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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent dtre filmds d des taux de reduction diffdrentj. Lorsque le document est trop grand pour dtre reproduit en un seul clichd, il est filmd d purtir de E'angle sup^rieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images n6cessaire. Les diagramrnes suivants illustrent la m6thode. 1 2 3 1 2 3 4 5 6 /. ^(/^^ i/^ X,/^ THEOLOGICAL ALUMNI CONFERENCE OF QUEEN'S UNIVERSITY. THE CHANCELLOR'S LECTURESHIP : Session 1898-9. PIIILO AND THE NEW TESTAMENT. SYNOPSIS OF LECTiaiES WITH EXTRACl^S FROM PHILO. I'RErAUEI) BY JOHN WATSON, LLD., t-x-'l, rUOFKSSOR OF MORAL PHILOSOPHY IN qUEEX S rXIVKHSFTY KINGSTON, ONT. PUINTED BY WM. BAILIE. 1899. m W I j'w ' ■'■■■1 mirrt ■ h -«. M isl*.' s. THEOLOGICAL ALUMNI CONFERENCE OF QUEENS UNIVERSITY. THE CHANCELLOR'S LECTURESHIP : Session 1898-9. 7 t- ^ J,„V./ PHILO AND THE NEW TESTAMENT. SYNOPSIS OF LECTURES WITH EXTRACTS FROM PHILO. PREPARED BY JOHN WATSON, LLD., PROFESSOR OF MORAL PHILOSOPHY IN QUEEN* 8 UNIVERSITY. KINGSTON, ONT. PRINTED BY WM. BAILIE. 1899. NOTE. The Synopsis of Lectures and Extracts from PliiLO have been p"e|)ared for tlie j)iir|)ose of making the Lectures more profitable to those wlio attend, and as an introduction to a subject of great impoi'tance to students of the development of Christian doctrine. It is hoped that members of the Conference may be led tt) follow up independently the line of investigation here indicated, and that they will read at least one treatise of Philo, if possible in the original. Perhaps the best treatise to begin with is the De Mundi Opijicio. Books of Reference. Philonis ludaei Opera Omnia. 8 vols. Leipzig, 1880. The Works of Philo Judaeus. Translated from iho Greek by C. D. Yonge, B.A. 4 vols. London: George Bell & Sons, 1890. Des Juden Philo Biich von der Weltsch'^pfung. Edited and ex- plained by J. G. Muller. Berlin, 1841. Geschichtliche Darstelliing der jiidisch-alexandrinischen Religi- ons-Philosophie. By August Ferdinand Dahne. Halle, 1834. Jowett's St. Paul's Epistles. Vol. I. Essay on St. Paul and Philo. London: John Murray, 1894. Philo Judaeus; or, The Jewish-Alexandrian Philosophy in its Development and Conception. By James Drummond, LL.D. 2 vols. London: Williams & Norgate, 1888. The Jewish People in the Time of Jesus Christ. By Emil Schiirer, D.D., M.A. Vol. Ill, Div. IL Edinburgh: T. & T. Clark, 1891. The Influence of Greek Ideas and Usages upon the Christian Church. By Edwin Hatch, D.D. London: Williams & Norgate, 1890. Lehrbuch der Dogmengeschichte. By Dr. Adolf Harnaok. Vol. I. Freiburg and Leipzig, 1894. A History of Philosophy. By W. Windelband. Part II., Chap. II. New York: The Macmillan Co., 1893. PHILO AND THE NEW TESTAMENT. I Synopsis OF Lectures. * The main object of the Lectures is to determine how far there is a similarity of metliod and ideas between Philo and New Testament writers, and, if so, what is the explanation of tlie similarity. Hardly less important is the question as to the essential difference between them ; for two writers may present striking resemblances in their general mode of expression and in special phrases, and may yet be widely apart in their theory of life. To answer these questions intelligently demands some famil- iarity with the writings of Philo. As a convenient in- troduction to the subject, part of the treatise on The Mosaic Account of Creation will be carefully examined. ^'1. Philo' 8 Theory of Creation. In § 1 of this work Philo expresses his belief that the Pentateuch contains a complete and final revelation. This belief extends to the Septuagint, every word and even letter of which he regards as inspired. The modern distinction between scientific and religious truth he would have rejected as impious. For him the Mosaic writings contain a complete philosophy or theology, and this he *It is hoped that members of the Conference will make them- selves familiar with the Synopsis and the Extracts. rej»'ards as tho main superiority of Moses over all otliei* law-jjjivers. This view lie seeks to establish hy the method of allej^ory, a method whieh was borrowed fro»n Greek writers, and in Philo's time was generally aeeept^*d by Graeco-Jewish thinkers. By the use of this method Philo is enabled to find in scripture the philosophieal doetrines whieh he has borrowed from his Greek teaehers. The