Back on track

I have been ‘out of business’ for a couple of weeks, mainly due to some health problems, but I am now trying to get ‘back on track’. I am still not sure, however, if I will be able to go to the SBL Annual Meeting, though I would love to, but I just have to recuperate a little more before I  can make the final decision. To go to San Diego is a long trip from Norway!

I have noticed, however, that Eerdmans have now added some stuff to their advertisement of the ‘Reading Philo: A Handbook to Philo book. You can now read some comments by five reviewers of the book, and you can also have a look into its contents by clicking on the Google Preview link provided on that page. I am glad to see the  comments are quite favorable to the book.

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Reading Philo

Reading PhiloThe book, edited by me, to be published later this fall; Reading Philo: A Handbook to Philo of Alexandria (Eerdmans), is designed to function as an introductory handbook for advanced MA students and PhD students who want some relevant information about Philo, and/or who are just in the initial process of studying him.

But I will not be surprised, however, if some more seasoned scholars will also find several of its articles both informative, relevant and interesting for their own work!

The book is divided into three parts; Introduction and Motivation (pp. 3-16); Philo of Alexandria in Context (pp. 19-ca 155); and Why and How Study Philo (pp. 157-ca 286), followed by a Bibliography and Indexes. Both of the two main sections contain 5 chapters, written by a total of 9 well known Philo scholars.

Philo of Alexandria in Context
The section dealing with Philo of Alexandria in Context consists of  five presentations, and I give here some brief presentations of their work. Note however, that the contributions concerned are much more richer on descriptions and suggestions that it is even possible to mention in this overview: First, the Finnish scholar Karl-Gustav Sandelin focuses on “Philo as a Jew”. However one might describe Philo, there is no doubt that he was a Jew, both by ethnicity and by conviction. Sandelin addresses some of the standard views of Philo’s Jewishness, but he himself favors Philo as a representative of the Jewish wisdom tradition. Here he attempts to illuminate Philo as a Jew from three perspectives: (1) What should be said in general terms of Philo as a Jew, i.e., how is Philo a Jew like any other Jews of his time? (2) What is it in Philo’s Judaism that makes it distinctive? (3) Judaism in Philo’s time was not a monolithic phenomenon, and several Jewish groups existed. Does Philo adhere to the views and practices of any of these?

The next chapter, written by the editor of the volume, Torrey Seland, represents an investigation of the political aspects of Philo’s public life, that is, an attempt at describing “Philo as a Citizen,” as a Homo politicus. The main part of the essay is devoted to Philo’s descriptions of Roman rule and his own activities as a politically active citizen. After some introductory comments on Philo’s social location and his background as coming from a family of politicians, the chapter is divided into three main sections: recent studies on Philo and his politics; issues of political theory in Philo; and Philo as a practical politician.

Philo was an interpreter of the Jewish Scriptures. The Norwegian doyen of Philo studies, Peder Borgen, addresses this topic in his chapter on “Philo — An Interpreter of the Laws of Moses”. Borgen first discusses Philo’s expository treatises, which fall into two main categories: those rewriting the Pentateuch and his exegetical commentaries, comprising the Allegorical Commentary on Genesis and the Questions and Answers on Genesis and Exodus. He briefly presents the most important of Philo’s hermeneutical presuppositions. Finally, Borgen discusses the historical writings Against Flaccus and On the Embassy to Gaius as a report on a struggle for the interpretation and application of the laws of Moses.

The matter of Philo’s education has been much discussed, with views ranging from Philo as a most conservative Jew to a Jew very much acculturated to Greco-Roman society and its educational ideals. The Finnish scholar Erkki Koskenniemi concentrates on these issues in his chapter on “Philo and Classical Education”. His study presents what we generally
know of Greek education and explores the options Jews had — and were willing to employ in Greek Alexandria. Koskenniemi investigates then what Philo himself says on the topic, details how Philo uses or mentions Greek philosophers and poets, and estimates how well he was versed in secular literature.

