San Teofilo di Antiochia, vescovo
Saint Théophile
d'Antioche
Évêque d’Antioche au IIe
siècle (+ 181)
Il était évêque de cette ville sous l'empereur Marc Aurèle. Païen converti, de formation grecque et de vaste culture, il composa de nombreux ouvrages pour défendre le christianisme. Un seul, "l'Autolyque", nous est parvenu qui n'est pas sans nous étonner. Son destinataire supposé est un païen ignorant qui a besoin d'être instruit. Il pense que les chrétiens mangent des enfants. Alors saint Théophile n'hésite pas à le traiter de "minus habens". "Commencez par soigner les yeux de votre âme en changeant de conduite, alors vous verrez plus clair dans les choses invisibles et votre stupidité, comme jadis la mienne, en diminuera d'autant."
Originaire d'une famille grecque des rives de l'Euphrate, il reçut une excellente éducation classique. Il se convertit à la lecture des Saintes Écritures. Élu évêque d'Antioche, il gouverna cette métropole de l'Orient en défenseur de la Foi. Nous avons de lui trois livres dédié à un païen, Autolycos. "Si tu me dis: montre-moi ton Dieu, je te répondrai: montre-moi ton âme. Dieu se montre à ceux qui ont les yeux de l'âme grand ouverts."
Commémoraison de saint Théophile, évêque d’Antioche au IIe siècle, homme de
très grande érudition, qui fut le sixième après l’Apôtre saint Pierre à
tenir le siège de cette Église, et qui composa un ouvrage contre Marcion pour
défendre la foi orthodoxe.
Martyrologe romain
Saint Théophile
d’Antioche
Évêque d’Antioche
Fête le 13 octobre
† 181
Autres mentions : 10
octobre – 6 décembre
Saint Théophile, évêque
d’Antioche en Syrie, du IIe siècle, sous l’empereur romain Marc Aurèle
(161-180), est l’un des Pères de l’Église. On lui doit notamment une Apologie.
Originaire d’une famille grecque des rives de l’Euphrate, il reçut une excellente éducation classique. Il se convertit à la lecture des Saintes Écritures. Élu évêque d’Antioche, il gouverna cette métropole de l’Orient en défenseur de la Foi. Nous avons de lui trois livres dédié à un païen, Autolycos. « Si tu me dis : montre-moi ton Dieu, je te répondrai : montre-moi ton âme. Dieu se montre à ceux qui ont les yeux de l’âme grand ouverts. »
SOURCE : http://www.martyretsaint.com/theophile-dantioche/
Théophile, ce prénom d'origine grecque signifie "ami de Dieu".
Prénom magnifique, toujours donné, souvent par "Théo" qui signifie "Dieu". Il y a divers saints Théophile : Théophile d'Alexandrie en Egypte (fêté le 20 décembre), Théophile de Sébaste en Cappadoce (fêté le 10 mars) et celui que l'on appelle "le pénitent" ( 4 février).
Le 13 octobre, on célèbre saint Théophile d'Antioche. Païen, il se convertit au
Christ et deviendra évêque d'Antioche (sud-est de la Turquie), sous le règne de
l'empereur Marc Aurèle. Il est l'auteur d'une Apologie où il défend avec
vigueur le sacrement de l'Eucharistie du Christ : oeuvre qu'il dédie à
Autolycos, célèbre écrivain athée de son temps. Il meurt à Antioche vers 190.
Rédacteur: Frère Bernard
Pineau, OP
SC 20 : Théophile
d'Antioche, Trois livres à Autolycus, juin 1948. Gustave
Bardy – Jean Sender
Traduction de Jean
Sender. — Introduction et notes de Gustave Bardy. ISBN : 9782204038881. 177
pages- Acheter
aux Éditions du Cerf
La valeur du
christianisme, et les frémissements de la théologie trinitaire, par un
apologète du 2e siècle.
L'édition de ce volume
est parue en deux versions la même année, l'une sans le texte grec
(177 p.), l'autre complète (Texte grec établi par G. Bardy. —
285 p.).
Ces Trois livres à
Autolycus, imprégnés de culture grecque relèvent du genre protreptique. Au-delà
d’Autolycus – personnage réel ou simple fiction? –, Théophile
s’adresse à tout lecteur païen.
Le Livre I traite de l’essence du Dieu invisible, bien différent en cela
des dieux païens, dont l’apologiste dénonce les crimes et les turpitudes, et
répond aux objections d’Autolycus contre la résurrection. Au Livre II,
Théophile oppose aux fables des poètes grecs (Homère, Hésiode) et aux
contradictions des philosophes, la doctrine des prophètes sur l’origine du
monde ; il se livre pour cela à une exégèse détaillée du récit de la
Genèse en s’attachant surtout aux trois derniers jours de la création. De manière
quelque peu inconséquente après ses critiques adressées aux philosophes et aux
poètes, il note pourtant des convergences entre leurs déclarations et
l’enseignement des prophètes sur le vrai culte à rendre à Dieu, et cite des
oracles de la Sibylle (inconnus par ailleurs) en faveur de la foi monothéiste.
Pour montrer la supériorité de la religion chrétienne, le Livre III
revient une nouvelle fois sur les erreurs des philosophes et des poètes et sur
les crimes attribués à leurs dieux (anthropophagie, inceste, adultère), avant
de réfuter l’objection d’Autolycus sur l’origine récente du christianisme et
des livres prophétiques. Il s’achève par l’établissement d’une chronologie
depuis les origines du monde.
Première apologie à tenter une démonstration positive de la religion chrétienne
plutôt que de s’en tenir presque exclusivement à réfuter des objections,
l’ouvrage offre par ailleurs une réflexion encore débutante sur la théologie
trinitaire (première attestation du mot Trinité).
Œuvre(s)
contenue(s) dans ce volume
Présentation
La seconde moitié du
deuxième siècle a vu fleurir le genre littéraire de l’apologie du
christianisme : les trois livres A Autolycos en font partie.
écrits vers 180 – qu’ils soient ou non la réunion de trois ensembles
primitivement distincts –, adressés à un païen cultivé, ils sont la seule
apologie conservée de cette époque qui ait un évêque pour auteur, Théophile
d’Antioche. On y retrouve les thèmes classiques de l’apologétique du
temps : un Dieu unique, pressenti par les meilleurs auteurs païens, le
rôle du Logos (mais silence sur l’incarnation), l’ancienneté et la moralité du
christianisme, l’immoralité et l’anthropomorphisme des dieux grecs… L’œuvre se
distingue en revanche par l’importance de la chronologie universelle à laquelle
Théophile s’essaie à la fin du dernier livre, et par un essai d’interprétation
continue des six jours de la création dans le livre II.
Le texte du A Autolycos se
trouve dans trois manuscrits, le plus ancien du 11e siècle, l’un des trois
ne contenant que le livre III. Deux autres manuscrits, plus récents (16e-17e)
contiennent des extraits. Ce n’est pas l’Apologie qui a eu le plus d’audience
et d’influence dans les siècles suivants, même si elle fut sans doute connue
d’Irénée et de Tertullien.
Contenu
I. Importance des
dispositions du cœur pour chercher la vérité. Dieu : nous ne le
connaissons que par ses actes et ses œuvres, dont nous sommes ;
purifions-nous pour le voir. La résurrection n’est pas plus incroyable que la
création. Absurdité des croyances païennes. L’empereur est à honorer, pas à
adorer ; le nom de chrétien ; exemples de résurrection dans la
nature ; l’accomplissement de l’écriture, preuve de vérité.
II. Reprise du dialogue.
Absurdité des cultes païens. Contradictions des philosophes païens sur Dieu, le
monde et ses origines. Les poètes ne sont pas inspirés ; au contraire les
auteurs bibliques sont cohérents et vrais. Rôle du Logos-Parole dans la création.
Longue citation et long commentaire du récit biblique des six jours en Gn
1 ; comparaison avec Hésiode ; enseignements symboliques du récit des
six jours. La création de l’être humain ; le récit de Gn 2. Les arbres du
paradis, la faute et l’expulsion. L’être humain, ni mortel ni immortel par
nature. Les suites du récit biblique : descendants d’Adam et Ève.
