510 FOURTH PERIOD. A. D. 590-1049.
jurisdiction. Clerical marriage of the lower orders is sanctioned in canons 3 and 13, and it is clearly hinted that the Roman church, by her law of clerical celibacy, dishonors wedlock, which was instituted by God and sanctioned by the presence of Christ at Cana. But second marriage is forbidden to the clergy, also marriage with a widow (canon 3), and mar riage after ordination (canon 6). Bishops are required to dis continue their marriage relation (canon 12). Justinian had previously forbidden the marriage of bishops by a civil law. Fasting on the Sabbath in Lent is forbidden (canon 55) in express opposition to the custom in Rome. The second canon fixes the number of valid apostolical canons at eighty-five against fifty of the Latin church. The decree of the Council of Jerusalem against eating blood and things strangled (Acts, ch. 15) is declared to be of perpetual force, while in the West it was considered merely as a temporary provision for the apos tolic age, and for congregations composed of Jewish and Gentile converts. The symbolical representation of Christ under the figure of the lamb in allusion to the words of John the Baptist is forbidden as belonging to the Old Testament, and the repre sentation in human form is commanded (canon 82).
These differences laid the foundation for the great schism between the East and the West. The supplementary council of 692 anticipated the action of Photius, and clothed it with a quasi-oecumenical authority.
§115. Reaction of Monotheletism. The Maronites.
The great oecumenical councils, notably that of Chalcedon, gave rise to schismatic sects which have perpetuated themselves for a long time, some of them to the present day.
For a brief period Monotheletism was restored by Bardanes or Philippicus, who wrested the throne from Justinian II. and ruled from 711 to 713. He annulled the creed of the sixth oecumenical Council, caused the names of Sergius and Honorius to be reinserted in the diptycha among the orthodox patriarchs,
§ 116. THE ADOPT1ON1ST CONTROVERSY. 511
and their images to be again set up in public places. He deposed the patriarch of Constantinople and elected in his place a Monotheletic deacon, John. He convened a council at Con stantinople, which set aside the decree of the sixth council and adopted a Monotheletic creed in its place. The clergy who refused to sign it, were deposed. But in Italy he had no force to introduce it, and an attempt to do so provoked an insur rection.
The Emperor Anastasius II. dethroned the usurper, and made an end to this Monotheletic episode. The patriarch John accommodated himself to the new situation, and wrote an abject letter to the Pope Constantine, in which he even ad dressed him as the head of the church, and begged his pardon for his former advocacy of heresy.
Since that time Dyotheletism was no more disturbed in the orthodox church.
But outside of the orthodox church and the jurisdiction of the Byzantine rulers, Monotheletism propagated itself among the inhabitants of Mount Lebanon and Anti-Lebanon under the lead of abbot John Martin (Mapcov), their first patriarch (d. 701). The MAROXITES/ as they were called after him, main tained their independence of the Greek empire and the Saracens, and adhered to the Monotheletic doctrine till the time of the crusades, when they united themselves with the Roman church (1182), retaining, however, the celebration of the communion under both kinds, the Syrian liturgy, the marriage of the lower clergy, their own fast-days, and their own saints.
§ 116. The Adoptionist Controversy. Literature.
I. SOURCES.
The sources are printed in HARBTTIX, Vol. IV., MAXPT, XIII., and in
Alcuin's Opera, ed. Frobenhts (1777), reprinted by JMiyue (in his "Patrol. Lat.," vols. 100 and 101), with historical and dogmatical dissertations. (1.) The writings of the Adoptionists : a letter of ELIPANDUS Ad Fide*
1 'Mapuvelrat.
512 FOUETH PERIOD. A. D. 590-1049.
lem, Abbatem, A. D. 785, and one to Alcuin. Two letters of the Spanish bishops — one to Charlemagne, the other to the Gallican bishops. FELICIS Libettus contra Alcuinum; the Confessio Fidei FELICIS ; fragments of a posthumous book of Felix addressed Ad Ludovicum Pium, Imperat.
(2.) The orthodox view is represented in BEATUS et ETHERIUS: Adv. Etipandum libri II. ALCUIN: Seven Books against Felix, Four Books against Elipandus, and several letters, which are best edited by Jafft in Biblioth. rer. Germ. VI. PAULINUS (Bishop of Aquileja) : Contra Felicem Urgellitanum libri tres. In Migne's " Patrol. Lat.," vol. 99, col. 343-468. AGOBARD OF LYONS: Adv. Dogma Felicis Episc. Urgellensis, addressed to Louis the Pious, in Migne's "Patrol. Lat.," vol. 104, col. 29-70. A letter of Charlemagne (792) to Elipandus and the bishops of Spain. The acts of the Synods of Narbonne (788), Ratisbon (792), Francfort (794), and Aix-la-Chapelle (799).