Biblical Criticism & History Forum - earlywritings.com

MrMacSon wrote:

Ben C. Smith wrote:
... but I believe he is referring especially to the following from the Suda, and particularly to the use of ὑπομνήματα (memoirs):

So we found Josephus, the historian of the capture of Jerusalem (of whom Eusebius the [spiritual son] of Pamphilus[4] makes much mention in his Ecclesiastical History), saying openly in his memoirs of his captivity that Jesus served in the holy place with the priests. When we found this told by Josephus, a man of ancient times who lived not long after the apostles, we sought to find also from the inspired Scriptures the confirmation of such a discourse.

εὕρομεν οὖν Ἰώσηπον, τὸν συγγραφέα τῆς ἁλώσεως Ἱεροσολύμων, οὗ μνήμην πολλὴν Εὐσέβιος ὁ Παμφίλου ἐν τῇ ἐκκλησιαστικῇ αὐτοῦ ἱστορίᾳ ποιεῖται, φανερῶς λέγοντα ἐν τοῖς τῆς αἰχμαλωσίας αὐτοῦ ὑπομνήμασιν, ὅτι Ἰησοῦς ἐν τῷ ἱερῷ μετὰ τῶν ἱερέων ἡγίαζε. τοῦτο οὖν εὑρόντες λέγοντα τὸν Ἰώσηπον, ἄνδρα ἀρχαῖον ὄντα καὶ οὐ μετὰ πολὺν χρόνον τῶν ἀποστόλων γενόμενον, ἐζητήσαμεν εὑρεῖν καὶ ἐκ τῶν θεοπνεύστων γραφῶν τὸν τοιοῦτον λόγον βεβαιούμενον.

Ben.

Do you mean -

• "... (of whom Eusebius [the spiritual son] of Pamphilus ...) ??

Secret Alias wrote:Is Josephus ever understood to become a Christian somewhere? All signs point to this being the last drama in his story.

Secret Alias wrote:Is Josephus ever understood to become a Christian somewhere? All signs point to this being the last drama in his story.

Ben C. Smith wrote:
... but I believe he is referring especially to the following from the Suda, and particularly to the use of ὑπομνήματα (memoirs):

So we found Josephus, the historian of the capture of Jerusalem (of whom Eusebius the [spiritual son] of Pamphilus[4] makes much mention in his Ecclesiastical History), saying openly in his memoirs of his captivity that Jesus served in the holy place with the priests. When we found this told by Josephus, a man of ancient times who lived not long after the apostles, we sought to find also from the inspired Scriptures the confirmation of such a discourse.

εὕρομεν οὖν Ἰώσηπον, τὸν συγγραφέα τῆς ἁλώσεως Ἱεροσολύμων, οὗ μνήμην πολλὴν Εὐσέβιος ὁ Παμφίλου ἐν τῇ ἐκκλησιαστικῇ αὐτοῦ ἱστορίᾳ ποιεῖται, φανερῶς λέγοντα ἐν τοῖς τῆς αἰχμαλωσίας αὐτοῦ ὑπομνήμασιν, ὅτι Ἰησοῦς ἐν τῷ ἱερῷ μετὰ τῶν ἱερέων ἡγίαζε. τοῦτο οὖν εὑρόντες λέγοντα τὸν Ἰώσηπον, ἄνδρα ἀρχαῖον ὄντα καὶ οὐ μετὰ πολὺν χρόνον τῶν ἀποστόλων γενόμενον, ἐζητήσαμεν εὑρεῖν καὶ ἐκ τῶν θεοπνεύστων γραφῶν τὸν τοιοῦτον λόγον βεβαιούμενον.

Ben.

MrMacSon wrote: Do you mean -

• "... (of whom Eusebius [the spiritual son] of Pamphilus ...) ??

Ben C. Smith wrote:
"...the historian of the capture of Jerusalem (of whom Eusebius the [spiritual son] of Pamphilus makes much mention in his Ecclesiastical History), saying openly...."

(Not my own translation, by the way.)

