Greco Roman Religious World

Phronesis, 2014

The new Hellenistic philosophies that emerged in Athens at the end of the 4 th century BC-mainly Stoicism and Epicureanism-were largely non-original and second choice, compared to Plato and Aristotle. Unlike what happened with the works of Plato and Aristotle, the works of early Hellenistic era were lost on a large scale. However, they became the dominant philosophies of the next five centuries, and were extended from Greece to Rome and the distant provinces of the Roman Empire. A common element of the philosophers created in Hellenistic and Roman times is the connection of philosophy with individual life and its perception as an "art of life". Philosophy ends up being a driver of life and a source of relief, a healing art, a way to cope with a hostile world. From the 4 th century BC up to the first Christian centuries, Cynics, Stoics, Epicists and skeptical philosophers give a new role to philosophy.

2001

'Middle' Platonism is founded in an attempt to circumvent the skeptical argument from disagreement by establishing arguments for (and explanations of) the (likely) authority of Plato. These arguments develop earlier work in the allegorical interpretation of ancient theological traditions by the Stoics, and underpin the development of 'orthodoxy' as a normative category in Christian thought.

2013

Die philosophischen Traditionen der hellenistisch-romischen Zeit haben verschiedene gemeinsame Merkmale: die Betonung der Ethik; die Tendenz Lehren und ldeen aus verschiedenen Quellen auszuwahlen; der Fokus auf der moralischen Entwick-lung des lndividuums; psychagogische Prinzipien und Praktiken um spirituelle Reife zu fordern; schliesslich die Tendenz philosophische ldeen popular zu machen. Drei Texte - die Goldenen Verse des Pythagoras, der Zeushymnus des Kleanthes sowie De Mundo von Pseudo-Aristoteles - illustrieren diese den verschiedenen Traditionen gemeinsamen Charakteristika.

2007

List of abbreviations Notes on contributors Preface Jon Miller and Brad Inwood Introduction J. B. Schneewind 1. Stoicism in the philosophical tradition: Spinoza, Lipsius, Butler A. A. Long 2. Early modern uses of Hellenistic philosophy: Gassendi's epicurean project Margaret J. Osler 3. Locke's offices Phillip Mitsis 4. Patience sans Esperance: Leibniz's critique of stoicism Donald Rutherford 5. Epicureanism in early modern philosophy: Leibniz and his contemporaries Catherine Wilson 6. Stoics, Grotius and Spinoza on moral deliberation Jon Miller 7. The Discourse on the Method and the tradition of intellectual autobiography Stephen Menn 8. Subjectivity, ancient and modern: the Cyrenaics, Sextus and Descartes Gail Fine 9. Spinoza and Philo: the alleged mysticism in the Ethics Steven Nadler 10. Hume's scepticism and ancient scepticisms Donald C. Ainslie 11. Stoic naturalism in Butler Terence Irwin Bibliography of primary sources Bibliography of secondary sources Index (g...

De Gruyter, Trends in Classics, 2024

We owe to the late French historian of philosophy Pierre Hadot (1922-2010), the idea of "philosophy as a way of life". What he meant by this was that philosophy in Greco-Roman antiquity was not mere discourse, an intellectual pastime akin to solving a crossword puzzle; nor did it entail the construction of elaborate metaphysical systems and the writing of treatises setting forth such systems. Instead, it had to do… primarily with the way people lived their lives. In Hadot's words, the goal of the philosophical act is to "raise the individual from an inauthentic condition of life, darkened by unconsciousness and harassed by worry, to an authentic state of life, in which she attains self-awareness, an exact vision of the world, inner peace, and freedom." In those words, Michael Chase 1 , Pierre Hadot's devoted student and translator into English, encapsulates the endeavor undertaken by his master as explained in his emblematic book Spiritual Exercises, where he sets forth the change of perspective in ancient Greek philosophy from early Hellenistic times to late antiquity, using Socrates' example of a bios, "manière de vivre". A dedicated seminarian in his early career, Hadot decided to set aside the vestments of priesthood and to don the Spartan tunic of the Stoics when he married Ilsetraut, with whom he shared his vision of ancient philosophy as a way of life rather than as a theoretical discipline 2. He thus celebrated the tri in triumph of philosophical Stoicism as experienced in life by the Emperor Marcus Aurelius 3. According to Pierre Hadot, the Stoic Roman Emperor proved himself to be superhuman by putting into practice Stoic doctrine and in particular, the teaching of Epictetus, one of the most eminent Stoics despite his modest background (he was reportedly a slave before becoming a master of Stoicism). Hadot shows

2021

This paper is a study of the social, political, and religious conditions that influenced Epicurus to devise his philosophy. It explores how these conditions influenced several schools of philosophy to lean towards agnosticism and Epicureanism’s difference from them. It also examines Epicurus’ prescription of the method of life to attain eudaimonia and how it helped people in living their lives against the backdrop of the atmosphere of Hellenistic age. By a critical analysis of these issues, the paper concludes by assessing the impact of Epicureanism on the Hellenistic religious thought.

