This will probably be my last posting this year. As my fourth part of Recommended Readings i offer this briev note on the most relevant bibliographies of scholarly works on the writings of Philo.
Have a nice reading, and a Happy New year to all of you!
Bibliographica Philonica
Erwin Ramsdell Goodenough; Howard Lehman Goodhart
The politics of Philo Judaeus, practice and theory,
with a general bibliography of Philo by Howard L. Goodhart and Erwin R. Goodenough
New Haven, Yale University Press: London, H. Milford, Oxford University Press,pp. xii, 348 p. 1938
Feldman, L.H. ‘’Scholarship on Philo and Josephus,’’The Classical World 54 (1960/61): 281-291; 55 (1961/62): 36ff.
Hilgert, E. ‘’Bibliographia Philoniana, 1935-1981.’’ ANRW II. 21.1. pp. 47-97.
Radice, R. and Runia, D.T. Philo of Alexandria: An Annotated Bibliography 1937-1986. Supplements to Vigiliae Christianae 8 (E.J. Brill; Leiden, 1988).
Runia, David T.
Philo of Alexandria: an annotated bibliography 1987-1996.
Supplements to Vigiliae Christianae. (Leiden: E. J. Brill, 2000). 412 pp
Friday, December 30, 2005
Tuesday, December 27, 2005
Johannes 1 og Philo
For første gang i en norsk preken har jeg sett en fyldig og saksvarende referanse til Filon av Aleksandria. Avisa Vårt Land brakte denne prekenen (Det forløsende ordet) 25. desember, skrevet av Per Eriksen:Bruen.
For Johannes er det åpenbart at dette samsvarer med mye av det han ønsker å formidle om Kristus. Det er et grunnlag å bygge på.
«Ordet var hos Gud,
og Ordet var Gud,» skriver han.
Johannes tenker på en av de mest navngjetne jødene som levde samtidig med Mesteren; Filon fra Aleksandria. Filon hadde forsøkt å skape en enhet mellom sin jødiske bakgrunn og grekernes filosofi. Og i dette forsøket var Logos-begrepet viktig. For Filon hadde som grekerne vanskelig for å se hvordan Gud kunne være i kontakt med den materielle verden. Gud var jo ren eksistens. Kunne han skape verden direkte?
Filon tenkte at det måtte være en skapende kraft som utgår fra Gud og virker i skaperverket. Logos ble for ham en betegnelse for den universelle planen for alt som finnes i Guds tanke, og for hvordan denne planen blir gjort til virkelighet i verden. Logos blir bruen mellom Gud og verden.
Johannes finner igjen fram pennen:
«Han var i begynnelsen hos Gud.
Alt er blitt til ved ham, uten ham er ikke noe blitt til.»
As for the readers who don't understand Norwegian, this note is about the mentioning of Philo in a Christmas sermon, printed in the Norwegian newspaper Vårt Land Dec. 25.
For Johannes er det åpenbart at dette samsvarer med mye av det han ønsker å formidle om Kristus. Det er et grunnlag å bygge på.
«Ordet var hos Gud,
og Ordet var Gud,» skriver han.
Johannes tenker på en av de mest navngjetne jødene som levde samtidig med Mesteren; Filon fra Aleksandria. Filon hadde forsøkt å skape en enhet mellom sin jødiske bakgrunn og grekernes filosofi. Og i dette forsøket var Logos-begrepet viktig. For Filon hadde som grekerne vanskelig for å se hvordan Gud kunne være i kontakt med den materielle verden. Gud var jo ren eksistens. Kunne han skape verden direkte?
Filon tenkte at det måtte være en skapende kraft som utgår fra Gud og virker i skaperverket. Logos ble for ham en betegnelse for den universelle planen for alt som finnes i Guds tanke, og for hvordan denne planen blir gjort til virkelighet i verden. Logos blir bruen mellom Gud og verden.
Johannes finner igjen fram pennen:
«Han var i begynnelsen hos Gud.
Alt er blitt til ved ham, uten ham er ikke noe blitt til.»
As for the readers who don't understand Norwegian, this note is about the mentioning of Philo in a Christmas sermon, printed in the Norwegian newspaper Vårt Land Dec. 25.
