RELIGIOUS ENCYCLOPEDIA
Alt maun Amalarius
is said to have died at the age of 108, and to have
spent his last fifty years on his pillar. His day
is Nov. 26. See Stylites.
Bibliography: 1. ASB, Aug., iii. 201-208. 2. Simeon Metaphrastes, Vita sancti Alypii Cionitae, ed. L. Surius, in Deprobatis sanctorum, historiis, Nov., vi. 588-595, Cologne, 1575.
ALZOG, ol'tsoH, JOHANN BAPTIST: Roman Catholic; b. at Ohlau (17 m. s.e. of Breslau), Silesia, June 29, 1808; d. at Freiburg-im-Breisgau Mar. 1, 1878. He studied at Breslau and Bonn, served as private tutor, and was ordained priest in 1834. He became professor of church history and exegesis at Posen (1836), Hildesheim (1845), and Freiburg (1853). While at Posen he supported his archbishop, Martin von Dunin (q.v.) in his measures against mixed marriages. In 1869 he became a member of the commission on dogma in the preparation for the Vatican Council, and was the only member of the commission who held the declaration of papal infallibility as wholly inopportune. His chief works were: Universalgeschichte der christlichen Kirche vom katholischen Standpunkte (Mainz, 1841; 10th ed. by F. X. Kraus, Handbuch der allgemeinen Kirchengeschichte, 2 vols., 1882; Eng. transl., from 9th ed., 3 vols., Cincinnati, 1874-78, new ed., 1903; it is said that the English translation does not faithfully reproduce the original, being less candid and reliable); Grundriss der Patrologie oder die altern christlichen Lritterargeschichte (Freiburg, 1866); Die deutschen Plenarien im 15 ten und zu Anfang des 16 ten Jahrhunderts (1874).
Bibliography: F. X. Kraus, Gedachtnissrede auf Johannes Alzog, Freiburg, 1879.
AMADEISTS, See Francis, Saint, of Assisi, and the Franciscan Order, III., § 7.
AMALARIUS, am-a-la'ri-us, OF METZ (AMA- LARIUS SYMPHOSIUS): Liturgical writer of the ninth century; b. about 780; d. 850 or 851. In his youth he enjoyed the instruction of Alcuin, and Metz has commonly been regarded as the place of his principal activity. He appears as a deacon at the Synod of Aachen in 817, and was mainly responsible for the patristic part of the Regula Aquisgranensis, which imposed the canonical life upon the clergy of the empire. In 825, now a chorepiscopus, he was in Paris for the synod called by Louis in connection with the iconoclastic controversy, and was selected by the emperor, with Halitgar of Cambrai, to accompany the papal envoys to Constantinople about this matter. The authorities do not relate whether he accomplished the mission, but it is certain that he once visited Constantinople. His principal work (written not earlier than 819) was De ecclesiasticis ofiiciis, in which he discusses all liturgical usages, the festivals and offices of the Church, and the vestments of the clergy down to the smallest detail, from the standpoint of mystical symbolism. The diversities between the German antiphonaries next drew ms attention, and in 831 he went to Rome to ask bregory IV. to issue an authorized Roman antiphonary The pope did not see his way to do this, but he called Amalarius's attention to the Roman I.-10
antiphonaries at the abbey of Corbie. He came home to revise his earlier book in the light of new sources, and compile an antiphonary based on the Frankish ones together with these Roman texts; the commentary on this forms his work De ordine antiphonarii. After the restoration of Louis to the throne, the rebellious archbishop of Lyons, Agobard (q.v.), was deposed, and Amalarius was put in charge of his diocese. Here he used his power to bring about a sweeping change in the liturgy, but aroused strong opposition, led by the deacon Florus, a warm partizan of Agobard, who worked against Amalarius unceasingly, and finally accused him of heresy at the Synod of Quiercy in 838. The synod condemned some of his expressions, and Agobard, shortly afterward returning to Lyons, began to undo all that he had done in regard to the liturgy. Nothing is known of his later life, except that in the controversy over Gottschalk's teaching he wrote in support of Hincmar. He is said to have been buried in the abbey of St. Arnulf at Metz. His writings give an insight into the liturgical forms of the early ninth century, and are especially illuminating on the relation of the Gallican liturgies to the Roman, which was gaining steadily in the Frankish empire. To its permanent conquest over the Gallican, Amalarius's work undoubtedly contributed. He is also important from his influence on later medieval liturgiologists, many of whom follow his mystical method, and most of whom quote him extensively. He shows a wide knowledge of Scripture and the Fathers, with praiseworthy diligence and conscientiousness in the use of his authorities. His works are in MPL, cv. (Rudolf Sahre.)
Bibliography: R. Monchmeyer, Amalar von Metz, sein Leben und seine Schriften, Munster, 1893; Histoire litieraire de la France, vol. iv.; Ceillier, Auteurs sacres, vols, xviii., xix., Paris, 1752, 1754; Hefele, Conciliengeschichte, vol. iv.; R. Sahre, Der Liturgiker Amalarius, Dresden, 1893.
AMALARIUS OF TREVES (AMALARIUS FOR- TUNATUS): Archbishop of Treves. Little is known of his life, but he is not the same as the liturgiologist Amalarius of Metz, with whom he has been identified. He became archbishop about 809, and is supposed to be the Bishop Amalharius whom Charlemagne commissioned about 811 to consecrate the newly erected church at Hamburg. In the spring of 813 he set out for Constantinople with Abbot Peter of Nonantula, to bring to a conclusion the negotiations for peace between the Frankish and Byzantine courts. The envoys, learning that Michael, to whom they were accredited, had been succeeded by Leo V., remained eighty days in Constantinople, and returned in company with two Byzantine ambassadors, to find Charlemagne's son Louis on the throne. This is the last known fact in Amalarius's life. There is no solid foundation for the assumption that he died in 814 or 816. Certain passages in a letter of his to Hilduin, abbot of Saint-Denis (ed. G. Meier, in Neues Archiv fur alter e deutsche Geschichtskunde, xiii., 1887, 307-323), have led to the supposition that he resigned his see (his successor Hetti was in possession of it in 816) and lived some time longer as head of a monastery. His writings are a short
Amalek Amaina