Philo of Alexandria - Books and Journals

108 part two
to providence. The third then moves on to providence in relation to Philo’s
theory of creation. The fourth and fifth chapters examine two more specific
themes, namely providence and astral fatalism and theodicy and providence.
A sixth and rather brief chapter takes on the subject of providence and history,
looking at providence in relation both to individuals and to the Jewish people
as a whole. In his conclusion the author states that Philo’s conception of divine
providence is central to his theology as a whole. Indeed he claims that it is
no exaggeration to declare that this doctrine is the structural pillar which
gives Philonic theology its coherence. Reviews: F. Avemarie, Jud 56 (2000) 47–
49; P. Borgen, ThLZ 125 (2000) 1275–1277; M. W. F. Stone, RelSt 36 (2000)
124; F. W. Burnett, RelStR 27 (2001) 304; D. T. Runia, JSJ 32 (2001) 299–302;
G. E. Sterling, JQR 91 (2001) 515–518; R. Vicent, Sales 63 (2001) 583–584;
F. Calabi, Adamant 8 (2002) 349–351; M. Sheridan, CBQ 64 (2002) 755–756;
A. Terian, SPhA 14 (2002) 182–185. (DTR)
9927. E. Früchtel, ‘Platonisches Denken als Modell christlicher Dogmenentfaltung
in den ersten Jahrhunderten,’ Perspectiven der Philosophie
25 (1999) 117–130, esp. 118–122.
Starting from the concept of ‘dogma’, the author gives a sketch of the Philonic
doctrine of God and His Logos: the Deus Absconditus with his unfathomableness
needs a Deus Revelatus. Christian Apologists like Justin presuppose the
identification of the Logos with Hermes. The origins of the Christian Trinity,
however, are sought in the family-constellation of Father, Mother and Son (cf.
Ebr. 30) and in the later development of Platonic principles in Middle Platonism.
(DZ)
9928. J.deGaray,‘SentidosdeladiferenciaenFilóndeAlejandría,’
in Averroes y los averroísmos; III Congreso Nacional de Filosofía Medieval
(Zaragoza 1999) 439–458.
The author analyzes the concept of διαρά in Philo, and distinguishes two
patterns of understanding difference. The Greek philosophical pattern is based
on the contradiction of opposites within the identity of the subject that supports
them. Philo proposes its own pattern to understand difference, which focuses on
a radical distance between the capacities of human mind and the inexhaustible
action of the divine Wisdom. It is not within man’s disposition to understand
this sense of difference, but comes upon him. In diverse ways, we find the
development of this idea in medieval and modern thought. (JPM)
9929.R.M.García,‘LaconcepcióndeAlbinoyApuleyodelosatributos
del Dios trascendente, con especial referencia al término árrêtos,’
Revista Agustiniana 40 (1999) 103–131.
The author studies Middle Platonism as a cultural syncretism which recognizes
in Plato its supreme theologian. This Platonism conceives the world