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Agobard of Lyon: Liber contra Amalarium

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This treatise by Agobard, archbishop of Lyon, attacks the liturgical writings of Amalarius of Metz, who had administered the church of Lyon during Agobard’s exile. Agobard proceeds by quoting passages from Amalarius’s book on the offices, with chapter references, and then criticising them; the sample opens with Amalarius on the Greater Litany of 25 April and the Roman practice of not fasting on that day. Agobard objects to Amalarius’s allegorical interpretations of the liturgy as fanciful and in places doctrinally dangerous, and replies with passages from Scripture and the Fathers, such as Augustine on the one Christ, God and man.

The controversy between Agobard and Amalarius, with Florus of Lyon as Agobard’s ally, was one of the major disputes of the Carolingian church, and led to the condemnation of some of Amalarius’s views at the synod of Quierzy in 838. The treatise is valuable for the history of liturgical commentary, showing the resistance that Amalarius’s highly allegorical method met in his own time, even though his work went on to shape medieval liturgical interpretation.

About this edition. The Latin text comes from Corpus Corporum, the Latin text repository of the University of Zurich (edition: Jacques-Paul Migne, Patrologia Latina, vol. 104, Parisiis 1851), reused with attribution for non-commercial purposes (CC BY-NC-SA). Every word has been analyzed with LatinCy, a neural language model for Latin — click or tap any word for its dictionary form, part of speech, and complete morphology, together with the full entry from Lewis & Short’s A Latin Dictionary.

Latin · Early Christian Writings
Liber contra Amalarium
Agobard of Lyon · I · every word parsed
1
Amalarius in libro suo primo, capitulo tricesimo septimo, dicit ita: « Romana consuetudo unum diem, id est, UII Kalendas Maii interponit, quem uocat in Litania maiore, non in ieiunio. Litania, ut praediximus, deprecatio est apud nos. Potest enim serena mens, et aliena a uoluntate mala, precari Deum, quamuis manducet sobrie carnem meridie, et laetetur de resurrectione Domini. Tamen maiorum Patrum, id est, apostolicorum usus sequendus est. Forsitan ex ipso officio poterimus intelligere quid deprecandum sit tali in tempore. Prima oratio ad Missam dicit: Praesta, quaesumus, omnipotens Deus, ut qui in afflictione nostra de tua pietate confidimus, contra aduersa omnia tua semper protectione muniamur. Huic concordat offertorium, dicens: Adiuua me, Domine Deus meus, saluum me fac propter misericordiam tuam. Qui insurgunt in me, confundantur. Eo tempore, id est, UII Kalendas Maii, possunt inimici commouere bella aduersus uicina regna. Ut reor, caute prouidit sancta Ecclesia Deum rogare, ut qui destruxit olim consilium Achitopel, nunc destruat consilia eorum qui uolunt irruere super pacem eius. Intendit et hoc, quod dicit Epistola: Multum enim ualet deprecatio iusti assidua. Euangelium alteram petitionem sonat, dicens: Quis autem ex uobis patrem petit panem, et iterum, aut piscem, et iterum, aut si petierit ouum. In istis tribus temporalia petenda possumus intelligere: per panem, omnia bona quae de terra nascuntur; per piscem, quae de agris; per ouum, animalia quae coeunt simul. Haec enim memorato tempore in aliquo profectu sunt: germina messis pullulant, arborum fructus ex flore prodeunt, uineae atque olei liquor suis arboribus se erumpit, pullorum animantia campos tundunt. Quoniam haec necessaria sunt nostris usibus, petenda sunt a Domino ut conseruentur. »
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Text: Perseus Digital Library, licensed CC BY-SA. Dictionary: Lewis & Short (Perseus, CC BY-SA). Morphology: LatinCy — machine parsing, corrected against the AGDT & PROIEL treebanks and Morpheus.
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