Dean Inge wrote: "Platonism is part of the vital structure of Christian theology ...[/quote]
Yes. Evident and never been questioned.
"[If people would read Plotinus, who worked to reconcile Platonism with Scripture,]" – not sure where this came from? Inge was writing in the 19th century, so might not have had the scholarly materials we have today. Plotinus was not a Christian, nor was Christian doctrine a concern of his.
Plato understood the self as divided between body and soul, with the soul more closely related to goodness and truth; this made Christianity’s later soul-body division easier to understand.
Actually it made an erroneous reading of a soul-body a constant problem. Christianity is not a dualist system, and follows the Hebrew, not the Hellenic, idea of body and soul as one corporate entity, as stated in Scripture. Thus the doctrine of resurrection, which is of the body, not just the re-incorporation of the soul (as in reincarnation or metempsychosis). One needs to understand the use of body
sarx v soul
psyche in its pastoral teaching, and the idea of the body
soma in its theology. St Paul makes this distinction.
Plato’s theory of forms prefigured the Christian understanding of heaven as a perfect world, of which the physical realm is a mere imitation.
Again, not the Christian view.
Augustine, at the end of a line of influence that began with Plato and passed through Plotinus ...
Hmmm. Augustine began life as a Manichean, and unhappy with its overt dualism, moved to Platonism, which he found more fulfilling, but finally unsatisfactory. It was St Ambrose of Milan (who also had a Platonist background) who brought Augustine from Plato to Christ.
Eusebius of Caesarea
“[Plato is] the only Greek who has attained the porch of (Christian) truth.” Good way of putting it – Plato gets you to the porch, Christ gets you in.
Clement of Alexandria
“. . . ]For [philosophy] was a schoolmaster to bring ‘the Hellenic mind . . . to Christ.’ – ditto.
So it's clear that the Fathers saw Plato as a preparation for the theologian. The point here is that the Fathers believed that Christian Revelation was not illogical nor irrational – as its adversaries claimed – and that if it was reasonable, logical and rational, it could be argues with reason and logic, and the Platonic system was the best and broadest philosophical approach.
If Christianity was influenced by Plato, St Paul was influenced by Stoicism, as the pseudo-correspondence between St Paul and Seneca evidences. Seneca was another who the Fathers thought was a Christian in everything but the knowledge of Christ. Tertullian speaks of him as a writer who is 'often one of ours.' Lactantius wrote: "Seneca could have been a true devotee of God if someone had shown God to him" (
Inst 6.24).
The letters were known as early as Jerome, who was convinced that there was a real affinity between Seneca and Christianity, so much so that he included Seneca among the 'famous men' of the Christian religion. This correspondence, consistent of eight letters from Seneca and six from Paul, "...are not especially interesting and contains nothing more than an exchange of polite greetings. Even though it makes rather disappointing reading, it enjoyed a certain fame subsequently." (
Early Christian Greek and Latin Literature, vol. 1, p. 405)
The letters are dated around the 4th century.