Gregory E. Sterling, in his chapter on “ ‘The Jewish Philosophy’: Reading Moses via Hellenistic Philosophy according to Philo”, deals explicitly with the question of Philo’s relations to philosophy. After reflecting on how other authors regard Philo as a philosopher, Sterling addresses the issue of philosophy in the works of Philo. He argues that it is impossible to read Philo without some understanding of his relationship to Hellenistic philosophical traditions. Acknowledging the insights of Philo’s Alexandrian predecessors (Aristobolus, Pseudo-Aristeas, the Allegorists), Sterling demonstrates
that Philo stood within a line of philosophically-oriented interpreters, thus working within a tradition; he had both predecessors and contemporary figures who were deeply indepted to philosophy. Philo himself, however, should be considered as an eclectic thinker; he drew upon what he considered to be the best from several traditions and incorporated that into
his thought.

I hope this brief comments have wetted your interest in this volume; in a later posting, I will briefly present how we in the book deal with the issues Why and How Study Philo.

 

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More Philo at SBL annual meeting (III)

In two earlier postings (see here and here ) I referred to the sessions I found in the SBL Annual Meeting program where they would deal with Philo of Alexandria. Now Ellen Birnbaum has kindly turned my attention to two other sessions that I had overlooked. Here they are:

S24-123 Hellenistic Judaism
11/24/2014 9:00 AM to 11:30 AM
Room: Room 30 B (Upper level) – San Diego Convention Center (CC)
Theme: Jews on the Stage / Jews and the Stage

Sandra Gambetti, The College of Staten Island – CUNY, Presiding
Courtney Friesen, University of Oxford; (En-)Acting Tragedy: Philo on Emperor Gaius’ Theatrical Pretensions (20 min)
Jeff Jay, Wabash College; Spectacle and Stage-Craft in Philo’s Flaccus (20 min)
Jonathan MacLellan, The University of Texas at Austin; Ptolemaic Politics and the Performance of Ezekiel’s Exagoge (20 min)
Sören Swoboda, Friedrich-Schiller-Universität Jena; Josephus ‘On Stage': Pity as the Goal of the Judean War and Greek Tragedy (20 min)
Matthias Hopf, Augustana-Hochschule; The Song of Songs: A Hebrew “Counterweight” to Hellenistic Drama? (20 min)
Break (5 min)
Thomas Kohn, Wayne State University, Respondent (20 min)
Discussion (25 min)

S24-350 Wisdom and Apocalypticism in Early Judaism and Early Christianity
11/24/2014 4:00 PM to 6:30 PM
Room: 314 (Level 3 (Aqua)) – Hilton Bayfront (HB)
Theme: Concepts of Time and History in Early Judaism

Matthew Goff, Florida State University, Presiding
Ted Erho, Ludwig-Maximilians-Universität München; Ex Eventu Prophetic Historiography in Babylonia and the Book of Daniel (25 min)
Jackie Wyse-Rhodes, Emory University; The Natural World and Time in Ancient Jewish Apocalyptic Literature (25 min)
Sarit Kattan Gribetz, Fordham University; The Holiday of Every-Day: Reflections on Philo’s Festival Manual (25 min)
Break (5 min)
Grant Macaskill, University of St. Andrews; The “I Am” Sayings and the Concept of Time in John’s Gospel (25 min)
Judith Newman, University of Toronto, Respondent (10 min)
Karina Martin Hogan, Fordham University, Respondent (10 min)
Discussion (25 min)

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Bible Odyssey

Bible Odyssey is a site presenting information about the Bible and it world. It is relatively new, but still growing, and do already contain a lot of material relevent to the study of the Bible.
Several institutions are behind the site, sponsoring it in various ways, and there are important groups of people supporting it or working withs its informative articles etc.
Visitors will be able to search for people, places or passages, and the information they will find can be in text, photos or videos. The will even be able to Ask a Scholar a question via a specific question form.
Bible Odyssey Website includes the complete text of three Bibles: The New Revised Standard Version (NRSV), the Contemporary English Version (CEVD), and the King James Version (KJV), as well as several other tools.
Have a look at the site by clicking Bible Odyssey.

