By Cox, Ronald R.
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Extra resources for By the same word: The intersection of cosmology and soteriology in Hellenistic Judaism, early Christianity and ''Gnosticism'' in the light of Middle Platonic intermediary doctrine
Cicero, Acad. 28). 35 What is important is that he considers the force immanent and not transcendent. He bequeaths this immanent force to 32 Cf. the Stoic idea of . See the discussion in A. A. Long and D. N. ; Cambridge: University of Cambridge Press, 1987), 1:286-289. 33 Dillon, Middle Platonists, 83. 101-119. For a survey of Stoic cosmology, see Michael Lapidge, “Stoic Cosmology,” in The Stoics (ed. J. Rist; Berkely: University of California Press, 1978), 161-86. 34 Translation from Dillon, Middle Platonists, 82.
For a discussion of the advent of Middle Platonism and its likely roots in Alexandria see also John Dillon, Middle Platonists, 54-55, 6162, 115-117. 2 The most comprehensive description of Middle Platonism is found in Dillon, Middle Platonists. Several of the defining characteristics of Neoplatonism actually began taking shape in the Middle Platonic period. ; University of Notre Dame Press, 1986). 1:81-123. 3 The revival appears to begin with a renewed concern for Platonic dogma by Antiochus of Ascalon, a member of the New Academy.
A much more daunting issue is why. Did such self-presentations function ad extra or ad intra, to make the religion more inviting to outsiders or to shore it up so as to keep adherents from abandoning it for Hellenism? For any given text this is a difficult question, let alone for the phenomena in general. See Victor Tcherikover, “Jewish Apologetic Literature Reconsidered,” EOS 48 (1956): 169-193. 21 Aspects of Stoicism appropriated by the Jews include, for example, the anti-anthropomorphic understanding of god in Aristobulus (discussed in the introduction to chapter 2) or the use of Allformeln in Synagogues (about which see the discussion of 1 Cor 8:6 in the first part of chapter 3).