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A Plea for the Christians
Three things are alleged against us: atheism, Thyestean feasts, OEdipodean intercourse. But if these charges are true, spare no class: proceed at once against our crimes; destroy us root and branch, with our wives and children, if any Christian is found to live like the brutes. And yet even the brutes do not touch the flesh of their own kind; and they pair by a law of nature, and only at the regular season, not from simple wantonness; they also recognise those from whom they receive benefits.
52 pages, Paperback
First published June 30, 2004
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About the author
Athenagoras of Athens
37 books12 followersAthenagoras (c.133 - c.190 AD) was a Father of the Church, an Ante-Nicene Christian apologist who lived during the second half of the 2nd century of whom little is known for certain, besides that he was Athenian (though possibly not originally from Athens), a philosopher, and a convert to Christianity. In his writings he styles himself as "Athenagoras, the Athenian, Philosopher, and Christian". There is some evidence that he was a Platonist before his conversion.
Athenagoras' feast day is observed on 24 July in the Eastern Orthodox Church.
Athenagoras' feast day is observed on 24 July in the Eastern Orthodox Church.
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April 18, 2018
In this letter, the noble philosopher and apologist Athenagoras seeks to ease the unjust persecution of his Christian fellow men before the Emporers Marcus Aurelius and Commodus of the Roman Empire. These emperors actually prided themselves as philosophers, since in their day people like these were highly esteemed. So, Athenagoras addressed them in title and attitude as such. Whether Athenagoras actually believed this about them or not, the point for his flattery is to help the Christians in the Empire and not make their situation worse by being insulting. Nobody knows if the emperors actually received the letter, but it's a good thing it was written nonetheless; it's an important window of information into the Roman culture of the second century.
Throughout his letter, Athenagoras keeps an attitude of respect and seeks to convince them by appealing to logic, many times quoting other philosophers and poets to support his case, and Scripture. There's a lot you could take away from this piece of writing like arguments against polytheism and pantheism, how pagan worship was conducted in those times, writing and argument styles, etc. But I only wish to mention points in the book I found interesting.
Many Roman Catholics like to say that the early Christians held their tradition's view of the Lord's Supper, also called the Eucharist, and that it was only disputed in later times (like those pitiful Reformer nuisances did); however, the Christians at the time were accused of participating in what was called Thyestian feasts (essentially, cannibalism resembling some Greek mythology). The Romans believed they ate Jesus Christ's material body and blood when they met as a church. Roman Catholicism's transubstantiation doctrine believes this to be true, however mysterious it is, concerning the Eucharist. It follows that if early Christians held this view, Athenagoras would have confirmed it as so or neglected to mention it (or just denied aspects of it). Instead, he vehemently denies this rumor! This seems to indicate, as far as this letter is concerned, the early church did NOT believe in transubstantiation as the Roman Catholic church claims (and for that matter, the Orthodox Church also), and actually believed the bread and the wine were meant to be observed only as symbols. (Chap. 3; Chap. 31)
Apparently, the Romans believed the world was round! I guess this indicates ancient peoples coming before us in development may not be as stupid all the time as historical revisionists try to make it seem (Chap. 18; Chap. 16).
He holds to a Nephilim view of Genesis 6 when discussing demons and their activity in the world. (Chap. 24). The editor of the translation I read noted that this interpretation came from Rabbinic Judaism and should be taken with a grain of salt. Athenagoras also supports the Apostle Paul (1 Cor. 10.20) in that demons are often behind the idols worshipped throughout history and seeks to give some examples of their influence and how they operate. Ths information is insightful of occultic activity at the time (Chap. 26; Chap; 27). It's also worthy to note that he thinks false gods are created out of great men in history, theorizing how it came about (Chap. 28).
More review needs to be written, but I'll be offline for a little while and have no more time. I will write more soon.
Throughout his letter, Athenagoras keeps an attitude of respect and seeks to convince them by appealing to logic, many times quoting other philosophers and poets to support his case, and Scripture. There's a lot you could take away from this piece of writing like arguments against polytheism and pantheism, how pagan worship was conducted in those times, writing and argument styles, etc. But I only wish to mention points in the book I found interesting.
