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[web 1] Hurtado rejects Carrier's claim that "Philo of Alexandria mentions an archangel named 'Jesus '", instead stating that Philo mentions a priestly figure called Joshua, and a royal personage whose name can be interpreted as "rising", among other connotations. According to Hurtado, there is no "Jesus Rising" in either Zechariah nor Philo.
Philo did not consider God similar to Heaven, the world, or man; he affirmed a transcendent God without physical features or emotional qualities resembling those of human beings. Following Plato, Philo equates matter to nothingness and sees its effect in fallacy, discord, damage, and decay of things. [ 36 ]
Stephen L. Harris claims that John adapted Philo's concept of the Logos, identifying Jesus as an incarnation of the divine Logos that formed the universe. [7]While John 1:1 is generally considered the first mention of the Logos in the New Testament, arguably, the first reference occurs in the book of Revelation.
Philo demonstrates that a distinction between ho theos and theos such as we find in John 1.1b-c, would be deliberate by the author and significant for the Greek reader. Not only so, Philo shows that he could happily call the Logos 'God/god' without infringing his monotheism (or even 'the second God' – Qu.Gen. II.62).
Now this writer [Josephus], although not believing in Jesus as the Christ, in seeking after the cause of the fall of Jerusalem and the destruction of the temple, whereas he ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put to death Christ, who was a prophet, says ...
Christian assimilation of Hellenistic philosophy was anticipated by Philo and other Greek-speaking Alexandrian Jews. Philo's blend of Judaism, Platonism, and Stoicism strongly influenced Christian Alexandrian writers such as Origen and Clement of Alexandria, as well as in the Latin world, Ambrose of Milan.
Although Frazer himself did not explicitly claim that Jesus was a "dying-and-rising god" of the supposedly typical Near Eastern variety, he strongly implied it. [211] Frazer's claims became widely influential in late-nineteenth- and early-twentieth-century scholarship of religion, [205] [206] [204] but are now mostly rejected by modern scholars.
Eusebius also records 22 canonical books of the Hebrews given by Origen of Alexandria: The twenty-two books of the Hebrews are the following: That which is called by us Genesis; Exodus; Leviticus; Numbers; Jesus, the son of Nave (Joshua book); Judges and Ruth in one book; the First and Second of Kings (1 Samuel and 2 Samuel) in one; the Third and Fourth of Kings (1 Kings and 2 Kings) in one ...