A New Norwegian PhD Dissertation (written by a Danish scholar) is about to be defended in a public disputatio in Oslo, at the MF Norwegian School of Theology, Religion and Society, Monday Sept 3.
Its title is:
“The Spirit of Faith: A Comparative Study of Philo’s and Paul’s Reading of the Abraham Story.”
In the morning (at 10:15), the candidate will deliver his test lecture, given by the evaluation commitee: “Paul and the methods and goals of Greek paideia”.
Then, from 12:15, he will defend his thesis in a discussion, open for the public, with his two opponents, professor dr. John M.G. Barclay, Durham, og professor dr. Gitte Buch-Hansen, Copenhagen.
The second last issue of Journal for the study of Judaism has an interesting article dealing with Philo of Alexandria:
Deborah Forger, ‘Divine embodiment in Philo of Alexandria,’ Journal for the Study of Judaism 49.2 (2018) 223-262.
Its abstract runs like this:
Because later polemics established Jews and Christians as binary opposites, distinguished largely by their views on God’s body, scholars have not sufficiently explored how other Jews in the early Roman period, who stood outside the Jesus movement, conceived of how the divine could become embodied on earth. The first-century Jewish philosopher Philo of Alexandria often operates as the quintessential representative of a Jew who stressed God’s absolute incorporeality. Here I demonstrate how Philo also presents a means by which a part of Israel’s God could become united with human materiality, showing how the patriarchs and Moses function as his paradigms. This evidence suggests that scholarship on divine embodiment has been limited by knowledge of later developments in Christian theology. Incarnational formulas, like that found in John 1.14 were not the only way that Jews in the first and second century CE understood that God can become united with human form.
In her conclusions, she also states that “Far from being one monolithic way that ancient Jews imagined that God could become embodied, what my analysis reveals is that there where likely multiply ways that Jews in the first few centuries of the Common Era envisioned that God, or a part of God, could become united with bodily, or material, form. By exploring a particular snapshot of Jewish history, instead of employing a teleological lens that works backward from a later known outcome in Christian theology, Philo’s descriptions of humanity’s divinely-inspired soul can be revealed for what they are: a competing model of divine embodiment.”
This is a challenging (and for some, perhaps, provocative?) thesis. My first impression is that she draws somewhat too far ranging conclusions base on a somewhat meagre basis. May be a closer reading will change my first impressions……