Les Oracles sibyllins confirment la Bible. Rôle moral de la
révélation biblique, encore confirmé par la Sibylle et les poètes grecs.
III. Les mythes païens
présentent des dieux criminels ; les philosophes se contredisent sur Dieu
et sur la providence. Les chrétiens se conduisent moralement, selon la loi
biblique et évangélique. Nombreuses citations de textes moraux de l’AT.
L’antiquité de la tradition judéo-chrétienne, prouvée par la chronologie.
Véracité plus grande de la Bible : exemple du déluge. Long essai de
chronologie biblique, de Moïse à Marc Aurèle. à partir de Cyrus, correspondance
avec l’histoire profane. Ignorance biblique des auteurs païens.
II, 15-16
(p. 139-141)
Les luminaires renferment
le signe et le type d’un grand mystère. Le soleil est le type de Dieu, la lune
celui de l’homme. Comme le soleil diffère grandement de la lune en puissance et
en gloire, Dieu diffère grandement de l’humanité. De même que le soleil est
toujours plein et demeure sans rapetisser, toujours Dieu demeure parfait, plein
de toute-puissance, d’intelligence, de sagesse, d’immortalité et de tous les
biens. Tandis que la lune chaque mois diminue et pour ainsi dire meurt, car
elle est le type de l’homme ; puis elle renaît et augmente, en signe de la
résurrection qui se produira.
De même encore, les trois
jours qui précèdent les luminaires sont les types de la Trinité : de Dieu,
de son Verbe et de sa Sagesse. Du quatrième type relève l’homme, qui a besoin
de la lumière : ainsi nous avons Dieu, Verbe, Sagesse, Homme. Voilà
pourquoi c’est le quatrième jour que furent créés les luminaires. (…)
De plus, les êtres nés
des eaux furent bénis de Dieu, pour que cela montre qu’un jour les hommes
recevront le repentir et le pardon de leurs fautes par l’eau et le bain de
régénération – tous ceux qui s’approchent de la vérité, qui renaissent et
qui reçoivent la bénédiction de Dieu.
SOURCE : https://sourceschretiennes.org/collection/SC-20
Commentaire de la
parabole de l'économe infidèle par Saint Théophile d'Antioche
Rapporté par Saint Jérôme
Epître 121 : "A
Algasia"
Numérisé par Albocicade, 2010
Texte de la parabole
1 Jésus dit à ses disciples: Un homme riche avait un économe, qui lui fut dénoncé comme dissipant ses biens. 2 Il l'appela, et lui dit: Qu'est-ce que j'entends dire de toi? Rends compte de ton administration, car tu ne pourras plus administrer mes biens. 3 L'économe dit en lui-même: Que ferai-je, puisque mon maître m'ôte l'administration de ses biens? Travailler à la terre? je ne le puis. Mendier? j'en ai honte. 4 Je sais ce que je ferai, pour qu'il y ait des gens qui me reçoivent dans leurs maisons quand je serai destitué de mon emploi. 5 Et, faisant venir chacun des débiteurs de son maître, il dit au premier: Combien dois-tu à mon maître? 6 Cent mesures d'huile, répondit-il. Et il lui dit: Prends ton billet, assieds-toi vite, et écris cinquante. 7 Il dit ensuite à un autre: Et toi, combien dois-tu? Cent mesures de blé, répondit-il. Et il lui dit: Prends ton billet, et écris quatre-vingts. 8 Le maître loua l'économe infidèle de ce qu'il avait agi prudemment. Car les enfants de ce siècle sont plus prudents à l'égard de leurs semblables que ne le sont les enfants de lumière. 9 Et moi, je vous dis: Faites-vous des amis avec les richesses injustes, pour qu'ils vous reçoivent dans les tabernacles éternels, quand elles viendront à vous manquer.
Évangile selon Saint Luc 16. 1-9
Commentaire rapporté par
Saint Jérôme
Théophile, qui a été le
septième évêque de l'Église d'Antioche après saint Pierre, et qui nous a laissé
un illustre monument de son érudition, faisant un corps d'histoire des paroles
des quatre évangélistes, explique ainsi cette parabole dans ses Commentaires :
« Cet homme riche qui
avait un fermier ou un économe est Dieu, dont les richesses sont infinies. Son
économe est saint Paul, qui, instruit aux pieds de Gamaliel dans la science des
saintes Ecritures, était chargé du soin d'enseigner aux autres la loi du
Seigneur. Mais ayant commencé à persécuter ceux qui croyaient en Jésus-Christ,
à les charger de chaînes, à les faire mourir, et à dissiper par là les biens de
son maître, le Seigneur, blâmant une conduite si violente et si emportée, lui a
dit: «Saül ; Saül, pourquoi me persécutez-vous? » Il vous est dur de regimber
contre l'aiguillon.
Que ferai-je ? dit alors
en lui-même cet économe infidèle. De maître et d'intendant que j'étais; je me
vois réduit au rang des disciples et des ouvriers. « Je ne saurais travailler à
la terre, car je vois qu'on a aboli tous les commandements de la loi, qui ne
nous proposait pour récompense que des biens terrestres et passagers, et que
cette loi aussi bien que les prophètes n'ont duré que jusqu'à Jean. « J'ai
honte de mendier, » et de me voir réduit à apprendre des gentils, et d'Ananie
qui n'est qu'un disciple, la science du salut et de la foi, moi qui ai été le
maître et le docteur des Juifs. Je vais donc prendre le parti qui me paraît le
plus avantageux pour moi, afin que, lorsqu'on m'aura ôté l'administration que
l'on m'avait confiée, les chrétiens me reçoivent chez eux.
Il commença donc à
instruire ceux qui avaient renoncé au judaïsme pour embrasser la foi de
Jésus-Christ; et de peur qu'ils ne crussent qu'ils devaient être justifiés par
la loi de Moïse, il leur fit voir que cette loi était abolie, que le temps des
prophètes était passé, et qu'ils devaient regarder comme des ordures ce
qu'autrefois ils avaient considéré comme un gain et un avantage.
Il fit ensuite venir deux
des débiteurs de son maître. Le premier devait «cent barils d'huile: » c'était
le peuple gentil qui avait besoin que Dieu répandit sur lui l'abondance de ses
miséricordes. De cent barils dont il était redevable, et qui est un nombre
plein et parfait, l'économe lui fit faire une obligation de cinquante; nombre
qui marque la pénitence, et qui revient aux années de jubilé, et à cette autre
parabole dont il est parlé dans l'Évangile, ou un créancier remet à l'un de ses
débiteurs cinq cents deniers et à l'autre cinquante. Le second devait « cent
mesures de blé :» c'était le peuple juif, qui s'était nourri des commandements
de Dieu comme d'un froment très pur. L'économe lui fit faire une obligation de
quatre-vingts mesures : c'est-à-dire qu'il l'engagea à croire en la
résurrection du Sauveur, et à passer de l'observation du sabbat à la
célébration du dimanche, qui est le premier jour de la semaine.
Ce fut par une conduite
si sage que cet économe mérita l'approbation et les éloges de son maître, qui
le loua d'avoir renoncé pour les intérêts de son salut à la sévérité d'une loi
dure et austère, pour prendre les sentiments de douceur et de miséricorde
qu'inspire l'Évangile.
Mais pourquoi, me
direz-vous, appelle-t-on cet économe « infidèle, » puisqu'il n'agissait que par
l'esprit de la loi dont Dieu même est l'auteur? C'est que, quoiqu'il servît
Dieu avec un véritable zèle et des intentions épurées, néanmoins son culte
était défectueux et partagé, parce qu'en croyant au Père il ne laissait pas de
persécuter le Fils, et que reconnaissant un Dieu tout-puissant, il ne voulait
pas confesser la divinité du Saint-Esprit.