Thursday, December 22, 2005
second anniversary
If you have searched the archives, and read my first postings, you will have discovered that two days ago, on December the 20th, this blog passed its second anniversary.
Hm, I was sure that day was today,....but it wasn't.....
But now you know too, and may post your congratulations in the comment field below.
Anyway; I am taking some days of, celebrating Christmas with the house filled up with our three offsprings( can't call them children at their age...?), a daugter in law, and a grand child. After some days even a prospective son in law may turn up.
Hence, have a nice season all of you, wherever you are (cf. the frappr map), and whatever you celebrate..
Hm, I was sure that day was today,....but it wasn't.....
But now you know too, and may post your congratulations in the comment field below.
Anyway; I am taking some days of, celebrating Christmas with the house filled up with our three offsprings( can't call them children at their age...?), a daugter in law, and a grand child. After some days even a prospective son in law may turn up.
Hence, have a nice season all of you, wherever you are (cf. the frappr map), and whatever you celebrate..
Aphrodisias in Late Antiquity
This is another very interesting site, presenting inscriptions both in original texts and in translation. I just happened to stumble over it, and have not had time yet (just know what seson of the year it is....) to peruse it, but my first impression is 'Hm, interesting; I'll post a note on it.'
So, here it is:
Aphrodisias in Late Antiquity: The Late Roman and Byzantine Inscriptions, by Charlotte Roueché, King's College London.
"This is the electronic second edition, expanded and revised from the version published by the Society for the Promotion of Roman Studies in 1989. The editions and commentary are by Charlotte Roueché, except for Text 1, by Joyce Reynolds. The electronic editorial conventions were developed by Tom Elliott (EpiDoc), and the website and the supporting materials are the work of Gabriel Bodard, Paul Spence, and colleagues at King's.
This site contains:
* Inscriptions
* Commentary
* Indices and reference materials
* Information about the project
* Credits"
Have a look!
So, here it is:
Aphrodisias in Late Antiquity: The Late Roman and Byzantine Inscriptions, by Charlotte Roueché, King's College London.
"This is the electronic second edition, expanded and revised from the version published by the Society for the Promotion of Roman Studies in 1989. The editions and commentary are by Charlotte Roueché, except for Text 1, by Joyce Reynolds. The electronic editorial conventions were developed by Tom Elliott (EpiDoc), and the website and the supporting materials are the work of Gabriel Bodard, Paul Spence, and colleagues at King's.
This site contains:
* Inscriptions
* Commentary
* Indices and reference materials
* Information about the project
* Credits"
Have a look!
Some more reviews
SBL's BookReviews are offering some new reviews you might find interesting:Barmash, Pamela,
Homicide in the Biblical World
New York: Cambridge University Press, 2005
pp. xvi + 253.Hardcover.
Britt, Brian,
Rewriting Moses: The Narrative Eclipse of the Text
London: T&T Clark, 2005. pp. x + 208. Paperback
Barclay, John M. G., editor,
Negotiating Diaspora: Jewish Strategies in the Roman Empire
London: T&T Clark, 2004. pp. vi + 161. Hardcover
Homicide in the Biblical World
New York: Cambridge University Press, 2005
pp. xvi + 253.Hardcover.
Britt, Brian,
Rewriting Moses: The Narrative Eclipse of the Text
London: T&T Clark, 2005. pp. x + 208. Paperback
Barclay, John M. G., editor,
Negotiating Diaspora: Jewish Strategies in the Roman Empire
London: T&T Clark, 2004. pp. vi + 161. Hardcover
Philip Harland's blog
Philip Harland's blog on Relgions of the Ancient Mediterranean has moved to this location: http://www.philipharland.com/Blog/. This blog contains a lot of interesting things relavant also for student of Philo and the Jewish Diasspora world and life.
Among his most recent posts I might point especially to
Fish in Greco-Roman, Jewish, and Christian mosaics,
His last posting is on
Regional rivalries and humour in the Greco-Roman world.
Among his most recent posts I might point especially to
Fish in Greco-Roman, Jewish, and Christian mosaics,
His last posting is on
Regional rivalries and humour in the Greco-Roman world.
