him as faithful narratives of the apostles' doctrine, composed by persons fully acquainted with it; with the guidance and assistance, undoubtedly, of the Holy Spirit. This observation, if just, may be of use to us hereafter. CHAP. XVIII. ATHENAGORAS. HIS HISTORY. WE have two pieces of Athenagoras, an Apology for the Christians, and a Treatise of the Resurrection. The Apology has the title of an embassy: from whence some have concluded, that Athenagoras was deputed by the christians of the country in which he lived, and waited upon the Roman emperor with this Apology. Others rather think, there is no reason to suppose it was ever presented; and the Greek word translated embassy may as well signify a petition. C d e There is no mention of Athenagoras in Eusebius or Jerom; but he is quoted by Methodius in a passage of his preserved in Epiphanius and Photius: and there is a particular account given by Philip Sidetes, (who flourished in the beginning of the fifth century,) in a Fragment of his Christian History published by Dodwell. Philip says, Athenagoras was at first a heathen, and that he intended to write against the christians: but when he was reading the scriptures, with a view of making his work the more complete, he was converted. He says that Athenagoras flourished under Adrian and Antoninus the pious, to whom his Apology was presented; and that he was the first president of the catechetical school of Alexandria, and master of Clement, who wrote the Stromata. I think it not easy to rely upon this account of Philip. Basnage has made divers exceptions to it. It is certain the History of Philip has no great character given it by Socrates, or Photius, who had read it. As there is little said of Athenagoras by the ancients that can be relied on, we can know little certain of him, but * See Bayle, Dict. H. et Critic. Athenagoras, Note B. Hær. 64. sect. 21. Vid. et Petav. not. p. 261. Append. ad Diss. Iren. p. 488. 8 L. vii. cap. 27. what may be collected from his works themselves: nor will they afford much light into his history. In the title, however, of both these pieces he is styled an Athenian, and a philosopher. The Apology is inscribed to Marcus Aurelius Antoninus, and Lucius Aurelius Commodus: but learned men differ about the time of it. Pagi is of opinion the Apology was written in 166: Dodwell, in 168: Cave, about 177: Du Pin, in 178: Basnage," in 176: Tillemont, not before 177, which is also the opinion of Mr. Mosheim. The chief ground of this difference is a doubt about one of the persons to whom the Apology is addressed. Pagi and Dodwell suppose it was addressed to Marcus Autoninus, and his adopted brother and colleague in the empire, Lucius Verus, who died in 169. The learned men of the other opinion think it was inscribed to Marcus Antoninus, and his son Commodus: and if to them, then after Commodus had the proconsular power: which is the opinion of Basnage who therefore places the Apology in 176, or else when Commodus had equal power with his father, which he did not receive till the year 177. This is the opinion of Tillemont and others, who place it in 177, or a little later. In behalf of this later date Tillemont has a learned argument to whom I refer the reader, and to Bayle's account of the controversy in his Dictionary, in the article of Athenagoras. I shall only observe farther, that' Fabricius, who doubtless had seen and weighed the arguinents on both sides, says: Athenagoras seems to have 'written his Apology between the year of Christ 177 and 180, and to have presented it (so he thinks) to M. Antoninus and Commodus, whose names are prefixed to it in all the manuscripts:' and Mr. Mosheim has supported his opinion with divers arguments and considerations, omitted by others. 6 As this opinion appears to me much the more probable of the two, I therefore place Athenagoras at the year 177 or 178. It is likely the discourse Of the Resurrection of the 1 Hist. Lit. i Critic. in Baron. A. D. 165. sect. vi. 177. sect. viii, &c. n Annal. Polit. E. An. 176. sect. 6, &c • Mem. Ec. Tom. ii. Persecution de Marc Aurèle, Artic. 8, and Note x. P Vid. ejusd. Diss. de verà ætat. Apol. Athenag. "In the place before referred to. Apologiam videtur scripsisse Athenagoras intra annum Christi 177 et 180, obtulisseque M. Aurelio Antonino et L. Commodo, quorum nomen in MSS. codicibus constanter præfixum legitur. Bibl. Gr. vol. vi. p. 86. 'Dead' was written after the Apology; because, as Tillemont observes, he seems to promise such a thing at the end of the Apology; where having fallen upon the subject of the resurrection, he defers a fuller discourse upon it to another time. In this discourse he rather argues from reason than scripture. His two points are, the possibility and the fitness of a resurrection. Though this author has been seldom mentioned in antiquity, there is no one doubts the genuineness of either of these pieces. Athenagoras is a polite writer, and his Greek Attic. He has only rendered his style less agreeable by frequent parentheses. His testimony to the books of the New Testament. 6 I. For he that looks,' says he, on a woman, to lust after her, hath committed adultery in his heart.' See Matt. v. 28. 