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clearing of being, the Divine Word dwells, and is immanently felt. The immanent Word once heard, is an experience felt and acted upon, creative in every sense, a Holy Spirit-Presence that transcends Stoicism’s idea of an emanated divine λόγος, for it manifests God’s presence, or parousia, to whom He chooses. The Being-Word, filled with holy wisdom, thus, manifests itself in the clearing of Being of existence, not as the purely rational, but as a profound revelation, wise and luminous.
If God’s Word, however, opens itself to the conceivable possibility of the paradoxical and irrational in the Old Covenant, it flourishes in beauty and love and goodness in the New Scriptures and in the undisputed Pauline epistles, not by logic’s ways, but by faith’s ways in Christ’s resurrection. Philo’s lovely intentions and lovely synthesis, ever enmeshed with Stoicism’s λόγος, limits the eternal and the infinite capaciousness of the atoning Word, as first grasped by Judaism’s salvation by deed (OT), and eventually superseded by Christianity’s salvation by faith and love (NT). The Divine Word spans and indwells in all created things and in all events all the way from God’s Creationism to Christian Apocalyptism, from God’s omnific Word to the Pauline kenosis of Christ, and to the Johannine Christ, not as emanation but as indwelling presence, enchanting all things with the beauties of His Wise-Spirit-Word, a capacious poesy felt and experienced as revelation, refuting Philo’s strictly rational synthesis.
Philo’s lovely synthesis, grounded on Stoicism’s rewriting of Hermes, veils God’s natural, mytho-poetic Word. Yahweh
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