The Church survived. Persecution made its life strong and vigorous, and that life found outlet in new varieties of theological expression. Elipandus, Archbishop of Toledo, within seventy years of the Saracen conquest, became known outside his own land, with Felix, bishop of the northern see of Urgel, for his advocacy of the statement that {79} Christ's Sonship was that of adoption. Asserting the two Natures and the two Wills of the Lord, the Adoptianists regarded Christ as only in His divine nature truly the Son of God. Eager to assert the full Humanity and to rebut the Muhammadan charges of idolatry, the Spanish theologians taught that "one and the same Person was in two aspects a Son, in virtue of His relation to two different natures," and that "the Divine Son of God, begotten from all eternity of the Father, not by adoption but by birth, not by grace but by nature--that He, when made of a woman, made under the law, was Son of God, not by origin but by adoption, not by nature but by grace." [4] It was an attempt to carry further the decisions adopted at Chalcedon and to account for the origin of the two Natures, their completeness in distinction, and their union together. [Sidenote: Its condemnation.] Adoptianism was condemned at Regensburg in 792, and at Frankfort in 794, and, under the influence of Alcuin, Felix made submission at Aachen in 799. Elipandus, safe among the Saracens, held out in his opinions. It would seem that the discussion represented the eighth-century expression of the age-long conflict between logic and mystery, the desire for exact definition, and the sense of something beyond human understanding in what belongs to the nature of God, and to the divine action in the Incarnation, the union of God and man. [Sidenote: Adoptianism in the East.]