I
THOMAS
AND PLATONISM
I
n the first
address of Rudolf Steiner's, he dwells on that moment in the
history of spiritual development at which Thomas begins his
life-work. The most recent movement of the time, Arabianized
Aristotelianism, which “no longer contained anything of
Plotinism” questioned every result of Christian thought,
such as the basic concept of Augustine — of whom Thomas
says that he is imbued with the doctrines of the Platonists
— among them, that conception of
“Humanity as a Whole” which was a dim
reflection of the old clairvoyant vision. By the
“modern” thought imbued with this Arabianism
— which had broken down the bridges behind it to the
spiritual world of the clairvoyant visionaries but had thrown
no new bridges in front of it to the discovery of individualism
on earth — by man alone, therefore, and his struggle for
knowledge now become abstract, the question had to be answered
from the Christian spirit-life: — What is our
relationship to a world of which all we know is from
conceptions which can come only from ourselves and our
individuality? [pp. 40, 41.]
Let
us choose a part of the “Prologue” to a work by
Dionysius the Areopagite, whose historical importance is made
clear in the second Address [p. 54]. It is one of many proofs
in his works of his split from a Platonism which was out of
date, and whose position he regarded as untenable against the
new Aristotelianism.
Commentary on the Book of Dionysius “Concerning the
d1vine names”
Prologue
…It must be pointed out that Dionysius employs an obscure
style in all his writings; not because he knows no better, but
on purpose, in order to protect the holy and divine doctrines
from the mockery of unbelievers.
The
difficulty of understanding these writings arises from several
causes.
First, because Dionysius uses the style and expressions of the
Platonists, to which the moderns are not accustomed. The
Platonists, in their love of referring everything that is
composite and material back to simple and abstract principles,
set up separate species of things. They spoke of “man
apart from matter,” and the same of the horse and other
species of nature. They said, for instance, that this
particular physically visible man is not the same as
“man”; but that he is called “man”
because he has a part of that separated species
“man.” It follows then that a something is found in
the individual physical man, which does not belong to the
general human species, namely, the individual substance, and
other things; but in the separated species “man”
there is nothing which does not belong to the human species.
Therefore, the separate man was called “man per
se,” because he had in himself nothing which is
not a part of humanity; and also “man in the original
sense,” in so far as “being man” is carried
over from separate man after the manner of participation to
physical men. Thus we can also say that the separate man is
above individual man, and that he is the “being
man” of all physical humanity, in so far as human nature
is ascribed purely to the separate man, and from him is carried
over to physical humanity.
The
Platonists applied such abstractions not only in their
discussions on the latest species, but also to the widest range
of things, such as the Good, the One, the Existing. They
propounded namely a First One, which is the quintessence of
Goodness and of Oneness and of Existence, and which we call
God; and imagined that all other beings are called
“good” or “one” or
“existing” through derivation from that First One.
Therefore, they named that First One the Self-Good, or the
Intrinsically-Good or the First-Good, or the Super-Good, and
also the goodness of all goodness, or the Being-Good, or the
Quintessential Substance, in the same sense as was explained in
the case of the separate man.
But
this thought-technique of the Platonists does not harmonize
with faith and truth in proportion as it is extended to the
species which are separated from Nature; respecting what they
said, however, concerning the First Principle their view
is very true and in harmony with Christian belief. Therefore,
Dionysius calls God at different times the Self-Good, the
Super-Good, the First-Good, or the Goodness of every Good; and
similarly he calls Him the Super-Life, the Super-Substance, and
Arch-divine Godhead, which means the Original Divinity, since
the name divinity is also received after a certain
participation by certain creatures — the heavenly
Hierarchies.
The
second difficulty in Dionysius' form of expression comes from
the fact that he uses mostly irrefutable arguments in arranging
his sentences and often compresses them into few words or even
into a single one.
The
third difficulty is that he also often heaps word on word which
might at first appear superfluous, but which reveal themselves
to those who ponder them seriously enough as containing a great
depth.
The
process involved in the consciousness of Europeans becoming
individualized is expressed in the rejection of Plotinism with
its special forms separated from matter. Agreement with
Plotinism in what it has to say on the subject of “The
First Principle” and of the divine world of pure spirits
divorced from all things of the senses is developed into a
marvellous edifice of logical technique in the Commentaries on
the thirteen chapters of the book Concerning the Divine
Names. In this technique, applied to the visions of the
Dyonistic writings is stamped out the other pole of spiritual
and historical change in consciousness: “The problem,
which formerly was solved by vision, is brought down into the
sphere of thought” [p. 69]. The sentences with which
Thomas closes the Commentary seem like a raising of the eyes
from an impoverished consciousness which has gone from the
security of vision to the loneliness of thought, from the
departed riches of the spirit worlds of Plotinism and of
Dionysius and Erigena: —
And
after the explanations concerning the expressions of St.
Dionysius, whose intelligence is far in advance of ours, we
demand to be corrected in anything wrong we have said. But if
we have said aught well, thanks are due to the giver of all
good, the triune God, who lives and rules throughout all ages.
Amen.
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