Editing Orosius (section)

== Biography ==

=== Early life ===
Despite the scarcity of sources, if his date of birth is accepted as that given above or at least within the window between 375 and 385 it can be seen that Orosius grew up during a period of cultural flourishing, contemporary with [[Hydatius]] and [[Avitus of Braga]].<ref>Pedro Martínez Cavero refers to a discussion of this theme by J. E. López Pereira in his "Cultura y literatura latinas en el NO peninsular en la latinidad tardía".</ref> [[Priscillianism]] was an important doctrine at this time and it is considered likely that after entering the [[priesthood]] he took an interest in the Priscillianist [[controversy]], which was being widely debated in his native country.<ref>{{Cite book|url=https://books.google.com/books?id=Z3DYAAAAMAAJ&q=Orosius++Priscillian&pg=PA84|title=The Works of Saint Augustine: A Translation for the 21st Century|last=Rotelle|first=John E.|date=1990|publisher=New City Press|isbn=9781565480384|language=en}}</ref>

The classical theories suggest that Orosius belonged to a family with good social standing,<ref>Pedro Martínez Cavero this time refers to author G. Fainck.</ref> which would have allowed him to gain a good education. This would have developed along [[Christianity|Christian]] lines, although assuming that Orosius was born in Braga, he would also have had a good knowledge of the rural culture of that time.

Contemporary histories indicate that from an early age Orosius was loquacious and erudite,<ref>Both Martínez Cavero and Torres Rodríguez maintain this in books mentioned in the bibliography.</ref> alluding to statements to this effect made by both Augustine and [[Pope Gelasius I]].  In any case, any discussion of Orosius's youth is pure speculation and conjecture because, as discussed above, there is little knowledge regarding this period of his life.

=== Journey to Africa ===
[[File:Viajes de Orosio.svg|thumb|450px|Schematic map showing all the journeys made by Paulus Orosius.<ref>Drawn by the author from information contained in Martínez Cavero, Pedro, "El pensamiento…", Torres Rodríguez, Casimiro, "Paulo Orosio…" and others.</ref>]]It is thought that Paulus Orosius lived in [[Gallaecia]] (northwest [[Hispania]]) until 409, but after that time and up until 415, there is no concrete information regarding his life. The traditional chronology, or at least the most widespread,<ref name="cavero29">Martínez Cavero, Pedro,  "El pensamiento…", p. 29.</ref> proposes the succession of events outlined in the following paragraphs.

It appears that Orosius had to leave Braga as a result of the [[Migration Period|barbarian invasions]] of the Roman Empire. The date of his departure is in some doubt, however, what is known for certain is that he had to leave suddenly.  This is even confirmed by Orosius himself who states that he was pursued onto the beach from which he set sail.<ref>Paulo Orosio, "Historias…", III 20, 6-7, cited in turn by Martínez Cavero, Pedro, "El pensamiento…", p. 30.</ref>

A number of dates have been suggested for his departure from Braga, ranging from 409 to 414. The two most widely accepted dates are:

* 410: proposed by G. Fainck. This date means that Orosius had a window of 5 years for his collaboration with Augustine before he travelled to Palestine.
* 414: which is the most widely accepted. In his book ''Commonitorium'', which was published in 414, Orosius talks of his arrival, his meeting with Augustine etc.

What is certain is that once Orosius had left the [[Iberian Peninsula]] he was certain that his destination was Hippo (now [[Hippo Regius|Annaba]] in [[Algeria]]), and a meeting with Augustine, who was the greatest thinker of his time. From his arrival Orosius formed part of a team that worked alongside Augustine. It is therefore possible that Orosius collaborated in the writing of ''[[City of God (book)|The City of God]]'' or at the least that he was aware of the book.<ref name="caver35">Martínez Cavero, Pedro,  "El pensamiento…", p. 35.</ref>

In 415 Augustine entrusted Orosius with the task of travelling to Palestine to meet with the thinker [[Jerome]] who at that time was living in [[Bethlehem]].  This indicates that Augustine had a great deal of faith in Orosius as relations between Augustine and Jerome had not always been good.

=== Journeys to Palestine ===
The visit to Palestine had a double purpose: Orosius wanted to discuss a number of theological topics with Jerome, particularly those relating to the soul's origins, and Augustine wanted closer ties with the thinker and to gather information regarding the [[Priscillian]]ists, [[Origen]]ists and the [[Pelagianism|Pelagian heresy]].<ref name="cavero39">Martínez Cavero, Pedro,  "El pensamiento…", p. 39.</ref>

In reality, it would seem{{citation needed|date=August 2021}} that Orosius's main task was to assist Jerome and others against [[Pelagius (British monk)|Pelagius]], who, after the [[synod]] of [[Carthage]] in 411, had been living in Palestine, and finding some acceptance there.{{sfn|Chisholm|1911}} Orosius met with Pelagius on Augustine's behalf and he represented the orthodox party against the Pelagians at the [[Synod of Jerusalem (415)|Synod of Jerusalem]]<ref>Merrills, A. H., ''History and Geography in Late Antiquity'', Cambridge Studies in Medieval Life and Thought fourth Series, Cambridge University Press, Melbourne, 2005, p.39</ref> that was held in June 415.

