se she example of a good confession before Dan. His letters are a precious result of bis devotion, and the journey to Rome was unintentionally a better way of proclaimng the Gospel than if he had remained inhumed at home. Antioch became famous for its Catechetical School, under Lucian, who was martyred (811 A.D.). He was a clear, cool man, with a great deal of insight and originality. But he was hardly orthodox in his teaching. His pupils were nearly all afterwards Arians, under the lead of Arius, who was himself trained in this Antiochean school. Lucian's teaching seems to have been of a disputatious turn. He combated the Syrian mysticism and gnostioism, and in the effort brought out the plan of proposing problems on the Faith for debate. The sophistical style of argument was in vogue, and to his training in dialecties in such a school Arius owed much of his first successes. In this the school of Lucian did much more harm to Christian Truth than all the fancies of Origen. Lucian redeemed his own good name afterwards by a good confession at his martyrdom (311 A.D.), But he sowed seeds that bore poisoned fruit in the next twenty years. The history of Arianism belongs to another article, but here in Antioch were held some of its strongest Councils. Lucian's school soon died out, but his influence in urging more practical and grammatical criticism of the Bible long continued. From him really came the tone which influenced Diodorus of Tarsus in his exegesis, and through him Theodore.

A Council was held at Antioch in the year 840 or 341 A.D. Some historians affirm that there were two Councils, one in each year, but whether or not that was so, it will suffice to consider the things done as the acts of one Council. The Emperor Constantine had laid the foundations of a magnificent church at Antioch, which was finished about this time by his son Constantius; and Eusebius of Nicomedia gathered together a large number of Bishops (as many is 97, of whom 40 were Eusebians) to dedicnto it; these organized themselves into a Council, which is often called the Council of the Dedication, and is the second Council of Antioch, if, as some think, another was hold in 840 A.D. The Bishops assembled were from the East alone, no one from the Western Empire being present, nor any representative of the Pope; and Eusebian opinions seem to have prevailed, either through the retirement of the orthodox Bishops, or through the influence of Constantius, who was present in person. The charges against St. Athanasius, formerly preferred at the Synod of Tyre (of murder, sacrilege, and impurity), were renewed, in spite of having been plainly confuted; and he was condemned without a hearing. The Council then proceeded to elect and consecrate a Bishop of Alexandria in his place,-one Gregory of Cappadocia, a coarse and violent man, who presently took possession of

his See by military force with many outrages and cruelties. They then drew up three or four creeds, which under ordinary circumstances would have been unobjectionable, but were suspicious from the careful omission of the term ouоovoros (co-essential, consubstantial), which had become the test of orthodoxy. The second of these creeds is sometimes styled the Formulary of Antioch, or the Creed of the Dedication, but is ascribed to an earlier date than the Council. Besides these Creeds twenty-five Canons were passed, which, though technically rejected as the work of heretics, have actually been received into the Code of Church Canons, being confirmed by the Council of Chalcedon. Those of most interest now are the

following: The 1st Canon establishes the decree of Nice concerning Easter; the 5th prescribes a rule for dealing with those who assemble private independent congregations; the 7th enjoins the use of letters of peace, or dismissary letters; the 12th (which was directed against Athanasius) deprives of all hope of restoration any one who being deposed shall carry his complaint to the emperor instead of to a Synod of Bishops; the 15th forbids appeal from the unanimous decision of a provincial Synod; the 21st forbids translations; and the 22d forbids one Bishop interfering in the Church of another. Other Councils or Synods were held at Antioch, as follows: in 345 A.D., when the Confession of faith called the μакрóσтixos was drawn up; in 360 A.D., when Meletius was elected Patriarch of Antioch, who, warmly espousing the defense of the Catholic faith, so provoked the Arians that they procured his banishment as a Sabellian; in 363 A.D., when the Creed of Nice was received as the exposition of the true faith; in 380 A.D., of which no records are preserved, though the Council is said to have received, unanimously, the Epistle of Pope Damasus; in 391 A.D., when the errors of the Massalians were condemned; in 417 A.D., against Pelagius; in 433 A.D., against Nestorius; and in 435 A.D., when the memory of Theodorus of Mopsuestia was defended.

