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Louis A. Markos - From Plato to Christ: How Platonic Thought Shaped the Christian Faith

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Louis A. Markos From Plato to Christ: How Platonic Thought Shaped the Christian Faith
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Christians throughout the history of the church and even today have inherited aspects of the ancient Greek philosophy of Plato. To help us understand the influence of Platonic thought on the Christian faith, Louis Markos offers careful readings of some of Platos best-known texts and then traces the ways that his work shaped some of Christianitys most beloved theologians--

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Sommaire
Pagination de l'dition papier
Guide
FROM
PLATO
TO
CHRIST
How Platonic Thought Shaped the Christian Faith Louis Markos - photo 1
How Platonic
Thought
Shaped the
Christian Faith
Louis Markos
InterVarsity Press PO Box 1400 Downers Grove IL 60515-1426 ivpresscom - photo 2

InterVarsity Press
P.O. Box 1400, Downers Grove, IL 60515-1426
ivpress.com

2021 by Louis A. Markos

All rights reserved. No part of this book may be reproduced in any form without written permission from InterVarsity Press.

InterVarsity Press is the book-publishing division of InterVarsity Christian Fellowship/USA, a movement of students and faculty active on campus at hundreds of universities, colleges, and schools of nursing in the United States of America, and a member movement of the International Fellowship of Evangelical Students. For information about local and regional activities, visit intervarsity.org.

Scripture quotations, unless otherwise noted, are from the Holy Bible, Authorized King James Version.

The publisher cannot verify the accuracy or functionality of website URLs used in this book beyond the date of publication.

Cover design and image composite: David Fassett
Images: crosses and monograms: Adobest / iStock / Getty Images Plus
Plato illustration: ZU_09 / DigitalVision Vectors / Getty Images

ISBN 978-0-8308-5305-2 (digital)

ISBN 978-0-8308-5304-5 (print)

This digital document has been produced by Nord Compo.

For my brother George

With memories of many late-night talks about

God, man, and the universe

PREFACE BY TITLING THIS BOOK From Plato to Christ I do not mean to suggest - photo 3
PREFACE
BY TITLING THIS BOOK From Plato to Christ I do not mean to suggest that it can - photo 4

BY TITLING THIS BOOKFrom Plato to Christ I do not mean to suggest that it can only be profitably read by Christians. I hope it will be read by people of all religious backgrounds, or no religious background, who share my (and Platos) love for beauty, hunger for goodness, and passion for truth. I do, however, mean to suggest that the works of Plato can be most profitably read on two simultaneous levels: as works of genius in their own right and as inspired writings used by the God of the Bible to prepare the ancient world for the coming of Christ and the New Testament. Plato, to my mind at least, is the greatest of all philosophersthe culmination of the best of pagan (pre-Christian) wisdom, a wisdom that challenges the mind as much as it fires the imagination and that leaves the soul yearning for more. Though he lacked the direct (or special) revelation afforded to Moses, David, Isaiah, John, and Paul, Plato was nevertheless inspired by something beyond the confines of our natural world. Along with such Greco-Roman sages as Aeschylus, Aristotle, Cicero, and Virgil, Plato glimpsed deep mysteries about the nature of God and man, the earth and the heavens, history and eternity, virtue and vice, and love and death that point forward to the fullness of the Judeo-Christian worldview.

I am aware that such a reading of Plato and his work may seem bizarre at best and anti-intellectual at worst to the modern, post-Enlightenment mind, but we should not forget that many of the finest thinkers of the pastmen like Origen, Augustine, and Erasmusheld just such a view of Plato and his fellow proto-Christians. The very reason that Aristotle and Virgil could serve as forerunners and guides to the two greatest repositories of medieval Catholic learning (the Summa theologiae and the Commedia) was because Aquinas and Dante understood that their pagan mentors had access to a wisdom that transcended their time and place. Though they believed that man was fallen both in body and in mind, they also believed that man was created in Gods image and still retained the mark of his Creator. True, our reason, conscience, and powers of observation were corrupted by the fall, but they still operated and could afford us limited knowledge of the Good, the True, and the Beautiful.

Indeed, so sure was Boethius that fallen man retained, under the wider umbrella of Gods grace, the capacity to grope after that which is real (see Acts 17:27) that he attempted, in his Consolation of Philosophy, to embody Christian ethical principles while yet strictly confining himself to the wisdom achieved by such pagan thinkers as Plato and Aristotle. Chaucer, author of the third great repository of medieval Catholic learning (Canterbury Tales), clearly believed Boethiuss attempt was successful, for his Knights Tale strikes the same literary-philosophical stance: pointing forward to the fuller Christian revelation while limiting its characters to beliefs accessible to the pre-Christian world. And most of those beliefs Chaucer borrowed directly from a book he translated into Middle English: the Consolation of Philosophy.

Let me be clear: I shall be treating Plato as a bona fide source of wisdom. Though I shall in no way abdicate my responsibility to measure, test, evaluate, and critique, my primary posture vis--vis Plato will be that of a student learning at a masters feet. Plato was a genius, a vessel through whom much beauty, goodness, and truth was ushered into our world. He was neither flawless nor free from error, but he shone a light that we would do well to attend toespecially if we desire to move up the rising path toward those things that are really real and truly true.

If we read Plato in this spirit, then I believe we will be changed by what we read. We will come to see our world and the next through different eyes; we will reevaluate the worth of things that we once thought dear and perhaps even alter the trajectory of our lives. Platos dialogues are fun, and the great master is not above tweaking the noses of his readers, but let no one think that they are mere pastimes for idle college students (or professors!). Plato is about serious business, and we should be as well.

Though Plato helped teach the Western world that knowledge is something that should be sought for its own sake rather than as a utilitarian method for achieving power and wealtha teaching foundational to all liberal arts institutionshe did not consider philosophy to be merely an end in itself. Philosophy properly pursued and wrestled with should lead to a higher and greater endthe contemplation of what Plato called the Good and later Christian theologians called (after Plato) the Beatific Vision. The purpose of Platos dialectic is not to teach us to play mental games but to propel us forward on the road to greater wisdom and insight. Though Plato the pre-Christian did not know that Truth is ultimately a Person (see John 14:6), he sought it as tenaciously and passionately as Solomon or John or Paul. Let us do the same.

THE PATH AHEAD

My dialogue with Platos dialogues begins with a close look at the influence that Socrates, the sophists, and the Presocratics exerted on the thought and practice of Plato. Socrates, for all his passion and genius, was, I will argue, the kind of thinker who was better at asking questions than providing answersthe ideal type of thinker, that is, to inspire his star pupil to take up the mantle of his master and move forward toward the formulation of answers. The Presocratics, on the other hand, paved the way for Plato by laying down a riddle for which Plato would provide, in the pre-Christian world, the most original and influential solution.

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