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Relevant bibliographies by topics / Philosophy (Early Christian)

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Academic literature on the topic 'Philosophy (Early Christian)'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Philosophy (Early Christian)"

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Kelley, Nicole. "Philosophy as Training for Death: Reading the Ancient Christian Martyr Acts as Spiritual Exercises." Church History 75, no. 4 (December 2006): 723–47. http://dx.doi.org/10.1017/s0009640700111813.

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In recent years several notable studies—including those by Judith Perkins, Daniel Boyarin, and Elizabeth Castelli—have assessed the importance of martyrdom and suffering in constructions of ancient Christian identity. This essay takes as its starting point the observation by Perkins that in early Christian communities, the threat of suffering (whether real or perceived) worked to create a particular kind of self. In Perkins's view, many ancient Christians came to believe that “to be a Christian was to suffer.” Christian martyr acts, when understood as textual vehicles for the construction of culture and the articulation of Christian identities, emerge as one mechanism by which such selves were constructed. In the pages that follow I will explore how the reading and hearing of narratives about martyrdom constituted an exercise derived from Greek philosophy, adapted to inspire a largely nonliterate audience. This exercise not only trained early Christians to be ready for death and the world to come, but also worked to shape their perceptions of the Christian way of life in this world.

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Lee M., Jefferson. "The Staff of Jesus in Early Christian Art." Religion and the Arts 14, no. 3 (2010): 221–51. http://dx.doi.org/10.1163/156852910x494411.

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AbstractWhen surveying examples from Christian art of the third and fourth centuries, a viewer will invariably encounter the puzzling image of Jesus performing miracles holding a staff or wand. Theologians, art historians, and even the current pope have interpreted Christ’s miracle-working implement as a symbol denoting Jesus as a philosopher or a magician. However, the most reasonable explanation of the staff can be discovered by examining the only other two staff-bearers featured in the corpus of early Christian art: Moses and Peter. Miracles and the figures who wrought them were the primary currency of faith in late antiquity. Such an emphasis is readily apparent in early Christian texts. This article will demonstrate the emphasis on miracles in early Christian art by focusing on the peculiar iconographic feature of the staff. The staff in Christian art of the third and fourth centuries is not evocative of magic, philosophy, or any other non-Christian influence. Instead, the staff is meant to recall the miracle worker Moses and to characterize Jesus and Peter as the “New Moses” of the Christian faith.

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Leonkiewicz, Łukasz. "Early Christian writers about ancient philosophy (part I)." Elpis : czasopismo teologiczne Katedry Teologii Prawosławnej Uniwersytetu w Białymstoku, no. 27 (2013): 117–28. http://dx.doi.org/10.15290/elpis.2013.27.16.

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Zachhuber, Johannes. "Anthony Meredith, Christian Philosophy in the Early Church." Theology 117, no. 2 (February 13, 2014): 127–28. http://dx.doi.org/10.1177/0040571x13513131f.

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Schulte, Christoph. "Kabbala als jüdische Philosophie." Zeitschrift für Kulturphilosophie 2017, no. 2 (2017): 343–64. http://dx.doi.org/10.28937/1000107995.

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Among early modern Christian kabbbalists such as Pico della Mirandola and Christian Knorr von Rosenroth, Kabbalah counts as part of philosophia perennis and esoteric Jewish philosophy. Bruckers differentiation between Kabbalah as esoteric Jewish philosophy and Maimonides as exoteric Jewish philosophy is taken up by Tiedemann and Hegel, and is well known to Schelling and Molitor. In opposition to this taxinomy among Christian philosophers, Jewish philosophers and scholars of »Wissenschaft des Judentums« like Salomon Munk, Manuel Joel, Hermann Cohen or Julius Guttmann exclude Kabbalah from the canon of Jewish philosophy proper, exemplified by Yehuda Halevi or Maimonides. It is only after World War I that Gershom Scholem inaugurates the modern research of Kabbalah as »mysticism«, juxtaposed to philosophy and to the rationalistic traditions inJudaism.

