While reading Wikipedia yesterday (a dangerous past-time for intellectuals, as we’re likely to get swept up in a dozen or so articles when we only meant to read one or two), I stumbled upon the entry on Neo-Platonism.

As I read about Neo-Platonism, I was shocked, in many ways, to see how the cosmology aligned largely with what Bernadette Roberts’s take on Catholicism and her own mystical Christian journey.

Also, I was amazed to see Neo-Platonism accounted for a few intellectual hurdles that I’d encountered with both Catholicism and Gnosticism. We’ll come back to this.

First, allow me to say that Neo-Platonism has heavily influenced the interpretation of Christianity, specifically within the Catholic traditions (again here referring to Roman Catholicism, Anglicanism, and Eastern Orthodoxy.) The modern evangelical Christianity adopts a more immediate and literalist view of things, which, I think, is the wrong idea.

Second, allow me to break Christianity down into two major varieties that we may call Messiah-ism and Christ-ism to give respect to the Jewish and Greek names for the Logos. First, the official doctrine of Jesus Christ is that he is both FULLY God and FULLY Man. There are two natures united in one person; there is not one nature, there are not two people with two natures. There is ONE person with TWO natures.

Messiah-ism is the kind of Christianity that has more of an emphasis on the human nature, or shall we say, on “Jesus.” Messiah-ism is largely focused on the Jewish origins of Christianity, on the historical nature of Judaism and how it relates to Christianity, and so on. This goes back to what I said about Jesus being the final puzzle piece to the Jewish mystery and how we get this feeling from Protestantism much more often than not. Messiah-ism becomes suspicious of any kind of ritual that is not specifically and outwardly Jewish, as Jesus was specifically and outwardly Jewish. Thus Messiah-ism is much more literalistic and interprets that religion from that standpoint- the superficial standpoint, supplemented with historical and cultural understanding. This standpoint definitely seems to the be the choice among evangelical Christians of our era.

Christ-ism is the kind of Christianity that has more of an emphasis on the divine nature or shall we say, on “Christ.” Specifically, Christ-ism focuses on Christ as the Logos, as the Eternal Principle that creates the universe and binds the universe together. As Christ is cosmic and pre-existent to his specific Jewish incarnation as Jesus, Christ-ism is universal- or catholic as we might say- and doesn’t have to take on a specific formula of the rituals and imagery. That is to say, the symbolism of the Christ extends above and beyond a Jewish historical and cultural setting, as do the rituals. Certainly the Catholic traditions resemble, in abstract terms, the Jewish traditions of the temple without specifically wearing and using only Jewish symbolism. Christ, then, can also be understand in virtually an infinite number of modes.

Messiah-ism and Christ-ism parallel a phenomenon in the Hebrew Bible, which is the contrast between Jehovah and Elohim. Jehovah is the nasty god, the one that’s highly anthropomorphized and turns off both Christians and Jews and anyone else who reads about him. By contrast, Elohim is a magnificent, transcendent being, the ground of the universe, worthy of our praise and adoration.

Keeping on track: Messiah-ists become suspicious of sources of interpretation outside of the Bible and selected writings throughout Christian history. They believe that the Bible represents a form of “pure Christianity” (of which there is no such thing!), and that to interpret through a lens other than the Bible and Jewish world is to make a huge mistake about Christ.

But Christ-ists would insist that Christ is bigger than that- bigger than one culture, bigger than the Bible, that there is more to the Christian mystery and the universe, and besides, if we limit ourselves to the Bible and the world view of those people, we isolate ourselves from the modern world and therefore cannot experience and more importantly share the Eternal Mystery of the Logos with others as easily, whereby said Mystery of Christ appears to each person differently and uniquely.

So Messiah-ists are more likely to be the sort of people who need to nail things down and to have things set in stone. Christ-ists are more likely to see a wider picture and draw parallels among religions while pushing the bar and trying to penetrate more deeply into the Mystery of Christ- or more importantly, allowing the Mystery of Christ to penetrate them more deeply. These are two different approaches, and each has its own merits. In other words, Messiah-ists are more literal-thinking and Christ-ists are more abstract-thinking.

This does not mean that the Messiah-ist denies the Divinity of Jesus, nor does it mean that the Christ-ist denies the humanity of Christ. What matters is where the emphasis lays, what matters is the approach.

Now, a word on Anglicanism (Andy, you knew it was coming). The Episcopal Church, while fantastic for many reasons, oddly enough has a number of people who are shifting towards the “fully human” view of Jesus. I think what happens is that the Christ-ist view gets left out somewhere along the lines, and therefore many Episcopalians are left with Messiah-ism, and a watered-down Messiah-ism at that. I’m not really sure why that is. Bu at the same time, I have heard the saying that Anglicanism is “defined by the Incarnation,” so the notion of the Eternal Christ (that is, the eternal and pre-existent principle that allowed for and created the universe and its laws) limiting Itself in the form and appearance of a human being is something that certainly appeals to the Anglicans.

