Upon the path to conversion, the illustrious
Augustine of Hippo encounters Platonic philosophy, which will prove to be of
utmost importance in the shaping of this great theologian. In his own words, Augustine credits this
encounter as a divine appointment when he pens, “Therefore You brought in my
way by means of a certain man… some books of the Platonists translated into
Latin”[1]. Having moved past Manichaeism, yet still
finding himself reluctant to accept the Christian faith, Augustine finds a
great deal of value in Platonic thought and, though he will ultimately critique
Platonism on a number of points, accepts a number Platonic ideas which resonate
strongly with Christianity. It is this
Platonism, though not necessarily the particulars of it, which is significantly
important to the conversion of Augustine and ultimately shapes not only
Augustine’s rhetoric, but his theology as well.
Writing in retrospect, Augustine provides what he
sees as significant resonance between Christianity and Platonism, as well as
limitations upon Platonism from a Christian perspective. Though he does not claim to be a Platonist,
Augustine does recognize Platonism as a step in his conversion. Most significantly, Platonism points to the
Supreme Being, or God as Augustine sees it.
Using 1 John chapter 1, Augustine claims that Platonism attests to the
idea of the Word, or, the ultimate source of
light. From this source come all good
things. While humanity is not itself light,
it does give testimony of the light.
This light created the world before all times and nothing exists that is
not from the light. On each of these
points, Augustine finds Christian teaching in Platonic philosophy. However, Platonism falls short in regards to
the person of Christ.
In his reading, Augustine finds no mention of the Word becoming flesh. Although
God’s creative endeavors are attested to by Platonic thought, there is no
mention of His willing inhabitation with creation. Platonism makes no mention of the sacrifice
of the Son, much less the salvific implications of such a sacrifice. Augustine reads that “[the son] was before
all times and beyond all times and abides unchangeably, co-eternal with [God]”[2],
but finds no acknowledgement of this co-eternal son ever sparing his life for
the creation. Essentially, while
Platonism is successful in recognizing the reality of a sole, unchanging, “just
Ruler of the universe”[3],
the philosophy falls short on the existence of this Ruler in human form.
One
needs look no further than the rhetoric of Augustine to witness the familiarity
and influence Augustine owes to Platonism.
However more importantly, as briefly attested to already, Platonism
served a definitive role in the conversion of Augustine. It is important to remember that Augustine is
reflecting upon his journey towards Christianity, ultimately climaxing in his
dramatic conversion. Along this journey,
Augustine’s interaction with Platonism played a pivotal role in establishing
the idea of a divine creator who was unchanging, unalterable, and eternal. Platonism was an alternative to Augustine’s
rejection of the dualism he had encountered with Manichaeism, as well as a
respected philosophy, of which Augustine held in high esteem. Primarily however, Platonism was an encounter
that Augustine attributed to the direction of God in his conversion and would
ultimately serve as a segue from Greek philosophy to Christianity. Repeatedly Augustine refers to his search to
“discover other truths”[4],
and recounts realizations of thought, such as the move from the corruptible to
the incorruptible in regards to the Divine Being. In Platonism, Augustine encountered a
philosophy that acknowledged the Divine Being that he was willing to accept and
a truth that he would acknowledge, even after his conversion. It was through this philosophy that Augustine
was “called into [God’s] inheritance”[5]. Although Platonism ultimately failed to
acknowledge the truth of the incarnation, in acknowledging the truth of the
Divine Being (in terms already established) Platonism opened Augustine to the
reality of a god like that of John chapter 1 and the Christian faith.
Similar
to Clement of Alexandria and other notable Christian philosophers, Augustine
was able to recognize the truth within Platonism while rejecting its
limitations. This recognition was not
coincidental, for Augustine had been a part of both Platonism and
Christianity. Serving as a bridge
towards Christianity, Platonism provided Augustine with essential ideas and
philosophies about God, one that would usher him to his ultimate
conversion. These truths, while not
complete, were steps in the conversion process and, as Augustine records, steps
put in place by God Himself. Therefore,
it is not surprising that Augustine is both indebted and critical of
Platonism. The Platonic philosophy
shaped Augustine and, as a tool used by God in the process of conversion, to
Augustine held significant value and truth, even if this truth was
incomplete.
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