Philo of Alexandria - Books and Journals

228 part two
20288. G.Schimanowski,‘PhiloalsProphet,PhiloalsChrist,Philo
als Bischof,’ in F. Siegert (ed.), Grenzgänge. Menschen und Schicksale
zwischen jüdischer, christlicher und deutscher Identität: Festschrift für
Diethard Aschoff, Münsteraner Judaistische Studien 11 (Münster 2002)
36–49.
It is a curious part of the reception of Philo that he was adopted by Christianity
as witness of the sufferings of Christ and the beginning of Christianity and
that by the end of the Patristic period he had virtually achieved the status of a
Church Father. This development is clearly demonstrated through two bronze
busts in the Cathedral of Münster, Germany, where Philo is twice represented as
part of altogether 14 busts of the OT prophets. He holds a scroll written with a
Latin text in his hand: Philo. Morte turpissima condemnemus illum (Philo. Let us
condemn him to a shameful death). This shows that he is regarded as the author
of the book of Wisdom (cf. Wis 2:20). The article pursues Philo’s Nachleben in
Christianity as Prophet, witness to the beginning of Christianity and even finally
by the end of the 5th century c.e. as bishop (πίσκπς).Thisfirstpartisbased
upon the monograph of D. T. Runia, Philo in Early Christian Literature: a Survey
(R-R 9373). The second part gives an overview of the three historical aspects:
Philo the Jew, Philo the Alexandrian and Philo the Roman. Two illustrations of
Philo’s bust precede the article. (GS)
20289. I.W.Scott,‘IsPhilo’sMosesaDivineMan?,’The Studia
Philonica Annual 14 (2002) 87–111.
To test C. R. Holladay’s claim (R-R 7717) that Jews in the Diaspora did
not deify their heroes, the author isolates Philo’s biography of Moses as the
most important place to evaluate his thesis. The author shows how the modern
scholarly construct of ες νήρ haslittletodowithancientperceptionsand
that to first-century eyes there was no set type or model of ες νήρ. Scott’s
eventual concern seems to be to explore how Jesus of Nazareth came to be seen
as God in the Church. He identifies two features that divinized humans had in
common, divine parentage and bodily ascension, but since both traits are absent
from Philo’s portraiture of Moses, Scott concludes, as did Holladay before him,
that we cannot look to Philo for a bridge between Hellenism and early Christian
thought. (KAF)
20290. T.Seland,‘SaulofTarsusandEarlyZealotism.ReadingGal
1.13–14 in Light of Philo’s Writings,’ Biblica 83 (2002) 449–471.
One of the most consistent features in the portraits of Saul of Tarsus in the
Acts of the Apostles and in the letters accredited to Paul is the fervent zeal of his
youth. The zeal of the young Saul has been dealt with in several studies, drawing
on the issue of zealotry in Palestine, but the conclusions reached are rather
diverse. The present study suggests that the often overlooked phenomenon of
zealotry in the writings of Philo of Alexandria should also be considered. The