Compiled by Lewis Loflin
Neoplatonism evolved from its 3rd-century roots—see Neoplatonism Relation to Christianity-Gnosticism—into a force shaping late antiquity and medieval thought. I trace this through reason, not dogma.
Augustine (354–430) used Neoplatonism’s ‘evil as absence’ to shift from Manichaeism to Christianity (c. 387). His *On True Religion* (390–391) reflects this, though he later leaned on the Vulgate, sidelining reason. Origen (c. 185–254) and Pseudo-Dionysius (c. 500) fused Neoplatonic ideas with theology—Eriugena’s 9th-century translations (c. 860) spread this Westward. My note: Reason drew Augustine; scripture skewed him—Origen’s synthesis holds more logic.
Justinian’s 529 closure of Athens curbed Neoplatonism, but it thrived elsewhere. Jewish thinkers like Isaac the Blind (c. 1160–1235) and Solomon ibn Gabirol (c. 1021–1058) adapted it to monotheism. Islamic philosophers al-Farabi (c. 872–950) and Avicenna (980–1037) wove it into metaphysics; Sufis embraced its mysticism. Plethon (c. 1355–1452) reintroduced it to the West from the East. My note: Neoplatonism’s rational core persists—Deism filters it best.
From Encarta:
Neoplatonism synthesizes Plato, thriving in Alexandria with Hellenistic Judaism (e.g., Philo).
Philo (20 BCE–50 CE) predates Neoplatonism but shaped it via Middle Platonism. His Logos—God’s thoughts creating the cosmos (*Proverbs* 8:22)—influenced Christian theology post-4th century. He saw humans as free, contra Christian predestination. My note: Philo’s reason trumps faith-only claims—medieval thinkers built on this.
Augustine’s later works (*Confessions*, 397; *City of God*, 413–426) show Neoplatonism’s imprint—evil as will, not dual nature—yet he clung to unproven doctrines. My note: Reason falters in his dogmas; Neoplatonism’s legacy endures beyond.
