His father, who bore the same name, was a native of Alexandria, by profession a grammarian or schoolmaster; who, passing from Berytus to the Syrian Laodicea, married and settled there, and eventually rose to the presbyterate in the Church of that city. Apollinaris, the son, had been born there in the early part of the fourth century, and was educated for the profession of rhetoric. After a season of suspense, as to the ultimate destination of his talents, he resolved on dedicating them to the service of the Church; and, after being admitted into reader's orders, he began to distinguish himself by his opposition to philosophical infidelity. His work against Porphyry, the most valuable and elaborate of his writings, was extended to as many as thirty books. During the reign of Julian, when the Christian schools were shut up, and the Christian youth were debarred from the use of the classics, the two Apollinares, father and son, exerted themselves to supply the inconvenience thence resulting from their own resources. They wrote heroical pieces, odes, tragedies, and dialogues, after the style of Homer and Plato, and other standard authors, upon Christian subjects; and the younger, who is the subject of this Chapter, wrote and dedicated to Julian a refutation of Paganism, on grounds of reason. Nor did he confine himself to the mere external defence of the Gospel, or the preparatory training of its disciples. His expositions on Scripture were the most numerous of his works; he especially excelled in eliciting and illustrating its sacred meaning, and he had sufficient acquaintance with the Hebrew to enable him to translate or comment on the original text. There was scarcely a controversy of the age, prolific as it was in heresies, into which he did not enter. He wrote against the Arians, Eunomians, Macedonians, and Manichees; against Origen and Marcellus; and in defence of the Millenarians. Portions of these doctrinal writings are still extant, and display a vigour and elegance of style not inferior to any writer of his day. Such a man seemed to be raised up providentially for the Church's defence in an evil day; and for awhile he might be said resolutely and nobly to fulfil his divinely appointed destiny. The Church of Laodicea, with the other cities of Syria, was at the time in Arian possession; when the great Athanasius passed through on his return to Egypt, after his second exile (A.D. 348), Apollinaris communicated with him, and was in consequence put out of the Church by the bishop in possession. On the death of Constantius (A.D. 361), the Catholic cause prevailed; and Apollinaris was consecrated to that see, or to that in Asia Minor which bears the same name. 2.