A contemporary of Jesus Christ, Philo of Alexandria ranks among the greatest of Jewish and Greek thinkers. He was not only the first theologian — that is, the first who attempted to reconcile the teachings of supernatural revelation with the conclusions of speculative thought — but also the first psychologist of faith, the first mystic among monotheists, and the first systematizer of biblical allegory. His contributions to these and other fields of inquiry endow his writings with an importance of the first degree in the history of religious thought. Chosen by Hans Lewy, a distinguished scholar of Jewish-Hellenistic culture, these selections illuminate Philo's crucial role in assimilating Greek philosophy to biblical religion and accommodating Jewish belief to Greek thought. An introductory essay on the philosopher’s life and works is followed by meditations on God and the world, God and man, and man and the world. Additional topics include the knowledge of God; the mystic way; the soul and her God; man's humility, hope, faith, and joy; vices and virtues; and Israel and the nations. The most thorough and most representative documents illuminating Hellenistic Judaism, these works are essential reading for students of philosophy and theology.
Philo (20 B.C.–50 A.D.), known also as Philo of Alexandria (Greek: Φίλων ὁ Ἀλεξανδρεύς, Hebrew: ידידיה הכהן Yedidia Hacohen), Philo Judaeus, Philo Judaeus of Alexandria, Yedidia, "Philon", and Philo the Jew, was a Hellenistic Jewish Biblical philosopher born in Alexandria.
Philo used philosophical allegory to attempt to fuse and harmonize Greek philosophy with Jewish philosophy. His method followed the practices of both Jewish exegesis and Stoic philosophy. His allegorical exegesis was important for several Christian Church Fathers, but he has barely any reception history within Judaism. "The sophists of literalness," as he calls the literalist Jews,[1] "opened their eyes superciliously" when he explained to them the marvels of his exegesis. He believed that literal interpretations of the Hebrew Bible would stifle mankind's view and perception of a God too complex and marvelous to be understood in literal human terms.
Some scholars hold that his concept of the Logos as God's creative principle influenced early Christology. Other scholars, however, deny direct influence but say both Philo and Early Christianity borrow from a common source. For Philo, the Logos was God's "blueprint for the world", a governing plan.
The few biographical details concerning Philo are found in his own works, especially in Legatio ad Gaium ("embassy to Gaius"), and in Josephus. The only event in his life that can be determined chronologically is his participation in the embassy in which the Alexandrian Jews were sent to the emperor Caligula at Rome as the result of civil strife between the Alexandrian Jewish and Greek communities. This occurred in the year 40 CE.
Philo may not be a first rate thinker compared to his Greek forbearers but his Hellenic transmutation of the God of the Old Testament into a kind of dual principle cosmic monarch (Goodness + Sovereignty, or Logos + God) certainly deserves a level of critical attention and reappraisal for reasons both historical and philosophical. For example, Philo's synthesis of the "Existent One" is seen by theologian Erik Peterson as the precursor to the heresy of political-theology to come.
Philo is one of those people you wish was alive today to see how he would interact with modern issues and theology. Must Read: 3 Meaningful: 5 Accessible: 3 Kept Attention: 5 Well Written: 5
Philo is very cool. While one might expect his ideas to be antiquated his writing is fresh and feels new. He has some very cool ideas and is definitely worth a read, especially in this format.