Philo of Alexandria - Books and Journals

critical studies 2002 231
20295. G. Theissen, ‘Zum Freiheitsverständnis bei Paulus und Philo.
Paradoxe und kommunitäre Freiheit,’ in H.-J. Reuter, H. Bedford-
Strom, H. Kuhlmann and K.-H. Lütcke (edd.), Freiheit verantworten.
Festschrift für W. Huber zum 60. Geburtstag (Gütersloh 2002) 357–368.
In this article Theissen makes an interesting comparison between Paul and
Philo and gives some noteworthy parallels. He claims to find a synthesis between
the Hellenistic autonomous ethic (with freedom from all passions) and the biblical
love which human beings are commanded to exercise towards their fellows.
Paul and Philo both focus on exemplary communities. The author maintains
that this synthesis is systematically set out in Philo’s treatise on Freedom
(Prob.). He focuses on three levels of freedom: freedom as self-determination
which is well-founded in God; freedom as competence in law; freedom as
competence in conflicts. But both authors have their own particular insights
too. It is Philo’s firm conviction that a society is able to abandon slavery. He
idealizes Jewish community life and the social-cultural expression of the way
of life of the Therapeutae or Essenes. In his view a life in obedience to the
law is possible for all people. Paul introduces in Galatians the term freedom
as a counter-term to social and religious pressure (Gal 2:3; cf. 5:1, 13f.). For
Paul freedom could and sometimes must mean resistance to the (Jewish) law.
(GS)
20296. A.Tripolitis,Religions of the Hellenistic-Roman Age (Grand
Rapids 2002), esp. 77–84.
Besides an introduction and conclusion, the book is divided into five parts.
Part I, ‘The Hellenistic-Roman World’, surveys historical background, mystery
cults, and religious philosophies. Part II covers Mithraism; Part III, Hellenistic
Judaism; Part IV, Christianity; part V, Gnosticism. In her treatment of Hellenistic
Judaism, the author considers the history and Hellenization of the Jewish
Diaspora and addresses the development of the synagogue. She also devotes a
section to Philo (pp. 77–84), whom she singles out as the most important representative
of this kind of Judaism. After briefly describing Aristobulus as the first
to interpret the Pentateuch allegorically, Tripolitis discusses Philo’s ideas about
God, the Logos, the universe, the human soul, and the individual’s quest for God.
She notes that although Philo was an observant, committed Jew, he was ‘rejected
by Palestinian Jewish theologians’ (p. 84); instead his thought influenced later
pagan philosophers and Christian thinkers. (EB)
20297. M.S.Venit,Monumental Tombs of Ancient Alexandria: the
Theater of the Dead (New York–Cambridge 2002), esp. 20–21.
Little archaeological evidence remains of such great Alexandrian edifices
as the Pharos lighthouse, the Library, or the Museum. Over the last century,
however, excavations of underground tombs (hypogea) have provided a key
to the long and complex social history of the ancient city, where so many