Philo of Alexandria was a few years older than Jesus of Nazareth and lived longer. He belonged to a wealthy and cultured family, prominent in the Jewish community in Alexandria. Philo had contacts with the highest level of Roman authorities. He was on a risky diplomatic mission to Caligula on behalf of the persecuted Jews of Alexandria during what turned out to be Caligula's last days. Herod Agrippa was a friend in Rome during Philo's hour of greatest need. Philo is a sympathetic source on what sounds very much like a contemporary Jewish monastic movement. He is also one of the creators of the allegorical interpretation of Scripture. Some of his exegesis is reminiscent of Pythagorean numerology. It has been argued that Philo, who was well educated in Greek thought, was the founder of medieval philosophy. St. John seems to adapt Philo's thoughts about the Logos, the Word, in the prologue to his Gospel. There are also close ties between Philo's thinking and the Letter to the Hebrews. Jean Danielou, a paradigm of scholarship and clarity, makes Philo speak to us in his own voice. Anyone interested in patristics, exegesis, or simply Christian beginnings will benefit by reading Danielou's treatment of Philo.
Philo of Alexandria, according to Cardinal Danielou, represents the first attempt to correct Greek philosophical thought with biblical revelation. Philo was a faithful Jew who studiously avoided syncretism with pagan religion: biblical worship could only be radically monotheistic. But Philo represents more than a spiritual master; he inaugurated Judeo-Christian philosophy itself. But even here, Philo avoided syncretism with Platonism and remained highly orthodox. Modifying Greek philosophy at the points where it conflicted with biblical revelation, Philo built the fundamentals of a Judeo-Christian way of looking at the world that would have a profound influence for centuries to come.
My plan in this book," writes Father Danielou, the eminent French theologian, "is not to record what I say of God, but what God has said of Himselfà to place religions and philosophies, the Old Testament and the New, theology and mysticism, in their proper relationship with the knowledge of God." God and the Ways of Knowing is a classic work of theology and spirituality that presents a subtle and penetrating interpretation of the ways by which man comes to the knowledge of Godùeach form of knowledge carrying him both higher and deeper.
The Christian Faith is First of all A Story--the dramatic story of God's redemption of creation. The Christian hears the Story in the Bible, shares in its retelling in worship, and lives it out in the context of community. So it is a Story in which we all participate, in which we each have our own story. As Sister Mary Jean Manninen writes, "Each person's story fits into the one whole and also reflects in a unique way the themes of that one whole.
My plan in this book," writes Father Danielou, the eminent French theologian, "is not to record what I say of God, but what God has said of Himselfà to place religions and philosophies, the Old Testament and the New, theology and mysticism, in their proper relationship with the knowledge of God." God and the Ways of Knowing is a classic work of theology and spirituality that presents a subtle and penetrating interpretation of the ways by which man comes to the knowledge of Godùeach form of knowledge carrying him both higher and deeper.
Chronicles the history of Christianity in China throughout the centuries, from the arrival of Christian missionaries during the seventh century to efforts to connect Chinese followers with European Catholics in 2000.
Philo of Alexandria was a few years older than Jesus of Nazareth and lived longer. He belonged to a wealthy and cultured family, prominent in the Jewish community in Alexandria. Philo had contacts with the highest level of Roman authorities. He was on a risky diplomatic mission to Caligula on behalf of the persecuted Jews of Alexandria during what turned out to be Caligula's last days. Herod Agrippa was a friend in Rome during Philo's hour of greatest need. Philo is a sympathetic source on what sounds very much like a contemporary Jewish monastic movement. He is also one of the creators of the allegorical interpretation of Scripture. Some of his exegesis is reminiscent of Pythagorean numerology. It has been argued that Philo, who was well educated in Greek thought, was the founder of medieval philosophy. St. John seems to adapt Philo's thoughts about the Logos, the Word, in the prologue to his Gospel. There are also close ties between Philo's thinking and the Letter to the Hebrews. Jean Danielou, a paradigm of scholarship and clarity, makes Philo speak to us in his own voice. Anyone interested in patristics, exegesis, or simply Christian beginnings will benefit by reading Danielou's treatment of Philo.
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