Post-Justin apologists (jan 1, 160 – dec 31, 184)

Description:

Justin marks the beginning of explosion of output by Christian apologists, who in their various writings appeal to both the general public and imperial leadership. There are a number of striking similarities in argumentation between these writers, which are sometimes shared more broadly by other writers of the era as well. This may point to an abrupt and robust circulation of theological memes in the evolving proto-orthodox Christian community. Alternatively, as so many of the points of agreement are first seen in the writing of Justin Martyr, it may indicate his particularly outsized influence on the apologetic genre as whole (perhaps justifying his notable egocentrism).s

Similarities include:
> An explicit and strong doctrine of free will. The concept of free will is often applied to angels as well as to human beings, and is often advanced as a necessary reality in light of the presumed justness of God’s judgment This lies in notable tension with the sentiments of predestination attested by Paul and many other authors of the New Testament era.
> Framing Christianity as a religion of “antiquity”, and/or laying claim to the intellectual work of prior luminaries or philosophers by way of asserting that their ideas were poached from “Christian” or Jewish sources.
> A defense of the belief in a bodily resurrection by comparing it to the seemingly rote “miracle” of the human body forming in the first place from so lowly a substance as semen (embryology-therefore-resurrection)
> Promotion of the fear of God or the fear of eternal damnation as an ideal means by which mankind should be motivated or governed (thus atheism the door to utter evil)
> Defending Christians mythology and practices by admitting of similarities to those of pagans. Justin and Tertullian argue that these similarities arose via the influence of “demons”, who (armed with knowledge of God’s prophecies) pre-engineered the pagan examples in order to make it seem as though Christianity were the copycat.
> A heightened interest in demonology in general, and in the demons’ various ways of bedeviling and confusing mankind. Demonic activity is variously called in to account for the variety of laws and doctrines among men, astrology, the existence and empowerment of pagan gods/idols, the effectiveness of oracles and healing miracles, and the whole of any human art that contributes to the worship of pagan gods.
> Use of the phrase “New Testament”. The phrase is used in various ways, sometimes meaning Jesus himself, sometimes simply a new mode of being or behaving, sometimes in relation to the content of certain texts. It is not used in relation to a closed body of specific texts (such as the term is used today).
> Christians as being the true Israel, or having properly inherited Israel’s prior privileged status and blessings
> “Fulfilment” of prophecies from the Jewish scriptures as the key factor that convinced the apologist of Christianity’s truth
> The Septuagint as the more accurate version of the Jewish scriptures (specifically argued so as to salvage the virgin birth prophecy
> A divine mystery or symbolic cosmogony based on the shape of the cross

There are also a few points of notable disagreement among the apologists of the era:
> Some authors take an absurdly combative attitude towards their non-Christian audience, even when addressing state authority. This lies in contrast to the much more moderate tone of the (much lesser-known) Athenagoras of Athens.
> Disagreement over whether or not ignorance of God/the gospel will result in a person being condemned or excused.
> Disagreement over whether Rome had become powerful due to their wanton sacrilege, or because Christianity had been growing within it.

Apologists of the era:

Tatian (160-170 CE)
> Irenaeus calls Tatian a student of Justin, who later went on the establish the Encratite sect.
> Tatian is also the author of the highly influential gospel harmony called the Diatessaron.

Minucius Felix (160-250 CE)
> Author of The Octavius

Melito of Sardis (165-175 CE)
> Established the Christian Old Testament canon.
> Previewing the contradiction enshrined as theology by the Council of Nicaea, Melito insists that Jesus’ body was no phantasm, that he was in fact at once both fully God and fully human.

Athenagoras of Athens (175-185 CE)
> First to give a formulation of Pascal’s Wager: it’s “much safer” to believe that the Maker bears witness to everything that one does in life, as opposed to assuming that nobody is watching. > Clearest Trinitarian formulation yet of Father, Son, and Holy Spirit as being united “in essence”

Theophilus of Antioch (180-185 CE)
> Implies a growing scribal production of Christian works.

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