REV. R. A. BENTON. Antiphon (English form, Anthem). Antiphonal chanting, i.e., responsive, as when two choirs respond to each other. Antiphonal reading, as in our reading the Psalter in the service, minister and congregation replying the one to the other. It was the Jewish mode. Indeed (Is. vi. 3, "this cried to this," Heb.), the Seraphim respond the one to the other. The arrangements of the choirs (1 Chron. vi. 31, sq., and xxv.) necessarily involved antiphonal singing. Many of the Psalms (e.g. xxiv., cxviii., cxxxiv.) must have been so used: Miriam's Song at the Red Sea was choral and antiphonal. The dedication of the rebuilt walls of Jerusalem was evidently with antiphonal singing, as was also thus celebrated the founding of the second Temple (Neh. xii. 27, sq. Ezra iii. 10, 16).

Pliny's famous letter to Trajan about the Christian implies in the phrase "secum invicem," by turns among themselves, antiphonal singing. It is a very old tradition that Ignatius of Antioch introduced antiphonal singing into the Gentile Church because of a vision of antiphonal chanting in heaven. Most probably, as he united the Jewish and Gentile congregations under his jurisdiction, it may be a way of recording his argument from Isaiah to the Gentiles for such singing. East and West took it up, and it spread with great rapidity. The custom once taken up was not laid aside. But the term antiphon came later to have various meanings, springing out of the one central use of the Psalms: (a) The Psalms were so called from their use. (b) It came to mean later a section of a Psalm, or a compilation of several Psalms, or other selections from Scriptures. The use was in this case for one choir to sing each verse, and at its close the other choir responded with an unvarying versicle. Such arrangements are frequent in the old office-books. The Canticles used in English state services instead of the Venite are of this nature. (e) A further change took place in its meaning when it was the name for a single sentence from the Psalm, originally sung between the verses, but later only at the beginning and the close. (d) The last step was to make it mean the sentence taken by itself and sung alone. This antiphon might be from Scripture or from some other source. These antiphons are very common in the Greek services. The word anthem (antiphona, O. E. antefn, antem), found in Chaucer (Mod. E. anthem), means in English music such a verse most usually from Scripture, though often the composer made a single anthem out of two separate texts or passages from the Holy Writ. The antiphon forms a very notable part of the Liturgical services, especially in the Mozarabic and Eastern rites. (For the use of the Anthem in the service, see ANTHEM and MUSIC.)

Antiphonal. (Antiphonar.) The book which contains the invitatories, responsories, verses, collects, and whatever is sung in the choir, but not including the hymns peculiar to the Communion service, which are contained in the Graduale. It is a book that belongs to the Roman rite. The antiphonal was also used in the English service till the compilation of the Prayer-Book did away with its use.

Antipope. Rival Popes were called antipopes. They were pretenders to the Papal throne, elected by partisans upon some pretext or claim. But several of them were elected under such circumstances that, had they been successful in their claims, they would have been acknowledged as legitimately chosen. The number of rival claimants has been variously stated, and probably cannot be completely given. But it has been estimated at about forty. Many be

gan an opposition which maintained itself too short a time to require notice. Others again surrendered their claims by compromise. From the date 251 A.D. there was but one century (the thirteenth) which was not marked by an antipope. For over a century, from 1016 A.D. to 1180 A.D., there was a continuous series of antipopes; and at the outset (1046 A.D.) there were as many as four in the field. The Council of Pisa (1409 A.D.) deposed both the legitimate and the anti pope and elected a third. This but introduced three rivals. The Council of Constance (1414-18 A.D.) deposed two, the third abdicated, and a fourth was elected, who remained possessor of the See; but before he died there were two rival claimants (1425– 26 A.D.). This, together with other historical facts, make a very significant commentary upon the doctrine of Papal infallibility.

