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Rh the seat of intelligence and freedom, and needs redemption as well as the soul and the body; for sin has corrupted all the faculties.

Athanasius, the two Gregories, Basil, and Epiphanius combated the Apollinarian error, but were unprepared to answer duly its main point, that two integral persons cannot form one person. The later orthodox doctrine surmounted this difficulty by teaching the impersonality of the human nature of Christ, and by making the personality of Christ to reside wholly in the Logos.

Apollinarianism opened the long line of Christological controversies, which resulted in the Chalcedonian symbol.

.—Of the writings of Apollinaris, περὶ σαρκώσεως, περὶ πίστεως, περὶ ἀναστάσεως, κατὰ κεφάλειον and other polemical and exegetical works and epistles, only fragments remain in the answers of Gregory of Nyssa and Theodoret, in Leontius Byzant. in the Catenae, and in Angelo Mai's Nova Bibliotheca Patrum, tom. vii. (Rom. 1854) pt. ii. pp. 82‒91. Against Apollinaris are directed Athanasius's Contra Apollinarium, or rather περὶ σαρκώσεως τοῦ Κυρίου ἡμῶν Ἰ. Χ. (Opera, ed. Bened. tom. i. pt. ii. pp. 921‒955), written about 372 without naming Apollinaris; Gregory of Nyssa, Λόγος, ἀντιῤῥητικὸς πρὸς τὰ Ἀπολλιναρίου, first edited by Zaccagni, Rom. 1698, and then by Gallandi, ''Bibl. Vet. Patr.'' vi. 517‒577; Basilius M., Ep. 265 (Opera, ed. Ben. t. iii. pt. ii. 591 sqq.); Epiph. Haer. lxxvii.; Theod. Fabulae Haer. iv. 8, v. 9. Of the later literature, cf. especially Petavius, de Incarnatione Verbi, i. c. 6; Dorner, History of Christology, i. 974‒1080; Neander, History, i. 334‒338; Schaff, History of the Christian Church, iii. 708‒714; Harnack, Dogmengesch. (1909), ii. 324‒334; Thomasius, Dogmengesch. (1889), 314 f.; Schwane, Dogmengesch. (1895), 277‒283; G. Voisin, L’Apollinarisme (Paris, 1901). [P.S.]  Apollonius, M. [ Dictionary of Christian Biography and Literature to the End of the Sixth Century/Commodus.]  Apollonius of Ephesus, so called on the doubtful authority of the writer of Praedestinatus, ed. by Sirmond, who styles him bp. of Ephesus, but the silence of Eusebius and all other earlier testimony makes it difficult to lay much stress on this statement. He wrote a work in five books against the Cataphrygian or Montanist heresy. Fragments of the first three books are extant in Eusebius (H. E. v. 18), and contain much that is curious and valuable with regard to the lives and characters of Montanus, the prophetesses Priscilla and Maximilla, and their followers. Jerome also devotes an article to Apollonius. ''Vir. Illust.'' c. 50, in which he calls him ἀνὴρ ἐλλογιμώτατος, the author of a μέγα καὶ ἐπίσημον τεῦχος, and quotes him as stating that Montanus and his prophetesses hanged themselves. The book professes to be written 40 years after the commencement of Montanus's pretensions to prophesy. Taking for the rise of Montanism the date given in the Chronicon of Eusebius (A.D. 172), this would give about A.D. 210 for the date of this work. Eusebius mentions also that Apollonius cites the Revelation of St. John, that he relates the raising to life of a dead man at Ephesus by the same John, and that he makes mention

of the tradition quoted also by Clement of Alexandria (Strom. vi. 5 sub finem) from the Apocryphal "Preaching of Peter" that our Lord commanded His apostles not to leave Jerusalem for twelve years after His ascension. This work of Apollonius was thought sufficiently important by Tertullian to demand an answer; bk. vii. of his lost work, de Ecstasi, was devoted to a refutation of his assertions (Hieron. de Vir. Ill. c. 50). Tillemont, ''Hist. Eccl.'' ii. 426; Bonwetsch. ''Gesch. des Montanismus'' (Erlanger, 1881). [E.V.]  Apollonius of Tyana. The life of this philosopher is related by Philostratus, but the entire fabulousness of his story is obvious. The prodigies, anachronisms, and geographical blunders, and entire absence of other authority are fatal to it (see H. Conybeare in the Guardian, June 21, 1893, and Apollon. Apology, Acts, etc, Lond. 1894). Philostratus indeed claims the authority of "the records of cities and temples, and Apollonius's epistles to the Eleans, Delphians, Indians, and Egyptians"; but the cities and temples are nameless.

What, then, can we really be said to know of Apollonius of Tyana? That he was born at Tyana and educated at Aegae, that he professed Pythagoreanism, and that he was celebrated in his day for what were considered magical arts, are the only facts that rest on altogether unexceptionable authority. The account of his opposition to the Stoic Euphrates may perhaps also be taken as authentic. His reputation as a magician is confirmed by the double authority of Moeragenes and Lucian (Pseudomantis, c. 5). Yet there are also reasons for believing that he was more than a mere magician, and even a philosopher of some considerable insight. Eusebius (Praep. Ev. p. 150 b) quotes a passage from his book On Sacrifices (with the reservation "Apollonius is said to write as follows"), which if really his is certainly remarkable. All later authorities base their accounts on the Life by Philostratus; except Origen, who quotes Moeragenes. Hierocles mentions Maximus of Aegae and Damis, but probably only knew of them through Philostratus. We now come to the collection of letters still extant which are attributed to Apollonius. Prof. Jowett (in the D. of G. and R. Biogr.) thinks that part may be genuine; but Kayser and Zeller reject them summarily, and most writers on Apollonius barely mention them. Zeller even says that they are obviously composed to suit the Life by Philostratus. We do not think that this opinion can be held by any one who attentively compares the letters with the biography; and we think it probable that the letters, whether genuine or not, were composed before the work of Philostratus, and hence form our earliest and best authority respecting Apollonius.

The question arises, Had Philostratus in the biography any idea of attacking Christianity by setting up a rival to Christ? Hierocles, at the end of the 3rd cent., was the first person who actually applied the work of Philostratus to this purpose, as is said expressly by Eusebius, who replied to him. The Deists of the 18th cent., both in France and England, used them thus; but whereas Hierocles would admit the miracles both of Christ and of Apollonius, 