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To Autolychus
"To Autolychus" is part of The Fig Classic Series on Early Church Theology. To view more books in our catalog, visit us at fig-books.com.
124 pages, Kindle Edition
First published January 1, 175
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About the author
Theophilus of Antioch
23 books2 followersTheophilus, Patriarch of Antioch, succeeded Eros c. 169, and was succeeded by Maximus I c. 183, according to Henry Fynes Clinton, but these dates are only approximations. His death probably occurred between 183 and 185.
We gather from his writings (the only remaining being his apology to Autolycus) that he was born a pagan, not far from the Tigris and Euphrates, and was led to embrace Christianity by studying the Holy Scriptures, especially the prophetical books. He makes no reference to his office in his existing writings, nor is any other fact in his life recorded. Eusebius, however, speaks of the zeal which he and the other chief shepherds displayed in driving away the heretics who were attacking Christ's flock, with special mention of his work against Marcion. He made contributions to the departments of Christian literature, polemics, exegetics, and apologetics. William Sanday[6] describes him as "one of the precursors of that group of writers who, from Irenaeus to Cyprian, not only break the obscurity which rests on the earliest history of the Church, but alike in the East and in the West carry it to the front in literary eminence, and distance all their heathen contemporaries".
We gather from his writings (the only remaining being his apology to Autolycus) that he was born a pagan, not far from the Tigris and Euphrates, and was led to embrace Christianity by studying the Holy Scriptures, especially the prophetical books. He makes no reference to his office in his existing writings, nor is any other fact in his life recorded. Eusebius, however, speaks of the zeal which he and the other chief shepherds displayed in driving away the heretics who were attacking Christ's flock, with special mention of his work against Marcion. He made contributions to the departments of Christian literature, polemics, exegetics, and apologetics. William Sanday[6] describes him as "one of the precursors of that group of writers who, from Irenaeus to Cyprian, not only break the obscurity which rests on the earliest history of the Church, but alike in the East and in the West carry it to the front in literary eminence, and distance all their heathen contemporaries".
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Displaying 1 - 13 of 14 reviews
August 31, 2024
This was a very interesting read, and very similar to Justin Martyrs though much more work was done delving into various historians the Greeks would have known. It would be greatly fascinating if we had all the works he mentioned in this, but alas. It was still a very good read, and much like Justin Martyr an invaluable apologetic for looking at what the early Church taught and for clearly showing the perspicuity of Scripture taught in the early Church, alongside the Trinity, and many other things. Though he definitely didn't seem to have as high an opinion of Plato (rightfully so) as Justin Martyr.
This entire review has been hidden because of spoilers.
November 22, 2022
Theophilus occupies a somewhat strange place between the two great apologists on either side of him, Justin Martyr (died around 165 A.D.) and Irenaeus of Lyons (died around 202 A.D.). After reading the quite foundational works of Justin and the magnum opus of the early Apologists, the Against Heresies, by Irenaeus, one might expect this other apologist, serving as bishop in the important city of Antioch - where disciples were fist called "Christians" - to be a theological powerhouse. However, though Theophilus sets out to expose the falsities of Greek religion (like Justin) and demonstrate the resonance of certain Greek ideas with Christian teachings, he is utterly different than the other early Apologists.
For one, though he writes about the "Son" and "Word/Wisdom" of God early in his apology to Autolycus, he never mentions Christ, the incarnation of God, or the cross. These are quite a startling omissions. Theophilus's reading of the Old Testament is typological, in a sense, though not as Christocentric as Justin's or Irenaeus's. In a fascinating passage where he interprets the first three chapters of Genesis, Theophilus draws trinitarian teaching, but not not connect Adam to Christ, Eve to the Church, the tree of paradise to the cross, the proto-evangelium of 3:15, or the numerous prefigurements of Christ in Abel. This is surprising, as well! One would expect a 2nd century Christian work to sound like St Paul or the Gospels, to mention Christ above all else! But rather, Theophilus delves into the Trinity - again, a doctrine which one would expect to not so clearly confessed in such an early work.
But let me deal with Theophilus's biblical interpretation; in chapter 15 of book 2 he does write, "In like manner also the three days which were before the luminaries are types of the Trinity (Τριάδος), of God, and His Word, and His wisdom." In addition to this fascinating trinitarian interpretation, Theophilus sees the stars as imitating the prophets, the wild beasts of creation as signifying the unrighteous, etc. He also acknowledges that God "walked" in Paradise in the sense that His Word, "through whom He made all things, begin His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam... But what else is this voice but the Word of God, who is also His Son?" (2.22).
