Most of these texts have been discussed in the main part of the book. 14 I give a paraphrase of the information. it provides that is not found in the previous tradition:.
How Philo fared in later Jewish tradition
The result of our inquiries so far is a complete confirmation of the judgment of Cohn and Wendland that the survival of Philo's writings was entire. Part of the history of Philo's writings can therefore be reconstructed with a reasonable degree of plausibility.
How Philo lost his status as honorary Church Father
As we have seen, Philo's thought is based on his exegesis of the Mosaic writings. The author is aware of the problem, and prefaces his discussion of Philo's influence with the following words.
The Epistle to the Hebrews
PHIL0 AND THE NEW TESTAMENT 79. repeatedly been brought into relation with one of Philo's most central ideas,. the doctrine of the Logos. In the first part of the book, entitled 'Background', a whole chapter is devoted to Philo.
Clement of Rome
Barnard's suggestion that the author was a converted Rabbi is strongly reminiscent of Spicq's position on the author of the Epistle to the Hebrews. The main body of the address ($2-13) mentions the religious beliefs and practices of various nations (Chaldeans, Greeks, Egyptians).
Justin Martyr
The imagery used to describe the origin of the Logos in the Father (especially the concept of emanator?). The leitmotif of the monograph – the centrality of the concept of truth in Justin's thoughts.
Athenagoras
From this list, it can be safely concluded that the presence of the term. 1:3-2:3 he introduces his exegesis with words clearly reminiscent of the beginning of Philo's treatise on the same passage. Earlier in the account of the six days he made the genera of passions and ideas.
A feature of the Alexandrian Church that distinguished it from other Christian churches in the 2nd century was the prominent role given to it. It is conceivable that Philo's interpretation of the angels was adopted by the Christian Platonists of Alexandria. Neither the identity of the author nor the place of composition are revealed in the work itself.
Conclusion
There, according to tradition, he became a pupil of Pantaenus and joined him in the work of the catechetical school. Bardy argued that Eusebius' account is anachronistic and that the 'school' did not function as an official center until the time of the young Origen. The tradition, recorded in a Syrian author, that Philo himself was director of the Alexandrian School, is doubtless legendary; see above 5 I.
As we saw in our account of the transmission of Philo's writings, it was in all probability the school of Alexandria, under Pantaenus, which was directly responsible for their preservation. Indeed, it turns out that they form no more than the tip of the iceberg. Wendland also wrote an important preparatory study on the importance of the Clementine evidence for the foundation of Philo's text, (1896a).
A recent study on the use of Philo in the Stromateis
During the passage $78-100 devoted to the theme of the virtues (&pezai), ample use is made of Philos. 5.32-40, which was part of a longer discussion of the hidden meanings in the symbolism of the Mosaic cult. We now turn to the conclusions that Van den Hoek reaches on the basis of the extensive analyzes just outlined.
In his use of the first group, Clement uses a very characteristic method or technique (214 ff.). Much of the material derived from Philo has an apologetic background, making it well suited to Clement's purposes (218). Van den Hoek informs me that she hopes to conduct the same research on the remainder of the Clementine corpus when time permits.
Other themes
The rest of the allusions in these books must therefore be based on his memory. Philo's synergistic conception of the 'perfect man' (z&to<) already indicates the fundamental difference, because true Christian mysticism must be centered on the 'in Christ'. Philo lacks the warmth and passion that is filled in the Christian's expositions about love towards his fellow man (~&~8po&), faith and the role of the Logos.
Viilker's own detailed analysis of the inclusion of philonic themes in Clement's ethical doctrines suggests that the picture is inadequate.69. A strong attack on Lilla's book was made by Osborn, who claims that it is a classic example of the. Philo's crucial assumption of the rationality of law (and the logos it embodies) is much more important than Osborn allows.
From Alexandria to Palestine’
But the index in SC 312 to the translation and commentary by Simonetti-Crouzel (1978-84) of the De principiis is disappointing. Not only do they have an attractive style, but they also discuss ideas and doctrines using the myths (as Celsus viewed them) in the scriptures. The book meant here is Somn., but it is clear from the context that Origen is especially thinking of the passage at Somn.
It is therefore with the subject of the interpretation of scripture that we should begin our discussion. Like Philo, Origen believes that the figurative form of biblical exegesis is superior to the literal and must be achieved by using the allegorical method in the broadest sense of the word. The higher world of the spiritual mysteries is reflected in the lower imperfect world of perceptible symbols.
