THE NEW SCHAFF-HERZOG
der christlichen Eschatologie innerhalb der vornictinischen
Zeit, pp. 566-573, Freiburg, 1896; W. Macholz, Spuren
binitarischer Denkweise im Abendlande seit Tertullian,
Jena, 1902; M. Schanz, in J. von Miiller’s Handbuch der
klassischen Altertumswissenschaft, 2d ed., viii. 437-439,
Munich, 1905; W. Bousset, Die Offenbarung Johannis,
pp. 53-55, Gottingen, 1906; Bardenhewer, Patrologie, pp.
156, 198-199, Eng. transl., St. Louis, 1908; idem, Ge-
schichte, ii. 593-598; Schaff, Christian Church, ii. 861-864;
DCB, iv. 1128-29; KL, xii. 925-926.
VICTORINUS, CAIUS MARIUS: Philosopher, rhetorician, grammarian, and theologian; b. in Africa; d. probably at Rome about 363. At Rome he gained distinction as a representative of Neo- Platonic scholasticism and as the commentator and translator of Aristotelian and Neo-Platonic writings. Some time previous to 357, he became an open convert to Christianity and an ardent defender of Nicene orthodoxy in his De generatione verbi divini, directed against the Arian Candidus, and in the four books Adv. Ariwm, written in 357-358. When he wrote his commentaries on the Pauline epistles (probably more than the three which have been preserved) is uncertain. The edict of Julian forbidding Christians to teach obliged Victorinus to resign his professorship of rhetoric, and as he seems to have become a convert when an aged man, he probably died shortly afterward. Victorinus was the author of many other philosophical and theological treatises, all of which have perished except those already mentioned (ed., with some doubtful works, MPL, viii.).
Even as a Christian Victorinus remained essentially a philosopher, almost undisguisedly developing the entire system of Plotinus in his dogmatics and by its aid seeking speculative support for the Nicene doctrines. His theological writings exercised no lasting influence; the commentaries contained dangerous expressions, and his trinitarian doctrine was too speculative and inaccurate dogmatically to win followers. (R. Scumi.)
BrpiioGRAPHY: Augustine, Confessions, viii. 2-5; R. Schmid, Marius Victorinus und seine Beziehungen zu Augustin, Kiel, 1895; J. de Launoy, Opera, ii. 1, pp. 645-646, 10 vols., Geneva, 1731-32; J. E. B. Mayor, Clue to Latin Literature, pp. 172-173, London, 1875; H. Usener, Anecdoton Holdert, pp. 59-66, Bonn, 1877; G. Koffmane, De Mario Victorino, Breslau, 1880; G. Geiger, Caius Marius Victorinus Afer, 2 parts, Metten, 1888-89; A. Ebert, Geschichte der Literatur des Mittelalters, i. 124-125, 315- 316, Leipsic, 1889; W.S. Teuffel, Geschichte der rimischen Literatur, pp. 1031-35, Leipsic, 1890; Harnack, Dogma, v. 29, 33 sqq., 279-280; idem, in Zeitschrift fir Theologie und Kirche, 1891; M. Manitius, Geschichte der christlichlateinischen Poesie, pp. 113 sqq., Stuttgart, 1891; M. Schanz, in I. von Miiller’s Handbuch der klassischen Altertumswissenschaft, viii. 137 sqq., Munich, 1904; Bardenhewer, Patrologie, pp. 366-367, 417, Eng. transl., St. Louis, 1908; DCB, iv. 1129-38; KL, xii. 926-927.
VICTRICIUS, vic-tri’shi-us: Bishop of Rouen; d. before 409. He is said to have been a soldier and to have escaped execution as a deserter by miracle after he became a Christian. He went as missionary to the Morini and Nervii and became bishop about 393. He wrote a book, De laude sanctorum (in MPL, xx. 4387-458), in the first chapter of which he states that at the call of his fellow bishops he went to Britain “ to make peace ” and accomplished his mission, ‘‘if not as he ought, yet as best he could.” Nothing more is known of the incident, and Victricius’ account is highly rhetorical. It is
interesting as an illustration of the relations between the old British and the Gallic churches and in comparison with the mission of Germanus of Auxerre (q.v.) some thirty years later.
BrputiocgrarHy: ASB, Aug., ii. 193-197; Acta sanctorum Belgii, i. 374-436, 6 vols.,,Brussels, 1783-94; A. Le Flaguais,
in Mémoires des antiquaires de Normandie, vol. xxii., p.
xxiv.; Histoire littéraire de la France, ii..752-754; MPL, xx.
437-438; DNB, iv. 1140.
VIENNA, CONCORDAT OF. See Concorpats AND Deuimitine Butts, VI., 2, § 6.
