ATHENAGORAS
Athenagoras was a Christian apologist who flourished in the second half of the second century CE. Two extant works, the Plea on Behalf of Christians and On the Resurrection of the Dead, have traditionally been attributed to him.
HIS LIFE
Athenagoras does not appear in the ecclesiastical histories of either Eusebius, Socrates, or Sozomen. Methodius (d. 311 CE) is the only ante-Nicene writer to mention Athenagoras; Methodius' From the Discourse on the Resurrection 1.7 refers to Athenagoras' Plea 24. The only other early witness to Athenagoras is Philip of Side, a deacon of Chrysostom, who lived during the fifth century. According to a fourteenth century codex, Philip wrote, "Athenagoras was the first to head the school in Alexandria. He flourished at the time of Hadrian and Antoninus, to both of whom he addressed his Plea on Behalf of Christians. He became a Christian while he wore the philosopher's cloak and was at the head of the Academy. Even before Celsus he was anxious to write against the Christians. ..." (Migne PG vi.182; English translation in Schoedel ix).
These meager references comprise our entire biographical knowledge of Athenagoras, apart from the material found in his extant writings. The Arethas Codex (914 CE) and three other manuscripts contain the same introductory ascription: "A plea for Christians by Athenagoras the Athenian: philosopher and Christian. To the emperors Marcus Aurelius Antoninus and Lucius Aurelius Commodus, conquerors of Armenia and Sarmatia, and more than all, philosophers." Philip mentions that Athenagoras flourished during the time of Hadrian and Antoninus, but the Arethas introduction places him in the reigns of Marcus Aurelius Antoninus and Lucius Aurelius Commodus. Ph...
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...e Fathers, vol. 2. Grand Rapids: Wm. B. Eerdmans, 1954.
Rauch, James L. "Greek Logic and Philosophy and the Problem of Authorship in Athenagoras." Ph.D diss., University of Chicago, 1961.
Ruprecht, Louis A., Jr. "Athenagoras the Christian, Pausanius the Travel Guide, and a Mysterious Corinthian Girl." Harvard Theological Review 85 (1992): 35-49.
Schoedel, William R. Athenagoras: Legatio and De Resurrectione. Oxford: Oxford University Press, 1972.
Schwartz, Eduard. Athenagorae Libellus pro Christianis, Oratio de Resurrectione cadaverum. Leipzig: J. C. Hinrichs, 1891.
Vermander, Jeane-Marie. "Celse et l'attribution a Athénagore d'un ouvrage sur la résurrection des morts." Melanges de Science Religieuse 35 (1978): 125-134.
Zeegers-Vander Vorst, Nicole. "La paternité athénagorienne du De résurrection." Revue d'Histoire Ecclésiastique 87 (1992): 334-374.
Athena, the Greek goddess of both wisdom and war, is often considered the craftiest of all Olympian gods. She was born of a headache, and erupted from Zeus’ head fully armed and ready for battle. However, beside all this pomp, she is a rather caring, if war-loving, immortal. Throughout the entirety of The Odyssey she conveys an entirely platonic, almost motherly love for Odysseus. It is this that makes her significant character in Homer’s work. In The Odyssey, Athena is portrayed as a, if not the, major female figure throughout the entire epic poem. With her affection for Odysseus and her frequent appearances she plays a major role throughout the entire poem. Evidence of this integral role will be presented as proof of her importance to the story.
When Strepsiades first arrives at the thinkery, he is met by the student who tells him the sort of things pondered in the thinkery. He told Strepsiades, “Just now Socrates was asking Chaerephon how many of its own feet a flea could leap” (Aristophanes, 144-145). Aristophanes’ goal is to mock Socrates and his followers, but he knows that a true philosopher is constantly pondering new things and questioning everything he examines. One of Socrates’ friends went to the Oracle, and “he asked if there was anyone wiser than I. The Pythia replied that no one was wiser” (Plato, 21a). Due to his knack of questioning everything, Socrates wonders what it could mean since so many people throughout Athens were considered to be wiser than he was. He tells his jury that “when I heard these things, I pondered them like this: ‘What ever is the god saying, and what riddle is he posing?’” (Plato, 21b). A philosopher believes nothing from faith, but only through reason. Therefore, Socrates had to figure out the meaning of what the Oracle said by his
MacKay, L.A. "Antigone, Coriolanus and Hegel." Transactions and Proceedings of the American Philological Association 93 (1962): 166-174. Web. 19 Mar 2012. JSTOR
Cumont, Franz. Introduction to Astrology and Religion Among The Greek and Romans (New York: Dover Publications 1960). G.P Putnam’s Sons ( 1912)
...r We Die: The Life and Times of the Human Cadaver (Georgetown University Press, 2010)
4. F.C. Conybeare, trans., Philostratus: The Life of Apollonius of Tyana (Cambridge: Harvard U. P., 196
Athena was the virgin daughter of the great god Zeus and she was also one of the great
"Was Socrates a Prophet? Similarities between Socrates and Jesus Christ." The Ancient Greeks: Tragedy, Philosophy, and Politics. Eastman School of Music, 24 Mar. 2011. Web. 25 Feb. 2012.
Work Of Käthe Kollwitz." Anima 5.2 (1979): 83-98. ATLA Religion Database with ATLASerials. Web. 4 Nov. 2011.
Anaxagoras is considered to be the first to introduce philosophy to the Athenians when he moved there in about 480 BC. Pericles rose to power during Anaxagoras’s stay in Athens. Pericles and Anaxagoras became friends. Many of Pericles political opponents set themselves against Anaxagoras this was one drawback to their friendship. Said to be instigated by opponents of Pericles, Anaxagoras was thrown in jail for claiming that the Sun was not a god and that the Moon reflected the Sun’s light.
Grant, Michael, and John Hazel. "Athena." Gods and Mortals in Classical Mythology. Springfield, MA: G. & C. Merriam, 1973. Print.
As such, by interpreting Ovid’s Narcissus through the interpretation strategy of Ritual Theory, that as “The Cambridge Theorists” suggest, this myth becomes a potential insight into aspects of ancient Greek religious culture. By relating the myth of Narcissus to scrying practices, it potentially indicates that ancient Greek religious culture, like the experience of Narcissus, is similarly fixed around ideas of ritual, themes of purity and sacred spaces, and the attempts at interacting with divine beings. The seemingly repeated reliance on the elements of the scrying ritual within the narrative structure of Narcissus perhaps also indicates or supports ritualists’ notions that myth and ritual must function as integral responses to one another.
I invite you to consider the life of an interesting human being with me in this paper. Let us investigate together the man known as Irenaeus of Lyons. We will endeavor to gain an overall verbal portrait of the man who is considered the most significant ecclesiastical witness before Eusebius and the leading theologian in the second century A. D. The Eastern Orthodox Church and the Roman Catholic Church both consider Irenaeus to be one of their “holy saints“. The name Irenaeus means a “‘man of peace,’ and the early Christian historian Eusebius honored Irenaeus as a peacemaker in keeping with his name.”
Not much is known about the life of his son Apollinarius of Laodicea he was enthusiastic to the formulation of the Nicene faith and was left to develop his theological theories, during his life time he made many works which have now perished. The works, which are available to us, are heretical and are just a small proportion of his entire works. Later this city became his Episcopal ...