By Ronald Cox
Center Platonism defined how a transcendent precept may perhaps relate to the fabric global through positing an middleman, modeled after the Stoic energetic reason, that mediated the best precept s impression to the realm whereas retaining its transcendence. Having related matters as heart Platonism, Hellenistic Jewish sapientialism, early Christianity, and Gnosticism appropriated this middleman doctrine as a method for knowing their courting to God and to the cosmos. even though, those traditions differ of their variation of this educating as a result of their precise knowing of construction and humanity's position therein. The Jewish writings of Philo of Alexandria and knowledge of Solomon espouse a holistic ontology, combining a Platonic appreciation for noetic fact with an eventually optimistic view of production and its position in human success. The early Christians texts of one Cor 8:6, Col 1:15-20, Heb 1:2-3, and the prologue of John offer an eschatological twist to this ontology while the middleman determine reveals ultimate expression in Jesus Christ. Contrarily, Poimandres (CH 1) and the Apocryphon of John, either linked to the conventional rubric "Gnosticism", draw from Platonism to explain how construction is antithetical to human nature and its transcendent resource.
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Additional info for By the Same Word: Creation and Salvation in Hellenistic Judaism and Early Christianity (Beihefte Zur Zeitschrift Fur Die Neutestamentliche Wissenschaft Und Die Kunde Der Alteren Kirche 145)
20 Chapter One: Introduction was called ‘Life’ (fy¶), which is the ‘the Mother of the living,’ by the Providence (pqºmoia) of the sovereignty (aqhemt¸a) of heaven. And through her they have tasted perfect (t´keior) knowledge (cm_sir)” (Ap. John 62,3–11). 47 However, it also seems likely that, given their emphasis on salvation through selfawareness, these writings may be of a different religious quality than either Hellenistic Judaism or the NT. Furthermore, Poimandres and Ap. 48 This is perhaps why these two writings (especially Ap.
Atticus’ Prinzipienlehre is similar to Plutarch, With respect to Atticus’ understanding of the supreme principle, Proclus (In Tim. ) says, “Atticus made the Demiurge [of the Timaeus] his supreme God, identifying him with The Good, and calling him also Intellect (nous)” (Dillon, Middle Platonists, 254). 14 Translations of Alcinous’ Epitome doctrinae platonicae (or Didaskalikos) are from Dillon, Alcinous. The most recent edition, upon which Dillon bases his translation, is J. Whittaker, Alcinoos, Enseignement des doctrines de Platon (Paris: Les Belles Lettres, 1990).
The second part retells the story of the first several chapters of Genesis not as a cosmogony but as salvation history. What makes this retelling germane to our discussion is the Apocryphon’s positing of an elaborate intermediary sphere between a hyper-transcendent deity (the Monad) and earthly reality. This sphere, 44 Unlike Poimandres, Ap. ” As we discuss in chapter five, even among those who are most skeptical about this rubric, Ap. John still receives pride of place in “Gnostic” literature.