result is an extraordinary commingling- of Greek and Jewish ideas. Accordingly, the account of creation contained in Genesis is characterized in terms borrowed from the Platonic philosophy. The world is fiist produ(HKl in the Divine Mind, and is thus the archetype t)f the visible universe. Philo, while holding fast by the Jewish con- ception of God as transcending all finite existence, uncon- sciously transforms it, undei; the influence of Greek ideas, into the very different conception of God as the Architect or Former of the vyorld, not its Creator. Hence for him ' matter ' is uncreated and eternal. The ^ beauty ' of the cosmos is not comprehensible by the ordinary mind, but it is visible at times to those who attain by philosophical contemplation to the state of ^ enthusiasm '. Even they, however, never reach that fulness of divine illumination, and consequent infallibility of utterance, whieh was granted to the biblical writers, and above all to Moses ; and hence every word of Moses has a deep spiritual meaning. While Philo admits the eternity of ^ matter,' he rejects as impious the prevalent view of the Greek poets and \ •; .' 5 ' philosuplicrs, that the ' world ' is otoiiial (§ 2). Such a doctrino donics the crediire avtlvibf and the providence of* God. In proof of the ft)rim!r he einplovH the arirument I. •' ^ from 'design)', which he extracts from scripture by his usual allegorical method ; iuterpreti.ig the stateuient that ^ the spirit of God moved upon the water ' as meaning that * God acted \\\Km unformeil matter'. This doctrine is already implied in the Wmlom of Solomon ; and, as we may conclude, was an accepted belief in Philo's time. The eternity of the world, again, is subversive of the providence of God, because that which already exists apart from the creative energy of God, must be entirely independent of Him. Hence Philo here employs what Kant calls the ' cosmological ' argument : the finite and changing presupposes the infinite and unchanging. Philo, however, absolutely separates the energy of God from its manifestation in the world, and therefore he has to at- tempt to connect the one with the other by the inter- position of subordinate 'powers'. In the next paragraph (§ 3), we have a good instance of Philo's method. In our time the 'six days' of creation have been held by some to mean ' six ages '. Philo has a more trenchant method of reconciling his philosophical creed with the text of scripture. In his view God cannot be truly represented as acting in time, and therefore he holds that the ' six days ' of creation are meant to indicate the order of superiority in the visible universe, not the order of time. The ' heavens ' are said to have been created 'fii-st,' because they are 'the first', i.e. the 6 * highest ' of all created things. Further, there is a mystical significance in the 'six'; for * six/ as Philo learned from the Pythagoreans, is a ^ perfect ' number, and, as at once male and female (odd aiul even) it is * productive ' or ' generative ' ; hence, it was intentionally chosen as the number exprcssiv(i of the ' perfect creation.' This interpretation, Piiilo argues (§ 4), is confirmed by the use of the term ' one day ' {^/lina /u«/.) ; for this sig- nifies the absolute ' oneness ' of the ' intelligible ' or Mdeal ' cosmos — the cosmos existing in the Divine Mind. Hence the beginning of Genesis (chap, i) gives an ac- count of the eternal creation of the archeti/pdl world ^ not of the visible universe. If further proof were needed, does net Moses speak of the earth as * invisible and un- formed ' (dnf/aviK '^(J^i d.xaTaaxe'ja(TT(K) — showing that he was speaking of the ' ideal ' earth, the earth as it existed in the Divine Mind prior to the formation of the ' visible ' earth ? Philo, therefore, proceeds (§ 5) to explain the creation of the world by an elaborate comparison of the Creator to a human architect. No doubt he warns us that the anal- ogy is imperfect; but the reason he gives is that God, as separated from the world, is incomprehensible. This is the real explanation of his continual practice of falling back upon metaphors, which explain nothing. The divine ^ powers,' already mentioned, constitute the Divine Reason. The sensible world, however, as Philo now explains, does not bear the impress of the complete nature of God, but only of his * goodness ' (§ 6). The n same tIioii