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796, 797). This was before he had see Cyril's letter. On perusing Cyril's own statement his opinions changed. What Cyril had written was orthodox. No prejudice against him ought to prevent his acknowledging it. The peace of the church was superior to all private feelings. His alteration of sentiments exasperated Alexander, who refused to see or speak to his former friend (ib. 810, 811). Andreas deeply felt this alienation of one he so much venerated, but it could not lead him to retrace his steps. He used his utmost endeavours in vain to persuade Alexander to attend the council at Zeugma, which acknowledged the orthodoxy of Cyril's letter (ib. 805).

His death must have occurred before 451, when Rufinus was bp. of Samosata. Theodoret speaks of Andreas with much affection and esteem, praising his humility and readiness to help the distressed (Theod. Ep. xxiv. p. 918). His own letters give us a high idea of his sound, practical wisdom, readiness to confess an error, and firmness in maintaining what he believed right.

[E. V.]

Anicetus, bp. of Rome, stated in Eusebius's History (iv. 11) and by Irenaeus (Adv. omn. Haer. iii. 3, 3) to have succeeded Pius. As to the date of his pontificate, see Lightfoot's elaborate discussion in Apost. Fathers (part i. vol. i. pp. 201‒345). As Polycarp visited him at Rome, and as Polycarp's death has been fixed by recent criticism in 155, Lightfoot says that "the latest possible date for the accession of Anicetus is 154," and if he sat for eleven years, as is said, his death would be in 165. Anastasius Bibliothecarius singles him out as the pope who prescribed the tonsure for the clergy (Anast. vol. i. p. 13); and a forged letter upon this subject is given by Isidorus Mercator (Constant. p. 75). But the single reliable fact recorded of him has reference to the early Paschal controversy (Eus. H. E. iv. 24). He, like his four predecessors, did not allow the Jewish or Quartodeciman usage within their own church, but communicated as freely as before with other churches which did allow it. Polycarp visited Rome, hoping to persuade Anicetus to adopt the Quartodeciman practice. But Anicetus was firm, even against the age and saintliness of Polycarp. As a mark of personal respect, he allowed him to celebrate the Eucharist in Rome; but they parted without agreement, though with mutual cordiality. We are told that Anicetus was buried in the Calixtine cemetery on April 20.

[G.H.M.]

Anomoeans (from ἀνόμοιος, dissimilar ), one of the appellations of the radical Arians who, in opposition to the Athanasian or Nicene doctrine of the consubstantiality (ὁμοουσία) and the semi-Arian view of the likeness (ὁμοιουσία) of the Son to the Father, taught that the Son was dissimilar, and of a different substance (ἑτεροούσιος). [ Arianism.]

[P.S.]

Anonomastus (Iren. 56: cf 54). [ Valentinus; Epiphanes.]

[H.]

Anthimus, bp. of Tyana, a contemporary of St. Basil bp. of Caesarea in Cappodocia (Basil. Ep. 58). In 372 he joined in subscribing a circular letter addressed by the Oriental bishops to those of Italy and Gaul (Ep. 92). But dissensions broke out between

them. (1) When the civil province of Cappadocia was divided and Tyana became the capital of the second division, Anthimus, insisting that the ecclesiastical arrangements should follow the civil, claimed metropolitan rights over several of Basil's suffragans. Herein he was assisted by the disaffection which prevailed in Basil's province. He was even bold enough to attack Basil on a journey, and plunder a train of mules laden with supplies of money and provisions for the bp. of Caesarea. Basil, thinking to establish an invincible outpost against his aggressive antagonist, consecrated his friend Gregory bp. of Sasima, a town not far from Tyana and one over which Anthimus claimed metropolitan rights. So long as Gregory remained there, he staunchly resisted alike the enticements and the menaces of Anthimus; but he soon resigned the see which he had unwillingly occupied. [ Gregory Nazianzen.] A peace was patched up between Basil and Anthimus, apparently by the intercession of Gregory. This happened in the year 372 (Greg. Naz. Or. xliii. i. pp. 813 seq.; Ep. 47, 48, 49, 50, ii. pp. 42 seq.; Carm. ii. pp. 696 seq.). (2) A certain Faustus had applied to Basil to consecrate him to an Armenian see; but as he did not produce the proper authority, the consecration was deferred. Faustus immediately applied to Anthimus, who at once complied with his request, thus setting canonical rules at defiance (Basil, Ep. 120, 121, 122). A reconciliation, however, seems to have been effected, as Basil afterwards spoke of Anthimus in very friendly terms (Ep. 210, τὸν ὁμόψυχον ἡμῶν). Except in connexion with Basil and Gregory, nothing is known of this prelate. (See Tillemont, Mém. eccl. ix. pp. 174 seq., 196 seq.; Garnier, Vit. Bas. Op. iii. pp. cxi. seq., pp. cxxiii. seq.)

[L.]

Anthropolatrae (Ἀνθρωπόλατραι), a nickname given by the Apollinarians (c. A.D. 371) to the Catholics, on the assumption that the union of "perfect God" with "perfect Man" necessarily involved two Persons in Christ, and therefore that the Catholic exposition of the doctrine implied the worship of a man: an inference assumed to be avoided by the special Apollinarian dogma. See Apollinaris (the Younger). The nickname in question is mentioned by St. Greg. Naz. Orat. li., who retorts that in truth, if any one is to be called by a name of the kind, the Apollinarian ought to be called "σαρκολάτρης."

[A.W.H.]

Anthropomorphitae (Anthropomorphism), (ἄνθρωπος, man, and μορφή, form). Terms applied to those who ascribe to God human shape and form. We must distinguish two kinds of anthropomorphism, a doctrinal and a symbolical. The former is heretical, the latter Scriptural, and necessarily arises from the imperfection of human language and human knowledge of God. The one takes the Scripture passages which speak of God's arm, hand, eye, ear, mouth, etc., literally; the other understands and uses them figuratively. Anthropomorphism is always connected with anthropopathism (from ἄνθρωπος and πάθος, passion), which ascribes to God human passions and affections, such as wrath, anger, envy, jealousy, pity, repentance. The latter, however, does not necessarily imply the