JBL Archive Online
In hte last issue of the Society of Biblical Literature Forum, the SBL now announces the new and free access for members to all former and present issues of the Journal of Biblical Literature OnLine:The Society of Biblical Literature is pleased to announce a new member benefit: free online access to every issue of the Journal of Biblical Literature. Long recognized as the flagship journal of the field and soon to celebrate its 125th year of publication, JBL is scheduled for release into the JSTOR Arts and Sciences III collection in November 2005. By the end of January 2006, the SBL will provide every member with free access to the first 119 volumes of JBL within the JSTOR archive (recent issues will continue to be made available on the SBL website). In order to access JSTOR's collection of JBL, a member will merely need to log in to the SBL website using his or her SBL member number, then click on the link that will be provided to be rerouted to JSTOR's collection of JBL. This is a great benefit to all SBL members, probably another good reason to keep up one's membership.
Friday, December 16, 2005
Philo and Philosophy of Religion
One of the books I bought last November at the SBL Annual Meeting in Philadelphia, was this:Anthony C. Thiselton, A Concise Encyclopedia of the Philosophy of Religion (Grand Rapids, Mi; Baker Academic, 2005), 344pp. The book as such is nothing more than an Introduction, but as such it will be helpful for many students in getting their first grasp on the many persons and issues within the field of philosophy of religion.
In such a book, the articles have to be brief and focused, and in the present setting I would like to point how much he nevertheless is able to say about Philo of Alexandria.
Philo is given an article of his own on pp. 226-227; in addition he is mentioned in several other articles. On pp. 226f he is described a a man who'combines loyalty to the Jewish scriptures with the aim of utilizing Hellenistic and ancient Greek philosophy for the expression of his ideas.' Some of the currents view of him is mentioned, and his works are briefly described. His work is described as 'largely philosophical apologetic for a Hellenistic or heterodox Judaism.'
On pp. 151-2 he is described within an article on Jewish philosophy: "In order to facilitate this task of establishing the rational credibility of Jewish thought about God and the world, Philo drew upon a variety of Greeek philosophical sources"......"This is not simply, as some have claimed, the undisciplined ransacking of sources by an eclectic polymath, but an attempt to draw on a variety of conceptual and logical tools to expound Hebrew-Jewish texts and traditions in the most rational and intelligible light."
On pp. 176-7 Maimodes is described in comparison to Philo; his work Guide of the Perplexed is described as "broadly in the tradition of Philo of Alexandria."
Writing on Jewish mysticism, Philo is described as "too 'rationalist' to merit the term 'mystic' (p.193); writing on Neoplatonism, Philo is mentioned 'en passant' as one who "anticipated Neoplatonic themes" (p. 198), and finally, writing on Religion, religious experiences, Philo is mentioned as one who gives a cosmic and universal significance to Moses, to Jerusalem, to the Temple and to the Sabbath. The law of Moses functions to underline the 'orderedness' of the universe, and exhibits the coherence of the divine principle of reason in the world. Moses is no meree particularist legislator or prophet of a specific nation, but a philosopher for the world, a mediator between God and humankind.... As the embodiment of all knowledge and wisdom, Moses mediates, in effect, a world-view of religious philosophy. Philo is a systembuilder." Thiselton knows that this view of Philo as a system builder is controversial (very much associated with the work on Philo by Wolfson), but he will not view Philo as an idiosyncratic borrower of ideas from a variety of sources.
Some of the viewpoints set forth by Thiselton may be questioned, but my point that in such a brief work as this is, he manages to give well informed insights into the works and ideas of Philo.
This might very well be a book very useful for the student on the border of being initiated into the mysteries of philosophy of religion.
In such a book, the articles have to be brief and focused, and in the present setting I would like to point how much he nevertheless is able to say about Philo of Alexandria.
Philo is given an article of his own on pp. 226-227; in addition he is mentioned in several other articles. On pp. 226f he is described a a man who'combines loyalty to the Jewish scriptures with the aim of utilizing Hellenistic and ancient Greek philosophy for the expression of his ideas.' Some of the currents view of him is mentioned, and his works are briefly described. His work is described as 'largely philosophical apologetic for a Hellenistic or heterodox Judaism.'