Saint Paul a donc fait
paraître plus de prudence en transgressant la loi que les enfants de lumière,
qui, en vivant dans la pratique exacte de la loi de Moïse , ont méconnu
Jésus-Christ qui est la véritable lumière de Dieu le Père. »
Texte latin de St Jérôme
Theophilus Antiochenae
Ecclesiae [b] septimus post Petrum Apostolum Episcopus, qui quatuor
Evangelistarum in unum opus dicta compingens, ingenii sui nobis monumenta
dimisit [al. reliquit], haec super hac parabola in suis Commentariis est
locutus.
«Dives qui habebat
villicum, sive dispensatorem, Deus omnipotens est, quo nihil est ditius. Hujus
dispensator est Paulus, qui ad pedes Gamalielis sacras Litteras didicit (Act.
22. 3), et Legem Dei susceperat dispensandam. Qui cum coepisset credentes in
Christo persequi, ligare, occidere, et omnem Domini sui dissipare substantiam,
correptus a Domino est: Saule, Saule quid me persequeris? Durum est tibi contra
stimulum calcitrare (Actor. 9. 4. 5). Dixitque in corde suo:
Quid faciam? quia qui
magister fui, et villicus, cogor esse discipulus et operarius. [867] Fodere non
valeo. Omnia enim mandata Legis, quae terrae incubabant, cerno destructa: et
Legem atque Prophetas usque ad Joannem Baptistam esse finitos. Mendicare
erubesco, ut qui doctor fueram Judaeorum, cogar a gentibus et a discipulo
Anania, salutis ac fidei mendicare doctrinam. Faciam igitur quod mihi utile
esse intelligo: ut postquam projectus fuero de villicatione mea, recipiant me
Christiani in domos suas.
Coepitque eos qui prius
versabantur in Lege, et sic in Christum crediderant [c], ut arbitrarentur se in
Lege justificandos, docere Legem abolitam [d], Prophetias praeterisse, et quae
antea pro lucro fuerant, reputari in stercora (Philipp. 3. 8).
Vocavit itaque duos de
pluribus debitoribus. Primum, qui debebat centum balos olei, eos videlicet qui
fuerant ex gentibus congregati, et magna indigebant misericordia Dei; et de
centenario numero (qui plenus est atque perfectus) fecit eos scribere
quinquagenarium, qui proprie poenitentium [1021] est, juxta jubilaeum, et illam
in Evangelio parabolam, in qua alteri quingenti, alteri quinquaginta denarii
dimittuntur. Secundum autem vocavit populum Judaeorum, qui tritico mandatorum
Dei nutritus erat, et debebat ei centenarium numerum, et coegit, ut de centum,
octoginta faceret, id est crederet in Domini resurrectione, quae octavae diei
numero continetur, et de octo completur decadibus: ut de sabbato Legis
transiret ad primam sabbati.
Ob hanc causam a Domino
praedicatur, quod bene fecerit; et pro salute sua in Evangelii clementiam de
Legis austeritate [a] mutatus sit. Quod si quaesieris, quare vocetur villicus
iniquitatis, in Lege, quae Dei est; iniquus erat villicus, qui bene quidem
offerebat, sed non bene dividebat; credens in Patrem, sed Filium persequens;
habens Deum omnipotentem, sed Spiritum Sanctum negans.
Prudentior itaque fuit
Paulus Apostolus in transgressione Legis filiis quondam lucis, qui in Legis
observatione versati, Christum qui Dei patris verum lumen est, perdiderunt.
Source :
Oeuvres de saint Jérôme
publiées par M. Menoit Matougues, sous la direction de M. L. Aimé-Martin. Paris
Auguste Desrez, imprimeur-éditeur rue neuve-des-petits-champs, n° 50,
MDCCCXXXVIII : Critique sacrée : explications de divers passages de l'écriture
sainte. partie I. A Algasia.
epistola cxxi. ad
algasiam. hieronymus ad algasiam. de quaestionibus
http://remacle.org/bloodwolf/eglise/jerome/algasia.htm
SOURCE : https://remacle.org/bloodwolf/eglise/theophile/parabole1.htm
Saint Théophile
d'Antioche : l'évêque qui défendit la foi chrétienne
13 Octobre
Martyrologie
Edition 2004
Prière
Toi seul es saint,
Seigneur, et en dehors de toi il n'y a pas de lumière de bonté : par
l'intercession et l'exemple de Mgr saint Théophile, accorde-nous de vivre une
vie authentiquement chrétienne, de peur que nous ne soyons privés de ta vision
au ciel. Amen
Martyrologe romain
Commémoration de saint
Théophile, évêque d'Antioche, homme de grand savoir, qui exerça, sixième après
le bienheureux Apôtre Pierre, le pontificat de cette Église et écrivit un
ouvrage contre Marcion pour défendre la foi juste.
Le saint et la mission
Saint Théophile
d'Antioche, l'un des premiers apologistes chrétiens, s'impose comme un témoin
exemplaire de la mission évangélique dans le contexte intellectuel et culturel
de son époque. Dans la métropole d'Antioche, carrefour de cultures, de langues
et de religions, Théophile a travaillé dans un milieu où le christianisme était
souvent incompris, voire persécuté.
Son œuvre la plus
célèbre, « Ad Autolycum », en est une claire démonstration. À travers ce texte,
Théophile défendait non seulement la foi chrétienne contre les accusations des
païens, mais tentait également de présenter le christianisme comme une doctrine
rationnelle et supérieure aux traditions polythéistes. Son approche n'a jamais
été agressive ou moqueuse, mais visait un dialogue ouvert, constructif et
respectueux avec ceux qui ne partageaient pas sa foi. Cela fait de lui un
modèle d’évangélisation qui donne la priorité à la persuasion et à
l’argumentation pacifiques plutôt qu’à la coercition ou à la confrontation.
Saint Théophile montre
que la mission ne consiste pas seulement à annoncer la Bonne Nouvelle, mais
aussi à entrer en dialogue avec les cultures et les traditions dans lesquelles
elle s'inscrit. Sa capacité à relier l’Écriture aux idées philosophiques de son
temps montre une profonde compréhension de l’importance de parler la langue de
son interlocuteur, de trouver un terrain d’entente et de construire des ponts
plutôt que d’ériger des barrières.
La mission de Théophile
était de rendre le Christ accessible à un public érudit et sceptique, en
montrant comment la foi chrétienne pouvait répondre aux questions
existentielles et aux besoins spirituels de l'humanité d'une manière plus
complète et plus satisfaisante que les traditions païennes. Cela exigeait non
seulement une solide compréhension de la foi, mais aussi une profonde
familiarité avec les courants culturels et intellectuels de son époque.
L'œuvre et la vie de
saint Théophile d'Antioche nous rappellent que la mission de l'Église ne se
limite pas aux frontières géographiques, mais s'étend également aux frontières
intellectuelles et culturelles. Chaque contexte, chaque culture, chaque époque
présente des défis et des opportunités uniques pour l'évangélisation. Et, comme
nous l’enseigne Théophile, relever ces défis nécessite non seulement un cœur
brûlant de zèle missionnaire, mais aussi un esprit ouvert, prêt à écouter, à
apprendre et à dialoguer.
Saint Théophile
d'Antioche nous propose une vision de la mission comme dialogue. Son exemple
nous invite à entrer en conversation avec le monde qui nous entoure, armés de
la vérité de l’Évangile, mais toujours avec humilité, respect et un véritable
désir de comprendre et d’être compris.
Le Saint et la
Miséricorde
Saint Théophile
d'Antioche nous présente un tableau de réflexion profonde sur la nature du
divin miséricorde.
Bien qu'il soit surtout connu comme l'un des premiers apologistes chrétiens,
qui a défendu avec passion la foi contre les critiques et les malentendus de
son temps, il est possible d'apercevoir dans ses œuvres une compréhension
subtile de la miséricorde en tant qu'aspect fondamental du caractère de Dieu et
de la vie chrétienne. .
