Related Papers
Review of Ecumenical Studies
Review: Platonism and Christian Thought in Late Antiquity.
2020 •
Viktor Ilievski
A review of the edited volume Platonism and Christian Thought in Late Antiquity, for the Review of Ecumenical Studies, Lucian Blaga University of Sibiu
International Studies in Philosophy xxvi/1
Platonism in Late Antiquity (= Christianity and Judaism in Antiquity, vol. 8) Stephen Gersh and Charles Kannengiesser (eds.) 1992. Review
1994 •
Menahem Luz
This volume is a Festschrift, dedicated to des Places on the occasion of his 90th birthday. It opens with a useful bibliography covering the great man’s output for the years 1980-1989, and comprises a collection of 15 papers on the influence of Middle and Neo-Platonism on Judeo-Christian thought
ABSTRACTS: Platonism and Christian Thought in Late Antiquity - International Workshop in Oslo on the Philosophy of Late Antiquity
Panagiotis G Pavlos, Lars Fredrik Janby
The Abstracts of the Workshop.
Christian Platonism in Early Modernity
2019 •
Derek A Michaud
Abstract and introduction for "Christian Platonism in Early Modernity." Contact me for full-text.
Platonism and Christianity: Different Approaches
Vladan Perišić
Review of Ecumenical Studies [RES]
Viktor Ilievski, Review of Platonism and Christian Thought in Late Antiquity
2019 •
Panagiotis G Pavlos
PCTLA2019 Review, in Ecumenical Studies [RES] 11 (3/2019).
"Platonism" in Julia Lamm (ed.), The Wiley Blackwell Companion to Christian Mysticism (Oxford: Wiley-Blackwell, 2013), 56-73
Willemien Otten
Theologische Orakel in der Spätantike, Helmut Seng et Giulia Sfameni Gasparro (éd.), Universitätsverlag Winter, collection Bibliotheca Chaldaica 5, 2016, p. 9-46.
« Tracing the Connections between “Mainstream” Platonism (Middle- and Neo-Platonism) and “Marginal” Platonism (Gnosticism, Hermeticism and the Chaldean Oracles) with Digital Tools : the Database, the Bibliographical Directory, and the Research Blog The Platonisms of Late Antiquity »
Luciana Gabriela Soares Santoprete
Plato Christianus: The Colonization of Plato and Identity Formation in Late Antiquity
Niketas Siniossoglou
Historians commonly argue that Hellenism and Christianity are not immutable or fixed entities. Perceptions of what counts as Hellenic, Platonic, pagan or Christian shift according to social, political and cultural variables. Perhaps understandably, we have seen that anti-essentialist or anti-foundaionalist positions enjoy a growing popularity. Still, I have argued that the communis opinio that Hellenism and Christianity are discursively and culturally constructed is not self-evident. The Fathers of the Church and Hellenes such as Julian and Proclus conceived of Hellenism and Christianity as essentially different. To gloss over this is to argue that for centuries the key players in the pagan-Christian confrontation failed to see what is presumably crystal-clear to us : that the only thing separating Christians and Hellenes was the social function of their « negotiated » and « renegotiated » intellectual and religious identities, rather than the reality of these identities as defined by these agents. This type of cultural reductivism and social con- structionism anachronistically challenges the self-definition of pagans and Christians and invalidates their notions of personhood and identity. It reduces centuries of philosophical and theological self-reflection to sociocultural history and depersonalized « narratives ».
Christianity's Content: (Neo)Platonism in the Middle Ages, Its Theoretical and Theological Appeal
Willemien Otten
The development of medieval Christian thought reveals from its inception in foundational authors like Augustine and Boethius an inherent engagement with Neoplatonism. To their influence that of Pseudo-Dionysius was soon added, as the first speculative medieval author, the Carolingian thinker Johannes Scottus Eriugena (810–877 CE), used all three seminal authors in his magisterial demonstration of the workings of procession and return. Rather than a stable ongoing trajectory, however, the development of medieval Christian (Neo)Platonism saw moments of flourishing alternate with moments of philosophical stagnation. The revival of the Timaeus and Platonic cosmogony in the twelfth century marks the achievement of the so-called Chartrian authors, even as the Timaeus never acquired the authority of the biblical book of Genesis. Despite the dominance of scholastic and Aristotelian discourse in the thirteenth century, (Neo) Platonism continued to play an enduring role. The Franciscan Bonaventure follows the Victorine tradition in combining Augustinian and Dionysian themes, but Platonic influence underlies the pattern of procession and return — reflective of the Christian arc of creation and salvation — that frames the thought of Thomas Aquinas. Echoing the interrelation of macro-and microcosmos, the major themes of medieval Christian Platonic thought are, on the one hand, cosmos and creation and, on the other, soul and self. The Dominican friar Meister Eckhart and the beguine Marguerite Porete, finally, both Platonically inspired late-medieval Christian authors keen on accomplishing the return, whether the aim is to bring out its deep, abyss-like " ground " (Eckhart) or to give up reason altogether and surrender to the free state of " living without a why " (Marguerite), reveal the intellectual audacity involved in upending traditional theological modes of discourse.
