GENEVIEVE, SAINT, ORDERS OF: 1. The
Canons of St. Genevieve (or of the Congregation of France, Canonici regulares congregationis Gallicance): A Roman Catholic congregation established in 1058 by the transfer of canons of St. Victor to the church of Ste. Genevieve in Paris. Among its earliest members was Peter Lombard, but it first received permanent fame and influence through its reformer and second founder Charles Faure, after 1614. By the time of his death thirty years later the congregation had gained fifteen monasteries, and such was its reputation for scholarship that the chancellor of the Sorbonne always belonged to it. The members were employed in educational and hospital work. In 1646 the canons of St. Genevieve were united with the older congregation of Val des Ecoliers, and in the first half of the eighteenth century they had seventy-seven abbeys and twentyeight priories. They were dissolved by the Revolution. Their library, which has been national property since 1790 and in 1850 was transferred from the old abbey to a new building (Bibliotheque Ste. Genevieve), formed the nucleus of one of the most important public libraries of Paris.
2. The Daughters of St. Genevieve (Miramiones, Daughters of the Holy Family): A congregation established for the care of the poor and the education of girls in 1636 by Francisque de Blosset (d. 1642), one of the most zealous coworkers with St. Vincent de Paul. Its rule was confirmed by the archbishop of Paris in 1658, and seven years later the congregation was united with an order established in 1660 by Marie Bonneau de Rubelle Beauharnois de Miramion, since which time the name Miramiones has been used. The congregation spread and prospered until the Revolution. At the Restoration it was revived as the Soeurs de la Sainte Famille, with a mother house at Besancon. There are also houses in Amiens, Lyons, Pezanas, Toulouse, and Villefranche. The sisters pass a novitiate of two years after which they are bound by simple vows. Their rule enjoins upon them
Gennadius Gentile
THE NEW SCHAFF-HERZOG
works of mercy, particularly the care of the sick and poor of their own sex and the gratuitous instruction Of girls. (O. ZdCKLERf.)
Bibliography: 1. La Vie du Charles Faure, Paris,
1698: Constitutions canonicorum regularium congregalionis Gallicance, ib. 1676; Helyot, Ordres monastiques, i., p. xlvii., ii. 378 sqq.; Heimbucher, Orden und Kongregationen, i. 413-414; Currier, Religious Orders, pp. 171- 172.
2. The Constitutions were published at Paris, 1683. Consult: Abbe" Choisi, Vie de Madame de Miramion, ib. 1706; Helyot, ut sup., viii. 222 sqq.; Heimbucher, ut sup., ii. 438-439; KL, v. 301-302.
GENNADIUS, jen"e-di'trs or gen"a-di'us: The name of two patriarchs of Constantinople.
Gennadius I. : Patriarch 458-471 ; died at Constantinople Aug. 25, 471. About the middle of the century he was presbyter and abbot of a monastery at Constantinople, wrote in opposition to the anathemas of Cyril of Alexandria, and was raised to the patriarchate by Leo the Thracian after the death of Anatolius. In the following year a synod held by him led him to issue an encyclical in which he sought to heal the schism caused by the decrees of the Council of Chalcedon, and also endeavored to reform certain ecclesiastical abuses. He likewise entered into negotiations with Pope Leo I. concerning the deposition of the Monophysite Patriarch Timotheus ^Elurus of Alexandria in 460. According to Gennadius of Marseilles, he was famed for his learning and was the author of a commentary on the prophet Daniel as well as of numerous homilies, all of which are apparently lost.
Bibliography: The writings are in MPG, lxxxv. Consult: ASB, Aug., v. 148-155; O. Bardenhewer, Patrologie, p. 502, Freiburg, 1894; Ceillier, Auteurs sacres, x. 343-346, 710-711; DCB, ii. 629-631.
