THE NEW SCHAFF-HERZOG
nature; but this may be doubted, since the main difficulties from the Moslem standpoint — the Trinity,
and the idea of a God who begets
6. Expla- and is begotten — remain untouched.
nation. Others see in it a survival of the
spirit of the old Germanic Arianism, which is excluded by the adherence of the Adoptionists to the orthodox Trinitarian teaching. The obvious relation with Nestorianism and the theology of the school of Antioch has led others to assume a direct influence of the writings of Theodore of Mopsuestia; but there is as little evidence for this as there is for the theory that those whom Elipandus calls his " orthodox brethren " in Cordova, and whom Alcuin supposes to be responsible for these aberrations, were a colony of eastern Christians of Nestorian tendencies who had come to Spain with the Arabs. (A. Hauck.)
Bibliography: The writings of Elipandus, Felix, and Heterius in MPL, xcvi.; Paulinus, Vita et Litterae, ib. xcix.; Alcuin, Opera, ib. c.-ci.; Monumenta Alcuiniana, in JafK, Bibliotheca rerum Germanicarum, vol. vi., Berlin, 1873; MGH, Epist., iv., 1895; Agobard, Vita et Opera, in MPL, civ.; the Acta of the Synods of Narbonne, Ratisbon, Frankfort, and Aix-la-Chapelle, in Harduin, Concilia, iv., in Mansi, Concilia, xiii., in Gallandi, Bibliotheca, xiii., and MGH, Concilia, ii., 1904; C. W F. Walch, Historia Adoptianorum, Gottingen, 1755 ; idem, Entwurf einer vollstandigen Historie dcr Ketzereien, vol. iii., 11 vols., Leipsic, 1762-85; F. C. Baur, Die Christliche Lekre von der Dreieinigkeit und M enschwerdung Gottes, 3 vols., Berlin, 1841-43; Rettberg, i. (1846) 428; J. C.Robertson, History of the Christian Church, 590-1122, London, 1856; A. Helfferich, Der uestgothische Arianismus und die spanische Ketzergeschichte, Berlin, 1860; J. Bach, Dogmengeschichte des Mittelalters, i. 102 sqq., Vienna, 1873; K. Werner, Alcuin und sein Jahrhundert, Paderborn, 1876; C. J. B. Gaskoin, Alcuin, pp. 79 sqq., London, 1904; DCB, i. 44-47; Hefele, Conciliengeschichte, iii. 642-693, 721-724.; Hauck, KD, ii. 289 sqq.
ADORATION OF THE SACRAMENT : A
term of the Roman Catholic Church, where, in consequence of the doctrine of transubstantiation which affirms the presence of Christ in the Eucharist under the species of bread and wine, divine worship is paid to the Sacrament of the altar, a worship that includes adoration. This adoration is manifested in various ways, especially in genuflexions and, if the Sacrament be solemnly exposed, in prostrations. Certain forms of devotion are intended to promote adoration of the Sacrament, notably the ceremony called Benediction of the Blessed Sacrament, the Forty Hours Devotion, and the practise of perpetual adoration which secures the presence of adorers before the altar at all hours of the day and night. A congregation of priests, the Society of Priests of the Most Holy Sacrament, is devoted particularly to the worship of Christ on the altar. John T. Creagh.
AD QUERCUM, SYN0DUS. See Chrysostom.
ADRAMMELECH, a-dram'el-ec : 1. Name of a deity worshiped with child-sacrifice by the colonists whom Sargon, king of Assyria, transplanted from Sepharvaim to Samaria (II Kings xvii. 31cf. xviii. 34; Isa. xxxvi. 19, xxxvii. 13). Since Sepharvaim is probably the Syrian city<S habara'in, mentioned in a Babylonian chronicle as having been destroyed by Shalmaneser IV., the god Adrammelech is no doubt a Syrian divinity. The name has been explained as meaning " Adar the prince,"
" splendor of the king," and " fire-king," while others think that the original reading was " Adadmelech." Since the name is Aramaic, the last is to be preferred.
2. According to II Kings xix. 3/ and Isa. xxxvii. 38, Adrammelech was the name of the son and murderer of the Assyrian king Sennacherib. The form corresponds to the " Adramelus " of Abydenus in the Armenian chronicle of Eusebius (ed. A. Schone, i., Berlin, 1875, p. 35) and the " Ardumuzanus " of Alexander Polyhistor (p. 27).
Bibliography: (1) Schrader, KAT, ii. 408, 450: P. Scholz, Gotzendienst und Zauberwesen bei den alien Hebr&ern, pp. 401-405, Ratisbon, 1877. (2) H. Winckler, Der Morder Sanheribs, in ZA, ii. (1887) 392-396.
ADRIAN: Author of an extant Introduction to the Holy Scriptures, written in Greek. He was evidently a Greek-speaking Syrian; but nothing is to be learned of his life from the book. There is no doubt, however, that he is identical with the monk and presbyter Adrian to whom St. Nilus addressed three letters (ii. 60, iii. 118, 266, in MPG, lxxix. 225-227, 437, 516-517), and who lived in the first half of the fifth century. This work is no introduction in the modern sense, but a piece of Biblical rhetoric and didactics, aiming to explain the figurative phraseology of the Scriptures, especially of the Old Testament, from numerous examples. It closes with hints for correct exegesis. The hermeneutical and exegetical principles of the author are those of the Antiochian school. F. Gossling edited the Greek text with German translation and an introduction (Berlin, 1887).
G. Kruger.
Bibliography: A. Merx, Rede vom Auslegen, pp. 64-67, Halle, 1879.
ADRIAN: The name of six popes.
Adrian I.: Pope 772-795. A Roman of noble birth, he entered the clerical state under Paul I., and was ordained deacon by Stephen III., whom he succeeded Feb. 1, 772, not, apparently, by as unanimous a choice as the official record of his election asserts; for soon afterward he encountered vehement opposition from the Lombard party in Rome led by Paul Afiarta. His adherence to the Frankish faction, his hesitation to crown the sons of Karlman, who had fled to Pavia, and thus to set them up as pretenders against Charlemagne, and the imprisonment of Afiarta by Archbishop Leo of Ravenna at his orders incited the Lombard king Desiderius to invade the Roman territory, and finally to march on Rome itself. Adrian appealed for help to Charlemagne, who arrived in Italy in Sept., 773, and forced Desiderius to shut himself up in Pavia.
During the siege of that town, which lasted till the following June, Charlemagne suddenly appeared unannounced in Rome. Adrian, though alarmed, gave him a brilliant reception. On Apr. 6 a meeting took place in St. Peter's, at which, according to the Vita Hadriani, the emperor Aided by was exhorted by the pope to confirm
Charle- the donation of his father, Pepin,
magne. and did so, even making some additions of territory. This donation, which rests solely upon the authority of the Vita