Folia Theologica et Canonica 1. 23/15 (2012)

SACRA THEOLOGIA - László Perendy, Athenagoras on the Triune God of Christians

82

PERENDY LÁSZLÓ

Father, being from all eternity the logos. Yet it is also clear that a difference has taken place in the function of the logos consequent on His procession. The divine energy, having now entered into relationship with matter, can be designated ‘first offspring’ for He has become the archetypal ‘idea’ of the Universe, the medium by which the Father impressed His will on undifferentiated matter. This marks the beginning of a new role - for an idea (as in Stoicism), if unexpressed, remains in the mind without relationship to the external world, but upon being uttered enters into a new set of conditions, although it is no less an idea than before.“

The Logos did not cease to play an important role after the creation of the universe: it upholds the universe even now, and he is God’s governor60 61 of the cosmos.62

In his article about the philosophical and biblical background of Athenagoras63, Barnard first gives a short but good summary of the Middle Platonism of the second century. Among other things, he reminds us that in Athenagoras’ day Platonism did not possess Plato’s lectures, only his dialogues. Peripatetic logic was accepted by some, because it was much more elaborated than the logic of the dialogues.64 But Aristotle’s teaching became a part of Middle Platonism also in metaphysics:

Albinus held that God (whom he calls ó 7ip2>Toç Nofiç) is unmoved and operates through a lower voûç or world-soul which, although not produced by God, is yet moved by him.6S

A Pythagorean, Philolaus is also mentioned. He taught that God alone was a unity and above matter. The doxography ascribed to Plutarch was used also by him, and the famous Platonic text (Timaeus 28c) about the “maker and sire of this universe” was taken from it.66

In the second part of his article Barnard sketches the biblical background of the apologist:

60 Barnard, L. W., God, the Logos, the Spirit and the Trinity, 84-85.

61 Kings can appoint governors; the idea of God as the monarch of the universe is behind this motive.

62 Barnard. L. W„ God, the Logos, the Spirit and the Trinity, 85.

63 Barnard, L. W., The Philosophical and Biblical Background of Athenagoras, in Fontaine, J. - Kannengiesser, C. (eds.), Epektasis. Mélanges patristiques offerts au Cardinal Jean Daniélou, Paris 1972. 3-16.

64 Barnard, L. W., The Philosophical and Biblical Background of Athenagoras, 3.

65 Barnard, L. W., The Philosophical and Biblical Background of Athenagoras, 4.

66 Barnard, L. W., The Philosophical and Biblical Background of Athenagoras, 5-6.