From Plato to Christ: How Platonic Thought Shaped the Christian Faith

by Louis A. Markos

What does Plato have to do with the Christian faith? Quite a bit, it turns out. In ways that might surprise us, Christians throughout the history of the church and even today have inherited aspects of the ancient Greek philosophy of Plato, who was both Socrates's student and Aristotle's teacher. To help us understand the influence of Platonic thought on the Christian faith, Louis Markos offers careful readings of some of Plato's best-known texts and then traces the ways that his work shaped the faith of some of Christianity's most beloved theologians, including Gregory of Nyssa, Augustine, Dante, and C. S. Lewis. With Markos's guidance, readers can ascend to a true understanding of Plato's influence on the faith.

Genres: Philosophy, Theology, History, Religion, Christian, Christianity, Nonfiction

256 pages, Paperback

Published August 3, 2021

About the author

Dr. Markos earned his B.A. in English and History from Colgate University and his M.A. and Ph.D. in English from the University of Michigan. At the University of Michigan, he specialized in British Romantic Poetry, Literary Theory, and the Classics.

He has taught at Houston Baptist University since 1991, where he is Professor in English and holds the Robert H. Ray Chair in Humanities.

Reviews

[Old Dog Diogenes · Rating 3 out of 5]

Overall, good. A decent approach for those looking to reconcile platonism with Christianity. He emphasizes the idea that platonism can richly enhance a Christian worldview, and in that conclusion, I am in accordance with him. Other than that, he provides a general and sweeping history of some of the most prominent Platonic thinkers throughout the Christian tradition.

I was really excited going into the book thinking it would be dealing with a more in depth history of platonic thought in Christianity, but it was more of a primer on Platonism in general through a Christian perspective. It was nice to review certain aspects of Plato’s writings, but it was ultimately not what I was hoping for.

[David Haines · Rating 5 out of 5]

Louis Markos has, with his usual literary genius, woven together a beautiful Tapestry of Platonic and Christian ideas; in which we find displayed helpful analyses of Plato, and clear examples of how Plato was read and loved by great Christian theologians. Definitely worth reading.

[Ian Clary · Rating 4 out of 5]

There has been a lot of discussion in the past couple of years about Christianity's relationship to Plato and Platonism. If you're interested in the topic, you really should read Markos' book, it's incredibly helpful. Markos, who is an expert on classical literature, and also on "Christian Platonism," writes with such clarity, that it made this a deceptively easy read. He spends the first part of the book working through key aspects of Plato's thought, drawn directly from the sources, and that are most relevant to the Christian faith. He deals with topics such as the Form/Ideas, creation (Timaeus), the nature of justice, etc. Markos is so well-versed on these topics that you felt like you were in the hands not only of an expert, but someone who really enjoys what he's talking about.
Markos is also a helpful guide not only because he knows Plato so well, but because he is a faithful, orthodox Christian who is sane in the way he relates Plato and Platonism to Christianity. He stands in the very tradition that he will write about in the second part of the book. There, he looks at key patristic authors like Origen, the Cappadocians, Augustine, and Boethius, to show how they appropriated Plato faithfully in the service of the Christian faith. He also notes the various shortcomings both in Plato and in some varieties of early Christian Platonism. Markos then moves on to discuss later Christian Platonists like Dante, Descartes, Coleridge, and most importantly, C. S. Lewis. At the end of the book he provides a very helpful bibliographic essay on the best sources introducing both Plato and Christian Platonism. This is at once a book of philosophy, religious studies, literature, and apologetics and proves to be a great place to start to try and understand this fruitful and much-needed discussion for the life of the church.

[Annie Bruza · Rating 4 out of 5]

I love how much Markos loves Plato. I read this book as part of a bookclub with some other homeschooling moms and it was a springboard for some great conversation. It was a bit of a stretch for me, especially in the first part where he discusses the pre-socratics and the content of some of Plato's works, but I came out of this book feeling like I understand Plato a little more and can see how his teachings shaped Christian thought.

[Bob · Rating 4 out of 5]

Summary: A discussion of the most significant ideas of Plato, summarizing his works and the influence Platonic thought has had on Christian theology.

