Athenagoras of Athens

Although his work appears to have been well-known and influential, mention of him by other early Christian apologists, notably in the extensive writings of Eusebius, is strangely absent. It may be that his treatises, circulating anonymously, were for a time considered as the work of another apologist, or there may have been other circumstances now lost. There are only two mentions of him in early Christian literature: several accredited quotations from his Apology in a fragment of Methodius of Olympus (died 312) and some untrustworthy biographical details in the fragments of the Christian History of Philip of Side (c. 425). Philip of Side claims that Athenagoras headed the Catechetical School of Alexandria (which is probably incorrect and contradicted by Eusebius)[2] and notes that Athenagoras converted to Christianity after initially familiarizing himself with the Scriptures in an attempt to controvert them.

His writings bear witness to his erudition and culture, his power as a philosopher and rhetorician, his keen appreciation of the intellectual temper of his age, and his tact and delicacy in dealing with the powerful opponents of his religion. Thus his writings are credited by some later scholars as having had a more significant impact on their intended audience than the now better-known writings of his more polemical and religiously-grounded contemporaries.

Of his writings, of which there were likely many, there have been preserved but a few: his Embassy (πρεσβεία) for the Christians (more usually called by the Latin titled Legatio Pro Christianis or simply the Legatio and often referred to as the Apology), and a treatise titled the Resurrection of the Dead a.k.a. On the Resurrection of the Body.

The Embassy for the Christians, the date of which is fixed by internal evidence as late in 176 or 177, was a carefully written plea for justice to the Christians made by a philosopher, on philosophical grounds, to the Emperors Marcus Aurelius and his son Commodus, whom he flatters as conquerors, "but above all, philosophers". He first complains of the illogical and unjust discrimination against the Christians and of the calumnies they suffer, and then meets the charge of atheism (a major complaint directed at the Christians of the day was that by disbelieving in the Roman gods, they were showing themselves to be atheists). He establishes the principle of monotheism, citing pagan poets and philosophers in support of the very doctrines for which Christians are condemned, and argues for the superiority of the Christian belief in God to that of pagans. This first strongly-reasoned argument for the unity of God in Christian literature is supplemented by an able exposition of the Trinity. Assuming then the defensive, he justifies the Christian abstention from worship of the national deities by arguing that it is absurd and indecent, quoting at length the pagan poets and philosophers in support of his contention. Finally, he meets the charges of immorality by exposing the Christian ideal of purity, even in thought, and the inviolable sanctity of the marriage bond. In refuting the charge of cannibalism Athenagoras states that Christians detest all cruelty and murder, refusing to attend contests of gladiators and wild beasts and holding that women who use drugs to bring on abortion commit murder for which they will have to give an account to God.[3]

The treatise on the Resurrection of the Dead, the first complete exposition of the doctrine in Christian literature, was written later than the Apology, to which it may be considered as an appendix. The writer brings to the defence of the doctrine the best that contemporary philosophy could adduce. After meeting the objections common to his time, he seeks to prove the possibility of a resurrection in view either of the power of the Creator, or of the nature of our bodies. To exercise such powers is neither unworthy of God nor unjust to other creatures. He argues that the nature and end of man demand a perpetuation of the life of body and soul. Although he clearly teaches the immortality of the soul and of the resurrection body, he argues that the soul is unconscious between death and resurrection: "[T]hose who are dead and those who sleep are subject to similar states, as regards at least the stillness and the absence of all sense of the present or the past, or rather of existence itself and their own life."[4] There are reasons to think that De resurrectione is not by Athenagoras but by some 4th-century author, e.g. the use of at least one term (ἀγαλματοφορέω) coined by Philo of Alexandria and not widely known before the time of Origen.

• Early centers of Christianity § Greece

• Herbermann, Charles, ed. (1913). "Athenagoras" . Catholic Encyclopedia. New York: Robert Appleton Company.
• J. Tixeront (1920). "Section II: The Apologists of the Second Century — IV: Athenagoras". A Handbook of Patrology. trans. S. A. Raemers. St. Louis: B. Herder Book Co.
• Runia, David (1993). Philo in Early Christian Literature. Fortress Press. Esp. pp. 105–109.
• Rankin, David (2009). Athenagoras: Philosopher and Theologian. Ashgate.

Attribution

•  This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Athenagoras". Catholic Encyclopedia. New York: Robert Appleton Company.

Wikisource has original works written by or about: Athenagoras of Athens

• Apologetics of Athenagorus, Basil, Clement