Philo of Alexandria

Philo of Alexandria Biography

Feelosofi – Philo of Alexandria, a Jewish-Hellenistic intellectual who lived in the first century AD, played an important role in connecting the Greek philosophical heritage with the Jewish religious tradition. Born in Alexandria, Egypt, around 20 BC, Philo combined the thoughts of Plato and Aristotle with the teachings of Judaism, creating a unique and influential synthesis.

His work, which involved allegorical interpretations of Jewish religious texts, introduced concepts such as Logos, the idea of divine unity that had its origins in Stoic and Neoplatonic thought. Philo also tried to incorporate moral teachings from Greek philosophy into a Jewish religious context. Although most of his writings were in Greek, his influence extended into the traditions of Jewish and Christian thought. Philo’s philosophy presents an important basis for a deep understanding of the relationship between religious beliefs and philosophical thought at the time.

Philo of Alexandria’ Thoughts

Logos

Philo developed the Logos as a divine manifestation connecting the invisible God with the visible material world. In Philo’s view, the Logos is the intermediary between the transcendent and the immanent, an idea that is pervasive in Stoic and Neoplatonic thought. Philo makes the Logos the “Word” that acts as the architect of creation and moral guide for humans. This concept created the foundation for his idea of divine unity, integrating Greek thought about the Logos with Jewish religious understanding. By accommodating these ideas, Philo made the Logos a key element in his philosophical reflections, offering a holistic view of the relationship between the Divine and the human world.

Allegory

Philo argued that these texts hold a higher meaning, which can only be revealed through allegorical understanding. In his characteristic approach, Philo uses symbols and metaphors to uncover hidden layers of meaning in religious narratives. Philo’s allegory is not just a form of creative exposition, but rather an attempt to penetrate the spiritual essence behind the words of sacred texts. For example, in viewing the Garden of Eden, Philo applies allegory to imply a symbolic meaning about humanity’s journey towards spiritual perfection. Allegory was not only a tool of interpretation, but also a philosophical means of reconciling the Greek worldview and Jewish beliefs. Thus, allegory in Philo’s thought not only opens the door to deep interpretation of religious texts, but also develops a conceptual network that connects two previously separate cultural heritages.

Existential God

Philo developed an existential view of God by describing Him as an absolute existence that exceeds the limitations of human concepts. In his vision, God is a being that cannot be measured by the parameters of human thought but rather is a transcendent reality inherent in all things. Philo explores the essence of God’s infinity, describing Him as the source of all life and knowledge. This thinking provides a new dimension in theology, expanding the view of God as a being beyond conventional understanding. By laying the foundations for theological existentialism, Philo’s existential concept of God became an important milestone in the dialogue between Greek philosophy and the Jewish religious tradition.

Savior angel

Philo introduced this idea as a divine intermediary tasked with guiding and rescuing humans from distorted worldly conditions. The Savior Angel is seen as a spiritual entity that directs humans towards spiritual perfection and understanding of God. This philosophy enriched the Jewish tradition by incorporating elements from Greek philosophy, especially the concept of angels as intermediaries between the human world and the divine. Through the Angel of the Savior, Philo brings a spiritual dimension of protection and guidance, creating a bridge between human existence and the deep presence of God. This concept not only became an integral part of Philo’s thought but also made a significant contribution to the understanding of the relationship between the human world and divine power.

Analogy

Within the framework of Philo of Alexandria’s thought, the use of analogies emerged as a hermeneutical method that played an important role in deciphering the meaning of Jewish religious texts. Philo argued that through analogy, humans could achieve a deeper understanding of the spiritual realities contained in sacred texts. Philo’s concept of analogy creates a meeting point between the material and spiritual worlds, where similarities and comparisons help reveal hidden allegorical meanings. In its application, analogy enriched philosophical interpretation, allowing for a harmonious link between Greek thought and Jewish religious tradition. Thus, Philo considered analogy an essential tool for penetrating the divine wisdom hidden behind the words of sacred texts, opening the space for a deeper understanding of man’s relationship to higher existence.

Philo of Alexandria Works

• “De Opificio Mundi” (On the Creation of the World) (about 10 BC)
• “De Allegoriis Legum” (On Allegory in the Law) circa 30 AD
• “De Cherubim” (On the Presence of the Cherubim Angels) circa 30 AD
• “De Congressu Quaerendae Eruditionis Gratia” (On Meetings in Search of Wisdom) (c. 50 AD)
• “De Decalogo” (On the Ten Commandments), circa 50 AD
• “De Fuga et Inventione” (On Escape and Discovery), circa 50 AD
• “De Mutatione Nominum” (On the Change of Names), circa 50 AD
• “De Plantatione” (On Planting), circa 50 AD
• “De Praemiis et Poenis” (On Rewards and Punishments), circa 50 AD
• “De Profugis” (On the Escape), circa 50 AD
• “De Somniis” (On Dreams), circa 50 AD
• “De Specialibus Legibus” (On Special Laws), circa 50 AD
• “De Virtutibus” (On Virtue), circa 50 AD
• “Legum Allegoriae” (Allegory in the Law) circa 50 AD
• “Quaestiones et Solutiones in Genesim” (Questions and Answers on the Book of Genesis), circa 50 AD
• “Quod Deterius Potiori Insidiari Soleat” (That the Bad Can Harm the Good) (c. 50 AD)
• “Quod Omnis Probus Liber Sit” (That Every Good Man is Free) (ca. 50 AD)
• “Quod Rerum Divinarum Heres Sit” (That We Are Heirs of Everything Divine) (c. 50 AD)
• “Quod Unus Sit Deus” (That God Is One) (ca. 50 AD)
• “Vita Mosis” (Life of Moses) (about 50–60 AD)

Conclusion

The philosophy of Philo of Alexandria can be considered a harmonious blend of Greek philosophical traditions and Jewish religious teachings. By developing concepts such as Logos, allegory, existential God, and the Saving Angel, Philo made a significant contribution to establishing a deep understanding of the relationship between the material and spiritual worlds. His approach of combining these elements not only created a foundation for theological philosophy, but also established a meeting point between two previously separate cultural traditions. By using the method of analogy, Philo shows that through allegorical understanding, humans can achieve higher spiritual insight into religious texts. This conclusion confirms that Philo of Alexandria’s thought is not just a representation of the thought of his time, but also an important bridge between Greek thought and Jewish belief, which remains relevant in our understanding of the relationship between human existence and the Divine.

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Reference

• Philo of Alexandria: On Cultivation – Philo dari Alexandria (tahun tidak pasti)
• Philo of Alexandria: An Introduction – George H. van Kooten (2003)
• Philo’s Flaccus: The First Pogrom – Pieter W. van der Horst (2003)
• Philo of Alexandria: A Critical Commentary – David Winston (2003)

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