By John Fitzgerald Dr, Associate Professor of Papyrology and Greek Literature Dirk Obbink, Glenn Holland
The fifteen essays during this quantity, rooted within the paintings of the Hellenistic ethical Philosophy and Early Christianity part of the SBL, research the works of Philodemus and the way they remove darkness from the cultural context of early Christianity. Born in Gadara in Syria, Philodemus (ca. 110-40 BCE) used to be energetic in Italy as an Epicurean thinker and poet. This quantity contains 3 elements; the 1st offers with Philodemus’ works of their personal phrases, the second one situates his notion inside of its better Greco-Roman context, and the 3rd explores the results of his paintings for figuring out the earliest Christians, specially Paul. it is going to be priceless to all readers drawn to Hellenistic philosophy and rhetoric in addition to moment Temple Judaism and early Christianity.
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35–col. 21). , where Philodemus expressly refers the reader to the treatise On Frank Criticism for further definitions), which Philodemus calls tÚ sklhrÚn t∞w parrhs¤aw e‰dow (On Frank Criticism fg. 7, 9–11). 5 Glad, Paul and Philodemus, 335. 18 easily summarized: “most scholars agree that Acts must be excluded entirely as a source for the contents of Paul’s preaching,”6 and Glad duly leaves these famous speeches aside, along with the whole question of Paul’s adaptability to the unconverted and hostile among his audiences, for which Acts is the only source.
N a[ . . . . . t°]rcevw a. . . . . . ]aka[ . . toÁw ép[ospasmoÁw] sumba[¤n]ei kata [ . . . ]aiper [ . . ]rouw d[i]å . ]nron[ . . . k]ín e‚ tiw §peidÆper [§k t«n] toioÊtv[n] sun°sthken [é]ji≈ih d[Ø tar]attÒntvn katå tØn sÊnkris[in oÏ]tvw meyÉ ≤don∞w g¤n[esyai tåw te]leutãw, oÈk ín ép¤yan[on l°goi, katå toË]to m¢n sumba¤ne[i lÊesyai tØn] énup°rblhton koinv[n¤an meyÉ ≤don∞w] ka[‹ t]°rcevw. ka‹ gå[r . . . . . . gerÒ]ntvn met[bol . . . . . 20 25 30 35 (Col. 9) me]tå tinaw m°yaw ka‹ k≈[mouw xvr‹w] pÒnou [ka]yaper §p‹ t∞w a[ÈjÆsevw t∞w] épo t«n paid¤vn §p‹ tØ[n ék]mØ[n ka‹] t∞w èp[ã]shw épo t«n êk[r]vn fy¤sevw] §p‹ tÚ g∞raw.
34 32 It is important to note that Philodemus elsewhere—speaking to Epicureans in his normal voice—takes the doctrinaire point of view that Socrates’ condemnation is not an illustration of the power of rhetoric to overcome virtue, because not being an Epicurean he had not the right virtues anyway (Rhetoric VII, cols. XXIX–XXX Sudhaus I pp. 265–7). See the comments on this passage by Eduardo Acosta Méndez and Anna Angeli, Filodemo, Testimomianze su Socrate, La Scuola di Epicuro 13 (Naples: Bibliopolis, 1992), 243–49.