Philo of Alexandria - Books and Journals

256 part two
and God’s gift of himself. Josephus never uses ‘covenant’ in a theological sense,
probably because the notion did not serve his aims in addressing his Greco-
Roman readers. (EB)
20359. P.Graffigna,‘TheStabilityofPerfection:theImageofthe
Scales in Philo of Alexandria,’ in F. Calabi (ed.), Italian Studies on
Philo of Alexandria, Studies in Philo of Alexandria and Mediterranean
Antiquity 1 (Boston 2003) 131–146.
A revised version of the article published by the author in Italian and summarized
above 20246. The sections of the article are: The wavering of the scales
and of the ship, Uncertainty: Lot, The King’s way, Stability, Portrayal of lack of
stability: Cain, Closing remarks. (DTR)
20360.L.Gusella,Esperienzedicomunità nel giudaismo antico: esseni,
terapeuti, Qumran (Florence 2003).
As part of an extended comparison between the three groups of Essenes,
Therapeutae and the Qumran community, a long section is devoted to Philo’s
description of the Therapeutae (pp. 79–200), emphasizing the real nature of the
locality, the composition of the community and, in particular, the role of women
init.Reviews:S.Castelli,SPhA 17 (2005) 223–224. (DTR; based on the book
review by S. Castelli)
20361. M. Hadas-Lebel, Philon d’Alexandrie: un penseur en diaspora
(Paris 2003).
The author recognizes that Philo’s silence about himself does not allow us
to put together a biographical narrative. If we want to get to know him, it is
necessary in her view to ‘read his works tirelessly.’ This is exactly what she
has done, as the gripping spiritual portrait which she offers us bears witness.
After a guided tour of Alexandria, the city where Philo was born and lived,
she describes his cultural universe, which also includes a description of the
terrible anti-Jewish riots which marked his final years. Chapters five to eight
deal with Philo’s view of Judaism, his biblical commentaries, his method of
philosophizing, and his thought. A final chapter entitled ‘Philo, Church Father
honoris causa’ (the phrase is taken from David Runia’s study on the subject)
rounds off this excellent introduction to the man whom Edouard Herriot called
‘the glory of the Jewish school of Alexandria’. Reviews: C. Badilita, Adamant
10 (2004) 460–462; P. Lanfranchi, NT 46 (2004) 298; J. Riaud, REJ 163 (2004)
517–522; J. Riaud, SPhA 16 (2004) 281–286; L. Vissiere, Historia (2004) 88;
C. Grappe, RHPhR 85 (2005) 432–433; J. A. Straus, AC 74 (2005) 401–402.
(JR)