the Son was of a nature inferior to the Father (ktigtoc, kcli i'i oi'K oPtwv, and avofiotoq t^> narpi icai irepovr aioc) ; that the Holy Spirit was but a creature, made by the Father and the Son before all other creatures. Socrates (Ch. Hist, ii, 35) says that, though his "doc- trines were similar to those of the Arians, yet, from the abstruseness of his arguments, which they could not comprehend, they pronounced him a heretic." He was said to be well versed in the Aristotelian logic. His doctrine and his disciples were condemned by the Council of Seleucia, A.D. 359. — Sozomen, Ch. Hist, iii, 14 ; Theodoret, ii, 24 ; Neander, Ch. Hist, ii, 399, 409 ; Cave, Hist. Lit. anno 359; Lardner, Works, iii, 584; Walch, Hist. d. Ketzereien, ii, GGO. See Anomieans. Aetius. See Aetians.
Affection, in a philosophical sense, refers to the manner in which we are affected by any thing for a con- tinuance, whether painful or pleasant ; but in the most common sense it may be defined to be a settled bent of mind toward a particular being or thing. It holds a middle place between disposition on the one hand and passion on the other. It is distinguishable from dis- position, which, being a branch of one's nature original- ly, must exist before there can be any opportunity to exert it upon any particular object ; whereas affection can never be original, because, having a special rela- tion to a particular object, it cannot exist till the ob- ject has once at least been presented. It is also dis- tinguishable from passion, which, depending on the real or ideal presence of its object, vanishes with its object ; whereas affection is a lasting connection, and, like other connections, subsists even when we do not think of the object. See Disposition and Passion. The affections, as they respect religion, may be de- fined to be the " vigorous and sensible exercises of the inclination and will of the soul toward religious ob- jects." Whatever extremes Stoics or enthusiasts have run into, it is evident that the exercise of the affec- tions is essential to the existence of true religion. It is true, indeed, "that all affectionate devotion is not wise and rational ; but it is no less true that all wise and rational devotion must be affectionate." The af- fections arc the springs of action : they belong to our nature, so that, with the highest perceptions of truth and religion, we should be inactive without them. They have considerable influence on men in the com- mon concerns of life ; how much more, then, should ■ the}- operate in those important objects that relate to the Divine Being, the immortality of the soul, and the happiness or misery of a future state ! The religion of the most eminent saints has always consisted in the exercise of holy affections. Jesus Christ himself af- j fords us an example of the most lively and vigorous affections; and we have every reason to believe that the employment of heaven consists in the exercise of them. In addition to all which, the Scriptures of truth [ teach us that religion is nothing if it occupy not the affections (Dent, vi, 4, 5 ; xxx, G ; Rom. xii, 11 ; 1 I Cor. xiii, 13 ; Psa. xxvii, 14).
A distinction, however, must be made between what I may be merely natural and what is truly spiritual. The affections may be excited in a natural way under or- dinances 1)}' a natural impression (Ezek. xxxiii, 32), by a natural sympathy, or by the natural temperament of our constitution. It is no sign that our affections are spiritual because they are raised very high, produce great effects on the body, excite us to lie very zealous in externals, to be always conversing about ourselves, etc. These things are often found in those who are mere professors of religion (Matt, vii, 21, 22).
Now, in order to ascertain whether our affections are excited in a spiritual manner, we must inquire whether that which moves our affections be truly spiritual ; whether our consciences be alarmed, and our hearts impressed; whether the judgment be en- lightened, and we have a perception of the moral ex- cellency of divine things ; and, lastly, whether our af-
AFFENDOFULO
AFFIRMATIVE
fections have a holy tendency, and produce the happy effects of obedience to God, humility in ourselves, and justice to our fellow-creatures. Consult Lord Kaimes' Elements of Criticism, ii, 517 ; Edwards On the Affec- tions; Pike andHayward's Cases of Conscience ; Watts' Use and Abuse of the Passions; M'Laurin's Essays, § 5 and 6, where this subject is ably handled ; Jeremy Tay- lor's Works, ii, 114, 164; Buck.
Affendofulo, Caleb, a Jewish rabbi, who flour- ished at Adrianople, Belgrade, and Constantinople in the present centur}'. The name Affendofulo is a com- pound of the Turkish effendi and the Greek ttovXoq (son). He wrote a commentary (nil -X"2 !T"0") on the Song of Solomon and Psalm cxi\, with introduc- tions and epilogues to each section, having reference to the divergence of the Karaites from the Rabbins (Vienna, 1830, 4 to), besides two other works of a po- lemical character. — See Fiirst, Bibliotheca Judaica, i, 20, 21.
Affinity (designated in Hebrew by some form of the verb "JHri, chathan , to give in marriage) is relation- ship by marriage, as distinguished from consanguinity, which is relationship by blood.