effect; the papal authority plays a subordinate role in this whole controversy. The Saracen
government, indifferent to the theological disputes of its Christian subjects, did not interfere.
But when the Adoptionist heresy, through the influence of Felix, spread in the French portion
of Spain, and even beyond the Pyrenees into Septimania, creating a considerable commotion among
the clergy, the Emperor Charlemagne called a synod to Regensburg (Ratisbon) in Bavaria, in 792,
and invited the Bishop of Urgel to appear, that his case might be properly investigated. The Synod
condemned Adoptionism as a renewal of the Nestorian heresy.
Felix publicly and solemnly recanted before the Synod, and also before Pope Hadrian, to
whom he was sent. But on his return to Spain he was so much reproached for his weakness, that,
regardless of his solemn oath, he yielded to the entreaties of his friends, and re-affirmed his former
opinions.
Charlemagne, who did not wish to alienate the spanish portion of his kingdom, and to drive
it into the protection of the neighboring Saracens, directed Alcuin, who in the mean time had come
to France from England, to send a mild warning and refutation of Adoptionism to Felix. When this
proved fruitless, and when the Spanish bishops, under the lead of Elipandus, appealed to the justice
of the emperor, and demanded the restoration of Felix to his bishopric, he called a new council at
Frankfort on the Main in 794, which was attended by about three hundred (?) bishops, and may be
called "universal," as far as the West is concerned.^653 As neither Felix nor any of the Adoptionist
bishops appeared in person, the council, under the lead of Alcuin, confirmed the decree of
condemnation passed at Ratisbon.
Subsequently Felix wrote an apology, which was answered and refuted by Alcuin. Elipandus
reproached Alcuin for having twenty thousand slaves (probably belonging to the convent of Tours),
and for being proud of wealth. Charles sent Archbishop Leidrad of Lyons and other bishops to the
Spanish portion of his kingdom, who succeeded, in two visits, in converting the heretics (according
to Alcuin, twenty thousand).
About that time a council at Rome, under Leo III., pronounced, on very imperfect
information, a fresh anathema, erroneously charging that the Adoptionists denied to the Saviour
any other than a nuncupative Godhead.
Felix himself appeared, 799, at a Synod in Aix-la-Chapelle, and after a debate of six days
with Alcuin, he recanted his Adoptionism a second time. He confessed to be convinced by some
passages, not of the Scriptures, but of the fathers (especially Cyril of Alexandria, Leo I., and Gregory
I.), which he had not known before, condemned Nestorius, and exhorted his clergy and people to
follow the true faith.^654 He spent the rest of his life under the supervision of the Archbishop of
Lyons, and died in 818. He left, however, a paper in which the doctrine of Adoptionism is clearly
stated in the form of question and answer; and Agobard, the successor of Leidrad, felt it his duty
to refute it.
Elipandus, under the protection of the government of the Moors, continued openly true to
his heretical conviction. But Adoptionism lost its vitality with its champions, and passed away
during the ninth century. Slight traces of it are found occasionally during the middle ages. Duns
(^653) See a full account in Hefele III. 678 sqq. He calls it the most splendid of all the synods of Charlemagne. It was held
apostolica auctoritate, two delegates of Pope Hadrian being present. But Charlemagne himself presided. The number of members
is not given in the sources, but Baronius and many others after him say 300.
(^654) Hard. IV. 929-934; Alcuin, Epp. 92, 176; and the Confessio Fidei Felicis in Mansi, XIII. 1035 sq.