Page:Encyclopædia Britannica, Ninth Edition, v. 2.djvu/203

Rh A P A P O 189 paid him everywhere by Grecian priests and oracles. He visited Crete and Rome, where he astonished the magis trates by raising to life the dead body of a noble lady. Spain, Sicily, Egypt, Ethiopia, Greece, and Asia Minor became in time the scenes of his wanderings and his wonder- workings ; and so distinguished had he become that even during his life he was raised almost to the rank of a divinity. He is supposed to have died at Ephesus at a very great age, but his biographer finds it convenient to represent his end as involved in mystery, in order to heighten the reverence due to his hero. The words of the biographer are : &quot; Here ends the history of Apollonius the Tyauaean, as written by Damis. Concerning the manner of his death, if he did die, the accounts are various.&quot; Like Pytha goras, his master, he left no indication of his age ; and Philostratus could not ascertain whether he died at Ephesus, or vanished at Lindus, or in Crete. After his death Apollonius was worshipped with divine honours for a period of four centuries. A temple was raised to him at Tyana, which obtained from the Romans the immunities of a sacred city. His statue was placed among those of the gods, and his name was invoked as a being possessed of superhuman powers. The defenders of pagan ism, at the period of its decline, placed the life and miracles of Apollonius in rivalry to those of Christ ; and some moderns have not hesitated to make the same comparison. There is no reason to suppose, however, that Philostratus entertained any idea of this sort in composing his life of Apollonius. That biography was undertaken by order of Julia, wife of the Emperor Severus, more than a century after the death of the subject of it; and it is extraordinary that Apollonius, if so renowned and widely known in his day, found no place in history for 120 years after his decease. The preamble of Philostratus, in which he pro fesses to set forth things with which men were before unacquainted, is in striking contrast with the commence ment of the Gospel of Luke. Apollonius is not to be looked upon as a shallow and vulgar impostor, though to influence men s minds he had recourse to artifices and pretensions unworthy of a true philosopher. With some of the spirit of a moral and religious reformer, he appears to have attempted, though vainly, to animate expiring paganism with a new and purer life. See PHILOSTRATUS. APOLLOS, a Jew of Alexandria, who came to Ephesus during the absence of St Paul at Jerusalem (Acts xviii. 24). Apollos was a learned man (Aoyt o?, in the authorised version translated eloquent), &quot; mighty in the Scriptures, &quot; and preached &quot;boldly&quot; in the synagogue the doctrine of a Messiah, knowing as yet &quot; only the baptism of John.&quot; Aquila and Priscilla having heard him, instructed him more fully in the doctrines of the gospel. Some time after this he went to Corinth, and was there very useful in con vincing the Jews out of the Scriptures that Jesus was the Christ. Thus he watered what St Paul had planted in that city (1 Cor. iii. G). The division in the church at Corinth, in which one of the parties called itself by his name (1 Cor. i. 12), was not prompted by him, and did not disturb the friendly relations that existed between him and St Paul. Apollos hearing that the apostle was at Ephesus, went to meet him, and declined to return to Corinth, though St Paul &quot;greatly desired&quot; him to do so (1 Cor. xvi. 12). St Jerome says that Apollos was so dissatisfied with the division at Corinth, that he retired into Crete with Zenas, a doctor of the law ; and that the schism having been healed by St Paul s letter to the Corinthians, Apollos returned to the city, and became its bishop. Less probable traditions assign to him the bishopric of Duras, or of Iconium in Phrygia, or of Caesarea. APOLOGETICS is, properly speaking, that part of theology which vindicates the right of theology in general, and of Christian theology in particular, to exist as a science, and is occasioned by the presence of anti-theo logical and antichristian speculation. Apologetics is there fore the scientific representation of the grounds on which Christian theology, in so far as it is a part of human knowledge, rests and may be vindicated. So long as Christianity lies hid, as it were, in the mind of man or in the consciousness of the church, without assuming an external or objective form, so long as it remains only in the form of a force impelling men to action, so long as it is content to manifest itself on the active or practical side only, there is no great need of Apologetics ; but whenever Christian dogmatics arise, whenever Christianity objectifies itself on its intellectual side, and begins to force its way into the circle of the sciences, its entrance is disputed, it has to face hostile criticism, and begins to form an apologetic. Apologetics is therefore the logical antecedent but the historical consequent of dogmatics ; it is the introduction to dogmatics, it prepares the way for it logically by justifying its claim to exist, but it actually comes after dogmatics in the history of the intellectual manifestation of Christianity, because, as a matter of fact, men do not feel called on to justify Christian theology until it actually exists in a dog matic form. Thus, Apologetics may be compared to psycho logy, and in some respects is to dogmatics what psychology is to metaphysics. Just as psychology is the link between physics and metaphysics, just as in psychology the two spheres of impersonal and personal life touch each other, and the two sets of natural and spiritual laws are seen in conjoint action, so Apologetics lies between human and superhuman science, in it the two spheres of human life and revelation meet, and the various and different laws which regulate each adjust themselves to each other s varying action ; and psychology, which is historically consequent to metaphysics, is logically its antecedent and introduction. The position of Apologetics necessarily gives it a somewhat changeable nature. All sciences change, but they do so according to an inward development of their own, and their change is so far orderly and progres sive ; but the course of Apologetics must always be rnoro or less erratic, because it has to do with the varying relations of the two spheres of human life and revelation, and has to adjust itself afresh at each change in these rela tions. The special form, too, which Apologetics has for the most part assumed a defence or vindication of Christi anity has made it more changeable. It has been com pelled to change its front from time to time to meet the altered form of attack. In one aspect the general science of Apologetics and the number of treatises upon the subject mark the imperfec tion of dogmatics and the neglect of its study ; for with the advance of theology, general Apologetics tends to disappear, and in its stead comes an apologetic introduction, justifying each of the fundamental doctrines of dogmatics; or, in other words, with the advance of theology, Apologetics gives place to speculative theology, which shows the various relations in which each particular dogma stands to all other dogmas, whether theological or other. Apologetics, as the justification and vindication of Christian theology, has to deal with two great questions : (1), Can man know God ] and (2), Does man know God ] Is a theology possible 1 and if so, is Christianity true, and the theology which it gives, the true theology 1 Under the- first question are discussed all the various topics concerning man and his natural capacities for a knowledge of God and the things of God, the natural crav ing for a knowledge of the supernatural, the intimations more or less obscure of a higher than merely natural life.