There were two men of the same name at Laodicea in Syria, a father and son: their name was Apollinaris; the former of them was a presbyter, and the latter a reader in that church. Both taught Greek literature, the father grammar, and the son rhetoric. The father was a native of Alexandria, and at first taught at Berytus, but afterwards removed to Laodicea, where he married, and the younger Apollinaris was born. They were contemporaries of Epiphanius the sophist, and being true friends they became intimate with him; but Theodotus bishop of Laodicea, fearing that such communication should pervert their principles, and lead them into paganism, forbade their associating with him: they, however, paid but little attention to this prohibition, their familiarity with Epiphanius being still continued. George, the successor of Theodotus, also endeavored to prevent their conversing with Epiphanius; but not being able in any way to persuade them on this point, he excommunicated them. The younger Apollinaris regarding this severe procedure as an act of injustice, and relying on the resources of his rhetorical sophistry, originated a new heresy, which was named after its inventor, and still has many supporters. Nevertheless some affirm that it was not for the reason above assigned that they dissented from George, but because they saw the unsettledness and inconsistency of his profession of faith; since he sometimes maintained that the Son is like the Father, in accordance with what had been determined in the Synod at Seleucia, and at other times countenanced the Arian view. They therefore made this a pretext for separation from him: but as no one followed their example, they introduced a new form of doctrine, and at first they asserted that in the economy of the incarnation, God the Word assumed a human body without a soul. Afterwards, as if changing mind, they retracted, admitting that he took a soul indeed, but that it was an irrational one, God the Word himself being in the place of a mind. Those who followed them and bear their name at this day affirm that this is their only point of distinction [from the Catholics]; for they recognize the consubstantiality of the persons in the Trinity. But we will make further mention of the two Apollinares in the proper place. [456] Footnotes: [455] Cf. Sozom. VI. 25; Schaff, Hist. of the Christ. Ch., Vol. III. p. 708 seq.; Walch, Ketzerhistorie, III.-p. 119-229. [456] III. 16. |
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