Philo does not mention the term “christos” (“messiah”). But he does use a lot of messianic terminology to describe how the Logos converts people, through an inner personal war against the flesh, into the divine image. The message reminds me of Troels Engberg-Pedersen’s more detailed discussion of Paul’s concept of the Stoic-Logos-like function of the heavenly Christ in converting his followers to a “life in Christ”. (I return to this point at the end of this post.)
This post is another that attempts to “wikileak” what scholars themselves publish about the diverse nature of the ideas surrounding the origins of Christianity.
Why should he take the eschatological future any more “realistically” and thereby less spiritually than other elements in this thought? (Philo and Messiah, in Judaisms and their Messiahs at the turn of the Christian Era, p.148)
Hecht points to two different interpretations of messianic tropes in Philo:
- Messianic terms are used as symbols for the Logos, or for how virtue is stimulated in the human soul;
- Philo draws on Stoic ideas to describes an end-time Golden Age, but this is again a “spiritualization” of history, not an attempt to place a messiah in a real historical context. This description also concludes with a return to his primary interest (in 1 above) by comparing this Messianic Era to a “little seed” that generates “the most honorable and beautiful qualities among men.” (On Rewards and Punishments, 172)
It is the first of these that I focus most on in this post. Hecht argues that the Messiah in Philo is, for the spiritually discerning, the Logos working in “man” to save him spiritually by transforming him into the divine character image.
In On the Confusion of Tongues Philo attributes a messianic name to the Logos itself. Continue reading “Philo’s Spiritual Messiah: allegorical and personal?”