6 II. We can convince you,' says he to the emperors, 'that we are not atheists, by the principles we hold, which are not of human invention, but delivered and taught by God. What then are our maxims, in which we are instructed? "I say unto you: Love your enemies, bless them that curse you, pray for them that persecute you, that ye may be the children of your Father which is in heaven, who maketh his sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust.' "See Matt. v. 44, 45. These are so plain quotations of the words in St. Matthew's gospel, that I need not put down in the margin the Greek at length. I may however observe, that the originals of St. Matthew and Athenagoras agree, as they are represented to do by this translation. There are likewise in the Apology some other passages taken from St. Matthew's gospel, especially from our Saviour's sermon on the mount; and having recited some of those precepts of our Lord, he adds; that he alleges but a few out of many.' • Αλλ' ανακείσθω μεν ὁ περι της ανατάσεως λογος. * Ο γαρ βλέπων, φησι, γυναικα προς το επιθυμησαι αυτης, ηδη μεμοιχευσεν εν τη καρδια αυτό. P. 36. B. Paris. 1663. - Τινες ουν ήμων οἱ λόγοι, οἷς εκτρεφομεθα; λέγω ὑμῖν· κ. λ. p. 11. B. C. ▾ Vid. p. 2. D. 12. A. D. et 38. A. * Ταύτα μεν ουν, μικρά απο μεγαλων, και ολιγα απο πολλων, ίνα μη επι πλειον ύμιν ενοχλοιημεν, p. 13. Α. N. T. III. Mark x. 6. "But from the beginning of the creation God made them inale and female." ATHENAGORAS. III. Because in the beginning God formed one man and one woman.' He mentions this observation with the same view with that of our Lord in St. Mark, as an argument against divorces; though, it must be owned, there are much the same words in Matt. xix. 4. IV. Luke xvi. 18." Whosoever putteth away his wife, and marrieth another, cominitteth adultery." ATHENAGORAS. a IV. For whosoever, says he, shall put away his wife, and shall marry another, committeth adultery.' It may be questioned, whether he refers to St. Luke, or to St. Matt. v. 32, or rather xix. 9. It is however a quotation. N. T. V. John x. 30. "I and my Father are one." Ver. 38.-" That ye may know, and believe, that the Father is in me, and I in him." d ATHENAGORAS. V. The Father and the Son being one; and the Son being in the Father, and the Father in the Son. It is undoubted, that he acknowledged the gospel of St. John, from his so often calling the Son the Word' or Reason of God. N. T. VI. John xvii. 3. "Ande this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." ATHENAGORAS. f VI. For this alone coucerned, to know the one God, and the Word [proceeding] from him- knowing, that the life we shall obtain hereafter is better than can be expressed in words, if we * Απο δε αρχης κτίσεως, αρσεν και θηλυ εποίησεν αυτες ὁ Θεός. • Παραβαίνων μεν την χειρα τε θες, και μιαν γυναικα. p. 37. Β. και γαμων ἑτεραν, μοιχεύει. ότι εν αρχῇ ὁ Θεὸς ένα ανδρα έπλασε * Πας ὁ απολύων την γυναίκα αυτε, * Ος γαρ αν απολυση, φησι, Legat. p. 37. Β. την γυναίκα αυτ8, και γαμηση αλλην, μοιχαται. D Εγω και ὁ Πατηρ έν εσμεν να γνωτε, και πιςεύσητε, ότι εν εμοι ὁ Πατηρ, καγω εν αυτή. • Ενος οντος τω Πατρος και του Υιου οντος δε του γιου εν Πατρι, και Πατρος εν Υιῳ. p. 10. C. d P. 10. B. C. 12. C. D. 17. D. 27. A. 34. D. • Αύτη δε εσιν ἡ αιωνιος ζωη, να γινωσκωσι σε τον μόνον αληθινον Θεον, και δν απέτειλας Ιησεν Χρισον. † Ὑπο μονε δε παραπεμπόμενοι τετε τον ισως Θεον και τον παρ' αυτου λογον ειδεναι-πολυ δε και κρείττονα η ειπειν λόγῳ, τον εκδεχόμενον βιον ειδότες. p. 12. C. D. N. T. VII. Acts xvii. 25. “ Neither is worshipped with men's hands, as though he needed any thing." VIII. Rom. i. 24. "Wherefore God also gave them up to uncleanness k to dishonour their own bodies between themselves." 27. "Men with men working that which is unseemly." IX. Rom. xi. 36. "For m of him, and through him, and to him are all things." X. Rom. xii. 1. "I beseech you therefore, brethren,that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." XI. 1 Cor. xv. 30. "And why stand we in jeopardy every hour? 31. I protest by your rejoicing, which I have in Christ Jesus our Lord, I die daily. 32. If after the manner of men, I ATHENAGORAS. shall but go hence pure from all unrighteousness.' VII. Since he wanteth not, nor needeth any thing.' He there gives this character of the Deity upon the same account that St. Paul does : and much to the same purpose again: Not as if God needed.' VIII. Men with' men working those things which are abominable, many ways abusing their comely and beautiful bodies, and dishonouring the excellent workmanship of God.' IX. For of " him, and through him were all things made. Though perhaps he refers to John i. 3. X. But why should I be concerned about wholeburnt-offerings, which God does not need? It is much P better therefore to offer an unbloody sacrifice, and bring a reasonable service.' XI. He had argued at length the disadvantages of virtue; that many of the best men endure in this life vexation and sorrow, reproaches and calumnies: that if there be no retribu * Ουδε ύπο χειρων ανθρωπων θεραπευεται, προσδεόμενος τινος. Η Ανένδης και απροσδέης. p. 13. Β. του Θεου. p. 15. C. k Ουχ ώς δεομενα -Το ατιμάζεσθαι τα σώματα αυτών εν ἑαυτοις --αρσενες εν αρσεσι την ασχημοσύνην κατεργαζόμενοι. 1 Αρσενες εν αρσεσι τα δεινα κατεργαζόμενοι, όσων σεμνότερα και ευειδετερα σώματα, παντοίως αυτα ύβρίζοντες, ατιμουντες και το ποίημα του Θεου το καλον. p. 37. C. αυτόν τα πάντα. εγενετο. p. 10. Ε. ζώσαν την λογικήν λατρειαν ύμων. n in Ότι εξ αυτου, και δι' αυτου, και εις Προς αυτού γαρ, και δι' αυτου παντα Παρατησαι τα σωματα ύμων θυσίαν δεον αναίμακτον θυσίαν, και την λογικην προσαγειν λατρειαν. p. 13. D. |