but he is best known by his issue of Braun's annotated German translation of the Bible, from the Vulgate, Nürnberg, 1830-36, 6 vols.; so amended as to be practically a new work, and which was the first of its kind to receive the papal approbation.

Allix (a'-leeks), Pierre, D.D. (Oxford, 16-), Reformed Church of France; b. at Alençon, Normandy, 1641; d. in London, March 3, 1717. He was educated at Saumur and Sedan, France: was pastor in Paris from 1671 to 1685, when, driven out by the Revocation of the Edict of Nantes, he came to London, where he ministered till his death to the French refugees. His service was modelled on that of the Church of England. He was famous for learning, especially in languages, but defended untenable propositions-e.g., that the Church of Rome did not hold transubstantiation as an article of faith before the Council of Trent; that the Waldenses and Albigenses had always preserved apostolic truth, and that the Second Advent would be in 1720 or 1736. His best books are, Reflexions upon the Books of Holy Scripture, Eng. trans., 1688, 2 vols., 3d ed., Oxford, 1822; and The Judgment of the Ancient Jewish Church Against the Unitarians, 1689, 2d ed., Oxford, 1821.

Al Koran. See MOHAMMEDANISM. Allocution, the address delivered by the pope to the cardinals in a public consistory.

All Saints' Day, a festival in commemoration of all the saints, especially those who have had assigned to them no special day. It was established about 610, and is now celebrated on Nov. 1 in the Roman, English, and Lutheran churches.

F.

Alms, charity to the poor, was repeatedly enjoined in the Old Testament as well as incorporated in the Mosaic law. In the New it is sustained by the precept and example of our Saviour, by the institution of the diaconate (Acts vii.), and by numerous injunctions of the Apostles. Help is to be given to the needy cheerfully, unostentatiously, and abundantly, yet with intelligence. Charity which leads to improvidence and encourages idleness is neither a duty nor a grace, but an injury to giver and receiver. "Blessed is he that considereth the poor," and studies to afford relief in such a way as not to diminish the recipient's self-respect or encourage a spirit of dependence. (See Barrow's Sermon on Bounty to the Poor and Uhlhorn's Christian Charity in the Ancient Church, Edin., 1883.)

C.

Alogians (deniers of the Logos), an Asia Minor Anti-Trinitarian 2d century sect, which denied the doctrines of the Logos, the Paraclete, and of the continuance of the prophetic gifts in the church, and also attributed the

writings of John, which taught these doctrines, to Cerinthus, in order not thereby to impeach the authority of that apostle.

16th century, which was persecuted by the Alombrados, a Spanish mystical sect of the Inquisition. Ignatius Loyola was wrongly accused of belonging to it.

Aloysius (a-lo-ish'-e-us), de Gonzaga, St., b. of the princely house in Castiglione, Italy, March 9, 1568; became a Jesuit in Rome, 1587; devoted himself to the victims of the pestilence which broke out in Rome, 1590, and succumbed to it himself, June 21, 1591. He was beatified 1621, and canonized 1726.

Alpha and Omega, the first and last letters of the Greek alphabet, commonly used as a phrase expressive of eternity (Rev. i. 8, 11; xxi. 6; xxii. 13). The letters were also used on monograms in connection with a cross or sign XP (for Xporos).

Alphonsus Maria de Liguori. See LIG

UORI.

which sacrifices are offered. The first on record is that which Noah built on leaving the ark (Gen. viii. 20). His example was followed by the patriarchs, and in the Mosaic ritual the form and use of the structure were carefully prescribed. In the tabernacle and temple there were two altars, one for burnt-offerings, which was covered with brass, and hence called brazen, where all the victims were slain (Ex. xxvii.); the other for incense, which was covered with 24 plates of gold, and hence called golden (Ex. xxx.), and upon it sweet incense was burnt morning and evening, and the blood of the sin-offerings sprinkled once a year on the great day of atonement. These find that on signal occasions when there was a were the prescribed places of worship, yet we special manifestation of the divine presence,

Al'-tar. 1. Biblical use. The structure on

as in the case of Gideon, Manoah, Samuel, David, etc., the rule was suspended, and a new altar erected and used. In the Christian church the term came to be applied to the communion-table, and there have been exciting controversies concerning the propriety of this application, the decision of which depends upon the view which is taken of the Eucharist. If the Lord's Supper is in any proper sense a sacrifice, having objective validity, then the place where the words of institution are pronounced may rightly be called an altar; but if it be simply a memorial feast in which Christ communicates himself to his believing people, then the term is inapplicable and can only mislead. In the first prayer-book of King Edward VI., 1549, the word altar was used in the rubric; but in 1550 an order was issued for the setting up of tables instead of the word altar was everywhere replaced by altars, and in the second prayer-book, 1552, have an altar," etc., by a usual metonomy the table. In the passage (Heb. xiii. 10), we word altar is put for sacrifice, as is plain from what follows," whereof they have no right to eat. This means the sacrifice which Christ offered for the sins of the world, and to eat of it means to partake of the blessings which Christ procured by that great sacrifice. C.

