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[John-Lit] A Grammatico-theological Question

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  • FMMCCOY
    With apologies to Horace Jeffrey Hodges( who wants to end this thread), as a new member who has had his first solicitation criticised by Peter Phillips in his
    Message 1 of 1 , Sep 14, 2000
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         With apologies to Horace Jeffrey Hodges( who wants to end this thread), as a new member who has had his first solicitation criticised by Peter Phillips in his message on 9-14 on supposed differences between QEOJ and O QEOJ, I think it is o.k. for me to make three comments on this message.  First, to the best of my knowledge, Philo's thought allows one to call the one true God by either term.  This is in contrast to the Logos, who should only be called QEOJ.  Second, Philo's Logos is much more than something to fill in the gaps.  Third, the Jesus in the Gospel of John could very well be Philo's Logos incarnate in the flesh.   For example, much of what John the Baptist says about Jesus in 3:28-35 relates to what Philo says in Sect. 108-114 of On Flighting and Finding (F&F) about the Logos as the true High Priest of Lev. 21:10-14 (the THP).
         Lev. 21:10-14 thusly opens in the Septuagint,  "And the priest that is chief among his brethren, the oil having been poured upon the head of the Christou,..".  This means, Philo declares in F&F 108-14, "The High Priest is not a man but a divine Logos....his Father being God."  Further, he states, "His head has been kechristai with oil and by this I mean that his ruling facility is illumined with a brilliant light.".  Thus, for Philo, the Logos, as the THP, is Son of God.  Further, he is the Annointed One--a fact Philo acknowledges by saying that he has been annointed.  This relates to John 3:28-35: where John declares Jesus to be the Annointed One and the Son of the Father.
         Again, in F&F 108-14, Philo declares that "to him (i.e., the Logos as the THP) is betrothed a virgin of the hallowed people, pure and undefiled and of ever inviolate intention."  Compare John 3:28-35: where John declares that Jesus is the Bridegroom.
        Too, in F&F 108-14, Philo states that "he (i.e., the Logos as the THP) shall never remove the mitre from his head; he shall not, that is to say, lay aside his kingly diadem, the symbol not of absolute sovereignty, but of an admirable viceroyalty."  This relates to John 3:28-35: where John declares that the Father has given all things into the hand of the Son.
         The "oil" by which the Logos, as the THP,  has been annointed (an "oil" that illumines his mind with brilliant light) is the Spirit.  This Spirit is Sophia (e.g., see On Genesis, Book 1, 90, where Philo states, "For the Divine Spirit is not a movement of air but Intelligence and Sophia..  Further, as Sophia, the Spirit is a spiritual oil that lightens-up the mind.   So, in The Worse Attacks the Better (117), Philo declares, "The fountain of the divine Sophia" can come "as material for lighting up the soul, even as oil does a lamp."  The annointing of the Logos by God with the Spirit (Sophia) is alluded to in John 3:28-35: where, John declares, it is not by measure that God gives the Spirit.
         What Philo says about the Logos as the THP in F&F 108-14 also relates to John 1:1-18,  For example, the Logos as the THP is both Christ and Son of God and so is the Logos in 1:1-18.  Again, the Logos, as the THP, is filled with the brilliant light of  the Spirit (Sophia). Similarly, in  John 1:1-18,  the Logos is filled with this brilliant light that gives eternal life and enlightenment to mankind and cannot be overcome by the darkness of Ignorance. 
           As this one example illustrates, Philo's Logos is far more than just something to fill in the gaps and John's Jesus could very well be this Logos incarnate in the flesh.
       
      Frank McCoy
      Maplewood, MN
       
          
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