[4] Kor., c. v. 77.

[5] Kor., c. v. 118.

We come next to the famous Adoptionist heresy, the most remarkable and original of those innovations to which Alcuin taunts the Spanish Church with being addicted. Unfortunately we derive little of our knowledge of the new doctrine from the originators and supporters of it--our information on the subject coming chiefly from pa.s.sages quoted by their opponents (notably our own Alcuin) in controversial works. But that the heresy had an important connection with the Mohammedan religion has been the opinion of many eminent writers on Church history. Mariana, the Spanish historian, and Baronius, the apologist for the Roman Church, held that the object of the new heresiarchs was, "by lowering the character of Christ, to pave the way for a union between Christians and Mohammedans."[1] Enhueber,[2] also, in his treatise on this subject, quotes a tract, "De Primatu Ecclesiae Toletanae," which attributes the heresy to its author, Elipandus, being brought into so close a contact with the Saracens, and living on such friendly terms with them.[3]

Neander[4] thinks that there are some grounds for supposing that Felix, one of the authors of the heresy, had been employed in defending Christianity against objections brought against it from the Moslem standpoint,[5] and in proving the divinity of Christ, so that they might be induced to accept it. Felix, therefore, may have been led to embrace this particular doctrine, called Adoptionism, from a wish to bring the Christian view of Christ nearer to the Mohammedan opinion.

There is considerable doubt as to who first broached the new theory, the evidence being of a conflicting character, and pointing now to Elipandus, bishop of Toledo and primate of all Spain, now to Felix, bishop of Urgel, in Catalonia.[6]

[1] Mariana, vii. 8. Baronius, "Ann. Eccl." xiii. p. 260. See Blunt, "Dictionary of Religions," etc., article on Adoptionism; and Migne, vol. xcvi. p. 847--"deceptus uterque contagione forsan insidentiurn cervicibus aut e proximo blasphemantium Mohametanorum commercio."

[2] Enhueber, sec. 26. Mansi, "Coll. Concil," x. 513, sec. 4.

[3] "Usus enim frequenti Maurorum commercio."--_Ibid_.

[4] V. 219.

[5] This perhaps refers to a "disputatio c.u.m sacerdote" which the Emperor Charles the Great had heard of as written by Felix.

Alcuin (see "Ep.," 85) knows nothing of it. In his letter to Charles, Alcuin, speaking of a letter from Felix, says: "Inveni peiores errores, quam ante in eius scriptis legerem."

[6] The prevailing opinion seems to be that the new doctrine arose out of Elipandus' controversy with Migetius.

The claims of Felix[1] are supported by Eginhard,[2] Saxo, and Jonas of Orleans; while Paulinus of Aquileia, in his book ent.i.tled "Sacrosyllabus," expressly calls Elipandus the author of the baneful heresy; and Alcuin, in his letter to Leidrad,[3] says that he is convinced that Elipandus, as he was the first in rank, so also was the chief offender.

The evidence being inconclusive, we are driven to follow _a priori_ considerations, and these point to Elipandus as the author. According to Neander,[4] he was a violent, excitable, bigoted man; and he certainly uses some very strong language in his writings against his opponents, and stands a good deal on his dignity as head of the Spanish Church. For instance, speaking of his accusers, Etherius, Bishop of Osma, and Beatus,[5] a priest of Libana, he says of the former that he wallows in the mire of all lasciviousness;[6] that he is totally unfit to officiate at G.o.d's altar;[7] that he is a false prophet[8] and a heretic; and, forgetting the courtesies of controversy, he doesn't hesitate, in another place, to call him an a.s.s. Beatus also he accuses of gross sensuality, and calls him that iniquitous priest of Astorga,[9]

accusing him of heresy, and giving him the t.i.tle Antiphrasius, which means that instead of being called Beatus, he should have been named the very opposite.[10]

[1] See "Froben Dissertation," Migne, vol. ci. p. 305.

[2] "Annals," 792.

[3] Alcuin, "Epist. ad Leidradum," says that the heresy arose in Cordova, and he appeals to Elipandus' letter to Felix after the latter's recantation.

[4] Neander (v. p. 217) seems to infer these qualities from his writings. An author, quoted by Enhueber (Tract, de Primata Eccl. Tolet), describes him as "parum accurate in sacris litteris versatus."

