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³ Hurd, J. C., The Origins of First Corinthians (London, 1965), pp. 67–8Google Scholar, has tabulated scholarly opinions; more briefly, Conzelmann, op. cit. p. 7 n. 54; see esp. Jeremias, J., ‘Zur Gedankenführung in den Paulinischen Briefen: (3) Die Briefzitate in I. Kor. 8, 1–13’, in Abba (Göttingen, 1966), pp. 273 f.Google Scholar

⁴ Conzelmann, op. cit. p. 7.

⁵ Op. cit p. 140.

⁶ Helmut, Koester, ‘GNOMAI DIAPHOROI: The Sources of Diversification in Early Christianity,’ H.T.R. 58 (1965), 310 f.Google Scholar; Birger, Pearson, The PNEUMATIKOS-PSYCHIKOS Terminology in I Corinthians (Missoula, 1973)Google Scholar, ch. II; Hamerton-Kelly, R. G., Pre-existence, Wisdom, and the Son of Man (Cambridge, 1973), pp. 112–23CrossRefGoogle Scholar; Horsley, R. A., ‘Wisdom of Word and Words of Wisdom in Corinth,’ C.B.Q. 39 (1977), 224–39Google Scholar; and ‘Pneumatikos vs. Psychikos: Distinctions of Spiritual Status among the Corinthians’, H.T.R. 69 (1976), 269–88.Google Scholar

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⁸ Pearson, op. cit.; Hamerton-Kelly, op. cit. pp. 121–2; Horsley, ‘Wisdom of Word’ and ‘Pneumatikos vs. Psychikos’.

⁹ Bultmann, R., art. γινώσκω, T.W.N.T. 1, 692–6, 709.Google Scholar

¹⁰ Bultmann, , T.W.N.T. 1, 701Google Scholar; and similarly in his review of Dom, Jacques Dupont, Gnosis, in J.T.S. N.S. 3 (1952), 22–3Google Scholar; see also the more extensive analysis of gnosis in Philo by Hans, Jonas, Gnosis und spätantiker Geist II/I (2nd ed.Göttingen, 1966), pp. 99–121.Google Scholar

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¹³ Bultmann, , T.W.N.T. 1, 702Google Scholar n. 60.

¹⁴ Goodenough, E. R., By Light, Light (New Haven, 1935).Google Scholar

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¹⁹ As quoted in Hecataeus, ‘Histories’, in Eusebius, Praep. Ev. 690d: είς ταīς άλγθείαισν εις έστινθεός.

²⁰ I Corinthians, p. 142.

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²⁵ As in Geffcken, ‘Bilderstreit’, pp. 296 f.

²⁶ Luck, Georg, Der Akademiker Antiochus Antiochus (Berne, 1953), esp. pp. 32 ff.Google Scholar

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²⁹ Philo uses parts of this scheme also in Spec. Leg. I. 15–30; II. 255–6; Ebr. 107–10. He has in addition several arguments against false theology which do not seem to be developments of any of these other traditional critiques, but which differently develop the contrast of knowledge of the One true God with ignorance, false opinions, and false doctrines, as in Ebr. 43–5; virt. 178–80, 212–19; cf. Josephus, , Ant. 8. 343Google Scholar, x. 50; Ap. II. 252–4.

³⁰ For a ‘Jewish’ attitude toward idols and other gods which is midway between Paul's and that of these Corinthians, see Trypho's comments in Justin, Martyr, Dialogue 55. 2.Google Scholar

³¹ On Jewish missionary activity, see Nock, A. D., Conversion (Oxford, 1933), pp. 77–9Google Scholar; and Georgi, Dieter, Die Gegner, pp. 83–107Google Scholar, and the earlier literature cited there.

³² Zeitlin, Solomon, ‘Proselytes and Proselytism during the Second Commonwealth and the Early Tannaitic Period’, in The Wolfson Jubilee Volume (Jerusalem, 1965), pp. 871–81Google Scholar, esp. 875–7.

