Cicero on Friendship and Virtue
Philosophy

Roman Stoic Philosopher Cicero On Friendship and Virtue

Cicero advises us: “The first and sacred law of friendship: Seek only good from friends, do only good for the sake of friends, and don’t wait to be asked! Be always attentive! Banish hesitation! Be ready to give advice freely! Take seriously the good advice of friends. Be ready to offer it openly, even forcefully, if the occasion demands, and also be ready to follow when it has been offered.”
In contrast, Antisthenes, the first Cynic philosopher who studied under Socrates, advises us: “Pay attention to your enemies, for they are the first to notice your faults.” Often, friends are reluctant to tell us what we need to know, preferring to tell us what they think we want to hear. […]

Epictetus, Eminent Roman Stoic Philosopher, on Living Well, Dying Well, and Opposing Suicide
Aging

Epictetus, Eminent Roman Stoic Philosopher, on Living Well, Dying Well, and Opposing Suicide

Is it wise to complain? Epictetus observes: “If someone dies young, he blames the gods because he is being taken before his time. If someone lingers on into extreme old age, he too blames the gods.” “Despite this, at the approach of death, he wants to stay alive; he sends for the doctors and begs him to do all he can.” “It is quite remarkable to see how people want neither to live nor to die.”
“Is health good and illness bad? No, man. What, then? Health managed well is good, but when badly managed, it is bad.”
Epictetus points out: “If you look at yourself in isolation, it is natural for you to live to an old age, to be rich, to be healthy. But if you look at yourself as a human being and as part of some whole, for the sake of that whole, it may be appropriate for you to be ill, or risk your life at sea, or be poor, or die young. Why get angry then?” “What is a human being? A part of a city made up of gods and human beings,” “a small copy of the universal city.” […]

Pope Leo the Great, Confronting Attila the Hun, and His Role in Fourth Ecumenical Council of Chalcedon
Catholic Middle Ages and Beyond

Pope Leo the Great, Confronting Attila the Hun, and His Role in the Fourth Ecumenical Council of Chalcedon

As Pope Benedict XVI writes: “The times in which Pope Leo lived were very difficult: constant barbarian invasions, the gradual weakening of imperial authority in the West, and the long, drawn-out social crisis forced the Bishop of Rome” “to play an important role in both civil and political events.”
“In a period of profound crisis, Leo the Great knew how to make himself close to the people and the faithful with his pastoral action and his preaching. He enlivened charity in a Rome tried by famines, an influx of refugees, injustice, and poverty. He opposed pagan superstitions and actions of Manichaean groups. He associated the liturgy with the daily life of Christians.” […]

Roman Stoic Philosopher Cicero on Aging and Death
Philosophy

Roman Stoic Philosopher and Politician Cicero on Aging and Death

Cicero advises us: “Enjoy the blessing of strength while you have it, and have no regrets when it has gone, any more than young men should regret the end of boyhood, or those approaching middle age lament the passing of youth. Life’s course is invariable: nature has one path only, and you cannot travel along it more than once. Every stage of life has its own characteristics: boys are feeble, youths in their prime are aggressive, middle-aged men are dignified, while the elderly are mature. Each of these qualities is ordained by nature for harvesting in due season.”
Cicero continues: “Age must be overcome; its faults need vigilant resistance. We must combat them as we should fight a disease: following a fixed regime, exercising in moderation, and consuming enough food and drink to strengthen” but not too much. “The mind and spirit need even more attention than the body, for old age easily extinguishes them, like lamps” with too little oil. […]

Seneca on Aging Death and Suicide
Aging

Roman Stoic Philosopher Seneca on Aging, Death, and Suicide

Seneca reminds us: “There is indeed a limit fixed to us,” “but none of us knows how near he is to this limit. Therefore, let us so order our minds as if we had come to the very end. Let us postpone nothing. Let us balance life’s account every day.” “Let us begin at once to live and count each separate day as a separate life.” What is important is “not how long you live, but how nobly you live. And often living nobly means that you cannot live long.” […]

Did Rome Fall, or Evolve to Barbarian Kingdoms? Sack of Rome, and Attila the Hun’s Invasions
Greek and Roman History

