Lavinia84 said:
I consider myself a Christian-Platonist and am a practising Catholic.I belive that the mind of God is Plato's World of Forms, and that this matterial world is only an imperfect represntation of the Forms. Happy to hear any thoughts on this.
I thought about becoming a CHristian neo-platonist, along the same lines as St. Simeon the New Theologian, or Dionysius the Areopagite. I am especially a fan of the Cappadocian Fathers and the Alexandria Catechetical school. The synthesis of Neo-Platonism and Christianity is quite appealing, and C.S. Lewis spent his life working on this project. If you are interested in Christian Platonism, you can find it to some degree in the Roman Church (see, e.g. Hans Urs Van Balthasar), but it exists in a more pure form in the Orthodox Church (Eastern Orthodoxy).
Why am I not a Christian, then? Because Neo-Platonism is more true than Christianity, and the addition of Christianity just confuses the issues. The Bible is base and oppressive, and Neo-Platonist Reconstructions of the text will never solve these problems. Christianity should be attacked head on from a Neo-Platonist perspective, rather than to change it from what it clearly is.
This reminds me of Prophyry's objection to Origen's attempts at reconstructing the Christian theories of God-man relations (Prophyry grew up in a Christian family like me). As Christianity spread, there was an increasingly intellectual reaction to it among the classically oriented intellectuals who sought to defend "reason". Here is Porphyry, a leading "Neoplatonist" attacking Christian unreason as reported by Eusebius:
"Some persons, desiring to find a solution to the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are "enigmas", and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations."
"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 student 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."