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"So far as I can recollect, the ass is the attribute of Saint Marcellus, of Saint John Chrysostom, of Saint Germain, of Saint Aubert, of Saint Frances of Rome, and of some others; the stag of Saint Hubert and Saint Rieul; the cock of Saint Landry and Saint Vitus; the raven of Saint Benedict, Saint Apollinarius, Saint Vincent, Saint Ida, Saint Expeditus; the deer of Saint Henry; the wolf of Saint Waast, Saint Norbert, Saint Remaclus, and Saint Arnold; the spider betokens Saint Conrad and Saint Felix of Nola; the dog accompanies Saint Godfrey, Saint Bernard, Saint Roch, Saint Margaret of Cortona, and Saint Dominic, when it bears a burning torch in its mouth; the doe is the badge of Saint Giles, Saint Leu, Saint Geneviève of Brabant, and Saint Maximus; the pig of Saint Anthony; the dolphin of Saint Adrian, of Saint Lucian, and Saint Basil; the swan of Saint Cuthbert and Saint Hugh; the rat is seen with Saint Goutran and Saint Gertrude; the ox with Saint Cornelius, Saint Eustachius, Saint Honorius, Saint Thomas Aquinas, Saint Lucy, Saint Blandina, Saint Bridget, Saint Sylvester, Saint Sebaldus, Saint Saturninus; the dove belongs to Saint Gregory the Great, Saint Remi, Saint Ambrose, Saint Hilary, Saint Ursula, Saint Aldegonde, and Saint Scholastica, whose soul flew up to Heaven under that form.

Apollinarius understood even better than Athanasius the kinship of true human nature to its Lord, and applied it with admirable skill to explain the incarnation as the expression of the eternal divine nature. But he did not see so well as Athanasius that sin is a mere intruder among men. It was not a hopeful age in which he lived.

Thus the Word and man do not confront each other as alien beings. The system of Apollinarius is a mighty outline whose details we can hardly even now fill in; yet as a system it is certainly a failure. His own contemporaries may have done him something less than justice, but they could not follow his daring flights of thought when they saw plain errors in his teaching.

When the rescript came out which forbade the Galileans to teach the classics, they promptly undertook to form a Christian literature by throwing Scripture into classical forms. The Old Testament was turned into Homeric verse, the New into Platonic dialogues. Here again Apollinarius was premature.

In opposition to this, the council declared that the Lord assumed also a human soul. In this they may have had in view, besides Arianism, the new theory of Apollinarius of Laodicea, which we shall have to explain presently. The third subject before the council was an old misunderstanding about the term hypostasis.

Too thoughtful to slur over the difficulty like Pelagius, he was yet too timid to realize the possibility of a conquest of sin by man, even though that man were Christ himself. Apollinarius and his school contributed not a little to the doctrinal confusion of the East.

That persecutions took place in his reign is an undeniable fact, and is sufficiently evidenced by the Apologies of Justin Martyr, of Melito Bishop of Sardis, of Athenagoras, and of Apollinarius, as well as by the Letter of the Church of Smyrna describing the martyrdom of Polycarp, and that of the Churches of Lyons and Vienne to their brethren in Asia Minor.

Lucifer had compromised them in one direction, Apollinarius in another, and even Marcellus had never been frankly disavowed; yet the Nicene cause advanced. A new question, however, was beginning to come forward. Hitherto the dispute had been on the person of the Lord, while that of the Holy Spirit was quite in the background.

Apollinarius began his address by threatening his hearers that, if they continued obstinate in their opinions, their children should be made orphans and their widows given up to the soldiery; and he was as before stopped with a shower of stones.

When Justinian heard that the Jacobites were masters of Egypt he appointed Apollinarius to the joint office of prefect and patriarch of Alexandria, and sent him with a large force to take possession of his bishopric.