Philo of Alexandria - Books and Journals

130 part two
20006.G.Bolognesi,Studi e ricerche sulle antiche traduzione armene
di testi greci (Alessandria 2000).
The ancient Armenian translations of Greek texts not only have much to offer
for students of inter-linguistic relations, but, as a result of their accuracy, also
allow textual critics to improve existing Greek texts. In the present collection
of articles by the distinguished Italian Armenologist, two studies are reprinted
which focus on Philo’s writings: ‘Note al testo armeno del ‘De providentia’ di
Filone’ and ‘Frammenti greci di testi filonei e pseudoepicurei in comparazione
con le antiche traduzioni armene.’ For summaries see RR 6901 and above 1830.
(RR)
20007. P.Borgen,‘Philo’sAgainst Flaccus as Interpreted History,’
in K.-J. Illman, T. Ahlbäck, S.-O. Back and R. Nurmela (edd.), A
Bouquet of Wisdom: Essays in Honour of Karl-Gustav Sandelin, Religionsvetenshapliga
Skrifter 48 (Åbo 2000) 41–57.
In recent years increasing attention has been paid to the interpretive activity
in Philo’s work Against Flaccus. Thepresentstudyreviewsthestudiesof
M.A. Kraus, M. Meiser and R. Alston, focusing on how they may contribute to a
holistic perspective on this work and on the relationship between Philo’s interpretations
and historical events. In the final part the author elaborates on his
own view of Jewish laws and customs in community conflict as interpreted by
Philo, and at the end offers some observations on comparative material, briefly
focusing on 2Maccabees, Rev 18 and Acts 12:1–24. According to Borgen points
of similarity between Flacc. and other writings of Philo support the view that
Philo applied Pentateuchal principles, as understood and formulated by him, to
his interpretation of historical events. (TS)
20008. A.P.Bos,‘DewijsgerigetheologievanPhilovanAlexandrië
als wegbereidster van gnostische theologieën’ [Dutch: The Philosophical
Theology of Philo of Alexandria as Trailblazer for Gnostic Theologies],
Kerk en Theologie 51 (2000) 52–63.
In Opif. 7–9 Philo rejects the view, attributed to the Chaldeans, that the
universe itself is divine. Bos calls this view ‘cosmic theology’. Philo, by way of
contrast,doesnotregardGodaspartofthecosmosbutasatranscendent,metacosmic
principle. Important in Philo’s theology is the difference between God
himself on the one hand and God’s Logos and his powers on the other. God
himself is the creator of the universe but he uses his powers as an instrument to
create and to rule his creation. In Abr. Philo narrates that Abraham is aroused
from the Chaldean mentality and discovers the existence of a transcendent God.
The image of the awakening is borrowed from Aristotle. Bos argues that Philo
is not a true Platonist, but rather a Platonist in the image of Aristotle. Philo’s
theology is inspired by the Aristotelian treatise De Mundo (which Bos regards
as authentic). Finally, it is argued that Philo’s meta-cosmic theology is a source
of inspiration for Gnostic ideas. (ACG)