In a note, “Abraham and the Quest for God,” in the Harvard Theological Review, XXVIII (1935) 55–60, Wilfred L. Knox makes the illuminating point that Diaspora Judaism and Rabbinic Judaism diverge in the matter of what called forth Abraham's call from God. The rabbis, Knox points out, stress that Abraham was pre-destined for the call, while the hellenists of the Diaspora credit Abraham with a voluntary abandonment of astrology, and thereby Abraham merits the call. The rabbis, then, not faced with the need of explaining Abraham's call to proselytes, simply have recourse to pre-destination; the hellenists, confronted by prospective proselytes, stress Abraham's reward for his search. “The Judaism of the Dispersion was concerned to make converts; it had to recognize that cosmic and astral interpretations of Gentile cults which tended towards monotheism were nearer to the truth, if only they were harder to convict of error, than the Olympian theology or the cruder forms of Polytheism.” The reward which Abraham received for abandoning astrology would similarly be held out as within the potential grasp of Gentile inquirers who would also abandon error. So far Knox.