§ 136. The Apollirharian Hei^e^, a. d. 362-381.
SOUECES.
I, ApoLLINARIS: Ilf/n aapKuxreoii, — Tlep). TriVrfo)?, — ITepi ai'no-rfifrfajr, — Kara Kt(})a\eiov, — and controversial works against Porphyry, and Ennomins, biblical coinmentnrios, and epistles. Only fragments of these remain in the answers of Gregory of Nyssa and Tlieodoret, and in Angelo Mai: Nov. Biblioth. Patnim, tom. vii. (Rom. 1854), Pars secnnda, pp. 82-91 (commentary on Ezekiel), in Leontiiis Byzantinus, and in tlie Catena), espjccially the Catena in Evang. Joh., ed. Corderius, 1630.
n. Against ApoUinaris : A.thanasius : Contra Apollinarium, lihri u.
(ITfpi <TapKU)tTt<i>i roZ Kvpiov rjpCdv 'I. X. Kara 'ATioWiviipiov, in Opera,
torn. i. pars sooimda, pp. 921-955, cd. Bened., and in Thilo's Bibl. Patr. Gr. dogm., vol. i. pp. 802-937). This work was written al out
§ 136. THE AJPOLLINARIAN HERESY. TOj?
the year 372 against ApoUinarianism in the wider seiiso, without naming Apollinaris or his followers; so that the title above given is wanting in the oldest codices. Similar errors, though in like manner without direct reference to Apollinaris, and evading his most important tenet, were combated by Athanasius in the Epist. ad Epictetun; episcopum Corinthi contra hsereticos (0pp. i. ii. 900 sqq., and in Thilu, i. p. 820 sqq.), which is quoted even by Epiphanius. Gkegoky of NtssA : Aoyof duTipprjTiKos Trpoj to. 'AnoWifapiov, first edited by L. A. Zacagni from the treasures of the Vatican library in the unfortunately incomplete Collectanea monumentorum veterum ecclesise Grsecae et Latinse, Romsa, 1698, pp. 123-287, and then by Qallandi^ Bibliotheca Vet. Patrum, torn. vi. pp. 517-577. Gregory Naz. : Epist. ad Nectarium, and Ep. i. and ii. ad Oledonium (or Orat. 46 and 51-52; coinp. UUmann's Gregor v. Naz. p. 401 sqq.). Basilius M. : Epist. 265 (a. d. 377), in the new Bened. ed. of his Opera, Par. 1839, tom. iii. Pars ii. p. 591 sqq. Epiphanius: Haar. 77. Theodoret: Fabul. haer. iv. 8 ; V. 9 ; and Dialog. i.-iii.
LITERATURE.
I>10N. Petavius: De incarnatione Verbi, lib. i. cap. 6 (in the fourth vol. of the Theologicorum dogmatum, pp. 24r-34, ed. Par. 1650). Jao. Basnage: Dissert, de hist. haer. Apollinar. Ultraj. 1687. 0. W. F. Walch: 1. c. iii. 119-229. Bauk : 1. c vol. i. pp. 585-647. Doener: 1. c. i. pp. 974-1080. H. VoiGT : Die Lehre des Athanasius, &c. Bremen. 1861. Pp. 306-345.
Apollinaeis,' bishop of Laodicea in Syria, was the first to apply the results of the trinitarian discussions of the Niceue age to Christology, and to introduce the long Christological controversies. He was the first to call the attention of the Church to the psychical and pneumatic side of the humanity of Christ, and by contradiction brought out the doctrine of a reasonable human soul in him more clearly and definitely than it had before been conceived.
Apollinaris, like his father (Apollinaris the Elder, who was a native of Alexandria, and a presbyter in Laodicea), was distinguished for piety, classical culture, a scholarly vindication
* The name is usually written Apollinaris, even by Petavius, Baur, and Dorner and by all English writers. We have no disposition to distui-b the established usag€ in a matter of so little moment. But the Greek fathers always write 'ATruWivdpior, and hence ApoUinariies (as in Jerome, De viris' illustr,, c. 104) is more strictJj correct
710 THIRD PEBIOD. A.D. 311-590.
of Christianity against Porpliyiy and the emperor J ulian, and
adhesion to the Nicene faith. He was highly esteemed, too by AthanasiiKs, who, perhaps tlirough personal ibrbearance, never mentions him by name in his writings against his error. But in his zeal for the true deity of Christ, and his fear of a double personality, he fell into tlie error of denying his integral humanity. Adopting the psychological trichotomy, he attributed to Christ a human body, and a human (animal) soul,' but not a human sph'it or reason;'* putting the divine Logos in the place uf the human s})irit. In opposition to the idea oi' a mere connection of the Logos with the man Jesus, he wished to secure an organic unity of the two, and so a true incarnation ; but he sought this at the expense of the most important constituent of man. He reaches only a ^eo9 aapKocfiopoi,', as ISTestorianisra only an ai^^pcoTTo? ^eo(^opo9, instead of the proper '^edu'^pcoTro^. He appealed to the fact that the Scripture says, the word was made flesh — not spirit f God was manifest in the flesh, &c. ; to which Gregory Nazianzen justly replied that in these passages the term crapf was used by synecdoche for the whole human nature. In this way ApoUinaris established so close a connection of the Logos with human flesh, that all the divine attributes were transferred to the human nature, and all the human attributes to the divine, and the two were merged in one nixture in Christ. Hence he could speak of a crucifixion of the Logos, and a worship of his flesh. He made Christ a middle being between God and man, in whom, as it wei'c, one })art divine and two jparts human were fused in the unity of a new nature.*
" ^'vxv &\oyos, the inward vitdity which man has in common with animala.
* Nui/s, TTi/evyua, Or the tpvxv Ao7uc7;, anima rationalis, the motive, self-active, free ele^ ment, the auToKu'-nTov, the thinking and willing, immortal sj)irit, which distinguishes man from animals. ApoUinaris followed the psychological trichotomy of Plato. 'O ii'dpoTTos, says he in Gregory of Nyssa, th imiv ^k •^•^6^/iOT0s koI (^vxns Ka) a<t>- HOToj, for which he quotes 1 Thess. v. 23, and Gal. v. 17. But in another fragment he designates the whole spiritual piinciple in man by "fuxri, and makes the place of
t in Christ to be supplied by the Logos. Comp. the passages in Gieseler, vol. L Div. ii. p. 73 (4th ed.). From Uiis tune the triple division of human nature was un justly accounted heterodox.
* He even ventured to adduce created analogies, such as the mule, •aiidway b» twecn the horse and the ass ; the grey color, a mixture of white and black ; and