On pp. 151-2 he is described within an article on Jewish philosophy: "In order to facilitate this task of establishing the rational credibility of Jewish thought about God and the world, Philo drew upon a variety of Greeek philosophical sources"......"This is not simply, as some have claimed, the undisciplined ransacking of sources by an eclectic polymath, but an attempt to draw on a variety of conceptual and logical tools to expound Hebrew-Jewish texts and traditions in the most rational and intelligible light."
On pp. 176-7 Maimodes is described in comparison to Philo; his work Guide of the Perplexed is described as "broadly in the tradition of Philo of Alexandria."
Writing on Jewish mysticism, Philo is described as "too 'rationalist' to merit the term 'mystic' (p.193); writing on Neoplatonism, Philo is mentioned 'en passant' as one who "anticipated Neoplatonic themes" (p. 198), and finally, writing on Religion, religious experiences, Philo is mentioned as one who
Some of the viewpoints set forth by Thiselton may be questioned, but my point that in such a brief work as this is, he manages to give well informed insights into the works and ideas of Philo.
This might very well be a book very useful for the student on the border of being initiated into the mysteries of philosophy of religion.
Where do we live?
You want to know where Kåre Fuglseth, Peder Borgen and I live? Have a look at the Philo Blogger map at http://www.frappr.com/philoofalexandriablog. Then add your self at the same map.
Wednesday, December 14, 2005
Kierkegaard using Philo?
I was contacted some time ago by the editors of the new Danish edition of the complete works (55 volumes!) of Søren Kierkegaard, the Danish existentialist, cf. The Kierkegaard Research Center. Kierkegaard claims in a note to cite Philo and the editors asked me if I could locate it.
The transcribed saying was "o atheos apator esti, o de polutheos esti ek pornes".
Interesting case of course. A little bit of a detective work and somewhat surprising that Kierkegaard knew or claimed that he knew Philo. It reflects what they were reading at the Faculty of Theology at the University of Copenhagen where he had been studying, I guess.
There is no such exact sentence in the writings of Philo, so my best guess was Migr. 69. Philo’s original would be: "for the barren man (is) godless, and the son of a whore polytheist." He interprets Deut. 23:1f. Any other ideas?
Tuesday, December 13, 2005
More information on digital Philo writings
The only thing that I have been able to publish on the blog seems to be information concerning the different digital editions of Philo writings based on our Norwegian Philo Concordance Project. Well, that is also the only thing I have been able to work with the last 6 months, so it is perhaps no wonder...
As an old Macintosh fan, I was very pleased the other day when receiving the CD from Accordance with the Philo texts in Greek and English. Very nice, it works just as I expected although I had to update from version 1.0 to 6.9 (sic!). My old version worked just fine for me :-) The Philo module costs 100$ (see the picture added on the blog).
The Accordance announcement can be found at http://www.accordancebible.com/modules/details.php?ID=368
Did I ever mention the version planned by BibleWorks? We have reached an agreement with the company and the edition should be coming next year.
Kåre
frappr
What does that mean?? frappr?
Frankly speaking; I don't know. But they offer a nice service of providing a map on which you can place a pin showing where you live.
Hence please do go to the http://www.frappr.com/philoofalexandriablog , and click at the link to the right (Add yourself) or just scroll down to just below the map, and add yourself. You may even send a greeting! (you know what season of the year it is now??).
Thanks!
Frankly speaking; I don't know. But they offer a nice service of providing a map on which you can place a pin showing where you live.
Hence please do go to the http://www.frappr.com/philoofalexandriablog , and click at the link to the right (Add yourself) or just scroll down to just below the map, and add yourself. You may even send a greeting! (you know what season of the year it is now??).
Thanks!
Monday, December 12, 2005
Arieti on Philo
James A. Arieti,
Philosophy in the Ancient World.
An Introduction
(Lanham; Rowman & Littlefield Publishers, 2005). 386pp.
In this volume James A. Arieti provides an intellectual history of the ancient world from the eighth century BCE to the fifth century CE, that is from Homer to Boethius. The author describes the various philosophers in their social world, emphasizing how it affected and in turn was affected by eachother.
