History of Dogma Volume I Part 24

Usually the question is wrongly stated. The point here is not about a Christianity arbitrarily fas.h.i.+oned, but only about Catholic Christianity and Catholic theology. This conquered Neoplatonism after it had a.s.similated nearly everything it possessed. Further, we must note the place where the victory was gained. The battle-field was the empire of Constantine, Theodosius and Justinian. Only when we have considered these and all other conditions, are we ent.i.tled to enquire in what degree the specific doctrines of Christianity contributed to the victory, and what share the organisation of the church had in it.

Undoubtedly, however, we must always give the chief prominence to the fact that the Catholic dogmatic excluded polytheism in principle, and at the same time found a means by which it could represent the faith of the cultured mediated by science as identical with the faith of the mult.i.tude resting on authority.

In the theology and philosophy of the middle ages, mysticism was the strong opponent of rationalistic dogmatism; and, in fact, Platonism and Neoplatonism were the sources from which in the age of the Renaissance and in the following two centuries, empiric science developed itself in opposition to the rationalistic dogmatism which disregarded experience.

Magic, astrology, alchemy, all of which were closely connected with Neoplatonism, gave an effective impulse to the observation of nature and, consequently, to natural science, and finally prevailed over formal and barren rationalism Consequently, in the history of science, Neoplatonism has attained a significance and performed services of which men like Iamblichus and Proclus never ventured to dream. In point of fact, actual history is often more wonderful and capricious than legends and fables.

_Literature_--The best and fullest account of Neoplatonism, to which I have been much indebted in preparing this sketch, is Zeller's, Die Philosophie der Griechen, III. Theil, 2 Abtheilung (3 Auflage, 1881) pp.

419-865. Cf. also Hegel, Gesch. d. Philos. III. 3 ff. Ritter, IV. pp.

571-728: Ritter et Preller, Hist. phil. graec. et rom. -- 531 ff. The Histories of Philosophy by Schwegler, Brandis, Brucker, Thilo, Strumpell, Ueberweg (the most complete survey of the literature is found here), Erdmann, Cousin, Prantl. Lewes. Further: Vacherot, Hist, de l'ecole d'Alexandria, 1846, 1851. Simon, Hist, de l'ecole d'Alexandria, 1845. Steinhart, articles "Neuplatonismus", "Plotin", "Porphyrius", "Proklus" in Pauly, Realencyclop. des kla.s.s. Alterthums. Wagenmann, article "Neuplatonismus" in Herzog, Realencyklopadie f. protest. Theol.

T. X. (2 Aufl.) pp. 519-529. Heinze, Lehre vom Logos, 1872, p. 298 f.

Richter, Neuplatonische Studien, 4 Hefte.

Heigl, Der Bericht des Porphyrios uber Ongenes, 1835. Redepenning, Origenes I. p. 421 f. Dehaut, Essai historique sur la vie et la doctrine d'Ammonius Saccas, 1836. Kirchner, Die Philosophie des Plotin, 1854.

(For the biography of Plotinus, cf. Porphyry, Eunapius, Suidas; the latter also in particular for the later Neoplatonists). Steinhart, De dialectica Plotini ratione, 1829, and Meletemata Plotiniana, 1840.

Neander, Ueber die welthistorische Bedeutung des 9'ten Buchs in der 2'ten Enneade des Plotinos, in the Abhandl. der Berliner Akademie, 1843.

p. 299 f. Valentiner, Plotin u.s. Enneaden, in the Theol. Stud. u.

Kritiken, 1864, H. 1. On Porphyrius, see Fabricius, Bibl. gr. V. p. 725 f. Wolff, Porph. de philosophia ex oraculis haurienda librorum reliquiae, 1856. Muller, Fragmenta hist. gr. III. 688 f. Mai, Ep. ad Marcellam, 1816. Bernays, Theophrast. 1866. Wagenmann, Jahrbucher fur Deutsche Theol. Th. XXIII. (1878) p. 269 f. Richter, Zeitschr. f. Philos. Th.