Many Roman Catholics like to say that the early Christians held their tradition's view of the Lord's Supper, also called the Eucharist, and that it was only disputed in later times (like those pitiful Reformer nuisances did); however, the Christians at the time were accused of participating in what was called Thyestian feasts (essentially, cannibalism resembling some Greek mythology). The Romans believed they ate Jesus Christ's material body and blood when they met as a church. Roman Catholicism's transubstantiation doctrine believes this to be true, however mysterious it is, concerning the Eucharist. It follows that if early Christians held this view, Athenagoras would have confirmed it as so or neglected to mention it (or just denied aspects of it). Instead, he vehemently denies this rumor! This seems to indicate, as far as this letter is concerned, the early church did NOT believe in transubstantiation as the Roman Catholic church claims (and for that matter, the Orthodox Church also), and actually believed the bread and the wine were meant to be observed only as symbols. (Chap. 3; Chap. 31)
Apparently, the Romans believed the world was round! I guess this indicates ancient peoples coming before us in development may not be as stupid all the time as historical revisionists try to make it seem (Chap. 18; Chap. 16).
He holds to a Nephilim view of Genesis 6 when discussing demons and their activity in the world. (Chap. 24). The editor of the translation I read noted that this interpretation came from Rabbinic Judaism and should be taken with a grain of salt. Athenagoras also supports the Apostle Paul (1 Cor. 10.20) in that demons are often behind the idols worshipped throughout history and seeks to give some examples of their influence and how they operate. Ths information is insightful of occultic activity at the time (Chap. 26; Chap; 27). It's also worthy to note that he thinks false gods are created out of great men in history, theorizing how it came about (Chap. 28).
More review needs to be written, but I'll be offline for a little while and have no more time. I will write more soon.
March 5, 2020
Measured, careful, intellectual
August 3, 2013
Athenagoras plea for Christians was to the emperor Marcus Aurelius. Marcus was a stoic philosopher and from what I heard, in many ways, he was one of the better emperors, but sadly he had a strong prejudice against Christians and greatly increased their persecution. One can tell that Athenagoras genuinely admired Marcus and hoped if the emperor only got the facts on of the matter, he would see the Christians innocents and put an end to the slaughter. The first section really did sadden my heart, thinking how many Christians were being condemned without trial and thrown to the lions, for supposedly being atheist, engaging perverted sexual practices and participating in cannibalism. You can tell how much Athenagoras grieved for these innocent citizens. He goes on to make a logical case on why they were not atheist, and how though calling each other brother and sister, they were not practicing incests and finally, they were by no means cannibals, instead they would never partake in any violence. Much of the book was a philosophical case against the gods, using the Greek philosophers and the poets to claim the gods were not gods, but rather they pointed to One True God. I copied below some quotes on theological and practical issues which I found interesting (though, I by no means agree with some of them). Oh and he even says the earth is a sphere, as if that was common knowledge in that day.
On the Trinity: (He held an understanding of the trinity that is similar to what Jonathan Edwards would form, I personally disagree with this view of the trinity, but its interesting nonetheless)
"But the Son of God is the Logos of the Father, in idea and in operation; for after the pattern of Him and by Him, were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind, had the Logos in Himself, being from eternity instinct with Logos; but in as much as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter... Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun.... For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence,-the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God"
On Angelic beings that occupy and rule in the world (the reason I purchased this book):
"Nor is our teaching in what relates to the divine nature confined to these points; but we recognize also a multitude of angels and ministers, whom God the Maker and Framer of the world distributed and appointed to their several posts by His Logos, to occupy themselves about the elements, and the heavens, and the world, and the things in it, and the goodly ordering of them all.... angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels,-to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them.90 Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. Of these lovers of virgins, therefore, were begotten those who are called giants... These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, which are the demons who wander about the world, perform actions similar, the one (that is, the demons) to the natures they have received, the other (that is, the angels) to the appetites they have indulged. But the prince of matter, as may be seen merely from what transpires, exercises a control and management contrary to the good that is in God... But because the demoniac movements and operations proceeding from the adverse spirit produce these disorderly sallies, and moreover move men... When, too, a tender and susceptible soul, which has no knowledge or experience of sounder doctrines, and is unaccustomed to contemplate truth, and to consider thoughtfully the Father and Maker of all things, gets impressed with false opinions respecting itself, then the demons who hover about matter, greedy of sacrificial odours and the blood of victims, and ever ready to lead men into error, avail themselves of these delusive movements of the souls of the multitude; and, taking possession of their thoughts, cause to flow into the mind empty visions as if coming from the idols and the statues; and when, too, a soul of itself, as being immortal,103 moves comformably to reason, either predicting the future or healing the present, the demons claim the glory for themselves."