Now, I want to point out something to everyone else after I’ve written all this: the above categories are something that I invented. If others who have encountered Christianity have made the exact same sort of apprehension and been able to divide the theology about Jesus Christ into said categories, I am not personally aware of this. Others may have categorized this much better than I, so don’t take my views as the golden and solid ones.

Tying this back into Gnosticism: the cosmology of Gnosticism makes far more sense to me than the cosmology of orthodox Christianity. The mystical nature of Gnosticism, along with its sacramental nature and liturgy, appealed to me greatly.

To give a brief and crude summary, in Gnosticism, the Eternal Father, who is the ONE existence, pours forth from his own perfection attributes of himself that reflect himself: this process is called emanation. To understand what this means: God is Eternally Full and Complete in and of himself (that is, Perfect), and the Fullness and Completeness forced into existence reflections of itself. So God’s own Perfection created reflections of itself that are known as the Aeons.

The Aeons appear in masculine-feminine pairs. Different stories exist, but the final pair of Aeons are Christ (Logos) and Sophia. Logos and Sophia respectively would mean, “logic” and “wisdom.”

Different stories exist at this point, too, but the essence is that Sophia tried to emanate from herself without Christ’s help. In another story, she “falls” from her station. In another story, she is essentially raped. She gave birth a kind of lesser god that thought it was THE only god in existence, and with its afterbirth, it created the material universe, even lower gods, and Adam as a kind of helpless slave.

Some Gnostics do view the material universe as evil; they’re often accused of “radical dualism,” which is just not true for the majority of them and certainly not true for the modern Gnostics. Father Jordan Stratford of the Apostolic Johannite Church deals with the attacks on Gnosticism concerning “dualism” rather well in his own blog; I suggest you look him up if you’re interested. His main point is that matter is not the issue: the issue of the material world comes down to being the systems that are imposed on us, the laws and rules and regulations and so on.

Even so: there’s still the view that the material universe is a kind of prison for us, that it is essentially flawed but not evil. And this is where Gnosticism and I part ways: I see the material world as good. I see creation as being a good thing.

The Gnostic would argue that world was created flawed, so flaws are bound to pop up.

The Christian would argue that the world was created perfect, including mankind being created perfect, but that we collectively chose to leave that perfection (which is illustrated in the myth of the Garden of Eden.)

Enter Neo-Platonism. Neo-Platonism has the same system of emanations of the Aeons from God. who is called “The Good.” The difference is that the Creator, which is called Nous, is a being that is a perfect reflection of God (or the Good) and creates the universe. Thus, we can conclude that the Neo-Platonic Nous is one and the same as the Christian Logos, which all adds up to and refers to being Christ. Then comes the World Soul, which essentially splits into various Souls, and here we all are. Again, this is a very, very rough draft of this, and with more research, it can become more refined.

But I think the major issue with me is that I would be properly categorized as a Neo-Platonist who uses Christian imagery to reach the Good as opposed to a Christian who interprets Christianity through a Neo-Platonist lens.

For the moment, Neo-Platonism has resolved the issues I have with both Gnosticism and orthodox Christianity, at least on the intellectual level of trying to sort out the cosmology.

More importantly, Neo-Platonism unmasked the Reality behind Jesus Christ as a cultural phenomenon and revealed Christ as one-to-one universal reality that I have personally encountered; now I understand that this Reality is something quite real, something that I can accept, because I know I’ve encountered it personally.

I want to point out this entry has not been a matter of attacking orthodox-minded Christians or Gnostics; I’ve only wanted to point out my intellectual objections to both of them and how Neo-Platonism has offered a potential bridge between the two and likely among other world religions for the time being.

Moreover, I would say that the Gnostic understanding of their cosmology and scriptures has more to do with the human mind and our psychology than it does with the cosmology of the universe, thus setting them apart and saving them from their opponents attacks. So conflating the ideas of Gnosticism with literal understandings found in other denominations and religions would be a mistake.

I would also like to point out that Neo-Platonism apparently views evil as an absence of good. I can grasp this. I can totally grasp this. Evil is not the presence of something; it is the absence of something, like cold being the absence of heat. So in reality, there is no such thing as “cold,” there is only “absence of heat.”

I like it.

Beaux

P.S. Dear Gnostic Priests, if you happen across this blog and see any number of errors with regards to philosophy and Gnosticism, please forgive me and don’t burn my biscuits too much if you so choose to correct me.

P.P.S. I realize that in writing this blog, I apparently have included even more of an issue of so-called “measuring the spaghetti” instead of eating it, but I would like to point out to all my readers that I meditate/contemplate daily, along with doing a few other non-essential mystical practices, and thus I have action that I take in addition to simply thinking about these things.


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