Chapter 5 (Sex and the Bad Faith Argument): In this chapter, I focus on the shifting relationship that ancient authors imagined between sex and the worship of other gods. Within the Hebrew Bible, I argue, sex precedes such “transgressive” worship and leads to it causally, whereas in the literature of the late Second Temple and tannaitic periods pagan worship precedes sex and is performed only as a means to achieve sex.

Does it make sense to call God both infinite and absolutely simple. Goodman explores God’s biblical boundlessness, in dialogue with Plato, Philo, Plotinus, Maimonides, Spinoza, William Blake, Georg Cantor, and the Kabbalah?

This chapter examines Augustine’s relationship to earlier biblical exegesis. It emphasizes three distinctive preoccupations of Augustine’s exegesis: “the constraints of language, the limits of the human mind’s capacity to know God or the author’s intention, and the habits of the flesh to follow the desires of its senses.” After elucidating Augustine’s approach to these issues – which in itself sets him somewhat apart from his predecessors and contemporaries – the chapter presents two informative case studies. The first concerns Genesis, the topic of Confessions 11–13. Augustine’s exegesis of Genesis is informed from the beginning by his determination to reject the Manichaean dismissal of that book as silly and anthropomorphic, but his engagement with Genesis matures over time: his earliest discussions are far more indebted to Ambrose than his later, more distinctive, exegesis. The second case study concerns the Song of Songs. Here Augustine insists upon the goodness, beauty, and order of the material world, redeeming the five senses as intimations of the divine.

Gildas in the mid-sixth century writes a stinging attack on his fellow Britons for their pathetic behaviour after the withdrawal of the Romans and the coming of the Saxons, and for their sinfulness which he sees as responsible for their dramatic decline. His Latin is robust and complex, with references to the Bible and to earlier Latin literature, with neologisms and the occasional word drawn from English.

This chapter examines the idea of the prophetically able holy man, or theios anêr, and argues that the attribution of sagehood to prophets in the Hellenistic Jewish tradition paved the way to the creation of the idealised prophet-sage of the Greek theios anêr tradition. This process radically altered the way in which Greeks – including pagans, Jews, and Christians – conceptualised the role of the prophet. The merging of the rational-dialectical epistemic claims of the sage with the revelatory epistemology of the prophet in authors like Philo established a potentially universal scope to the prophet-sage’s knowledge; while both the prophet and sage had defined epistemologies and limits in traditional Greek and Jewish thought, the new-prophet sage understood nothing less than the ‘structure of the cosmos and the activity of the elements’.

While scholarship has always underlined Philo’s debt to the preceding philosophical tradition, this chapter instead intends to shed light on his critical attitude towards some key traditional aspects of prophecy and divination endorsed by Graeco-Roman thinkers. This contribution thus explores which kinds of prophecy, inside and outside the Scriptures, are dangerous and impious according to Philo, and why. Special focus is laid on: the conceptual categories of ‘truth’, ‘authority’, and ‘appropriate time’ – crucial and widespread notions in the debates on prophecy at the turn of the millennium – and on the complex relation between contingency and transcendence in Philo’s thought.

Generations of Christians, Janet Soskice demonstrates, once knew God and Christ by hundreds of remarkable names. These included the appellations ‘Messiah’, ‘Emmanuel’, ‘Alpha’, ‘Omega’, ‘Eternal’, ‘All-Powerful’, ‘Lamb’, ‘Lion’, ‘Goat’, ‘One’, ‘Word’, ‘Serpent’ and ‘Bridegroom’. In her much-anticipated new book, Soskice argues that contemporary understandings of divinity could be transformed by a return to a venerable analogical tradition of divine naming. These ancient titles – drawn from scripture – were chanted and sung, crafted and invoked (in polyphony and plainsong) as they were woven into the worship of the faithful. However, during the sixteenth century Descartes moved from ‘naming’ to ‘defining’ God via a series of metaphysical attributes. This made God a thing among things: a being amongst beings. For the author, reclaiming divine naming is not only overdue. It can also re-energise the relationship between philosophy and religious tradition. This path-breaking book shows just how rich and revolutionary such reclamation might be.

After an introduction (§5.1), this chapter investigates the uses of metaphorical seed language in the Hebrew scriptures (§5.2), Greco-Roman Judaism (§5.3), the New Testament (§5.4), and finally 1 Peter (§5.5). In the Hebrew scriptures, seed language is completely human, though invested with divine promise. This chapter will then look at how the concept of “holy seed” was democratized to all Israel in Ezra and Jubilees (§5.2.4 - 3.3.1). This democratization went hand in hand with the strong concern for Israel’s corporate holiness. The New Testament (§5.4) usage of the seed idiom reflects contemporary Jewish usage. However, a new question was on the table for early Christians: how were Gentiles to be brought into the people of God and included as Abraham’s seed? Philo seems to be the first Jew to actively discuss divine seed, but with Stoic influences (§5.3.2). Divine seed is rare in the New Testament (§5.4). Despite claims (cf. Jn 3:5, 1 Jn 3:9), 1 Peter is the only New Testament text to discuss seed endowed with divine qualities that generates believers (§5.5). This chapter examines 1 Peter’s continuity with tradition, but also its innovation.

