ANTI-TYPE

after the election of Urban VI., and was terminated by the Council of Constance. By that Council three rival popes were deposed, and the peace of the Church was restored by the election of Martin V.M. Geddes, Preb. of Sarum, Miscell. Tracts, vol. iii., Tract 4, London, 1706. See also Gibbon, especially viii. 351, ed. Smith, 1854. ANTI-TYPE. A Greek word, properly signifying a type or figure corresponding to some other type: the word is commonly used in theological writings to denote the person in whom any prophetic type is fulfilled: thus, our Blessed Saviour is called the Anti-type of the Paschal lamb under the Jewish law.

APHORISMUS. (From apopiouos, separation. A term used in the primitive Church for the lesser form of excommunication. Those under this ban were excluded from participation in the Holy Eucharist, but were allowed to be present at those portions of the service at which catechumens could attend. With regard to the clergy it implied suspension, but did not involve

excommunication.

APOCALYPSE. A revelation. The name sometimes given to the last book of the New Testament, the Revelation of St. John the Divine, from its Greek title, dokaλúis, which has the same meaning.

This is a canonical book of the New Testament. It was written, according to Irenæus, about the year of Christ 96, in the island of Patmos, whither St. John had been banished by the emperor Domitian. The Revelation has not at all times been esteemed canonical. There were many Churches of Greece, as St. Jerome informs us, which did not receive it; neither is it in the catalogue of the canonical books prepared by the Council of Laodicea; nor in that of St. Cyril of Jerusalem; but Justin, Irenæus, Origen, Cyprian, Clemens of Alexandria, Tertullian, and all the fathers of the fourth, fifth, and following centuries, quote the Revelations as a book then acknowledged to be canonical.

APOCRYPHA. (See Bible, Scriptures.) From drò and κрúnтw, to hide, "because they were wont to be read not openly and in common, but as it were in secret and apart." Certain books appended to the sacred writings. (Bible of 1539, Preface to Apocrypha.) There is no authority, internal or external, for admitting these books into the sacred canon. They were not received as portions of the Old Testament by the Jews, to whom ". were committed the oracles of God;" they are not cited and alluded to in any part of the New Testament; and they are expressly rejected by St. Athanasius and St. Jerome in the fourth century, though these two

fathers speak of them with respect. There is, therefore, no ground for applying the books of the Apocrypha "to establish any doctrine," but they are highly valuable as ancient writings, which throw considerable light upon the phraseology of Scripture, and upon the history and manners of the East; and as they contain many noble sentiments and useful precepts, the Church of England doth read them for "example of life and instruction of manners." (Art. VI.) They are frequently quoted with great respect in the Homilies, although persons who bestow much praise upon the Homilies are wont to follow a very contrary

course.

The Church of Rome, at the fourth session of the Council of Trent, admitted them to be of equal authority with Scripture. Thereby the modern Church of Rome differs from the Catholic Church; and by altering the canon of Scripture, and at the same time making her dictum the rule of communion, renders it impossible for those Churches which defer to antiquity to hold communion with her. Divines differ in opinion as to the degree of respect due to those ancient writings. The reading of the Apocryphal books in churches formed one of the grievances of the Puritans: our Reformers, however, made a selection for certain holy days; and for the first lesson from the evening of the 27th of September, till the morning of the 23rd of November, inclusive. But this by the new Lectionary has been changed, and though passages in Ecclesiasticus, Wisdom, and Baruch are appointed to be read between October 27 and Nov. 18, and on certain Saints' days, the Apocryphal stories of Susanna and Bel and the dragon, and other parts, have been eliminated.

APOLLINARIANS. Followers of Apollinaris or Apollinarius, about the middle of the fourth century. In his early life Apollinaris was a friend of St. Athanasius, and about A.D. 362 was consecrated to the see of Laodicea, which, notwithstanding his heretical opinions, he held till his death in 392. He denied that our Saviour had a reasonable human soul (voûs), and asserted that the Logos or Divine nature supplied the place of it. As Arius denied that Christ was perfect God, so Apollinaris, not perhaps intentionally, but in effect, denied that He was perfect man. This is one of the sects we anathematize when we read the Athanasian Creed. The doctrine of Apollinaris was condemned by several provincial councils, and at length by the General Council of Constantinople, in 381. In short, it was attacked at the same time by the laws of the emperors, the decrees of councils, and the writings of the learned, and sank, by degrees, under their united

