Athenagoras

ATHENAGORAS. - An Athenian and philosopher, one of the earliest Christian apologists.

I. LIFE

The almost sole source for the life of A. is his works. Among the ancients, only 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) mention him. More widespread is the information given to us by Philip of Side (H. Dodwell, Dissert. in Iren., London 1689, app., p. 488 ff.), but it is little reliable. 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 the father and the 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 2nd century.

II. WORKS

The composition of the Plea for the Christians (Πρεσβεία περὶ Χριστιανῶν) must fall between November 27, 176, the date of Commodus's accession to the empire, and 180, when M. Aurelius died; from other indications it would appear to have been written before the middle of 178, perhaps at the end of 177. After the exordium (1-2) and the division, corresponding to the three accusations against the Christians — of atheism, Thyestean banquets and Oedipean unions (ch. 3) — A. extensively refutes the first accusation, considering atheism in the theoretical sense (4-12) and the practical sense (13-30); then he responds to the other two accusations (31-36), and closes by invoking the assent of the emperors (ch. 37). The treatise On the Resurrection, which is intended as a purely rational demonstration of this dogma for the use of the pagans, first attempts to dispel the opposing prejudices (1-10), then gives the positive demonstration of the truth (11-25).

III. PHILOSOPHICAL AND THEOLOGICAL THOUGHT

The core of the doctrine set out in the Supplication is monotheism, the demonstration of which occupies the entire central part. A. speaks often and with precision 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 is perhaps an allusion to the eucharistic sacrifice (13, 3). The inspiration of the Bible is clearly stated (7, 3; 9, 1; 10, 2). In the area of morals, the charity and patience of Christians are emphasized (1, 4; 11; 12, 2) along with chastity (32-33); note is taken of their abstention from the spectacles and of the condemnation of abortion (35, 2-3).

IV. CHARACTER AND PURPOSE

Addressing pagan intellectuals, A. seeks to defend Christianity and to attract those far from it by turning to account whatever truth is found in pagan thought which, in its best currents, recognized the unity of God: this is the foundation on which the Christian faith is built. The apologies are bridges thrown toward the other shore, introductions to Christianity. A. was led to this method by his fair-minded and conciliatory spirit, which appears in his favorable judgments on ancient culture, particularly on poets and philosophers, vehicles of monotheism, sharers 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 lines, while in the particular developments uncertainties and disorders are not lacking; the diction is elegant, inspired by Atticist taste, with the aids of rhetoric soberly exploited.

Michele Pellegrino