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Munkholt Christensen, Maria. "Meditatio mortis meditating on death, philosophy and gender in late antique hagioraphy." Filozofija i drustvo 32, no. 2 (2021): 177–93. http://dx.doi.org/10.2298/fid2102177m.

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According to Socrates, as he is described in Plato?s Phaedo, the definition of a true philosopher is a wise man who is continuously practicing dying and being dead. Already in this life, the philosopher tries to free his soul from the body in order to acquire true knowledge as the soul is progressively becoming detached from the body. Centuries after it was written, Plato?s Phaedo continued to play a role for some early Christian authors, and this article focuses on three instances where Christian women mirror Socrates and/or his definition of philosophy. We find these instances in hagiographical literature from the fourth and fifth centuries at different locations in the Roman Empire - in the Lives of Macrina, Marcella and Syncletica. These texts are all to varying degrees impacted by Platonic philosophy and by the ideal of the male philosopher Socrates. As women mastering philosophy, they widened common cultural expectations for women, revealing how Christian authors in certain contexts ascribed authority to female figures.

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MORGAN, TERESA J. "Response to my commentators." Religious Studies 54, no. 4 (October 26, 2018): 592–604. http://dx.doi.org/10.1017/s0034412517000464.

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AbstractResponding to key questions raised by the other three, this article discusses the factors which led to the development of Christian fideism and why Christians were seen as a threat to wider society. It considers whether early Christian discourses always represent (of characters in narratives), or demand, belief alongside trust and other relational aspects of pistis, and argues that it is sometimes possible to have effective pistis without having right beliefs. It discusses the variable relationship between belief and doubt in New Testament texts, and suggests how the faith of St Teresa of Calcutta might have been viewed by early Christians.

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Hayes, A. D. R. "Justin’s Christian Philosophy: New Possibilities for Relations between Jews, Graeco-Romans and Christians." Studies in Church History 51 (2015): 14–32. http://dx.doi.org/10.1017/s0424208400050087.

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Identity is always a complicated and negotiated reality, whether personal or communal, and this is certainly true for Christian identity in the second century CE. This century was the setting for many complicated changes that gave birth to Christianity as it is commonly understood. Naming, and the use of the terms ‘outsiders’ and ‘followers of Christ’ to define those we would call ‘Christians’, were important parts of this process. Examining how early Christians presented themselves can help us to understand the development of both Christianity and Judaism, and also to appreciate better how the early Christians saw themselves. Justin Martyr (100-65) is a central figure in this task. This essay will analyse his presentation, at a crucial point in history, of what it meant to be a follower of Christ.

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Thompson, Trevor. "Galen, De indolentia, and Early Christian Literature." Bulletin for the Study of Religion 44, no. 3 (September 7, 2015): 20–25. http://dx.doi.org/10.1558/bsor.v44i3.27924.

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Galen's De indolentia, a recently discovered letter-treatise, provides salient evidence for culture, literature, medicine, and philosophy at Rome in the late second century CE. Galen's vast oeuvre offers an important—although often neglected—source for the study of early Christian literature.

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Aspray, Barnabas. "‘No One Can Serve Two Masters’: The Unity of Philosophy and Theology in Ricœur’s Early Thought." Open Theology 5, no. 1 (January 1, 2019): 320–31. http://dx.doi.org/10.1515/opth-2019-0025.

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Abstract While the French philosopher Paul Ricœur is not usually thought of as an existentialist, during his early career he engaged deeply with existentialist thought, and published two articles on the relationship between existentialism and Christian faith. Ricœur’s attempts to relate philosophy and theology often led to great personal distress, which he occasionally referred to as “controlled schizophrenia,” in which he struggled to remain faithful to both philosophical and theological discourse without compromising one for the sake of the other. This essay first explores the influence of existentialist philosophy on Ricœur before surveying how Ricœur understood existentialism, and how in his view it transforms the relationship between philosophy and theology. It then shows how Ricœur is ultimately able to retain his “dual allegiance” to both discourses through active hope in how the Christian doctrine of creation ex nihilo testifies to their original and final unity.