The New Alexandria Libary of Texas - London : P. Vallentine & Son's (Successors), 31, Duke Street, Aldgate, E.G., , 1912

Here’s a scholarly abstract and summary of each chapter from Hellenism and Christianity by Gerald Friedlander an extremely rare work of its kind !! Preface Friedlander introduces the central aim of his work: to explore the interrelationship between Hellenism and early Christianity. The preface outlines the importance of understanding the philosophical and cultural underpinnings of the Greco-Roman world in relation to the formation of Christian thought. The author stresses the significance of historical and theological contexts, while asserting that Christian doctrine evolved in interaction with various Hellenistic ideas. Chapter I: The Son of Man as a Messianic Title Abstract: This chapter explores the title Son of Man in the context of its messianic implications within both Jewish and Hellenistic traditions. Friedlander examines the term’s use in the Hebrew Bible and the intertestamental literature, focusing on its adoption and transformation by Jesus in the Gospels. The study investigates the title's fusion of human and divine aspects, providing a bridge between Jewish apocalyptic thought and Hellenistic influences on early Christian identity. Summary: Friedlander begins by tracing the Son of Man as a title of messianic significance, primarily in the prophetic literature of the Old Testament, especially in the Book of Daniel. He discusses its apocalyptic context and how it came to be associated with a supernatural figure in Jewish thought. However, he argues that in Christian theology, the term gains a new, more explicit divine meaning through its association with Jesus Christ. The chapter concludes by connecting the concept of Son of Man to Hellenistic ideas of the philosopher-king and divine-human mediators, suggesting that early Christian thinkers might have been influenced by Greek philosophical notions of the human/divine intermediary. Chapter II: Hellenism and Christianity Abstract: Friedlander delves into the broader philosophical and cultural intersection of Hellenistic thought and the early Christian tradition. The chapter presents Hellenism as a complex system of ideas that permeated the Mediterranean world, influencing Jewish thought and, later, Christianity. The author argues that Christianity was not merely a reaction against Hellenism but also absorbed and integrated elements of Hellenistic philosophy. Summary: This chapter outlines the key aspects of Hellenism, focusing on its intellectual achievements, including Stoicism, Platonism, and the mystery religions, and how they shaped the cultural and philosophical environment in which Christianity arose. Friedlander argues that early Christian thinkers, such as Paul, were not isolated from Hellenistic influences but rather adapted and used them to express Christian teachings. The influence of Platonic and Stoic thought on Christian ideas of the soul, morality, and the afterlife is examined, with Friedlander showing how these philosophies helped to shape Christian doctrines in the first centuries. Chapter III: Jewish Hellenism and Christianity Abstract: This chapter addresses the unique fusion of Jewish thought with Hellenistic philosophy during the Hellenistic and Roman periods. Friedlander investigates how Jewish thinkers, such as Philo of Alexandria, synthesized Greek philosophy with traditional Jewish beliefs. He then explores how this Jewish Hellenism contributed to the development of early Christian thought, particularly through its influence on Christian doctrine and scripture. Summary: Friedlander highlights the phenomenon of Jewish Hellenism, wherein Jews living in the Greco-Roman world adapted their religious ideas to the intellectual climate around them. He discusses the works of Philo of Alexandria, who blended Platonic and Stoic philosophies with Jewish theology, presenting an early form of Jewish Hellenistic thought. The chapter then transitions to the impact of this fusion on Christianity, particularly in the development of the Christian Logos concept, which borrowed heavily from both Jewish monotheism and Greek philosophy. The chapter emphasizes how the Jewish Hellenistic thinkers prepared the intellectual soil in which Christian ideas could grow. Chapter IV: Philo and the New Testament Abstract: Friedlander investigates the influence of the Jewish philosopher Philo on the development of early Christian thought, particularly in the New Testament. He examines the theological similarities between Philo's writings and Christian scriptures, focusing on the concept of the Logos and its transformation in Christian doctrine. Summary: Philo’s philosophical writings, especially his concept of the Logos, are shown to be foundational for understanding the development of Christian thought. Friedlander argues that while Philo did not directly influence the New Testament authors, his ideas were part of the intellectual environment that shaped early Christian theology. The Logos, as