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Sunset in Alexandria, Egypt, in 2006 (Wikimedia Commons public domain photograph)
I first published this column in the Provo Daily Herald back sometime in 2007:
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But Philo’s real interests were not political. He sought to defend Judaism
against the charge of sophisticated pagans that it was primitive and
backward. This he did by writing a vast, multi-volume commentary on what
we now know as the Old Testament, in which he attempted to show that, in
fact, all of the wisdom and insight of Greek philosophy — the most
prestigious thinking, the “science,” of his day — actually originated in the
writings of Moses.
Philo seems to have read the Bible only in Greek. And he did so using an
allegorical technique that he had borrowed from the leading scholars of his
homeland, pagan Hellenistic Egypt. They were embarassed by the rather
crude stories about the gods that they found in their beloved Homer, and
they wanted to save that poet from himself. Philo, too, was embarassed by
some of what he found in scripture. Among the things that he particularly
disliked was the notion that God might have a physical body. Thus, Philo read
the stories and rules of the Bible as allegories that really taught the
philosophy of Plato and Aristotle. The historical personalities and events
described in Jewish scripture faded into relative insignificance and became, at
his hands, personifications of abstract ideas and ethical virtues. The ancient
Hebrew prophets, it turned out, were really Middle Platonic philosophers.
Philo was among the principal developers of what is known as “negative
theology.” According to this approach, we can or should say nothing positive
about God. We should not call him “just,” for instance, since that would seem
to mean that his justice has some kinship to human justice. We should not
call him “wise,” for his wisdom is utterly different from ours. We should only
deny that he is unjust, and say that he is not unwise. In this way, by removing
attributes from God in much the way that a sculptor chips away marble from
his statue, we can eventually reach a quite accurate notion of God by knowing
completely what he is not.
Philo seems to have had no disciples among Jews in his own day, but his
impact on Christianity may have been enormous. It is probably no
coincidence that Clement and Origen of Alexandria, when they opened their
famous Christian school there in the third century, applied the tools of
allegorical interpretation to the Bible in order to neutralize its
anthropomorphisms and other embarrassments. And, later, after the rise of
Islam, Philo’s style of allegorizing became very influential among Muslims —
particularly among the Shi‘ite sect known as the Isma‘ilis, who, in the form of
the medieval Fatimid dynasty, ruled Egypt for approximately two centuries.
If Judaism, Christianity, and Islam are all offspring of Abraham, they are also
— at least in today’s mainstream forms — the descendents of a relatively little
known Alexandrian named Philo.
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