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An alternative theory of | The Apostolic Lineage of the Academy of Plato
Web Publication by Mountain Man Graphics, Australia
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'I am striving to give back
the Divine in myself
to the Divine in the All.'
--- Final words of Plotinus
to Eustochius (C.270 CE)
Eusebius's "Christianization" of the |
SUMMARY NOTES:
Pythagoras (569-475 B.C.)
Plato (427-347 B.C.)
Aristotle (384-322 B.C.)
(1.1) Apollonius of Tyana (0? - 100 CE?)
(2.1) Nicomachus of Gerasa,
(2.2) Numenius of Apamea,
(3.1) Ammonias Saccas the Christian (175-242 CE.)
(3.1) Ammonias Saccas the "Founder of Neoplatonism" (175-242 CE.)
(3.2) Plotinus the Neoplatonist (205-270 A.D.)
(3.3) Origen the Christian (c.185 - 254 CE)
(3.3) Origen the Neoplatonist (c.185 - 254 CE)
(3.4) Anatolius of Laodicea the Christian, (c.210 - 283 CE)
(3.4) Anatolius of Laodicea the Neoplatonist and teacher of Iamblichus, (c.210 - 283 CE)
(3.5) Porphyry (ca. 234-305) one of the Twelve Apostles of Plotinus
(3.5) Who claimed Porphyry to be a "Christian"?
AN ASIDE in Persia ...
(3.6) Mani the Persian Sage a "Zoroastrian" almost "Buddha-Like"
(3.6) Mani the Persian Sage a "Christian"
(4.1) Iamblichus (Ca. 245-325 A.D.) - student of Anatolius then Porphyry
(4.2) The "Porphyrian" ... Arius of Alexandria (250-336 CE) - the "Christian presbyter of Alexandria"
(4.2) The "Porphyrian" ... Arius of Alexandria (250-336 CE) - the "Hellenistic Priest of Alexandria"
(4.3) Sopater, Head of the Academy of Plato (executed by Constantine)
(4.4) Emperor Julian (331-363 A.D.)
(5.1) Hypatia of Alexandria (ca. 370-415 A.D.)
(5.2) Hierocles of Alexandria (active c.430)
(5.3) Proclus (ca. 410-485 A.D.)
(6.1) Damascius (ca. 480-550 A.D.)
DETAILED NOTES:
COMMON ERA onwards
1st Century
(1.1) Apollonius of Tyana (0? - 100 CE?)
2nd Century
(2.1) Nicomachus of Gerasa,
(2.2) Numenius of Apamea,
3rd Century
(3.1) Ammonias Saccas the Christian (175-242 CE.)
(3.1) Ammonias Saccas the "Founder of Neoplatonism" (175-242 CE.)
The following introduction is by way of Phil Norfleet, editor
of The Golden Chain of Platonic Succession Website,
Fragments left from Porphyry's book entitled,
Against the Christians, give details about
the life and teachings of Ammonius.
According to Porphyry, his parents were Christian,
but upon learning Greek philosophy, Ammonius rejected
his parents' religion and returned to paganism.
[Editor's Note: Eusebius makes assertions
about additional books written by Porphyry
entitled "Against the Christians", and
preserves a few "selected" references.
Eusebius again invents his own sources,
in this case, he writes as Porphyry,
against his own (orthodox christian) position.
See the Historia Augusta
for examples of this happening at that epoch in the 4th century.
(ie: the author invents fake sources to disagree with fake sources)
"Among the many games that are played in the Historia Augusta
is the invention of no less than 130 fake documents, most
charmingly introduced in the introduction of the Life of Aurelian.
Fake sources were not a new practice (cf. the invented letters
in Plutarch's Life of Alexander). What is new, however, is that
the author the Historia Augusta invents sources to disagree with them".
However, the Christian historian Eusebius disputes this
per the following quotation from his work entitled
History of the Church (Book VI, Chapter 19):
... As an example of this absurdity take a man
whom I met when I was young, and who was then
greatly celebrated and still is, on account of
the writings which he has left.
I refer to Origen, who is highly honored
by the teachers of these doctrines.
For this man, having been a hearer of Ammonius,
who had attained the greatest proficiency
in philosophy of any in our day,
derived much benefit from his teacher
in the knowledge of the sciences;
but as to the correct choice of life,
he pursued a course opposite to his.
For Ammonius, being a Christian,
and brought up by Christian parents,
when he gave himself to study and to philosophy
straightway conformed to the life required by the laws.
But Origen, having been educated as a Greek in Greek literature,
went over to the barbarian recklessness.
And carrying over the learning which he had obtained,
he hawked it about, in his life conducting himself
as a Christian and contrary to the laws,
but in his opinions of material things
and of the Deity being like a Greek,
and mingling Grecian teachings with foreign fables.
For he was continually studying Plato,
and he busied himself with the writings of
Numenius and
Cronius,
Apollophanes,
Longinus,
Moderatus, and
Nicomachus, and those famous among the Pythagoreans.
And he used the books of
Chaeremon the Stoic, and of
Cornutus.
