The Origins of the Christian Mystical Tradition: From Plato to Denys

Andrew Louth writes well and nicely contextualises both the underlying platonic influences of Christianity, but also the transformative nature of the Christian tradition's use of platonism & pays particular attention to the Eastern/mystical lens of Christian praxis and its rational framework. I felt he treated both Plotinus & Origen fairly & recognises their ongoing influence. I didn't read this book word for word, but it is an easy read and a good reference work that is nicely referenced. Great chapters on Plotinus, Origen & Nicene Orthodoxy in particular. His work on the discussion of creatio ex nihilo in Nicene Orthodoxy was inspired & he takes an excellent perspective in the debate between Athanasius & Arius.

Cannot say enough good about this book. Give's the reader an excellent foundation for understanding early Christianity, it's experience, thought and the dogma thereby resulting from that lived experience and conversation. I resisted buying it because of the price and the fact that it is a paperback, but very, very good value and worth the price.It should have been one of the first books assigned me in the seminary. Absolutely, necessary volume in anyone's theological library.

Author does fine work of presenting succinct excerpts. Highly recommended.

It should first be stated that this book may be a bit intimidating for a novice reader but is an essential read for anyone interested in the history of the early church, the role of Platonism in Christian theology and Christian mysticism in general. The role of Platonism in the evolution of Christianity is as contentious today as it was during the early years of Christianity. Theologians both used Greek philosophy and condemned it with equal vigor, especially in regards to the role of the Father and the Son. This is a fascinating topic and an honest, open evaluation of it should strengthen anyone's faith and understanding if approached in the right manner. Augustine himself saw Christianity as a Platonism for the masses and many in the early Church saw Christianity as the fulfillment of Platonism although superior to it. Louth covers Plato, Plotinus, Origen and Pseudo-Dionysius among others and offers a good introduction to each character which should inspire the reader to read their original works which can easily be accessed online nowadays through archive.org or ccel.org.

Fr. Louth dicusses the origins of Christian theology, especially the "mystical" theology. He doesn't limit himself to the Latin West, thankfully, but rather embraces the Eastern perspective as well. He works through Plato, Philo, Plotinus, Origen, Nicene Orthodoxy (Athanasius and Gregory of Nyssa), the monastic contribution (Evagrius of Pontus, the Marcian homilies, and Diadochus of Photice), Augustine (of course), Denys the Areopagite, Patristic Mysticism and John of the Cross (divine darkness and the Dark Night), the mystical life and the mystical body (Platonism and mysticism, the communion of saints).Like his other works, this is exhaustive and articulate. A strong dose of the texts themselves, in translation, helps us meet the minds of these influential thinkers at firsthand (almost).I find his treatment of neo-Platonism most useful. Following Pelikan, Lossky and Florovsky, Louth shows that the Eastern Orthodox tradition was not Hellenized, but that the Hellenic framwork was "baptized" so to speak, but not on a wholesale scale. It was tweaked to fit the revelation of God in Christ.I would strongly recommend the works of Vladimir Lossky in this regard, especially his  The Mystical Theology of the Eastern Church . There are many great books on this subject, but this is a great place to start! Enjoy!

After several decades of reverence for Jesus, practice of a traditional Vedic technique for union with the Indwelling Spirit of God ("contemplation" according to Christian mystics), and reading Vedic scripture like the Upanishads, the Bhagavad-Gita, and Yoga Sutras, I was moved to know more about Christian "Mysticism." I was fortunate enough to be lead to Mr. Louth's book and found it interesting, comprehensive, and reasonably accessible. Thanks to this book, I have been drawn to the works of Plotinus, Neo-Platonism in general, and F. Staal's book comparing Advaita Vedanta with Neo-Platonism ("Advaita and Neo-Platonism," available as a free download through a Google search).I do believe that Mr. Louth could have better explained arcane Christian usages of otherwise common words, and peculiarly Christian concepts. Most of the people I know drawn to the Holy Spirit would not have made it through the book and, without a prior interest, would not have been drawn to explore Christian mysticism, contemplation, etc. further. So, while lucid perhaps to those already steeped in Christian mystical jargon and concepts, I found Mr. Louth's approach to the subject somewhat more analytical (Aristotelian?) than inviting for those who describe themselves as "Spiritual, but not religious."Anyone interested in further reading in this general area might enjoy Brian Hine's book, "Return to the One - Plotinus's Guide to God-Realization."

I agree with the other reviewers. This is one of the best introductions and reviews of the Western mystical tradition. It is clear and finely written, and full of insight. I have referred to it many times, and finally bought my own copy!!

While the cover announces 'new edition', as Andrew Louth says in his new introduction, to have actually written a new edition would have been a different book, but there is an afterword 2006 and an extension to the bibliography. The book is directed towards two principle interests: that of the influence of pre-Christian philosophy - especially of Plato and Plotinus, on the development of Christian mysticism - which really, Louth suggests starts with Origen; and the separation of mystical theology from dogmatic theology, in much the way that Hadot talks about the separation of theology and philosophy whence philosophy became a handmaid to theology. The context defined is from 'Plato to Denys', and the structure of discussion is more or less chronological. The writing is crisp and very clear, and very readable, without assuming a particular familiarity with the writers being discussed.I initially bought it on the recommendation of a Plato scholar who described it as a very succint overview of the influence of Platonic thought on Christianity. I would endorse that but the quality of the writing enabled me to read on with great interest. In between the chapters on Plato and Plotinus there is a chapter on Philo, who focused on the contemplation of scripture, and laid much of the ground for the later Origen. The chapter on Plotinus opens with the following: 'Plotinus is more than an episode in our passage from Plato to the Fathers. In him we find the supreme exponent of an abiding element in what we might call 'mystical philosophy'. He represents man's inherent desire to return to heaven at its purest and most ineffable.' The book is full of as many surprises as it is insights. The concept of 'likeness and unlikeness' in St Bernard's theology, has its source in Plotinus. The study of scripture, has its source in Philo. The use of the mirror metaphor by Athenasius is transformed by information as to how the Greeks (Plato) understood a mirror works. If we think of the Monastic tradition we think of the Desert Fathers, but I had never come across Evagrius of Pontus, before, nor realised the impact that christianisation would have had on martyristic theology. Somewhere here there is a parable for our times. One of the problems that he raises with modern readings of Denys, is that the Orthodox liturgy has changed so much, and that there have been bad translations, that comprehension from a modern perspective is difficult. 'Origins' actually ends with St John of the Cross, and another insight that just because the language and imagery are reminiscent of, say Plato, it does not mean that it's usage refers to the same understanding. Sarna makes exactly the same point in 'On the Book of Psalms' when comparing Psalmic imagery and the imagery of contemporary pagan literature. This is one of those finely written books, that you actually do get a lot more than what it just says on the cover.

A very good book of a brilliant scholar and theologian. I would recommend it to anyone interested in the mystical life of the church and the hesychasm.

Excellent history of the influence and adaptation of Platonism on the developing Christian mystical tradition. The 2007 afterword is necessary reading.

the best book for my theology studies