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Dissertations / Theses on the topic "Philosophy (Early Christian)"

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Smith, Glenn. "The problem of evil in selected early Christian writings." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7594.

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Hedesan, Delia Georgiana. "'Christian philosophy' : medical alchemy and Christian thought in the work of Jan Baptista Van Helmont (1579-1644)." Thesis, University of Exeter, 2012. http://hdl.handle.net/10036/4083.

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Today, the Flemish physician, alchemist and philosopher Jan Baptista Van Helmont (1579-1644) is mostly remembered as one of the founders of modern chemistry and medicine. However, Van Helmont saw himself rather differently: he firmly believed he had been called to articulate a ‘Christian Philosophy’ that would bring together Christian thought and natural philosophy in a harmonious synthesis. His ‘Christian Philosophy’ would be purged of the Aristotelian ‘heathenism’ he felt Scholasticism had been tainted with. Instead, it would convey a unitary view of God, Nature and Man that was in accord with Christian doctrine. The main purpose of this thesis is to understand how Van Helmont attempted to construct this new Christian Philosophy. The thesis will argue that the inspiration for this project lay in the medical alchemy developed by Theophrastus Paracelsus (1493-1541) following medieval precedents. Paracelsus and many of his followers expressed the view that alchemy can act as the Christian key to Nature, and therefore an alliance of alchemical philosophy and Christianity was not only possible, but natural. Van Helmont concurred with this perspective, seeking to ground his Christian Philosophy in both orthodox Christian thought and medical alchemy. His religious ideas drew chiefly upon Biblical and Patristic sources as well as on German medieval mysticism. Van Helmont sought to complement this approach with an alchemical view that emphasised the hidden presence of God in Nature, as well as the role of the alchemist in unveiling this presence in the form of powerful medicine. Indeed, in Van Helmont’s thought Christianity and alchemy were dynamically entwined to such an extent that their discourses were not clearly separate. Van Helmont firmly believed the source of all things was God, and hence both the Book of Grace and the Book of Nature had their common origin in the light of the Holy Spirit.

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Menzies, Robert Paul. "The development of early Christian pneumatology with special reference to Luke-Acts." Thesis, University of Aberdeen, 1989. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026811.

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The author seeks to demonstrate that Paul was the first Christian to attribute soteriological functions to the Spirit and that this original element of Paul's pneumatology did not influence wider (non-Pauline) sectors of the early church until after the writing of Lk-Acts. Three interrelated arguments are offered in support of his thesis. In Part One he argues that soterological functions were generally not attributed to the Spirit in intertestamental Judaism. The Spirit was regarded as the source of prophetic inspiration, a donum superadditum granted to various individuals so they might fulfil a divinely appointed task. The only significant exceptions to this perspective are found in later sapiential writings (1QH, Wisd). In Part Two he argues that Luke, influenced by the dominant Jewish perception, consistently portrays the gift of the Spirit as a prophetic endowment which enables its recipient to participate effectively in the mission of God. Although the pimitive church, following in Jesus' footsteps, broadened the functions traditionally ascribed to the Spirit in first-century Judaism and thus presented the Spirit as the source of miracle-working power (as well as prophetic inspiration), Luke resisted this innovation. For Luke the Spirit remained the source of special insight and inspired speech. The important corollary is that neither Luke nor the primitive church attribute soteriological significance to the pneumatic gift in a manner analogous to Paul. In Part Three he argues, on the basis of his analysis of relevant Pauline texts, that the early Christian traditions used by Paul do not attribute soteriological functions to the Spirit, and that sapiential traditions from the Hellenistic Jewish milieu which produced Wisd provided the conceptual framework for Paul's distinctive thought. Thus he maintains there were no Christian precursors to Paul at this point and that Paul's perspective represents an independent development.