This chapter examines divine regeneration within its Jewish and early Christian contexts in order to appreciate how the author used Jewish traditions of divine begetting and Christian traditions of regeneration for his own theological purpose. After an introduction (§4.1), this chapter examines two discrete bodies of evidence gathered from Second Temple Judaism and early Christianity: first, the use of regeneration language, namely, ἀναγεννάω and παλιγγενεσία (§4.2), and second, the theme of God as begetter in Jewish and early Christian literature (§4.3). Finally, this chapter examines 1 Peter 1:3-5 and 1:23 in light of these insights (§4.4). The insights of §4.2-3 provide the information necessary to perform the Metaphor Identification Procedure (MIP) in §4.4.

This chapter is a response to the volume’s arguments. It explores the book’s two central claims – that literary works must be seen as products of their time, and are best understood as being in dialogue with one another. It argues that ‘being of one’s time’ is a complex idea that requires a sophisticated sense of ‘situatedness’. Specifically, it first explores how the imperial and colonial conditions of Hellenistic culture produce contested performances of belonging that change over time as the imaginary of empire is constructed. Second, it looks at how ‘dialogues’ between texts are gestures of self-authorisation for ancient writers and for modern historians. Third, it draws attention to the physical affordances of the construction of belonging – from how a person speaks and walks to the material culture of empire. Finally, it suggests that the book’s unwillingness to discuss the full range of, say, Jewish Greek writing from the period restricts how we can understand cultural translation and cultural belonging in the Hellenistic age, and produces a potentially misleading literary history of the era.

Recent studies have observed that in Grotius’ legal doctrine the intellectual ambition to create a universal rule of law (natural law) coexists with a distinctively ‘modern’ use of the vocabulary of individual rights (natural rights). In this chapter, I argue that a more careful reading of Grotius’ engagement with the Aristotelian tradition might cast new light on this traditional dichotomy, and expand our understanding of Grotius’ theory of justice. Famously, Grotius relies on the Aristotelian notion of virtue ethics to introduce the concept of aptitude, which designs a more generic account of merit and moral fitness rather than a strict, enforceable legal claim. Far from being discarded as a ‘minor’ or ‘deficient’ source of right, aptitude plays a fundamental role in this context. Through his reading and translating of the Aristotelian commentator Michael of Ephesus, I will show how Grotius’ thin conception of right as aptitude and fitness provides his natural law doctrine with a heuristic requirement for right reason.

Hellenistic criticism provides little material for my study; Chapter 5 tries to grasp why this is due not only to its scanty transmission. Neither critics who championed pleasure as the function of poetry nor the ekphrastic tradition seem to have taken an interest in apatē’s ambiguity. We find more evidence at the beginning of the Imperial era in the critical essays of Dionysus of Halicarnassus and in Philo’s polemics against a specific kind of rhetoric and myth. Only Philo, however, exploits apatē’s oscillation between aesthetic illusion and deception. Philo’s debts to Plato help us identify one reason for apatē’s decline in Hellenistic criticism: as some scholia illustrate, Plato’s criticism of poetry was well-known but was often felt to be less compelling than the ideas of other philosophical schools. With due caution, I also suggest that the waning interest in apatē is related to the emergence of the Hellenistic book-culture that made it easy to contemplate aesthetic issues independently of ethical issues.

Contemporary discussions of Jews in the diaspora often draw a distinction between diaspora and exile, arguing that by the Hellenistic era, most Jews in the diaspora no longer viewed themselves as in exile, having exchanged the traditional biblical view of exile and return for a "diaspora theology" in which they took pride in the diaspora, viewing it in positive terms. This chapter argues that there is in fact no evidence to support such a claim. Whereas it is often claimed that the Septuagint systematically weakens the prophetic verdict on exile, a closer look at the evidence shows otherwise. The chapter concludes by arguing that while it is true that many Jews lived prosperous and happy lives in the diaspora, the fact that they remained subject to the whims of foreign rulers and the frequency with which Hellenistic Jewish texts portray the diaspora as a continuation of exile cannot be dismissed. The chapter concludes that there is simply no evidence that Jews in the Hellenistic diaspora regarded the period of exile as having ended and significant literary evidence to the contrary.

Using the question – Can humans naturally infer a creator from created things? – I explore examples of Hellenistic Jewish thinking that hybridizes the Hebraic philosophical style with the Hellenist. Wisdom of Solomon and Philo are compared to Paul's treatmetn of this question in Athens (Acts 17; Rom 1–2). Paul takes a distinctively Hebraic approach while Wisdom and Philo show signs of significant hybridity.

Philo of Alexandria (about 20 BCE–50 CE) applied the logic of Platonic daimonification to the Jewish lawgiver Moses. Philo is important for three reasons: he did theoretical work identifying angels, daimones, and pure human souls. He also discussed why an angelic soul such as the pre-incarnate Moses would arrive on earth in flesh. Finally, Philo’s depiction of Moses as a living law in complete control of his emotions reinforced the ethical emphasis of the tradition. Philo's portrayal of Moses as a king descended from heaven best resembles the thought of the Hermetic Kore Kosmou.