THE NEW SCHAFF-HERZOG
part of many to assume any dogmatic attitude concerning God's dealing with those who die impenitent. Again, there is a refusal to limit probation to the earthly life merely, fixing, instead, the decisive moment at the judgment, thus making room for those to whom an adequate offer of the gospel has been wanting here (cf. Progressive Orthodoxy, by professors of Andover Theological Seminary, Boston, 1886). Further, denominational approval or disapproval of the theory of an Apocatastasis is not so much in evidence as wide and influential advocacy of it by distinguished writers and preachers in many communions — the attitude partly of dogmatic belief, and partly of the " larger hope." It has been represented in Great Britain in the Established Church by F. D. Maurice (The Word " Eternal " and the Punishment of the Wicked, Cambridge, 1853), F. W- Farrar (Eternal Hope, London, 1S7S; Mercy and Judgment, 1881), E. H. Plumptre (The Spirits in Prison, London, 1886); among Baptists by Samuel Cox (Salvator Mundi, London, 1877; The Larger Hope, 1883); among Independents by J. Baldwin Brown (The Doctrine of Annihilation in the Light of the Gospel of Love, London, 1S75) and R. J. Campbell of the London City Temple. In America it has found expression among Congregationalists by George A. Gordon (Immortality and the ATew Theodicy, Boston, 1896), and among Baptists the grounds for it have been suggested by W. N. Clarke (Outline of Christian Theology, New York, 1898, pp. 476-480). Important theoretical considerations have influenced this result: (1) The tendency toward a monistic theory of the universe. (2) A change in the idea of God from that of sovereign and judge to that of father. (3) Election conceived of not as limited to a definite portion of mankind but, with Schleiermacher, as a historical process, therefore in this world only partially, in the world to come to be completely, realized. (4) The universal immanence of God and hence the presence of ethical and redemptive
relations wherever the moral consciousness exists. (5) Life regarded less as probation than as discipline. (6) Sin defined not so much as wilful and incorrigible perversity as natural defect, ignorance, and emotional excess, as well as result of unfortunate heredity and unworthy environment
C. A.B.] '
Bibliography: In favor of the doctrine may be mentioned: F. Delitzsch, Biblische Psychologie, pp. 469-476, Leipsic 1855, Eng. transl., Edinburgh, 1865; T. 11. Birks, Vic', tory of Divine Goodness, London, 1870; A. Jukes, Second Death and Restitution of All Things, ib. 1878; I. A. Dorner, Eschatology, ed. by Newman Smyth, New York, 1883- F. W. Farrar, Eternal Hope, London, 1892; Ten'nysonl In Memoriam, § liv. Against it: A. A. Hodge, Popular Lectures on Theological Themes, Philadelphia, 1887; A. Hovey, Biblical Eschatology, ib. 1888; and in general' the orthodox writers on systematic theology. The subject may be studied in the various histories of doctrine and in the compends and systems of divinity in the sections on " Eschatology."
APOCRISIARIUS, ap"o-cris"i-e'ri-Tjs: A general designation in early times for ecclesiastical ambassadors, derived from the Greek apokrinesthai " to answer " (hence the Latin term responsales for the same class). The name is found applied to the legates sent by the pope to guard his metropolitan rights in Sicily until the Mohammedan invasion, and to episcopal representatives in Rome. The office assumed its most formal and important character in the Eastern Church, where the patriarchs were represented at the imperial court by apocrisiarii, and bishops maintained similar diplomatic agents in the residences of the patriarchs. The popes also, at least from Leo the Great to the time of the iconoclastic controversy, regularly had apocrisiarii in Constantinople; they were sometimes called also diaconi, because usually chosen from the order of deacons. The officials described here have nothing but the name in common with the apocrisiarius of the Frankish ecclesiastical system (see Archicapellanus).
Friedberg.)
Writings Withheld from Public Use
(§ 1). Writings of Uncertain Origin (§ 2). Use of the Term by Protestants (§3). .. Old Testament Apocrypha. I. Position in the Canon.
Apocrypha in the Greek Canon
(§ 1). Used in Some New Testament
Writings (§ 2). By the Church Fathers (§ 3). The Beginning of Exclusion
(§4). Accepted by the Roman Catholic
Church (§ 5). Rejected by Protestants (§ 6). II. Manuscripts of the Greek Text. III. Ancient Versions. 1. Latin.
The Old Latin and Jerome's Versions (§1).