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Robin Lane Fox's | Part 1: a critical review of the evidence both for and against | Web Publication by Mountain Man Graphics, Australia
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Robin Lane Fox's | Part 1: a critical review of the evidence both for and against | Web Publication by Mountain Man Graphics, Australia
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Editorial Comments |
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In other papers related to the thesis that Constantine invented christianity in the fourth century, and implemented it in the Roman Empire with effect from his military supremacist council of Nicaea, we have emphasised that the field of this thesis is ancient history. An alternative theory of the history of antiquity is being explored in which the christian "Biblical History" was inserted into the political history of the Roman Empire no earlier than the rise of Constantine.
As outlined in earlier articles, this thesis in the field of ancient history is founded on one hypothesis - the Eusebian fiction postulate. In this we postulate that Eusebius fraudulently misrepresented the natural course of ancient history under instructions from Constantine. As Smedley Butler keenly perceived, "War is Racket".
The Eusebian fiction postulate (and thus the theory of ancient history constructed therefrom) is falsifiable in the usual Popperian formality. Just one unambiguous citation from the field of ancient history, to the effect that christians existed before Constantine, and the hypothesis (and the theory) is refuted, either in whole or in part.
I have retained an index of citations which in the past I have written articles about, in an attempt to reasonably outline an independent interpretation of the evidence, with respect to the postulate. Before reading Robin Lane Fox it looked something like this:
With this in mind, in the following annotated review of Robin Lane Fox's (RLF) book, "Pagans and Christians, in the Mediterranean World from the second century AD to the conversion of Constantine", we have extracted and listed a certain subset of all citations gleaned from the enjoyable read of this author's exhaustive work . We deal with this specific subset of citations below.
I would like to acknowledge the research of Professor Robin Lane Fox.
We are all students of life and of ancient history
PRF Brown
EDITOR
Mountain Man Graphics, Australia
Southern Winter of 2007
Robin Lane Fox's Exception Register |
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(5) we regard the archeological evidence from Dura-Europa as inconclusive.
(6) We regard Origen as a partially Eusebian forged author.
(7) We regard the letter to Jesus from Agbarus, and the reply from Jesus to Agbarus,
as reported to be in the possession of Eusebius at the time of writing his history,
as simply another instance of fraudulent misrepresentation.
(8) "The Legends of Mani" are not known outside Eusebius, and extentions of Eusebius,
by subsequent fourth and fifth century writers. Our position is that we see Mani as a
well travelled Persian sage, but that he he knew anything about "christianity"
is simply another fraudulent misrepresentation by Constantine's propaganda.]
In our review of these Phrygian inscriptions, we note the existence
of "interpolated gravestones" by "a later ("christian"?) hand".
We also note the absence of dating on most of the citations in Gibson, and
the fact that the citations are gathered together to a set of 40 citations
because "more than half look like they came from the same workshop".
In addition to these, further issues are raised with respect to this class
of Greek Phrygian inscriptions. Students are referred to this separate review.]
"In 324/5 the Phrygian settlement of Orcistus petitoned Constantine, referring to its totally christian population."
An inscription from Ostia described "(which is probably Christian)"
is the grave of Basilides, who was an imperial slave serving as assistant to Sabinus,
the imperial paymaster for the port, probably around 250 CE. (CIL XIV 1876).(16)
We will await further details of the inscription, however the description here
"(which is probably Christian)" implies a certain ambiguity.]
Here we are advised that the basis upon which the inscription is to
be presumed "christian" is because of its reference to the phrase:
"welcomed before god". Here is an extract:
(ICUR VI 17246; cf. Mazzoleni 1999: 153).
An inscription from about 240-50 CE
sheds much needed light on this issue
and provides us with information
about two such Christians as members
of the imperial household
(CIL VI 8987 ' ICUR X 27126 ' Clarke 1971).(15)
Alexander, an imperial slave, erected
a memorial for his deceased son, Marcus
,
who had been the keeper of the wardrobe
in the domestic service of the emperor.
Most importantly for our purposes is the fact
that Marcus had acquired an education --
a key factor in social advancement --
at the paedogogium ad Caput Africae,
a senior administrative training centre
for the young of the imperial family
(see Mohler 1940: 270-80).
As G.W. Clarke (1971: 122-23) points out,
the better graduates of this school
"One might more easily teach novelties to the followers of Moses and Christ than to the physicians and philosophers who cling fast to their schools."
"...in order that one should not at the very beginning, as if one had come into the school of Moses and Christ, hear talk of undemonstrated laws, and that where it is least appropriate."
"If I had in mind people who taught their pupils in the same way as the followers of Moses and Christ teach theirs -- for they order them to accept everything on faith -- I should not have given you a definition."
"Most people are unable to follow any demonstrative argument consecutively; hence they need parables, and benefit from them... just as now we see the people called Christians drawing their faith from parables [and miracles], and yet sometimes acting in the same way [as those who philosophize]. For their contempt of death [and its sequel] is patent to us every day, and likewise their restraint in cohabitation..."
Walzer writes: "The most probable date for the publication of the summaries
of Plato...is about AD 180. We are thus tempted to infer that Galen's interest
in the Christians was later than his interest in the Jews; the latter he mentions
already during his first stay in Rome, the former not before AD 176.".
Editor: We must regard these references in Galen as later interpolations.
I would be interested to see the translator's notes about these in Galen.
In defence of this position I refer readers to the independent comments
of translators of Marcus Aurelius' Meditations, 11:3.]
"two wills in which Christians (probably) .."
"It is hard to be sure what phrases establish a christian author
or christian presence in the papyrii,
but on a tight definition there is next to nothing before 300
which is not related to the problem of persecution."