Dans son œuvre « Ad
Autolycum », saint Théophile engage un dialogue avec un ami païen, tentant
d'expliquer et de défendre la foi chrétienne. Bien qu’il s’agisse d’une œuvre
apologétique, son effort pour montrer le Dieu chrétien non seulement comme une
entité transcendante et puissante, mais aussi comme un Dieu de profonde
compassion et de miséricorde apparaît clairement. Dans ses paroles, nous
pouvons percevoir une vision de Dieu qui, tout en étant le Créateur
tout-puissant, se soucie profondément de sa création, faisant preuve d'amour et
de miséricorde en particulier envers ceux qui sont perdus ou loin de lui.
Saint Théophile souligne
que si les divinités païennes étaient souvent considérées comme distantes,
vengeresses ou indifférentes au sort de l'humanité, le Dieu chrétien s'est
révélé dans l'histoire humaine à travers des actes de miséricorde et de salut.
Cette révélation culmine dans la personne et l’œuvre de Jésus-Christ, à travers
qui la miséricorde divine se manifeste pleinement et définitivement.
Bien que saint Théophile
n'ait pas consacré de traités spécifiques au thème de la miséricorde, sa vision
de Dieu comme un père aimant, prêt à pardonner et à accueillir, reflète le cœur
de la doctrine chrétienne. La miséricorde, dans ce contexte, n’est pas
seulement un attribut de Dieu, mais devient un impératif pour le croyant. Tout
comme Dieu fait preuve de miséricorde, les chrétiens sont également appelés à
incarner et à refléter cette miséricorde dans leur vie quotidienne.
Le dialogue de saint
Théophile avec Autolycum est en soi un acte de miséricorde. Au lieu de
condamner ou de rejeter les personnes ayant des points de vue différents,
Théophile choisit la voie du dialogue aimant et patient, cherchant des points
de contact et offrant des éclaircissements là où surgissent des doutes ou des
malentendus. Cette attitude nous rappelle que la miséricorde ne se limite pas à
des actes de bienveillance physique ou à des paroles de consolation, mais se
manifeste aussi dans le respect, l'écoute et la compréhension sincère de
l'autre.
Saint Théophile
d'Antioche, bien qu'apologiste de la foi, nous offre un exemple éclatant de la
façon dont la miséricorde peut imprégner tous les aspects de la vie chrétienne,
de la théologie à la pratique, du dialogue interreligieux à l'action pastorale.
Son héritage nous invite à redécouvrir et à vivre pleinement la miséricorde de
Dieu, non seulement en tant que destinataires, mais aussi en tant qu'agents de
cet amour dans le monde.
Hagiographie
Théophile dirigea
l'église d'Antioche au IIe siècle en tant que sixième évêque après l'apôtre
saint Pierre, qui fut le premier pasteur de cette communauté chrétienne.
Théophile était un homme d'une grande culture, mais aussi laïque, et était l'un
des pères de l'Église et l'auteur de nombreux ouvrages d'apologétique pour la
défense de la foi chrétienne. Il est né en Mésopotamie dans le paganisme et…
Source et images
SOURCE : https://mission.spaziospadoni.org/fr/saint-of-the-day-for-13-october-st-theophilus-of-antioch/
Also
known as
Teofilo
Profile
Convert,
brought to the faith through
scripture reading. Zealous apologist, both by speaking and
by writing,
opposing heretics who
preached against orthodox Christianity. Bishop of Antioch in 169.
Born
2nd
century in the vicinity of the Tigris and Euphrates rivers
c.184 in
Antioch of natural causes
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Information
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MLA
Citation
“Saint Theophilus of
Antioch“. CatholicSaints.Info. 26 September 2022. Web. 10 December 2024.
<https://catholicsaints.info/saint-theophilus-of-antioch/>
SOURCE : https://catholicsaints.info/saint-theophilus-of-antioch/
Theophilus of Antioch B
(RM)
Died c. 181. Saint Theophilus, a philosopher, was converted to Christianity by
reading the Scriptures in an effort to attack them. He became the fifth bishop
of Antioch after Saint Peter. Because Theophilus authored of many works of
doctrine and apologetics, most of which have been lost, he is known as one of
the Apologists of the 2nd century. An introduction his work can be found at the
Wheaton College site, which also includes Theophilus to Autolycus
(Benedictines, Encyclopedia).
SOURCE : http://www.saintpatrickdc.org/ss/1013.shtml
St. Theophilus of Antioch
Feastday: October 13
Death: 181
Bishop of Antioch (in
modern Turkey), and an early Christian apologist.
Originally a philosopher in the eastern Roman Empire, he began to study the
Scriptures with the intention of
attacking the Christian faith but
was soon converted. A gifted apologist, he was the author of an Apology in
three books and addressed to Autolycus (the only work of his writings to survive).
It seeks to demonstrate the superiority of Christianity over
the immoral myths of pagan religion.
It is also noted for its development of the doctrine of the Logos (Word) as
first enunciated in the Gospel of John and to
express the word Triad when describing the relationship of
the Father, the Son, and the Holy Spirit.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=2263
Theophilus
Bishop of Antioch. Eusebius in
his "Chronicle" places
the name of Theophilus against that of Pope Soter (169-77),
and that of Maximinus, Theophilus's successor, against the name
of Eleutherus (177-93). This does not mean
that Maximinus succeeded Theophilus in 177, but only
that Theophilus and Maximinus flourished respectively in
the times of Soter and Eleutherus. Lightfoot and Hort showed
that Eusebius,
having no such precise chronological data for the bishops of Antioch as
he had for those of Rome and Alexandria,
placed the names of the Antiochene bishops against
those of contemporary Roman bishops (Lightfoot,
"St. Ignatius", etc., II, 468 sq., and "St. Clement", etc.,
I, 224 sqq.). When therefore we find in the third book of Theophilus,
"Ad Autolychum", that the writer was alive after the death (180)
of Marcus
Aurelius, it does not follow, as even writers like Harnack and Bardenhewer
suppose, that Eusebius made
a chronological blunder.
The "Ad
Autolychum", the only extant writing of Theophilus, is
an apology for Christianity.
It consists of three books, really separate works written at different times,
and corresponds exactly to the description given of it by Eusebius as
"three elementary works" (Church
History IV.24). The author speaks of himself as
a convert from heathenism.
He treats of such subjects as the Christian idea of God,
the Scripture accounts of the origin of man and the world
as compared with pagan myths.
On several occasions he refers (in connection with the
early chapters of Genesis) to an historical work
composed by himself. Eusebius (op.
cit.) speaks of refutations of Marcion and
Hermogenes, and "catechetical books". To these St.
Jerome (Illustrious
Men 25) adds commentaries on Proverbs and
the Gospels. He speaks of the latter in the prologue to his
own commentary on the Gospels, and also in his epistle "Ad
Algasiam", where we learn that Theophilus commented upon
a Diatessaron or Gospel Harmony composed by himself
("Theophilus . . . quattuor Evangelistarum in unum opus compingens").
A long quotation in the same epistle is all that survives of this commentary,
for Zahn's attempt to identify it with
a Latin commentary ascribed in some manuscripts to Theophilus has
found no supporters.
Sources
BATIFFOL, Anciennes
litteratures chrétiennes: Lit. grecque. 101-2; ZAHN, Forschung. zur
Gesch. des N.T. Kanons, II; HARNACK, Altchrist. Lit., 496 sq.; IDEM, Chronologie,
I, 319 sq.; BARDENHEWER-SHAHAN, Patrology (St. Louis, 1908), 65-7.
For Theophilus's teaching concerning the Eternal Word see NEWMAN, Causes of
Rise and Success of Arianism in Tracts Theol. and Eccles. (London,
1908), 255- 57. The Ad Autolychum was first published by FRISIUS
(Zurich, 1546); the latest ed. by OTTO, Corp. apologet., VIII (Jena,
1961). English tr. by FLOWER (London, 1860), and in CLARKE, Ante-Nicene
Library. The supposed Commentary on the Gospels was first printed by DE LA
BIGNE, Bibl. SS. Patrum, V (Paris, 1575), then by OTTO (loc. cit.), then
by ZAHN (loc. cit., 29-85). For references to literature in this commentary see
BARDENHEWER; MORIN in Revue Bénédictine, XXII, 12 sq.; and QUENTIN
in Revue Bénédictine, XXIV, 107 sq. QUENTIN gives reasons for regarding
John of Jerusalem as possibly the author. For monographs on Theophilus's
doctrine see BARDENHEWER.