On Christians:
But among us you will find uneducated persons, and artisans, and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth: they do not rehearse speeches, but exhibit good works; when struck, they do not strike again; when robbed, they do not go to law; they give to those that ask of them, and love their neighbours as themselves.
On sin:
"Should we, then, unless we believed that a God presides over the human race, thus purge ourselves from evil? Most certainly not. But, because we are persuaded that we shall give an account of everything in the present life to God, who made us and the world, we adopt a temperate and benovolent and generally despised method of life, believing that we shall suffer no such great evil here, even should our lives be taken from us, compared with what we shall there receive for our meek and benevolent and moderate life from the great Judge... you know that those whose life is directed towards God as its rule, so that each one among us may be blameless and irreproachable before Him, will not entertain even the thought of the slightest sin. For if we believed that we should live only the present life, then we might be suspected of sinning, through being enslaved to flesh and blood, or overmastered by gain or carnal desire; but since we know that God is witness to what we think and what we say both by night and by day, and that He, being Himself light, sees all things in our heart, we are persuaded that when we are removed from the present life we shall live another life, better than the present one, and heavenly, not earthly (since we shall abide near God, and with God, free from all change or suffering in the soul, not as flesh, even though we shall have flesh, but as heavenly spirit), or, falling with the rest, a worse one and in fire; for God has not made us as sheep or beasts of burden, a mere by-work, and that we should perish and be annihilated."
On God being timeless:
"If Kronos is time, he changes; if a season, he turns about; if darkness, or frost, or the moist part of nature, none of these is abiding; but the Deity is immortal, and immoveable, and unalterable: so that neither is Kronos nor his image God. As regards Zeus again: If he is air, born of Kronos, of which the male part is called Zeus and the female Hera (whence both sister and wife), he is subject to change; if a season,
He believed the earth was round:
"but God is uncreated, and, impassible, and indivisible-does not, therefore, consist of parts. But if, on the contrary, each of them exists separately, since He that made the world is above the things created, and about the things He has made and set in order, where can the other or the rest be? For if the world, being made spherical, is confined within the circles of heaven, and the Creator of the world is above the things created, managing that, by His providential care of these, what place is there for the second god, or for the other gods? For he is not in the world, because it belongs to the other; nor about the world, for God the Maker of the world is above it."
On inspiration:
"Moses or of Isaiah and Jeremiah, and the other prophets, who, lifted in ecstasy above the natural operations of their minds by the impulses of the Divine Spirit, uttered the things with which they were inspired, the Spirit making use of them as a flute-player, breathes into a flute;-what, then, do these men say?"
