
Contents
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10.1. Plato’s Philosophy must be Considered as a Theology 10.1. Plato’s Philosophy must be Considered as a Theology
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10.2. The Agreement between the Theology of Plato and Other Theologies 10.2. The Agreement between the Theology of Plato and Other Theologies
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10.2.1. Orpheus and Pythagoras as Inspirers of Plato: The Foundational Myth in Iamblichus 10.2.1. Orpheus and Pythagoras as Inspirers of Plato: The Foundational Myth in Iamblichus
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10.2.2. The Chaldaean Oracles and the Programme of Study in the Neoplatonic Schools of Athens and of Alexandria 10.2.2. The Chaldaean Oracles and the Programme of Study in the Neoplatonic Schools of Athens and of Alexandria
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10.3. What are the ‘other theologies’? 10.3. What are the ‘other theologies’?
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10.3.1. The Orphic Rhapsodies 10.3.1. The Orphic Rhapsodies
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10.3.2. The Chaldaean Oracles 10.3.2. The Chaldaean Oracles
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10.3.3. The Agreement of the Orphic Rhapsodies and the Chaldaean Oracles with Plato’s ‘Theology’ 10.3.3. The Agreement of the Orphic Rhapsodies and the Chaldaean Oracles with Plato’s ‘Theology’
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10.4. The Rituals 10.4. The Rituals
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Notes Notes
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Cite
Abstract
This chapter defends the thesis that Proclus defended pagan theology against Christianity by displaying its agreement with Platonic philosophy. The author addresses the sense in which Platonic philosophy is, and has to be, a theology, according to Proclus. He then explains how Proclus defended the agreement of Platonic theology with ‘other’ theologies, specifically the Mysteries, first by following Iamblichus in retracing it to Orpheus and Pythagoras, and second by following Syrianus in including the Orphic poems and Chaldaean Oracles in the school’s curriculum. These two sources are moreover shown to be suitable for inclusion, due to their kinship with Platonism, and their agreement with it is elaborated. Finally, the author explains how Proclus’ defence of paganism theory was interweaved with ritual practice, which includes theurgic rites, but also the practice of exegesis.
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