APOSTLE

two. (Matt. x. 5, &c.) They were to make no provision of money for their subsistence in their journey, but to expect it from those to whom they preached. They were to declare that the kingdom of heaven, or the Messiah, was at hand, and to confirm their doctrine by miracles. They were to avoid going either to the Gentiles or the Samaritans, and to confine their preaching to the people of Israel. In obedience to their Master, the Apostles went into all the parts of Palestine inhabited by the Jews, preaching the gospel, and working miracles. (Mark vi. 12.) The evangelical history is silent as to the particular circumstances attending this first preaching of the Apostles, and only informs us, that they returned, and told their Master all that they had done. (Luke ix. 10.)

Their second commission, just before our Lord's ascension into heaven, was of a more extensive and particular nature. They were now not to confine their preaching to the Jews, but to "go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii. 19, 20.) Accordingly they began publicly, after the descent of the Holy Ghost on the Day of Pentecost, to exercise the office of their ministry, working miracles daily in proof of their mission, and making great numbers of converts to the Christian faith. (Acts ii. 4247.) This alarmed the Jewish Sanhedrim; whereupon the Apostles were apprehended, and, being examined before the high priest and elders, were commanded not to preach any more in the name of Christ. But this injunction did not terrify them from persisting in the duty of their calling; for they continued daily, in the temple, and in private houses, teaching and preaching the gospel. (Acts ii. 46.)

III. Their subsequent labours. It is stated by Clemens Alexandrinus that after the Apostles had exercised their ministry for twelve years in Palestine, they resolved to disperse themselves in different parts of the world, and agreed to determine by lot what parts each should take. But there is no reference made in Holy Scripture to casting lots after the election of St. Matthias, which was before the descent of the Holy Spirit; although the custom under some circumstances lasted in the Christian Church till the seventh century. (Bingham, Eccles. Ant. iv. 1.) St. Paul, we know from the Acts of the Apostles, worked in Asia Minor, Macedonia, Arabia, Greece, and Italy, and according to tradition he went also to Spain, Gaul and Britain. Tradition also associates St. Peter and St. Jude with Mesopotamia (Turkey in Asia); St. Bartholomew and St. Jude with Persia; St.

Bartholomew and St. Thomas with Judæa ; St. Andrew with Thrace (Turkey in Europe) and Scythia; St. Simon Zelotes with North Africa; St. Matthew with Ethiopia; and St. John with Asia Minor. St. James the Younger, spent his life in Judæa, as bishop of the Church at Jerusalem, and suffered martyrdom a short time before the destruction of the holy city. It has generally been believed that all the Apostles, except St. John, suffered martyrdom; but with regard to this there is no evidence. (See Robertson, Ch. Hist. i. p. 1-4.) Another account of the work of the Apostles is given in Stubbs' Soames' Mosheim, vol. i. p. 38.

The several Apostles are usually represented with their respective badges or attributes; St. Peter with the keys; St. Paul with a sword; St. Andrew with a cross; St. James the Less with a fuller's pole; St. John with a cup, and a winged serpent flying out of it; St. Bartholomew with a knife; St. Philip with a long staff, whose upper end is formed into a cross; St. Thomas with a lance; St. Matthew with a hatchet; St. Matthias with a battle-axe; St. James the Greater with a pilgrim's staff, and a gourd-bottle; St. Simon with a saw: and St. Jude with a club. [H.]

APOSTLES' CREED. (See Creeds.)

APOSTOLIC, APOSTOLICAL, something that relates to the Apostles, or descends from them. Thus we say, the apostolical age, apostolical character, apostolical doctrine, constitutions, traditions, &c. In the primitive Church it was an appellation given to all such Churches as were founded by the Apostles, and even to the bishops of those Churches, as the reputed successors of the Apostles. These were confined to four: Rome, Alexandria, Antioch, and Jerusalem. In succeeding ages, the other Churches assumed the same title, on account, principally, of the conformity of their doctrine with that of the Churches which were apostolical by foundation, and because all bishops held themselves successors of the Apostles, or acted in their respective dioceses with the authority of apostles. The first time the term apostolical is attributed to bishops, is in a letter of Clovis to the Council of Orleans, held in 511; though that king does not in it expressly denominate them apostolical, but apostolicâ sede dignissimi, highly worthy of the apostolical see. In 581, Guntram calls the bishops, assembled at Mâcon, apostolical pontiffs. In progress of time, the bishop of Rome increasing in power above the rest, and the three patriarchates of Alexandria, Antioch, and Jerusalem having fallen into the hands of the Saracens, the title apostolical came to be restricted to the pope and his Church alone. At length some of the popes, and.

