Athenagoras of Athens was a Christian thinker of the second century who engaged with contemporary philosophical thought in the matters of the divine, and the relationship of that divine to the material world. While clearly a Christian apologist, Athenagoras presents doctrines of God, of the Holy Trinity, and of other theological matters which clearly evidence an engagement with Greek philosophical thought which goes beyond the merely linguistic and embraces the notion of God as true being. Athenagoras is a Church Father who has not been given great attention in twentieth-century and early twenty-first-century scholarship. This book explores Athenagoras' undeniable place in the development of Christian thought on the divine, on the Trinity, on the human person, and on the resurrection. His work provides an important link between the mid-second-century and the work of Justin and that of the third-century Christian theologians of the East.

In your empire, greatest of sovereigns, different nations have different customs and laws; and no one is hindered by law or fear of punishment from following his ancestral usages, however ridiculous these may be. A citizen of Ilium calls Hector a god, and pays divine honours to Helen, taking her for Adrasteia. The Lacedæmonian venerates Agamemnon as Zeus, and Phylonoë the daughter of Tyndarus; and the man of Tenedos worships Tennes. Aeterna Press

First published in 1990. Routledge is an imprint of Taylor & Francis, an informa company.

Athenagoras (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, but this is not certain. Although his work appears to have been well-known and influential, mention of him by other early Christian apologists, notably in the extensive writings of Eusebius, is strangely absent. It may be that his treatises, circulating anonymously, were for a time considered as the work of another apologist, or there may have been other circumstances now lost. There are only two mentions of him in early Christian literature: several accredited quotations from his Apology in a fragment of Methodius of Olympus (died 312) and some untrustworthy biographical details in the fragments of the Christian History of Philip of Side (c. 425). Philip of Side claims that Athenagoras headed the Catechetical School of Alexandria (which is probably incorrect) and notes that Athenagoras converted to Christianity after initially familiarizing himself with the Scriptures in an attempt to controvert them. His writings bear witness to his erudition and culture, his power as a philosopher and rhetorician, his keen appreciation of the intellectual temper of his age, and his tact and delicacy in dealing with the powerful opponents of his religion. Thus his writings are credited by some later scholars as having had a more significant impact on their intended audience than the now better-known writings of his more polemical and religiously-grounded contemporaries.

The written word is one of the defining elements of Christian experience. As vigorous in the 1st century as it is in the 21st, Christian literature has had a significant function in history, and teachers and students need to be reminded of this powerful literary legacy. Covering 2,000 years, The Encyclopedia of Christian Literature is the first encyclopedia devoted to Christian writers and books. In addition to an overview of the Christian literature, this two-volume set also includes 40 essays on the principal genres of Christian literature and more than 400 bio-bibliographical essays describing the principal writers and their works. These essays examine the evolution of Christian thought as reflected in the literature of every age. The companion volume also features bibliographies, an index, a timeline of Christian Literature, and a list of the greatest Christian authors. The encyclopedia will appeal not only to scholars and Christian evangelicals, but students and teachers in seminaries and theological schools, as well as to the growing body of Christian readers and bibliophiles.

Since 1963 the seriesPatristische Texte und Studienhas been publishing research findings coordinated by the Patristics Commission, which today is a joint venture of all the German Academies. The series is presenting editions, commentaries and monographs on the writings and teachings of the Church Fathers.

Syracuse possesses a unique place in the history of the ancient Mediterranean because of its contribution to Greek culture and political thought and practice. Even in the first century BC Cicero could still declare ’You have often heard that of all the Greek cities Syracuse is the greatest and most beautiful.’ Sicily’s strategic location in the Mediterranean brought the city prosperity and power, placing it in the first rank of states in the ancient world. The history and governance of the city were recorded from the fifth century BC and the volume of literary sources comes close to matching the records of Athens or Rome. Combining literary and material evidence this monograph traces the history of Syracuse, offering new arguments about the date of the city’s foundation, and continues through the fifth century when, as a democracy, Syracuse’s military strength grew to equal that of Athens or Sparta, surpassing them in the early fourth century under the tyrant Dionysius I. From ca. 350 BC, however, the city’s fortunes declined as the state was wracked with civil strife as the tyranny lost control. The result was a collapse so serious that the city faced complete and imminent destruction.

Allen Hilton examines how pagan critics ridiculed the early Christians for being uneducated, and how a few literate Christians took up pen to defend the illiterate members of their churches. Hilton sheds light on the peculiarity of this "defense†?, in which the authors openly admit that the critics have the facts on their side, noting that the Book of Acts even calls two of its heroes, Peter and John, illiterates. Why did the authors of these biblical texts, intent on presenting Christianity in a positive light, volunteer such a negative detail? The answer to this question reveals a fascinating social exchange that first surrounded education levels in antiquity, and proceeded to make its way into the New Testament. This volume provides context for pagan education as opposed to early Christian illiteracy – touching upon the methods of ancient learning and the relationship between Christian and pagan schools – and analyses the 'uneducated virtue' of the Apostles. Hilton provides a useful window onto the social construction of ancient education and ushers readers into the everyday experience of ancient Christians, and those who disdained and defended them.

The story of Apollonius King of Tyre has rightly been called the most popular romance of the Middle Ages. From Iceland to Greece, from Spain to Russia, versions of this novel are recorded. It is the variation among the Latin versions and the numerous vernacular adaptations that make this story especially interesting. Shakespeare used and adapted it in his Pericles, Prince of Tyre. Its plot continues to fascinate us. Incest, deception, pirates, famine, sex and shipwreck form its tasty ingredients. Its links with the Greek novel, which today stands in the centre of scholarly interest, are striking. In this book the author attempts to show that the novel originated in Greece, or more precisely Asia Minor, possibly in Tarsus. A graffito from Pergamum and a coin struck in Tarsus at the time of Caracalla’s visit (215 AD) support his conviction. All these aspects make the present book attractive to scholars of many different disciplines.