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Howland, Scott Charles. "Ontological Ecology: The Created World in Early Christian Monastic Spirituality." University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1501073179289829.

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Moses, Andrews Daniel Anandarajah. "The significance of the transfiguration in Matthew's Gospel seen in its Jewish and early Christian context." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304802.

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Mitchell, Peter. "The anatomical speaking picture of The Purple Island : an index to anatomy in early seventeenth-century Christian literature, natural philosophy and theology." Thesis, University of Wales Trinity Saint David, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683296.

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Geiger, Kari J. "How You Have Fallen: Exploring the Benevolence of an Early Christian God as Seen Through a Progressively Embodied Satan." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/scripps_theses/263.

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This paper attempts to explore the creation of Satan as an embodiment of evil in Early Christian theodicy. I use Greco-Roman myth and the Old Testament Book of Job to explore "duality," a system in which good and evil are encapsulated in gods or God. I attempt to trace the trajectory of a shift from this duality to a system of Christian cosmic "dualism," in which good and evil are separated as opposing forces. This shift is explored through the intertestamental Pseudepigrapha of 1 Enoch and Jubilees, towards the New Testament story of the Temptation of Christ in Matthew, Mark, and Luke. Finally, exploring post-New Testament Christian ideas with Origen's seminal work On First Principles and the martyr text of Perpetua to investigate the Early Christian community's ideas of good, God, evil, and Satan.

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Carle, Gordon A. "Alexandria in the Shadow of the Hill Cumorah: A Comparative Historical Theology of the Early Christian and Mormon Doctrines of God." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cgu_etd/95.

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This work is a comparative study of the theological and historical development of the early Christian (pre-Nicene) and Mormon doctrines of God. For the Christian tradition, I follow a detailed study of the apostolic period, followed by the apologetical period, and then conclude with the pre-Nicene up to around 250 C.E. For the Mormon tradition, I cover the period beginning with the establishment of the Mormon Church in 1830 and conclude with its official doctrinal formulation in 1916. I begin this work with a chronological examination of the development of the Mormon doctrine of God, commencing with Joseph Smith's translation of the Book of Mormon and concluding with his revelations and additional translations of those books that make up the Pearl of Great Price. I then examine Brigham Young's single theological contribution, followed with the speculative contributions of Parley P. Pratt, Orson Pratt, John A. Widtsoe, B.H. Roberts, and concluding with James E. Talmage. This section covers chapters two through four. In chapters five through seven, I examine the theological contributions of Ignatius of Antioch, then Theophilus of Antioch, and conclude my study with the theological contributions of Origen of Alexandria. For the Christian tradition, I trace the development of the pre-Nicene theologians' struggle to explicate the theological and philosophical implications regarding the divinization of Christ within the context of monotheism.. At the end of chapters five through seven I include a succinct, comparative study of each father's doctrine with Mormon doctrine. This work will also address the major theological and historical factors that influenced both the Mormon and traditional Christian doctrines of God. Further, I contrast both theological systems and discuss their basic differences and similarities. My conclusion is that the fundamental difference between these two theological systems rests upon their foundational conceptions of reality as absolutist or finitist. The Mormon theological system rests upon a materialistic and monistic conception of reality, whereas traditional Christianity's system rests upon a dualistic conception of reality. In Mormon materialism, the Trinity is divided as individuated Gods; in Christian transcendence, the unity of God may only be maintained, while acknowledging the separate existences of the Persons of the Godhead, if the nature of God is understood as an incorporeal substance.

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Randall, Jennifer M. "Early Medieval Rhetoric: Epideictic Underpinnings in Old English Homilies." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/english_diss/61.