Bacchus, Francis Joseph.
"Theophilus." The Catholic Encyclopedia. Vol. 14. New York: Robert
Appleton Company, 1912. 24 Oct. 2015
<http://www.newadvent.org/cathen/14625a.htm>.
Transcription. This
article was transcribed for New Advent by Herman F. Holbrook. Christophero
Carolo van Leer/pignus aestimationis.
Ecclesiastical
approbation. Nihil Obstat. July 1, 1912. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2023 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/14625a.htm
To Autolycus, Book I
Chapter 1. Autolycus an
Idolater and Scorner of Christians.
A fluent tongue and an
elegant style afford pleasure and such praise as vainglory delights in, to
wretched men who have been corrupted in mind; the lover of truth does
not give heed to ornamented speeches, but examines the real matter of
the speech, what it is, and what kind it is. Since, then, my friend, you have
assailed me with empty words, boasting of your gods of wood and
stone, hammered and cast, carved and graven, which neither see nor
hear, for they are idols,
and the works of men's hands; and since, besides, you call me a Christian,
as if this were a damning name to bear, I, for my part, avow that I
am a Christian, and
bear this name beloved of God, hoping to
be serviceable to God.
For it is not the case, as you suppose, that the name of God is hard
to bear; but possibly you entertain this opinion of God,
because you are yourself yet unserviceable to Him.
Chapter 2. That the Eyes
of the Soul Must Be Purged Ere God Can Be Seen.
But if you say, Show
me your God,
I would reply, Show me yourself, and I will show you
my God. Show, then, that the eyes of your soul are
capable of seeing, and the ears of your heart able to hear; for as those who
look with the eyes of the body perceive earthly objects and what concerns this
life, and discriminate at the same time between things that differ, whether
light or darkness, white or black, deformed or beautiful, well-proportioned
and symmetrical or disproportioned and awkward, or monstrous
or mutilated; and as in like manner also, by the sense of hearing, we
discriminate either sharp, or deep, or sweet sounds; so the same
holds good regarding the eyes of the soul and
the ears of the heart, that it is by them we are able to behold God.
For God is seen by those who are enabled to see Him when they have
the eyes of their soul opened:
for all have eyes; but in some they are overspread, and do not see the
light of the sun. Yet it does not follow, because the blind do not see, that
the light of the sun does not shine; but let the blind blame themselves and
their own eyes. So also you, O man, have the eyes of your soul overspread
by your sins and evil
deeds. As a burnished mirror, so ought man to have his soul pure.
When there is rust on the mirror, it is not possible that
a man's face be seen in the mirror; so also when there is sin in
a man,
such a man cannot behold God. Do you, therefore, show me yourself, whether
you are not an adulterer, or a fornicator, or a thief, or
a robber, or a purloiner; whether you do not corrupt boys; whether
you are not insolent, or a slanderer, or passionate, or envious,
or proud,
or supercilious; whether you are not a brawler, or covetous,
or disobedient to parents;
and whether you do not sell your children; for to those who do these
things God is not manifest, unless they have first cleansed
themselves from all impurity. All these things, then, involve you in darkness,
as when a filmy defluxion on the eyes prevents one from
beholding the light of the sun: thus also do iniquities, man, involve you
in darkness, so that you cannot see God.
Chapter 3. Nature of God.
You will say,
then, to me, Do you, who see God,
explain to me the appearance of God.
Hear, O man. The appearance of God is ineffable and indescribable,
and cannot be seen by eyes of flesh. For in glory He
is incomprehensible, in greatness unfathomable, in height inconceivable, in
power incomparable, in wisdom unrivalled,
in goodness inimitable, in kindness unutterable. For if I say He is
Light, I name but His own work; if I call Him Word, I name but His
sovereignty; if I call Him Mind, I speak but of His wisdom; if I say He
is Spirit, I speak of His breath; if I call Him Wisdom, I speak of His
offspring; if I call Him Strength, I speak of His sway; if I call Him Power, I
am mentioning His activity; if Providence, I but mention
His goodness; if I call Him Kingdom, I but mention His glory;
if I call Him Lord, I mention His being judge; if I call Him Judge, I
speak of Him as being just; if I call Him Father, I speak of all things as
being from Him; if I call Him Fire, I but mention His anger.
You will say, then, to me, Is God angry?
Yes; He is angry with
those who act wickedly, but He is good,
and kind, and merciful, to those who love and fear Him;
for He is a chastener of the godly, and father of the righteous; but
he is a judge and punisher of the impious.
Chapter 4. Attributes of
God.
And He is without
beginning, because He is unbegotten; and He is unchangeable, because He
is immortal.
And he is called God [Θεός] on account of His having placed [τεθεικέναι]
all things on security afforded by Himself; and on account of [θέειν],
for θέειν means running, and moving, and being active, and
nourishing, and foreseeing, and governing, and making all things alive. But he
is Lord, because He rules over the universe;
Father, because he is before all things; Fashioner and Maker,
because He is creator and maker of the universe;
the Highest, because of His being above all; and Almighty, because He
Himself rules and embraces all. For the heights of heaven, and the depths
of the abysses, and the ends of the earth, are in His hand, and there is no
place of His rest. For the heavens are His work, the earth is
His creation, the sea is His handiwork; man is His formation and His
image; sun, moon, and stars are His elements, made for signs, and seasons,
and days, and years, that they may serve and be slaves to man; and
all things God has made out of things that were not into things
that are, in order that through His works His greatness may be known and
understood.
Chapter 5. The Invisible
God Perceived Through His Works.
For as the soul in
man is not seen, being invisible to men,
but is perceived through the motion of the body, so God cannot indeed
be seen by human eyes,
but is beheld and perceived through His providence and
works. For, in like manner, as any person, when he sees a ship on the
sea rigged and in sail, and making for the
harbour, will no doubt infer
that there is a pilot in her who is steering her; so we must perceive
that God is the governor [pilot] of the whole universe,
though He be not visible to the eyes of the flesh, since He is
incomprehensible. For if a man cannot look upon the sun, though it be a very
small heavenly body, on account of its exceeding heat and power, how
shall not a mortal man be much more unable to face the glory of God,
which is unutterable? For as the pomegranate, with
the rind containing it, has within it many cells
and compartments which are separated by tissues, and has also
many seeds dwelling in it, so the whole creation is contained by the spirit of God,
and the containing spirit is along with
the creation contained by the hand of God.
As, therefore, the seed of the pomegranate, dwelling inside, cannot see what is
outside the rind, itself being within; so neither can man, who along with
the whole creation is enclosed by the hand of God,
behold God. Then again, an earthly king is believed to exist,
even though he be not seen by all; for he is recognised by his laws and
ordinances, and authorities, and forces, and statues;
and are you unwilling that God should
be recognised by His works and mighty deeds?
Chapter 6. God is Known
by His Works.
Consider, O man, His
works—the timely rotation of the seasons, and the changes of temperature; the
regular march of the stars; the well-ordered course of days and nights, and
months, and years; the various beauty of seeds, and plants, and fruits; and the
various species of quadrupeds, and birds, and reptiles, and fishes,
both of the rivers and of the sea; or consider the instinct implanted in
these animals to beget and rear offspring, not for their own profit,
but for the use of man; and the providence with
which God provides
nourishment for all flesh, or the subjection in which He
has ordained that all things subserve mankind.
