A student of mine recently did a masters thesis related to deification (or theosis) in Theophilus of Antioch in his Ad Autolycum (c. 180 AD). It’s been a while since I read him, so I thought I’d do a few posts about him.  It’s not a long read. Unfortunately Grant’s translation with facing English and Greek pages is out of print, so the ANF version is likely your best bet for an accessible translation.

As an apology this work to Autolycus contains both a critique of contemporary views and a portrayal and defense of his perspective. His critique is directed at the cult and the myths related to Greco-Roman gods. In that, he follows similar Jewish apologetics that critique the immoral, inconsistent, and contradictory perspectives of Greco-Roman literature, as found, for instance, in Hesiod and Homer in distinction to the philosophers. (A great  exposition of this is found in Barclay’s Pauline Churches in his essay: “Snarling Sweetly: A Study of Josephus on Idolatry”). He also addresses specific charges against Christianity, like cannibalism (3.15) by denouncing it but also by throwing the charge back against the stories of the gods (3.5, 15).

As he portrays and defends his perspective,  Theophilus argues for the unity and consistency of the biblical God, and Book 1 is explores a variety of topics around God’s attributes in contrast to other portrayals of the gods. He also especially notes the hope of resurrection (1.8, 13). A central point that he returns to regularly is that his faith is not a recent invention (reflecting the idea that older/ancient things are the more true and reliable), and thus he grounds his Christian faith in the antiquity of creation (Book 2, where he exposits the early chapters of Genesis) and world history (Book 3).

He presents an early and interesting Christian engagement with the Bible and apologetics in the ancient Mediterranean world. For an accessible and informative introduction to Theophilus, I commend this essay: Rick Rogers, “Theophilus of Antioch,” Expository Times 120.5 (2009): 214–224.

For all the posts in the series, see Christianity in antiquity, the parting of the ways, Christology and Trinitarianism.

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After reading through a good bit of Charles Taylor’s A Secular Age, I’ve assigned my students to read Jamie Smith’s How (Not) To Be Secular, a summary and exposition of Taylor’s work, so they can benefit from the fruit of this important piece. Smith’s account of how (some forms of) modern apologetics “diminishes Christianity” (p. 51) reminds me of MacIntyre’s treatment of God in God, Philosophy, Universities. Smith summarizing and quoting Taylor writes:

What [Taylor] finds [in modern apologetics] is that the responses themselves have already conceded the game; that is the reponses to this diminishment of transcendence already accede to it in important ways…. As he notes, ‘ the great apologetic effort called forth by this disaffection itself narrowed its focus so drastically. It barely invoked the saving action of Christ, nor did it dwell on the life of devotion and prayer, although the seventeenth century was rich in this. The arguments turned exclusively on demonstrating God as Creator, and showing his Providence’ (p. 225). What we get in the name of ‘Christian’ defenses of transcendence, then, is ‘a less theologically elaborate faith’ that, ironically, paves the way for exclusive humanism. God is reduced to Creator and religion is reduced to morality (p. 225). The ‘deism’ of providential deism bears many marks of the ‘theism’ that is often defended in contemporary apologetics. The particularities of specifically Christian belief are diminished to try to secure a more generic deity–as if saving some sort of transcendence will suffice. (Smith, 51)

MacIntyre’s lack of specificity about distinctly Christian claims appears to fall into this trap. I’m not arguing that any specific interpretation of these Christian claims should dominate, but if they are not even raised, then what warrants the adjective ‘Christian’ to describe terms like philosophy, theology, etc.?