One of the things readily apparent to anyone who reads the theology of the church fathers is their indebtedness to the Greek philosophers, and particularly Platonic philosophy. Eusebius even believed that Plato’s work was a preparation for the gospel.

In this work, Louis Markos does two things. One is that he offers an introduction to Plato for those unfamiliar with him (and a good refresher for those of us who are). The first part reviews his major works and the key ideas that early Christian thinkers believed anticipated the coming of Christ. Of particular interest is the Cave and the rising path from the shadows of the forms to the forms in all their perfection, the sum of goodness, truth, and beauty. All this serves as a basis of our moral awareness and striving, and may become the basis of our awareness of our need for grace. He understood that we are both physical and spiritual beings. In The Laws Plato comes near a Christian understanding of a God intimately involved in his creation and a cosmology with which Christians deeply resonated. Markos notes where Christians part ways in the Platonic idea of the transmigration of souls, the relative denigration of the body, and the inferiority of women (although I suspect this also had an influence on Christian theology that Markos doesn’t discuss).

The second half of the book treats the Christian thinkers who draw upon his ideas beginning with Origen, the three Gregorys, Augustine, Boethius, and Dante, and more recently, Erasmus, Descartes, Coleridge, and finally C. S. Lewis, whose Professor Digory remarks in The Last Battle as they go “further up and further in” that “It’s all in Plato, all in Plato.”

The work also includes a bibliographic essay, not only of works drawn upon but comments on works and editions the reader may consult who wants to explore the connections of Greek thought and Christianity further. One of the most attractive things about this work is that Markos makes such a prospect inviting.

Aside from acknowledging some of the clear places Plato got it wrong, and some of the erroneous conclusions Origen reached, the book takes a very positive view of how Plato may prepare one for Christ. This may well be the case but I wish Markos would have dealt more with those who question the influence of Greek thought on Christian theology. While this engagement no doubt contributed to the spread of the gospel, the views of the body, the view of women, the “gnostic,” anti-material character of Christianity that led to a divorce of work and worship, of physicality and spirituality, are downplayed if acknowledged.

This needn’t detract from Markos’ argument. Plato undeniably influenced Christian thinkers through history, and if for no other reason (and there are other good reasons) ought to be read. At the same time, syncretism is not just a phenomena of modern missions. Christians have always faced the challenge of how to contextualize without compromising. They have always believed God has both left a witness to God’s self, and yet this is never unalloyed. I wish Markos would have done more with this which would have enhanced the instructiveness of a fine work.

____________________________

Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.

[Rick Davis · Rating 2 out of 5]

I wobbled between 2 and 3 stars for this one. It's not nearly as good as his earlier book From Achilles to Christ. It's a basic introduction to Plato with an overview and apology of Christian uses of Plato. I definitely disagreed with some of his evaluations of the relative values of Christian Platonists. He seems to treat Origen, for example, as a poster boy for Christian use of Plato, minimizing and making excuses for his glaring faults. His coverage of Augustine, who I would consider the best example of a Christian taking what is best in Plato and leaving the worst, doesn't ring with as much praise. He also posits Erasmus as the defender of Plato and the humanities over and against Luther. However, as he is even forced to note himself, Luther quoted liberally from the Greek and Roman classics. In reality Luther shows his great appreciation for Plato, especially over and against Aristotle, in the philosophical theses of his Heidelberg Disputation.

[Jeremy]

Interview here.

[Kailey (Luminous Libro) · Rating 5 out of 5]

The philosophy of Plato prepared the way for Christianity to be widely accepted in the ancient world. Socrates and Plato had a way of asking the right questions, even if they didn't know the true answers that can be found in the Bible. Their philosophy points the way for a searching soul to find the truth of Christ. There are some spiritual things that are well-known to all of creation in general revelation, and Plato used that limited knowledge to formulate his own ideas about virtue and spiritual life. His philosophy directly reflects and leads to the specific revelation of truth in the person of Christ.

I loved the writing style of this book! It's scholarly, but easy to read and understand even if you know nothing about Greek philosophy. We not only explore the way in which the pagan philosophies point to Christ and a Creator God, but also how the myths and analogies have shaped literature and all of Western thought. Each chapter gives a synopsis of the basic dialogues of Socrates and Plato and what they taught, and then we can analyze the main themes and symbols and see how they prepared the way for Christianity.

