Wendt, Teaching of Jesus, 1:53 ? ?Philo carries the transcendence of God to its logical conclusions. The Jewish doctrine of angels is expanded in his doctrine of the Logos. The Alexandrian philosophers afterwards represented Christianity as a spiritualized Judaism. But a philosophical system dominated by the idea of the divine transcendence never could have furnished a motive for missionary labors like those of Paul. Philo?s belief in transcendence abated his redemptive hopes. But, conversely, the redemptive hopes of Orthodox Judaism saved it from some of the errors of exclusive transcendence.? See a quotation from Siegfried, in Schurer?s History of the Jewish People, article on Philo: ?Philo?s doctrine grew out of God?s distinction and distance from the world. It was dualistic. Hence the need of mediating principles, some being less than God and more than creature. The cosmical significance of Christ bridged the gulf between Christianity and contemporary Greek thought. Christianity stands for a God who is revealed. But a Logos-doctrine like that of Philo may reveal less than it conceals. Instead of God incarnate for our salvation, we may have merely a mediating principle between God and the world, as in Arianism.?
Prof. William Adams Brown furnishes the preceding statement in substance. With it we agree, adding only the remark that the Alexandrian philosophy gave to Christianity, not the substance of its doctrine, but only the terminology for its expression. The truth which Philo groped after, the Apostle John seized and published, as only he could, who had heard, seen, and handled ?the Word of life? ( <620101>1 John 1:1). ?The Christian doctrine of the Logos was perhaps before anything else an effort to express how Jesus Christ was God Qeo>v , and yet in another sense was not God oJ qeo>v ; that is to say, was not the whole Godhead? (quoted in Marcus Dods, Expositors? Bible, on <430101>John 1:1). See also Kendrick, in Christian Review, 26:369-399; Gloag, in Presb. and Ref. Rev., 1891:45-57; Reville, Doctrine of the Logos in John and Philo; Godet on John, Germ. Transi., 13, 135; Cudworth, Intellectual System, 2:320-333; Pressense, Life of Jesus Christ, 83; Hagenbach, list. Doct., 1:114-117; Liddon, Our Lord?s Divinity, 59-71; Conant on Proverbs, 53.
D. Descriptions of the Messiah.
(a) He is one with Jehovah;
(b) yet he is in some sense distinct from Jehovah (a)
<230906> Isaiah 9:6 ? unto us a child is born, unto us a son is given and his name shall be called Wonderful Counselor, Mighty God, Everlasting
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