In his study Peter Frick starts with the examination of the theocentric structure of Philo's thought as outlined in the important passage De Opificio Mundi 171-2 where Philo correlates the idea of providence with his concept of God and the theory of creation. On this basis, any adequate understanding of providence in Philo must begin with the correlation between the formal aspects of the Philonic concept of God, especially the idea of God's transcendence, and Philo's conceptualization of the idea of providence in light of these formal aspects. In particular, the issue is how Philo can predicate that God is provident in nature, although God cannot be apprehended in his essence. Moreover, Philo explains the immanence of God in the cosmos in terms of the Logos and the divine powers, one of which he specifically characterizes as the providential power. Both the aspects of divine transcendence and immanence cohere in Philo's theory of creation. He conceives of the role of providence in cosmological matters as being responsible for the design, administration and continuous existence of the created universe. Two further issues, the questions of astral fatalism and theodicy, are critically important for a thorough understanding of Philo's conception of divine providence. Philo rejects the assumption implied in astral fatalism that the stars are transcendent divinities and thus have causal powers over human affairs. And he rejects astral fatalism because it renders absurd the notion of moral responsibility. Concerning the question of theodicy, Philo proceeds from the Platonic premise that God is not the cause for evil in any way. For him, the existence of moral evil exonerates God and his providence as the cause for evil and anchors the blame in the person.

The topic tackled in this book is Philo's account of the complex, double-sided nature of God's acting - the two-sided coin of God as transcendent yet immanent, unknowable yet revealed, immobile yet creating - and also the two sides of acting in humans - who, in an attempt to imitate God, both contemplate and produce. In both contexts, divine and human, Philo considers that it would not be proper to give precedence to either side - the result would be barren. God's acting and man's acting are at the same time both speculative and practical, and it is precisely out of this co-presence that the order of the world unfolds. Philo considers this two-sided condition as a source of complexity and fertility. Francesca Calabi argues that, far from being an irresolvable contradiction, Philo's two-fold vision is the key to understanding his works. It constitutes a richness that rejects reduction to apparently incompatible forms and aspects.

4.5 Initiation Language in Philo's Secondary Mode of Exegesis -- 4.5.1 Excursus: Philo and Enoch Traditions -- 4.5.2 De gigantibus 50-55 -- 4.5.3 A Mixed Economy: Active and Passive Attitudes of Mind -- 4.5.4 Proximate Jewish Perspectives -- 4.6 Conclusion -- Chapter 5: Scriptural Exegesis and the Language of Divine Inspiration in the Allegorical Commentary -- 5.1 Introduction -- 5.1.1 Chapter Preview -- 5.2 Approaches to Divine Inspiration in Antiquity -- 5.2.1 Perspectives on Divine Inspiration in Plato -- 5.2.2 Perspectives on Divine Inspiration in Aristotle -- 5.2.3 Other First-Century, Non-Jewish Perspectives on Divine Inspiration -- 5.2.4 Ancient Jewish and Early Christian Perspectives on Divine Inspiration -- 5.3 Divine Inspiration in Philo's Writings -- 5.3.1 Divine Inspiration in Philo's Non-Allegorical Writings -- 5.3.2 Divine Inspiration in Philo's Allegorical Writings -- 5.4 Exegetical Foci in Philo's Approach to Divine Inspiration -- 5.4.1 The 'Lesser' and 'Greater' Mysteries of Moses: Sacr. 59-62 -- 5.4.2 Philo, Exodus and Divine Inspiration -- 5.5 Genesis in Philo's Language of Divine Inspiration -- 5.5.1 Platonic Perspectives on Non-Rational Divine Inspiration -- 5.5.2 Ecstasy and Prophecy as Allied Phenomena -- 5.5.3 Divine Inspiration and the 'Greater Mysteries' of Moses -- 5.5.4 The Self-Taught Nature and Ecstatic Inspiration -- 5.5.5 Homeric Portrayals of Self-Taught Inspiration -- 5.6 Conclusion -- Chapter 6: Conclusion -- 6.1 A Central Clue to Philo's Theological Epistemologies -- 6.1.1 General Summary -- 6.1.2 Areas of Overlap Between the Two Epistemologies -- 6.1.3 The Epistemological Significance of Initiation Language -- 6.1.4 The Epistemological Significance Divine Inspiration Language -- 6.2 Evaluation -- 6.3 Avenues for Further Research

Origen’s On First Principles is a foundational work in the development of Christian thought and doctrine: it is the first attempt in history at a systematic Christian theology. For over a decade it has been out of print with only expensive used copies available; now it is available at an affordable price and in a more accessible format. On First Principles is the most important surviving text written by third-century Church father, Origen. Origen wrote in a time when fundamental doctrines had not yet been fully articulated by the Church, and contributed to the very formation of Christianity. Readers see Origen grappling with the mysteries of salvation and brainstorming how they can be understood. This edition presents G. W. Butterworth’s trusted translation in a new, more readable format, retains the introduction by Henri de Lubac, and includes a new foreword by John C. Cavadini. As St. Gregory of Nazianzus, Doctor of the Church, wrote: “Origen is the stone on which all of us were sharpened.”

Based on the author's thesis (Ph.D.)--University of Cambridge, 2009.

Early Christian claims to the Holy Spirit arose in a vibrant cultural matrix that included Stoicism, Jewish mysticism, the Dead Sea Scrolls, Greco-Roman medicine, and the perspectives of Plutarch. In a range of articles, this multidisciplinary volume discovers in these texts rich cultural connections related to inspiration and the Holy Spirit. Essential reading for scholars of Judaism and the New Testament, as well as classicists and theologians.

This book explores the early Jewish understanding of divine knowledge as divine presence, which is embodied in major biblical exemplars, such as Adam, Enoch, Jacob, and Moses. The study treats the concept of divine knowledge as the embodied divine presence in its full historical and interpretive complexity by tracing the theme through a broad variety of ancient Near Eastern and Jewish sources, including Mesopotamian traditions of cultic statues, creational narratives of the Hebrew Bible, and later Jewish mystical testimonies. Orlov demonstrates that some biblical and pseudepigraphical accounts postulate that the theophany expresses the unique, corporeal nature of the deity that cannot be fully grasped or conveyed in some other non-corporeal symbolism, medium, or language. The divine presence requires another presence in order to be transmitted. To be communicated properly and in its full measure, the divine iconic knowledge must be "written" on a new living "body" which can hold the ineffable presence of God through a newly acquired ontology. Embodiment of Divine Knowledge in Early Judaism will provide an invaluable research to students and scholars in a wide range of areas within Jewish, Near Eastern, and Biblical Studies, as well as those studying religious elements of anthropology, philosophy, sociology, psychology, and gender studies. Through the study of Jewish mediatorial figures, this book also elucidates the roots of early Christological developments, making it attractive to Christian audiences.

Book description to come.

An ancient Roman history text, translated by Charles Yonge, and written by the Greek philosopher Philo of Alexandria. The Embassy to Gaius was a meeting between Gaius Caligula, the then Roman Emperor, and a large contingent of Jews. They wished to overturn Gaius' plans to have a huge statue of Zeus installed in the temple. Gaius' hatred of the Jews is legendary. This book is important because it helps to understand the relations between Jews and Romans in the first century A.D.