VIENNA, PEACE OF: Treaty concluded in behalf of Hungary June 23, 1606. Under Emperor Rudolph IT. (1576-1608), the greater part of Hungary had accepted the Reformation. But from the time of the importation of the Jesuits by the archbishop of Colocza, George Draskovich, in 1578, these proceeded to operate against Protestantism. Persecutions opened in 1603 under Count Belgiojoso of Kaschau, imperial commander in upper Hungary. When, therefore, the diet at Presburg in 1604 drafted a complaint in twenty-one articles, charging violation of the religious freedom, and forwarded a copy of these resolutions to the emperor in Prague, Rudolph answered, under the instigation of his bishops and the Jesuits, in the form of a twenty-second article, which summarily rejected the grievances of the estates, renewed all mandates of the Roman Catholic religion, and threatened the penalties prescribed for heresies by the Roman canon law, against the future bearers of religious grievances before the national diet. The Protestant persecutions were resumed with fresh zeal, notably under General Basta, to which opposition was first offered by the Reformed magnate, Stephen Botskai, at the head of the Protestants in Transylvania. The disturbance spread to Hungary, and made such inroads that the Archduke Matthias was constrained to conclude the Peace of Vienna, repealing art. 22 of 1604, and guaranteeing complete religious freedom. Nevertheless, this by no means terminated the persecutions in Hungary in those times. (E. SEHLING.) BIBLioGRAPHY: Geschichte der evangelischen Kirche in Un-
garn, pp. 145 sqq., Berlin, 1854; Die Lage der Protestanten
an der oesterreichischen Monarchie, 1855; Jahrbuch der
Gesellschaft fiir die Geschichte des Protestantismus in Oester-
reich, iv (1883), 96 sqq.; Cambridge Modern History, iii.
720-721, New York, 1905.
VIENNE, vi’’en’: The second oldest seat of Christianity in Gaul (10 m. s. of Lyons), the ecclesiastical metropolis of Gaul after 445, and the place of several synods. [Vienne and Lyons were closely associated in the persecution under Marcus Aurelius (177 a.D.), when the aged Bishop Pothinus and one of its deacons, Sanctus, suffered martyrdom. When Irenzeus succeeded Pothinus, he probably ministered to the church at Vienne as well as to that at Lyons (cf. the letter of the brethren at Vienne and Lyons to brethren in Asia and Phrygia, giving an account of the persecution, in Eusebius, Hist. eccl., V., il., Eng. transl. in NPNF, 2 ser., i. 212-218). a. a. N.] The first bishop of whom anything definite is known was Verus, who attended the Synod of Arles. The first synod of Vienne, said to have been held about 474 and to have sanctioned the rogations of Bishop Mamertus, seems never to have taken
place. Another synod in 870 confirmed the privileges conferred on a monastery, and the third, in 892, placed all laymen under the ban who infringed on the rights of the Chureh or injured the clergy. In 907 a synod settled a dispute between two abbots over monastic revenues, and another in 1060 prepared resolutions against simony, the marriage of priests, ete. Archbishop Guido (later Calixtus II.) in 1112 convened a synod which declared against lay investiture, and seven years later Gelasius II. is said to have held the seventh synod of Vienne, though the historicity of this is disputed. Another, held by Archbishop Petrus in 1124, sought to protect the possessions of the Church, though it is more probable that this synod existed only in the declared intention of Calixtus II. to hold it. The election of a bishop of Valence was the occasion for the convening of a synod in 1141, and in 1164 Rainald of Cologne convened the Burgundian bishops at Vienne in an unsuccessful effort to induce them to recognize the imperial Antipope Paschalis III. On Jan. 14, 1200, the cardinal legate Petrus held a synod to execute the ban on Philip Augustus of France, and a provincial synod was convened in 1289 of which no details are known.
The only assemblage of real importance at Vienne was the fifteenth ecumenical council convened by Clement V. in 1311. The bull of invitation to this council, Regnans in celis, was dated Aug. 12, 1308, but circumstances compelled deferment until Oct. 16, 1311. The subjects proposed for its consideration were three: a verdict on the Templars (q.v.), who were accused of grievous crimes; the aid to be given the Holy Land; and the reform of church discipline. How many prelates assembled is uncertain, though the number 114, besides abbots and procurators, given by William of Nangis, seems probable. A series of conferences concerning the Templars prolonged proceedings until Mar., 1312; and the order was declared suppressed at the second session of the council (Apr. 3). It was apparently at the same session that Clement declared his predecessor, Boniface VIII., to be a lawful pope, innocent of the accusations alleged against him. The third session (May 6) closed the council, at which the pope seems to have given the tithes for six years to the kings of France, England, and Navarre for the purpose of a crusade. The synod likewise went deeply into the problem of reform, the results being the decrees issued or prepared by the council, incorporated in the so-called Clementines, and published by John XXII. A final synod was held at Vienne in 1557.
i It was concerned chiefly with matters of discipline. (A. Hauck.) BrstiograpHy: KL, xii. 932-946; B. de Richebourg
(Charvet), Hist. de l’église de Vienne, Lyons, 1761; D. de
Maupertuy, Hist. de sainte-église de Vienne, Lyons, 1708;
F, Z. Collombet, Hist. de la sainte-église de Vienne, 4 vols.,
Lyons, 1847-48; Gallia Christiana, xvi. 1 sqq., Paris,
1865; §. Champier, Du royaume des Allobroges, avec l’an-
tiquité de Vienne, Lyons, 1884; K. Schotmiiller, Der Un-
tergang des Templerordens, 2 vols., Berlin, 1887; W.
Gundlach, Der Streit der Bisthiimer Arles und Vienne wm
den Primatus Galliarum, Hanover, 1890; idem, in NA,
xx (1895), 263 saq.; La philosophie du concile de Vienne,
Paris, 1890; H. Bazin, Vienne et Lyon gallo-romains,
Paris, 1891; P. Fournier, Les Royaumes d’Arles et de
Vienne, 1138-1378, Paris, 1891; L. Duchesne, Fastes
épiscopaux de l’ancienne Gaule, i. 145 sqq., Paris, 1894;