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eternal, rational Mind, there dwelt from eternity the "Logos" ("Reason," "Expression," or "Word") as His Son, and in the Son dwelt the Father. To bring matter into existence, and afterwards give it form and order, the Divine Word "came forth" (i.e. the eternal Son assumed, towards the finite, the office and relation of "the Word" or Manifestor of God), to be the Archetype and Effectuating Power of creation (Apol. c. 10, p. 10 d). His Incarnation is only indirectly mentioned, in the supposition at c. 21, p. 21 d (ib.), of God assuming flesh according to divine dispensation.

The Holy Ghost is said to be the Spirit Who spoke by the prophets, and an Emanation from God (Apol. c. 10, p. 10 d), flowing forth and returning as a ray from the sun. It has hence been much disputed whether Athenagoras believed the Blessed Spirit to be a distinct Person, or not. His expressions greatly resemble those used by some whom Justin condemns for their denial of the personality of the Son: "They say that this virtue is indivisible and inseparable from the Father, as the sunlight on earth is indivisible and inseparable from the sun in the heavens" (Dial. c. Tryph. c. 128, p. 358 b). But it must be remembered that the apologists present the actings and offices of the three Blessed Persons of the Godhead in creation, etc., rather than Their eternal subsistence; and of necessity do this in a form intelligible to a heathen mind, yet so as not to be confounded with polytheism. It is not doubted that Athenagoras held the personality of the Father, but with "God the Father, and God the Son" (Apol. c. 10, p. 11 a) he joins as third, the Holy Spirit; so also c. 12, p. 62 d, and again c. 24, p. 26 d. That two Divine Persons and an impersonal emanation should be thus enumerated together by so philosophic a writer as Athenagoras is not conceivable. The angels, too—indubitably personal beings—are mentioned as holding a place after the Trinity, in Christian theology (c. 10); and it is worthy of notice that, in the passage cited above from Justin, angels as well as the Word are described by the persons whom that writer is condemning as temporary appearances; as if it were the Sadducees, or some similar Jewish sect, of which he is speaking. We are, therefore, decidedly of opinion that the personality of the Holy Spirit is held by Athenagoras; cf. however, Clarisse.

Man he holds to be composed of body and soul, the latter immortal, with spiritual powers of its own (Apol. c. 27, p. 31 a); but assigns the rational judgment not to the soul alone, but to the whole compound being, man; perhaps implying that in the actings and expression of thought both the mind and the bodily organs share. Hence he shews that the soul without the body is imperfect; that only when embodied can man be justly judged, or render to God perfect service, in a heavenly life. The sin and misery of man are described, in the Platonic manner, as entanglement with matter (Apol. c. 27, p. 30 c), and missing the true aim of his existence (Resurr. c. 25, p. 68 b); which is said to be the state of the majority, a prevalence of evil which he connects with the influence of the demons, i.e.

of fallen angels, or their offspring by human wives, a view common with the apologists. The evil angels he regards as having fallen by misuse of free will, as did also man; cf. Apol. c. 25, p. 29 b. Of infants he remarks (Resurr. 614, p. 55 d) that they need no judgment, inasmuch as they have done neither good nor evil. The nature of the scheme of redemption is not treated of by Athenagoras.

VI. Was Athenagoras a Montanist?—This idea was suggested by Tillemont, who founds it upon two points in the opinions of Athenagoras, his account of prophecy, and his absolute condemnation of second marriages. In the Apology, c. 9, p. 9 d, Athenagoras's view of inspiration is thus given: "who" (i.e. the prophets) "rapt in mind out of themselves by the impulse of the Spirit of God, uttered the things with which they were inspired; the Spirit using them as if a flute player were breathing into his flute." With this has been compared the language of Montanus (Epiphanius Panar. Haer. 48, c. 4, p. 405), where the prophet is said to be as a lyre, the Spirit like the plectrum. So Tertullian, Against Marcion, c. 22. Yet similar language is found in Justin (Dial. c. Tryph. c. 115, p. 343 a); and Athenagoras may only mean that the prophet was carried beyond himself by the Holy Spirit, and that the words uttered were not his own. The severe condemnation of second marriage, in the works of Athenagoras, is doubtless a point of contact with the Montanists; but the same view is very common with the Greek Fathers (vid. Hefele's Beiträge, vol. i. lect. 2). Moreover, of the authority and office of the Paraclete, in the sense attributed to Montanus, there is no trace in the writings of Athenagoras.

VII. Quotations of Scripture, Early Writers, etc.—The inspiration of Scripture is strongly stated by Athenagoras, e.g. Apol. c. 9, p. 9 d. He is seldom careful to quote exactly, so that it is not always certain what version is employed; probably the Septuagint throughout. From the N.T. he often quotes or borrows phrases, without mentioning whence they come. It is treated as authoritative amongst Christians; its maxims being used shewing their discipline and practice (vid. Lardner, Credibility; Clarisse, Athenag. § 55).

It has been disputed whether Athenagoras refers to other Christian writers, especially the Apology of Justin Martyr, which some consider him to have made the foundation of his own. Certainly the resemblance between them seems too great to be the result of accident alone. Both Justin and Athenagoras urged that Christians were unconvicted of any crime, that the mere name does not deserve punishment, and that they were no more Atheists than the poets and the philosophers; and both, in a similar manner, shew the unworthiness of sacrificial worship. They give very much the same view of the Christian way of life; and both lay great stress on chastity, and on the confining of marriage to its sole end, the begetting of children. Nearly the same account of the fall of the angels is found in both: the same books are quoted, often the same passages; by both the very same phrases are occasionally employed. This correspondence is especially seen between