There are several chapters detailing how the early Christian leaders used the dialectic structure of Plato to explain deep spiritual concepts like eternity, grace, sin and sanctification, and our place in the cosmos. Because Plato had already laid the intellectual foundation, Christians were able to build logical arguments to reveal God's truth and further His kingdom.

One of the most famous of Plato's analogies is that of the cave. He says that we are like people stuck in a cave, and we can only see the wall in front of us where there are shadows cast by a fire behind us. If you could get out of the cave, you would see reflections of the sun in the water, and then finally by degrees your eyes would be strong enough to look into the sky and see the sun.
People who are still stuck in the cave think that the fire IS the sun, because they have never seen the real sun. Plato says that this is like a person who is spiritually blind. They are obsessed with the shadows of things in the physical world, when the reality of life is in the spiritual world outside the cave. The Bible also teaches that the things we see and experience on earth are only imitations of greater and higher heavenly things which are the originals of reality.

Most of Plato is spent discussing the nature of concepts like justice and virtue, and trying to define the inner struggle of the soul. The "psychomachia" is the war of the soul within itself, battling between temperance and passion, courage and fear, and wisdom and ignorance. Plato believed that the way to find a healthy balance in the soul was to ascend the rising path of virtue. Every decision we make either nourishes our soul or damages it, leading us up the path to get out of the cave of ignorance and vice, or leading us further into the depths of darkness.

Although Plato believed in reincarnation and a lot of weird religious trends of his time, his reasoning and the basic arguments behind his philosophies are sound, even if some of his conclusions are incorrect due to the limited general spiritual knowledge available to him. The author of this book chooses to look at Plato's beliefs in reincarnation as allegorical myths, showing the ascent of the virtuous soul on the rising path, or the descent of the evil soul into bestiality. Seen as an allegory for sin, grace, and Christian sanctification, the myth can point us to the truths in the Bible and further illustrate that there is an innate knowledge of good and evil even in the most pagan of beliefs. In another chapter, Augustine says that Christians are the rightful owners of all truth, and that they should not hesitate to defend it wherever they might find it, even in the writings of pagan religions.

The main four virtues that Plato defines are wisdom, justice, self-control, and courage. They must all work in balance within the soul to create a virtuous life. Plato believed that ignorance and pride were the root cause of all evil choices. Although he did not have a concept of sin as taught in the Bible, Plato did believe that all human actions should be measured against a divine standard, and not just guided by a relative human moral code that changes with every era.

The last few chapters of this book examine the writings of early Christian fathers and modern Christian apologists to see how their line of reasoning was influenced by Plato. One of my favorite passages in these chapters was from Gregory of Nyssa (332-395 A.D.) who draws on Plato's analogy of the soul on the rising path seeking for the spiritual reality outside the cave of physical shadows.
"Hope always draws the soul from the beauty which is seen to what is beyond... The ardent lover of beauty, although receiving what is always visible as an image of what he desires, yet longs to be filled with the very stamp of the archetype."
"This truly is the vision of God. ..."
Since God is the source of all goodness and beauty, our souls appreciate and enjoy the goodness and beauty we experience in the world, but always longing to experience it in full in the presence of its origin.
This idea of seeking for the origin, the ultimate purpose of our lives is prevalent in Plato's dialogues, and it finds its fruition in seeking and finding the God of the Bible.

Another section that I really enjoyed was the examination of how Dante's Divine Comedy was influenced by Plato. I loved the section about Erasmus and his belief that while pagans and philosophers may achieve some small amount of general wisdom, the Christian is held to a higher standard of virtue because of a "clearer access" to God.

