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Sample text
IO zu fug I66, der Nous werde hier nicht getrübt, •sondern im Gegenteil zur höchsten Erkenntnis befähigt«. 192 Lewy, aaO, S. 63 ff. 193 Lewy diskutiert sie aaü, S. 43 ff. 194 Lewy, aaO, S. 73 ff. 195 Lewy, aaO, S. 43 f. 196 Lewy, aaO, S. 6+ 197 Lewy, aaO, S. 6I (im Anschluß an die anonyme Schrift »Vom Erhabenen«, vgl. zu ihr jetzt: Pseudo-Longinus, Vom Erhabenen, hg. v. R. Brandt, gr. , Texte zur Forschung 37, Darmstadt I983). 198 Lewy, aaO, S. 90. 199 H. Jonas, Gnosis und spätantiker Geist, I!
3· Jonas, aaO, S. 107f. R. Birch Hoyle, Philo on Inspiration, in: Biblical Review XV, New York 1930, S. 23- 39· Es fehlt jegliche Bezugnahme auf Fachliteratur zu Philo. Die religionsgeschichtlichen Fragen sind nur im zweiten Teil ganz pauschal angedeutet (S. 29f). Menschen mit Gott gesprochen werden. : des Fleisches befreit und seinen Geist reinigt. 213 Dies gelingt in unterschiedlicher Weise. 214 Die höchste Stufe hat Mose erreicht. 215 Eben deshalb könne Philo auch, meint Hoyle, annehmen, daß >>all that stands written in the sacred book ...
61 Emil Schürer (1844-1910) begnügt sich in seinem »Lehrbuch der neutestamentlichen Zeitgeschichte« (1874) 62 mit allgemeinen Aussagen über die grundlegende Bedeutung und formale Autorität der Schrift für Philo. Zur Inspirationslehre verweist er nur kurz auf spec I 65; IV 49 und her 262 ff, sowie pauschal auf die Ausführungen von Gfrörer zum Thema. 63 Der Titel der Studie von Carl Siegfried »Philo von Alexandrien als Ausleger des Alten Testaments« (1875) 64 ließe an sich ein selbständiges Eingehen auch auf Philos Inspirationsverständnis erwarten.