The volume is intended as a companion to primary source reading, and it is written for undergraduate courses in ancient philosophy and the history of philosophy in the West.
Areti has also published other studies on Philo(1), and includes also a chapter on Philo in this volume (pp. 299-310). As in all the other chapters this too has a set of discussion questions, Notes and a Select Bibliography added at its end.
His chapter on Philo is, however, somewhat strange to me. There is not the briefest outline of his life, no mention of the range of books he wrote nor of what topics Philo mostly dealt with. What Arieti focus on, is to demonstrate that Philo was a Platonist. This is carried out by a quote from On the Creation 89-91 on Genesis 1:26, and by a brief exposition of Philo's description of the Sabbath, and of his attention to numbers. Hence Philo is described as bringing together the secular science of the Greeks with the revealed truth of the Bible. As to the purpose of this, Arieti wonders if Philo is to be considered a proselyte for philosophy to the Jews, or trying to render Jewish ideas acceptable to the pagan world. According to Arieti, he failed, however, in both these regards. This book of Arieti has many merits, but his chapter on Philo is somewhat disappointing. To me it fails to bring a helpful introduction to Philo in the context of ancient philosophy.
Note:
James A. Arieti,’Man and God in Philo: Philo’s Interpretation of genesis 1:26.’ Lyceum 4 (1991): 1-18.
Philosophy in the Ancient World.
An Introduction
(Lanham; Rowman & Littlefield Publishers, 2005). 386pp.
In this volume James A. Arieti provides an intellectual history of the ancient world from the eighth century BCE to the fifth century CE, that is from Homer to Boethius. The author describes the various philosophers in their social world, emphasizing how it affected and in turn was affected by eachother.
The volume is intended as a companion to primary source reading, and it is written for undergraduate courses in ancient philosophy and the history of philosophy in the West.
Areti has also published other studies on Philo(1), and includes also a chapter on Philo in this volume (pp. 299-310). As in all the other chapters this too has a set of discussion questions, Notes and a Select Bibliography added at its end.
His chapter on Philo is, however, somewhat strange to me. There is not the briefest outline of his life, no mention of the range of books he wrote nor of what topics Philo mostly dealt with. What Arieti focus on, is to demonstrate that Philo was a Platonist. This is carried out by a quote from On the Creation 89-91 on Genesis 1:26, and by a brief exposition of Philo's description of the Sabbath, and of his attention to numbers. Hence Philo is described as bringing together the secular science of the Greeks with the revealed truth of the Bible. As to the purpose of this, Arieti wonders if Philo is to be considered a proselyte for philosophy to the Jews, or trying to render Jewish ideas acceptable to the pagan world. According to Arieti, he failed, however, in both these regards. This book of Arieti has many merits, but his chapter on Philo is somewhat disappointing. To me it fails to bring a helpful introduction to Philo in the context of ancient philosophy.
Note:
James A. Arieti,’Man and God in Philo: Philo’s Interpretation of genesis 1:26.’ Lyceum 4 (1991): 1-18.
Monday, December 05, 2005
2005 issue of Studia Philonica published!
David T. Runia, one of the two editors of Studia Philonica writes:
I am delighted to be able to announce that this year’s issue of The Studia Philonica Annual has been published by Brown Judaic Studies. Once again it is filled with articles and reviews on Philo, as well as bibliographical aids for those interested in Philonic studies. The Annual is well produced and moderately priced. It would be great if both libraries and individual scholars supported the work of the editorial team by purchasing the volume. More information can be found on the Annual’s website, www.nd.edu/~philojud.
Bibliographic details and contents
David T. Runia, Gregory E. Sterling (edd.), The Studia Philonica Annual 17 (2005), Brown Judaic Studies 344. Brown University, Providence. viii + 264 pages. ISBN 1-930675-24-0, ISSN 1052-4533. Price $39.95 Cloth.