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Medieval rhetoric, as a field and as a subject, has largely been under-developed and under-emphasized within medieval and rhetorical studies for several reasons: the disconnect between Germanic, Anglo-Saxon society and the Greco-Roman tradition that defined rhetoric as an art; the problems associated with translating the Old and Middle English vernacular in light of rhetorical and, thereby, Greco-Latin precepts; and the complexities of the medieval period itself with the lack of surviving manuscripts, often indistinct and inconsistent political and legal structure, and widespread interspersion and interpolation of Christian doctrine. However, it was Christianity and its governance of medieval culture that preserved classical rhetoric within the medieval period through reliance upon a classic epideictic platform, which, in turn, became the foundation for early medieval rhetoric. The role of epideictic rhetoric itself is often undervalued within the rhetorical tradition because it appears too basic or less essential than the judicial or deliberative branches for in-depth study and analysis. Closer inspection of this branch reveals that epideictic rhetoric contains fundamental elements of human communication with the focus upon praise and blame and upon appropriate thought and behavior. In analyzing the medieval world’s heritage and knowledge of the Greco-Roman tradition, epideictic rhetoric’s role within the writings and lives of Greek and Roman philosophers, and the popular Christian writings of the medieval period – such as Alfred’s translation of Boethius’ Consolation of Philosophy, Alfred’s translation of Gregory the Great’s Pastoral Care, Ælfric’s Lives of Saints, Ælfric’s Catholic Homilies, Wulfstan’s Sermo Lupi ad Anglos, and the anonymously written Vercelli and Blickling homiles – an early medieval rhetoric begins to be revealed. This Old English rhetoric rests upon a blended epideictic structure based largely upon the encomium and vituperation formats of the ancient progymnasmata, with some additions from the chreia and commonplace exercises, to form a unique rhetoric of the soul that aimed to convert words into moral thought and action within the lives of every individual. Unlike its classical predecessors, medieval rhetoric did not argue, refute, or prove; it did not rely solely on either praise or blame; and it did not cultivate words merely for intellectual, educative, or political purposes. Instead, early medieval rhetoric placed the power of words in the hands of all humanity, inspiring every individual to greater discernment of character and reality, greater spirituality, greater morality, and greater pragmatism in daily life.

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Stuart-Buttle, Tim. "Classicism, Christianity and Ciceronian academic scepticism from Locke to Hume, c.1660-c.1760." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:a181f810-9637-4b70-a147-ea9444a54cd5.

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This study explores the rediscovery and development of a tradition of Ciceronian academic scepticism in British philosophy between c.1660-c.1760. It considers this tradition alongside two others, recently recovered by scholars, which were recognised by contemporaries to offer opposing visions of man, God and the origins of society: the Augustinian-Epicurean, and the neo-Stoic. It presents John Locke, Conyers Middleton and David Hume as the leading figures in the revival of the tradition of academic scepticism. It considers their works in relation to those of Anthony Ashley Cooper, third earl of Shaftesbury, and Bernard Mandeville, whose writings refashioned respectively the neo-Stoic and Augustinian-Epicurean traditions in influential ways. These five individuals explicitly identified themselves with these late Hellenistic philosophical traditions, and sought to contest and redefine conventional estimations of their meaning and significance. This thesis recovers this debate, which illuminates our understanding of the development of the ‘science of man’ in Britain. Cicero was a central figure in Locke’s attempt to explain, against Hobbes, the origins of society and moral consensus independent of political authority. Locke was a theorist of societies, religious and civil. He provided a naturalistic explanation of moral motivation and sociability which, drawing heavily from Cicero, emphasised the importance of men’s concern for the opinions of others. Locke set this within a Christian divine teleology. It was Locke’s theologically-grounded treatment of moral obligation, and his attack on Stoic moral philosophy, that led to Shaftesbury’s attempt to vindicate Stoicism. This was met by Mandeville’s profoundly Epicurean response. The consequences of the neo-Epicurean and neo-Stoic traditions for Christianity were explored by Middleton, who argued that only academic scepticism was consistent with Christian belief. Hume explored the relationship between morality and religion with continual reference to Cicero. He did so, in contrast to Locke or Middleton, to banish entirely moral theology from philosophy.

