Virtue and the Elect

[Terence]

 Jewish mysticism and gnosticism share a "neoplatonism" and
an Elect

On Platonic Virtue: 
>From The Works of Plato, Jowett Tans, Irwin Edman: 

The world of Platonic ideas, if it is one thing more
than another, is a world of values. Shining in implacable
eternal beauty, it constitutes a metaphysician's dream of
order amid the harassing and perplexing confusions of the
world of experience. For though Socrates in the Parmenides
is made to admit that in strict logic there must be Ideas,
also, of mud and hair and dust and dirt, as well as of
Beauty,
Goodness, and Truth, he makes the admission reluctantly.
"What," as Professor Dewey suggests, "is the realm of
ideas in Plato, but the realm of things with all their im-
perfections removed." It is a universe constituted out of
the purified essences of the heart's desire. It is a realm
of
changelessness for a heart saddened by the spectacle of in-
evitable change. It is order for a mind perturbed by a
night-
mare of endless chaos. It is the cosmos of reason of which
one may have a glimpse in any thing of beauty, in any
item of clarity. in the turbulent regions here below the
moon.
It is the pattern which the mind of man may come to know,
and the life of man and of society within limits exemplify
and follow.
For in addition to being a metaphysician and a poet,
Plato was also, perhaps above all, a moralist. He was not
a moralizer. He was a moralist in the grand architectonic
sense of believing that it was possible to educate men, at
least a small group of philosophic spirits, to a disciplined
knowledge of reality, as contrasted with veering opinions
about appearance; in the light and by the guidance of
that steady vision of the truth, they could bring to being
on earth something like a realization, at least a decent ap-
proximation of the divine pattern of the   good. Plato's
whole
enterprise, taken in the total context of the dialogues,
might
be said to be that of indicating how the Good Life might
be lived. The whole body of the Platonic writings aims
to define the Good Life, to define it, not in a formula, but
in a series of suggestions, converging around the ideas of
unity, consistency and validity in the individual soul, and
in that co-operation of souls which is Society or the State.
The Early Socratic dialogues indicate the insistence of
Plato, here closely fo11owing his master, on the identity of
virtue and knowledge.

Gnosticism has Dualism. Jewish Mysticism does not, but both
have an Elect. What about Catholic mysticism? What about the
Anabaptists?