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| (Philo "Judaeus") von Alexandreia/Philo(n) of Alexandria (Photo credit: Wikipedia) |
Philo (c.30 BCE – c.50 CE)
was a leading writer of the Hellenistic Jewish
community in Alexandria,
Egypt. He wrote expansively in Koine Greek on the
intersection of philosophy, politics, and religion in his time, specifically he
explored the connections between Greek Platonic philosophy and late Second Temple Judaism.
For example, he maintained that the Septuagint (the Greek
translation of the Hebrew
Bible and additional books) and Jewish law (which was still being developed by the rabbis in
this period) are a blueprint for the pursuit of individual enlightenment.
Philo interpreted
the stories of the Pentateuch
(first five books) as elaborate metaphors
and symbols. He did not
reject the subjective experience of ancient Judaism; yet, he repeatedly
explained that the Septuagint cannot be understood as a concrete, objective
history. Philo was largely shaped by contemporary Greek philosophy.
For example, he explained that ideal Greek forms for reason and wisdom illustrated the deep,
mystical truth of God and
Judaism.
Philo stated his theology both through the
negation of opposed ideas, and through detailed, positive explanations of the
nature of God. In his negative
statement, he contrasted the nature of God with the nature of the physical
world. He integrated select theology from the rabbinic tradition, including
God's sublime transcendence,[1] and man's inability to behold an ineffable God.[2] However, he significantly disagreed
with the theology that God actively changes the world, is filled with zeal, is
moved by repentance, and
aids his chosen people.
Philo did not
consider God similar to heaven,
the world, or man;
his God existed neither in time nor space and had no human attributes or
emotions. He argued that God has no attributes (ἁπλοῡς), in consequence no name
(ἅρρητος), and for that reason he cannot be perceived by man (ἀκατάληπτος).
Further, God cannot change (ἅτρεπτος): He is always the same (ἀἱδιος). He needs
no other being (χρήζων ὁυδενòς τò παράπαν), and is self-sufficient (ἑαυτῷ
ἱκανός). God can never perish (ἅφθαρτος). He is the simply existent (ó ὤν, τὸ
ὅν), and has no relations with any other being (τὸ γὰρ ἢ ὄν ἒστιν ουχὶ τῶν πρός
τι).
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