[Image] [Hi-Res Image]
Page 116
Eltsholt,z THE NEW BCHAFF-HERZOG 118 Emanation
lations of one being could also give the thought of plurality of divine beings. The latter is probable certainly from the way in which Adhonim and BaaLim are used, referring only to one Lord.
BIHLIOQ'sAPHY: Consult, besides the literature mentioned in the tent: H. L. Fleischer, Kieiners 3abriften, i. 154 eqq., Leipaic, 1885; DB, ii. 198-199; EB, iii. 3323-25.
ELTZHOLTZ, CARL FREDERICK: Methodist Episcopalian; b. at Brahetrolleborg (3b m. s.e. of Fredericia), Denmark, Oct. 10, 1840. He was graduated at the nautical institute at Svenborg, Denmark, in 1861. In 1867 he became a clergyman of the Methodist. Episcopal Church, and has held charges in Wisconsin, Chicago, Denmark, and California. For six years he was presiding elder among the Norwegians and Dance in the Omaha District, and since 1898 has been editor of Den Kristelige Talsmand, a Dano-Norwegian organ of his denomination. He was the founder, in 1878, of the Danish temperance movement. He has written Livsbilleder of John Wesley (Chicago, 1903); Livsbilleder of O. P. Petersen (1903); My Brother's Keeper (1908); and J. Wesley's Conversion and Sanctification (1908).
ELVEMCH, PETER JOSEF. See HicRmra, GEOR(i.
ELVIRA, SYNOD OF: A synod held at Iliberria (Elvira) or Municipium Florentinum, the modern Granada, on May 15, shortly before 303 (P) or about 310 (?). It was attended by nineteen bishops and twenty-four presbyters, mostly from southern Spain, Baetica, and Carthago Nova; of the northern dioceses, Legio (Leon) and Caesar sugusta (Saragossa) were represented, but not Tarragona. It takes rank among the more important provincial synods. Its broad outlook over the whole field of Christian life and attempt to codify the rules for it may have been due to the influence of Hosius of Cordova (q.v.), who was present, although the presidency was held not by him but (presumably on the ground of seniority) by Felix, bishop of Accis (Guadix). The canons, numbering eightyone, were proclaimed by the bishops. At least at the outset, a systematic treatment seems to have been attempted; canons i.-iv. dealt with idolatry, v.-vi. with homicide, and vii.-x. with unchastity; xi. on prohibited marriages being a supplement to these. All of them breathe a spirit of great strictness, almost of Novatianism. In a large number of cases exclusion from communion is imposed as a penalty, while in others an exactly graduated system of penance is worked out with the allowance of restoration after a number of years varying from one to ten; the synod seems, following the earliest Christian practise, to deny the possibility of restoration after a second fall. Mitigations are contemplated only in case of mortal illness and for women who marry the partner of their guilt; but practise was probably milder than theory. The synod permitted the traditional civil and religious ordinances to stand, but made an earnest effort to guard the Christian flock from any public participation in action contrary to the faith, especially from active or passive assistance at heathen sacrifices, which were still performed in all the larger
cities of Spain. The whole attitude points to a time of. peace, not to one immediately following a persecution; the complete absence of any pro visions as to the case of the lapsed is enough to exclude the modern theory as to the date. The synod can thus not have been held in 305 or 306, but must have taken place either before the Dio cletian persecution (in 300, as the oldest investi gators and Duchesne say), or several years later, though before 316, in which year Bishop Valerius is known to have been dead. It is probable that it occurred after official toleration of Christianity on an equal footing with other religions had been proclaimed by Constantine in the other parts of the Western empire, or was at least fn contemplstion i.e., about 310. The work of the synod suggests the attempt to draw up, under the guidance of a distinguished adviser of the emperor, a sketch of Christian principles applied to the limits of a pro vincial church, which might serve as a model for the carrying out of a similar program on a larger scale. According to this view, its work is in the main the prelude to a greater and more universal policy, and its aim is more political and moral than purely spiritual. (EDGAR HENNEKE.)B113LIOGILAPHY: Hefele, Conciiienpeechichte, i. 148-192, Eng, tranel., i. 131-138; P. B. Game, Rirchenpsechichte von Spanien, ii. 1-138, Regensburg, 1884; A W W, Dale, The Synod of Elroira, London, 1882; L. Duahesne, Le Coneile d'Elvire, in M6lanpea Rsnisr, pp. 1b9-174, Paris, 1887; Manai, Coneilia, ii. b7-397; Neander, Chriatian Church, i. 198 et passim; Schaff, Christian Church, ii. 180-181; Harnack, Litlerotur, i. 803; idem, Dogma, ii., iii. 123-124, v. 28.
ELWERT, el'vdrt, EDUARD: Lutheran theologian; b. at Cannatadt (4 m. n.e. of Stuttgart), Wilrttemberg, Feb. 22, 1805; d. there June 9, 1866. He studied at Maulbronn and Tiibingen. In 1830 he became repetent at Tiibingen and lectured on the history of Protestant doctrines, publishing at the same time several of his most impotent essays in theological periodicals. From 1832 to 1836 he was deacon at Nagold. In 1836 he became professor of theology at Zurich where he lectured on church history and the history of dogmas. His delicate health soon compelled him to give up this position and live in retirement as country pastor in M6tzingen. Here he remained twelve years (183$-50) with the exception of two years which he spent as professor of theology at Tiibingen (1839-41). He was superintendent of the seminary of SchtSnthal, 18b0-64, teaching New-Testament exegesis, Biblical history, dogmatics, ethics, and church history. In 1865 his health again forced him to resign. Elwert was spiritually related to Schleiermacher, as may be seen especially from his union of a sincere inward piety with a clear perception of the practical conditions of life, from his union of regard for each individual with love of fellow men, and of a thorough classical education with a simple Christian faith. He was saved from Schleier. macher's dualism between faith and knowledge by his faithfulness to the Biblical record, and subjectivism was counterbalanced in him by a firm grasp of the objective revelation of God as an actual fact. Of his literary works, his Zurich dissertation, De arUinomia Johannia Agricolm (1836), is a not