[5] Died in 798. Fleury v., p. 236.

[6] Elipand. Epist., iv. 2, "Carnis immunditia fetidus."

[7] "Ab altario Dei extraneus." Neander, v., p. 226, takes this to mean that he was deposed.

[8] He gave the Revelation of St John a Moslem application: and prophesied the end of the world in the near future. See letter of Beatus, book i., sec. 23--"Novissima hora est ... nunc Antichristi multi facti sunt. Omnis spiritus qui solvit Jesum est illius Antichristi, quem audistis quoniam venit, et nunc in mundo est." See also Alcuin's letter to the Spanish bishops.

[9] "Elipandus and bishops of Spain to those of Gaul," sec. 1.

[10] This practice of punning on names is very common in these writers. "Infelix Felix" is a poor witticism which constantly occurs. So Samson says of Hostegesis that he ought to be called "hostis Jesu"; and in the account of the Translation of the bodies of Aurelius, etc., we find Leovigild spoken of as a very "Leo vigilans."

But in spite of outbreaks like these we must beware of judging the venerable Elipandus too hardly. Alcuin himself, in his letter to the bishop, written, as he says, "with the pen of charity," speaks of him as most blameless,[1] and confesses that he has heard much of his piety and devotion, an admission which he also makes with regard to Felix, in a letter to him.[2] Yet in his book against Elipandus, he exclaims, not without a touch of bathos: "For all the garments of wool on your shoulders, and the mitre upon your brow, wearing which you minister to the people, for all the daily shaving of your beard[3] ... if you renounce not these doctrines, you will be numbered with the goats!"

Another testimony (of doubtful value, however) in Elipandus' favour is to be found in the anonymous life of Beatus,[4] where Elipandus is said to have succeeded Cixila in the bishopric of Toledo, because of his reputation for learning and piety, which extended throughout Spain.

[1] "Sanctissime praesul," sec. 1. Cp. sec. 6, "Audiens famam bonam religiosae vitae de vobis."

[2] "Celeberriman tuae sanct.i.tatis audiens famam." The "Pseudo Luitprand" calls him "Vir humilis, prudens, ae in zelo fidei Catholicae fervens."

[3] Beards were the sign of laymen, see Alvar, "Ep.," xiii., and probably the distinction was much insisted on because of the Moslem custom of wearing long beards. For the distinctive dress of the clergy see the same letter of Alvar, ... "Quern staminia et lana oviuin religiosum adprobat."

[4] See Migne, xcvi., 890 ff.

Elipandus, who boasted of having refuted and stamped out the Migetian errors, and who also took up so independent an att.i.tude with regard to the See of Rome, was not the man to endure being dictated to in the matter of what was, or what was not, sound doctrine, and, in the letter quoted above, he scornfully remarks that he had never heard that it was the province of the people of Libana to teach the Toledans. Here, as in the defiant att.i.tude taken up towards the Pope, we may perhaps see a jealousy, felt by the old independent Church of Spain under its own primate, towards the new Church, that was growing up in the mountains of the North, the centre of whose religious devotion was soon to be Compostella, and its spiritual head not the primate of Spain, but the bishop of Rome.

It is now time to explain what the actual heresy advocated by Elipandus and Felix was. Some have held the opinion that Adoptionism was merely a revival of the Bonosian errors, which had long taken root in Spain;[1]

others, that it was a revival of the Nestorian[2] heresy, a new phase of the controversy between the schools of Antioch and Alexandria;[3] or that it was an attempt to reform Christianity, purging it from later additions.[4] Alcuin, however, speaks of its followers as a new sect, unknown to former times.[5] Stated briefly, the new doctrine was that Jesus, in so far as His manhood was concerned, was son of G.o.d by adoption. This error had been foreseen and condemned in advance by Cyril of Alexandria (348-386):[6] by Hilary of Arles (429-449).[7] The Eleventh Council of Toledo had also guarded against this same error a hundred years before this (675), affirming that Christ the Son of G.o.d was His Son by nature, not by adoption.

[1] Enhueber, Diss., sec. 25. The errors of Bonosus were condemned at Capua in 389. For their development in Spain, see "Isidore of Seville."

[2] Condemned at Ephesus, 431. For connection of Adoptionism with this, see letter of Adrian to bishops of Spain (785?).

[3] Neander, v., p. 216.

