I. Alexandria, Seat of Two Paralleling Schools

1. ON BORDERLINE OF OLD AND NEW

PHILO JUDAEUS (C. 20 B.C.-C. A.D. 47), most distinguished of all Hellenic Jewish scholars and famous as a philosophical mystic, exegete, and author, was a native and lifelong resident of Alexandria. He stood on the borderline between the old and the new. His life completely spanned the thirty-three-year life of Jesus, and he was contemporaneous not only with the public ministry of Christ but with the early activities of the apostles, as well.CFF1 718.2

Philo came from a rich and influential priestly family, and according to Josephus, had a Pharisaic background. He received the highest Jewish and Greek education the times afforded, was intimately acquainted and fascinated with Platonic philosophy, and quoted learnedly from Plato, Aristotle, and the Stoics. But Philo was an Alexandrian Platonic Jew, not a Palestinian Zoroastrian Jew. He exerted considerable influence in political life, and at thirty-nine headed a five-man embassy to plead before Emperor Caligula, at Rome, for the religious rights of the Jews. ^{11) In searching into the life and teachings of Philo we have followed the lead of H. A. Wolfson, Philo, 2 vols.; James Drummond, Philo Judaeus, 2 vols.; E. R. Goodenough An Introduction to Philo Judaeus; I. H. Levinthal, Judaism; H. A. A. Kennedy, Philo’s Contribution to Religion; R. H. Charles, A Critical History of the Doctrine of a Future Life; and other authoritative books and periodical articles.}CFF1 718.3

2. BLENDS VARIOUS VIEWS INTO SINGLE SYSTEM

In religious outlook Philo was an eclectic—gathering his teachings from various contemporary philosophical systems, as well as from basic Jewish sources, weaving them together into a single system. According to Philo-specialist Dr. H. A. Wolfson, ^{22) Dr. HARRY A. WOLFSON, Austrian-born Jew, and professor in Hebrew literature and philosophy at Harvard University, is doubtless the greatest American authority on Philo.} he was steeped in both the spirit and the teachings of Plato, but in modified and adapted form. In fact, he was called the “Jewish Plato.” His allegorical system of interpretation enabled him to “discover,” he believed, much of the Greek philosophy hidden in the Old Testament. And he maintained that the Old Testament in its deepest meaning and real significance is to be understood allegorically.CFF1 719.1

Philo forthrightly condemned idolatry, the gods and demigods of the nations, the deification of kings, and all animal worship—rams, goats, dogs, cats, birds, and fishes—as well as the deification of the dead. He likewise denounced mythology and the mysteries. But he used Greek terminology to describe the beliefs and institutions of Judaism, ^{33) H. A. Wolfson, Philo, vol. 1, pp. 88, 89.} thereby leading to confusion and compromise. And, most significant of all, he employed the allegorical method of interpretation whereby “true knowledge” is extracted from the letter of the law, though often in direct conflict therewith.CFF1 719.2

3. PRE-EMINENT CHAMPION OF IMMORTAL-SOULISM

This famous Alexandrian scholar became the most conspicuous champion of the immortality-of-the-soul postulate of his day, which he derived chiefly from Plato and expounded in Platonic terms. Flourishing at the beginning of the Christian (or “Common”) Era, he contributed materially to the acceptance of the Innate-Immortality concept among both Jews and Christians, together with the scheme of eternal rewards and punishments that were inseparable.CFF1 719.3

Philo’s twofold contribution as to the nature and destiny of man might be said to be his rejection of the resurrection of the body and his espousal of the natural immortality concept. One group of the oncoming fathers of the Christian Church such as Clement of Alexandria and Origen, borrowed heavily from Philo, their predecessor and fellow townsman, and were strongly influenced by him. (For Philo’s time placement and category listing, see Inter-Testament Tabular Chart D on page 658.)CFF1 720.1