Theophilus has some other interesting and even eccentric ideas. Following Greek philosophers before him, he connects the Greek word for God (θεός) to the verb for running, being active, governing (1.4). In a marvelous section, he uses a pomegranate metaphor to explain how impossible it is for humans to grasp God: "For as the pomegranate, whit the rind containing it, has within it many cells and compartments which are separated by tissues, and has also many seeds dwelling in it, so the whole creation is contained by the Spirit of God, and the containing spirit is along with the creation contained by the hand of God. As, therefore, the seed of the pomegranate, dwelling inside, cannot see what is outside the rind, itself being within; so neither can man, who along with the whole creation is enclosed by the hand of God, behold God" (1.5).
Theophilus believes that prelapsarian Adam was in-between mortality and immortality, that he was in a suspension between the two since God could not create an immortal being equal with Him but neither would God choose to make a creature destined for death from the outset. I'm not sure how this doctrine impacted other Fathers.
Similar to Irenaeus, Theophilus sees the banishment of Adam and Eve from paradise as a merciful act of God. In doing so, God kept our parents from remaining in sin forever: "[B]ut, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored" (2.26). Death, in a sense, is God's merciful answer to the fall, for by death God is then able to refashion or remold the flawed human vessel.
For one, though he writes about the "Son" and "Word/Wisdom" of God early in his apology to Autolycus, he never mentions Christ, the incarnation of God, or the cross. These are quite a startling omissions. Theophilus's reading of the Old Testament is typological, in a sense, though not as Christocentric as Justin's or Irenaeus's. In a fascinating passage where he interprets the first three chapters of Genesis, Theophilus draws trinitarian teaching, but not not connect Adam to Christ, Eve to the Church, the tree of paradise to the cross, the proto-evangelium of 3:15, or the numerous prefigurements of Christ in Abel. This is surprising, as well! One would expect a 2nd century Christian work to sound like St Paul or the Gospels, to mention Christ above all else! But rather, Theophilus delves into the Trinity - again, a doctrine which one would expect to not so clearly confessed in such an early work.
But let me deal with Theophilus's biblical interpretation; in chapter 15 of book 2 he does write, "In like manner also the three days which were before the luminaries are types of the Trinity (Τριάδος), of God, and His Word, and His wisdom." In addition to this fascinating trinitarian interpretation, Theophilus sees the stars as imitating the prophets, the wild beasts of creation as signifying the unrighteous, etc. He also acknowledges that God "walked" in Paradise in the sense that His Word, "through whom He made all things, begin His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam... But what else is this voice but the Word of God, who is also His Son?" (2.22).
Theophilus has some other interesting and even eccentric ideas. Following Greek philosophers before him, he connects the Greek word for God (θεός) to the verb for running, being active, governing (1.4). In a marvelous section, he uses a pomegranate metaphor to explain how impossible it is for humans to grasp God: "For as the pomegranate, whit the rind containing it, has within it many cells and compartments which are separated by tissues, and has also many seeds dwelling in it, so the whole creation is contained by the Spirit of God, and the containing spirit is along with the creation contained by the hand of God. As, therefore, the seed of the pomegranate, dwelling inside, cannot see what is outside the rind, itself being within; so neither can man, who along with the whole creation is enclosed by the hand of God, behold God" (1.5).
Theophilus believes that prelapsarian Adam was in-between mortality and immortality, that he was in a suspension between the two since God could not create an immortal being equal with Him but neither would God choose to make a creature destined for death from the outset. I'm not sure how this doctrine impacted other Fathers.
Similar to Irenaeus, Theophilus sees the banishment of Adam and Eve from paradise as a merciful act of God. In doing so, God kept our parents from remaining in sin forever: "[B]ut, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored" (2.26). Death, in a sense, is God's merciful answer to the fall, for by death God is then able to refashion or remold the flawed human vessel.
August 11, 2021
Denna bok består av 3 separata volymer som behandlar helt olika saker. Bok 1 är teoretisk - vad är tro - bok 2 är anklagande- den strävar efter att förkasta grekisk antik tro på antik grekisk tros grund - bok 3 är ett personligt brev. Den är inte dålig, men är inte superanvändbar i och av sig själv.
