Well, as a Catholic with a profound interest in the teachings of the Patristic Era, I have been told by those who know that I am a 'Christian Platonist'. This is not necessarily heterodox, as, according to the Orthodox Tradition, 'when the Fathers thought, they Platonised' ... Augustine, for example, moved from Manicheanism to Platonism before his conversion by Ambrose, then bishop of Milan, himself another famous Christian Platonist. (By 'another' I mean like Augustine et al, not me!)
Plotinus speaks of the "flight of the alone to the alone," the rational inquiry into the source of the Platonic forms. The Enneads are marked by a mystical speculation which transcends reason, as the soul goes into itself and returns to its Source. This element of mysticism in Plotinus was a major source of inspiration for medieval Christian mystics and theologians, but was of course contemplated in the light of Scripture, which speaks of a God that transcends the rational mind and speaks of God coming to man, rather than man reaching out for God, although man necessarily rationalises his belief, and according to Catholic doctrine, faith and reason are the two wings on which man ascends to God.
Religions are essentially communal. The idea of a 'personal religion' is quite modern, and is really man asserting his autonomy in the face of God, and secularism of course wishes discussion of religion to be struck from communal discourse, and would relegate it to the private sphere of the individual.
The Platonic ideal can be summed up in the triune 'rest-movement-becoming' (stasis-kinesis-genesis), in that the general belief was in the soul existing as eternal and in divine contemplation, became somehow satiated, turned away and thus fell. The physical realm was a means of arresting this fall, and is thus seen as a necessary evil.
St Maximus the Confessor (6th century), following Scripture, simply revered this process. Souls are not eternal but created, and in their creation they come into being, and this coming-to-being is, in itself, a movement from nothing (creatio ex nihilo) into something (that says 'I am'). So the triune now reads genesis-kinesis-stasis, the 'end' being attained in the eternal rest in a union with the Divine.
If you read Aquinas, the two source he mentions most, after Scripture itself, is Augustine and the pseudoDionysius, the latter a 6th century Syrian monk and mystic who's thought is much in line with Plotinus and Porphyry. So Aquinas, the foremost theologian of the Roman Catholic Church, was a Platonist who demonstrated a mastery of the Aristotelian method in arguing the reason, rationality and logic of Christian doctrine.