Becoming acquainted through them with the figurative interpretation
of the Grecian mysteries, he applied it to the Jewish Scriptures. ...
... These things are said by Porphyry
in the third book of his work against the Christians.
He speaks truly of the industry and learning of the man,
but plainly utters a falsehood
(for what will not an opposer of Christians do?)
when he says that he went over from the Greeks,
and that Ammonius fell from a life of piety into heathen customs.
For the doctrine of Christ
was taught to Origen by his parents,
as we have shown above.
And Ammonius held the divine philosophy unshaken
and unadulterated to the end of his life.
His works yet extant show this,
as he is celebrated among many
for the writings which he has left. ...
[Editor: Eusebius writes "fiction" in order
to substantiate the presence of a lineage
of Apostolic succession in the academy of
the followers of the new testament canon.]
The editor of The Golden Chain of Platonic Succession Website,
Phil Norfleet writes further ....
Based on the above we have two major issues
between Porphyry and Eusebius:
1) Was Ammonius a Christian or a pagan?
Porphyry says he was a pagan; Eusebius demurs.
Another Church Father, Jerome, in his work
entitled On Illustrious Men (Chapter 55) says:
Porphyry falsely accused him [Ammonius]
of having become a heathen again,
after being a Christian, but it is
certain that he continued a Christian
until the very end of his life.
2) Did Ammonius the Neoplatonist write any books?
Porphyry and Plotinus both indicate that Ammonius
left no written works. Conversely, Eusebius asserts
that Ammonius was celebrated for the writings that he left.
This confusion in identity
may be due to the fact
that Ammonius taught both
Plotinus the Neoplatonist
and Origen the Christian;
later scholars on both sides
wrote their own opinions about Ammonius,
ignorant of the historical context
in which the man lived.
These two schools of philosophy and Christianity,
were diametrically opposed and constantly at war
with one another, during the third, fourth and fifth centuries.
I have no opinion re the writing of any books,
although I note that Pythagoreans were not supposed
to put their more important teachings into writing.
Also, in my view, it is very unlikely that
the founder of Neoplatonic philosophy should
have been at the same time a Christian.
The unequivocal disagreement between Porphyry and Eusebius
on these two important issues provides support for believing
that there may have been two different men:
Ammonius Saccas the Neoplatonist, and
Ammonius of Alexandria, the Christian.
(3.2) Plotinus the Neoplatonist (205-270 A.D.)
(3.3) Origen the Christian (c.185 - 254 CE)
(3.3) Origen the Neoplatonist (c.185 - 254 CE)
http://hypotyposeis.org/weblog/2009/07/neoplatonism-and-gnosticism-part-four.html
"Origen the Platonists is almost (but not quite) certainly a different person
than Origen the Christian and his interpretation of the Parmenides was very
unusual.
See current page on Origen
(3.4) Anatolius of Laodicea the Christian, (c.210 - 283 CE)
(3.4) Anatolius of Laodicea the Neoplatonist and teacher of Iamblichus, (c.210 - 283 CE)
"The suggestion that Anatolius, Iamblichus' teacher, is to identified
with the Christian Bishop Anatolius of Laodicaea ... is a conjecture
regarded very skeptically indeed by several well qualified judges.
p.262 Rowan Williams, "Arius: Heresy & Tradition" (Revised Ed 2002
(3.5) Porphyry (ca. 234-305) one of the Twelve Apostles of Plotinus
1 Porphyry
2 Amelius
3 Castricius Firmus
4 Eustochius of Alexandria
5 Marcellus Orontius and
6 Sabinillus
7 Paulinus
8 Rogatianus
9 Serapion
10 Zethos
11 Zoticus
12 Olympias (detractor)
(3.5) Who claimed Porphyry to be a "Christian"?
(3.6) Mani the Persian Sage a "Zoroastrian"
(3.6) Mani the Persian Sage a "Christian"
NB: This reference to Mani has been inserted not as a reference to "The Apostolic Lineage of Platonism"
but as a reference to further Eusebian "Historical Corruption" of sources (the process of "Christianization").
Eusebius and his continuators (eg: Augustine) assert that Mani, who had quite possibly been inspired
by Philostratus' account of Apollonius' treck to India, and who had conducted the same Indian pilgrimage,
was a "christian", and a "heretic" at that. The "Christianization" of the Persian Sage Mani is sketched.
4th century
(4.1) Iamblichus (Ca. 245-325 A.D.) - student of Anatolius then Porphyry
(4.2) The "Porphyrian" ... Arius of Alexandria (250-336 CE) - the "Christian presbyter of Alexandria"
(4.2) The "Porphyrian" ... Arius of Alexandria (250-336 CE) - the "Hellenistic Priest of Alexandria"
Who was Arius of Alexandria?
Who was Leucius Charinus?
(4.3) Sopater, Head of the Academy of Plato (executed by Constantine)
(4.4) Emperor Julian (331-363 A.D.)
"Against the Christians" - destroyed and censored by "Bishop Cyril"
The Kronia or The Caesars - a satire against Constantine & Jesus.