[4] _Ibid._, vi., p. 120, see letter of Alvar to Speraindeo.

[5] Alcuin contra Felicem, i., sec. 7. Elipandus denied that it had anything to do with other heresies. "Nos vero anathematizamus Bonosum, qui filium Dei sine matre genitum, adoptivum fuisse adfirmat. Item Sabellium, qui ipsum esse Patrem, quem Filium, quem et Spiritus sanctus (_sic_) et non ipsud, delirat. Anathematizamus Arium, qui Filium et Spiritum Sanctum creaturas esse existimat. Anathematizamus Manichaeum qui Christum solum Deum et non hominem fuisse praedicat.

Anathematizamus Antiphrasium Beatum carnis lasciviae deditum, et onagrum Etherium, doctorem b.e.s.t.i.a.lem ...," etc.

[6] "Lectures on the Catechism," xi. "Christ is the Son of G.o.d by nature, begotten of the Father, not by adoption."

[7] De Trinit, v., p. 7, "The Son of G.o.d is not a false G.o.d--a G.o.d by adoption, or a G.o.d by metaphor (nee adoptivus, nec connuncupatus)."

It is a mistake to suppose Adoptionism to be a mere resuscitation of Nestorianism.[1] It agreed with the latter in repudiating the term "Mother of G.o.d" as applied to the Virgin Mary,[2] but it differed from it in the essential point of acknowledging the unity of person in Christ. What Felix--and on him devolved the chief onus of defence in the controversy--wished to make clear, was that the predicates of Christ's two natures could not logically be interchanged.[3] He therefore reasoned thus: Christ in respect to His Deity is G.o.d, and Son of G.o.d; with respect to His Manhood He is also G.o.d and Son of G.o.d, not indeed in essence, but by being taken into union with Him, who _is_ in essence G.o.d, and Son of G.o.d. Therefore Christ, unless He derived His humanity from the essence of G.o.d, must as man, and in respect of that humanity, be Son of G.o.d only in a nuncupative sense. This relation of Jesus the Man to G.o.d he preferred to describe by the term Adoption--a word not found in Scripture in this connection, "but," says Felix, "implied therein,[4] for what is adoption in a son, if it be not election, a.s.sumption _(susceptio)_." The term itself was no doubt found by Elipandus _in_ the Gothic Liturgy;[5] and he most likely used it at first with no thought of raising a metaphysical discussion on so knotty a point. Being brought to task, however, for using the word by those whom he deemed his ecclesiastical inferiors, he was led to defend it from a natural dislike to acknowledge himself in the wrong. "We can easily believe," says Enhueber, "that Elipandus, who appears to have been the chief author of the heresy at this time, fell into it at first from ignorance and inadvertently, and did not appear openly as a heretic, till, admonished of his error, he arrogantly and obstinately defended a position which he had only taken up through ignorance."[6]

Elipandus also seems to have applied to Felix[7] for his opinion on Christ's Sonship; and the latter, who was a man of great penetration and acuteness, first formulated the new doctrine, stating in his answer that Christ must be considered with regard to His Divinity as truly G.o.d and Son of G.o.d, but with regard to His Manhood, as Son of G.o.d in name only, and by adoption.

[1] See Blunt, "Dict. of Relig.," article on Adoptionism.

[2] Neander, v. 223. Blunt (1.1.) says just the contrary.

[3] Neander, v. 220.

[4] Alcuin contra Felicem, iii. c. 8.

[5] "Elipand. ad Albinum," sec, 11. Adoptio a.s.sumptio ([Greek: a.n.a.lepsis]) occurs _(a)_ in the Missa de coena Domini: _adoptivi hominis pa.s.sio;_ _(b)_ in the prayer de tertia feria Pascha: _adoptionis gratia;_ _(c)_ in that de Ascensione: _adoptionem carnis._ The Council of Frankfurt (794) branded the authors of the liturgy as heretics (so also did Alcuin) and as the main cause of the Saracen conquest! See Fleury, v. 243.

[6] Enhueber, "Dissertatio," sec. 26. Neander, v. 217, has the same remark in other words.

[7] See Blunt, Art. on Adoptionism.

To give an idea of the lines on which the controversy was carried on, it will be necessary to state some of the arguments of Felix, and in certain cases Alcuin's rejoinders. These are:--