both divine and intermediary, appears prominently in Christian writings, most notably in the Gospel of John. Friedlander explores how early Christians, particularly the Gospel writers, may have used Philo’s writings to articulate their understanding of Jesus Christ as the divine Logos. Chapter V: The “Son of God” Who Dies and Comes to Life Again Abstract: This chapter explores the Hellenistic and Jewish origins of the concept of a divine being who dies and is resurrected. Friedlander examines the significance of the title Son of God in both Jewish and Hellenistic contexts and how it is applied to Jesus, focusing on his death and resurrection as central to Christian soteriology. Summary: Friedlander provides a comprehensive study of the title Son of God in both the Greco-Roman and Jewish traditions. He traces its origins in the Hellenistic kingship ideologies, where rulers were often seen as divine or semi-divine figures, and in Jewish thought, where the figure of the Son of God evolved as a messianic title. The chapter then shifts to Christianity, where the title is uniquely applied to Jesus, who embodies the divine-human mediator. Friedlander argues that the death and resurrection of Jesus, central to Christian faith, can be seen as an expression of this idea, borrowing elements from both Jewish Messianism and Hellenistic ideas of the divine savior. Chapter VI: The Dying Saviour God Abstract: Friedlander investigates the widespread ancient motif of a dying and resurrected god, which appears in various religious traditions, including the mystery religions of the Hellenistic world. He argues that early Christianity’s depiction of Christ’s death and resurrection was influenced by these pre-existing myths, though it represented a distinct theological development. Summary: The concept of a dying and resurrected god is examined as a common feature in Hellenistic mystery religions, such as those devoted to Osiris, Mithras, and Dionysus. Friedlander shows that these traditions shared a mythological framework in which the god dies and is resurrected to bring salvation. He argues that Christianity, while part of this religious milieu, represents a radical departure in that the historical Jesus, rather than a mythical figure, is the object of salvation. Christianity’s unique theological contribution, according to Friedlander, lies in its identification of the death and resurrection of Jesus as a real, historical event with universal significance. Postscript Abstract: In the postscript, Friedlander reflects on the broader implications of his study, suggesting that understanding the relationship between Hellenism and Christianity can provide deeper insights into the formation of Christian theology and its development. He emphasizes the necessity of viewing early Christianity within the broader intellectual and cultural context of the ancient world. Summary: Friedlander concludes by reinforcing the idea that Christianity did not emerge in a vacuum but rather in dialogue with and as a response to surrounding philosophical and religious traditions, particularly Hellenism. The postscript calls for further study into the ways in which early Christian thought was shaped by Greek philosophy, Jewish theology, and the religious practices of the Greco-Roman world. He argues that this understanding can shed light on the ways in which Christianity adapted and transcended the intellectual currents of the ancient world. Indices This section provides a detailed index of topics, names, and concepts discussed throughout the book, serving as a reference guide for further scholarly exploration. Each chapter of Hellenism and Christianity weaves together the complex relationship between Hellenistic philosophy and early Christian thought, offering an insightful and scholarly exploration of how the two traditions influenced and transformed one another. Friedlander’s work remains an important study in understanding the intellectual foundations of Christian theology. Tags Hellenism, Christianity, Greek philosophy, Jewish Hellenism, Early Christian doctrine, Mystical traditions, Resurrection, Logos, Apocalyptic thought, Messianism, Alexandria, Jerusalem, Athens, Rome, Ancient world, Philosophy, Theology, Faith and reason, Classical antiquity, Intellectual synthesis, Ancient religion, Religious history, Ancient Greece, Jewish thought, Jewish philosophy, Platonic philosophy, Stoic philosophy, Gnostic beliefs, Divine intervention, Greek-Jewish culture, Early Christianity, New Testament, Biblical studies, Christian origins, Philosophical influence, Mediterranean world, Greco-Roman thought, Apocalypticism, Mystery religions, Logos theology, Christian philosophy, Early church fathers, Paul the Apostle, Ancient manuscripts, Cultural evolution, Jewish mysticism, Christian mysticism, Ancient scriptures, Greco-Roman influences, Comparative religion, Theological synthesis, Syncretism, Rabbinic thought, Jewish apocalypticism, Mysticism in Christianity, Philosophy of religion, Hellenistic Judaism, Neo-Platonism, ...