The Dynamic and Relational God ... of Christian Platonism
So I have just been reading the umpteenth book that is telling me how Platonism corrupted Christian theology by substituting the dynamic, relational view of God with a static view of God-as-statue.
And in defense of this view we were introduced to ... Gregory of Nyssa, with his relational view of the Trinity.
Pardon me!
Gregory of Nyssa was a Christian Platonist!!!
Which just goes to make the point that this oft-repeated accusation against Christian Platonism is ill-informed. (Or, when it is better informed, it is often the influence of the wonderful Colin Gunton that lies in the background. But what the critics often do not realize is that Colin's interpretation of Augustine have come in for a lot of criticism from Augustine specialists.)
1. The Trinity on Christian Platonism is indeed relational (the persons of the Trinity are what they are only in relation to each other), and, contrary to what many think, the metaphycis of Christian Platonism are relational metaphysics (on which see Adrain Pabst's new book, Metaphysics, though be warned — it is very dense).
2. God in the theology of Christian Platonism is indeed unchanging but this should not be confused with lifeless and dead. Rather, God is dynamic because he is, as Aquinas says, pure act. God is maxiamlly dynamic, as it were, and supremely alive.
So if you want a relational, living, dynamic God Christian Platonism is well worth considering.
And if you wish to criticize it that's fine but make sure you understand it before you do.
And in defense of this view we were introduced to ... Gregory of Nyssa, with his relational view of the Trinity.
Pardon me!
Gregory of Nyssa was a Christian Platonist!!!
Which just goes to make the point that this oft-repeated accusation against Christian Platonism is ill-informed. (Or, when it is better informed, it is often the influence of the wonderful Colin Gunton that lies in the background. But what the critics often do not realize is that Colin's interpretation of Augustine have come in for a lot of criticism from Augustine specialists.)
1. The Trinity on Christian Platonism is indeed relational (the persons of the Trinity are what they are only in relation to each other), and, contrary to what many think, the metaphycis of Christian Platonism are relational metaphysics (on which see Adrain Pabst's new book, Metaphysics, though be warned — it is very dense).
2. God in the theology of Christian Platonism is indeed unchanging but this should not be confused with lifeless and dead. Rather, God is dynamic because he is, as Aquinas says, pure act. God is maxiamlly dynamic, as it were, and supremely alive.
So if you want a relational, living, dynamic God Christian Platonism is well worth considering.
And if you wish to criticize it that's fine but make sure you understand it before you do.
Comments
I have no idea. I have not read Jenson's ST. Jenson is a bright bloke, though I suspect that we would not be on exactly the same page theologically.
Robin
Have you considered writing a book on Christian Platonism, to give your own broader perspective? :) (or maybe you have already, and I wasn't aware). This is a topic I'm eager to explore further.
Micah
I did wonder about it but I am not immersed enough in the literature to do it well.
However, we are publishing a book introducing and defending Christian Platonism within the next year by Paul Tyson. That'll be good.
Robin