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This is a compact introduction to the work of Philo (c. 20 BCE-50 CE), the important Jewish thinker and scriptural interpreter. Kenneth Schenck provides a guide for understanding Philo's complex works, a roadmap for topics and contents of Philo's writings, and a description of contemporary research so students can easily find their ways into Philo study.
This interrogation of Origen's legacy for the 21st Century returns to old questions built upon each other over eighteen centuries of Origen scholarship-problems of translation and transmission, positioning Origen in the histories of philosophy, theology, and orthodoxy, and defining his philological and exegetical programmes. The essays probe the more reliable sources for Origen's thought by those who received his legacy and built on it. They focus on understanding how Origen's legacy was adopted, transformed and transmitted looking at key figures from the fourth century through the Reformation. A section on modern contributions to the understanding of Origen embraces the foundational contributions of Huet, the twentieth century movement to rehabilitate Origen from his status as a heterodox teacher, and finally, the identification in 2012 of twenty-nine anonymous homilies on the Psalms in a codex in Munich as homilies of Origen. Equally important has been the investigation of Origen's historical, cultural, and intellectual context. These studies track the processes of appropriation, assimilation and transformation in the formation and transmission of Origen's legacy. Origen worked at interpreting Scripture throughout his life. There are essays addressing general issues of hermeneutics and his treatment of groups of books from the Biblical canon in commentaries and homilies. Key points of his theology are also addressed in essays that give attention to the fluid environment in which Origen developed his theology. These essays open important paths for students of Origen in the 21st century.
Against claims that Origen causes History to evaporate into barren idealism, his theology is shown to have no other source and aim than historical occurences. Fronting assertions that he has no eschatological ideas, this Eschatology is explicated in all its clarity. Light is cast upon the Aristotelian character of Origen's doctrine of "apokatastasis," proving this based on "ontological" necessity, not a "historical" one.
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.”
A common accusation made against Origen is that he dissolves history into intellectual abstraction and that his eschatology (if this is recognized at all) is notoriously obscure. In this new work, the author draws on an impressive range of bibliography to consider Origen’s Philosophy of History and Eschatology in the widest context of facts, documents and streams of thought, including Classical and Late Antiquity Greek Philosophy, Gnosticism, Hebraism and Patristic Thought, both before Origen and well after his death. Against claims that he causes history to evaporate into barren idealism, his thought is shown to be firmly grounded on his particular vision of historical occurences. Confronting assertions that Origen has no eschatological ideas, his eschatology is shown rather to have made a distinctive mark throughout his works, both explicitly and tacitly. In Origen’s view, history was the foundation of scriptural interpretation, a teleological process determined by factors and functions such as providence – prophecy – promise – expectation – realization – anticipation – faith – anticipation – hope – awaiting for – fulfilment – end. Since 1986, the author has argued for the unpopular thesis that Origen is, in many respects, an anti-Platonist. Nevertheless, the author casts light upon the Aristotelian rationale of Origen’s doctrine of apokatastasis, arguing that its validity is bolstered by ontological rather than historical premises. The extent of Origen’s influence upon what is currently regarded as ‘orthodoxy’ turns out to be far wider and more profound than has hitherto been acknowledged.
This title was first published in 2002.Origen (AD 185 - 254) is regarded as one of the figures chiefly responsible for the contamination of biblical theology with pagan philosophy in the early church. Edwards argues that Origen set out to construct a Christian philosophy, yet he did so with the intention of preserving theology from the infiltration of pagan thought. Examining the question of philosophical influence on Christian thought, Edwards argues that scholars have often leapt to unjustified conclusions based simply on common vocabulary or parallel development. This book advances new interpretations of the early Christian systems which are generally called 'Gnostic', and the Doctrine of the Trinity in Origen's 'Platonist' teacher Clement of Alexandria. Edwards concludes that Origen's hermeneutics, eschatology, cosmology and Trinitarian theology are all related to his understanding of human nature, which is radically opposed to that of Platonism.
Philo's Portrayal of Moses in the Context of Ancient Judaism presents the most comprehensive study of Philo's De Vita Mosis that exists in any language. Feldman, well known for his work on Josephus and ancient Judaism, here paves new ground using rabbinic material with philological precision to illuminate important parallels and differences between Philo's writing on Moses and rabbinic literature. One way in which Hellenistic culture marginalized Judaism was by exposing the apparent defects in Moses' life and character. Philo's De Vita Mosis is a counterattack to these charges and is a vital piece of his attempt to reconcile Judaism and Hellenism. Feldman rigorously examines the text and shows how Philo presents a narrative of Moses's life similar to that of a mythical divine and heroic figure, glorifying his birth, education, and virtues. Feldman demonstrates that Philo is careful to explain in a scientific way those portions of the Bible, particularly miracles, that appear incredible to his skeptical Hellenistic readers. Through Feldman's careful analysis, Moses emerges as unique among ancient lawgivers. Philo's Portrayal of Moses in the Context of Ancient Judaism mirrors the organization of Philo's biography of Moses, which is in two books, the first, in the style of Plutarch, proceeding chronologically, and the second, in the style of Suetonius, arranged topically. Following an introductory chapter, Feldman's study discusses the life of Moses chronologically in the second chapter and examines his virtues topically in the third. Feldman compares the particular features of Philo's portrait of Moses with the way in which Moses is viewed both by Jewish sources in antiquity (including Pseudo-Philo; Josephus; Graeco-Jewish historians, poets, and philosophers; and in the Apocrypha, Pseudepigrapha, Samaritan tradition, Dead Sea Scrolls, and rabbinic tradition) and by non-Jewish sources, notably the Greek and Roman writers who mention him.