![]() ![]() ![]() From Scripture he quoted innumerable texts. While Elipandus put an indomitable will at the service of Adoptionism, Felix gave it the support of his science and also Punic faith. Once in the heat of it, he proved a strong ally for Elipandus, and even became the leader of the new movement called by contemporaries the Hæresis Feliciana. It was to maintain his position that Elipandus deftly enlisted the co-operation of Felix of Urgel, known for his learning and versatile mind. The reassertion of Nestorianism raised a storm of protest from Catholics, headed by Beatus, Abbot of Libana, and Etherius, Bishop of Osma. The better to confute this error, Elipandus drew a hard and fast line between Jesus as God and Jesus as Man, the former being the natural, and the latter merely the adoptive Son of God. Then came a certain Migetius, preaching a loose doctrine, and holding, among other errors, that the Second Person of the Blessed Trinity did not exist before the Incarnation. The combined influence of Islamism and Nestorianism had, no doubt, blunted the aged Elipandus's Catholic sense. It is, however, noteworthy that Adoptionism began in that part of Spain where Islamism dominated, and where a Nestorian colony had for years found refuge. Nestorianism had been a decidedly Eastern heresy and we are surprised to find an offshoot of it in the most western part of the Western Church, and this so long after the parent heresy had found a grave in its native land. ![]() The origin of this Hispanicus error, as it was called, is obscure. Such is the theory held towards the end of the eighth century by Elipandus, Archbishop of Toledo, then under the Mohammedan rule, and by Felix, Bishop of Urgel, then under the Frankish dominion. Hence "The Man Christ" is the adoptive and not the natural Son of God. Christ as God is indeed the Son of God by generation and nature, but Christ as man is Son of God only by adoption and grace. This, the original form of Adoptionism, asserts a double sonship in Christ: one by generation and nature, and the other by adoption and grace. Roughly, we have (1) the adoptionism of Elipandus and Felix in the eighth century (2) the Neo-Adoptionism of Abelard in the twelfth century (3) the qualified Adoptionism of some theologians from the fourteenth century on.ġ.- Adoptionism of Elipandus and Felix in the Eighth Century. Adoptionism, in a broad sense, a christological theory according to which Christ, as man, is the adoptive Son of God the precise import of the word varies with the successive stages and exponents of the theory. ![]()
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