But of course, the best chapter was the one about how C.S. Lewis was influenced by Plato, and how Plato was instrumental in Lewis' conversion to Christianity. I recognized many of Lewis' famous quotes and apologetic arguments from Mere Christianity and Problem of Pain, which I had never realized before are directly based on the philosophy of Plato, but of course recycled into the greater truth of the Bible.
Lewis talks about the need for a balance within the soul, and how our moral choices will be guided by our spiritual perspective, whether we are staring at shadows on a cave wall or walking in the sunlight.
The author says that "True morality does not exist in a void, with people committing random acts of kindness one moment and violence in another, but in relationship to a clear understanding of who we are, why we are here, and what our purpose is. Apart from that knowledge, we have nothing against which to measure our choices."
That really impacted me, because I think we see a lot of the moral void these days. I saw a video the other day of a person wearing a shirt that said "Kindness" while they were committing an act of violence with a look of anger and hatred on their face. The author perfectly describes this state of a moral barren wasteland where nothing has meaning for that person, saying that "For both Lewis and Plato, moral and mental confusion go hand in hand."

In Abolition of Man, Lewis talks about Plato's three parts of the soul: the rational part, the passionate part, and the spirit which controls them both. The rational is in danger of becoming too cold and emotionless. The passionate is in danger of becoming lost in its appetites. The spirit is the seat of the will, the center of the heart, which keeps them both in balance. If the soul is in harmony with itself, we can ascend the rising path and become a virtuous person.

Ultimately, Plato saw many spiritual things with a surpassing clarity, but his vision could only go so far, until the full revelation of Christ would come to the world. Still, we can study his philosophy with a greater appreciation because his questions can be a starting point to lead us to the right answers in the Bible.

Disclaimer: I received a copy of this book from the publisher in exchange for a free and honest review.

[Christian Barrett · Rating 4 out of 5]

Markos helpful aids readers in understanding the influence that Plato had and continues to have on Christian thought. He first illustrates the significance of Plato across the thinking world and how his principles provided a standard for much of philosophy and theology alike. Second, he walks through church figures that were impacted the most by Plato, and in doing this points out there is still much to gain from the great Greek philosopher.

[Melissa Travis · Rating 5 out of 5]

Truly outstanding.

[JR Snow · Rating 4 out of 5]

Good. Although, the book doesn't quite live up to the title (which Markos probably didn't pick, anyway). The content reads more like a series of essays, first on Plato's works themselves (which do the most to draw out the Christian connection) and second on Plato's influence on Christian thinkers, from Origen to Coleridge to Lewis. Discussions on any historical/causal relationship of Plato's thinking to the development of theology are largely absent. Instead, the discussion centers on how Plato's thought was or could be appropriated by Christian thought or finds consonance with Christian thought. Similar themes, but not the same thing.

Still, a good book. Apart from a funny blurb by Hans Boersma (?) at the front saying that "Christianity is incomprehensible without Platonism." That is the hottest of takes, and it is utterly and self-evidently gobbledy gook.

[John Martindale · Rating 4 out of 5]

The first section of the book was not engaging to me, however, once he discussed Plato's myths (which seems such a good context to wrestle with how the ancients used myth to convey truths), I grew interested. It was news to me, that Plato, late in life, wrote on laws being the basis for government, rather than the dictates of a philosopher king. His look at the church's use of Plato was interesting, I don't like that Markos is ignorant of the rich biblical case for Restorationism and thus dismisses Origin as a heretic. That said, at least he could honor Origin in other matters.

It does seem that Markos' evangelical faith is blinding him from the obvious and baring him from wisdom.

When reflecting upon Plato's thought, I think it is good to think in what sense, in what way, and to what extent is there something here that is true and good? At the same time, consider to what extent and in what way is there something false and bad here. Markos can do this unless an idea comes in conflict with some unbending evangelical dogma.

For example, when addressing Plato’s claim that evil is due to ignorance. Markos writes as if Plato must be entirely wrong on this, and any church father in agreement with Plato on this point is heterodox. That is because of his "orthodox" understanding that sin is willful rebellion against God, worked like a plumbline, meaning Plato’s idea of evil being due to ignorance is in all ways wrong.

Much better to consider, in what way, to what extent, and in what context is Plato on to something. Then to reason, in what way, to what extent, and in what context would Plato be mistaken? Reality is complicated. Sometimes and in some ways, what Plato points to is correct. Ignorance and deception do result in some actions that would not have been done if a person was thinking clearly. This can be demonstrated multiple times over, and could be argued for using the bible too! But, it is equally obvious that some people know very well what they are doing, that it is wrong and harmful, and yet they do it anyway. This is true in some situations.

