Philo of Alexandria - Books and Journals

76 part two
9843.M.CorderoGarcía,‘Interpretaciones‘gnósticas’delapersona
y mensaje de Jesús,’ Ciencia Tomista 125 (1998) 421–447, esp. 427–
437.
Philo is mentioned to document the evolution of concepts from Greek philosophy
to Christian Gnosticism. In particular the terms γνσις, δαίμων, ιλσία
and στιεα are analyzed. (JPM)
9844.K.Gerlach,The Antenicene Pascha: a Rhetorical History,Liturgie
Condenda 7 (Leuven 1998), esp. 86–90.
Brief discussion of Philo’s interpretation of Pesach. Philo calls Pesach διάασις
or διαατήρια, which means ‘passing through’ or a ‘passing over into’. As a
consequence he transfers the accent from the rites of Pesach to the passing of
the Red Sea. Allegorically interpreted, Pesach means the purification of the soul
from the passions of the body. (ACG)
9845.P.Graffigna,‘LapresenzadiEraclitoneltrattatoDe vita Mosis
di Filone d’Alessandria,’ in C. Lévy (ed.), Philon d’Alexandrie et le langage
de la philosophie, Monothéismes et Philosophie (Turnhout 1998) 449–
458.
There is an influence of Heraclitus on Philo which can be called ‘concealed’,
in the sense that it is not reducible to the fundamental concept of the Logos
and the views on it that the Alexandrian received from Heraclitus through the
intermediation of the Stoa. This influence is encountered in the general theory
of opposites which in Philo characterizes the figure of Moses. Moses is seen
as an example of an equilibrium between the opposites. But in the treatise
on his life these opposites taken together are multiple, and for this reason the
mediating function of Moses is multiple as well. On the one hand he represents
the equilibrium between doctrine and life (logos and bios). On the other hand
the same Moses becomes the intermediary between God and man (p. 453).
There can be no doubt, therefore, that the philosophy of Heraclitus is very much
present in the treatise Mos. (RR)
9846. E.S.Gruen,Heritage and Hellenism: the Reinvention of Jewish
Tradition, Hellenistic Society and Culture 30 (Berkeley 1998), esp. 73–
109.
The chapter on Hellenistic images of Joseph discusses at some length Philo’s
various interpretations of this important biblical figure. See below 9931. Reviews:
M. Niehoff, SPhA 12 (2000) 222–226. (DTR)
9847. V. Guignard, ‘Le rapport de Philon d’Alexandrie à la philosophie
grecque dans le portrait des empereurs,’ in C. Lévy (ed.), Philon