Consider, too, the flowing of sweet fountains and never-failing rivers, and the
seasonable supply of dews, and showers, and rains; the manifold movement of
the heavenly bodies, the morning star rising and heralding
the approach of the perfect luminary; and the constellation
of Pleiades, and Orion, and Arcturus, and the orbit of the other
stars that circle through the heavens, all of which the manifold wisdom
of God has called by names of their own. He is God alone who
made light out of darkness, and brought forth light from His treasures, and
formed the chambers of the south wind, Job 9:9 and
the treasure-houses of the deep, and the bounds of the seas, and the
treasuries of snows and hail-storms, collecting the waters in
the storehouses of the deep, and the darkness in His treasures, and bringing
forth the sweet, and desirable, and pleasant light out of His
treasures; who causes the vapours to ascend from the
ends of the earth: He makes lightnings for the rain; who sends forth His
thunder to terrify, and foretells by the lightning the peal of the
thunder, that no soul may
faint with the sudden shock; and who so moderates the violence of
the lightning as it flashes out of heaven, that it does not consume the
earth; for, if the lightning were allowed all its power, it would burn up the
earth; and were the thunder allowed all its power, it would overthrow all the
works that are therein.
Chapter 7. We Shall See
God When We Put on Immortality.
This is my God,
the Lord of all, who alone stretched out the heaven, and
established the breadth of the earth under it; who stirs the deep recesses of
the sea, and makes its waves roar; who rules its power,
and stills the tumult of its waves; who founded the earth upon the
waters, and gave a spirit to nourish it; whose breath gives light to
the whole, who, if He withdraw His breath, the whole will utterly
fail. By Him you speak, O man; His breath you breathe yet Him you know not.
And this is your condition, because of the blindness of your soul,
and the hardness of your heart. But, if you will, you may be
healed. Entrust yourself to the Physician, and He will couch the
eyes of your soul and
of your heart. Who is the Physician? God,
who heals and makes alive through His word and wisdom. God by His own
word and wisdom made all things; for by His word were the heavens made,
and all the host of them by the breath of His mouth. Most
excellent is His wisdom. By His wisdom God founded the earth; and
by knowledge He
prepared the heavens; and by understanding were the fountains of the great deep
broken up, and the clouds poured out their dews. If you perceive these things,
O man, living chastely, and holily, and righteously, you can
see God. But before all let faith and
the fear of God have
rule in your heart, and then shall you understand these things. When you shall
have put off the mortal, and put on incorruption, then shall you
see God worthily. For God will raise your flesh immortal with
your soul;
and then, having become immortal,
you shall see the Immortal, if now you believe in
Him; and then you shall know that
you have spoken unjustly against
Him.
Chapter 8. Faith Required
in All Matters.
But you do not believe that
the dead are raised. When the resurrection shall take place,
then you will believe,
whether you will or no; and your faith shall
be reckoned for unbelief, unless you believe now.
And why do you not believe?
Do you not know that faith is
the leading principle in all matters? For what husbandman can reap, unless he
first trust his seed to the earth? Or who can cross the sea, unless
he first entrust himself to the boat and the pilot? And what
sick person can be healed, unless first he trust himself to the care
of the physician? And what art or knowledge can
any one learn, unless he first apply and entrust himself to the teacher? If,
then, the husbandman trusts the earth, and the sailor the boat, and the sick
the physician, will you not place confidence in God,
even when you hold so many pledges at His hand? For first
He created you out of nothing, and brought you into existence (for
if your father was not, nor your mother, much more were you yourself at
one time not in being), and formed you out of a small and
moist substance, even out of the least drop, which at
one time had itself no being; and God introduced you into
this life. Moreover, you believe that
the images made by men are gods, and do great things; and can you
not believe that
the God who
made you is able also to make you afterwards?
Chapter 9. Immoralities
of the Gods.
And, indeed, the names of
those whom you say you worship, are the names of dead men. And these,
too, who and what kind of men were they? Is not Saturn found to be
a cannibal, destroying and devouring his own children? And if you name his
son Jupiter, hear also his deeds and
conduct— first, how he was suckled by a goat on Mount Ida, and
having slain it, according to the myths, and flayed it, he made
himself a coat of the hide. And his other deeds—his incest,
and adultery,
and lust—will
be better recounted by Homer and the rest of the poets. Why should I further
speak of his sons? How Hercules burnt himself; and about the drunk
and raging Bacchus; and of Apollo fearing and fleeing from
Achilles, and falling in love with Daphne,
and being unaware of the fate of Hyacinthus;
and of Venus wounded, and of Mars, the pest of mortals; and of
the ichor flowing from the so-called gods. And these, indeed, are the
milder kinds of legends; since the god who is called Osiris is
found to have been torn limb from limb, whose mysteries are
celebrated annually, as if he had perished, and were being found, and sought
for limb by limb. For neither is it known whether
he perished, nor is it shown whether he is found. And why should I speak
of Atys mutilated, or of Adonis wandering in the wood, and
wounded by a boar while hunting; or of Æsculapius struck by a thunderbolt; or
of the fugitive Serapis chased from Sinope to Alexandria;
or of the Scythian Diana, herself, too, a fugitive, and
a homicide, and a huntress, and a passionate lover of Endymion?
Now, it is not we who publish these things, but your own writers and poets.
Chapter 10. Absurdities
of Idolatry.
Why should I further
recount the multitude of animals worshipped by
the Egyptians, both reptiles, and cattle, and wild beasts, and birds, and
river-fishes; and even wash-pots and disgraceful noises? But if you
cite the Greeks and the other nations, they worship stones
and wood, and other kinds of material substances,— the images, as we
have just been saying, of dead men. For Phidias is
found in Pisa making for the Eleians
the Olympian Jupiter, and at Athens the Minerva of
the Acropolis. And I will inquire of you, my friend, how
many Jupiters exist. For there is, firstly, Jupiter
surnamed Olympian, then Jupiter Latiaris, and Jupiter Cassius,
and Jupiter Tonans, and Jupiter Propator, and
Jupiter Pannychius, and Jupiter Poliuchus, and
Jupiter Capitolinus; and that Jupiter, the son of Saturn, who is king of
the Cretans, has a tomb in Crete, but the rest, possibly, were not thought
worthy of tombs. And if you speak of the mother of those who are called gods,
far be it from me to utter with my lips her deeds,
or the deeds of
those by whom she is worshipped (for it is unlawful for us so much as
to name such things), and what vast taxes and revenues she and her
sons furnish to the king. For these are not gods, but idols,
as we have already said, the works of men's hands
and unclean demons.
And such may all those become who make them and put their trust in them!
Chapter 11. The King to
Be Honoured, God to Be Worshipped.
Wherefore
I will rather honour the
king [than your gods], not, indeed, worshipping him, but praying for
him. But God,
the living and true God,
I worship, knowing that
the king is made by Him. You will say, then, to me, Why do you
not worship the king? Because he is not made to
be worshipped, but to be reverenced with lawful honour,
for he is not a god, but a man appointed by God,
not to be worshipped, but to judge justly.
For in a kind of way his government is committed to him by God:
as He will not have those called kings whom He has appointed under Himself;
for king is his title, and it is not lawful for another to use it; so
neither is it lawful for any to be worshipped but God only.
Wherefore, O man, you are wholly in error.
Accordingly, honour the
king, be subject to him, and pray for
him with loyal mind; for if you do this, you do the will of God.
For the law that is of God,
says, My son, fear the Lord and
the king, and be not disobedient to them; for suddenly they shall take
vengeance on their enemies.
Chapter 12. Meaning of
the Name Christian.
And about your laughing
at me and calling me Christian, you know not
what you are saying. First, because that which is anointed is sweet
and serviceable, and far from contemptible. For what ship can be serviceable
and seaworthy, unless it be first caulked [anointed]? Or what castle
or house is beautiful and serviceable when it has not been anointed? And
what man, when he enters into this life or into the gymnasium, is
not anointed with oil? And what work has either ornament or beauty
unless it be anointed and burnished? Then the air and all that
is under heaven is in a certain sort anointed by
light and spirit; and are you unwilling to be anointed with the
oil of God? Wherefore we are called Christians on
this account, because we are anointed with the oil of God.
Chapter 13. The
Resurrection Proved by Examples.
