Philo of Alexandria - Books and Journals

critical studies 2003 239
ror: Reflections on Wisdom Traditions in Judaism and Early Christianity
(Harrisburg Pa. 2003) 45–76.
In this study the author describes his task as to show how aspects of Philo’s
writings can illuminate aspects of the Gospel of John. His main thesis is that
Philo not only can throw light upon several of the exegetical methods and
exegetical traditions found in John, but that he also provides comparative material
to the way exegesis of the laws of Moses was a factor in controversies both
within the synagogue and between the synagogue and the emerging Christian
community. He argues this thesis by drawing on several of his former studies,
highlighting in this particular essay especially issues such as the use of Scripture,
controversies over the Sabbath, dangers at the boundary, birth from above,
the Temple, and ascent and descent. (TS)
20316. P. Borgen, ‘Philo of Alexandria as Exegete,’ in A. J. Hauser
and D. F. Watson (edd.), A History of Biblical Interpretation, Vol. 1: the
Ancient Period (Grand Rapids 2003) 114–143.
The chapter by Borgen in this volume on Biblical Interpretation is a condensed
presentation of Philo as an exegete. The author presents the various
aspects of Philo’s exegesis under the following main headings: Philo’s expository
writings, Hermeneutical presuppositions, Aspects of Philo’s exegesis, Philo
as an exegete in context, Some exegetical approaches and forms, and The Laws
of Moses in the Alexandrian conflict. Each of these sections is divided into
subsections providing characterizations and examples of the various exegetical
procedures to be found in the works of Philo. He is on the one hand to
be seen against the background of tendencies present in earlier literature preserved
from Alexandrian Judaism; on the other hand, he in turn also influenced
the theologians and exegetes of the early church, especially in making the
connection between the biblical sources and philosophical ideas and categories.
(TS)
20317. A.P.Bos,‘Godas‘Father’and‘Maker’inPhiloofAlexandria
and its Background in Aristotelian Thought,’ Elenchos 24 (2003) 311–
332.
At the beginning of Opif. Philo criticizes those who consider the cosmos
as ungenerated and imperishable and show more admiration for the cosmos
than its maker. According to Bos Philo refers here to those philosophers who
do not recognize any transcendent reality, whom he calls Chaldeans. They
have a cosmic theology, whereas Philo supports a meta-cosmic theology. Bos
argues that Philo is influenced by Aristotle, and especially by the Aristotelian
work De Mundo, which Bos, in contrast to the opinio communis, regardsas
written by Aristotle himself. In the final part Bos deals with Aristotle’s theory
about the generation of living creatures, which he, according to Bos, also
applies to the cosmos as the most perfect living creature. Three issues are