• *Should that be "... (of whom Eusebius [the spiritual son] of Pamphilus ...) ??*

Eusebius

Early life
Soon after Pamphilus settled in Caesarea (ca. 280s), he began teaching Eusebius, who was then somewhere between twenty and twenty-five.[20] Because of his close relationship with his schoolmaster, Eusebius was sometimes called 'Eusebius Pamphili': "Eusebius, son of Pamphilus".[notes 2] The name may also indicate that Eusebius was made Pamphilus' heir.[23] Pamphilus gave Eusebius a strong admiration for the thought of Origen.[24]

• notes 2. There are three interpretations of this term ["Eusebius, son of Pamphilus"]:
  
  • (1) that Eusebius was the "spiritual son", or favored pupil, of Pamphilus;[21]
    
    (2) that Eusebius was literally adopted by Pamphilus;[20] and
    
    (3) that Eusebius was Pamphilus' biological son.
  The third explanation is the least popular among scholars. The scholion on the Preparation for the Gospels 1.3 in the Codex Paris. 451 is usually adduced in support of the thesis. Most reject the scholion as too late or misinformed, but E. H. Gifford, an editor and translator of the Preparation, believes it to have been written by Arethas, the tenth-century archbishop of Caesarea, who was in a position to know the truth of the matter.[22]
  
  • 20 Barnes, Timothy D. (1981). Constantine and Eusebius. Cambridge, MA: Harvard University Press. ISBN 0-674-16530-6; p 94.
    21 Quasten*, 3.310.
    22 Wallace-Hadrill, D. S. (1960). Eusebius of Caesarea. London: A. R. Mowbray; 12 n. 1.
    23 Wallace-Hadrill, 11–12.
    24 Quasten*, 3.309–10.
    
    * Patrology vols. 1-5 ??

Neither Pamphilus nor Eusebius knew Origen personally;[25] Pamphilus probably picked up Origenist ideas during his studies under Pierius (nicknamed "Origen Junior"[26]) in Alexandria.[27] In Caesarea, Origenist thought was continued in the generation after his death by Theotecnus, bishop of the city for much of the late 3rd century and an alumnus of Origen's school.[28]

Eusebius' Preparation for the Gospel bears witness to the literary tastes of Origen: Eusebius quotes no comedy, tragedy, or lyric poetry, but makes reference to all the works of Plato and to an extensive range of later philosophic works, largely from Middle Platonists from Philo to the late 2nd century.[29]

Whatever its secular contents, the primary aim of Origen and Pamphilus' school was to promote sacred learning. The library's biblical and theological contents were more impressive: Origen's Hexapla and Tetrapla; a copy of the original Aramaic version of the Gospel of Matthew; and many of Origen's own writings.[20] Marginal comments in extant manuscripts note that Pamphilus and his friends and pupils, including Eusebius, corrected and revised much of the biblical text in their library.[20] Their efforts made the hexaplaric Septuagint text increasingly popular in Syria and Palestine.[30] Soon after joining Pamphilus' school, Eusebius started helping his master expand the library's collections and broaden access to its resources. At about this time Eusebius compiled a 'Collection of Ancient Martyrdoms', presumably for use as a general reference tool.[20]

In the 290s, Eusebius began work on his magnum opus, the Ecclesiastical History, a narrative history of the Church and Christian community from the Apostolic Age to Eusebius' own time. At about the same time, he worked on his Chronicle, a universal calendar of events from the Creation to, again, Eusebius' own time. He completed the first editions of the Ecclesiastical History and Chronicle before 300.[31]

25 Barnes, Constantine and Eusebius, 93, 95; Louth@, "Eusebius and the Birth of church history", 266.
26 Jerome, de Viris Illustribus 76, qtd. and tr. Louth@, "Eusebius and the Birth of church history", 266.
26 Barnes, Constantine and Eusebius, 93, 95.
28 Barnes, Constantine and Eusebius, 93.
29 Barnes, Constantine and Eusebius, 93–94.
30 Barnes, Constantine and Eusebius, 95.
31 Barnes, Constantine and Eusebius, 277; & Wallace-Hadrill, 12–13.

@ Louth, Andrew (2004). "Eusebius and the Birth of Church History". In Young, Frances; Ayres, Lewis; Louth, Andrew. The Cambridge history of early Christian literature. Cambridge: Cambridge Univ. Press. pp. 266–274. ISBN 0-521-46083-2.

Ben C. Smith wrote:

Secret Alias wrote:Is Josephus ever understood to become a Christian somewhere? All signs point to this being the last drama in his story.

I think Whiston himself thought Josephus was a Christian.