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Books on the topic "Philosophy (Early Christian)"

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Philosophy in Christian antiquity. Cambridge: Cambridge University Press, 1994.

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Bingham, D. Jeffrey. The Routledge companion to early Christian thought. London: Routledge, 2009.

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Bingham, D. Jeffrey. The Routledge companion to early Christian thought. London: Routledge, 2010.

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Against the Christians: The rise of early anti-Christian polemic. New York: Peter Lang, 1999.

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1932-, McKinnon James W., ed. Music in early Christian literature. Cambridge [Cambridgeshire]: Cambridge University Press, 1987.

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A Christian in Toga: Boethius: interpreter of antiquity and Christian theologian. Göttingen: Vandenhoeck & Ruprecht, 2014.

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Brian, Benestad J., ed. The birth of philosophic Christianity: Studies in early Christian and medieval thought. Lanham, Md: Rowman & Littlefield, 1996.

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Mortley, Raoul. The idea of universal history from Hellinistic [sic] philosophy to early Christian historiography. Lewiston: E. Mellen Press, 1996.

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Isiramen, Celestina O. Essays in philosophy of religion, ethics, and early church controversies. Lagos: AB Associates Publishers, 1998.

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D'Onofrio, Giulio. Vera philosophia: Studies in late antique, early Medieval, and Renaissance Christian thought. Turnhout, Belgium: Brepols, 2008.

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Book chapters on the topic "Philosophy (Early Christian)"

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Amundsen, Darrel W. "Suicide and Early Christian Values." In Philosophy and Medicine, 77–153. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-015-7838-7_4.

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Martin, Luther H. "Graeco-Roman Philosophy and Religion." In The Early Christian World, 48–72. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-3.

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Edwards, Mark. "The philosophy of Aristotle." In Aristotle and Early Christian Thought, 1–18. 1 [edition]. | New York : Routledge, 2019. | Series: Studies in philosophy and theology in late antiquity: Routledge, 2019. http://dx.doi.org/10.4324/9781315520216-1.

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Miller, Fred D. "Early Jewish and Christian Legal Thought." In A Treatise of Legal Philosophy and General Jurisprudence, 167–85. Dordrecht: Springer Netherlands, 2015. http://dx.doi.org/10.1007/978-94-017-9885-3_7.

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Favaretti Camposampiero, Matteo. "Wolff, Christian, and Early Modern Thought." In Encyclopedia of Early Modern Philosophy and the Sciences, 1–7. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-20791-9_503-1.

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Watt, John. "Greek Philosophy and Syriac Culture in Early ‘Abbasid Iraq." In The Christian Heritage of Iraq, edited by John Watt, Sidney H. Griffith, Florence Jullien, Sebastian P. Brock, Suha Rassam, Wassilios Klein, Alexei Savchenko, et al., 10–37. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463217136-007.

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Flannelly, Kevin J. "Greek Philosophy, Early Christian Theology, Purpose, and Change." In Religious Beliefs, Evolutionary Psychiatry, and Mental Health in America, 11–18. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52488-7_2.

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Frost, Gloria. "Medieval Aristotelians on Congenital Disabilities and Their Early Modern Critics1." In Disability in Medieval Christian Philosophy and Theology, 51–79. New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429202919-2.

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Vilain, Christiane. "Huygens, Christiaan." In Encyclopedia of Early Modern Philosophy and the Sciences, 1–14. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-20791-9_137-1.

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"EARLY CHRISTIAN THOUGHT." In A History of Ancient Philosophy, 597–616. Routledge, 2005. http://dx.doi.org/10.4324/9780203979808-47.

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Conference papers on the topic "Philosophy (Early Christian)"

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Ciocan, Tudor Cosmin. "The philosophic background as starting-point for early Christian doctrine of God�s immanence." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.12.

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.

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