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Rh Church was accordingly mooted at the Lambeth Conference of 1908. The bishops of the Methodist Episcopal Church, on the other hand, derive their orders from Thomas Coke, a presbyter of the Church of England, who in 1784 was ordained by John Wesley, assisted by two other presbyters, “superintendent” of the Methodist Society in America. Methodist episcopacy is therefore based on the denial of any special potestas ordinis in the degree of bishop, and is fundamentally distinct from that of the Catholic Church—using this term in its narrow sense as applied to the ancient churches of the East and West.

In all of these ancient churches episcopacy is regarded as of divine origin; and in those of them which reject the papal supremacy the bishops are still regarded as the guardians of the tradition of apostolic orthodoxy and the stewards of the gifts of the Holy Ghost to men (see ; West, Gallican and Febronian Episcopacy are represented by two ecclesiastical bodies: the Jansenist Church under the archbishop of Utrecht (see and ), and the (q.v.). Of these the latter, who separated from the Roman communion after the promulgation of the dogma of papal infallibility, represent a pure revolt of the system of Episcopacy against that of Papalism.
 * : Coptic Church, &c). In the

EPISCOPIUS, SIMON (1583–1643), the Latin form of the name of Simon Bischop, Dutch theologian, was born at Amsterdam on the 1st of January 1583. In 1600 he entered the university of Leiden, where he studied theology under Jacobus Arminius, whose teaching he followed. In 1610, the year in which the Arminians presented the famous Remonstrance to the states of Holland, he became pastor at Bleyswick, a small village near Rotterdam; in the following year he advocated the cause of the (q.v.) at the Hague conference. In 1612 he succeeded Francis Gomarus as professor of theology at Leiden, an appointment which awakened the bitter enmity of the Calvinists, and, on account of the influence lent by it to the spread of Arminian opinions, was doubtless an ultimate cause of the meeting of the synod of Dort in 1618. Episcopius was chosen as the spokesman of the thirteen representatives of the Remonstrants before the synod; but he was refused a hearing, and the Remonstrant doctrines were condemned without any explanation or defence of them being permitted. At the end of the synod’s sittings in 1619, Episcopius and the other twelve Arminian representatives were deprived of their offices and expelled from the country (see ). Episcopius retired to Antwerp and ultimately to France, where he lived partly at Paris, partly at Rouen. He devoted most of his time to writings in support of the Arminian cause; but the attempt of Luke Wadding (1588–1657) to win him over to the Romish faith involved him also in a controversy with that famous Jesuit. After the death (1625) of Maurice, prince of Orange, the violence of the Arminian controversy began to abate, and Episcopius was permitted in 1626 to return to his own country. He was appointed preacher at the Remonstrant church in Rotterdam and afterwards rector of the Remonstrant college in Amsterdam. Here he died in 1643. Episcopius may be regarded as in great part the theological founder of Arminianism, since he developed and systematized the principles tentatively enunciated by Arminius. Besides opposing at all points the peculiar doctrines of Calvinism, Episcopius protested against the tendency of Calvinists to lay so much stress on abstract dogma, and argued that Christianity was practical rather than theoretical—not so much a system of intellectual belief as a moral power—and that an orthodox faith did not necessarily imply the knowledge of and assent to a system of doctrine which included the whole range of Christian truth, but only the knowledge and acceptance of so much of Christianity as was necessary to effect a real change on the heart and life.

The principal works of Episcopius are his Confessio s. declaratio sententiae pastorum qui in foederato Belgio Remonstrantes vocantur super praecipuis articulis religionis Christianae (1621), his Apologia pro confessione (1629), his Verus theologus remonstrans, and his uncompleted work Institutiones theologicae. A life of Episcopius was written by Philip Limborch, and one was also prefixed by his successor, Étienne de Courcelles (Curcellaeus) (1586–1659), to an edition of his collected works published in 2 vols. (1650–1665). See also article in Herzog-Hauck, Realencyklopädie.

EPISODE, an incident occurring in the history of a nation, an institution or an individual, especially with the significance of being an interruption of an ordered course of events, an irrelevance. The word is derived from a word ( ) with a technical meaning in the ancient Greek tragedy. It is defined by Aristotle (Poetics, 12) as , all the scenes, that is, which fall between the choric songs. , or entrance, is generally applied to the entrance of the chorus, but the reference may be to that of the actors at the close of the choric songs. In the early Greek tragedy the parts which were spoken by the actors were considered of subsidiary importance to those sung by the chorus, and it is from this aspect that the meaning of the word, as something which breaks off the course of events, is derived (see A. E. Haigh, The Tragic Drama of the Greeks, 1896, at p. 353).

 EPISTAXIS (Gr. , upon, and  , to drop), the medical term for bleeding from the nose, whether resulting from local injury or some constitutional condition. In persistent cases of nose-bleeding, various measures are adopted, such as holding the arms over the head, the application of ice, or of such astringents as zinc or alum, or plugging the nostrils.

 EPISTEMOLOGY (Gr. , knowledge, and  , theory, account; Germ. Erkenntnistheorie), in philosophy, a term applied, probably first by J. F. Ferrier, to that department of thought whose subject matter is the nature and origin of knowledge. It is thus contrasted with metaphysics, which considers the nature of reality, and with psychology, which deals with the objective part of cognition, and, as Prof. James Ward said, “is essentially genetic in its method” (Mind, April 1883, pp. 166-167). Epistemology is concerned rather with the possibility of knowledge in the abstract (sub specie aeternitatis, Ward, ibid.). In the evolution of thought epistemological inquiry succeeded the speculations of the early thinkers, who concerned themselves primarily with attempts to explain existence. The differences of opinion which arose on this problem naturally led to the inquiry as to whether any universally valid statement was possible. The Sophists and the Sceptics, Plato and Aristotle, the Stoics and the Epicureans took up the question, and from the time of Locke and Kant it has been prominent in modern philosophy. It is extremely difficult, if not impossible, to draw a hard and fast line between epistemology and other branches of philosophy. If, for example, philosophy is divided into the theory of knowing and the theory of being, it is impossible entirely to separate the latter (Ontology) from the analysis of knowledge (Epistemology), so close is the connexion between the two. Again, the relation between logic in its widest sense and the theory of knowledge is extremely close. Some thinkers have identified the two, while others regard Epistemology as a subdivision of logic; others demarcate their relative spheres by confining logic to the science of the laws of thought, i.e. to formal logic. An attempt has been made by some philosophers to substitute “Gnosiology” (Gr.  ) for “Epistemology” as a special term for that part of Epistemology which is confined to “systematic analysis of the conceptions employed by ordinary and scientific thought in interpreting the world, and including an investigation of the art of knowledge, or the nature of knowledge as such.” “Epistemology” would thus be reserved for the broad questions of “the origin, nature and limits of knowledge” (Baldwin’s Dict. of Philos. i. pp. 333 and 414). The term Gnosiology has not, however, come into general use. (See .)

 EPISTLE, in its primary sense any letter addressed to an absent person; from the Greek word <span title="epistolḗ">, a thing sent on a particular occasion. Strictly speaking, any such communication is an epistle, but at the present day the term has become archaic, and is used only for letters of an ancient time, or for elaborate literary productions which take an epistolary form, that is to say, are, or affect to be, written to a person at a distance. <section end="Epistle" />