Philo of Alexandria - Books and Journals

306 part two
20452. S.Inowlocki,‘TheReceptionofPhilo’sLegatio ad Gaium in
Eusebius of Caesarea’s works,’ The Studia Philonica Annual 16 (2004) 30–
49.
The author examines Eusebius’ use of Philo’s Legat. intheDemonstratio
evangelica and in the Historia ecclesiastica. In these works Eusebius refers to
Philo’s treatise in three passages: DE 8.2 403aff., HE 2.5.7 and HE 2.6.2. In
the first passage Eusebius narrates the sacrilege committed by Pilate, referring
to both Philo and Josephus. Inowlocki discusses some problems arising
from this passage, especially the discrepancies between the versions of Philo,
Josephus, and Eusebius. Although the bishop’s account does not correspond to
Philo’s wording in Legat., he does refer to the treatise. Because of his apologetic
purpose Eusebius reshapes Philo’s words. In HE 2.5.7, where Eusebius refers
to Philo’s account of Sejanus’ hate for the Jews and Pilate’s misdeeds against
them, he paraphrases Philo’s words because the report was too sympathetic to
the Jews. In HE 2.6.2 Eusebius cites Legat. 346 literally. Inowlocki concludes
that Eusebius, by employing several techniques (paraphrasing, summarizing,
citing carefully), uses Philo for his own apologetic purposes, and makes the
information that the Jewish writer offers subservient to his theological views.
(ACG)
20453.S.Inowlocki,‘EusebiusofCaesarea’sInterpretatio Christiana
of Philo’s De vita contemplativa,’ Harvard Theological Review 97 (2004)
305–328.
This article deals with Eusebius’ interpretation of the description of the
Therapeutae that Philo gives in Contempl. Making use of Philo’s report, Eusebius
wants to demonstrate that the Therapeutae are the first Christians in Egypt.
In his exploitation of Philo’s account he makes use of several techniques; he
paraphrases, summarizes and quotes it. This variation is due to his apologetic
aim. Eusebius has a high esteem for Philo, who is presented as nearly converted
to Christianity. He also reports about a meeting between Philo and Peter in
Rome. By demonstrating that the Therapeutae are Christians, Eusebius validates
the apostolic authority of the Alexandrian see. At the same time with the aid of
Philo he legitimates the catechetical schools in Alexandria and Caesarea, which
he implicitly traces back to Peter and Mark. (ACG)
20454. H. Jacobson, ‘A Philonic Rejection of Plato,’ Mnemosyne 57
(2004) 488.
This article points out a rare case where Philo disagrees with Plato. In Somn.
1.232–233 Philo in discussing God’s immutability notes the old story that the
divinity toured the cities in order to examine human wickedness. This is an
allusion to Homer Od. 17.485, which Plato firmly rejects in his passage on true
theology at Rep. 380d–381d. For Philo, however, it is educationally beneficial
and should be exploited. (DTR)