Sextus Julius Africanus

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Sextus Julius Africanus was a Christian traveller and historian of the late 2nd and early 3rd century AD. He is important chiefly because of his influence on Eusebius, on all the later writers of Church history among the Fathers, and on the whole Greek school of chroniclers.

His name indicates that he was an African. Suidas calls him "a Libyan philosopher", while Gelzer considers him of Roman descent.[1] Julius called himself a native of Jerusalem – which some scholars consider his birthplace[2] – and lived at the neighbouring Emmaus. His chronicle indicate his familiarity with the topography of Israel.[3]

Little of his life is known and all dates are uncertain. One tradition places him under the Emperor Gordianus III (238–244), others mentions him under Severus Alexander (222–235). He appears to have known Abgar VIII, the Christian King of Edessa (176–213).

He may have served under Septimius Severus against the Osrhoenians in 195. He went on an embassy to the emperor Severus Alexander to ask for the restoration of Emmaus, which had fallen into ruins. His mission succeeded, and Emmaus was henceforward known as Nicopolis.

Julius travelled to Greece and Rome and went to Alexandria to study, attracted by the fame of its catechetical school, possibly about the year 215.[4] He knew Greek (in which language he wrote), Latin, and Hebrew. He was at one time a soldier and had been a pagan; he wrote all his works as a Christian.

Whether Julius Africanus was a layman or a cleric remains controversial. Tillemont argued from Julius' addressing the priest Origen as "dear brother" that Julius must have been a priest himself[5] but Gelzer points out that such an argument is inconclusive.[6] Statements calling him a bishop only appear in the fourth century.


He wrote a history of the world (Chronographiai, in five books) from Creation to the year AD 221, covering, according to his computation, 5723 years. He calculated the period between Creation and Jesus as 5500 years, placing the Incarnation on the first day of AM 5501 (our modern March 25 1 BC), according to Venance Grumel, La Chronologie (1958). This method of reckoning led to several Creation eras being used in the Greek Eastern Mediterranean, which all placed Creation within one decade of 5500 BC.

The history, which had an apologetic aim, is no longer extant, but copious extracts from it are to be found in the Chronicon of Eusebius, who used it extensively in compiling the early episcopal lists. There are also fragments in George Syncellus, Cedrenus and the Chronicon Paschale. Eusebius (Church History i. 7; vi. 31) gives some extracts from his letter to one Aristides, reconciling the apparent discrepancy between Matthew and Luke in the genealogy of Christ by a reference to the Jewish law of Levirate marriage, which compelled a man to marry the widow of his deceased brother, if the latter died without issue. His terse and pertinent letter to Origen impugning the authority of the part of the Book of Daniel that tells the story of Susanna, and Origen's wordy and uncritical answer, are both extant.

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