Philo of Alexandria - Books and Journals

2002
20201. R. Abush, ‘Eunuchs and Gender Transformation: Philo’s Exegesis
of the Joseph Narrative,’ in S. Tougher (ed.), Eunuchs in Antiquity
and Beyond (London 2002) 103–121.
The article examines Philo’s interpretation of Joseph in order to gain a better
understanding of his views on gender relations, castration, eunuchism and
circumcision. Philo’s views of gender relations are complex because views on
the differences between male and female are combined with the notion of
spiritual progress in which the female can be left behind, but the soul can also
receive the divine seed. After some general observations on Philo’s interpretation
of eunuchism, the article concentrates on the figure of Joseph. Just like the
Rabbis, Philo is sensitive to ambiguities in the figure of Joseph as he appears
in the biblical narrative. He can be read both negatively (indulging in pleasure)
and positively (rejecting passion). The latter interpretation runs parallel to his
allegorization of circumcision. Ultimately Philo’s gender hierarchy guarantees
that the figure of the eunuch must always be subject to slippage back into the
passive realm of sensuality. Philo thus prefigures debates about the role of selfmutilation
in early Christianity. (DTR)
20202.V.AlfaroBech,andV.E.RodríguezMartín,‘Precedentes
de las doctrinas antiastrológicas y antifatalistas de Tertuliano,’ MHNH
(Revista Internacional de Investigación sobre Magia y Astrología Antiguas)
2 (2002) 203–220.
The writings of Philo and Josephus are among the sources studied in this
survey of Jewish and Christian opposition to the doctrines of astrology and
fatalism prior to Tertullian. (DTR; based on APh 73–06107)
20203. F.Back,Verwandlung durch Offenbarung bei Paulus. Eine
religionsgeschichtlich-exegetische Untersuchung zu 2 Kor 2,14–4,6, Wissenschaftliche
Untersuchungen zum Neuen Testament 2.153 (Tübingen
2002), esp. 24–38.
The monograph contends that in 2Cor 2:14–4:6 Paul, when he compares
himself with Moses, uses the metamorphosis motif to convince the Corinthians
about his legitimacy as an apostle. In her examination of Jewish-Hellenistic texts
Back explains Philo’s reports of the metamorphosis of Moses (Mos. 2.66–70) and
Abraham (Virt. 212–219) as a phenomenon of charismatic and prophetic enthusiasm.
The authority of the mediator of divine revelation (Offenbarungsmittler)
is underlined, the divinity of his message confirmed and the development of his
spiritual perfection documented. Philo, just like the author of LAB,knowsabout
the metamorphoses of Moses; but he limits the brightness of his face. Both Paul