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Nuance NaturallySpeaking

Speaking about computer programs, I will like to mention another program that just came in my doors, that is Dragon Naturally Speaking, version 13 Premium, from Nuance.com

I have used the program occasionally over the last years, but has never become quite familiar with it. I think that is somewhat due to the program itself, but also to my way of speaking and pronunciation.

I find this version 13 much improved. It works much more efficiently even on my old computer (4 to 5 years old), and it is much more able to handle my not so good pronunciation. I think I will use this program much more often from now on, for example when I want to take down some excerpts from books or articles I am reading, or in the process of writing my own works.

Have a look at the Nuance NaturallySpeaking.

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A Healthy Recovery

A good friend of mine, a friend I could always rely upon when I wanted to write something, a friend who has helped me on many occasions, and in many and various situations, has now received a complete overhaul and have come out on the other side as a strong, vigorous and renewed companion. Not only that, but this friend, I know, has a much better memory than me when it comes to bibliographic information, and he is able to search for new bibliographic info and store it to when I need it. In addition, he is also able to keep track of all I have written so far, and constantly updates my files. In addition, when it comes to formatting my text, and write English, Hebrew or Greek letters, he is superb. I am so grateful to the doctors who have carried out this tremendous – and surely often tedious work – and are now able to present the new
                          NOTABENE 10.

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European Association of Biblical Studies

A mail from the EABS reminded me of the opportunity to mention this association again, and its upcoming conference in 2015.

http://www.eabs.net/site/ is open to all scholars and students of the Bible. It organizes research groups, supports a graduate network and holds an annual conference, usually in early August, at different locations in Europe.
A particular aim of the association is to encourage the flow of scholarship between European countries and especially to make it easier for scholars and students in Central and Eastern Europe to participate with their colleagues in Western Europe and beyond in the exchange of knowledge and ideas.
Members will receive a regular newsletter and are invited to share information about conferences, academic positions and general news about biblical scholarship.

In 2015, EABS’ Annual Meeting will be held in Cordoba, Spain, July 12-15th.

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Philo at SBL Annual Meeting II

In addition to the sessions and papers mentioned in my former posting below, there will also be a few other sessions where at least one of the papers will deal with Philo of Alexandria. Searching the preliminary Program Book, available on the SBL-site.org, I found these papers by Deborah Forger; T. Christopher Hoklotubbe; Karina Martin Hogan; Hindy Najman; James R. Royse, and Yonatan Miller; all dealing with Philo.

S23-244 Religious Experience in Antiquity
11/23/2014 1:00 PM to 3:30 PM

Room: 303 (Level 3 (Aqua)) – Hilton Bayfront (HB)
Scott Mackie, Independent Scholar, Presiding
Lauren K. McCormick, Syracuse University
Modern Theory, Ancient Statuaries: What Figurine Aesthetics Can Tell Us about Religious Community-Making at Sumer (30 min)
Daniel K. Falk, University of Oregon
Liturgical Progression and the Experience of Transformation in Prayers from Qumran (30 min)
Deborah Forger, University of Michigan-Ann Arbor
The Jewish High Priest: Mediator of the Divine (30 min)

Abstract:
Scholars have long emphasized a crucial difference between Jews and other the religious ethnicities scattered across the ancient Mediterranean world. While the monotheistic stance of Jews compelled them to worship the one God of Israel alone, the polytheistic outlook of others allowed them to worship the Roman emperor as though he were divine. However, in On Dreams 2.189, the Jewish philosopher Philo of Alexandria suggests that the Jewish high priest was also divine. Here, in an exegetical remark on Leviticus 16:17, Philo describes how on the most sacred day of the Jewish year, when the high priest enters the holy of holies to atone for the sins of the people, the high priest becomes “no longer a human,” but is not quite God either. Rather, he becomes a sort of intermediary, touching “both extremities” of divinity and humanity simultaneously, “as if he touched both the feet and the head.” Accordingly, for Philo the Jewish high priest stands at the boundaries between the created and uncreated realms in order to function as the instrument whose quasi-divine status enables humans to connect with God. By placing Philo’s comments within the context of other pagan, Jewish, and Christian literature that discusses the high priest—such as Hecataeus of Abdera, Sirach, and Josephus—I argue that the so-called monotheistic stance of Jews became compromised by their veneration of the high priest. In particular, as the high priest’s jurisdiction expanded beyond traditional cultic roles to include civic governance, many Jews—like their pagan counterparts with respect to the emperor—began to view, and worship, the high priest as though he were God.

