Commentarius de templo Athenarum

Concerning the temple and concerning the schools and the theaters in Athens. An exegetical work of Athanasius the Great concerning the temple in Athens. Those who are not versed in the divine scriptures we must persuade concerning the knowledge of God from the very nature of things themselves. For we see certain substances in creation, not according to nature, but beyond nature, serving one another. I mean something like this: the nature of water is a substance that is fluid and downward-flowing; how then do we see the so-called siphons drawing water from the sea up to the clouds? And what is more marvelous, that the salt water, ascending, comes down as fresh water upon the earth through rains. How again is the nature of bodies, which is by nature sinking, seen to be unsinkable and unsubmerged in the waters of the Marmaric Pentapolis? And not only this, but indeed the natures of water and fire are opposite, yet they were once together in Lycia on the mountain called Olympus, as myriads of men have seen—and still see to this day. And there are countless other paradoxical things observed and marveled at in creation, which would not have come to be so beyond nature unless there were some substance of God ruling over them and permitting them not to oppose one another. O children of the Greeks, when a mighty thunderclap occurs, how does the whole nature of mankind tremble, shudder, and stand amazed, indicating through this posture that it is under a master who produces the thunders. And these are examples leading to the knowledge of God, addressed to the simpler among the Greeks.

As for the wise men among them, from ancient philosophers some of the Greeks expressed many testimonies concerning piety, and they also dimly foretold the economy of Christ. For many years before the advent of Christ, a certain wise man named Apollo, moved, I think, by God, built the temple in Athens, writing on its altar: "To the Unknown God." In that temple, then, the first of the Greek philosophers gathered to question him about the temple and about prophecy and piety; we shall give their names: first Titus, second Bias, third Solon, fourth Chilon, fifth Thucydides, sixth Menander, seventh Plato. These seven philosophers said to Apollo: "Prophesy to us, prophet Apollo, what is this temple, and whose is this altar after you?" To them Apollo said: "As for what you see to do for virtue and order, do it. For I command the thrice-one high-ruler, whose ineffable word will be in a virgin's womb; like a fire-bearing bow, having captured the whole world, he will bring it as a gift to the Father; and Mary is her name. And the interpretation of the prophecy is this: *** Concerning the temple, then, is the first word: 'As for what,' he says, 'you can do for the order and beauty of the temple, do what is pleasing to God and men. For I suppose there is in heaven a great, highest, tri-hypostatic king.'

of this, the beginningless God and Word is incarnate in a virgin bride, and like a fire-bearing bow—or more powerfully—will appear to the whole world, fishing for men as fish from the depth of unbelief and ignorance, whom he will bring as a gift to his own father; and Mary is her name. And this Apollo spoke in prophecy. Titus said: The maiden will come bearing for us the heavenly offspring, the child of God and Father; the unwedded virgin is pregnant. Bias said: This one has come from the heavens, an immortal fire surpassing flame; whom heaven, earth, and sea, the Tartaroi and the deep demons tremble; self-fathered, thrice-blessed. Solon said: At last, after long delay, God will drive to this manifold earth; and without error will become flesh; by the boundaries of unwearied divinity he will dissolve the corruption of incurable passions. And bitter envy of the people will arise against him, and hung on a height, as a condemned man to death, he will suffer all things meekly. Chilon said: The unwearied nature of God will come to be; and from him his own Word is substantiated. Thucydides said: Worship God and learn; do not seek who he is and how; for whether he exists or not, worship him as existing and learn; for the one who wishes to learn God is pious in mind. Menander said: The old is new and the new is ancient; the father is offspring and the offspring is father; the one is three and the three are one; the incorporeal is corporeal; the earth has borne the heavenly king. Plato said: Since God is good, he is not the cause of all things, as the many say; but of many he is not the cause; and of good things, but of nothing else, we say he is the cause; only of beautiful things, but of evils no longer.

These same seven spoke again and said: “Let there be words concerning the economy of Christ and concerning the holy Trinity.” And another of the Greek wise men, with certain others, called Asclepius, asked Hermes, the most philosophical of all philosophers, to give them an account concerning the nature of God. And Hermes, taking a writing tablet, wrote thus: “If there were not some providence of the Lord of all, He would not have wished to reveal this word, nor would He have restrained you with such works that you might ask concerning these things. For it is not attainable to provide such mysteries to the uninitiated, but hear with the mind, listening: One alone was; an intelligible light before intelligible light; and there was with Him a union from the mind with light and spirit; all things are from Him and unto Him; generative from generative, descending upon generative water, He made the water pregnant.” Do you know how the children of the Greeks prophesied and proclaimed beforehand the pre-eternal God and His co-eternal Son and Word and His consubstantial and co-throned Spirit, and proclaimed beforehand the precious sufferings of the cross? To Him is the glory and the power, together with the eternal Father and the All-holy Spirit, unto the ages of ages. Amen.