RELIGIOUS ENCYCLOPEDIA
Adalbold
Adam
onslaughts than the districts to the south and east of it, yet the general confusion restricted Adalgar's activity, and he was able to do very little in the northern kingdoms which were supposed to be part of his mission. There were also new contests over the relation of Bremen to the archiepiscopal see of Cologne. Bremen had originally been under the jurisdiction of Cologne; but this relation was dissolved on the reestablishment of the archbishopric of Hamburg in 848; and Pope Nicholas I. had confirmed the subordination of Bremen to Hamburg in 864 (see Ansgar; Hamburg, Archbishopric op). In 890 Archbishop Hermann of Cologne wrote to Pope Stephen VI., demanding that the archbishop of Hamburg, as bishop of Bremen be subject to him. The course of the controversy is somewhat obscure; but it is known that Stephen cited both contestants to Rome, and when Adalgar alone appeared, Hermann being represented by delegates with unsatisfactory credentials, the pope referred the matter to Archbishop Fulk of Reims, to decide in a synod at Worms. In the mean time Stephen died; and his successor Formosus placed the investigation in the hands of a synod which met at Frankfort in 892 under Hatto of Mainz. On the basis of its report, Formosus decided that Bremen should be united to Hamburg so long as the latter had no suffragan sees, but should revert to Cologne when any were erected, the archbishop of Hamburg meanwhile taking part in the provincial synods of Cologne, without thereby admitting his subordination. Little is known of Adalgar's personality. From the way in which Rimbert's biographer and Adam of Bremen speak of him, he seems to have been a man of some force, but perhaps not strong enough for the difficult times in which his activity was cast.
(Carl Bertheau.)
Bibliography: Vita Rimberti, in MGH, Script., ii. (1829) 764-775, and in MPL, cxxvi. 991-1010; Adam of Bremen, Oesta Hammenburgensis ecclesice pontificum, in MGH, Script, vii. (1846) 267-389 (issued separately, Hanover, 1846; 2d ed., 1876); Jaffe\ Regesta, vol. i. ; G. Dehio, Geschichte des Erzbistums Hamburg-Bremen, i. 97-100, Berlin, 1877; Hauck, KD, vol. ii.
ADALHARD AND WALA, ad'al-hard, wfi'la: Abbots of Corbie (10 m. e. of Amiens) from about 775 to 834. They were brothers, cousins of Charlemagne, pupils and friends of Alcuin and Paul the Deacon, and men of much authority and influence in both church and state. The elder, Adalhard (b. about 751; d. Jan. 2, 826), was interested in the German language and the education of the clergy, and is especially famous for the establishment of diocesan colleges and the foundation of the abbey of New Corbie (Corvey) on the Weser (see Corvey). He gave new laws to his monastery of Corbie {MPL, cv. 535-550), and defended against Pope Leo III. the resolutions de exitu Spiritus Sancti passed in the autumn of 809 by the Synod of Aachen (see Filioque Controversy). When Charlemagne's son Pepin, king of Italy, died (810), Adalhard was appointed counselor of his young son Bernard in the government of Italy.
The younger brother, Wala (d. at Bobbio in Italy Sept. 12, 836), also enjoyed the confidence of Charlemagne, and became chief of the counts of I.-3
Saxony. In 812 he was sent to join Adalhard and Bernard in Italy and work for the choice of the last-named as king of the Lombards. After the death of Charlemagne and the accession of the incapable Louis (814), whom the brothers had always opposed, they returned to Corbie, and fell into disgrace for having favored Bernard. They were deprived of their estates and Adalhard was banished. After seven years, however, a reconciliation took place between them and Louis. Wala, as successor of Adalhard at Corbie, continued his brother's work and gave especial care to the mission in the north. As head of the opposition to the repeal of the law of succession of 817 and a bold defender of the rights of the Church, he was imprisoned by Louis in 830, and regained his liberty only when, in 833, Louis's eldest son, Lothair, the future emperor, came north with an army, accompanied by Pope Gregory IV Wala's counsel was gratefully received by both Lothair and Gregory; and the former rewarded him with the abbey of Bobbio in northern Italy. Just before his death Wala became reconciled with Louis, and, at the head of an embassy sent to that monarch by Lothair, made peace between father and son. A. Werner.
Bibliography: Paschasius Radbertus, Vita Adelhardi, complete in ASM, iv. 1, pp. 308-344; Vita Walon, ib. pp. 455- 522; also in MPL, cxx. 1507-1650; extracts in MGH, Script, ii. (1829) 524-569; F. Funk, Ludwig der Fromme, Frankfort, 1832; Himly, Wala et Louis-le-Debonnaire, Paris, 1849; Jaffe", Regesta, vol. i.; A. Enck, De St. Adalhardo abbate Corbeia! antique et novce, Munster, 1873;
B. E. Simson, Jahrbiicher des frankischen Reichs unter Ludwig dem Frommen, i., Munich, 1874; Hauck, KD, vol. ii.; W. Wattenbach, DGQ, i. (1893) 250, ii. (1894) 170; D.
C. Munro and G. C. Sellery, Mediwval Civilization, pp- 319-320, New York, 1904.
ADAM.
I. Doctrinal.
The Biblical Statement Interpreted Literally (§ 1). The Position of Adam to the Race (§ 2). The Orthodox Views (§ 3). The Evolutionary Views (§ 4).
II. Historical.
The Use of "Adam" as a Proper Name (§ 1).
Foreign Influence in P (§2).
The Aim and Plan of P (§ 3).
The Narrative of J (§ 4).
Parallels in Other Literatures (§ 5).
The Literary Material Mythical in Character (§ 6).
New Testament References (§ 7).
I. Doctrinal : According to the literal statement of Genesis (v. 2), the name "Adam" (Heb. adham, " man ") was given by God himself to the first human being. The important place occupied by man, according to the Biblical idea, is the i. TheBib- close, the appointed climax, of creation. lical State- Inanimate nature looked forward to ment Inter- man. To his creation God gave special preted care. It was sufficient for the Creator Literally, to order the other creatures into being; but man was molded by the divine fingers out of the dust of the earth. Thus far he belonged to the created world; but into him God breathed the breath of life, and thus put him in an immeasurably higher place; for the possession of this breath made him the " image " of God. What this " image " was is learned from the Bible (Gen. i. 26, ii. 7); it was likeness to God in the government of the creatures and in the possession of
Adam