Exegetical themes
Two final comments may be made on the question of Origen's indebtedness to Philo in his interpretation of the Pentateuch. Finally, Platonic and Stoic philosophy have played a role in elaborating the subject, which should not be neglected. 10. He agrees that Origen, like Clement, follows in Philo's footsteps in dealing with the subject.
The juxtaposition of the two texts is one of Philo's most central themes, found in no fewer than 8 passages (cited in Petit (1978) 54). Origen's Alexandrian subordination was later abolished by Augustine, who used &vza~ohou&a virtues for the doctrine of the Trinity. The philosophical background of the doctrine of generic virtue and its relationship to the &vraKohou&a doctrine requires further research.
Spiritual themes
In the first part of the work ($2-7) it is argued that the ideas of the poets and philosophers are full of falsehood and contradictions. The rest of the work argues with solid persistence that every truth in the Greek poets comes from Moses ($14-34). In the peroration ($35-38) the author appeals to the Sibyl who announced the incarnation of the Logos.p.
The thesis thus pursues themes known in the earlier apologetic works of the 2nd century. 10 Here, too, there are indications that he has drawn from Philo's account of the event in Mos. On the basis of the relationship with Philonic exegesis, Ptpin claims that the work is.
Athunasius
On the other hand, Philo is not mentioned in connection with the beginning of the Christian church in Alexandria. The obvious hypothesis is that he combined Philo's stories of the Therapeutae and the Essenes. I9 On the doctrinal controversies in Cappadocia in the year of the composition of the Heksuemeron, cf.
On several occasions in the work he refers to the Jewish tendency of the doctrine. Part of the Jewish tendency of the Neo-Aryans is their utilization of the writings of Philo. The basis of the interpretation is in the LXX text (twice pi and pi$a); cf.
Biblical interpretation in the 4th century
In my opinion it is likely that the Syriac text is a kind of embodiment of the larger work.155. In his discussion, Theodore argues the following views, in which the theories of the Antiochene school of exegesis can easily be recognized. It is not surprising, in light of Theodore's attitude just examined, that leading Christian writers associated with or influenced by the Antiochene school appear to have little familiarity with Philo.
We note that in the important study of Byzantine cultural transmission up to the 10th century by Lemerle (1971), there is no mention of Philo. It is not known when copies of Philo's works first arrived in the libraries of the capital. But, as we noted in our discussion of the transmission of Philo's writings, this is a period in the history of the Philonic legacy whose secrets have not yet been unraveled.
PARTTHREE
Ambrose and Philo: Quellenforschung
After giving a brief outline of the characteristics of Ambrose's adaptations of Philo, Lucchesi then turns to the 'Philonic treatises'. Especially in the case of the etymologies, it is difficult to pin down the exact Philonian source. If this is true, it will seriously hinder the search for unity in the books of the Allegorical treatises.
As we have already seen in his commentary on Philo's iuduicus affectus, Ambrose never loses sight of the fact that Philo is a Jew. Even regarding the substance and immortality of the soul, Ambrose silently corrects Philo. The most important aspects of Ambrose's use of the Philonic heritage were confronted in the two monographs that we have just discussed.
Philo in Milan
The references to Philo's account of the seven ages of man, as found in Opif. Philo refers to a lost treatise on the Essenes as examples of the cakes npaICTlKb&. Philo is interesting to Jerome because he lived at the beginning of the Christian era.
Unlike Jerome, he did not travel, let alone reside, in the Greek-speaking part of the Roman world. In my inaugural lecture in Utrecht, (1992~). How could the opening in the side of the box take on such a vulgar allegorical meaning.
Continuations
The majority of Philo's writings are concerned in some way with the exposition and interpretation of the Bible. Furthermore, regular use is made of Philo's exposition of the creation story as found in Genesis 1-3. Predictably, the Church Fathers have much less use for Philo's extensive interpretations of the Mosaic laws.
The positive attitude towards Philo in the Christian tradition is, in my opinion, largely the contribution of the two great Alexandrian theologians. Although he was a zealous Jew, he recognized the presence of the Logos in the Old. J., 'A Chronology of the Life and Work of Basil of Caesarea', in idem (ed.), Basil of Caesarea.