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or indirectly. If God so wishes, His Word can be mediated, not by a wily Hermes, but by His righteous angels or archangels, for how much more glorious and trustworthy are they than Hermes!105 Hermes perenially dwells amidst creating and stealing, exits and entrances, amidst Zeus’ lesser potent word 3⁄4 attribute also of Thoth 3⁄4 and the word’s potency as Zeus’ revelation and redemption. Yet these are never as grand as God’s revelations and salvation presence. For Hermes, as the resplendence that forms the Olympian world and its words, when rationally assimilated by Stoicism, is too wily and too many-faced to herald or emanate God’s Word even allegorically.
Hermes, deity of dualities, duplicities, oracles, and of ποίησις, of mischief and of chaos 3⁄4 creator of the divine lyre, of poesy’s first lyricisms as aiesthesis 3⁄4 intriguingly becomes in Hellenism’s hours the emblem of the Stoic λόγος, absorbing the strict-reason-that-governs-the-world λόγος. To fully achieve this crucial exegetical transformation, the Stoic λόγος must assimilate Hermes’ ποίησις through the invaluable allegorizations of gods into abstract ideas. Yet, Stoicism’s allegorical exegesis motivated
105 To Grecianize Yahweh and God’s spontaneous wise Word to fulfil the Gentile Christian agenda, and to attribute to Him a many-faced, wily Hermes as His allegorized and rationalized messenger, doing away with God’s righteous angels and archangels, is to demythologize a culture. It is akin to a turbid corporate takeover. Grecianism overtakes Judaism’s heritage and transvaluates it completely in a way that is beyond supersessionism. For the Stoics could have easily allegorized God’s archangels in fruitful ways. How universal is Christianity in its practice, ever so remote from the Pauline ideal of a universal theology , if it compels Philo to synthesize Judaism and Grecianism by Grecianizing God’s notion of the Word by modifying Platonism’s Demiurge slighty, and by adopting a Stoicized Hermes, thus abolishing God’s own angels and archangels?
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