THE NEW SCHAFF-HERZOG
on the subject here. On the other hand, he does narrate something which Luke omits, in verses 6-10. Certain prominent leaders, especially the three " pillars," recognizing the grace given to him, explicitly agreed that he and Barnabas should go to the heathen, and they to the circumcision. By this he means to confirm what must have been denied in Galatia — that his independent position involved no breach with Jerusalem, but had been distinctly sanctioned by the leaders of the Church there. Luke might have been expected to mention this less public discussion and agreement, of which he must have known, and, as a matter of fact, Acts xv. 4, 12, 26 may be taken to refer indirectly to it; not to mention that, according to his narrative alone, it would seem likely that the leaders had had their minds settled as to the position of Paul and Barnabas, and in some such way as Gal. ii. describes. The same process of intelligent comparison will also show that the account of the conflict at Antioch in Gal. ii. 11 sqq. is by no means (as has been frequently asserted) irreconcilable with the narrative of the Acts.
A word must be said about the later history of the decree. Originally it was addressed to that part of the Gentile Christians who had been in relation with Jerusalem. On his own motion Paul extended it to other Gentile communities already existing. Neither his own writings nor the Acts
6. Later show that he enforced it upon commu-
History of nities formed later as a decree of the
the Decision Jerusalem Council: but in regard at
of the least to the first two points, the manner
Council, in which they are referred to in I Cor. v., vi., viii.-x. and in Rev. ii. shows that the prohibition was held to be of universal obligation among the Gentile Churches; and in the second century they played an important part in connection with the Gnostic controversy. Singularly enough, no trace of the other two prohibitions is found either in apostolic or in subapostolic times; if the view of them given above is correct, this would be explained by the fact that there was no need to enforce them in the civilized Hellenic world. Later passages in Tertullian (Apol., ix.), Minucius Felix (Octavius, xii.), and the Clementine Homilies (vii. 4, 8) and Recognitions (iv. 36), point to an avoiding of blood even in cooked meats, which must have been based on a misunderstanding of the decree. (K. Schmidt.)
Bibliography: The subject is treated in the appropriate sections in works on the Apostolic Age, in commentaries on the Acts, and in works on the Apostles Peter and Paul; of especial value are: J. B. Lightfoot, Galatians, pp. 283-355, London, 1866; O. Pfleiderer, Der Paulinismus, pp. 278 sqq., 500 sqq., Leipsic, 1873, Eng. transl. London, 1877; C. von Weizsacker, Das Apostelconcil, in Jahrbilcher fiir deutsche Theologie, 1873, pp. 191-246; T. Keim, Aus dem Vrchrislentum, pp. 64-89, Zurich, 1879; F W Farrar, P aul, chaps, xxi.-xxiii., London, 1883; idem. Early Days of Christianity, i. 294-297. ib. 1882; J. G. Sommer, Das Aposteldekrel, 2 parts, Konigsberg, 1888-89; W. F. Slater, Faith and Life o[ the Early Church, London, 1892 (exceedingly valuable).
APOSTOLIC FATHERS: A common designation for those writers of the ancient Church who were scholars of apostles, or supposed to be such; viz., Barnabas, Hennas, Clement of Rome, Igna-
tius, Polycarp, Papias, and the author of the
epistle to Diognetus (qq.v.).
Bibliography: The first collection of the writings of these Fathers was by J. B. Cotelerius, Paris, 1672 (reedited with notes by J. Clericus, Antwerp, 1698, 2d ed., Amsterdam, 1724). Other editions are by L. T. Ittig, Leipsic, 1699; J. L. Frey, Basel, 1742, R. Russell, London, 1746; W. Jacobson, Oxford, 1838: C. J. Hefele, Tubingen, 1855; E. de Muralto, Barnaba- el dementis epistola>, vol. i., Zurich, 1847; A. R. M. Dressel, Leipsic, 1863; A. Hilgenfeld. ib. 1876-81; O. von Gebhardt, A. Harnack, and T. Zahn, ib. 1894; F. X. Funk, Tubingen, 1901; J. B. Lightfoot, London, 1869-90 (than which there is nothing finer). Eng. translations are by W. Wake, London, 1693 (rev. ed., Oxford, 1861); in vol. i. of ANF, Edinburgh, 1867, American ed., Buffalo, 1887; C. H Hoole, London, 1872; and J. B. Lightfoot, in ed. mentioned above. Germ, transl. by H. Scholz, Gutersloh, 1865, and by J. C. Mayer in Bibliothek der Kirchenvater, 80 vols., Kempten, 1869-88. Consult A. Harnack, Litteratur (exhaustive); J. DonaldsoD, Critical History of Christian Literature and Doctrine, London 1894; J. Nirschl, Lehrbuch der Patrologie und Patristik, 3 vols., Mainz, 1881-85; J. Alzog, Grundriss der Patrologie oder der alteren christlichen Literalurgeschichte, Freiburg, 1888; O. Zockler, Geschichte der theologischen Litteratur, Gotha, 1890; C. T. Cruttwell, Literary History of Early Christianity, 2 vols., London, 1893; G. Kriiger, Geschichte der altchrisllichen Litteratur, Freiburg, 1895, Eng. transl., New York, 1897 (altogether the handiest book, and useful because of its notices of the literature on the separate subjects).
APOSTOLIC KING: An honorary title of the kings of Hungary, said to have been given originally to Stephen, the first Christian king of that country, by Pope Sylvester II. (999-1003), on account of his religious zeal. It was renewed and confirmed to Maria Theresa, for the Austro-Hungarian royal family, by a brief of Clement XIIL, Aug. 19, 1758.
APOSTOLIC MENNONITES. See Mennonites.
APOSTOLIC SUCCESSION: According to the theory of supporters of the episcopal form of church polity, the uninterrupted succession, from the apostles to the present day, of bishops and priests set apart by the laying on of hands. The Greek, Roman Catholic, and Anglican Churches maintain that this succession is essential to the validity of sacramental ministrations, and allow no one not thus ordained to minister in their churches. The last-named body asserts its possession by all three: the Roman Catholic concedes it to the Greek but not to the Anglican; while the Greeks regard its possession by either of the other two as at best exceedingly doubtful. See Episcopacy; Ordination; Polity.
Bibliography: A. W. Haddan, Apostolical Succession in the Church of England, London, 1869; E. McCrady, Apostolical Succession and the Problem of Unity, Sewanee, 1905.
APOSTOLICI (called by themselves Apotactici, " Renuntiants "): A heretical sect of the third and fourth centuries which renounced private property and marriage. They existed in Asia Minor and are mentioned by Epiphanius (Hcer., lxi.). They accepted as Scripture the apocryphal Acts of Andrew and of Thomas.
APPEALS TO THE POPE : Appeals from lower officials or courts, which, considered as an ordinary process of law, with effect of suspension and devolution, may be based upon the pope's capacity of bishop and metropolitan, or upon his supposed primacy over the entire Catholic world. Those of the former class have nothing peculiar about them. As concerns the latter class, the third and