Antitype. This word can be used in two distinct and opposing senses: (a) as opposed to mere representations of a reality, as the substance is opposed to the shadow. CHRIST was the antitype; Moses, David, Solomon, were the types. It is also used (b) in a reverse sense, as twice in the New Testament (Heb. ix. 24): "For CHRIST is not entered unto the holy places made with hands, which are the figures (the antitypes) of the true; but unto heaven itself, now to appear in the presence of GOD for us," where the antitype means the shadow, while the type, as St. Chrysostom says, has the power of the reality. And again in 1 Pet. iii. 21, where the word antitype led to its use in the Liturgies: "The like figure whereunto (the antitype) baptism doth also now save us." The Fathers then used this word in the same way. Irenæus: "The HOLY SPIRIT is then invoked that the bread may be the body and the cup may be the blood of CHRIST, that they who receive these antitypes may obtain remission of sins and everlasting life." St. Basil uses this term antitype in reference to the human body. As at first glance the body would be called a simple substance, but subsequent reasoning would show that it was a complex thing, having color and shape, and antitype and magnitude, when, if the text be correct, it is difficult to translate it unless it be a reference to its prototype-GOD's Image. It can be compared, therefore, with the phrase in his Liturgy: "We offering the antitypes of the Holy Body and Blood of CHRIST, beseech Thee that Thy HOLY SPIRIT may descend upon us and upon these gifts."

Apocrypha. This Greek word means "hidden, secret." It seems to be used for "spurious" in the latter part of the second century. Perhaps the name indicates a secret knowledge made known only to the initiated. The names of distinguished men, as Solomon and Ezra, Daniel and Jeremiah, were falsely given as authors of the various books. The introducing of Apocryphal books into the Septuagint gave them a certain weight, though Jerome speaks strongly against an

undue valuation of them. The Church of Rome, at the Council of Trent, included the doubtful books in its definition of Canonical Scripture, excepting the two books of Esdras and the Prayer of Manasseh. The German and English Reformers followed the opinion of Jerome. In Luther's German Bible the title "Apocrypha" had this addition: "i.e., Books which are not of like worth with Holy Scripture, yet are good and useful to be read." Wiclif used the term Apocrypha for the uncanonical books, and the judgment of St. Jerome is given in the VI. Article of the English Church. He admits them to be "read for example of life and instruction of manners," but not "to establish any doctrine." The Apocryphal books are interesting in their connection with the literature and history of the Jews. "They represent the period of transition and decay which followed on the return from Babylon, when the prophets, who were then the teachers of the people, had passed away and the age of scribes succeeded." "The alterations of the Jewish character, the different phases which Judaism presented in Palestine and Alexandria, the good and the evil which were called forth by contact with idolatry in Egypt, and by the struggle against it in Syria, all these present themselves to the reader of the Apocrypha with greater or less distinctness." These books lack the prophetic element, though there is some attempt to feign it. The Song of the Three Children is the only poetry in the Apocrypha. Where the writers are affected by Greek culture there is "the taste for rhetorical ornament which characterized the literature of Alexandria." In the Apocrypha works of fiction appear, which rest, or purport to rest, on "an historical foundation." The Jewish exiles had a reputation for music, and were asked to sing the "songs of Zion" (Ps. cxxxvii.). The trial of skill in wise sayings given in 1 Esdras iii. and iv. "implies a traditional belief" that the Persian kings honored those who possessed such gifts. The transition to story-telling was natural. The captivity, with its remoteness of scene and strange adventures, gave a wide field to the imagination. In Bel and the Dragon there is a love of the marvelous, and a scorn of the idolater. In Tobit and in Susanna there is a moral tendency. Jeremiah has a prominent place in the hopes of the Jews, and so in 2 Macc. xv. 13-16, he is represented as appearing to Judas Maccabæus and giving him "a sword as a gift from GOD." This may help to explain the rumor of the people in CHRIST's day, that "Jeremias, or one of the prophets," had appeared on earth (Matt. xvi. 14). With regard to the false names given to Apocryphal writers, it is difficult at this day to know how much deception existed, if any was intended. Solomon's name may have been used to draw attention by personation. Later Jewish history shows this, however, to be a dangerous practice. There are inaccuracies in the

