Porphyry Against The Christians

Porphyry's Against the Christians offers an important example of Hellenic Biblical criticism and a critique of Christianity at the close of Late Antiquity, fl. 300 C.E.

The Greek philosopher Porphyry of Tyre had a reputation as the fiercest critic of Christianity. It was well-deserved: he composed (at the end the 3rd century A.D.) fifteen discourses against the Christians, so offensive that Christian emperors ordered them to be burnt. We thus rely on the testimonies of three prominent Christian writers to know what Porphyry wrote. Scholars have long thought that we could rely on those testimonies to know Porphyry's ideas. Exploring early religious debates which still resonate today, Porphyry in Fragments argues instead that Porphyry's actual thoughts became mixed with the thoughts of the Christians who preserved his ideas, as well as those of other Christian opponents.

Prominent among the pagan critics of the early Christians was Porphyry of Trre (ca. 232-305), scholar, philosopher, and student of religions. His Against the Christians, condemned to be burned in 448, was a work of admirable historical criticism. The surviving fragments of this work, newly translated by Biblical scholar Hoffmann, present Porphyry's most trenchant comments on key figures, beliefs, and doctrines of Christianity.

This book offers an engrossing portrayal of the early years of the Christian movement from the perspective of the Romans.

Thomas Taylor (15 May 1758 - 1 November 1835) was an English translator and Neoplatonist, the first to translate into English the complete works of Aristotle and of Plato, as well as the Orphic fragments. Thomas Taylor was born in the City of London on 15 May 1758, the son of a staymaker Joseph Taylor and his wife Mary (born Summers). He was educated at St. Paul's School, and devoted himself to the study of the classics and of mathematics. After first working as a clerk in Lubbock's Bank, he was appointed Assistant Secretary to the Society for the Encouragement of Art (precursor to the Royal Society of Arts), in which capacity he made many influential friends, who furnished the means for publishing his various translations, which besides Plato and Aristotle, include Proclus, Porphyry, Apuleius, Ocellus Lucanus and other Neoplatonists and Pythagoreans. His aim was the translation of all the untranslated writings of the ancient Greek philosophers. Taylor was an admirer of Hellenism, most especially in the philosophical framework furnished by Plato and the Neoplatonists Proclus and the "most divine" Iamblichus, whose works he translated into English. So enamoured was he of the ancients, that he and his wife talked to one another only in classical Greek. He was also an outspoken voice against corruption in the Christianity of his day, and what he viewed as its shallowness. Taylor was ridiculed and acquired many enemies, but in other quarters he was well received. Among his friends was the eccentric traveller and philosopher John "Walking" Stewart, whose gatherings Taylor was in the habit of attending. Taylor also published several original works on philosophy (in particular, the Neoplatonism of Proclus and Iamblichus) and mathematics. These works have been republished (some for the first time since Taylor's lifetime) by the Prometheus Trust. (wikipedia.org)

Against the Galileans (where "Galileans" meant the followers of the man from Galilee, or Christians) was written by the last pagan Emperor of Rome, Flavius Claudius Julianus, who lived from 331-363 AD, as part of his attempts to reverse the Empire's conversion to Christianity started by Emperor Constantine in 313 AD. This work was acknowledged by one of Julian's greatest critics, Cyril, the Patriarch of Alexandria, as one of the most powerful books of its sort ever written. Even though Cyril was Patriarch nearly 90 years after Julian's death, he was motivated to write a refutation titled Contra Iulianum ("Against Julian"). For more than 200 years, Julian's book remained the standard criticism of Christianity. Finally, in an attempt to suppress the work, the Emperor Justinian I (527-565) ordered all copies of the book destroyed. As a result, the only record of Julian's book remained in the parts quoted from in it in Cyril's criticism. It was only more than 1,200 years later that the English classical scholar Thomas Taylor (1758-1835) first translated Cyril's work into English-and from that, attempted a reconstruction of Julian's book based on Julian's quotes from Cyril's work. Taylor titled this manuscript "The Arguments of the Emperor Julian against the Christians, translated from the Greek fragments preserved from the Greek fragments preserved by Cyril Bishop of Alexandria, to which are added, Extracts from the other works of Julian relative to the Christians" and privately published his reconstruction in 1809 for a very limited circle of friends. Taylor's reconstruction was finally published for a larger audience by William Nevis in 1873. This new edition contains the full Taylor reconstruction, along with his original appendices. From 1913 to 1923, British-American classical philologist and Professor of Greek at Bryn Mawr College, Pennsylvania, Wilmer Cave Wright, retranslated all of Julian's works. Wright included a new translation of the exact quotes only from Julian, as reproduced by Cyril, and some other remaining fragments. Wright's original manuscript is also included in this new edition, making it to be the most complete reconstruction of Julian's book ever printed.

In Christianity, Empire, and the Making of Religion in Late Antiquity, Jeremy M. Schott examines the ways in which conflicts between Christian and pagan intellectuals over religious, ethnic, and cultural identity contributed to the transformation of Roman imperial rhetoric and ideology in the early fourth century C.E. During this turbulent period, which began with Diocletian's persecution of the Christians and ended with Constantine's assumption of sole rule and the consolidation of a new Christian empire, Christian apologists and anti-Christian polemicists launched a number of literary salvos in a battle for the minds and souls of the empire. Schott focuses on the works of the Platonist philosopher and anti- Christian polemicist Porphyry of Tyre and his Christian respondents: the Latin rhetorician Lactantius, Eusebius, bishop of Caesarea, and the emperor Constantine. Previous scholarship has tended to narrate the Christianization of the empire in terms of a new religion's penetration and conquest of classical culture and society. The present work, in contrast, seeks to suspend the static, essentializing conceptualizations of religious identity that lie behind many studies of social and political change in late antiquity in order to investigate the processes through which Christian and pagan identities were constructed. Drawing on the insights of postcolonial discourse analysis, Schott argues that the production of Christian identity and, in turn, the construction of a Christian imperial discourse were intimately and inseparably linked to the broader politics of Roman imperialism.