On sexual matters: (my word, they were extreme)
"But we are so far from practising promiscuous intercourse, that it is not lawful among us to indulge even a lustful look. "For," saith He, "he that looketh on a woman to lust after her, hath committed adultery already in his heart." ...we exercise the greatest care that their bodies should remain undefiled and uncorrupted; for the Logos again says to us, "If any one kiss a second time because it has given him pleasure, [he sins]; "adding, "Therefore the kiss, or rather the salutation, should be given with the greatest care, since, if there be mixed with it the least defilement of thought, it excludes us from eternal life... Therefore, having the hope of eternal life, we despise the things of this life, even to the pleasures of the soul, each of us reckoning her his wife whom he has married according to the laws laid down by us, and that only for the purpose of having children... so to us the procreation of children is the measure of our indulgence in appetite. Nay, you would find many among us, both men and women, growing old unmarried, in hope of living in closer communion with God.... the things said of us are an example of the proverb, "The harlot reproves the chaste." For those who have set up a market for fornication and established infamous resorts for the young for every kind of vile pleasure,-who do not abstain even from males, males with males committing shocking abominations, outraging all the noblest and comeliest bodies in all sorts of ways, so dishonouring the fair workmanship of God... but as for those who are persuaded that nothing will escape the scrutiny of God, but that even the body which has ministered to the irrational impulses of the soul, and to its desires, will be punished along with it, it is not likely that they will commit even the smallest sin."
on Abortion:
"And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God134 for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fetus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it."
On the Trinity: (He held an understanding of the trinity that is similar to what Jonathan Edwards would form, I personally disagree with this view of the trinity, but its interesting nonetheless)
"But the Son of God is the Logos of the Father, in idea and in operation; for after the pattern of Him and by Him, were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind, had the Logos in Himself, being from eternity instinct with Logos; but in as much as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter... Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun.... For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence,-the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God"
On Angelic beings that occupy and rule in the world (the reason I purchased this book):
"Nor is our teaching in what relates to the divine nature confined to these points; but we recognize also a multitude of angels and ministers, whom God the Maker and Framer of the world distributed and appointed to their several posts by His Logos, to occupy themselves about the elements, and the heavens, and the world, and the things in it, and the goodly ordering of them all.... angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels,-to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them.90 Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. Of these lovers of virgins, therefore, were begotten those who are called giants... These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, which are the demons who wander about the world, perform actions similar, the one (that is, the demons) to the natures they have received, the other (that is, the angels) to the appetites they have indulged. But the prince of matter, as may be seen merely from what transpires, exercises a control and management contrary to the good that is in God... But because the demoniac movements and operations proceeding from the adverse spirit produce these disorderly sallies, and moreover move men... When, too, a tender and susceptible soul, which has no knowledge or experience of sounder doctrines, and is unaccustomed to contemplate truth, and to consider thoughtfully the Father and Maker of all things, gets impressed with false opinions respecting itself, then the demons who hover about matter, greedy of sacrificial odours and the blood of victims, and ever ready to lead men into error, avail themselves of these delusive movements of the souls of the multitude; and, taking possession of their thoughts, cause to flow into the mind empty visions as if coming from the idols and the statues; and when, too, a soul of itself, as being immortal,103 moves comformably to reason, either predicting the future or healing the present, the demons claim the glory for themselves."
On Christians:
But among us you will find uneducated persons, and artisans, and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth: they do not rehearse speeches, but exhibit good works; when struck, they do not strike again; when robbed, they do not go to law; they give to those that ask of them, and love their neighbours as themselves.
On sin:
"Should we, then, unless we believed that a God presides over the human race, thus purge ourselves from evil? Most certainly not. But, because we are persuaded that we shall give an account of everything in the present life to God, who made us and the world, we adopt a temperate and benovolent and generally despised method of life, believing that we shall suffer no such great evil here, even should our lives be taken from us, compared with what we shall there receive for our meek and benevolent and moderate life from the great Judge... you know that those whose life is directed towards God as its rule, so that each one among us may be blameless and irreproachable before Him, will not entertain even the thought of the slightest sin. For if we believed that we should live only the present life, then we might be suspected of sinning, through being enslaved to flesh and blood, or overmastered by gain or carnal desire; but since we know that God is witness to what we think and what we say both by night and by day, and that He, being Himself light, sees all things in our heart, we are persuaded that when we are removed from the present life we shall live another life, better than the present one, and heavenly, not earthly (since we shall abide near God, and with God, free from all change or suffering in the soul, not as flesh, even though we shall have flesh, but as heavenly spirit), or, falling with the rest, a worse one and in fire; for God has not made us as sheep or beasts of burden, a mere by-work, and that we should perish and be annihilated."