This power to The in

history contained in the Apocrypha. may be partly due to a want of " distinguish truth from falsehood." fluence against idolatry is strong, as in the story of the noble Maccabees, and in the books of Judith, Baruch, and Wisdom. The heroic death by martyrdom of the mother and her seven sons in 2 Macc. vii. is a wonderful narrative. A high idea of almsgiving appears in Tobit iv. 7-9, which form a part of the sentences used in the Offertory. In Tobit xii. 8, prayer, fasting, and alms are named as characteristics of a holy life. Our LORD explains their relation to true religion in St. Matt. vi. 1-18. The Wisdom of Solomon is a book of a very elevated tone of thought. Wisdom is beautifully styled “the brightness of the everlasting light, the un spotted mirror of the power of GOD, and the image of His goodness" (ch. vii. 26). "In all ages, entering into holy souls, she maketh them friends of God” (v. 27). This resembles Philo's teaching, and foreshadows St. John's description of CHRIST as the Word of GOD and "the true Light, which lighteth every man that cometh into the world" (John i. 1, 9). Eternal blessedness shines out in this book. How magnificently the following words sound in days of heathen darkness: "The souls of the righteous are in the hand of GOD" (Wisdom iii. 1), and, "In the sight of the unwise they seemed to die" (v. 2); "But they are in peace" (v. 3). See the final triumph of the righteous in ch. vi., with its figures of rapidly passing life, in the ship, the bird, and the arrow. In such a fleeting life the wicked cry, "We in like manner, as soon as we were born, began to draw to our end" (v. 13). The wide love of GOD is described in ch. xi. 23-26: "Thou lovest all the things that are, and abhorrest nothing which Thou hast made" (v. 24); "O Lord, Thou lover of souls" (v. 26). The second book of Esdras, from the "allu sions to JESUS CHRIST and to the phraseology of the New Testament," is supposed to be the work of a Jewish Christian. Ecclesiasticus is believed to be written by the son of Sirach, as it claims to be. Josephus excludes the Apocryphal books from the Canon of Scripture, and "Philo never quotes them as he does the Sacred Scriptures. By the Jews they were never viewed as part of the Canon." Still they form an 'important link" in Jewish history, and narrate "the fulfillment of many of the Old Testament prophecies, especially those in the book of Daniel." They give accounts of customs and circumstances alluded to in the New Testament, and so help us to understand it. They contain, also, "pious reflections, written by devout men, who were waiting for the consolation of Israel." The Fathers often appealed to them and quoted them. In very early times "they were read in most Churches, at least in the West," not as Canonical Scripture, but as ancient and valuable for instruction, as a homily or sermon might be read. The Belgic Confession al