January 26, 2025
Ultimul dintre apologetii greci pe care l-am mai citit. Daca e sa cititi pe unul sau pe altul, oricare ar fi o alegere mai buna. Teofil isi scrie Apologia, se pare ca, prin copierea unor bucati mari din materialele catehetice la care ar fi avut acces - asta il face foarte arid si plicticos. Mare parte din text este o repovestire a textelor biblice, in principal din cartea Geneza, iar restul se imparte intre numararea anilor si o apologie clasica. Materialul apologetic per se, nu e altceva decat ceea ce toti apologeti au scris deja. Un lucru am sa recunosc, dintre toti, el pare sa aiba gandirea trinitara cea mai bine dezvoltata.
Rating-ul nu este pentru cartea in sine, ci pentru textul lii Teofil. Traducerea si studiul sunt foarte bune, fiind realizate de unul din cei mai importanti experti pe apologetica crestina din secolul.
10/10 - Studiu introductiv si traducere
2/10 - ad Autolycum
Ca sa il citez pe Walter Bauer, vorbind despre Antiohia (in traducerea engleza):
"We can appreciate this [lipsa autoritatii episcopului antiohian] when we consider what intellectual mediocrity this church endured at this time in having Theophilus as its bishop"
Rating-ul nu este pentru cartea in sine, ci pentru textul lii Teofil. Traducerea si studiul sunt foarte bune, fiind realizate de unul din cei mai importanti experti pe apologetica crestina din secolul.
10/10 - Studiu introductiv si traducere
2/10 - ad Autolycum
Ca sa il citez pe Walter Bauer, vorbind despre Antiohia (in traducerea engleza):
"We can appreciate this [lipsa autoritatii episcopului antiohian] when we consider what intellectual mediocrity this church endured at this time in having Theophilus as its bishop"
April 9, 2024
An interesting collection that dives deep into the historicity of the Christian faith in comparison to the philosophers. A good resource.
February 15, 2016
Theophilius was a bishop of Antioch in the second century. The object of his Apology to Autolycus is twofold. First, it is to convince a pagan friend (Autolycus) of the divine authority of the Christian religion. Second, it aims to ridicule pagan ritual and practices. He uses citations from the Old Testament in order to achieve both objectives. It is most notable for being the earliest extant Christian work to use the word "Trinity."
Not a terrible read, but a bit tedious at times, and not my favorite example of this genre. 2.0 stars.
Not a terrible read, but a bit tedious at times, and not my favorite example of this genre. 2.0 stars.
August 2, 2019
All Hebrew Christian chronology synchronized correctly with secular greco-roman chronology could be resolved if only this work were noticed and applied. This will unlikely ever happen. I will give someone a hint though if they are reading this, Irish and early greek writers speak of Moses exodus being during the Aegean flood which the greeks (and modern science sedimentation tests) date to 1776 BC. All else can be figured from there if you are willing to accept such a far back date. If not you will remain confused and searching for evidences of the Hebrews in the wrong centuries forever.
February 3, 2023
This book is an ancient apology against paganism. This was an easy read compared to most church fathers, but there is not a lot here that you won't find elsewhere. It was interesting seeing Theophilus debate whether or not Christians are immoral or cannibalistic. It was also interesting seeing Theophilus date the earth. But, compared to other church fathers, Theophilus is forgettable.
November 30, 2025
Insight to views of Church Fathers
A variety of apologetics in this book. One is time line to the creation. Another is comments about Noah’s ark. We, being 2000 years removed from the times of Jesus discount what has been written before us. This writings cause me to rethink the validity of our modern critics.
A variety of apologetics in this book. One is time line to the creation. Another is comments about Noah’s ark. We, being 2000 years removed from the times of Jesus discount what has been written before us. This writings cause me to rethink the validity of our modern critics.
May 11, 2024
Theophilus is a true master at teaching and understanding Christianity purely from the prophets. He speaks so clearly and boldly that one can't help but be convicted by him and his testimony for the Lord. Highly recommend the work of this blessed 2nd century saint and bishop!
October 23, 2024
A lot of long quotes from the Bible, as well as some dubious comparisons and conclusions, make this one of my least favorite writings from the church fathers.
December 11, 2015
I loved Theophilus's emphasis upon the Scriptures and his straightforward handling of them. He argues passionately for creatio ex nihilo, for the antiquity of Christianity, and against the absurdities and immoralities of paganism. He is also the first Christian chronicler. His conversion is an excellent example of "apocalyptic evangelism"--using the prophetic Scriptures to persuade unbelievers of the truth of Christianity.
February 22, 2021
Fascinating. And a very enjoyable read. Theophilus' descriptive language is captivating as he dwells on topics such as the nature of God or the beauty of creation.
Displaying 1 - 13 of 14 reviews