2. In the Christian church, "the table or raised surface on which the eucharist is consecrated." In primitive times it was made usually of wood, but from the time that the practice arose of celebrating on a martyr's tomb in the Catacombs (3d century), stone has been exclusively used-at least that part must be on which the consecrated elements and the chalice rest. In the Roman Church it must be consecrated by a bishop or an abbot authorized to do it by the pope. Three cloths cover it, one of them long enough to reach the ground, the others shorter. On it, besides flowers, real or artificial, is a crucifix, set between two candlesticks, also three altar cards, containing certain prayers which the priest cannot conveniently read from the Missal, which is placed on a cushion at the right-hand side looking toward the altar. Under the altarstone the relics are placed. Originally there

was only one altar in a church, but now there may be several. The chief or high altar looks toward the East. It is approached by three steps.

Portable altars are boxes of wood or metal, richly decorated, which contain the relics, the host, and the consecrated cup; used on journeys where there is no regular altar for the

eucharistic service.

Altar-screen, commonly called a reredos, a structure often richly ornamented, directly behind the altar.

Altar, Stripping of, of its cloths and articles, in commemoration of Christ being stripped of his garments, takes place in the Roman Church on Holy Thursday.

A-lyp'-i-us, St., bosom friend of Augustine, converted and baptized at the same time with him, 387; accompanied him to Africa; established a monastery at Tagaste; became bishop there 394; d. about 430.

Alzog, Johann Baptist, D.D. (Münster), 1835), Roman Catholic; b. at Ohlau, Silesia, June 29, 1808; studied at Bonn and Breslau; became priest, 1834; professor of church history at Posen, 1836; at Hildesheim, 1845; at Freiburg, in Breisgau, 1853; d. there, March 1, 1878. His more important works are: Lehrbuch der Universalgeschichte der christlichen Kirche, Mainz, 1840, 9th ed., 1872-73, 2 vols.; (garbled) Eng. trans., Manual of Universal Church History, Cincinnati, O., 1874-76, 3 vols.; Patrologie, Freiburg, 1866, 3d ed., 1876; Die Deutschen Plenarien oder Postil len aus der Zeit von 1470-1522, 1874.

Am'-alekites, a powerful people of uncertain origin, first mentioned in connection with the invasion of Chedorlaomer (Gen. xiv. 7), and called by Balaam (Num. xxiv. 20) "the first of the nations." They were signally de

AMBO

feated in a mean attack upon Israel at Rephidim, and were thereafter exposed to God's judgments (Ex. xvii. 16). They were overthrown by Ehud (Judges iii. 13, 15), by Gidcon (Judges vii. 22), by Saul (1 Sam. xv.), whose failure to exterminate them brought on his own destruction, and finally by David (1 Sam. xxx.), who completed their overthrow as a people, and their name perished from the earth. Their country was a region lying somewhere between Canaan and Egypt, not capable of exact delineation because they were a nomad people. C.

Am-al'-ric of Bena, a teacher of philosophy and theology in Paris about the end of the 12th century. His doctrine was pantheistic, and utterances as to the participation of believers in the body of Christ first awakened suspicion.

In 1204 he was condemned by Innocent III.

After his death, which occurred soon after, traces were found of a sect founded by him, count in Paris, 1209, Amalric's doctrine was the Almericians. At a synod held on their accondemned, and his bones were exhumed and mericians were summarily expressed in three scattered abroad. The doctrines of the Alpropositions: God is all; every Christian must believe that he is a member of the body of Christ, and this belief is as necessary to salvation as that in the birth and death of the Redeemer; no sin is reckoned to those who abide in love. The meaning of the second sentence was that God had become incarnate in believers just as he was in Christ. The Almericians believed they constituted the revelation of God as the Holy Ghost. The sacraments were rejected by them; and the last of their three propositions was so understood as to open the way for the grossest sensual indulgence. The sect of the Free Spirit (q.v.) is a continuation of this sect. F.

Am'-a-sa. See JOAB.

Am-a-zi'-ah (whom Jehovah strengthens), eighth king of Judah (2 Kings xiv. 1-20). He succeeded Joash, began by killing his father's murderers; for a time served Jehovah, but after his brilliant victory over Edom, in which for the first time mercenary troops make their appearance in the Jewish army, he worshipped the gods of his conquered foe, and thus sealed his own doom. In his foolish confidence he incited Jehoash, king of Israel, to fight him, and was badly beaten. Jerusalem was sacked and its wall partly broken down. Fifteen years afterward he was murdered at Lachish, whither he had fled to escape a conspiracy.

Ambition, the desire of excelling others and so becoming distinguished. Milton calls it 'that last infirmity of a noble mind." All depends upon its object. If one scorn delights and live laborious days to glorify God and benefit his kind, this is lofty and admirable; but if it be only for personal aims, then is it low and mean, and often " overleaps itself."

C.