Then, as to your denying
that the dead are raised— for you say, Show me even one who has
been raised from the dead, that seeing I may believe,—
first, what great thing is it if you believe when
you have seen the thing done? Then, again, you believe that
Hercules, who burned himself, lives; and that Æsculapius, who was struck
with lightning, was raised; and do you disbelieve the things that are told
you by God?
But, suppose I should show you a dead man raised and alive, even this
you would disbelieve. God indeed exhibits to you many proofs that
you may believe Him.
For consider, if you please, the dying of seasons, and days, and nights, how
these also die and rise again. And what? Is there not
a resurrection going on of seeds and fruits, and this, too, for the
use of men? A seed of wheat, for example, or of the other grains, when it
is cast into the earth, first dies and rots away, then is raised, and becomes a
stalk of grain. And the nature of
trees and fruit-trees,— is it not that according to the appointment
of God they produce their fruits in their seasons out of what has
been unseen and invisible? Moreover, sometimes also a sparrow or some of the
other birds, when in drinking it has swallowed a seed of apple or fig, or
something else, has come to some rocky hillock or tomb, and has left
the seed in its droppings, and the seed, which was once swallowed, and has
passed though so great a heat, now striking root, a tree has grown up. And all
these things does the wisdom of God effect, in order to manifest even
by these things, that God is able to effect the
general resurrection of all men.
And if you would witness a
more wonderful sight, which may prove a resurrection not
only of earthly but of heavenly bodies, consider
the resurrection of the moon, which occurs monthly; how it wanes,
dies, and rises again. Hear further, O man, of the work
of resurrection going on in yourself, even though you are unaware of
it. For perhaps you have sometimes fallen sick, and lost flesh, and strength,
and beauty; but when you received again from God mercy and healing,
you picked up again in flesh and appearance, and recovered also your strength.
And as you do not know where
your flesh went away and disappeared to, so neither do you know whence
it grew, Or whence it came again. But you will say, From meats and drinks
changed into blood. Quite so; but this, too, is the work of God,
who thus operates, and not of any other.
Chapter 14. Theophilus an
Example of Conversion.
Therefore, do not
be sceptical, but believe;
for I myself also used to disbelieve that this would take place, but now,
having taken these things into consideration, I believe.
At the same time, I met with the sacred Scriptures of the holy prophets,
who also by the Spirit
of God foretold the things that have already happened, just as they
came to pass, and the things now occurring as they are now happening, and
things future in the order in which they shall be accomplished. Admitting,
therefore, the proof which
events happening as predicted afford, I do not disbelieve, but I believe, obedient to God,
whom, if you please, do you also submit to, believing Him, lest if
now you continue unbelieving, you be convinced hereafter, when you are
tormented with eternal punishments;
which punishments, when they had been foretold by the prophets,
the later-born poets and philosophers stole from
the holy
Scriptures, to make their doctrines worthy of credit. Yet these
also have spoken beforehand of the punishments that are to light upon the
profane and unbelieving, in order that none be left without a witness,
or be able to say, We have not heard, neither have we known.
But do you also, if you please, give reverential attention to
the prophetic Scriptures, and they will make your way plainer
for escaping the eternal punishments,
and obtaining the eternal prizes
of God.
For He who gave the mouth for speech, and formed the ear to hear, and made the
eye to see, will examine all things,
and will judge righteous judgment,
rendering merited awards to each. To those who by patient continuance
in well-doing Romans 2:7 seek immortality,
He will give life everlasting, joy,
peace, rest, and abundance of good things,
which neither has eye seen, nor ear heard, nor has it entered into the heart of
man to conceive. 1 Corinthians 2:9 But
to the unbelieving and despisers, who obey not
the truth,
but are obedient to
unrighteousness, when they shall have been filled with adulteries and
fornications, and filthiness, and covetousness,
and unlawful idolatries, there shall be anger and wrath,
tribulation and anguish, Romans 2:8-9 and
at the last everlasting
fire shall possess such men. Since you said, Show me
your God,
this is my God,
and I counsel you to fear Him
and to trust Him.
Source. Translated by Marcus Dods. From Ante-Nicene Fathers, Vol. 2. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/02041.htm>.
SOURCE : http://www.newadvent.org/fathers/02041.htm
Theophilus of Antioch was
a Bishop in the late second century.
Autolycus appears to
be a pagan who is skeptical of Christianity. Theophilus speaks of him as a friend,
though to what extent this is rhetorical I don’t know (1.1).
Autolycus has challenged Theophilus to show him his god. Theophilus replies, in
essence, that the blind cannot see, but that doesn’t mean that there are not
things to be seen, i.e. Autolycus’ spiritual blindness doesn’t disprove
Theophilus’ deity (1.2).
Theophilus speaks of God as “ineffable and indescribable,” showing how words
about God (e.g., fire, spirit, wisdom) speak to relatable characteristics of
God (1.3).
This is true of even the word “God,” “Father,” “Lord,” and so forth (1.4).
God’s works are how we know him (1.5).
Creation exemplifies this (1.6).
Theophilus invites Autolycus to open himself to this Creator God (1.7).
Immediately after
establishing a “natural theology” of sorts, Theophilus challenges
Autolycus to affirm the doctrine of resurrection (1.8).
Theophilus’ deity is juxtaposes with pagan gods (1.9)
and idols (1.10).
Since God is God, and the gods and idols are not, Theophilus does not
“worship the King” (Roman) either, but advocates honoring the King as a
creation of the true God (1.11).
The title “Christian” is
a pejorative for Autolycus. Theophilus defends himself as a Christian, saying
that “Christian” means “anointed ones” (1.12).
Likewise, he defends the central Christian doctrine of resurrection by
appealing to nature, ala Paul in 1 Corinthians 15 (1.13).
Theophilus ends Book 1 by appealing to his own testimony of how he
did not believe these things, but after studying Scripture, and by the Spirit,
he has become a Christian. He ends with warning of judgment (1.14).
Book 2 begins with
Theophilus recounting a former dialogue. This book continues the discussion
found in Book 1, but also apparently in person (2.1).
Immediately he engages in the traditional attack on idols: these things were
made by humans (2.2).
Then he questions the nature of pagan deities: if gods beget children, why are
not more gods coming into existence? Why do the gods change locations (2.3)?
Theophilus attacks the various theologies of the philosophers, establishing his
own understanding of the Creator God (2.4).
He quotes writers like Homer and Hesoid to expose the folly of pagan ideas,
especially as it relates to the origins of the cosmos (2.5; 2.6).
He mocks Greek genealogies of the gods (2.7).
Sometimes the ancient philosophers and poets hinted that the truth was known,
but demonic influence forced them to perpetuate the lies (2.8).
On the other hand, the
Hebrew prophets were inspired by the Spirit (2.9).
These prophets reveal one Creator God who is above his Creation (2.10).
Theophilus quotes the account of Genesis 1 and defends the mystery of God’s six
days of work as a model for human activity (2.11; 2.12).
He explains some of the oddities of this account, e.g., God beginning with the
sky or light before the sun and moon (the light is the Word of God
shining, 2.13).
He interprets the Creation as providing symbolism so we can understand truth,
e.g., islands in the sea are like Churches in the world (2.14).
This is how he goes about explaining vegetation without light. He mixes
Creation’s odd coming-into-being with truisms taught by God in the process,
including the Trinity (yes, he uses the word “Trinity”, 2.15).
The same is done for Day 5 (2.16)
and Day 6 (2.17).
The creation of humanity
(Genesis 1.26ff.) presents the dignity of humans (2.18).
Theophilus retells the Genesis story (2.19),
the placements of humans in Paradise (2.20),
which he describes as being a place where humans were put for their advancement
(2.24),
and Adam and Eve’s deception, which he describes as “…the account given by holy
Scripture of the history of man and of Paradise (2.21).”
When God “walks” in the Garden, Theophilus explains this as being the Word, the
Son, representing the Father (2.22).
He defends God’s decision to place the Tree of the Knowledge of Good and Evil
in the Garden as God providing a means by which Adam could become mature if he
willed it (2.25).
