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To: annalex

Saint Gengulphus

Gangulphus, Gengoux, Gengoult, Gangolf, Gingolph

Saint Gengulphus was a Burgundian knight of Varennes-sur-Amance in the present
département of Haut Marne in the Grand Est region of Northeastern France. He was a man of outstanding piety and charitableness who served as a soldier under Pepin the Short, and whose martyrdom took the unusual form of being murdered (ca 760) by his wife’s lover. His name is entered as a saint and martyr in the Roman Martyrology on 11th May, which is generally accepted to have been the date of his death. Whilst being particularly regarded as the patron saint of deceived husbands and unhappy marriages, St Gengulphus also has traditional associations with shoe-makers, tanners, glove-makers, horsemen, knights and huntsmen.


St Gangolf  (Stuttgarter Passionale ca. 1150)


Heiliger Gangolf. Illumination from the Passionary of Weissenau (Weißenauer Passionale); Fondation Bodmer, Coligny, Switzerland; Cod. Bodmer 127, fol. 66v, by unknown master or ‘Frater Rufillus’, 1170-1200

In this day and age of increasing numbers of divorces, broken and unhappy marriages it seems appropriate to try to breathe some new life into this neglected cultus. We have completed research of the music for the office of St Gengulphus. It appears that most of the office music written for St Gengulphus has not been sung for over 500 years – very possibly longer – maybe some 600 years! Here and there from the late C15th to the French revolution maybe a Magnificat antiphon or respond, a couple of readings with a related respond in matins and a commerative prayer, an intercession appeal in a litany – little evidence of much more. In the late C18th (before the French revolution) a text of of a new hymn was published in Paris. After 1800 the commemeration of our Saint pretty much disappeared!

Commerative prayer for St Gengulphus – Southern Netherlands (Thorn Abbey)
left page – manuscript C16th – the reference to page 297 is illustrated below. A C16th template for a commerative respond for several Saints – including our own St Gengulphus – Southern Netherlands (Thorn Abbey manuscript).

A very possible reason? St Gengulphus has suffered from the peculiar disadvantage that there are elements in the earliest versions of his biography which subsequent ages have found coarse or indelicate. These concern not the blameless life of the Saint himself but the unusual nature of the miraculous punishments inflicted upon his adulterous wife and upon her paramour, and have been the subject of censorship and criticism.

The Psalterium Foundation is very thankful to Paul Trenchard (author/researcher of all the text in the original site – last edited in 2008/9 – a most serious research effort!) for permission to retrieve this site from the Internet Archive. (It had been offline for almost a decade). And to expand and utilize it as an instrument to inform the public and market our planned recording of the St. Gengoux office in May of 2022 (original planning was for autumn of 2020, but delayed due to uncertainties surrounding Covid-19). It is now completed as of May 2022. Editing of the recorded material is anticipated by June 2023.

And, for what it’s worth, to encourage – no doubt with great optimism – a revival of the devotion to St. Gengulphus to support those today faced with marital challenges.

We are pleased to include below Paul Trenchard’s own foreword (written in 2006) for the original site location. Please read it – it is well worth it!

Chapelle St. Gangolf , Lautenbach

It would be disgraceful if the light of so good and great a man
were to remain concealed under the bushel of silence, and not be published…  (Vita I)

So wrote the anonymous author of the C10th prose life of St Gengulph.  It has, however, been the fate of this saint that the earliest biographical material relating to his life has not been readily available to the ordinary reader.  This is because the subject matter – though full of historical and human interest – contains elements which previous ages have considered indelicate or distasteful.  The great French literary historian Alexis Paulin Paris, for example, reflected a widespread opinion when in 1841 he referred to ‘l’histoire assez peu édifiante de S. Jangon‘,a whilst the Revd Sabine Baring-Gould in his monumental Lives of the Saints, wrote even more decisively, ‘It is impossible, even in Latin,b to give the account of the miraculous punishments inflicted on the murderer and the [saint’s] wife’.c

That however was 1872.  Today it would be not only disgraceful but absurd if our knowledge of this great man – a military leader of early Carolingian France; a companion of Pepin the Short; a significant figure in the religious history of Burgundy, and a saint of outstanding generosity and patience whose cultus extends widely through six countries of western Europe and beyond, were to be restricted by sensitivities derived from the age of the crinoline.

It should be stressed, moreover, that those elements of St Gengulph’s story which some ages have found coarse or unedifying are connected not with the exemplary life of the saint himself, but with the retribution visited upon his adulterous wife and her lover – who would win a perverse and ironic victory if the nature of the punishments inflicted upon them was allowed to eclipse the merits and sanctity of their victim.

The Saint first came to my notice in 1964 when, on inheriting my grandfather’s copy of the Ingoldsby Legends, I discovered with delight the Revd R. H. Barham’s burlesque but safely sanitized Lay of St Gengulphus. Now, after an acquaintanceship of more than forty years, it is with pleasure that I attempt in this small way to reverse his unjustifiable neglect.

