Philo of Alexandria - Books and Journals

critical studies 2005 363
20557. M. Pesthy, ‘‘Mulier est instrumentum diaboli’: Women and
the Desert Fathers,’ in A. Hilhorst and G. H. van Kooten (edd.), The
Wisdom of Egypt: Jewish, Early Christian, and Gnostic Essays in Honour
of Gerard P. Luttikhuizen, Ancient Judaism and Early Christianity 59
(Leiden 2005) 351–362, esp. 357–359.
In this article focusing on the ideas of the Egyptian Desert Fathers about
women,afewpagesaredevotedtoPhilowhoissaidtodisplay‘misogynous
tendencies.’ It is noted that in his reading of Gen 3 Philo interprets women as
sense-perception, which caused the fall of man/intellect. Pesthy quotes from
Opif. 165–166 and Hypoth. 11.14–15, 17. (ACG)
20558.F.Philip,The Origins of Pauline Pneumatology: the Eschatological
Bestowal of the Spirit upon Gentiles in Judaism and the Early Development
of Paul’s Theology, Wissenschaftliche Untersuchungen zum Neuen
Testament 2.194 (Tübingen 2005), esp. 100–119.
The concept of πνεμα has an extensive range of meaning in Philo. Philo’s
lack of interest in prophetic eschatology indicates that for him divine Spirit
is not something to be anticipated in the future. As the principle of life and
reason Philo does not think divine Spirit has been withdrawn from Israel.
The Spirit and gift of prophecy are presently available to all, depending on
one’s moral status and not limited to a few good wise men within Judaism.
The Spirit is the source of charismatic revelation, wisdom, and knowledge, as
well as skills and abilities. Abraham’s experience of the Spirit at Virt. 212–
219 is a model for all proselytes to be open to the indwelling of the Spirit.
(KAF)
20559. M. Pucci Ben Zeev, Diaspora Judaism in Turmoil, 116/117CE:
Ancient Sources and Modern Insights, Interdisciplinary Studies in Ancient
Culture and Religion 6 (Leuven 2005).
A collection of texts related to the revolt in 116–117 c.e., followed by a series
of analytic chapters on the revolt, with special attention to chronology and
regional developments in Egypt, Mesopotamia, and Judaea. The author presents
several compelling arguments to demonstrate that the beginning of the revolt
can no longer be dated to 115 c.e. Philo’s Flacc. is cited in a discussion of the
mime tradition in Egypt (p. 140). While the transmission of Philo’s works is
not addressed in the book, its argument that the revolt brought ‘the very end
of the Jewish presence’ in Egypt (p. 264) will need to be addressed in future
research on this issue. Although Philo is mentioned only once, Philonic scholars
may be interested in this important sourcebook on and analysis of this crucial
event in Alexandrian Jewish history. (EB; adapted from a summary supplied by
A. Kerkeslager)