among them Gregory the Great, not content to hold the title by this tenure, began to insist that it belonged to them by another and peculiar right, as the successors of St. Peter. In 1406, the Romish Council of Rheims declared that the pope was the sole apostolical primate of the Universal Church. APOSTOLICAL CONSTITUTIONS AND CANONS. These two collections of ecclesiastical rules and formularies were attributed, in the early ages of the Church of Rome, to Clement of Rome, who was supposed to have committed them to writing from the mouths of the Apostles, whose words they pretended to record. The authority thus claimed for these writings has, however, been entirely disproved; and it is generally supposed by critics, that they were chiefly compiled during the second and third centuries; or that, at least the greater part must be assigned to a period shortly before the first Nicene Council. We find indeed references to them in the writings of Eusebius, Epiphanius, and Athanasius, writers of the third and fourth centuries; but it is the general opinion that they did not attain their complete form till the fifth century (Pearson, Vind. Ignat., pt. i. c. 94; Usher, Cotel. Patr. Apost., vol. | ii. p. 220.) I. The Constitutions are comprised in eight books. In these the Apostles are frequently introduced as speakers. They contain rules and regulations concerning the duties of Christians in general, the constitution of the Church, the offices and duties of ministers, and the celebration of Divine worship. The tone of morality which runs through them is severe and ascetic. They forbid the use of all personal decorations and attention to appearance, and prohibit the reading of the works of heathen authors. They enjoin Christians to assemble twice every day in the church for prayers and psalmody, to observe various fasts and festivals, and to keep the Sabbath (i.e. the seventh day of the week) as well as the Lord's day. They require extraordinary marks of respect and reverence towards the ministers of religion; commanding Christians to honour a bishop as a king or a prince, and even as a kind of God upon earth, to render to him absolute obedience, to pay him tribute, and to approach him through the deacons or servants of the Church, as we come to God only through Christ! This latter kind of (profane) comparison is carried to a still greater extent, for the deaconesses are declared to resemble the Holy Spirit, inasmuch as they are not able to do anything without the deacons. Presbyters are said to represent the Apostles; and the rank of Christian teachers is declared to be higher than that of magistrates and princes. We find here,

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APOSTOLICAL

also, a complete liturgy or form of worship for Christian churches; containing not only a description of ecclesiastical ceremonies, but the prayers to be used at their celebration.

This general description of the contents of the books of Constitutions is alone enough to prove that they are no productions of the apostolic age. Mention also occurs of several subordinate ecclesiastical officers, such as readers and exorcists, who were not introduced into the Church until the third century. And there are manifest contradictions between several parts of the work. The general style in which the Constitutions are written is such as had become prevalent during the third century.

But he

It is useless to inquire who was the real author of this work; but the date and probable design of it are of more importance, and may be more easily ascertained. Epiphanius, towards the end of the fourth century, appears to be the first author who speaks of these books under their present title, Apostolical Constitutions. refers to the work only as one containing much edifying matter, without including it among the writings of the Apostles; and indeed he expressly says that many persons had doubted of its genuineness. On the whole, it appears probable, from internal evidence, that the Apostolical Constitutions were compiled during the reigns of the heathen emperors, towards the end of the third century, or at the beginning of the fourth; and that the compilation was the work of some one writer (probably a bishop) of the Eastern Church. "The advancement of episcopal dignity and power appears to have been the chief design of the work.

II. The Canons relate chiefly to various particulars of ecclesiastical polity and Christian worship; the regulations which they contain being, for the most part, sanctioned with the threatening of deposition and excommunication against offenders. The first allusion to this work by name is found in the Acts of the Council which assembled at Constantinople in the year 394, under the presidency of Nectarius, bishop of that see. But there are expressions in earlier councils, and writers of the same century, which appear to refer to the Canons, although not named. In the beginning of the sixth century, fifty of these Canons were translated from the Greek into Latin by the Roman abbot Dionysius the Younger; and, about the same time, thirty-five others were appended to them in a collection made by John, patriarch of Constantinople. that time, the whole number have been regarded as genuine in the East; while only the first fifty have been treated with equal respect in the West. It appears highly probable that the original collection was

Since