Sally Douglas, Melbourne College of Divinity
Why Was Jesus Understood and Proclaimed in the Language and Imagery of Woman Wisdom? An Exploration of the Role of Experience in the Ignition of Wisdom Christology and Wisdom Soteriology in the Early (30 min)
Ross Ponder, University of Texas at Austin
Visions of the End: On Death and Animated Dreams in Tertullian and Perpetua (30 min)

S24-117 Disputed Paulines
11/24/2014 9:00 AM to 11:30 AM

Room: Room 24 B (Upper level) – San Diego Convention Center (CC)
Christopher Hutson, Abilene Christian University, Presiding
Trevor Thompson, University of Chicago
The Rhetoric of Ambiguity in 2 Thessalonians (30 min)
Jarvis J. Williams, Southern Baptist Theological Seminary
Violent Reconciliation-A Mystery in Ephesians: Jesus’ Death as the Provision for Ethno-Racial Reconciliation in Eph 2:16 and the Background (30 min)
Wendy Cotter, Loyola University of Chicago
First and Second Timothy and Titus: Culture Clash and Troubling Transition from Private to Public “Ecclesia” (30 min)
T. Christopher Hoklotubbe, Harvard Divinity School
Great Is the Mystery of Piety: Contesting Discourses on Piety in Plutarch, Philo, and 1 Timothy (30 min)

What did it mean for early Christians to claim to be “pious,” let alone to describe their piety as a “mystery”? 1 Timothy 3:16 makes such claims, and in doing so, seeks to differentiate itself within a marketplace of competing notions about the true nature of the divine. While commentators have suggested that 1 Timothy’s use of piety was influenced by contemporaneous Hellenistic Jewish literature as Fourth Maccabees, I contend that this text is better illuminated when read alongside of a broader philosophical discourse on piety that framed claims to knowledge about the divine with mystery terminology. Within this predominately elite discourse, philosophers marshaled the language of piety and mystery in order legitimate and differentiate their claims about the nature of the divine from competing religious experts and the superstitious masses. As representative case studies of this philosophical discourse on piety, we will examine the works of both Plutarch and Philo of Alexandria. While the author of 1 Timothy might not be sociologically categorized among such elite or wealthy intellectuals, this does not preclude the author from participating within this elite, philosophical discourse nor from re-describing “piety” and “mystery” toward his own social and political ends. 1 Timothy thus represents a re-appropriation of an elite discourse used to distinguish its conception of the divine from the non-elite by a non-elite. As a helpful conceptual tool for describing 1 Timothy’s conscription of such Hellenistic terminology, along with its possible rhetorical effects within its socio-political sphere, I employ Pierre Bourdieu’s concept of “symbolic capital.” I argue that 1 Timothy trades upon the positive cultural value ascribed to the virtue of piety and mystery terminology in its own attempt to both legitimate its authority over against competing religious experts and provide an apologetic appeal to the surrounding society.