Paul Trenchard
Urbs Sancti Jangulfi
MMVI

Notes:

a    Les Manuscrits François de la Bibliothèque du Roi. pp 88-89 (translation: the rather unedifying story of S. Jangon)
b    My own italics.
c    Baring-Gould s.d. 11th May


gengulphus.com
8 posted on 05/11/2024 10:26:29 AM PDT by annalex (fear them not)
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To: annalex
NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

First Reading:

From: Acts 18:23-28

Galatia and Phrygia
-------------------
[23] After spending some time there he (Paul) departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples.

Apollos in Ephesus and Corinth
------------------------------
[24] Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, well versed in the scriptures. [25] He had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. [26] He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him and expounded to him the way of God more accurately. [27] And when he wished to cross to Achaia, the brethren encouraged him, and wrote to the disciples to receive him. When he arrived, he greatly helped those who through grace had believed, [28] for he powerfully confuted the Jews in public, showing by the scriptures that the Christ was Jesus.

***********************************************************************
Commentary:

18:23 - 21:26. Paul's third apostolic journey starts, like the earlier ones, from Antioch, but it ends with his imprisonment in Jerusalem (Acts 21:27ff). It was a long journey, but Luke devotes most attention to events in Ephesus.

To begin with Paul tours the cities he already evangelized in Galatia and Phrygia: this would have taken him from the last months of 53 to early 54. Then he goes to Ephesus, where he stays for almost three years and meets up with all kinds of contradictions (cf. 2 Cor 1:8), as he describes it in his letter to the Corinthians in spring 57: "To the present hour we hunger and thirst, we are ill-clad and buffeted and homeless.... We have become, and are now, as the refuse of the world, the offscourings of all things" (1 Cor 4:11, 13). Despite this, or perhaps because of it, his apostolate was very fruitful and the Christian message spread through all proconsular Asia, to important cities like Colossae, Laodicae, Hierapolis, etc. and to countless towns; as he put it in a letter to the Corinthians (1 Cor 16:9), "a wide door for effective work has opened to me".

The Apostle had to leave Ephesus on account of the revolt of the silversmiths, moving on towards Macedonia and Achaia to visit the churches he founded on his second journey--Philippi, Thessalonica and Corinth. He stayed there the three months of the winter of 57/58. On his return journey (to Jerusalem, to bring money collected) he went via Macedonia to avoid a Jewish plot. He embarked at Neapolis (the port near Philippi), stopping off at Troas, Miletus (where he met with the elders from Ephesus whom he had called to come to him), Tyre and Caesarea, and managing to reach Jerusalem in time for the Passover.

24. Priscilla and Aquila knew how valuable a man with Apollos' qualities would be if he could be got to dedicate himself to the Lord's service; so they took the initiative and spoke to him. St J Escriva sees this episode as a good lesson about boldness in speaking about God, as "an event that demonstrates the wonderful apostolic zeal of the early Christians. Scarcely a quarter of a century had passed since Jesus had gone up to heaven and already his fame had spread to many towns and villages. In the city of Ephesus a man arrived, Apollos by name, 'an eloquent man, well versed in the scriptures'. . . . A glimmer of Christ's light had already filtered into the mind of this man. He had heard about our Lord and he passed the news on to others. But he still had some way to go. He needed to know more if he was to acquire the fulness of the faith and so come to love our Lord truly. A Christian couple, Aquila and Priscilla, hear him speaking; they are not inactive or indifferent. They do not think: 'This man already knows enough; it's not our business to teach him.' They were souls who were really eager to do apostolate and so they approached Apollos and 'took him and expounded to him the way of God more accurately"' ("Friends of God", 269).

This was the kind of zeal the first Christians had; a little later on St Justin wrote: "We do our very best to warn them [Jews and heretics], as we do you, not to be deluded, for we know full well that whoever can speak out the truth and fails to do so shall be condemned by God" ("Dialogue with Tryphon", 82, 3).

27. God uses people, in this case Apollos, to channel his grace to the faithful. They are instruments of his; they preach his word and reap an apostolic harvest, but it is God himself who makes the harvest grow, by providing his grace. "It depends not upon man's will or exertion, but upon God's mercy" (Romans 9:16). "It is not we who save souls and move them to do good. We are quite simply instruments, some more, some less worthy, for fulfilling God's plans for salvation. If at any time we were to think that we ourselves were the authors of the good we do, then our pride would return, more twisted than ever. The salt would lose its flavor, the leaven would rot and the light would turn into darkness" (St J. Escriva, "Friends of God", 250).

Hence the importance of supernatural resources in apostolic activity: building is in vain if God does not support it (cf. Psalm 127:1). "All the exterior effort is a waste of time, if you lack Love. It's like sewing with a needle and no thread" (St J. Escriva, "The Way", 967).

9 posted on 05/11/2024 11:08:39 AM PDT by fidelis (👈 Under no obligation to respond to rude, ignorant, abusive, bellicose, and obnoxious posts.)
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