On God being timeless:
"If Kronos is time, he changes; if a season, he turns about; if darkness, or frost, or the moist part of nature, none of these is abiding; but the Deity is immortal, and immoveable, and unalterable: so that neither is Kronos nor his image God. As regards Zeus again: If he is air, born of Kronos, of which the male part is called Zeus and the female Hera (whence both sister and wife), he is subject to change; if a season,
He believed the earth was round:
"but God is uncreated, and, impassible, and indivisible-does not, therefore, consist of parts. But if, on the contrary, each of them exists separately, since He that made the world is above the things created, and about the things He has made and set in order, where can the other or the rest be? For if the world, being made spherical, is confined within the circles of heaven, and the Creator of the world is above the things created, managing that, by His providential care of these, what place is there for the second god, or for the other gods? For he is not in the world, because it belongs to the other; nor about the world, for God the Maker of the world is above it."
On inspiration:
"Moses or of Isaiah and Jeremiah, and the other prophets, who, lifted in ecstasy above the natural operations of their minds by the impulses of the Divine Spirit, uttered the things with which they were inspired, the Spirit making use of them as a flute-player, breathes into a flute;-what, then, do these men say?"
On sexual matters: (my word, they were extreme)
"But we are so far from practising promiscuous intercourse, that it is not lawful among us to indulge even a lustful look. "For," saith He, "he that looketh on a woman to lust after her, hath committed adultery already in his heart." ...we exercise the greatest care that their bodies should remain undefiled and uncorrupted; for the Logos again says to us, "If any one kiss a second time because it has given him pleasure, [he sins]; "adding, "Therefore the kiss, or rather the salutation, should be given with the greatest care, since, if there be mixed with it the least defilement of thought, it excludes us from eternal life... Therefore, having the hope of eternal life, we despise the things of this life, even to the pleasures of the soul, each of us reckoning her his wife whom he has married according to the laws laid down by us, and that only for the purpose of having children... so to us the procreation of children is the measure of our indulgence in appetite. Nay, you would find many among us, both men and women, growing old unmarried, in hope of living in closer communion with God.... the things said of us are an example of the proverb, "The harlot reproves the chaste." For those who have set up a market for fornication and established infamous resorts for the young for every kind of vile pleasure,-who do not abstain even from males, males with males committing shocking abominations, outraging all the noblest and comeliest bodies in all sorts of ways, so dishonouring the fair workmanship of God... but as for those who are persuaded that nothing will escape the scrutiny of God, but that even the body which has ministered to the irrational impulses of the soul, and to its desires, will be punished along with it, it is not likely that they will commit even the smallest sin."
on Abortion:
"And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God134 for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fetus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it."
May 5, 2020
A profound little apologetic work from the 2nd century addressed to Marcus Aurelius. Fully Orthodox, fully trinitarian, pro-life (both against abortion and capital punishment) and devastating to the pagan gods. Really an apologetic treat. A few excerpts will suffice instead of prolonging my usual blather:
"For poets and philosophers, as to other subjects so also to this, have applied themselves in the way of conjecture, moved, by reason of their affinity with the afflatus from God, each one by his own soul, to try whether he could find out and apprehend the truth; but they have not been found competent fully to apprehend it, because they thought fit to learn, not from God concerning God, but each one from himself; hence they came each to his own conclusion respecting God, and matter, and forms, and the world. But we have for witnesses of the things we apprehend and believe, prophets, men who have pronounced concerning God and the things of God, guided by the Spirit of God."
"But among us you will find uneducated persons, and artisans, and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth: they do not rehearse speeches, but exhibit good works; when struck, they do not strike again; when robbed, they do not go to law; they give to those that ask of them, and love their neighbours as themselves."
"If, then, these are gods, why did they not exist from the beginning? Why, in truth, are they younger than those who made them? Why, in truth, in order to their coming into existence, did they need the aid of men and art? They are nothing but earth, and stones, and matter, and curious art."
