By W.S. Tyler
Hegel, in his *History of Philosophy* (Vol. II), identifies “the peculiarity of the Platonic philosophy” as its orientation toward the supersensuous, seeking “the elevation of consciousness into the realm of spirit.” He parallels this with Christianity’s assertion that humanity’s spiritual essence constitutes its true nature, a principle universally upheld within the faith. This essay examines the striking affinities between Platonism and Christianity, as perceived by early Church Fathers and elucidated through an analysis of Plato’s philosophical tenets.
Numerous early Fathers discerned a Christian resonance in Plato, attributing to him a preparatory role for Christianity. Clement of Alexandria describes philosophy as “a preliminary discipline” for pre-Christian Greeks, akin to the Law’s role for Jews, guiding them toward Christ (*Stromata*, 1.5, 104 A; cf. 7.2, 505, 526). Justin Martyr asserts, “The Platonic dogmas are not foreign to Christianity,” noting that Plato’s view of God as creator mirrors Christian doctrine, distinguished primarily by articles of faith (*Apology*, 2.10, 96 D). Justin, once an ardent Platonist, regarded philosophy as a stepping stone to the gospel’s fuller revelation, a sentiment echoed by Athenagoras, whose philosophically robust *Apology* ranks among the finest works of early Christian antiquity (*Ackermann, Das Christliche des Platonismus*).
The Fathers attributed these parallels to Plato’s supposed exposure to Jewish scriptures during his Egyptian sojourn and to a universal divine revelation via the Logos, illuminating seekers like Socrates and Plato (*John 1:9*). While such historical acquaintance lacks direct evidence, the thematic resemblances remain profound.
Plato’s dialogues abound with passages reminiscent of Christian scriptures in style and sentiment, yet a comprehensive assessment requires examining his philosophy’s core principles:
1. Spiritual Primacy: Plato consistently prioritizes the soul over the body, asserting its temporal and existential precedence (*Timaeus*, passim; *Phaedo*, 73-76). He argues for the soul’s immortality through its governance of the body, its apprehension of eternal ideas, and its uncompounded nature (*Phaedo*, 78-107; *Phaedrus*, 245), positing spiritual entities as the sole true realities, with material forms transient (*Republic*, 610).
2. Theistic Foundation: Plato’s God is the eternal, unchangeable Mind and Good, the cause of all existence, beauty, and justice (*Republic*, 716 A; *Timaeus*, 30 A). Lesser deities serve as subordinate agents, their immortality derived from the Supreme (*Timaeus*, 41). God crafts the world from goodness, delighting in its order (*Timaeus*, 37 C; cf. *Genesis 1:31*), exercising providence through these agents (*Laws*, 905 B).
3. Teleological Order: Final causes dominate Plato’s system—mind disposes all for the best, rendering material inquiries secondary (*Phaedo*, 97-99). His cosmology and theology blend reason with tradition, framing God’s governance as purposive (*Timaeus*, 40 C).
4. Ethical Resonance: Beyond Greek virtues, Plato extols humility, meekness, and non-retaliation (*Critias*, 49; *Gorgias*, 479 E), advocating likeness to God as the highest good (*Republic*, 613 A-B), akin to Christian ethics.
5. Religious Duty: Plato roots all obligations in divine law, viewing God as the source of justice (*Laws*, 887, 931 A), prefacing legislation with exhortations akin to sermons.
6. Eschatological Vision: Souls face judgment, with the virtuous ascending to divine realms and the wicked enduring corrective or perpetual punishment (*Gorgias*, 523; *Phaedo*, 113 D), echoing Christian eschatology.
Despite these affinities, Plato’s system falters in key areas: sin as ignorance (*Apology*, 37), remedied by philosophy or transmigration (*Phaedo*, 81-82), lacks Christianity’s atonement and grace. His evil stems from matter (*Timaeus*, 30), not moral transgression, and his salvation is elitist, uncertain (*Phaedo*, 107 C), devoid of Christ’s redemptive power.
Platonism’s spiritual, theistic, and ethical dimensions prefigure Christian doctrines, a connection early Fathers leveraged to defend and shape their faith. Figures like Justin and Clement saw Plato as a precursor, his Logos influencing John’s Gospel philosophically, if not historically (*Baur, Socrates and Christ*). Yet, Platonism’s deficiencies—its speculative remedies and lack of universal salvation—underscore Christianity’s distinctiveness. This interplay, documented by Tyler in *A Religious Encyclopaedia* (1894, Vol. 3, pp. 1850-1853), reflects a historical confluence of reason and revelation, not a deist denial of divine agency, but a recognition of philosophical groundwork within a Christian framework.
Acknowledgment: This article, authored by W.S. Tyler, is reproduced with minor edits for clarity and format by permission of its historical context. Modern refinements assisted by Grok, an AI by xAI.