If it is always and in all ways, either moral choice, or due to ignorance, then we have a contradiction, and as an evangelical, Markos must side with one side over the other. Interestingly, scripture can be understood as pointing us towards wisdom, but due to making one extreme and exclusive view sacrosanct, he is being blocked from a wiser and richer perspective. The Bible presents ideas in extremes. It does often contradict itself. But that is intentional, for the authors want us to wrestle with the complexity of life and become wise.

Plato’s extreme view is effective, for its extremeness shows it is NOT the case in all situations, and yet, it hopefully prompts us to reason in what cases it IS THE CASE. With this wiser perspective, we can then see things in scripture that were there all along, but church doctrine and bias prevented us from seeing. What is dangerous is when someone takes Plato's assertions as absolute and wholistic.

[Thomas · Rating 1 out of 5]

I listened to Plato's Republic during the summer of 2006 while running along the South Saskatchewan River, trying to get smarter and fitter and more tanned all at once. It didn’t work. And Plato would have questioned my motives and devotion to higher learning. Rightly so.

So when I read a rave review of this book, I was curious and optimistic that it would refresh me on Plato's ideas while scratching my itch for philosophy-theology crossover writing.

I wanted to like it, is what I'm saying. I didn't. The book is basically a summary of Plato's major dialogues with interjecting commentary pointing out how these thoughts aren't very far from some Christian thoughts...except for the elements that directly contradict Christianity...but then, Plato couldn't get it all correct, right?

The author gushes about Plato's writing and claims that it's inspired by God - not in the same way scripture is, but that it reflects something eternal that could have come only from God. At first I thought this idea was silly, but on further reflection I think that many authors, poets, musicians, and artists communicate something of the heavenly in their work. However, I think Markos' effort to expand this into a "collective unconscious memory of heaven" is a stretch.

Toward the end, the book contains one new-to-me passage from Augustine, who compares the Greek thinkers to Egyptians during the Exodus: shouldn't we take their stories and philosophy for our own, as long as it's moldable to our purposes? Thus is the entirety of the book's purpose summarized in one paragraph, quoted from someone who lived 1500 years ago. Just read that, and skip this.

[Daniel Arter · Rating 5 out of 5]

This book is an excellent, easy-to-read book introduction to Plato and his influence on Christian thinking throughout history.

The first part of the book gives a great summary of some of Plato’s writings before the second part then traces platonic thought through some important and key Christian figures in church history.

Probably the most commendable aspect of the book is the author’s willingness to admit that Plato wasn’t and couldn’t be completely biblical in all of his thoughts, but that there is still significant good that can be mined from Plato’s work.

Worth the read.

[Matt Pitts · Rating 4 out of 5]

A compelling introduction to the recovery of Plato’s contributions to Christian theology and imagination.

[Michael Kelley · Rating 5 out of 5]

Louis Markos has done a terrific job synthesizing Plato into easy to understand language, showing why the ancient writer is still relevant for today's culture, especially for Christians.

[Lauryn Dunn · Rating 4 out of 5]

Pretty good, just read Laws and Republic first

[Ben Booth · Rating 5 out of 5]

Wonderful, wonderful read. I’m reminded that for the vast majority of the history of the church, to be a Christian was to be a Platonist. Markos makes his case very well. To be a Christian Platonist is to align yourself with the One who is the True, Good, and the Beautiful, namely, the Triune God.

[Devon · Rating 4 out of 5]

4.5/5. I think that this book is really good for people that are interested in Christian Platonism or wonder how philosophy contributed to Christian thought. I think that it is geared more toward beginners than it is for those who are more familiar with Platonic thought.

[Wyatt Brandt · Rating 4 out of 5]

From Plato to Christ makes a compelling case that Plato significantly influenced Christianity, especially its biggest thinkers. I was particularly helped by the chapters on Augustine, Boethius, Dante, and Lewis, each showing how these figures adapted Plato’s ideas to articulate the Christian faith. If it wasn’t for Plato, we wouldn’t have The Confessions, The Consolation of Philosophy, The Divine Comedy, Mere Christianity, The Chronicles of Narnia, and pretty much everything Lewis wrote—pillars of Christian literature.
Augustine’s approach to Greek philosophy is especially helpful. He likened the use of Greek philosophy in Christian thought to the Israelites leaving behind the pagan Egyptian idols, but plundering and carrying off their gold and silver for honorable use. Use what is good and true, but discard what is incompatible with the Gospel.

