Lecture III--Neoplatonism

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Be this as it may, we find that from the time of Philo, the deepest thought of the heathen world began to flow in a theologic channel. All the great heathen thinkers henceforth are theologians. In the times of Nero, for instance, Epictetus the slave, the regenerator of Stoicism, is no mere speculator concerning entities and quiddities, correct or incorrect. He is a slave searching for the secret of freedom, and finding that it consists in escaping not from a master, but from self: not to wealth and power, but to Jove. He discovers that Jove is, in some most mysterious, but most real sense, the Father of men; he learns to look up to that Father as his guide and friend.

Numenius, again, in the second century, was a man who had evidently studied Philo. He perceived so deeply, I may say so exaggeratedly, the analogy between the Jewish and the Platonic assertions of an Absolute and Eternal Being, side by side with the assertion of a Divine Teacher of man, that he is said to have uttered the startling saying: "What is Plato but Moses talking Attic?" Doubtless Plato is not that: but the expression is remarkable, as showing the tendency of the age. He too looks up to God with prayers for the guidance of his reason. He too enters into speculation concerning God in His absoluteness, and in His connection with the universe. "The Primary God," he says, "must be free from works and a King; but the Demiurgus must exercise government, going through the heavens. Through Him comes this our condition; through Him Reason being sent down in efflux, holds communion with all who are prepared for it: God then looking down, and turning Himself to each of us, it comes to pass that our bodies live and are nourished, receiving strength from the outer rays which come from Him. But when God turns us to the contemplation of Himself, it comes to pass that these things are worn out and consumed, but that the reason lives, being partaker of a blessed life."

This passage is exceedingly interesting, as containing both the marrow of old Hebrew metaphysic, and also certain notional elements, of which we find no trace in the Scripture, and which may lead--as we shall find they afterwards did lead--to confusing the moral with the notional, and finally the notional with the material; in plain words, to Pantheism.

You find this tendency, in short, in all the philosophers who flourished between the age of Augustus and the rise of Alexandrian Neoplatonism. Gibbon, while he gives an approving pat on the back to his pet "Philosophic Emperor," Marcus Aurelius, blinks the fact that Marcus's philosophy, like that of Plutarch, contains as an integral element, a belief which to him would have been, I fear, simply ludicrous, from its strange analogy with the belief of John, the Christian Apostle. What is Marcus Aurelius's cardinal doctrine? That there is a God within him, a Word, a Logos, which "has hold of him," and who is his teacher and guardian; that over and above his body and his soul, he has a Reason which is capable of "hearing that Divine Word, and obeying the monitions of that God." What is Plutarch's cardinal doctrine? That the same Word, the Daemon who spoke to the heart of Socrates, is speaking to him and to every philosopher; "coming into contact," he says, "with him in some wonderful manner; addressing the reason of those who, like Socrates, keep their reason pure, not under the dominion of passion, nor mixing itself greatly with the body, and therefore quick and sensitive in responding to that which encountered it.