Did Rome Fall, or Evolve Into the Barbarian Kingdoms? Sacks of Rome, and Attila the Hun’s Invasions

Peter Brown contends: “The Roman Empire was not violently breached by barbarian “invasions.” Rather, between AD 200 and 400, the frontier itself changed. From being a defensive region, which kept Romans and barbarians apart, it had become, instead, an extensive middle ground, in which roman and barbarian societies were drawn together. And after AD 400, it was the barbarians and no longer the Romans who became the dominant partners in the middle ground.” Indeed, after AD 400 barbarian tribes served in the army of the Huns, and barbarians from most of the tribes, including the Huns, served in the Roman armies. […]

Roman Stoic Philosopher Seneca on Aging, Retirement, and Death
Aging

Roman Stoic Philosopher Seneca on Old Age and Retirement

Seneca faces old age and death as only a Stoic could. “Old age is a time of life that is weary rather than crushed.” Nevertheless, I am thankful, “for age has not damaged my mind, though I feel its effects on my constitution. Only my vices” “have reached senility; my mind is strong,” “it is alert,” “it declares that old age is when it blooms.” “My mind bids me to consider how much this peace of mind and moderation of character I owe to wisdom and how much to my time of life; it bids me to distinguish carefully what I cannot do and what I do not want to do.” “There is only one chain that binds us to life, and that is the love of life.” […]

St Basil on Social Justice: Assisting the Poor During a Famine in a Roman Province
Cappodocian Church Fathers

St Basil on Social Justice: Assisting the Poor During a Famine in a Roman Province

St Basil teaches us: “If you also give from your lack, you will have the vessel of oil ever flowing by the gift of mercy and the inexhaustible jar of flour. For the faithful, the grace of God zealously imitates these vessels, ever poured out yet never exhausted, returning double for what is given. Lend, you who lack, to the rich God. Have faith in the one who always personally undertakes the cause of the oppressed and makes recompense from his own resources.” […]

Was St Basil WOKE? St Basil the Great On Social Justice, Parable of the Rich Fool
Cappodocian Church Fathers

Was St Basil WOKE? St Basil the Great On Social Justice, Parable of the Rich Fool

St Basil teaches us that whether we receive sufferings or blessings, both these should increase our two-fold Love of God and love of neighbor. St Basil teaches us:
“Temptations come in two forms. Sometimes affliction proves the heart like gold in a furnace, testing its purity by means of suffering. But for many, it is prosperity of life that is the greatest trial. For it is equally difficult to preserve one’s soul from despair in hard times, and to prevent it from becoming arrogant in prosperous circumstances.”
Who benefits more, those who contribute, or those who receive? St Basil teaches us, Through the fruits of your good works, “you produce for yourself, since the grace of good works redounds to those who perform them. You gave to the poor, and in so doing not only did you make what you gave truly your own, but you received back even more. For just as grain, when it falls upon the ground, brings forth an increase for the one who scatters it, thus also bread cast to the hungry yields considerable profit at a later time.” […]

St Basil On Social Justice To the Rich SMALL
Cappodocian Church Fathers

St Basil the Great, On Social Justice, His Homily to the Rich

St Basil speaks to the Rich Young Man: “It is thus evident that you are far from fulfilling the commandment, and that you bear false witness within your own soul that you have loved your neighbor as yourself. Look, the Lord’s offer shows just how distant you are from true love! For it what you say is true, that you have kept from your youth the commandment of love and have given to everyone the same as to yourself, then how did you come by this abundance of wealth?”
“The more you abound in wealth, the more you lack in love. If you had truly loved your neighbor, it would have occurred to you long ago to divest yourself of this wealth. But now your possessions are more a part of you than the members of your own body, and separation from them is as painful as the amputation of one of your limbs.”
St Basis warns the wealthy: If you have “sound judgment, you should should recognize that you have received wealth as a stewardship, and not for your own enjoyment; thus, when you are parted from it, you rejoice as those who relinquish what is not really theirs, instead of becoming downcast like those who are stripped of their own.” […]