 In 1514 he produced a major edition of Nicholas of Cusa, arguably the most original philosopher of the fifteenth century—and one certainly influenced by Plato. But Lefèvre had his own take on the history of Platonic philosophy, which allowed him to see Nicholas and the twelfth-century Victorines, among others, as representatives of a distinctively Christian form of philosophy (Oosterhoff 2019a and 2019b). He defended a longstanding tradition, particularly strong in France (where Dionysius the Areopagite was regarded not only as St Paul’s Athenian convert, but also as the original bishop-martyr who had brought Christianity to France). He explained the similarities between Dionysius and late ancient Platonists such as Iamblichus and Proclus as thefts on the part of the pagan philosophers. To Lefèvre, Dionysius stood for a Pauline and fundamentally Christian form of insight, beyond both positive and negative theology. Later Platonists had drawn on this tradition for their most profound teachings, while suppressing their source. In his edition of Dionsyius’s Divine Names, Lefèvre adduced Nicholas of Cusa’s “scientie divine ignorantie” (“science of divine ignorance”) as a faithful reading of Dionysius, suggesting that Dionysius was the source of Nicholas’s recognition that both positive and negative statements about God fall short, since finite words cannot capture an infinite reality (1499: 58v–61r). Therefore, in Lefèvre’s eyes, Nicholas of Cusa was a modern representative of this authentic Christian philosophy (Meier-Oeser 1989: 36–61).