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Philo of Alexandria), also called Philo Judaeus, was a Hellenistic Jewish philosopher who lived in Alexandria, in the Roman province of Egypt. Philo used philosophical allegory to harmonize Jewish scripture, mainly the Torah, with Greek philosophy. His method followed the practices of both Jewish exegesis and Stoic philosophy. His allegorical exegesis was important for several Christian Church Fathers, but he has barely any reception history within Rabbinic Judaism. He believed that literal interpretations of the Hebrew Bible would stifle humanity's perception of a God too complex and marvelous to be understood in literal human terms. Some scholars hold that his concept of the Logos as God's creative principle influenced early Christology. Other scholars deny direct influence but say that Philo and Early Christianity borrow from a common source. The only event in Philo's life that can be decisively dated is his participation in the embassy to Rome in 40 CE. He represented the Alexandrian Jews in a delegation to Roman Emperor Caligula following civil strife between the Alexandrian Jewish and Greek communities. The story of this event, and a few other biographical details, are found in Josephus and in Philo's own works, especially in Legatio ad Gaium (Embassy to Gaius) of which only two of the original five volumes survive. Odin's Library Classics is dedicated to bringing the world the best of humankind's literature from throughout the ages. Carefully selected, each work is unabridged from classic works of fiction, nonfiction, poetry, or drama.
This first biography of Philo of Alexandria, one of antiquity's most prolific yet enigmatic authors, traces his intellectual development from Bible interpreter to diplomat in Rome
Philo (20BCE?-45CE?) is the most illustrious son of Alexandrian Jewry and the first major scholar to combine a deep Jewish learning with Greek philosophy. His unique allegorical exegesis of the Greek Bible was to have a profound influence on the early fathers of the Church. Philo was, above all, a philosopher, but he was also intensely practical in his defence of the Jewish faith and law in general, and that of Alexandria’s embattled Jewish community in particular. A famous example was his leadership of a perilous mission to plead the community’s cause to Emperor Caligula. This monograph provides a guide to Philo's life, his thought and his action, as well as his continuing influence on theological and philosophical thought.
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.
Samuel Sandmel's book: Philo of Alexandria: An Introduction, is a basic introductory, supplementing his own teacher' Goodenough: 'An Introduction to Philo Judaeus, ' and foundation to more recent works on Philo.
First-century Alexandria vied with Rome to be the greatest city of the Roman empire. More than half a million people lived in its cosmopolitan four square miles. It was a major centre for international trade and shipping. Little remains of Alexandria's golden age. Few papyrus records of the city survive. Archaeologists' attempts to reveal its past have been frustrated by years of subsidence, earthquakes and continuous demolition and rebuilding. Our main guide to the city is Philo, an Alexandrian Jew, who, sometimes inadvertantly, incorporated information about his home city into his copious religious writings. In this compelling new study, Dorothy I. Sly searches through Philo's treatises for information about Alexandria. By recognising his shortcomings and prejudices, and questioning his judgements, she builds up an authentic picture of life in the first century.
This study is the first volume in the new Philo of Alexandria Commentary Series. It contains a new English translation of Philo's famous treatise "On the creation of the cosmos" (the first for seventy years), and the first ever commentary in English. In this work the Jewish exegete and philosopher gives a selective exegesis of the Mosaic creation account and the events in Paradise as recorded in Genesis 1-3. It is the first preserved example of Hexaemeral literature, and had a profound influence on early Christian thought. The commentary aims to make Philo's thought accessible to readers such as graduate students who are just beginning to read him, but also contains much material that will be of interest to specialists in Hellenistic Judaism, ancient philosophy and patristic literature.
De Vita Contemplativa is known for its depiction of a philosophical group of Jewish men and women known as the ‘Therapeutae’. This commentary sets the treatise in its historical context and explores Philo’s aims in depicting them as he did.
As a knowledgeable contemporary of the later Second Temple, Philo of Alexandria's approach to worship and his view of the essence of Jewish worship are of particular interest to the study of that period. Jutta Leonhardt discusses his views on the Jewish festivals, especially the Sabbath, on prayer, psalms, hymns, praise and thanksgiving, and on Temple offerings, sacrifices and purification rites. These aspects are presented with their parallels in Jewish and pagan traditions and in Greek and Hellenistic philosophy. Jewish worship in Philo has never been studied as a coherent whole before. Only individual aspects of worship, such as prayer of petition, or thanksgiving, or Philo has been used in studies on Second Temple Judaism as a quarry for general examples of acts of worship.Philo accepted and participated in Jewish worship, and even knew about details of various Jewish traditions of his time. His writings, however, do not refer to them directly and cannot easily be used to reconstruct Jewish rituals of his time. His main aim is to discuss the rites as collected in the Mosaic Torah, since these are binding for all Jews. These laws are frequently presented using the terminology of pagan cults and interpreted with recourse to Greek philosophy. In this philosophical description of actual rites there are parallels to Plato's references to religion in the ideal state in the Nomoi. Philo presents Judaism as the ultimate Hellenistic cult, which combines the various aspects of the different pagan cults in a sublime and perfect form to represent mankind and the universe in the worship of the one God who created the world.
Philo's writings are a comprehensive and important source of late Second Temple Judaism. This volume gives important insights into his exegetical works. The structure of the books and their exegetical ideas are seen here as being closely connected and his writings are analysed against the background of the history, variety and outlook of Alexandrian Jewry. Philo's exegesis is a meeting place between Jewish and Greek notions and ideas; tensions are reflected, such as those between particularism and universalism, between specific biblical and historical earthly events and general macro- and micro-cosmic principles, and between heavenly ascents and interpreted history and eschatology. In addition, glimpses are gained of community life in a Hellenistic Jewish community, especially of issues on the borderline between Jews and their non-Jewish surroundings. New Testament material illuminates Philo's broader Jewish context, and in turn Philo throws light on New Testament backgrounds.