Ambo (from verb "to go up," lectorium, pulpitum) the raised desk in a church from which especially the Scriptures and the edicts of the bishop were read; if there were two

ambones then one was used for the gospel and one for the epistle; if another, then it was used for the prophetical or other books of the Old Testament. The ambo was usually on the north side of the entrance into the chancel.

Am'-brose, Isaac, Nonconformist, baptized at Ormskirk, May 29, 1604; educated at Oxford, served in several places, was ejected for nonconformity from his charge at Gerstang; 1662; retired to Preston and died; buried Jan. 25, 1663. He wrote Looking unto Jesus, London, 1658; his Works were republished, London, 1829; again, 1835, with brief Me

moir.

Ambrose of Milan, b. at Treves, 334 or 340; d. at Milan, April 3 or 4, 397; is famous as a great ecclesiastical leader, and not undeservedly ranked as one of the four great Latin fathers. He received a Christian education, but having early directed his attention to the law, was advanced in this profession and in public office till he became prefect of Liguria and Emilia, with his residence at Milan. Here it was that in 374, upon the death of Auxentius the Bishop, Ambrose was elected his successor by popular acclamation. In some respects he was strikingly unsuited for the position, but having reluctantly accepted it, he entered upon it with ardor and soon gained eminent fitness for it. He studied and taught his theology at the same time, and though he mentions this fact as an excuse for some of his imperfections, it gave a practical and living character to his system. Augustine heard him with delight and was converted under his preaching, and baptized by him,

387.

He was soon involved in the Arian controversy, in which he took the orthodox side. He urged the election of an orthodox bishop in Sirmium, against the influence of the Arian empress, Justina. In 381 a synod was called at Aquileia to decide upon the orthodoxy of Palladius, bishop in Illyria. The oriental bishops, though invited, did not appear, and under Ambrose's lead, Palladius was condemned. In 385-86 the emperor requested the use of two churches in Milan for the worship of the Arians. Ambrose refused to grant them, regarding himself as the divinely appointed guardian of the faith. Great pressure was brought to bear upon him, and the order was even issued to resort to violence; but the excitement of the people of the city and the firm ness of the bishop carried the day. "If you demand my person," said Ambrose, "I am ready to submit, but I will never betray the church of Christ."

In the year 384 the prefect of Rome, upon occasion of Valentinian II.'s accession to the throne, presented a petition that the altar of victory should be restored to its place in the hall of the senate, and that all oaths should be sworn upon it. Ambrose met the petition with a reply in which he combatted the arguments of the prefect, both as to their reasonableness and their fairness. It was an equal contest of two educated Romans arrayed for truth and error. Ambrose prevailed. But no occasion so presents the vigor, courage, and the consequent success of Ambrose so vividly

as his contest with the Emperor Theodosius. In 390 a tumult occurred in Thessalonica, in which an officer of the emperor was killed. The emperor in anger ordered a promiscuous massacre, in which about 7000 persons were killed. Ambrose refused the communion to the emperor till he had performed an 8 after an interval of 30 days should elapse bepenance, and had promised that therefore any sentence of death should be executed.

months'

As a writer, Ambrose is noted for his sermons, for his exegetical writings which grew and dogmatic works. (See Migne, Pat. Lat. out of his sermons, and for his moral, ascetic, XIV., Eng. trans. of his Letters in Oxford Library of the Fathers, and On Holy Virginity, Oxford, 1843.) He does not discourage marriage in favor of celibacy. His dogmatic position is that of the Council of Nice in theology and in Christology; in anthropology he emphasizes the universal sinfulness of man; in soteriology the divine grace as the only source of salvation. Grace is received by faith. The church conveys salvation. The Eucharist is an offering. (See the next article.) Life by Förster, Halle, 1884. F.

Ambrosian Music. Before the time of

As in the

Ambrose the music of the church had been performed entirely by the clergy, and had consisted in the monotonous recitation of psalms in an ill-regulated and unskilful manner. Ambrose now introduced the elements of inelody and rhythm, and gave the congregation a part in this portion of the service. period of the Reformation, the people availed themselves with joy of this opportunity. The spirit of Christianity began at once to elevate and improve the form and character of the music, and antiphonal singing added still more to its attractiveness. Ambrose himself wrote certain hymns, some of which have of church music spread throughout all the Occome down even to us. The Ambrosian form cident, till finally, in the latter part of the 6th century, it was superseded by the Gregorian (q.v.).

F.

Am-bro'-si-us, deacon of Alexandria, d. about 250, was the wealthy and liberal friend of Origen, who paid the salaries of 14 amanuenses, bought Bible MSS., and in all ways supported him in his biblical labors, especially in the production of his Hexapla. He also incited Origen to write his great reply to Celsus. (See Ante-Nicene Fathers, Am. ed., pp. 395669.)

Ambrosius, Pseudo-. See AMBROSIASTER.

Amen, a word of Hebrew origin signifying truth, certainty. It was used at the beginning of a sentence, in John's Gospel doubled-i.e., verily, verily, by way of emphasis. Occurring at the end of a prayer, it confirms all that