He defends humanity’s expulsion from the Garden by arguing that God will
restore humanity to Paradise through the resurrection (2.26).
For Theophilus the oddities of Genesis can be explained, and it makes sense
literally, and it is true (2.23).
Humanity was not made
mortal or immortal according to Theophilus, but with the potential for either (2.27).
He explains God’s choice to make Eve out of Adam as God foreknowing about
polytheism, therefore he created one human to reflect himself first. Eve is
presented as the one who is deceived by Satan (2.28).
Satan was upset that Adam and Eve were living and having children so he
inspired Cain to kill Abel (2.29).
He gives an account of Cain’s family, and says these truths come from the
Spirit through Moses’ Scriptures (2.30).
He writes about the world after the Great Flood (2.31)
and the impact of Babel (2.32).
Theophilus’ reason for this history being in Scripture and not elsewhere is
that the Spirit has given the truth to Christians (2.33).
The prophets who provides
these truths lived holy lives (2.34).
He discusses the precepts they proclaimed (2.35),
argues that the prophecies of Sibyl confirm (2.36),
as do the writings of some poets (2.37),
and philosophers (2.38).
Book 3 is another
attempt to convince Autolycus (3.1).
Theophilus begins by rejecting Greek authors (3.2).
He finds that they present a contradictory worldview (3.3).
He denies the rumors spread about Christians: Christians share wives, commit
incest, and eating human flesh (3.4).
He responds that the philosophers teach cannibalism (3.5)
and turning these accusations back on the them (3.6).
These philosophers have differing view on the gods (3.7).
The gods are presented as
immoral (3.8).
In contrast, the God of Christians is the Law-giver, who appeared first to
Abraham, Isaac, and Jacob (3.9).
He explains how the children of Israel went into Egypt before being delivered
through Moses (3.10);
how they were given the Law with warning of exile (3.11);
how the prophets and Gospels uphold this moral vision (3.12),
which include chaste living (3.13),
loving enemies, and being subject to authorities (3.14).
Christians are not guilty of the accusations against them according to
Theophilus, but are obedient to a high moral Law (3.15).
This work is concerned
with going on the offense against received Greek thought (3.16)
and defending Christians as being the ones who hold to the truth (3.17):
Greeks are wrong about the Great Flood (3.18);
Christians are correct (3.19).
Moses is a more ancient thinker and Christian thought goes back to him (3.20).
Contra Manetho Israel was not banished from Egypt, Israel left (the
Exodus, 3.21).
This thread of being more ancient is applied to the Temple (3.22),
and the prophets (3.23),
therefore Christianity’s claim to these things goes back further than Greek
thought. Theophilus presents a chronology from Adam to Samuel (3.24)
and Saul to the Exile (3.25)
in order to establish his timeline for his claims that Christianity is more
ancient (8.26).
The book comes to an end with a Roman chronology (3.27), a summary of the world’s major epochs (3.28), a reiteration that Christianity is more ancient (3.29), and an explanation of why the Greeks didn’t know about the events recorded in Scripture (3.30).
San Teofilo di
Antiochia Vescovo
Festa: 13 ottobre
Sec. II
Emblema: Bastone
pastorale
Martirologio
Romano: Commemorazione di san Teófilo, vescovo di Antiochia, uomo di
grandissima cultura, che tenne, sesto dopo il beato Apostolo Pietro, il
pontificato di questa Chiesa e scrisse un’opera contro Marcione per difendere
la retta fede.
San Teofilo, Vescovo di Antiochia, fu autore di molte opere, alcune delle quali ci sono pervenute, mentre di altre conosciamo soltanto il titolo.
Dalle pagine di queste opere, possiamo riudire la parola del Santo, in difesa della dottrina e della fede cristiana, anche allora oggetto di accuse da parte dei miscredenti e dei viziosi.
" Ma se tu mi dici - scriveva l'antico Vescovo: - Mostrami il tuo Dio, io ti dirò: Mostrami il tuo uomo, e io ti mostrerò il mio Dio. Mostrami dunque che vedono chiaro, gli occhi della tua anima, e che bene intendono gli orecchi del tuo cuore...
" Dio si mostra a coloro che possono vederlo, quando hanno aperti gli occhi dell'anima. Tutti hanno i loro bravi occhi, ma qualcuno li ha velati, incapaci di vedere la luce del sole. Il fatto però che i ciechi non vedono, non dimostra affatto come la luce del sole non appaia. I ciechi se la prendano con loro stessi, e con i loro occhi.
" Allo stesso modo, ragazzo mio, se tu hai gli occhi dell'anima velati dalle tue colpe e dalle tue cattive abitudini, non potrai vedere la luce. Come uno specchio limpido: ecco come l'uomo deve tenere la propria anima pura.
" Se lo specchio è arrugginito, il volto dell'uomo non appare sulla sua superficie. Nello stesso modo, se l'uomo è peccatore, quest'uomo non può contemplare Dio ".
L'autore di queste frasi, che più tardi lo stesso Sant'Agostino avrebbe ripreso, era nato in una regione dell'Oriente, presso il Tigri e l'Eufrate. Era pagano, e ricevette un'educazione di stampo ellenistico. Si convertì osservando i costumi dei cristiani, chiaramente superiori a quelli dei pagani, e leggendo la Bibbia. Delle sue esperienze di convertito, e della sua conoscenza della cultura profana, si sarebbe poi servito abilmente nella polemica contro i miscredenti e i filosofi ellenizzanti.
Venne eletto Vescovo di Antiochia nel 169, e reggeva ancora il pastorale della grande città, dove lo stesso San Pietro aveva avuto la sua prima cattedra, alla morte di Marc'Aurelio, nel 180. Forse vide anche i primi anni dell'Impero di Commodo, suo successore.
Le cure apostoliche, in mezzo a una delle comunità più popolose e anche più
agitate dei primo mondo cristiano, non lo distolsero dagli studi e
dall'attività intellettuale. Scrisse opere polemiche, contro gli eretici del
tempo, opere di catechesi, a commento delle Scritture, opere di storia, per
sfrondare i miti pagani. Fu insomma un Vescovo che lasciò forte impronta della
sua intelligenza e della sua cultura nella storia del tempo, come lasciò
traccia della sua carità e della sua misericordia nelle anime a lui affidate.
Fonte : Archivio
Parrocchia
SOURCE : https://www.santiebeati.it/dettaglio/90478
Saint Théophile d'Antioche. à Autolyque (bilingue) et Commentaire
de la parabole de l'économe infidèle : http://remacle.org/bloodwolf/eglise/theophile/table.htm
notice sur Saint Théophile ; Discours à Autolyque, traduction de l'abbé M. de Genoude, 1838, Paris, Sapia, libraire-éditeur, nouvelle édition améliorée par Albocidade (mai 2010) ; anciens pdfs avant la nouvelle édition amliorée par Albocidade : livre 1_livre 2_livre 3. JesusMarie.com
Giet Stanislas. « Théophile
d'Antioche, Trois Livres à Autolycus, texte grec établi par G. Bardy ;
traduction de Jean Sender ; introduction et notes de Gustave Bardy, 1948
(Collection Sources chrétiennes, n° 20) [compte-rendu] », Revue des sciences religieuses Année
1948 22-3-4 pp.
336-337
P. Nautin. « Théophile
d'Antioche. Trois livres à Autolycus, J. Sender (trad.) [compte-rendu] », Revue de l'histoire des religions Année
1950 138-2 pp.
248-249 : https://www.persee.fr/doc/rhr_0035-1423_1950_num_138_2_5773
Jean-Marie
Vermander, « Théophile d'Antioche contre Celse : A Autolycos III »,
Paris, Institut d'études augustiniennes, 1971 : https://archive.wikiwix.com/cache/display2.php/71_XVII_3_4_02.pdf?url=http%3A%2F%2Fdocuments.irevues.inist.fr%2Fbitstream%2Fhandle%2F2042%2F905%2F71_XVII_3_4_02.pdf%3Fsequence%3D1
Voir aussi : https://www.earlychristianwritings.com/theophilus.html
