By Ilaria Ramelli
This finished learn deals a serious, comparative research of the assets on hand on Bardaisan and a reinterpretation of his notion. during this connection, unique awareness is paid to many parallels with Origen, to the prospective courting among Origen, Bardaisan, and their colleges, and to the results of the precious fragments preserved by way of Porphyry.
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Additional info for Bardaisan of Edessa: A Reassessment of the Evidence and a New Interpretation
Africanus came from Aelia Capitolina (Kes. 50–52), and is the only Christian Greek who calls Jerusalem in this way before Eusebius (524); he calls it so because he considers it to be more Roman than Judaic. He led an embassy from EmmausNicopolis to the emperor in Rome. According to Adler, it was not the same Emmaus mentioned in the Gospel of Luke (526–527), because of its longer distance from Jerusalem. But Eusebius in his Onomasticon, 90 Klostermann, identifies these two cities. Africanus knew the Dead Sea and its 3 32 Bardaiṣan of Edessa Africanus knew personally both Bardaiṣan and Origen.
5 Africanus was a learned man, who wrote not in koinē Greek, but in an Atticizing Greek, rhetorically refined, in the way of the Second Sophistic. His education was that of the Hellenized upper classes of the Roman Near East,6 like that of Bardaiṣan. 7 On which see the edition of M. Wallraff – U. Roberto – K. Pinggéra, Berlin 2007, GCS 15, and the collection of essays edited by M. Wallraff, Julius Africanus und die christliche Weltchronistik, Berlin 2006, TU 157. 4 See W. 58. 5 See my “Origen and the Stoic Allegorical Tradition: Continuity and Innovation,” InvLuc 28 (2006) 195–226.
Indeed, in Philoc. 23 Origen also uses the argument of the no/mima barbarika/ against Fate, probably relying on Bardaiṣan himself. He could have read the Greek translation that was available to Eusebius shortly afterwards. 5–7. According to both Origen and Bardaiṣan, fate, administered by celestial bodies, is not an independent power or deity—this is why I never capitalize it when it is understood as they understood it, but only when it is understood in the way in which the Chaldeans did—but it is the expression of divine Providence.