Plato's Academy

King David, Plato, and the Renaissance of Christendom today

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King David is an archetype of the Platonic, Ultra-Real Royal Form and is a manifestation of the Heavenly Divine Kingdom on earth. This is true in terms of David’s Monarchy in relation to the divine Form in the mind of God, but we also see it through his inspired writings in the Psalms. As one prayerfully meditates on and contemplates the magnificent prose contained therein, one senses in virtually every line a sense of David’s spiritual yearning, his hope and desire, for the purity and perfection of the Form that is the Kingdom of God in Heaven. There can be no doubt that King David was a Platonic Ultra-Realist centuries before Plato was born and the pagan world had any notion at all of the Forms or Ultra-Realism.

It is interesting to observe that God’s chosen people were Ultra-Realists, or, borrowing a term from St. Teresa Benedicta of the Cross, Holy Realists from the beginning, literally. Read the first chapter of Genesis. On the other hand, Plato and pagan Greece, followed by the pagan Greco-Roman empire, eventually began developing their understanding of this wisdom from a purely natural point of view. For centuries, they unknowingly did this in parallel with the People of God of the old Testament. With the coming of Jesus Christ and the spread of His Catholic Church, these complementary philosophical orientations eventually collided in spiritual and intellectual splendor, a splendor more magnificent than any before or after it. The world was never and will never be the same. It’s as if God our Lord revealed the supernatural characteristics of the Forms to His people while congruously revealing their derivative natural characteristics to the pagans who would eventually play such a significant role in His universal Church, which is the Kingdom of God on earth.

Holy Realism through David’s Kingdom came well before the Ultra-Realism of Plato. The former was supernatural and divine; the latter was natural while still pointing, however imperfectly, to the same truths. David knew who God is. Plato knew what God’s Forms are. David understood the divine order and the nature of the Kingdom of God toward which we must strive to ascend. Plato understood the Forms of Truth, Beauty, and Goodness toward which we must strive to ascend.

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Together, this collision of Christianity with Plato’s Forms resulted in a divinely engineered genetic code for a much more visible and socially influential set of institutions to spread the Kingdom of God and to “baptize all nations” in the name of the Father, The Son, and The Holy Spirit. This became what is known as Christendom, the earthly manifestation of God’s Kingdom “on earth as it is in Heaven,” and the greatest society mankind had known or has known since.

Through the amalgam of Christ’s revelation in His Church and Plato’s natural philosophy, the latter of which, though not divinely revealed, was ruled also by Jesus Christ as Christ is He through Whom all things were created and the King of all creation, natural and supernatural, the Church became more than simply a religious institution. It became an institution whose charter is the salvation of souls for eternity through sanctifying grace but that nevertheless could form the foundation of an earthly kingdom capable of leading its members toward Heaven through that Church. Christendom, with her Catholic Kings and Queens, was about aiding the Church in fulfilling her divine mission, not about the Church forsaking that mission for earthly political power. Christendom, however imperfect, was designed through Catholic, Platonic, Holy-Realism for the salvation of the world. It was its usurpation by Aristotelian philosophy and Protestant religion that reversed that order to seek the Kingdom of Man. The New World, New Christendom, was to be the an extension of the City of God. Sadly, through the American Revolution and the resulting Republic, it became a key inspiration for the City of Man.

This is one reason why we must move forward boldly in seeking the renaissance of Catholic and Royal France (and Spain as well) in America. Christendom’s colonization of the New World was for the expansion of Christendom. The New World was to be New Christendom. This divine mission, interrupted now for well over two centuries by the Republic seeking the “will of the people” over the “will of God,” can be resurrected only by the same elixir that raised the Roman Empire from death to form a new Holy Roman Empire.  We must resurrect the true faith of the Holy Catholic Church in combination with Holy Realism. We must have both right religion to receive grace and right philosophy as an aid to that grace.

To do this we must understand that the issue is not simply that the secular world is areligious and atheistic in practical terms. The issue is that in addition, the world is aphilosophical and even anti-philosophical. Today’s world seeks neither God not His Wisdom. The essence of our model, then, must be to bring the world both God through His Holy Catholic Church, and God’s Wisdom through the philosophical orientation of Holy Realism.

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