"the Sibyl, of whom Plato also makes mention, says:—
It was the generation then the tenth,
Of men endow'd with speech, since forth the flood
Had burst upon the men of former times, ..."
[Plato knew of the global flood? Hmm...]
"For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? Who does not reckon among the things of greatest interest the contests of gladiators and wild beasts, especially those which are given by you? But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fœtus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it. "
"For poets and philosophers, as to other subjects so also to this, have applied themselves in the way of conjecture, moved, by reason of their affinity with the afflatus from God, each one by his own soul, to try whether he could find out and apprehend the truth; but they have not been found competent fully to apprehend it, because they thought fit to learn, not from God concerning God, but each one from himself; hence they came each to his own conclusion respecting God, and matter, and forms, and the world. But we have for witnesses of the things we apprehend and believe, prophets, men who have pronounced concerning God and the things of God, guided by the Spirit of God."
"But among us you will find uneducated persons, and artisans, and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth: they do not rehearse speeches, but exhibit good works; when struck, they do not strike again; when robbed, they do not go to law; they give to those that ask of them, and love their neighbours as themselves."
"If, then, these are gods, why did they not exist from the beginning? Why, in truth, are they younger than those who made them? Why, in truth, in order to their coming into existence, did they need the aid of men and art? They are nothing but earth, and stones, and matter, and curious art."
"the Sibyl, of whom Plato also makes mention, says:—
It was the generation then the tenth,
Of men endow'd with speech, since forth the flood
Had burst upon the men of former times, ..."
[Plato knew of the global flood? Hmm...]
"For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? Who does not reckon among the things of greatest interest the contests of gladiators and wild beasts, especially those which are given by you? But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fœtus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it. "
November 26, 2021
What a splendid work, for four main reasons that stuck out to me:
1. The reverence and honor Athenagoras gives to emperor Aurelius and his godawful son Commodus, while yet they were persecuting Christians. He was respectful and kind, and spoke often to the philosopher’s soul that was Aurelius, to attempt to reason with him and persuade him to cease his persecutions. He truly puts the parables of the persistent widow and turning the other cheek into practice.
2. He also demonstrated extreme conversant ability with the learning of the pagans of the time, quoting from the poets, the philosophers, and the myths which formed the Roman world. He used all these to show that they teach much of the same as much the Christians do — that the Greek gods are not worthy of worship, that there is a Deity which created all Reality and upholds it, and that Virtue is the action which animates all Good in the world. He truly “plundered the Egyptians of their good” which leading the people in a salvific Exodus from their captors. This MUST have been a work St Basil knew well, where hundreds of years later, he implored all young men to learn everything they can from the pagans, for there is much good in it, if one quarries in wisdom.
3. That so early a work so clearly describes the doctrine of the Trinity. Those who argue that Trinitarianism developed later, at the forceful compulsion of Imperial Unity, have obviously not read enough, for this was written in the Second Century, and is thoroughly Trinitarian.
4. He speaks quite directly and matter-of-factly that the gods of the Greeks, Egyptians, and other pagans, exist, though only because they are demons, evil spirits of either angels or corrupted men, who rejected their God to seek worship for themselves. So, while they are not worthy of worship (and in fact are quite the opposite), they do have power and can effect magic, and idols, and oracles. We should all beware, those especially who do not walk with the Holy Spirit within them, of courting these powers and participating with them in sin, selfishness, and rebellion.
Well-written, well-organized, and well-worth your time!
1. The reverence and honor Athenagoras gives to emperor Aurelius and his godawful son Commodus, while yet they were persecuting Christians. He was respectful and kind, and spoke often to the philosopher’s soul that was Aurelius, to attempt to reason with him and persuade him to cease his persecutions. He truly puts the parables of the persistent widow and turning the other cheek into practice.