Jens Herzer, Universität Leipzig
The Transformation of Pauline Theology in the First Epistle to Timothy (30 min)

S24-152 Wisdom and Apocalypticism in Early Judaism and Early Christianity
11/24/2014 9:00 AM to 11:30 AM

Room: Room 29 B (Upper level) – San Diego Convention Center (CC)
Theme: Teachers, Torah and Paideia in Early Judaism
Jason Zurawski, University of Michigan-Ann Arbor, Presiding
John J. Collins, Yale University
Torah as Wisdom in the Second Temple Period (25 min)
Matthew Goff, Florida State University
Teachers in 4QInstruction, Ben Sira, and the Hodayot (25 min)
Karina Martin Hogan, Fordham University
Would Philo Have Recognized Qumran Musar as Paideia? (25 min)

Nearly every occurrence of musar in Proverbs is translated with paideia or an etymologically related term in the Septuagint. At least for the Septuagint translator of Proverbs, therefore, the two terms were functionally equivalent. The first section of this paper examines the concept of musar in Proverbs and paideia in LXX Proverbs to interrogate this equivalency. The second section looks at the handful of occurrences of musar in Qumran wisdom texts to determine how close their usage of the term is to that of Proverbs. Finally, the paper turns to Philo’s understanding of paideia, especially in De Congressu Eruditionis Gratia, to determine whether it has anything in common with the understanding of musar at Qumran. It concludes with some reflections on the relative importance of Proverbs to the authors of the Qumran wisdom texts and to Philo.

Break (5 min)
Hindy Najman, Yale University
Philo’s Pedagogical Aspiration and Allegorical Project (25 min)

Philo of Alexandria develops a way of reading Mosaic Torah in order to guide his students towards a life endowed with reason and virtue. This is achieved through Philo’s “higher” or “allegorical” readings of the Greek Scriptures (reflected both in his allegorical treatises and in his exposition of the law). This paper considers the pedagogical dimension of Philo’s interpretation, and the contextualization and transformation of the Law of Moses throughout his corpus. Attention will also be given to his conception of curriculum, which illuminates the path of becoming soul or mind alone and of returning to the Cosmos Noetos.

James Kugel, Harvard University (retired); Bar Ilan University
Wisdom, Pedagogy, and the Divine Manipulation of Time (25 min)
Discussion (20 min)

S24-236 Papyrology and Early Christian Backgrounds
11/24/2014 1:00 PM to 3:45 PM

Room: Room 30 B (Upper level) – San Diego Convention Center (CC)
Theme: Papyrology, the New Testament, and Early Christian Egypt

Lincoln H. Blumell, Brigham Young University, Presiding
Hans Foerster, Universität Wien
Wine at the Wedding at Cana and in the Papyri: Some Observations on Wine-Consumption in Antiquity (25 min)
Discussion (5 min)
Annelies Moeser, Brite Divinity School (TCU)
Reading Mark 10:1-12 in Egypt: Marriage and Divorce (25 min)
Discussion (5 min)
Jennifer Strawbridge, University of Oxford
A School of Paul? The Use of Pauline Texts in Early Christian Schooltext Papyri (25 min)
Discussion (5 min)
Break (5 min)
James R. Royse, Independent Scholar,
The Neglected Texts in the Oxyrhynchus Papyrus of Philo (25 min)

One of the earliest witnesses to the text of Philo of Alexandria is the remains of a papyrus codex from Oxyrhynchus, dated to the third century. These remains are divided among Oxford, Copenhagen, and Florence, and have been published as P.Oxy. 9.1173, 11.1356, 18.2158; P.Haun. 8; and PSI 11.1207. Despite the damaged condition of the folios, sufficient text survives to allow identification of (at least some of) the original contents. Fragments of six of Philo’s extant works are found, and provide important textual evidence. Of particular interest is the fact that some fragments of an otherwise completely unknown work are preserved. (Indeed, there is some evidence that more than one such work is involved.) These fragments have been almost entirely neglected in Philonic studies. The folios containing this unknown work (or works) are found in Oxford and Copenhagen. This paper will report on what can be read of these fragments, based on a fresh examination of the material. Despite the limited amount of text that remains, these fragments still preserve very interesting material, including some quotations from classical writers. And there is the striking coincidence, discovered many years ago by Ludwig Früchtel, that a citation from Philo as found in a manuscript of the Sacra parallela overlaps a text now preserved in one of the folios in Oxford.