Gennadius II. (Georgios Scholarios): Patriarch in the fifteenth century, was born at Constantinople about the beginning of the fifteenth century; d. at Seres (47 m. n.e. of Salonica), probably in 1468. He was one of the last representatives of Byzantine learning and one of the last pillars of the Greek Church in the period of its negotiations for union with the Roman Catholic Church and its subjection to Mohammedan rule. Of his life few details are known. After receiving a thorough education in philosophy, theology, and law in Constantinople, he was apparently a teacher of philosophy for a time, but was later appointed imperial judge by the Emperor John VII., who esteemed him highly. In this capacity he accompanied the Emperor and Joseph, patriarch of Constantinople, to Ferrara and Florence in 1438- 1439, where he thrice spoke as an earnest advocate of the union of the two Churches (see Ferrara- Florence, Council of). After his return, however, the opposition of the Greek people and clergy to the union made him a determined opponent of the movement, and from that time he ranked as the real head of the antiunion party in Constantinople, issuing a series of polemics against the Roman Catholic Church and the advocates of union. His attitude seems to have resulted in a break with the Byzantine court, so that, following an idea long cherished, he retired to the monastery of Pantocrator, became a monk, and exchanged his secular
name for the monastic appellation Gennadius. After the capture of Constantinople, however the Sultan Mohammed II. planned to restore the patriarchate, and the choice of the synod fell upon Gennadius, although he had never taken orders and sought to decline the proffered honor. In the spring of 1454 he was consecrated by the metropolitan of Heraclea, but, since both the Church of St. Sophia and the palace of the patriarch were now in the hands of the Turks, he took up his residence successively in two monasteries of the city. In the latter he received a visit from the sultan, at whose request he wrote an outline of the most important truths of Christianity in twelve chapters, which he presented to Mohammed both in the Greek original and in a Turkish translation (Eng. transl., The Confession of Gennadius Exhibited to Mahumet II., London [1585?]). A fewyears later, however, he found his position so difficult that he was forced to resign and again retired to a monastic life.
Gennadius was a most prolific writer. The number of his works has been estimated at over a hundred, but a complete list is impossible, since the majority exist only in manuscript, others have been printed only in part, and others still are of doubtful authenticity. They may be classified, so far as known, into philosophical (interpretations of Aristotle, Porphyry, and others, translations of Petrus Hispanus and Thomas Aquinas, and defenses of Aristotelianism against the recrudescence of Neoplatonism) and theological and ecclesiastical (partly concerning the union and partly defending Christianity against Mohammedans, Jews, and paganizing philosophers), in addition to numerous homilies, hymns, and letters. The majority, so far as they have been edited, are reprinted in MPG, lxxxv., clx. (Philipp Meyer.)
Bibliography: Among the sources are the Historia of Dukas, pp. 142, 148, and of Georgios Phrantzes, pp. SOS- SOS, in the CSHB; Fabricius-Harles, Bibliotheca Grceca, vol. xi., containing the De Georgiis of Leo Allatius. Consult: E. Renaudot, De Gennadii vita et scriptis, Paris, 1709, reprinted in MPG, clx. 249 sqq.; W. Gass, Gennadius und Pletho, Breslau, 1844; idem, Symbolik der grieehischen Kirche, pp. 34-39, Berlin, 1872; Steitz, in Jahrbilcher jur deutsche Theologie, xiii (1868), 672-677; Krumbacher, Geschichte, pp. 119-121.
GENNADIUS OF MASSILIA: A presbyter of Massilia (Marseilles), contemporary of Pope Gelasius I. (492-496; cf. Gennadius, De vir. ill, xcix. [c.]), who, under the same title, continued Jerome's De viris illustrious, thus furnishing, in spite of many blunders, a very important source and in part the only source of our acquaintance with the ninetyone (ninety-three) authors treated therein. Gennadius knew Greek well and was well read in Eastern and Western, orthodox and heretical literature. He was a diligent compiler and a competent critic. His Semi-Pelagian attitude is evident in his eulogies of Cassian, Faustus of Riez, and others, as well as in his derogatory verdicts on the opposing side — Augustine, Prosper of Aquitaine, and even popes. The date of composition i* uncertain. The present form of the text indicatea repeated revision of the entire work. It was edited by J. Andreas (Rome, 1468), by C. A. Bernoulli (Freiburg, 1895), by E. C. Richardson in