by
them. It was easy for him to quote texts such as: "Not that which
entereth into the mouth defileth the man; but that which proceedeth out
of the mouth, this defileth the man;" [4] or "to the pure all things are
pure;"[5] and to point out that Christ ate with publicans and sinners.

But the assumption which Elipandus, like his fellow-countrymen, Claudius
of Turin, later, especially attacked, was that which regarded the Roman
See as alone constituting the Catholic Church and the power of God.[6]
This he very properly calls a heresy; and indignantly denies that
Christ's words, "Thou art Peter," &c., apply to the Church of Rome
alone, affirming that they were spoken of the whole Church. "How," he
adds, "can the Roman Church be, as you say it is, the very power of God
without spot or blemish, when we know that at least one bishop of Rome
(Liberius) has been branded as a heretic by the common voice of
Christendom."

[1] Epilandus, Letter to Migetius. Migne, xcviii. p. 859. See
Neander, v. 216 ff. n. Enhueber, "Dissert," secs. 29, 33, apud
Migne, vol. ci.

[2] See Adrian's Letter to Egila.

[3] Acts xv. 19, 29. See, however, Epist. to Timothy, i. 3.

[4] St Matt. xv. 11.

[5] Titus i. 15.

[6] See also letter to Alcuin, and Felix's answer to Alcuin's
first book, where he gives us his idea of a _Catholic_ church
founded on our Lord Christ (and not on the pope), ... which
Catholic church may even consist of few members. Neander, v.
230.

Had the Arab domination embraced the whole of Spain, and continued to be
established over it, Spain could never have become the priest-ridden
country which it now is; but the gradual advance of the Christian arms
in the North brought in its train a more and more complete subserviency
to the pope.

As the kings of Castile and Leon gradually won back towns and provinces
from the Arabs, some difference was observed to exist between the
religious usages of the newly freed Christians and of those who had set
them free. This was specially apparent in the old Gothic liturgy, which
the Muzarabic Christians had used all along, and were still using,
whereas the Christians of Leon and the Asturias had imported a newer
recension from Rome.

Rumours of these discrepancies in religious ritual reached Rome, and
accordingly a legate,[1] named Zanclus, was sent to Spain in 925 from
John X. to inquire into matters of religion, and particularly into