ence, than to His many instructions (St. John xiv. 9). His words, His parables, His works, His example, were His instruction more than the imparting of doctrine. Indeed, His doctrine being so much the expansion and the enforcement of the Old Testament, except the prediction concerning Himself and His Atonement and Resurrection He gave them no secret doctrines. Out of the Twelve there appear to have been chosen to serve Him more closely SS. Peter, James, and John. These were taken up into the Mount of Transfiguration, were with Him in the Garden, as well as selected at other special occasions. Still, He made no further distinctions between them, and it would seem that the Three stood so closely to Him, because of their own love to Him. They all, however, were dull to see what His purposes were, and, with all their training and their zeal and perseverance, still failed to comprehend Him aright. It was not till after His resurrection, and then by a special gift from Him, that they understood all the Scripture about Him. But their office began properly after His Resurrection. The commission that had been given (St. Matt. xvi. 18, 19; xviii. 18, 21) was by anticipation, but now it was given fully and finally, yet not at once, but during the forty days previous to His Ascension. The first part given was on that evening, in the upper chamber, when he met them: (a) "Peace be unto you. As my FATHER hath sent me, even so send (Apostleize) I you." It was a plenary commission, with equal but delegated powers. Then follows: (b) "He breathed on them, and said, Receive ye the HOLY GHOST: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." This is recorded in St. John's Gospel xx. 21-23. There appears to have been a pause in the conveyance of their commission. For the forty days that He was going in and out among them He was "speaking of the things pertaining to the Kingdom of GOD" (Acts j. 8). But here we must place the giving of the second part of the commission in His appearing to the Eleven as they sat at meat (St. Mark xvi. 14-18). The mission is now given: (c) "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; and he that believeth not shall be damned." At this point, too, we may add St. Luke's record as parallel and explanatory of St. Mark's: "And that repentance and remission of sins should be preached in His Name among all nations, beginning at Jerusalem. And ye are witnesses of these things" (St. Luke xxiv. 47, 48). In obedience to His command they meet Him in a mountain in Galilee, and then He claims His royal authority: "All power is given to ME in Heaven and in earth. Go ye, therefore, and make disciples of all nations, baptizing them in the Name

of the FATHER, and of the Son, and of the HOLY GHOST; teaching them to observe all things whatsoever I have commanded you." And then He gives that solemn promise, now so strangely denied as possible, "And, lo, I am with you alway, even unto the end of the world. Amen" (St. Matt. xxviii. 19, 20). We see that the command to baptize is given twice, and the commission to absolve, which involves the effects of baptism, is given once with plenary and coequal power as His own, and that this delegation rests upon the power given to Him, and He seals it with the gift of the HOLY GHOST for their official acts. St. Luke gives a note, too, in the Apostolic office, "And ye are witnesses of these things." The whole commission is given in perpetuity: "I am with you alway, even to the end of the world." We ascertain, then, that the Apostolic office was never to fail, and was to be a witness of Him and His Resurrection; that it was to convey to the repentant sinner the effect of His atonement, i.e., pardon, and forgiveness by baptism, and it was to use discipline; that its mission-field was the world.

The continuity of the office was shown by the election of Matthew (Acts i. 15–26), the condition being that the person elected must have been with the LORD JESUS from the beginning, that he might be a competent witness of the Resurrection. The co-equality in the office was shown by the co-equal gift of the HOLY GHOST to the Twelve, and in the fact that the College of the Apostles sent SS. Peter and John down to Samaria (Acts viii.), and that St. James presided at the Council of Jerusalem (Acts xv.), and that St. Paul admitted no superior to himself (Gal. i. 1). The perpetuity of the of fice was shown by the fact that Silvanus and Timothy and Epaphroditus and Titus were Apostles as well as Barnabas and Paul. Indeed, there were some who were false Apostles (2 Cor. xi. 13; Rev. ii. 2), which could not have been unless the office was widely spread. This we note was within Apostolic time. But as Timothy was an Apostle (comp. 1 Thess. i. 1 with ii. 6), he was led (2 Tim. ii. 1, 2) to commit to faithful men the commission that they might teach others also, a very direct command on the succession, which was of course implied in the directions about Bishops or Elders and Deacons. What, then, were the functions of the Apostle? He was primarily to Preach, and to Baptize, and to Confirm (Acts viii. and xix.; Heb. vi.), and to Discipline (cf. St. John xx. 23, with Acts viii. 20-23; 1 Cor. v. 1-5; Tim. i. 18-20). Again, it is to be noted that not only did our LORD promise a perpetual presence with the holders of the office, but it was the only office He ordained, prayed for, and gave the HOLY GHOST to Himself, and sent it for them to use for the Church. They selected Elders in every Church, they ordained Deacons, but they alone were in the original sacred com