By David Rankin
Athenagoras of Athens was once a Christian philosopher of the second one century who engaged with modern philosophical concept within the issues of the divine, and the connection of that divine to the fabric international. whereas in actual fact a Christian apologist, Athenagoras provides doctrines of God, of the Holy Trinity, and of alternative theological concerns which sincerely facts an engagement with Greek philosophical concept which works past the only linguistic and embraces the inspiration of God as actual being. Athenagoras is a Church Father who has no longer been given nice awareness in twentieth century and early twenty first century scholarship.This e-book explores Athenagoras' indisputable position within the improvement of Christian notion at the divine, at the Trinity, at the human individual, and at the resurrection. His paintings presents a major 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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Extra resources for Athenagoras
106. , p. 107. , p. 108. , p. 109. 93 Athenagoras’ corpus: one lump or two? 1–4). 2). 5). S omewhat oddly, there is no clear peroratio, first to offer a summary of the arguments and then to provide a final appeal to the audience, and this may add some weight to Pouderon’s speculation that what we have is not the whole treatise. Yet, notwithstanding this omission, the treatise is clearly shaped, at least in part, by the demands of rhetorical form, as was the Legatio.
W. Barnard, ‘T he E mbassy of Athenagoras’, Vigiliae Christianae 21 (1967): 88–92. 51 Athenagoras: Legatio and De Resurrectione, ed. R . S choedel, with translation and notes (O xford, 1972), pp. xi–xii. 52 ������������� B. Pouderon, Athénagore d’Athènes: Philosophe chrétien (T héologie H istoire 82), (Paris, 1989), pp. 38–40. D. Barnes, ‘T he E mbassy of Athenagoras’, Journal of Theological Studies 26 (1975): 111–14. Athenagoras’ corpus: one lump or two? 25 anticipation would have been quite acceptable in the political climate of the day, given that Marcus Aurelius had made it clear for some time that he intended to share his rule with his son.
6 – are now the demons who wander about the earth. Athenagoras repeats his earlier assertion that the prince of matter acts in a manner opposed to G od’s goodness; then he quotes E uripides in support of this idea. 3). In chapter 27 Athenagoras draws on the language of S toic psychology to demonstrate precisely how human beings are drawn away from their perfected natures into sin, through the delusion and fantasy resulting from their inattention to the things of G od and from their orientation towards things associated with matter.
Athenagoras by David Rankin