Discussion (5 min)
Iain Gardner, University of Sydney
The Kellis Coptic Papyri and Christianity in Fourth Century Egypt (25 min)
Discussion (5 min)

S24-348 Violence and Representations of Violence among Jews and Christians
11/24/2014 4:00 PM to 6:30 PM

Room: 501 A (Level 5 (Cobalt)) – Hilton Bayfront (HB)
Theme: Legacies of Remembered Violence

Cavan Concannon, Duke University, Presiding
Alexandria Frisch, Ursinus College
Disembowelment as Disempowerment: A Reexamination of Violent Death in 2 Maccabees 14 (20 min)
Discussion (10 min)
Yonatan Miller, Harvard University
The Memory of Phinehas: Rabbinic Rhetoric of Priestly Violence (Session 3) (20 min)

Perhaps the preeminent exemplar of extolled extra-judicial violence in the Hebrew Bible is Phinehas. Lauded by God for his lethal zeal and blessed with covenants of peace and eternal priesthood, Phinehas continues to loom large in the ancient Jewish imagination. These post-biblical treatments of Phinehas oscillate between emphatically literal embraces of violence and suppressive, quietistic re-readings of the narrative. Previous studies of the Nachleben of Phinehas have attempted to ground the later literary memories of his actions in concrete historical circumstances. The case of Philo of Alexandria is emblematic of this approach. Philo was particularly enamored of Phinehas’ violence, leading some scholars to argue that extra-judicial lynching was part of the normative Jewish legal practice in Alexandria. Recent years, however, have seen a growing skepticism about the use of post-biblical Jewish literary texts for positivistic historical inquiry. Rather than leading to “dead-end criticism,” this skepticism allows for texts to be studied as products of authors or authorial schools embedded in discrete cultural contexts; their identity–or aspired identity–is refracted through their textual production. If physical violence is a touchstone of particular significance for group identity, the rhetoric of violence serves a similar function. Narratives of violence offer a stylized and highly charged venue for creating new realities and power structures; they are “a kind of theater, where we collaborate in reinventing ourselves and authorizing notions, both individual and collective, of who we are” [1]. These texts thus enter the power-politics of identity formation in an acute sense. In this paper, I examine the memory of Phinehas’ violence in rabbinic texts, how rabbinic writers construct the rhetoric of violence through the text, and the attendant consequences for rabbinic identity formation. I argue that the memory of Phinehas’ violence is appropriated as a “theater” for self-expression, with the rabbis reformulating and appropriating the story with an eye toward both past and present. The biblical narrative is presented as an elaborate rabbinic tableau, replete with retrojected rabbinic institutions and argumentation. More importantly, the narrative of Phinehas’ violence is brought into the sphere of halakhah and rabbinic law-making as a legal precedent – this despite the lack of prescriptive language in the biblical episode. By bringing Phinehas’ ostensible vigilante slaying under the aegis of rabbinic law, the rabbis reinforce their imagined jurisdiction over capital crimes and show further biblical precedent for their authority over matters of ritual law. In addition to these decided departures from the biblical narrative, the rabbinic renditions of Phinehas’ violence display a remarkable degree of continuity with the biblical tradition. Through such moves as disparaging Moses and questioning the priestly pedigree of Phinehas, the rabbis appear to play with priestly violence in the same fashion as the biblical writers themselves – as a rhetorical vehicle for legitimating the fundamental substructures of the writers’ religion. [1] M. Jackson, The Politics of Storytelling (Copenhagen: Museum Tusculanum Press, 2002), 16.

Discussion (10 min)
Jennifer Collins-Elliott, Florida State University
To Tread on Serpents: Jewish-Christian Violence and Memory-Making in Severus of Minorca’s Letter on the Conversion of the Jews (20 min)
Discussion (10 min)
Paul Middleton, University of Chester
Satan’s Hordes and God’s Vigilantes: Mobs, Martyrs, and the Legitimation of Christian Violence (20 min)
Discussion (10 min)
Rosie Ratcliffe, King’s College – London
Violating Women in the Name of God (20 min)
Discussion (10 min)