2. He also demonstrated extreme conversant ability with the learning of the pagans of the time, quoting from the poets, the philosophers, and the myths which formed the Roman world. He used all these to show that they teach much of the same as much the Christians do — that the Greek gods are not worthy of worship, that there is a Deity which created all Reality and upholds it, and that Virtue is the action which animates all Good in the world. He truly “plundered the Egyptians of their good” which leading the people in a salvific Exodus from their captors. This MUST have been a work St Basil knew well, where hundreds of years later, he implored all young men to learn everything they can from the pagans, for there is much good in it, if one quarries in wisdom.
3. That so early a work so clearly describes the doctrine of the Trinity. Those who argue that Trinitarianism developed later, at the forceful compulsion of Imperial Unity, have obviously not read enough, for this was written in the Second Century, and is thoroughly Trinitarian.
4. He speaks quite directly and matter-of-factly that the gods of the Greeks, Egyptians, and other pagans, exist, though only because they are demons, evil spirits of either angels or corrupted men, who rejected their God to seek worship for themselves. So, while they are not worthy of worship (and in fact are quite the opposite), they do have power and can effect magic, and idols, and oracles. We should all beware, those especially who do not walk with the Holy Spirit within them, of courting these powers and participating with them in sin, selfishness, and rebellion.
Well-written, well-organized, and well-worth your time!
January 29, 2019
Я не римский язычник эпохи Марка Аврелия, поэтому не смогу оценить силы и действенности доводов и философской стройности логических построений. К тому же читал я в русском переводе и, к сожалению, не сумею оценить красоты греческих риторических фигур.
Как профан, дерзаю отметить лишь следующее:
(a) Афинагор очень неплохо разбирается и в классической греко-римской мифологии и в философии. Он десятки раз цитировал Гесиода, Платона, стоиков, поминал, между прочим, учение Гермеса Трисмегиста
(b) этот труд не проповедь, а именно попытка (и очень даже качественная!) апологии
(с) ясное дело, что христиане не занимаются каннибализмом, не занимаются противоестественным кровосмешением и прочими мерзостями, но доказать, что христиане не могут есть плоть людей, потому что имеют догмат о всеобщем воскресении мертвых это, без всякой иронии, - сильно и неожиданно
(d) Афиагор несомненно знаком с христианством не понаслышке, не только потому что цитирует Священное Писание, но и тем, что придерживается христианских нравственных императивов
Радует, что уже во втором веке были талантливые люди как Афинагор. Именно образованные миряне, не ангажированные иникому ничем не обязанные, вольные гворить, что хотят и способные отстаивать христову веру на таком высоком уровне. Ещё меня удивило и порадовало его благоговейное отношение к жизни, когда он полемизирует против абортов ближе к концу текста.
А ещё очень радостно то, что Афинагор, оказывается, канонизирован православной церковью, ведь всегда приятно, когда человек оказывается лучше, чем ты о нём думал.
Как профан, дерзаю отметить лишь следующее:
(a) Афинагор очень неплохо разбирается и в классической греко-римской мифологии и в философии. Он десятки раз цитировал Гесиода, Платона, стоиков, поминал, между прочим, учение Гермеса Трисмегиста
(b) этот труд не проповедь, а именно попытка (и очень даже качественная!) апологии
(с) ясное дело, что христиане не занимаются каннибализмом, не занимаются противоестественным кровосмешением и прочими мерзостями, но доказать, что христиане не могут есть плоть людей, потому что имеют догмат о всеобщем воскресении мертвых это, без всякой иронии, - сильно и неожиданно
(d) Афиагор несомненно знаком с христианством не понаслышке, не только потому что цитирует Священное Писание, но и тем, что придерживается христианских нравственных императивов
Радует, что уже во втором веке были талантливые люди как Афинагор. Именно образованные миряне, не ангажированные иникому ничем не обязанные, вольные гворить, что хотят и способные отстаивать христову веру на таком высоком уровне. Ещё меня удивило и порадовало его благоговейное отношение к жизни, когда он полемизирует против абортов ближе к концу текста.
А ещё очень радостно то, что Афинагор, оказывается, канонизирован православной церковью, ведь всегда приятно, когда человек оказывается лучше, чем ты о нём думал.