[Sebos · Rating 3 out of 5]

Entry level. Author goes over Platonic dialogues and some of Christian thinkers through the ages, exemplifying platonic influence over their Christian philosophy.

While putting Descartes in there is a bit of a reach, it's a decent read. If you have already understand core Platonic doctrines consider it a casual read, otherwise it's a decent primer into Platonism.

[Tyler Hurst · Rating 4 out of 5]

I am working on a personal project to understand the discussion over Christian Platonism/Classical theism. This seemed like a good place to start. It’s an enjoyable read and makes Plato’s influence clear, but being published prior to the Classical theism retrieval movement it isn’t quite what I was looking for. More of an apologetic for Christian Platonism than a thorough description.

[James · Rating 5 out of 5]

An interesting examination of Plato and his influence upon the Christian tradition of philosophy and theology. Though not a philosopher, Markos does an excellent job investigating the stream of thought from Plato to Origen, Augustine, Coleridge, C. S. Lewis and others.

[Scott Meadows · Rating 4 out of 5]

Review available at: https://credomag.com/article/the-cont...

[Benjamin Jensen · Rating 4 out of 5]

This book definitely has a telos in mind... and it did not appear to be that of exploring a correct conclusion but rather that of finding what the author was looking for to support his preconceived conclusion. My overall disapproval with the thesis of this book makes me want to rate it a one but I do have to appreciate the information provided and variety of figures covered in this book. When I pulled this book off the shelf, I was hoping for a historically focused perspective but found myself reading the insights of a Christian writer with a thesis to prove. He mentions in this book how it can make the reading more entertaining but it was so extreme that unfortunately I do not quite trust the context of excerpts shared in this book and fear some may have been taken out of context to match the thesis that Plato or "pagan" philosophers were a "preparatory gospel" to the gospel which does appear to be created by relation to said philosophies (though this author confronts and dismisses that notion). There was also this underlying tone of "plundering" the knowledge of others to use for what this author deemed as the "better" use of said knowledge. Sad to see but good to know and observe other viewpoints. It was however a great overview of historical figures who have participated in the great theological dance of creating theology to counter opposing arguments (like mine of course) or in other words, to attempt to avoid the all-encompassing smoking gun to theology which is simply the fact that things are simply created by relation. When one better understands the past, the present is more easily understood. So, I do have to thank this author for providing insight on the motives and writings of founding and influential humanist-Christian writers to help me better understand that history of Christianity. With everything being said, although I vehemently disagree with this author's viewpoint, this book is definitely worth a read in order to better understand Christian beliefs and for that have my rating as at least a 4 out of 5.

[Zachary Stewart · Rating 3 out of 5]

2.7

Good introduction to Plato's thought, its development, and how Christians have leaned on it through history. But I, unlike the author, do not see this as such a good thing. Markos does show where Christianity and Platonic thought are incompatible, but where he thinks they are compatible, I often find myself in strong disagreement. He thinks Plato prepared the gentile world for Christ by reasoning via general revelation toward something very close to Christianity. I, however, think almost the exact opposite is true. It seems to me that all of the early Christological heresis arose because the incarnation was incompatible with Plato's "The Good" (god). This "Good" was radically immutable and impassible, and so God becoming man was not possible. Either Jesus was God and therefore not really human or he was human but not divine. Markos even seems to admit this when it comes to the Docetists. But I think this carries through to the other christological heresis too. Get Plato out of the way, and God can interact with the world, enter bilateral (covenantal) relationships, experience emotions, and even radically join himself to his creation permanently through incarnation. Plato was brilliant, and I think all truth is God's truth, so we can be good "Christian Humanists," as Markos wants for us, and read Plato and seek to be taught and not just critique. But recognize that Plato's shadow looms large in Theology, especially Theology Proper and Eschatology, and becomes a contruct through which to filter God's special revelation of himself. Plato, for all his brilliance, lowers women on the chain of being, thinks the state should raise children, will sensor poets he sees as pulling people away from reason, and believes our souls will reincarnate up and down the chain of being. Markos seems very ready to admit all this but doesn't seem to give it its full weight and moves on quickly to the good we can glean from Plato's almost monotheism, pursuit of justice, and reason. Worth the read for research, but I won't be recommending for synthesis.