At the synod Orosius communicated the decisions of the synod of Carthage and read several of Augustine's writings against Pelagius.  Success, however, was not achieved among Greeks who did not understand [[Latin]], and whose sense of reverence was unfazed by Pelagius's famous question, ''Et quis est mihi Augustinus?'' ("Who is Augustine to me?").{{sfn|Chisholm|1911}}

Orosius succeeded only in obtaining John's consent to send letters and deputies to [[Pope Innocent I]] of [[Rome]]; and, after having waited long enough to learn the unfavourable decision of the [[Synod of Diospolis]] (Lydda) in December of the same year, he returned to North Africa,{{sfn|Chisholm|1911}}

Orosius had a confrontation with the [[Archbishop]] of Jerusalem, [[John II, Bishop of Jerusalem|John II]] at the synod, in which Orosius was accused of heresy in front of the entire conclave.  As his defence Orosius wrote his second book ''Liber Apologeticus'', in which he emphatically rejected the accusation.<ref name="cavero42">Martínez Cavero, Pedro,  "El pensamiento…", p. 42.</ref>

Orosius's first act on meeting Jerome was to hand him the correspondence that he had brought from Augustine.  This implies that the journey was always conceived of as a return journey as Orosius would have to deliver the letters from Jerome back to Augustine. In parallel to this, the relics of Saint Stephen were uncovered at the end of 415 and part of the find was given to Orosius in order that he could take it back to Braga.<ref name="cavero43">Martínez Cavero, Pedro,  "El pensamiento…", p. 43.</ref> This marks both the start of his return journey and, from our current perspective, a new epoch in Orosius's life that is lacking in sources of information for its study.

=== Later years ===
Given that Stephen's relics were uncovered on 26 December 415, Orosius must have departed from Palestine after that date.  Although his idea was to travel to Braga, he was forced to pass through Hippo as it is known that he delivered letters from Jerome to Augustine, it is also generally agreed that he passed through Jerusalem and [[Alexandria]], although it is not known if he visited the latter on his outward journey, on his return journey or on both occasions.<ref name="cavero45">Martínez Cavero, Pedro, "El pensamiento…", p. 45.</ref>

During his second stay in Hippo he had a long conversation with Augustine during which he handed over the letters he was carrying from Jerome and informed Augustine about the meetings he had had with Pelagius.<ref name="cavero47">Martínez Cavero, Pedro,  "El pensamiento…", p. 47.</ref> The idea for Orosius's great work, ''Historiae Adversus Paganos'', was born during this reencounter with Augustine.  However, it is difficult to estimate an exact date for when the book was written and for when the book was finished. This has given rise to a number of theories regarding the writing of the book:

* The traditional theory states that the book was finished between 416 and 417.<ref name="cavero5253">Martínez Cavero, Pedro,  "El pensamiento…", p. 52-53.</ref>  Support for these dates comes from the fact that the ''Liber Apologeticus'' does not mention Orosius's work as a historian, and the prologue refers to ''Book XI'' of the ''City of God'' by Augustine, which was not published until 416. In order to justify how Orosius managed to write seven books in such a short time it is argued that he could have written summaries that were later filled out.
* A recent theory, proposed by Casimiro Torres Rodríguez, states that Orosius briefly stayed in Stridon a second time while trying to return to Portugal, which he was unable to do and he wrote the book during a third stay in Stridon. This would explain why Orosius refers in the "Histories" to events that took place in Hispania in 417.
* A third, older, theory, posed by T. von Mörner and G. Fainck, says that Orosius undertook the work before he travelled to Palestine. In fact, this idea has recently been given a new lease of life by M. P. Annaud-Lindet, although with the proviso that Orosius wrote the book during his return journey from Palestine.

=== Disappearance ===
Very little information is available regarding the life of Paulus Orosius after the publication of his ''Histories''.  It is known that he was in [[Menorca]] where he used the remains of Stephen in attempts to convert members of the [[Jew]]ish community to Christianity, but the date of his death is not known. This lack of information regarding Orosius could be due to cooling of relations with Augustine, who never makes any clear unambiguous references to Orosius's "Histories" once they have been published. [[Gennadius of Massilia]] considers that Orosius lived at least until the end of the Roman emperor [[Honorius (emperor)|Honorius]]’ reign, which lasted until 423. However, there is no news of Orosius after 417 and it seems unlikely that such an active author would go six years without publishing anything new.<ref name="cavero57">Martínez Cavero, Pedro,  "El pensamiento…", p. 57.</ref>

There are other theories, from a sudden death to a range of legends that talk of Orosius's final arrival in Hispania and his founding of a monastery near to [[Cabo de Palos]] where he ended his days, although this latter idea now{{when|date=August 2021}} seems improbable.<ref name="cavero57"/>