February 8, 2020
What is in a name? Alas, William Shakespeare has been superseded by a Church Father. The funny thing about this letter is that it was written to Marcus Aurelius and Commodus (you know the bastardized versions from Gladiator). Anyway, he gives a lengthy argument on why words and the name of Christian should not be defamed or spat upon as different from their idolatrous neighbors. I wonder if they ever responded to this letter.
March 19, 2021
Short and sharp, great second century Apology.
Good trinitarian themes and refutation of common ancient accusations.
Should be in your Top Ten Apologies list. If it isn't, give it a read.
Good trinitarian themes and refutation of common ancient accusations.
Should be in your Top Ten Apologies list. If it isn't, give it a read.
April 8, 2022
Really good read. Does a great job of refuting pagan claims while also justifying Christian teaching on a variety of topics.
January 2, 2025
It is somewhat surreal to read a defense of Christianity from a time when Christians were persecuted. Not much application for today, but interesting.
May 23, 2016
Athenagoras basically got them on their own terms:
(W)e bestow our attention, not on the study of words, but on the exhibition and teaching of actions - XXXIII (c. AD 177)
But though such is our [chaste] character (Oh! why should I speak of things unfit to be uttered?), the things said of us are an example of the proverb, “The harlot reproves the chaste.” For those who have set up a market for fornication, and established infamous resorts for the young for every kind of vile pleasure,—who do not abstain even from males, males with males committing shocking abominations, outraging all the noblest and comeliest bodies in all sorts of ways, so dishonouring the fair workmanship of God (for beauty on earth is not self-made, but sent hither by the hand and will of God),— these men, I say, revile us for the very things which they are conscious of themselves, and ascribe to their own gods, boasting of them as noble deeds, and worthy of the gods. These adulterers and pæderasts defame the eunuchs [celibates] and the once-married (while they themselves live like fishes; for these gulp down whatever falls in their way, and the stronger chases the weaker: and, in fact, this is to feed upon human flesh, to do violence in contravention of the very laws which you and your ancestors, with due care for all that is fair and right, have enacted), so that not even the governors of the provinces sent by you suffice for the hearing of the complaints against those, to whom it even is not lawful, when they are struck, not to offer themselves for more blows, nor when defamed not to bless: for it is not enough to be just (and justice is to return like for like), but it is incumbent on us to be good and patient of evil -XXXIV
(W)e bestow our attention, not on the study of words, but on the exhibition and teaching of actions - XXXIII (c. AD 177)
But though such is our [chaste] character (Oh! why should I speak of things unfit to be uttered?), the things said of us are an example of the proverb, “The harlot reproves the chaste.” For those who have set up a market for fornication, and established infamous resorts for the young for every kind of vile pleasure,—who do not abstain even from males, males with males committing shocking abominations, outraging all the noblest and comeliest bodies in all sorts of ways, so dishonouring the fair workmanship of God (for beauty on earth is not self-made, but sent hither by the hand and will of God),— these men, I say, revile us for the very things which they are conscious of themselves, and ascribe to their own gods, boasting of them as noble deeds, and worthy of the gods. These adulterers and pæderasts defame the eunuchs [celibates] and the once-married (while they themselves live like fishes; for these gulp down whatever falls in their way, and the stronger chases the weaker: and, in fact, this is to feed upon human flesh, to do violence in contravention of the very laws which you and your ancestors, with due care for all that is fair and right, have enacted), so that not even the governors of the provinces sent by you suffice for the hearing of the complaints against those, to whom it even is not lawful, when they are struck, not to offer themselves for more blows, nor when defamed not to bless: for it is not enough to be just (and justice is to return like for like), but it is incumbent on us to be good and patient of evil -XXXIV
March 8, 2021
Historical
Historical lesson on how the early Christian Church and the Christians were treated . Many of the phrases and words I had to research. It would not be good for the casual Reader.
Historical lesson on how the early Christian Church and the Christians were treated . Many of the phrases and words I had to research. It would not be good for the casual Reader.
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