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 disputes the authorship of the treatise, and secondly, seeks to explain the words away. But if the authoritatively enunciated views of Gelasius on the relations between civil and ecclesiastical authority, on communion in one kind and on transubstantiation, are inconsistent with those subsequently endorsed by Rome, yet, on the other hand, few, if any, of his successors have gone beyond him in their claims of supreme and universal authority belonging by divine institution to the Roman see.

Among his works is a treatise Decretum de Libsis Recipiendis, fixing the canonical books of Scripture, and distinguishing between ancient ecclesiastical writers to be received or rejected. It bears signs of a later date, having been first assigned to Gelasius by Hincmar of Rheims in the 7th cent. The most memorable of the works attributed to him is the Gelasian Sacramentary, which was that in use till Gregory the Great revised and abbreviated it. A new ed. was edited by H. A. Wilson (Oxf. 1894). See also C. H. Turner, in the ''Jl. of Theol. Studies'' (1900–1901), i. 556 ff. [ in D. C. A.] A Sacramentary in several books found in the queen of Sweden's library, and published by Thomasius in 1680, is supposed to be the Gelasian one. The main authorities for his Life, besides the Liber Pontificalis, are the letters of himself and his contemporaries, and his other extant writings.

[J.B.—Y.]

Gelasius (13) of Cyzicus, in 2nd half of the 5th cent., author of a work on the history of the council of Nicaea, entitled by Photius The Acts of the First Council in Three Books. Our only knowledge of the author is derived from himself. Photius acknowledges his inability to determine who he was. We learn from Gelasius's own words that he was the son of a presbyter of Cyzicus, and, while still residing in his father's house, fell in with an old parchment volume which had belonged to Dalmatius, bp. of Cyzicus, containing a long account of the proceedings of the council of Nicaea. This document not supplying all the information he desired, Gelasius examined the works of other writers, from which he filled up the gaps. He mentions the work of an ancient writer named John, a presbyter otherwise unknown, the works of Eusebius of Caesarea and Rufinus (whom he calls a Roman presbyter), who were both eye-witnesses, and many others. From these and other sources Gelasius compiled his history of the Nicene council. It is sometimes taken for granted that it contains a complete collection of the synodal acts of the council. There is, however, no evidence of the existence of such a collection, or of any one having seen or used it. Athanasius had none such to refer to (cf. Athan. de Decret. Syn. Nic. 1. 2), and certainly we do not possess it in Gelasius (cf. Hefele, Hist. of Councils,Eng. trans. 263, 264). From the work itself we learn that it was composed in Bithynia. As an historical authority it is almost worthless. Its prolix disputations and lengthy orations are, as Cave has justly remarked, evidently the writer's own composition. Dupin's verdict is still more severe. "There is neither order in his narrative, nor exactness in his observations, nor elegance in his language, nor judgment m his selection of facts, nor good sense in his judgments." Instances of his untrustworthiness are seen in his statements that the council was summoned by pope Sylvester, and that Hosius of Cordova presided as his delegate; and he devotes many chapters (ii. 11–24) to disputations on the divinity of the Holy Spirit, which had not then come into controversy at all. The work is in vol. ii. of Labbe's collection (col. 103–286) and in those of Harduin and Mansi. Phot. Biblioth. Codd. 15, 88, 89; Fabric.''Biblioth. Graec.'' v. 24, vi. 4; Cave, ''Hist. Lit.'' i. 454; Dupin, iv. 187; Le Quien, ''Or. Christ.'' iii. 568.

[E.V.]

Gennadius (10), 21st bp. of Constantinople, 458–471. between Anatolius and Acacius. His first public appearance was in an attack on Cyril, in two works, c. 431 or 432, Against the Anathemas of Cyril, and Two Books to Parthenius. In the latter he exclaims, "How many times have I heard blasphemies from Cyril of Egypt? Woe to the scourge of Alexandria!" In 433 Gennadius was probably one of those who became reconciled with Cyril.

In 458 he was a presbyter at Constantinople and designated by Leo to fill the see as a man of spotless reputation, on whom no suspicion had ever breathed, and of holy life and conspicuous learning. From the beginning of his episcopate Gennadius proved his zeal for the Catholic faith and the maintenance of discipline. His discretion was before long tested. Timothy Aelurus, chased from the see of Alexandria by order of the emperor, had obtained leave to come to Constantinople, intending, by a pretence of Catholicism, to re-establish himself on his throne. Gennadius, urged by Leo, bp. of Rome, June 17, 460, did his utmost to prevent the voyage of Timothy, and to secure the immediate consecration of an orthodox prelate for Alexandria. All happened as Leo desired; Timothy Aelurus was banished to the Chersonese, and Timothy Solofaciolus was chosen bp. of Alexandria in his stead. An appointment which Gennadius made about this time, that of Marcian, who had been a Novatianist, but had come over to the orthodox church, to the important post of chancellor of the goods of the church of Constantinople, shewed his liberality, penetration, and desire for order. Two Egyptian solitaries told John Moschus a story which is also told by Theodorus Lector. The church of St. Eleutherius at Constantinople was served by a reader named Carisius, who led a disorderly life. Gennadius severely reprimanded him in vain. According to the rules of the church, the patriarch had him flogged, which was also ineffectual. The patriarch sent one of his officers to the church of St. Eleutherus to beg that holy martyr either to correct the unworthy reader or to take him from the world. Next day Carisius was found dead, to the terror of the whole town. Theodorus also relates how a painter, presuming to depict the Saviour under the form of Jupiter, had his hand withered, but was healed by the prayers of Gennadius.

Gennadius ordained Daniel the Stylite presbyter, as related in that saint's life, at the request of the emperor Leo, standing at the foot of the Pharos and performing the ceremonies there. The buying and selling of