Athenagoras

ATENAGORA. – Athenian and philosopher, one of the earliest Christian apologists.

I. LIFE

The works are virtually the sole source for the life of A. Among the ancients, he is mentioned only by St. Methodius of Olympus (De resurr., I, 36, 6; 37, 1–2), St. Epiphanius (Haer., 64, 20, 21), and Photius (Bibl., cod. 243, p. 293 B). More extensive information is provided by Philip of Side (H. Dodwell, Dissert. in Iren., London 1689, app., p. 488 ff.), but it is of little reliability. A. addresses the Supplication to the emperors M. Aurelius and Commodus; this latter piece of information is confirmed by a passage (18, 2) in which the author addresses father and son, and by an allusion to the apotheosis of Antinous, the favorite of their “ancestors” (30, 2). A. therefore lived in the second half of the second century.

II. WORKS

The composition of the Supplication for the Christians (Πρεσβεία περί Χριστιανῶν) must fall between 27 November 176, the date of Commodus’s accession to the empire, and 180, when M. Aurelio died; other indications would suggest that it was written before the middle of 178, perhaps toward the end of 177. After the opening (1–2) and the division, corresponding to the three accusations against the Christians—atheism, Thyestean banquets, and Oedipal unions (chap. 3)—A. extensively refutes the first accusation, considering atheism in the theoretical sense (4–12) and the practical sense (13–30); he then responds to the other two accusations (31–36), and concludes by invoking the emperors’ assent (chap. 37). The treatise On the Resurrection, which aims to provide a purely rational demonstration of this dogma for the benefit of pagans, first attempts to dispel the opposing prejudices (1–10), and then presents the positive demonstration of its truth (11–25).

III. PHILOSOPHICAL AND THEOLOGICAL THOUGHT

The nucleus of the doctrine presented in the Supplication is monotheism, the demonstration of which occupies the entire central section. A. often speaks accurately of the Trinity (4, 2; 10; 12, 2; 18, 2; 24, 2; 30, 4). He mentions the angels (10, 3) and dwells at length on the demons (13–26). The Incarnation appears only in a veiled allusion (31, 4), nor is Christ ever named; there may perhaps be an allusion to the Eucharistic sacrifice (13, 3). The inspiration of the Bible is clearly affirmed (7, 3; 9, 1; 10, 2). In the sphere of morality, the charity and patience of Christians (1, 4; 11; 12, 2) and chastity (32–33) are emphasized; their abstention from spectacles and their condemnation of abortion are noted (35, 2–3).

IV. CHARACTER AND PURPOSE

Addressing pagan intellectuals, A. seeks to defend Christianity and draw those who are distant toward it, making use of whatever is true in pagan thought, which, in its best currents, recognized the unity of God: this is the foundation upon which the Christian faith is built. The apologies are bridges cast toward the opposite shore, introductions to Christianity. A. was led to this method by his even-tempered and conciliatory spirit, which appears in his favorable judgments on ancient culture, particularly on poets and philosophers, vehicles of monotheism and participants in a certain divine inspiration (1, 5; 5-6; 7, 2). The writer is also distinguished by composure and balance. The composition is orderly and clear in its fundamental outlines, while in its particular developments uncertainties and disorder are not lacking; the diction is elegant, inspired by the Atticist taste, and the resources of rhetoric are used with restraint.