THE NEW SCHAFF-HERZOG
of the Council of Nicaea, he met the Arian conclusion from the finite qualities of Christ against the fulness of his Godhead by a sharp distinction between the divine and human natures in him, between the eternal Son and his temple), but even more for his exegesis. His celebrated treatise on the witch of Endor (De Bngastrimytho) is directly opposed to the method of Origen. Diodorus of Tarsus (q.v.; d. 37 S) may be considered the father of the school in the narrower sense. Chrysostom and Theodore of Mopsuestia were among his pupils, and the latter became the classical representative of the school. His theology is vigorous and original, a genuine offspring of the old Greek theology as seen in Origen, emphasizing strongly the freedom of the will as against the Augustinianism characteristic of Western thought. Both Diodorus and Theodore, in unison with the great doctors of their age as regards the Nicene faith, combated hot only Arianism but Apollinarism. In exegesis Diodorus declares that he prefers the historical to the allegorical method; and Theodore strives with great energy for a true grammatico-historical exposition, and makes remarkable strides toward true Biblical criticism.
Theodore's brother, Polychronius, first a monk in the cloister of St. Zebinas near Kyros, then bishop of Apamea (d. 430), was superior to Theodore as a Hebrew and Syriac scholar; his commentary on Daniel, of which considerable fragments were published by Mai in his Nova collectio, i., is distinguished by its study of the history of the period. The principles of the school of Antioch bore their fairest fruit in the thoughtful, practically edifying expositions of John Chrysostom (q.v.), though both he and another distinguished writer closely akin to him, Isidore of Pelusium (q.v.), make concessions to the allegorical method, or do not distinguish sharply between type and allegory. The latest writer who properly belongs to the school is the many-sided, clever, learned, but somewhat wavering Theodoret. In spite of his great dependence on and reverence for Theodore, he not only leaned in dogma to compromise, but in his exegesis he drifted away from Theodore's principles and bowed to ecclesiastical traditionalism, abandoning a large part of the exegetical conquests of the school.
The polemical activity of the school is of no small importance. There were many of the old heretics still left in the region of its influence, as well as numerous Jews and pagans; and it fought the battles of the Church against them at a time when the other provinces were able to enjoy a large measure of peace. (A. Harnack.)
Bibliography: L. Diestel, Geschichte des Alien Testaments in der christlichen Kirche, pp. 120-141, Jena, 1869; H. Kihn, Die Bedeutung der antiochischen Schule, Weissenburg, 18.50; idem, Theodor von Mopsuestia und Junilius Africanus, Freiburg, 1879; idem, in Tiibinger TQ, 1880; C. Hornung, Schola Antinchensis, Neu.stadt, 1804; P. Hergenrother, Die antiochische Schule, Wiirzburg, 1866; F. A. Specht, Der exegetische Standpunkt des Theodor und Theodoret, Munich, 1871; Ncander, Christian Church, i. 074, 722, ii. 182, 340, 388-394, 493-504, 542-544, 712-722, 726-728, 737-739; O. Bardenhc-wer, I'obithnmius, Freiburg, 1879; Moller, Christian Church, i. 400-409.
ANTIOCH, SYNOD OF, 341 A.D.: Records of
more than thirty synods held at Antioch in Syria in the early days of the Church are preserved. Of these the more important fall within the period of the controversy about the person of Christ, and are treated in connection with it. That of the year 341 requires separate treatment. It was held in connection with the consecration of the socalled Golden Basilica begun by Constantine and completed by Constantius. Athanasius says that ninety bishops were present; Hilary says ninetyseven. The synod passed twenty-five canons, and promulgated three creeds with a design to remove the Nicsenum. The first canon confirmed the decision of the Nicene council on the celebration of Easter, and the second enforced participation in the complete liturgy. Most of the others dealt with questions of ecclesiastical organization, such as the relations of dioceses and the development of the metropolitan system. Priests were forbidden to wander from one diocese into another; schismatic assemblies were prohibited; persons excommunicated by one bishop were not to be reconciled by another; and strangers were not to be received without " letters of peace." The provincial system gained a firmer foothold by the reiteration of the fifth canon of Nicaea, requiring synods to be held twice a year. The position of the chorepiscopus suffered a corresponding depression in the eighth and tenth canons. Abstinence from interference with other dioceses and strict guardianship of church property are enjoined upon the bishops, who are also forbidden to name their successors. These canons formed an element of ecclesiastical law for both East and West, and were included in the Codex canonum used by the Council of Chalcedon. (A. Hatjck.)
Bibliography: Neander, Christian Church, i. 605-606, ii. 187, 193, 205, 432-434, 436, 761; Hefele, Conciliengeschichte, i. 502-530, Eng. transl., ii. 56-82; F. Maassen, Geschichte der Quellen des kanonischen Rechts, i. 65 sqq., Gratz, 1870.
ANTIOCHUS, an-toi'o-kus: The name of thirteen kings of Syria, belonging to the dynasty founded by Seleucus I., Nicator (312-280 B.C.), after the death of Alexander the Great. See Seleucid^e.
ANTIOCHUS : Abbot of Mar Saba (about 3 hours s.w. of Jerusalem), early in the seventh century, a Galatian by birth. He wrote a work entitled in Greek " Pandect of the Holy Scriptures," a collection of moral sayings from the Bible and the older Church Fathers. An introductory epistle describes the martyrdom of forty-four monks of Mar Saba and the capture of Jerusalem when the Persian king Chosroes II. conquered Palestine (614), and the last chapter gives a list of heretics beginning with Simon Magus. Another of his works, Exomologesis, also depicts the sufferings of Jerusalem.
Bibliography: MPG, Ixxxix.
ANTIPAS: Son of Herod the Great. See Herod and his Family.
ANTIPATER (an-tip'a-ter) OF BOSTRA: Bishop
of Bostra (70 m. s. of Damascus) soon after 450. As a theologian he belongs to the opponents of the