[James Uscroft · Rating 1 out of 5]

As an Atheist who is fascinated by the question of how Greek culture and philosophy influenced ancient Judean culture, post temple Judaism, and therefore, Christianity, I was eagerly looking forward to a scholarly analysis of "How Platonic Thought Shaped Christian Faith." Of how, to give one example, my pet hypothesis that taking the arguments of the Greek speaking and heavily Greek influenced Paul of Tarsus as the root basis of their burgeoning Religion, later Church fathers determined whether a Gospel was canonical or heretical by how 'Greek' it was. Which is to say, by whether it was in line with the Platonic & Aristotelian philosophy which was the basis of Paul's arguments. But instead, this is yet another gushing screed about how the Heathen Plato 'Sensed' the truth about the one true God and 'Predicted' Christ & Christianity.

Of course, much of Plato's philosophy blatantly contradicts modern Christian theology. So having cherry picked the life out of Plato's dialogues in part 1, the second part is devoted to explaining how great Christian theologians of the past (as well as the one-note hack C.S. Lewis) have squared that particular circle. So in short, unless you're a Christian who's desperately struggling to reconcile your belief in your interpretation of the supposed 'Literal Truth' of the Bible with Platonic philosophy, this audiobook is a total waste of time.

[Phil Cotnoir · Rating 3 out of 5]

I tried to listen to this book, but came upon two problems:

1. The material is a lot more dense than I expected, and it just does not lend itself to auditory reading, at least not for me. I did not expect such a deep analysis of Plato's work, though of course you may well wonder why I didn't expect it, given the title of the book. And I agree - I should have expected it. What happened is that the longer I listened, the more key components I realized I had not grasped, and so by the second half of the book I was basically listening to it just to finish it, and to get to the part dealing with C.S. Lewis. This is not right, so I stopped. What I really need to do is get the paper version and give it the kind of reading it deserves.

2. The second problem was the narrator. I don't think I'm very picky about these things, but he just was not working for me. I felt like a marketing voice actor was reading it, with the emphases in weird places, the cadence and flow of the sentences all wrong. This, combined with problem #1, made me throw in the towel - which was a hard decision, but the right one.

[Benaiah Neetz · Rating 3 out of 5]

Louis Markos starts his book with a controversial statement, "the works of Plato can be read as works of genius in their own right and as inspired writings used by the God of the Bible to prepare the ancient world for the coming of Christ and the New Testament." I think everyone can agree that Plato was a giant intellectual and one of the greatest influences on the Western world. Markos' point with his second emphasis is the more controversial one, and it is an attempt to say Christian theology was able to explain truths more deeply because of the categories Plato set forth and because of the Truth of Natural Revelation revealed in some of his thoughts (All Truth is God's truth, etc.) The second half of the book is much better than the first and the main reason most people will buy this book is for part 2. Part 1 could have been reduced to maybe a chapter or two. Part two has to do with his influence among the Christian tradition and the traditions' use of Plato in their theology. If you read the book and have a good grasp of Plato, maybe jump to part 2.

[Laura · Rating 4 out of 5]

Introduction to Plato and the thinkers that were influenced by him (including Augustine and Lewis). Interesting argument of how Plato received glimpses of Christian truths.

"When I highlight a connection between, say, Timaeus and Hebrews, I am not suggesting that the former influenced the latter but that the similarity between the two suggests, to those who accept the direct inspiration of the Bible, that Plato, working through general rather than special revelation, came close to discovering truths that would not be revealed in full until four hundred years after his death. It was, I believe, God’s plan, and God’s grace, to use the writings of Plato to prepare the Greco-Roman world for that greater revelation to come, so that when it came, they would recognize it as the fulfillment of what they had already learned from Plato."