Posted in Conference, Diaspora, Egypt, Philo | 1 Comment

Philo at SBL Annual Meeting I

This year the Philo Group has been changed to a Philo Seminar; the seminar papers will be made available on-line a few weeks before the annual meeting so that they can be read in advance. At both sessions, presenters will summarize their papers to allow more time to discuss each contributor’s work. Here are the various sessions and lectures to attend:

S23-237 Philo of Alexandria
11/23/2014 1:00 PM to 3:30 PM
Room: Room 1 B (Upper level) – San Diego Convention Center (CC)
Theme: Philo’s Legal Exegesis
Ellen Birnbaum, Independent Scholar, Presiding
Maren R. Niehoff, The Hebrew University of Jerusalem
Philo’s Rationalisation of the Jewish Law in Greco-Roman Context (25 min)
Yedidya Etzion, University of California-Berkeley
Philo’s Sabbath: A Study in Philo’s Jewish Law (25 min)
Daniel R. Streett, Durham University
Philo’s Exegesis of the Biblical Festival Laws: Arithmology, Askesis, and Imitatio Dei (25 min)
Break (15 min)
Michael Francis, University of Notre Dame
Wasted Seed and Sins of Intent: Sexual Ethics in Spec. 3.34-36 in the Case of Infertile Marriage (25 min)
Horacio Vela, University of Notre Dame
A New Command: Philo as Lawgiver and Interpreter in the Case of the Egyptian Blasphemer (25 min)
Discussion (10 min)

S25-130 Philo of Alexandria
11/25/2014 9:00 AM to 11:45 AM
Room: Room 33 C (Upper level) – San Diego Convention Center (CC)
Theme: Philo’s De Decalogo
Ronald Cox, Pepperdine University, Presiding
Sarah Judith Pearce, University of Southampton
‘Excellent and profitable for life’: Philo on the Decalogue (15 min)
Hindy Najman, Yale University
Response to Sarah Pearce (15 min)
Discussion (30 min)
Break (15 min)
James R. Royse, Claremont, CA
The Text of Philo’s De Decalogo (15 min)
Abraham Terian, National Academy of Sciences / Armenia
The Armenian Textual and Interpretive Traditions of Philo’s De Decalogo (15 min)
Manuel Alexandre Jr., Universidade de Lisboa, Portugal
Rhetorical Texture and Pattern in Philo of Alexandria’s De Decalogo (15 min)
Discussion (30 min)
Business Meeting (15 min)

Posted in Conference, Philo | 1 Comment

A new book on Philo

Brill is announcing a new book on Philo to come out in November:

Friederike Oertelt, Herrscherideal und Herrschaftskritik bei Philo von Alexandria. Eine Untersuchung am Beispiel seiner Josephsdarstellung in De Josepho und De somniis II(Studies in Philo of Alexandria) Leiden, Brill, Nov. 2014. 430 pp. Hardcover: £101.48.

Friederike Oertelt, Dr. theol. (2012) in New Testament, Philipps-Universität Marburg, studied Protestant Theology in Marburg and Jerusalem, and is now academic staff member at the Augustana Hochschule Neuendettelsau.
This work is probably her PhD dissertation from 2012; she has also published some articles on Philo, see Gender, Religion und Politik bei Philo von Alexandria, in: Chr. Gerber, U. Eisen, A. Standhartinger (Hgg.), Doing Gender – Doing Religion. Fallstudien zur Intersektionalität im frühen Judentum, Christentum und Islam (WUNT 302), Tübingen 2013, 227-250; and Vom Nutzen der Musik. Ein Blick auf die Funktion der musikalischen Ausbildung bei Philo von Alexandria, in: A. Standhartinger, H. Schwebel, F. Oertelt (Hgg.), Kunst der Deutung – Deutung der Kunst. Beiträge zu Bibel, Antike und Gegenwartsliteratur, Berlin 2007 (Ästhetik – Theologie – Liturgik 45), 51-62.

According to the advertisement of Brill concerning the volume Herscherideal und Herrschaftskritik, this book is a study of Joseph in De Josepho and De Somniis II.
I need to see this book, as I am working in the same field, but the price is not tempting (€146,00/$203.00)

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