By David Rankin
Athenagoras of Athens was once a Christian philosopher of the second one century who engaged with modern philosophical idea within the issues of the divine, and the connection of that divine to the cloth global. whereas sincerely a Christian apologist, Athenagoras offers doctrines of God, of the Holy Trinity, and of alternative theological issues which essentially proof an engagement with Greek philosophical proposal which matches past the in basic terms linguistic and embraces the proposal of God as real being. Athenagoras is a Church Father who has now not been given nice consciousness in twentieth century and early twenty first century scholarship.This publication explores Athenagoras' indisputable position within the improvement of Christian proposal at the divine, at the Trinity, at the human individual, and at the resurrection. His paintings offers a huge hyperlink among the mid moment century and the paintings of Justin and that of the 3rd century Christian theologians of the East.
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59. 60 ���������� Pouderon, Athénagore d’Athènes (above, n52), p. 62. L. Buck, ‘Athenagoras’ Embassy: A literary fiction’, Harvard Theological Review 89 (1996): 209ff. 62 ����������������������������������������������� S ee P. Keseling, ‘Athenagoras’, in T . Klauser, Reallexikon für Antike und Christentum, Vol. 1 (S tuttgart, 1950), p. 881; Athenagoras, ed. S choedel (above, n51), p. xvi; and Buck, ‘Athenagoras’ Embassy’ (above, n61), passim. 54 55 Athenagoras 26 articulation of Christian teaching, primarily on the nature of G od, to a largely non-Christian audience represented (in fact or form) by the philosophical princes, the imperial father and son; and it would have been incomprehensible to the many poorly educated or non-educated Christians of whom Athenagoras speaks with some warmth and appreciation in the treatise.
81 Pouderon also points to the testimony of Lucian of S amosata, in his Peregrinus, that the doctrine of resurrection was understood by the pagans as sitting at the centre of Christian belief and was thus a fit subject for attack;82 and he calls our attention to the obvious attempts of Latin church fathers like T ertullian and Minucius Felix, near-contemporaries of Athenagoras, to combat pagan challenges to this particular Christian doctrine,83 – the former in his own De resurrectione, in the Aopologeticum and in the Adversus Marcionem; the latter in the Octavius.
3). In chapter 15 he returns to his primary theme of distinguishing between G od and matter – equating the former with being, the uncreated and the intelligible, and the latter with non-being, the created and the perceptible – and employs the images of the potter and the clay to make his point. In chapter 16 he continues his argument, but this time he draws a comparison between G od and the world as ordered matter. 1 Athenagoras begins an examination of the naming of the pagan gods – gods made by human beings – as part of what he calls ‘defending my cause’.
Athenagoras by David Rankin