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³⁵ Might the λόγος σοφίας and the λόγος γνώσεως in I Cor. 12. 8 be reference to revelations ofjust such doctrines?

³⁶ Hurd, Origins, chs. 3–5; Conzelmann, , I Corinthians, pp. 6–7, 14–16Google Scholar, etc.

³⁷ That is, not on the basis of an already realized spiritual resurrection, as I have attempted to explain in ‘How can Some of You Say, “There is no Resurrection of the Dead”?: Spiritual Elitism in Corinth’, Novum Testamentum xx (1978), 203–31.Google Scholar

³⁸ Ibid.; and ‘Pneumatikos vs. Psychikos’, H.T.R. LXIX (1976), 269–88.Google Scholar

³⁹ One of the most prominent ways of conceiving of Sophia in Wisd. and Philo is as the spouse or life-mate of the sophos, as in Wisd. 8; Fug. 52; Spec. Leg. II. 29–31; Q.E. II. 3; Cher. 52; Vit. Cont. 64 ff. The separation of certain Corinthians from their spouses may well have arisen out of just such an understanding of their relation with Sophia.

⁴⁰ Alētheia is here substituted for sophia, which is usually the land in which the sophos comes to dwell, as in Mig. 28–30, 45–6; Her. 313–15; Q.G. IV. 46–7; Q.E. II. 39.

⁴¹ For the way in which this whole set of contrasts (earthly-heavenly, mortal-immortal, corruptible-incorruptible) functioned in Philo and, probably, for the Corinthian pneurnasikoi as well, see my ‘Pneumatikos vs. Psychikos’.

⁴² There is little evidence that Philo practiced or encouraged others to practice sexual asceticism, but his ideological expressions certainly tend in that direction, as in Cher. 42–52 and Q.E. II. 3.

⁴³ I Corinthians, p. 144.

⁴⁴ Ibid. n. 49, for extensive literature on the background of this type of Christology in Jewish speculation on Sophia/Logos.

⁴⁵ Helmut, Koester, review of Ulrich Wilckens, Weisheit und Torheit in Gnomon 33 (1961), 590–5.Google Scholar

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⁴⁷ Hans, von Soden, ‘Sakrament und Ethik bei Paulus’, in Marburger theologische Studien: Rudolf Otto Festgruss (Gotha, 1931), pp. 1–40.Google Scholar

⁴⁸ I Corinthians, p. 15.

⁴⁹ Reitzenstein, R., Die hellenistischen Mysterienreligionen (3rd ed.Leipzig, 1927), pp. 75–9, 333–96Google Scholar; Schmithals, Walter, Die Gnosis in Korinth (3rd ed.Göttingen, 1969)Google Scholar; Barrett, C. K., The First Epistle to the Corinthians (New York, 1968).Google Scholar

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⁵¹ Ibid. p. 138.

⁵² Bultmann, , T.W.N.T. 1, 709 f.Google Scholar; Niederwimmer, Kurt, ‘Erkennen und Lieben: Gedanken zum Verhältnis von Gnosis und Agape im ersten Korintherbrief,’ Kerygma und Dogma 11 (1965), 93–4.Google Scholar

⁵³ Bultmann, R., Theology of the New Testament I (New York, 1951), 74.Google Scholar

⁵⁴ Feuillet, A., Le Christ Sagesse de Dieu (Paris, 1966), pp. 82–5Google Scholar, who does not analyse I Corinthians in terms of a polemical context, suggests that when Paul implicitly identifies Christ with Wisdom in I Cor. 8. 6 it may be the first place such an identification is made.

⁵⁵ Koester, Helmut, Gnomon 33 (1961), 594Google Scholar; and ‘The Structure and Criteria of Early Christian Beliefs’, in Koester, and Robinson, J. M., Trajectories through Early Christianity (Philadelphia, 1971), pp. 222 f.Google Scholar

⁵⁶ Conzelmann, , I Corinthians, p. 15.Google Scholar

⁵⁷ Koester, ‘GNOMAI DIAPHOROI’, p. 280.