Philo of Alexandria - Books and Journals

46 part two
Pseudo-Justin’s Cohortatio, Eusebius and Epiphanius. Between Aristotle and the
Christian writers references to this passage of Homer are scarce, although Philo
is a witness to two quotations in similar context, in Conf. 170 and Legat. 149.
(JPM)
9752. J.P.Martín,‘Lagranadasímbolodelmundo:relaciónentre
Filón y Teófilo de Antioquía,’ Epimeleia: Revista de estudios sobre la
tradición 6 (Buenos Aires 1997) 69–82.
The author analyses Theophilus of Antioch, Ad Autolycum 1.5. He shows that
the five analogies for knowledge of God which this chapter develops have narrow
Philonic precedents. Four are also very well-known in the Greek, Jewish and
early Christian literature: the soul, the pilot, the sun and the king. But there
is a very unusual one, the analogy of the pomegranate which is taken as the
symbol of the world contained in the hand and spirit of God. This analogy is
found in antiquity in two authors only, as far as we know: in Theophilus in the
above-mentioned chapter and in Philo, Mos. 2.119–121, Spec. 1.93f., QE 2.119f.
(JPM)
9753. E.B.Mattes,Myth for Moderns: Erwin Ramsdell Goodenough
and Religious Studies in America 1938–1955,ATLAMonographSeries43
(Lanham Md. 1997).
In this personal account of the life of the great American scholar, the author
briefly recounts the main features of his interpretation of Philo, but says little
about the methodological issues that have made his work controversial. See
furtherthereviewbyD.M.Haylistedbelow.Reviews:D.M.Hay,SPhA 11
(1999) 161–163.
9754. B.G.McGinn,Storia della mistica cristiana in occidente. Le
origini (I–V secolo) (Genoa 1997), esp. 44–52.
Italian translation (by M. Rizzi) of the English work first published in 1991;
see RRS 9152. According to McGinn Philo was the first thinker in the West to
connect the Greek contemplative ideal to the monotheistic faith of Scripture,
using above all Platonic philosophy as an apologetic instrument and also as a
means to penetrate to the authentic significance of revelation. An important consequence
was the extreme emphasis on divine transcendence and also the adaptation
of Platonic contemplation in a more personal direction. The differences
between Plato and Philo can be reduced to the theme of δένεια as condition
for contemplation, which is quite foreign to Platonic views. (RR)
9755.D.Mealand,‘TheParadoxofPhilo’sViewsonWealth,’inC.A.
Evans and S. E. Porter (edd.), New Testament Backgrounds: a Sheffield
Reader (Sheffield 1997) 28–32.