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ultimate reality. These Christians recognized, though perhaps only implicitly, the validity of the claim
that Plato, at least to a certain degree, came to know the way things truly are.
Clearly, Thomas is neither the first nor the only early Christian text with Platonizing tendencies.
Rather, it appears to be an important witness to the early stages of the process that eventually led to
the formulation of Christian dogmas in Platonist terms. This brings me to the last issue that has to be
mentioned in these concluding remarks: prospects for future research. The history of early Christian
engagement with Platonism is yet to be written. While quite a few scholars have recently written on
Platonizing tendencies in particular early Christian texts (and with this dissertation I aspire to join
their ranks), a lot of work is still ahead of us before the appearance of a study offering a
comprehensive analysis of the phenomenon. We are still to learn to what extent Middle Platonism
influenced early Christianity and why early Christians found Platonist metaphysics attractive in the
first place.
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