things were different. Mysticism there has always been a spirit of
reform, generally of revolt. There is much even in Erigena, whose main
affinities were with the East, which forecasts the Reformation. He is
the father, not only of Western Mysticism and scholasticism, but of
rationalism as well.[218] But the danger which lurked in his
speculations was not at first recognised. His book on predestination
was condemned in 855 and 859 for its universalist doctrine,[219] and
two hundred years later his Eucharistic doctrine, revived by Berengar,
was censured.[220] But it was not till the thirteenth century that a
general condemnation was passed upon him. This judgment followed the
appearance of a strongly pantheistic or acosmistic school of mystics,
chief among whom was Amalric of Bena, a master of theology at Paris
about 1200. Amalric is a very interesting figure, for his teaching
exhibits all the features which are most characteristic of extravagant
Mysticism in the West--its strong belief in Divine immanence, not
only in the Church, but in the individual; its uncompromising
rationalism, contempt for ecclesiastical forms, and tendency to
evolutionary optimism. Among the doctrines attributed to Amalric and
his followers are a pantheistic identification of man with God, and a
negation of matter; they were said to teach that unconsecrated bread
was the body of Christ, and that God spoke through Ovid (a curious
choice!), as well as through St. Augustine. They denied the
resurrection of the body, and the traditional eschatology, saying that
"he who has the knowledge of God in himself has paradise within him."
They insisted on a progressive historical revelation--the reign of the
Father began with Abraham, that of the Son with Christ, that of the
Spirit with themselves. They despised sacraments, believing that the
Spirit works without means. They taught that he who lives in love can
do no wrong, and were suspected, probably truly, of the licentious
conduct which naturally follows from such a doctrine. This