The relationship between Paul the Apostle and Platonism has long been a subject of theological and philosophical intrigue. While Paul is traditionally seen as a Jewish thinker rooted in Hebraic traditions, his engagement with Greco-Roman intellectual currents, particularly in Acts 17, suggests a more complex philosophical landscape. Could it be that Paul was, in some way, influenced by Platonic thought? If so, what does this mean for our understanding of his theology and the early Christian movement?
Paul at the Areopagus
Paul’s speech at the Areopagus (Acts 17:16-31) is one of the most explicitly philosophical moments in the New Testament. Here, he engages with Stoics and Epicureans, quoting Greek poets and invoking the concept of an "unknown god." There is an academic debate of whether Paul’s speech aligns with Middle Platonic thought, particularly its interpretation of Plato’s Timaeus 28c, where the philosopher posits that the "maker and father" of the world is difficult to find and even harder to speak about.
Paul’s language in Acts 17 closely parallels Platonic discourse. The way he describes “God” as "maker" and "father" echoes later Middle Platonic exegesis of Timaeus 28c, which emphasized the dual role of the “Divine” as both creator and progenitor. Paul’s rhetoric places him within a Greco-Roman tradition of theological dialogue, where Platonic themes were commonly employed to discuss supposedly divine transcendence and human access to the supposedly divine.
Further evidence of Platonic influence in Paul’s address can be found in his reference to “God” as the one in whom "we live and move and have our being" (Acts 17:28). This concept bears resemblance to the Middle Platonic interpretation of “divine” or supernatural immanence, where all existence derives from and participates in a transcendent source. Origen of Alexandria later expounded upon this idea, emphasizing the Platonic distinction between the material world and the higher, intelligible reality.
Additionally, Paul’s engagement with Greek philosophy at the Areopagus reflects a broader strategy used by early Christian apologists, a strategy that he no doubt had a hand in encouraging. Second-century Christian thinkers, including Justin Martyr and Athenagoras, appropriated Platonic terminology to articulate Christian doctrine. Paul’s speech, therefore, may represent an early example of this approach, demonstrating a willingness to frame Christian theology in categories familiar to his Hellenistic audience.
Paul’s engagement with the intellectual currents of his time does not suggest he was a Platonist in a strict sense. Yet his discourse at the Areopagus reveals an awareness of and engagement with Greek metaphysical thought. Similar to Origen’s later exegetical methods, Paul strategically employed philosophical language to communicate “theological truths,” making Christian theory intellectually accessible to a broader audience.
Platonism, Early Christian Thought, and Origen
The broader influence of Platonism on early Christian apologetics is well-documented. Early Christian thinkers like Justin Martyr were deeply influenced by Middle Platonic ideas. Philo of Alexandria had already synthesized Jewish theology with Platonic metaphysics, portraying “God” as the transcendent One and employing the concept of the Logos as an intermediary between the “divine” and the material world.
A particularly important figure in this discussion is Origen of Alexandria, who engaged deeply with Platonic and Neoplatonic ideas while maintaining a critical distance. Origen saw philosophy as a preparatory tool for understanding Scripture. He drew upon Plato’s concept of likeness to God (from Theaetetus 176b) to explain humanity’s journey toward divine transformation. However, Origen did not adopt Platonism wholesale; instead, he selectively integrated ideas that aligned with Christian theology, rejecting those that were incompatible.
Origen’s approach to biblical exegesis was influenced by Platonic structures of interpretation. He, like Paul, utilized allegorical methods similar to those found in Middle Platonism, seeing multiple layers of meaning in Scripture. This mirrors Plato’s theory of reality, where the visible world is a shadow of the higher, intelligible realm. Origen applied this framework to biblical texts, interpreting them in ways that transcended their literal meanings to uncover deeper spiritual truths.
Furthermore, Origen’s doctrine of the Logos has clear Platonic resonances. Drawing from both Timaeus and the Gospel of John, he identified the Logos as the divine mediator between God and creation, akin to the role of the Demiurge in Platonic cosmology. His views influenced later Christian theology, particularly in articulating the relationship between “God the Father” and “Christ the Logos.” While Origen’s theological system was ultimately distinct from Neoplatonism, elements of its hierarchical structure and emphasis on supernatural transcendence reflect an engagement with Platonic thought.
Origen’s synthesis of Christian doctrine with Platonic principles paved the way for later theological developments. His influence extended to figures like Augustine of Hippo who, while critical of some Platonic concepts, nevertheless integrated aspects of Neoplatonic metaphysics into his Christian theology. This enduring dialogue between Platonism and Christianity highlights the philosophical complexity of early Christian thought and Paul’s own exposure to such ideas.
Paul’s Relationship to Platonism: Imitation or Convergence?
Does this mean Paul was a Platonist? Not necessarily. Paul’s theological framework remains fundamentally Jewish, centered on a Hellenistic revelation of “God” through Paul’s Christ rather than philosophical speculation. However, his engagement with Greek philosophy suggests a degree of intellectual convergence. Like Philo and Origen, Paul may have drawn on Platonic themes as a means of articulating theological truths to a Hellenistic audience.
Moreover, Paul’s opposition to idolatry and his emphasis on a personal, knowable Deity distinguish his message from Platonic abstraction. Whereas Platonism often emphasized the ineffability of “the One,” Paul presents a Deity who, though transcendent, has made himself known through “Jesus Christ.”
A Philosophical Hybrid?
Ultimately, Paul’s engagement with Platonism reflects a broader pattern in early Christian theory, where Jewish monotheism intersected with Greco-Roman philosophy. While the character Paul was not a Platonist in the strict sense, his speech in Acts 17 suggests he was conversant with Platonic themes and used them strategically in dialogue with Greek or Hellenistic Jewish thinkers.
Rather than being a mere borrower of Greek philosophy, Paul can be seen as a sophisticated thinker who navigated multiple intellectual traditions to advance his theological vision. His interaction with Platonism is not one of wholesale adoption but of selective engagement—a philosophical hybridization that helped shape the trajectory of early Christian theory. The influence of thinkers like Origen further solidifies the notion that Christian theology was enriched not by the philosophy within the Hebrew scriptures, but by its dialogue with Greek philosophy.
References
Artemi, E. (2023). The Platonism and Neo-Platonism influence on Origen’s exegesis of the Bible. Mirabilia: Electronic Journal of Antiquity, Middle & Modern Ages, (36), 9.
Gaston, T. E. (2009). The influence of Platonism on the early Apologists. The Heythrop Journal, 50(4), 573-580.
Hubbard, J. M. (2022). Paul the Middle Platonist? Exegetical Traditions on Timaeus 28c and the Characterization of Paul in Acts 17: 16–31. Harvard theological review, 115(4), 477-495.
