been enacted before that, supposing it not to have been passed at a Synod presided over by him, or at which he was present. But there are sufficient grounds, as we have seen, for regarding it as one of that bishop's Canons. In the present state of our knowledge respecting the Synod of Autun held in the time of St. Leger, or St. Leodegar, it is impossible to determine, with any certainty, the precise date when it took place. Much variety of opinion has been expressed by the learned on this point. Sirmond assigns the year 670 as the date; Le Cointe, 669; Mabillon, in one place 665, in another 675 or 676; Mansi, 677; D. Bastide, 663; D. Ruinart, the authors of Gallia Christiana,' and Pagi, 661.1 Dom Pitra, who follows the general opinion that all the Autun Canons belong to this same Synod, accepts the last-mentioned date, considering that the Synod was celebrated at the commencement of Leodegar's episcopate, with the twofold purpose of correcting ecclesiastical irregularities of a serious nature, which were then prevalent; and of combating the errors of Monotheletism, which had created a deep agitation in the Gallican Church, and had previously been debated and condemned in Councils assembled at Chalons and Nantes and Orleans.2 He does not, however, allege any positive evidence in support of his opinion, either with regard to the date of the Synod or the occasion of enacting the celebrated Canon ordering the recital of the Apostles' and the Athan 1 DOM PITRA, 'Histoire de St. Leger,' p. 170, note, asian Creeds by the clergy. And the conjecture that the Canon was elicited by the struggle against Monotheletism is most improbable, for the simple reason that neither of these Creeds contains anything specifically applicable to that heresy or critically condemnatory of it. With regard to the date of the Synod of Autun, it cannot with any show of reason be placed subsequent to the murder of King Childeric, in 673. That event was the death-blow to Leodegar's influence-indeed, to his liberty; the effect of it was to transfer to the hands of his rival and opponent, Ebroin, the power which he had himself previously exercised as Mayor of the Palace in the kingdom of Neustria; during the rest of his life he was powerless, and at times oppressed and persecuted. In 676 his brother Gerinus was stoned by order of Ebroin, and himself cast into prison at Fiscamnus; and in 678 he is said to have been beheaded, after being subjected to much ill treatment.1 1 It is inconceivable, therefore, that the Synod, which was guided, if not presided over, by him, and with which his name has been ever associated, could have been held in 676 or 677, as some, we see, have supposed. Besides, neither of the Conventions, or Synods, assigned to those years appears to have taken place at Autun, the one being held at a place called Christiacus, the other at Marlacus. Leodegar's Synod may have been held at the commencement of his episcopate; but with greater probability it may be set down to the reign of Childeric 1 BOUQUET, 'Recueil des Historiens des Gaules,' tom. iii. pp. in Neustria, from 670 to 673, during which he exercised, as Mayor of the Palace, the chief administration of the realm. The preface to the Oratorian Commentary, which was, there can be little doubt, composed in Gaul, is of considerable interest in relation to the Canon of Autun. For it alludes to the fact of the Athanasian Creed being commonly recited in churches at the time, and more studied than other similar works by the presbyters of the diocese or country. It also alludes apparently to the express wish of the bishop, that his clergy should be required to study the Commentary, which had been compiled by his direction; and it goes on to specify the purpose of the requirement, viz., to improve and augment their theological knowledge, which is represented as being at a low ebb. Looking, therefore, to the date of the Oratorian Commentary, this preface would lead us to regard it as a thing antecedently probable, even were there no positive evidence of the Autun Canon belonging to the seventh century, that the clergy in Gaul, or at least in parts of it, should have been canonically obliged at that epoch to learn the Quicunque vult, that they might be able to recite it in divine service. Hence, it is by no means improbable that other local Canons containing the same injunction as that of Autun may have been enacted in the same century, and have pe shed in the vast destruction of ancient literary documents, which has resulted from various causes in the lapse of time. And in point of fact, it must be remembered that, according to those learned canonists, the brothers Ballerini, the Autun Canon is not the earliest canonical authority, even now extant, for the recital of the Athanasian Creed.1 It is very remarkable that in Paris, 3848 B, which is probably the earliest and best manuscript of the Herovall Collection, the dogmatic Definitions of the first five General Councils and of the Lateran Synod,. under Pope Martin, held A.D. 649 (which condemned Monotheletism), including, of course, the Nicene and Constantinopolitan Creeds, appear in the first chapter of the collection, "De fide catholica," immediately before the Canon of Autun. And if Paris, 2123, does not give all these documents, the omission is attributable to the negligence of the scribe, those which come first in order down to the Rubric respecting the Definition of Chalcedon, appearing precisely as they are found in 3848 B. What is the account of this? For the Herovall Collection, being compiled in the eighth century, if it contained in its chapter "De fide catholica" any Definitions of General Councils, might have been expected to contain those of the six earliest. Baronius says 2 that, at the Lateran Council, under Pope Martin, were recited: first, the Nicene Symbol; then the Constantinopolitan; afterwards the twelve chapters, or Anathematisms, which the Council of Ephesus issued for the defence of the Catholic Faith, viz., the Anathematisms of St. Cyril of Alexandria; 1 Athanasian Creed: Examination of Recent Theories respecting its Date and Origin,' by G. D. W. OMMANNEY, pp. 312, 313; also 'Editorum Observationes in Dissertationem, ii. P. Quesnelli,' iii. 2, in GALLAND'S 'Sylloge Dissertationum.' 2 Annales An. 649,' sect. 21, 22. |