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began. The Anastasis referred to was the Constantinian basilica. Finally, the lack of terminology
reflecting the later Christological controversies supports a fourth century dating.
Andrist's statement about AZ being primarily a "missionary catechism" and secondarily a "text of
edification" for the believing community is consistent with his view that the dialogue does not embody a
report of any actual discussion that took place. The simple and highly structured style of AZ a brief
question or problem raised by Zacchaeus with a more elaborate but still concise response from Athanasius
does support these ideas. The dialogue also has no historical context that introduces it, like the brief
one in ST and the longer one in TA.
It is the charge of the author's "Apollinarianism" that is the most surprising component of
Andrist's analysis. Andrist marshals an array of exegetical and contextual support for this claim in
chapters XII and XIII of his thesis. The relevant chapters in AZ that form the basis of his judgment are 4,
19, 21, 41, 44, 45, 86, and 98 where Andrist believes that Jesus' incarnate deity is so stressed that there is
little room for his humanity. Consider, for example, Athanasius' statement about Jesus' person: "And he
is the image of man by imitation (mimhtikw/j) and of God by nature (fusikw/j)" (AZ, 19).
Andrist's analysis of the structure of AZ bears special merit, particularly for the expression of
unity that they uncover in the text. He outlines the dialogue thematically as follows in an English
translation of the French original.
1. First Part : God (AZ 1-45)
Section 1 : God is not monadic (3-20)
Section 2 : the Incarnation was prophesied (21-45)
2. Second part : Jesus Christ (AZ 46-121)
Section 3 : Jesus reigns even in Egypt (47-57)
Section 4 : all Messianic prophecies were fulfilled in Jesus, who is the Christ; the Gospels
are trustworthy (58-78)
Section 5 : Jesus is shepherd, priest, and God (79-98)
Section 6 : the victory of Jesus Christ and his disciples; the defeat of the Jews; Jesus