Contents
Articles
Walter T. Wilson, Pious Soldiers, Gender Deviants, and the Ideology of Actium: Courage and Warfare in Philo’s De Fortitudine, 1–32;
Frank Shaw, The Emperor Gaius’ Employment of the Divine Name, 33–48;
Allen Kerkeslager, The Absence of Dionysios, Lampo, and Isidoros from the Violence in Alexandria in 38 ce, 49–94;
James R. Royse, Three More Spurious Fragments of Philo, 95–98; Maren R. Niehoff, Response to Daniel S. Schwartz, 99–101.
Special Section
Gregory E. Sterling, Introduction, 102;
Harold W. Attridge, Philo and John: Two Riffs on One Logos, 103–117;
Gregory E. Sterling, ‘Day One’: Platonizing Exegetical Traditions of Genesis 1:1–5 in John and Jewish Authors, 118–140.
Review Articles
David T. Runia, A Conference on Philo in Germany, 141–152;
Ishay Rosen-Zvi, Joining the Club: Tannaitic Legal Midrash and Ancient Jewish Hermeneutics, 153–160.
Bibliography Section
D. T. Runia, E. Birnbaum, K. A. Fox, A. C. Geljon, H. M. Keizer, J. P. Martín, R. Radice, J. Riaud, D. Satran, G. Schimanowski, T. Seland, Philo of Alexandria: an Annotated Bibliography 2002, 161–197; Supplement: Provisional Bibliography 2003–2005, 198–214.
Book reviews by Thomas H. Tobin, Adele Reinhartz, Silvia Castelli, Matt Jackson-McCabe, Leslie Baynes, Karl-Wilhelm Niebuhr, David T. Runia, John J. Collins, Gregory E. Sterling, 215–251.
News and Notes, 252–253;
Notes on Contributors, 254–257;
Instructions to contributors, 258–264.
I am delighted to be able to announce that this year’s issue of The Studia Philonica Annual has been published by Brown Judaic Studies. Once again it is filled with articles and reviews on Philo, as well as bibliographical aids for those interested in Philonic studies. The Annual is well produced and moderately priced. It would be great if both libraries and individual scholars supported the work of the editorial team by purchasing the volume. More information can be found on the Annual’s website, www.nd.edu/~philojud.
Bibliographic details and contents
David T. Runia, Gregory E. Sterling (edd.), The Studia Philonica Annual 17 (2005), Brown Judaic Studies 344. Brown University, Providence. viii + 264 pages. ISBN 1-930675-24-0, ISSN 1052-4533. Price $39.95 Cloth.
Contents
Articles
Walter T. Wilson, Pious Soldiers, Gender Deviants, and the Ideology of Actium: Courage and Warfare in Philo’s De Fortitudine, 1–32;
Frank Shaw, The Emperor Gaius’ Employment of the Divine Name, 33–48;
Allen Kerkeslager, The Absence of Dionysios, Lampo, and Isidoros from the Violence in Alexandria in 38 ce, 49–94;
James R. Royse, Three More Spurious Fragments of Philo, 95–98; Maren R. Niehoff, Response to Daniel S. Schwartz, 99–101.
Special Section
Gregory E. Sterling, Introduction, 102;
Harold W. Attridge, Philo and John: Two Riffs on One Logos, 103–117;
Gregory E. Sterling, ‘Day One’: Platonizing Exegetical Traditions of Genesis 1:1–5 in John and Jewish Authors, 118–140.
Review Articles
David T. Runia, A Conference on Philo in Germany, 141–152;
Ishay Rosen-Zvi, Joining the Club: Tannaitic Legal Midrash and Ancient Jewish Hermeneutics, 153–160.
Bibliography Section
D. T. Runia, E. Birnbaum, K. A. Fox, A. C. Geljon, H. M. Keizer, J. P. Martín, R. Radice, J. Riaud, D. Satran, G. Schimanowski, T. Seland, Philo of Alexandria: an Annotated Bibliography 2002, 161–197; Supplement: Provisional Bibliography 2003–2005, 198–214.
Book reviews by Thomas H. Tobin, Adele Reinhartz, Silvia Castelli, Matt Jackson-McCabe, Leslie Baynes, Karl-Wilhelm Niebuhr, David T. Runia, John J. Collins, Gregory E. Sterling, 215–251.
News and Notes, 252–253;
Notes on Contributors, 254–257;
Instructions to contributors, 258–264.
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