5th century
(5.1) Hypatia of Alexandria (ca. 370-415 A.D.)
(5.2) Hierocles of Alexandria (active c.430)
(5.3) Proclus (ca. 410-485 A.D.)
6th century
In 529 CE Justinian confiscated all the funds devoted to philosophic
instruction at Athens, closed the schools, and seized the endowments
of the academy of Plato, which had maintained an uninterrupted succession
of teachers for nearly 900 years.' (Vol. i. pp. 278, 285, 287.)
(6.1) Damascius (ca. 480-550 A.D.)
The term "Platonic Successor" was used by the ancients to designate the head schoolmaster (diadochus) of Plato's Academy near Athens. The Academy, until it was forcibly closed by the Christian Emperor Justinian in 529 A.D., lasted for over nine centuries.
Some of the last heads of the Academy (also called diadochi) were some of the most famous. A list of the last six Platonic Successors is given below:
The Classical historians have therefore had to revert to the only possible condition short of calling Eusebius a "fabricator of Christianisation of History", by making the assumption that there were in history, two Ammonias Saccas' (one a christian and one a Platonist), two Origens (one a christian and one a Platonist) and two Anatolius of Laodicea (one a Christian and the other a Platonist).
The simple resolution of the reality of this historical situation is that Eusebius has fabricated his claims that these important philosopher/sages/authors were in fact Christians. Eusebius needed to substantiate the "Apostolic Lineage of the Christian philosophy" and simply appropriated his historical sources in a fraudulent fashion to achieve his ends.
Although it may not be shared, to my way of thinking the controversy over the "orthodoxy" of the books of Origen can be explained very simply. Origen and his spiritual teacher, Ammonias Saccas (the reviver of the lineage) were NeoPlatonic philosophers who had never - for a very good reason - had never heard about the new testament, jesus or the christian church.
In ancient history, if we are to have any regard for the classical perspective (ie: absent apologetics) for these two figures, we will immediately perceive that a number of the classicists are forced to conclude that there may have been in fact two Origens, and two Ammonias Sacccas's in the 3rd century.
At least one classicist Phil Norfleet at this article moots this dual identity for the figure of Ammonias Saccas. Eusebius presents material the intent of which is to make us presume Ammonias was a Christian, and not the founder of neoplatonism. Eusebius states Ammonias left behind him many books, but the classicists are clear that Ammonias never wrote anything, content in being a sack worker on the docks of Alexandria.
in my view, it is very unlikely that the founder of Neoplatonic philosophy should have been at the same time a Christian. The unequivocal disagreement between Porphyry and Eusebius on these two important issues provides support for believing that there may have been two different men: Ammonius Saccas the Neoplatonist, and Ammonius of Alexandria, the ChristianSimilarly, we have the same type of confusion over the figure of Origen. We appear to have Origen the Christian (c.185 - 254 CE) and Origen the Neoplatonist (c.185 - 254 CE) living like another set of doppelgangers. The following comment from hypotyposeis.org has been moved, but once ran as follows:
"Origen the Platonists is almost (but not quite) certainly a different person the Origen the Christian"To this kettle of fish we may also add the figure of Anatolius of Laodicea, the neoplatonist and teacher of Iamblichus, (c.210 - 283 CE). History appears to have left us the remains of both a Anatolius of Laodicea the Christian, (c.210 - 283 CE) and Anatolius of Laodicea the Neoplatonist and teacher of Iamblichus, (c.210 - 283 CE). About this we have:
"The suggestion that Anatolius, Iamblichus' teacher, is to identified with the Christian Bishop Anatolius of Laodicaea ... is a conjecture regarded very skeptically indeed by several well qualified judges. p.262 Rowan Williams, "Arius: Heresy & Tradition" (Revised Ed 2002)
Eusebius was searching for all the prestigous authenticity he could find.
And he made free use of all his available sources.
He had the imperial archives at his disposal 312 to 324 CE.
Eusebius made false representations about these figures in the academy of Plato, in that they were "christian". The controversy over the books of Origen were as a result of the "Christianization" of Origen by Eusebius. The controversy over the books of Origen is therefore simply exlplained by the appearance, after Nicaea, of books authored by Origen which did not anywhere mention Jesus, the new testament or the christian church. These books may have included treatments of the Hebrew Bible, such as Origen's Hexapla, and may have included philosophical literature, but did not make any reference to Jesus, etc.
Whenever these books turned up, especially as the 4th and 5th centuries progressed, there was a great deal of very nervous controversy. Pachomius is reported to have thrown a book of Origen's into the Nile. That's one way to avoid a controversy. Consequently, Origen began to viewed as a heretic, and consequently Rufinius and Jerome had major disagreements over how to handle the "Original Works of Origen", which they were translating to Latin from the Greek.
Rufinius actually presents a letter, that he purports was written by Origen's hand, declaring that the heretics were altering Origen's original writings even while Origen was alive. (See the Origen page) Such is the insidious nature of historical retrojection, but an analysis of the turbulence and the controversies which then ensued, permits us to see how this may have been caused by Eusebius.