Anno Mundi – Wikipedia

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from Wikipedia, L’Encilopedia Libera.

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Year of the World (in Latin: “in the year of the world”), abbreviated in AM O A.M. , indicates an era of the calendar whose initial or era instant is that of creating the world according to a religious tradition, usually the biblical story of Genesis.

Numerous scholars of biblical chronology have tried to determine the date of creation according to the Bible, with non -concordant results. The modern Jewish calendar and the Byzantine calendar use the Mundi year, but with an initial year and very different New Year’s day.

In the Hellenistic age, several Jewish and pagan scholars tried to synchronize biblical and Greek chronologies, thus also dating the creation, flood, exodus and any other event known until their time.

The first chronograph known for these studies was Eupolemo, a contemporary Jew and friend of Judas Maccabeo, who in 158 BC. About wrote a chronology of the events from Moses to Davide in accordance with the chronology of the great Alessandrino Erastene chronograph of Cyrene (275-194 BC) [first] . Numerous Greek and Romans of the 1st century BC. C. Cite of Cronache, who start from the creation of the world, showing that the topic had now acquired international notoriety and authority. [2]

Their studies, lost today, were used by the Fathers of the Church and thus brought to our knowledge through the quotes of Taziano Il Siro (living in 180), Clemente di Alessandria (dead before 215), Ippolito of Rome (died in 235) , Sixth Julius African of Jerusalem (died after 240), Eusebio of Caesarea lived in Palestine (260-340), and the pseudo-gustine, [3]

A Jewish tombstone with the New Mundi chronology

The oldest works of biblical chronology that came up to us were drawn up almost simultaneously in the second century AD. by Jews and Christians. The date of creation calculated by Jewish chronographs is always very different from that calculated by Christian authors because the latter used the Greek version of the seventies, which corresponds to a different Jewish text, in which the chronologies of the antidiluvian patriarchs are different, accumulating a discrepancy of About 1500 years in total.

Seder Olam Rabbah [ change | Modifica Wikitesto ]

Around 160 the rabbi Jose Ben Halafta prepared a chronology, which came to us through the Seder Olam Rabbah, a work attributed to him, although containing subsequent changes, so much so that he was also attributed to Rabbi Johanan, who lived a century later [4] . This chronology, based on a proto-maasteic biblical text, places the creation of Adam in the New Year (Primo Tishri) of 3760 BC.

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Teofilo di Antiochia [ change | Modifica Wikitesto ]

Teofilo di Antioch (115-181), the sixth bishop of Antioch, developed his chronography exposed in the same decade in the Apology to Autolycus . In 169 he presented his results to Marcus Aurelio, based on the Greek Bible of the seventies, according to which the creation would take place 5698 years before (i.e. in 5530 BC) and developing a detailed chronology of the events spent from Adam to Marco Aurelio himself [5] .

Sixth African [ change | Modifica Wikitesto ]

A few decades after five chronography books, also based on the seventies, were drawn up by Sesto Giulio Africano (200-245), but they only came to us in a fragmentary way [6] . Sesto Africano calculated that exactly 5500 years had passed between the creation and incarnation of Christ [7] . Creation and incarnation would have taken place both on the occasion of the spring equinox on March 25th. The stones of Sesto Africano were followed by several subsequent chronographs, with any corrections below the decade. The universal chronology of Sesto Giulio Africano culminated in the resurrection, competing in a few paragraphs the two following centuries until 221, when the work was finished [8] . It placed the cross of Christ at the center of universal history and had a profound influence on subsequent historians and above all on Eusebio di Caesarea, whose works on the one hand preserved large songs of the chronography of Giulio Africano and on the other they had a wider diffusion, thus contributing indirectly to the dark and loss of the rest of the work.

The Western Christian Church never adopted the dating system based on the Mundi year, instead using dating with the year Domini (AD), even if the year Mundi continued to be important for theology since this dating was of direct relevance for the calculation of the date of the universal judgment; Beda the venerable, for example, in On the season , recalculates the date of birth of Jesus at 3952 AM, [9] “thus postponing the date of the apocalypse over 1200 years to 2048 AD.” [ten]

Neither the Muslims nor the Koran have ever adopted the dating system of the Mundi year, instead using the dating system based on agira for the Islamic calendar.

  • The Hard Rock Black Sabbath group, coming from the United Kingdom, has inserted the song Anno Mundi (The Vision) in his album Tyr (1990).
  • In 2009 a hard rock band called the year Mundi was founded in Rome, still active.
  1. ^ Martin McNamara scrive: “The writer is probably to be identified with Eupolemus, the son of John, the son of Accos, who according to 1 Macc 8:17 and 2 Macc 4:11 was sent together with Jason son of Eleazar on an embassy to Rome in 161 B.C. to negotiate a treaty between the resurgent Hasmoneans and the Roman Republic. Evidently Eupolemus was a friend of the Jewish ruler Judas Maccabee and a gifted diplomat as well, since he succeeded in his mission. He may have been a priest since he speaks at length in his writing of Solomon’s temple. He composed his work in the year 158/157 B.C.” (page 222 of Intertestamental Literature , Martin McNamara, Glazier (Michael) Inc., U.S.; New Ed edition, Feb 1991, ISBN 0-89453-256-1).
  2. ^ By the time of the first century B.C., a world chronicle had synchronized Jewish and Greek history and had gained international circulation: Alexander Polyhistor (flourishing in 85-35 BC); Varro (116-27 BC); Ptolemy priest of Mendes (50 BC), who is cited by Tatian ( Address to the Greeks , 38); Apion (first century A.D.); Thrasyllus (before AD 36); and Thallus (first century A.D.) – all cited chronicles which had incorporated the dates of the Noachite flood and the exodus. (Dr. Ben Zion Wacholder. “Biblical Chronology in the Hellenistic World Chronicles”. in The Harvard Theological Review , Vol.61, No.3 (July 1968), pp.451–452.)
  3. ^ Dr. Ben Zion Wacholder. “Biblical Chronology in the Hellenistic World Chronicles”. in The Harvard Theological Review , Vol.61, No.3 (Jul., 1968), pp.451–452.
  4. ^ B. Ratner, Mabo leha-seder ‘Olam Rabbah , Vilnius 1894
  5. ^ Theophilus, Apology to Autolycus , Book III, Chapters 24-28
  6. ^ Martin Wallraff (ed.), Iulius Africanus: Chronographiae. The Extant Fragments. In collaboration with Umberto Roberto and Karl Pinggéra , William Adler. The Greek Christian writers of the first centuries, NF 15. Translated by W. Adler. Berlin-New York: Walter de Gruyter, 2007.
  7. ^ Venance Grumel, Chronology (1958)
  8. ^ Martin Wallraff (ed.), Julius Africanus: Chronographiae. The extant fragments , reviewed by Hagith Sivan (Bryn Mawr Classical Review)
  9. ^ Richard Landes, Relics, Apocalypse, and the Deceits of History , Cambridge, Harvard UP, 1995, p.  291 .
  10. ^ Edwin Duncan, Fears of the Apocalypse: The Anglo-Saxons and the Coming of the First Millennium , in Religion & Literature , vol. 31, n. 1, 1999, pp. 15–23; 23 N.6.
  • Mattis, kantor, The Jewish time line encyclopedia : a year-by-year history from Creation to present, Jason Aronson Inc., Northvale, N.J., 1992

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