By Ilaria Ramelli
This accomplished examine deals a severe, comparative research of the assets on hand on Bardaisan and a reinterpretation of his inspiration. during this connection, detailed realization is paid to many parallels with Origen, to the prospective dating among Origen, Bardaisan, and their faculties, and to the consequences of the dear fragments preserved by way of Porphyry.
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Extra resources for Bardaisan of Edessa: A Reassessment of the Evidence and a New Interpretation
D. 379–384/7), Methodological Guidelines 23 which has the same title as Bardaiṣan’s work (Gregory also knew Philo,56 and Bardaiṣan as well, of whom he must have read at least Eusebius’ excerpts in Praeparatio Evangelica), and Procopius of Gaza. I shall argue that Diodore of Tarsus, too, who knew Origen’s thought and even seems to have shared the doctrine of apokatastasis with him, in his own Kata\ Ei(marme/nhj based much of his reasoning on Bardaiṣan’s homonymous work. That the same argument against Fate is found, almost at the same time, in Bardaiṣan and Origen, as I shall show in detail, adds a further close parallel between these two Christian philosophers, who seem to both know Philo and to have much in common that has been overlooked by scholars so far, but that can provide a mighty key for a better understanding of Bardaiṣan.
Therefore, an encounter with Origen is not at all to be ruled out. 12 This was also the time of Africanus’ visit to Alexandria. Whether he heard Origen discuss the story of Susannah with Bassus on that occasion or on yet another one, it seems impossible to establish. What is beyond doubt is that Africanus saw and personally knew both Origen and Bardaiṣan, that he esteemed both of them, and even corresponded with Origen. He may have worked as a trait d’union between them, or more precisely he may have helped to It is very probable that the dida/skaloj tw=n filoso/fwn maqhma/twn in Alexandria mentioned by Origen was Ammonius.
Is a body), but that which does not exist in nature, though it is perceived by the mind, they call incorporeal. e. , the form of Platonism that was the closest to him and with which he was best acquainted. And Middle Platonism had absorbed a good deal from Stoicism. Indeed, Ephrem’s polemic, with his accusations against Bardaiṣan of being unable to distinguish the Stoic and the Platonic doctrines and to really understand Platonism, indicates that Bardaiṣan was in fact influenced by Middle Platonism.