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 and in the smaller form in 1900, Lightfoot2, 1890, Funk2, 1901. The Syriac version has been edited by Kennet, ''Epp. of St Clement to the Corinthians in Syriac, 1899, and the Old Latin version by Morin, S. Clementis Romani ad Corinthios epistulae versio Latina antiquissima'', 1894.

“Clement’s” ''2nd Ep. to the Corinthians.—This so-called letter of Clement is not mentioned by any writer before Eusebius (H.E.'' iii. 38. 4). It is not a letter but really a homily written in Rome about the middle of the 2nd century. The writer is a Gentile. Some of his citations are derived from the Gospel to the Egyptians.

Clement’s Epistles on Virginity.—These two letters are preserved only in Syriac which is a translation from the Greek. They are first referred to by Epiphanius and next by Jerome. Critics have assigned them to the middle of the 2nd century. They have been edited by Beelen, Louvain, 1856.

Clement’s Epistles to James.—On these two letters which are found in the Clementine Homilies, see Smith’s ''Dict. of Christian Biography, i. 559, 570, and Lehmann’s monograph, Die Clementischen Schriften'', Gotha, 1867, in which references will be found to other sources of information.

Epistles of Ignatius.—There are two collections of letters bearing the name of Ignatius, who was martyred between 105 and 117. The first consists of seven letters addressed by Ignatius to the Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrnaeans and to Polycarp. The second collection consists of the preceding extensively interpolated, and six others of Mary to Ignatius, of Ignatius to Mary, to the Tarsians, Antiochians, Philippians and Hero, a deacon of Antioch. The latter collection is a pseudepigraph written in the 4th century or the beginning of the 5th. The authenticity of the first collection also has been denied, but the evidence appears to be against this contention. The literature is overwhelming in its extent. See Zahn, ''Patr. Apost. Op., 1876; Funk2, Die apostol. Väter, 1901; Lightfoot2, Apostolic Fathers'', 1889.

Epistle of Polycarp.—The genuineness of this epistle stands or falls with that of the Ignatian epistles. See article in Smith’s Dictionary of Christian Biography, iv. 423-431; Lightfoot, Apostolic Fathers, i. 629-702; also.

Pauline Epistles to the Laodiceans and the Alexandrians.—The first of these is found only in Latin. This, according to Lightfoot (see Colossians8, 272-298) and Zahn, is a translation from the Greek. Such an epistle is mentioned in the Muratorian canon. See Zahn, op. cit. ii. 566-585. The Epistle to the Alexandrians is mentioned only in the Muratorian canon (see Zahn ii. 586-592).

APODICTIC (Gr. , capable of demonstration), a logical term, applied to judgments which are necessarily true, as of mathematical conclusions. The term in Aristotelian logic is opposed to dialectic, as scientific proof to probable reasoning. Kant contrasts apodictical with problematic and assertorical judgments. APOLDA, a town of Germany, in the grand-duchy of Saxe-Weimar, near the river Ilm, 9 m. E. by N. from Weimar, on the main line of railway from Berlin via Halle, to Frankfort-on-Main. Pop. (1900) 20,352. It has few notable public buildings, but possesses three churches and monuments to the emperor Frederick III. and to Christian Zimmermann (1759–1842), who, by introducing the hosiery and cloth manufacture, made Apolda one of the most important places in Germany in these branches of industry. It has also extensive dyeworks, bell foundries, and manufactures of steam engines, boilers and bicycles. APOLLINARIS, “the Younger” (d. 390), bishop of Laodicea in Syria. He collaborated with his father Apollinaris the Elder in reproducing the Old Testament in the form of Homeric and Pindaric poetry, and the New after the fashion of Platonic dialogues, when the emperor Julian had forbidden Christians to teach the classics. He is best known, however, as a warm opponent of Arianism, whose eagerness to emphasize the deity of Christ and the unity of His person led him so far as a denial of the existence of a rational human soul ( ) in Christ’s human nature, this being replaced in Him by a prevailing principle of holiness, to wit the Logos, so that His body was a glorified and spiritualized form of humanity. Over against this the orthodox or Catholic position maintained that Christ assumed human nature in its entirety including the , for only so could He be example and redeemer. It was held that the system of Apollinaris was really Docetism (see ), that if the Godhood without constraint swayed the manhood there was no possibility of real human probation or of real advance in Christ’s manhood. The position was accordingly condemned by several synods and in particular by that of Constantinople ( 381). This did not prevent its having a considerable following, which after Apollinaris’s death divided into two sects, the more conservative taking its name (Vitalians) from Vitalis, bishop of Antioch, the other (Polemeans) adding the further assertion that the two natures were so blended that even the body of Christ was a fit object of adoration. The whole Apollinarian type of thought persisted in what was later the (q.v.) school.

Although Apollinaris was a prolific writer, scarcely anything has survived under his own name. But a number of his writings are concealed under the names of orthodox Fathers, e.g. , long ascribed to Gregory Thaumaturgus. These have been collected and edited by Hans Lietzmann.

He must be distinguished from the bishop of Hierapolis who bore the same name, and who wrote one of the early Christian “Apologies” (c. 170). See A. Harnack, History of Dogma, vols. iii. and iv. passim; R. L. Ottley, The Doctrine of the Incarnation; G. Voisin, L’Apollinarisme (Louvain, 1901); H. Lietzmann, Apollinaris von Laodicea und seine Schule (Tübingen, 1905).

APOLLINARIS, SULPICIUS, a learned grammarian of Carthage, who flourished in the 2nd century He taught Pertinax—himself a teacher of grammar before he was emperor,—and Aulus Gellius, who speaks of him in the highest terms (iv. 17). He is the reputed author of the metrical arguments to the Aeneid and to the plays of Terence and (probably) Plautus (J. W. Beck, De Sulpicio Apollinari, 1884). APOLLINARIS SIDONIUS, CAIUS SOLLIUS (c. 430–487 or 488), Christian writer and bishop, was born in Lyons about 430. Belonging to a noble family, he was educated under the best masters, and particularly excelled in poetry and polite literature. He married (about 452) Papianilla, the daughter of Avitus, who was consul and afterwards emperor. But Majorianus, in the year 457, having deprived Avitus of the empire and taken the city of Lyons, Apollinaris fell into the hands of the enemy. The reputation of his learning led Majorianus to treat him with the greatest respect. In return Apollinaris composed a panegyric in his honour (as he had previously done for Avitus), which won for him a statue at Rome and the title of count. In 467 the emperor Anthemius rewarded him for the panegyric which he had written in honour of him by raising him to the post of prefect of Rome, and afterwards to the dignity of a patrician and senator. In 472, more for his political than for his theological abilities, he was chosen to succeed Eparchius in the bishopric of Arverna (Clermont). On the capture of that city by the Goths in 474 he was imprisoned, as he had taken an active part in its defence; but he was afterwards restored by Euric, king of the Goths, and continued to govern his bishopric as before. He died in 487 or 488. His extant works are his Panegyrics on different emperors (in which he draws largely upon Statius, Ausonius and Claudian); and nine books of Letters and Poems, whose chief value consists in the light they shed on the political and literary history of the 5th century. The Letters, which are very stilted, also reveal Apollinaris as a man of genial temper, fond of good living and of pleasure. The best edition is that in the Monumenta Germaniae Historica (Berlin, 1887), which gives a survey of the manuscripts.