RELIGIOUS ENCYCLOPEDIA
Apollinaris of Laodicea Apollonius of Tyana
three with their theories came in violent conflict with essential postulates of the Christian piety of the Church; Paul destroyed the complete Deity, Apollinaris the complete humanity, Arius both. The pious Christian consciousness required in the person of Christ ideal humanity and absolute Deity and was content to regard the manner of the union of the two as a mystery, i.e., as transcending the comprehension of the human mind. Yet in so far as it tended to set aside the conception of Christ as a " mere man " (Paul of Samosata), the theory of Apollinaris was for the time acceptable to many. A. H. N. Bibliography: The best collection of the writings of Apollinaris and his pupils is that by H. Lietzmann, Apollinaris von Laodicea und seine Schule,TU,i., Tubingen, 1904. Cf. also I. Flemming and H. Lietzmann, Apollinarische Sckriften (Syriae), in the Abhandlungen der konigliehen Geselhchajt der Wissenschaften zu Gbttingen,\o\. vii., Berlin, 1904. Apollinaris' paraphrase of the Psalms is in MPG, xxxiii.; the remains of his dogmatic works are in TU, vii. 3, 4, Leipsic, 1892; of his exegetical writings, in A. Mai, Nova patrum bibliotheca, vii. 2, pp. 76-80, 82-91, 128-130; in A. Ludwich, Probe einer Icritischen Ausgabe, Konigsberg, 1880-81; The Sectional Confession of Faith is in ANF, vi. 40-47; cf. C. P. Caspari, A lie und neue Quellen, Christiania, 1879.
On the name: T. Zahn, Forschungen zur Geschichte des Kanons, v. 99-109, Leipsic, 1893. For life: J. Draseke, Apollinaris von Laodicea, sein Leben und seine Schriften, in TU, vii. 3, 4, ib. 1892. On his writings: A. Ludwich, in Hermes, xiii. (1878) 335-350, and in ZWT, xxxi. (1888) 477-487, xxxii. (1889) 108-120. On his theology: A. Dorner, Die Lehre von der Person Christi, i. 975-1036, Stuttgart, 1846; A. Harnack, Lehrbuch der Dogmengeichichte, ii. 309-321, Freiburg, 1895; J. Schwane, Dogmengeschichte der patristischen Zeit, pp. 277-283, ib. 1895; G. Voisin, L'Apollinarisme, Paris, 1901. On literary and theological problems: C. W. F. Walch, Entwurf einer vollsiandigen Historie der Ketzereien, iii. 119-229, Leipsic, 1766.
APOLLONIA, a"pel-lo'ni-a, SAINT: A martyr of Alexandria, according to a letter from Dionysius, bishop of Alexandria, to Fabian of Antioch, preserved by Eusebius (Hist. eccl.,vi. 41), and giving an account of a persecution of the Alexandrian Christians in the winter of 248-249. This persecution was the work of the populace, stirred up by the celebration of the one-thousandth anniversary of the founding of Rome, but was connived at by the authorities. As victims of this outburst Dionysius names Metras, Quinta, Sarapion, and Apollonia, whom he calls in Greek parthenon presbutin, probably signifying a deaconess. Because in her martyrdom all her teeth were knocked out, she is popularly regarded in Roman Catholic countries as a patroness against toothache. Her festival falls on Feb. 9. A. Hauck.
Bibliography: K. J. Neumann, Der romische Staat, i. 331, Leipsic, 1890.
APOLLONIUS, ap"el-lo'ni-us: 1. A Roman martyr under Commodus. Eusebius (Hist, eccl, v. 21) states that he was renowned for his learning and wisdom; he was accused by an " instrument of the devil " at a time when the government did not favor religious persecution, and consequently the accuser suffered the death penalty; the judge, Perennis, wished to save Apollonius, allowed him to make an eloquent defense before the senate, but was ultimately compelled by the law to condemn the Christian to death by beheading. Jerome expands these notices (De vir. ill., xlii.,
liii.; Epist. lxx., ad Magnum). As the downfall of Perennis took place in 185, the martyrdom must be dated between 181 and that year, probably in 184. N. Bonwetsch.
Bibliography: (1) Apology and Acis of Apollonius, ed. and transl. from the Armenian by F. C. Conybeare, London, 1894 (cf. The Guardian, June 21, 1893); Greek transl. of the same in Analecta Bollandiana, xiv. (1895) 284- 294, and cf. xxiii. (1899) 50, and E. T. Klette, Der Process und die Acta S. Apollonii, in TU, xv. 2, Leipsic, 1897; O. von Gebhardt, Acta martyrum selecta, pp. 44 sqq., Berlin, 1902. Also A. Harnack, in Silzungsberichte der Berliner Akademie, 1893, pp. 721-746, and in TLZ, xx. (1895) 590 sqq.; Seeberg, NKZ, iv. (1893) 836 sqq.; E. G. Hardy, Christianity and the Roman Empire, London, 1894; Max, Prinz von Sachsen, Der heilige Martyrer Apollonius von Rom, Mainz, 1903; O. Bardenhewer, Geschichte der alVkirchlichen Litteratur, vol. ii., Freiburg, 1903.
2. Author of a work against the Montanists, of which Eusebius gives a fragment (Hist, eccl., v. 18). It was written forty years after the appearance of Montanus and shows that the deliverances of the new prophets were false and that the conduct of the Montanist authorities was opposed to the manner of true prophets. According to Jerome (De vir ill., 1., liii.), Tertullian added to his six books De ecstasi, a seventh against the charges of Apollonius; but he is mistaken (De vir. ill., si.) in ascribing to Apollonius what is related by Eusebius in Hist, eccl., v. 16. The designation of Apollonius as " leader of the Ephesians," in Prcedestinatus, xxvi. is a fiction. N. Bonwetsch.
Bibliography: N. Bonwetsch, Geschichte des Montanismus, pp. 30, 49, Erlangen, 1881; G. Voigt, Eine antimontanistische Urkunde, Leipsic, 1891; T. Zahn, Forschungen zur Geschichte des neutestamentlichen Kanons, pp. 21 sqq., Leipsic, 1893.
APOLLONIUS OF TYANA: Neo-Pythagorean philosopher, elevated by non-Christians to a place by the side of Christ; b. at Tyana in Cappadocia, the modern Kiz-Hissar (80 m. n.w. of Tarsus); d. at Ephesus, probably, 98 a.d. He was educated at Ephesus and at Tarsus, but, disgusted by the immorality of the latter city, he went to iEgseae (the modern Ayas, on the Gulf of Iskanderun, 50 m. s.e. of Adana). In its temple of iEsculapius he studied medicine and philosophy, and became an ardent and lifelong adherent of Pythagoras. He observed the five years of absolute silence enjoined by the Pythagoreans, and then started on his memorable and extensive travels, which took him into all parts of the known world, made him acquainted with many prominent persons, and gave him a great reputation for wisdom. He seems to have exerted a virtuous example and to have been a religious reformer. Falling under the suspicion of Domitian, he went to Rome for his trial and was acquitted after he had endured a brief imprisonment (94 a.d.). The last ten years of his life were passed in Greece, where he had many disciples.
The importance of Apollonius as a religious reformer was more and more magnified, and shortly after his death statues and even temples were erected in his honor by emperors, and he was worshiped as a god. Among his prominent admirers was the talented and learned Julia Domna, wife of the emperor Severus, who requested one of her literary men, Flavius Philostratus, to write
Apollonius of Tyana Apologetics