GIUSEPPE da Dréux. - Ascetic writer of the Capuchin province of Paris, born in Dreux (Normandy) in 1629, entered the Order on 28 July 1647, was a zealous preacher, died in Paris on 28 January 1671.
As master of novices (from 1665), he wrote *La condizione di un'arte religiosa e di una vita religiosa*, which also involved Christians (Dione Cassio, LXVI, 14; Svetonio, Domit., 15), so much so that his other works published under Domitian were dedicated to a private patron, Epaphroditus. However, this detachment from friendship with the Flavians served to restore to G. some of his dignity as a man and his courage, since his other works are not infected by the Romanophile servility of *Bell. Iud.*, but are in praise of Judaism, and indeed the *Contra Apionem*, published precisely in 95, is an open apology for II. He died at about 65 years of age around 102-103.
Works: 1) *De Bello Iudaico*. - This work in 7 books, whose title was *War* (Πόλεμος), used by G. himself in cross-references (Ant. Iud., I, 203; XIII, 72; XVIII, 11; XX, 258; Vita, 412) although almost all manuscripts have the title *Conquest* (Ἀλωσίας), was published between 75 and 79 and presented to Vespasian (cf. *Bell.*
The aim of G. would be to treat the history of the Jews according to Jewish sources, to demonstrate that the social order given by Moses leads to true human happiness, having God as its ultimate goal (Antiq., I, 5-26). Therefore, G. professes to have faithfully translated the biblical text (I, 5, 17; IV, 196-97; X, 218, cf. II, 347; IX, 208, 214; C. Apion., I, 54). In reality, the critic must note quite the opposite, and from careful examination it must be concluded that G. made use of numerous compilations of biblical and Jewish history by Judeo-Alexandrian authors, excerpting and constructing a kind of mosaic and using the text of the Bible (of the LXX) only as filler. Of particular importance are the Roman documents containing provisions regarding the Jews, reported by G. (XIII, 259-66; XIV, 144-55; 185-267; 302-23; XVI, 160-78; XIX, 279-91; XX, 10-14), now considered substantially authentic, and probably drawn from collections existing in the Capitoline archives that Vespasian restored, in this sense, an idea of an identity and of an identity of an identity. Vesp., 8).
As for the historical value of *Ant. Iud.*, one can repeat what has been said for *Bell. Iud.*, but it must be added that modern archaeological discoveries (Aramaic papyri of Elephantine, Greek papyri on the Tobiads) have confirmed information given by G. and hitherto considered fanciful.
An ancient Latin version was made by Cassiodorus; between the 9th-10th centuries the work was summarized in a Greek *Epitome* (ed. B. Niese) used by Zonaras in the first books of his *Annals*.
The *Testimonium Flavianum*. Particularly important is the passage in *Ant. Iud.*, XVIII, 63-64, where G. speaks of Jesus, of his Crucifixion and Resurrection and of the Christians; it is called the *testimonium flavianum*. Transmitted unanimously by the entire manuscript tradition, its authenticity was doubted and denied in the 19th century. However, toward the end of that century a reaction in favor of authenticity took shape, supported even by Protestants such as Burkitt and Harnack.
Pure philological examination is clearly in favor of authenticity, while an undoubted Christian terminology expressing Christian concepts denotes an inspiration drawn from a Christian creedal formula perhaps already existing at that time. But who drew inspiration from the creed, G. himself, who was undoubtedly in contact with Christians, or the presumed Christian interpolator? To this question it is impossible to answer at present. In the present state of things, therefore, the *testimonium*, although genuine in its substance, may present Christian interpolations, but with equal and perhaps greater probability it can be maintained that it is entirely authentic.
3) *Contra Apionem*. Apology of Judaism, courageously published by G. around 95 A.D. The original title seems to have been *On the Antiquity of the Jews* (Περὶ τῆς τῶν Ἰουδαίων ἀρχαιότητος, cf. Origen, *Contra Celsum*, I, 16; IV, 11 and Eusebius, *Hist. eccl.*, III, 9). The title *Contra Apionem* was introduced by St. Jerome (*Epist.* 70 ad Magnum, 3; *Adv. Iovinianum*, II, 14; *De viris ill.*, 13). A work of small size (2 books, of which only the second refutes the anti-Jewish accusations that Apion [v.], an Alexandrian grammarian, had collected in his *Aegyptiaca*).
The defense of Judaism made by G. is skillful, but too often historically defective; everything that is in favor of the Jews, for him, is authentic and genuine. Even in the *C. Apionem* and in the vast historical erudition of which the author boasts, one finds the method of G. of putting together his writings by excerpting from Hellenistic compilations. The Judaism presented here is an altered, Hellenizing, rationalistic Judaism.
4) *Vita* (*Bioi*). It is an autobiography in which the true autobiographical information is reduced to very little.