LII. (1867) p. 30 f. Hebenstreit, de Iamblichi doctrina, 1764. Harless, Das Buch von den agyptischen Mysterien, 1858. Meiners, Comment. Societ.

Gotting IV. p. 50 f. On Julian, see the catalogue of the rich literature in the Realencyklop. f. prot Theol. Th. VII. (2 Aufl.) p. 287, and Neumann, Juliani libr. c. Christ, quae supersunt, 1880. Hoche, Hypatia, in "Philologus" Th. XV. (1860) p. 435 f. Bach, De Syriano philosopho, 1862. On Proclus, see the Biography of Marinus and Freudenthal in "Hermes" Th. XVI. p. 214 f. On Boethius, cf. Nitzsch, Das System des Boethius, 1860. Usener, Anecdoton Holderi, 1877.

On the relation of Neoplatonism to Christianity and its significance in the history of the world, cf. the Church Histories of Mosheim, Gieseler, Neander, Baur; also the Histories of Dogma by Baur and Nitzsch. Also Loffler, Der Platonismus der Kirchenvater, 1782. Huber, Die Philosophic der Kirchenvater, 1859. Tzschirner, Fall des Heidenthums, 1829.

Burckhardt, Die Zeit Constantin's des Grossen, p. 155 f. Chastel, Hist.

de la destruction du Paganisme dans l'empire d'Orient, 1850. Beugnot, Hist. de la destruction du Paganisme en Occident, 1835. E. V. Lasaulx, Der Untergang des h.e.l.lenismus, 1854. Bigg, The Christian Platonists of Alexandria 1886. Reville, La religion a Rome sous les Severes, 1886.

Vogt, Neuplatonismus und Christenthum, 1836. Ullmann, Einfluss des Christenthums auf Porphyrius, in Stud, und Krit., 1832 On the relation of Neoplatonism to Monasticism, cf. Keim, Aus dem Urchristenthum, 1178, p. 204 f. Carl Schmidt, Gnostische Schriften in Koptischer Sprache, 1892 (Texte u. Unters. VIII. I. 2). See, further, the Monographs on Origen, the later Alexandrians, the three Cappadocians, Theodoret, Synesius, Marius Victorinus, Augustine, Pseudo-Dionysius, Maximus, Scotus Erigena and the Mediaeval Mystics. Special prominence is due to: Jahn, Basilius Plotinizans, 1838. Dorner, Augustinus, 1875. Bestmann, Qua ratione Augustinus notiones philos. Graecae adhibuerit, 1877. Loesche, Augustinus Plotinizans, 1881. Volkmann, Synesios, 1869. On the after effects of Neoplatonism on Christian Dogmatic, see Ritschl, Theologie und Metaphysik. 2 Aufl. 1887.

[Footnote 455: Excellent remarks on the nature of Neoplatonism may be found in Eucken, Gott. Gel. Anz., 1 Marz, 1884 p. 176 ff.: this sketch was already written before I saw them. "We find the characteristic of the Neoplatonic epoch in the effort to make the inward, which till then had had alongside of it an independent outer world as a contrast, the exclusive and all-determining element. The movement which makes itself felt here, outlasts antiquity and prepares the way for the modern period; it brings about the dissolution of that which marked the culminating point of ancient life, that which we are wont to call specifically cla.s.sic. The life of the spirit, till then conceived as a member of an ordered world and subject to its laws, now freely pa.s.ses beyond these bounds, and attempts to mould, and even to create, the universe from itself. No doubt the different attempts to realise this desire reveal, for the most part, a deep gulf between will and deed; usually ethical and religious requirements of the naive human consciousness must replace universally creative spiritual power, but all the insufficient and unsatisfactory elements of this period should not obscure the fact that, in one instance, it reached the height of a great philosophic achievement, in the case of Plotinus."]

[Footnote 456: Plotinus, even in his lifetime, was reproached with having borrowed most of his system from Numenius. Porphyry, in his "Vita Plotini", defended him against this reproach.]

[Footnote 457: On this sort of Trinity, see Bigg, "The Christian Platonists of Alexandria," p. 248 f.]