and blood, without muscles, sinews and bones. Against this gross Capernaitic view (John vi. 52, 59) Gerhoch maintained that the eucharistic body is the very resurrection body of Christ, the substance of which is a glorified corporeity without flesh and blood in a carnal sense, without sinews and bones. The bishop of Bamberg took offence at his friend’s bold rejection of the doctrine approved by the church, and so Folmar modified his position to the extent of admitting that there was on the altar not only the true, but also the whole body in the perfection of its human substance, under the form of bread and wine. But nevertheless both he and Abælard adhered to their radical error, a dialectical dismemberment of the two natures of Christ, according to which the divinity and humanity, the Son of God and the Son of man, were two strictly separate existences. Christ, they taught, is according to His humanity Son of God in no other way than a pious man is, _i.e._ by adoption; but according to His Divine nature He is like the Father omnipresent, omnipotent, and omniscient. In respect of His human nature it must still be said by Him, “My Father is greater than I.” He dwells, however, bodily in heaven, and is shut in by and confined to it. Only His Divine nature can claim _Latria_ or _adoratio_, worship. Only _Dulia, cultus_, reverence, such as is due to saints, images, and relics, should be given to His body and blood upon the altar. Gerhoch’s doctrine of the Supper, on the other hand, is summed up in the proposition: He who receives the flesh of the Logos (_Caro Verbi_) receives also therewith the Logos in His flesh (_Verbum carnis_). Folmar and Eberhard denounced this as Eutychian heresy. A conference at Bamberg in A.D. 1158, where Gerhoch stood alone as representative of his views, ended by his opponents declaring that he had been convicted of heresy. In A.D. 1162 a Council at Friesach in Carinthia, under the presidency of Archbishop Eberhard of Salzburg, reached the same conclusion. § 102.7. =Theologians of a Pre-eminently Biblical and Ecclesiastico-Practical Tendency.=