Vita Germani

St Germanus of Auxerre

The Vita Germani is a hagiographic text written by Constantius of Lyon in the 5th century AD. It is one of the first hagiographic texts written in Western Europe, and is an important resource for historians studying the origins of saintly veneration and the "cult of saints." It recounts the life and acts of bishop Germanus of Auxerre, who travelled to Britain c. 429 AD, and is the principal source of details about his life. It is one of the few surviving texts from the 5th century with information about Britain and the Pelagian controversy, and is also one of the first texts to identify and promote the cult of Saint Alban.

Date of Composition

Historians disagree on the date of composition of the Vita Germani.[1] Some historians argue that the most probably date of composition is 480 AD,[2][3] while others place it earlier than c. 470.[4] The only evidence available to indicate an exact date the authorship is the surviving letter of dedication, showing that the Vita was dedicated to Patiens, bishop of Lyon. The Vita was most probably dedicated to him while he was still living and serving as bishop, most probably between his ascendancy to the bishopric in 450, and his death in 494.

Content of The Vita

The Vita opens with Germanus' early life: He was born and raised in Auxerre, and received a liberal education.[5] He went on to study law in Rome, and became a notable lawyer, eventually being promoted to the office of dux, and rulership of more than one province.[5] After his ascension to the bishopric of Auxerre, he and a fellow bishop, Lupus, were elected by the synod to travel to Britain and preach against the Pelagian heresy.[5] During the first trip, c. 429, Germanus' ship was beset by a demonic storm while crossing the English Channel. Once in Britain, he debated the Pelagian leaders, and performed the miracle of healing the blind 10-year-old daughter of a Roman Tribune.[5] In one notable episode, Germanus led an outnumbered troop of British soldiers against an attacking army of Saxons and Picts on Easter day. Germanus ordered his troops to give the battle cry of "Alleluia," and the cries were so terrifying to the Saxons that they fled or were drowned in the river, and the British won the battlle without striking a blow.[5] Germanus also visited the shrine of Saint Alban, and collected some of the martyr's blood from the ground where he had been killed. The Britons did not know who the martyr was, but as Germanus slept, Alban came to him in a dream and revealed his name and story to Germanus. On his return home, Saint Alban was said to protect the vessel from demonic storms, and provide safe passage to the continent.[5]

Germanus made a second voyage to Britain to combat the Pelagian heresy, this time healing the son of Elafius, one of the leading men of the country. After Germanus healed the boy, the whole country was converted to the Catholic faith and gave up the Pelagian heresy completely.[5]

Interpretation

In the Late Antique Era when Constantius was writing the Vita Germani, hagiography, or biographical texts celebrating saints and their lives, were not common. The "cult of saints," or devotion to and veneration of a particular saint, was only in its infancy, making the Vita Germani one of the first of its kind. This had led to considerable debate among historians as to what Constantius' purpose was in writing the Vita. Various historians have suggested that the purpose of the Vita was the edification of its audience,[6] while others have argued that it was meant as a guide for Gallic bishops charged with shepherding congregations in the middle of the collapse of Roman infrastructure, and the incursion of barbarians.[7] Still others have suggested that the Vita was in part an anti-Pelagian text, intended to promote grace over works.[8]

References

  1. ↑ Garcia, Michael. "Saint Alban and the Cult of Saints in Late Antique Britain". www.academia.edu. Retrieved 26 September 2014.
  2. ↑ Bardy, Gustav (1950). Saint Germain d'Auxerre et Son Temps. Auxerre: Auxerre: L'Universelle. pp. 89–108, 95–96.
  3. ↑ Levison, Wilhelm (1941). "St Alban and St Albans". Antiquity (15): 337.
  4. ↑ Sharpe, Richard (2002). Thacker, Alan, ed. Martyrs and Local Saints in Late Antique Britain, in Local Saints and Local Churches in the Early Medieval West. Oxford: OUP. pp. 75–154.
  5. 1 2 3 4 5 6 7 Constantius of Lyons, trans. Robert Vermaat. "Vita Sancti Germani". www.vortigernstudies.org.uk. Retrieved 17 November 2014.
  6. ↑ Gessel, Wilhelm (1970). "Germanus von Auxerre (um 378 bis 448): Die Vita des Konstantius von Lyon als homiletische Paranese in hagiographischer F orm". Römische Quartalschrift für christliche Altertumskunde und für Kirchengeschichte 65: 1–14.
  7. ↑ Wood, Ian (1984). Lapidge, Michael; Dumville, David N., eds. The End of Roman Britain: Continental Evidence and Parallels in Gildas: New Approaches. Woodbridge: Boydell. pp. 1–25.
  8. ↑ George, Karen (2009). Gildas' De Excidio Britonum and the Early British Church. Woodbridge: Boydell & Brewer.
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