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. […]

Homosexuality, the Bible, and the Church: The Zondervan Debates
christianity

Homosexuality, the Bible, and the Church: The Zondervan Debates

For better or worse, most of us choose our intimate partners, and build our world around that choice. If a homosexual couple is accepted by the clergy of your church, what good can come from telling them they are going to burn in hell if they do not repent? We are only responsible for our own personal salvation, it is not our job, particularly if we are laymen, to speculate on whether our neighbor will be saved. That is between them and Jesus, and nobody else.
My goal is not to change your mind about homosexuality. My goal is: If you do not accept that it is possible to be both a Christian and homosexual, that you will refrain from telling them they are damned to burn in hell, but would instead refer them to an Episcopalian Church, or other church where they would be welcome.
Jesus will judge us all in front of the great IMAX theater in the sky, where we will need to account for the decisions we made in our lives as they are displayed on that screen forty feet wide and forty feet tall. Jesus is the judge; we should not seek to do his job. Instead, we work out our own salvation, judging our own actions rather than our neighbors’. […]

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. […]

Meno, a Platonic Dialogue. Why did Xenophon Despise Meno?
Philosophy

Meno, a Socratic Dialogue. Why Did Xenophon and Plato Despise Meno? How Did Meno Die?

Xenophon, in Robin Waterfield’s translation, remembers:
“It was obvious that Meno longed to be rich; he wanted military command because it would bring him a greater share of the spoils, he wanted prestige because it would help him increase his wealth, and he wanted to be on good terms with the most powerful men because then he could avoid being punished for his crimes.”
Xenophon continues, “Meno thought that the quickest way for him to achieve his goals was to use perjury, lies, and deceit. In his opinion, openness and truthfulness were synonyms for stupidity. He evidently felt no affection for anyone, and if he claimed to be somebody’s friend it soon became clear that he was trying to sabotage him.”
Xenophon said that “Meno was frightened of people he found breaking promises and committing crimes, because he regarded them as well protected, and he tried to exploit people who were moral and honest because he regarded them as weak.” […]

St John Climacus on Love, Lust, and Marriage: Ladder of Divine Ascent, Step 15, on Purity & Chastity
Ladder of Divine Ascent

St John Climacus on Love, Lust, and Marriage: Ladder of Divine Ascent, Step 15, on Purity and Chastity

Laymen often wonder: How can those who are married be chaste? In his commentary on the Ladder of Divine Ascent, Father Vassilios Papavassiliou teaches us that “people tend to think of chastity in purely sexual terms as the virtue opposed to sexual depravity.” But just as the word concupiscence has a deeper meaning for Catholics, chastity has a deeper meaning for Orthodox Christians. “In the Orthodox marriage service, we pray that the newlyweds may live in chastity. But yet in the same service, we pray numerous times that they may have honorable children. How can a couple live in” “sexual purity, and yet have children?”
The simple answer is that chastity and sexual purity are not exactly the same. He points out that “a fuller, more accurate translation of the Greek term sphrosini is whole-mindedness, or harmony between the flesh and the spirit.” Father Vassilios teaches us that in the Church “the intimate union between husband and wife is a living symbol of the union between Christ, the Bridegroom, and the Church, His Bride,” which is why intimacy should be experienced by a man and his wife. […]

Anders Nygren, On Christian Agape-Love and Eros-Love in Gospels and Pauline Epistles
Biblical Interpretation

Anders Nygren, On Christian Agape-Love and Eros-Love in Gospels and Pauline Epistles

Anders Nygren emphasizes that “Old Testament piety with its devotion to the Law was by no means the external legalism it is often assumed to have been. There was an inward bond that held the godly man to the Law. The righteous felt no sense of external compulsion when confronted by the Law, but a sense of inner solidarity with it. Its observance gave him value and made him acceptable to God. His prevailing mood was expressed in Psalm 1,” the Psalm that sings of Law as Gospel. […]

Greek Stoic and Cynic Philosophers: My Favorite Sayings
Greek Philosophy

Greek Stoic and Cynic Philosophers: My Favorite Maxims: Heraclitus, Antisthenes, Diogenes, and Zeno

Diogenes was an exile in Athens who wanted to study under Antisthenes. Although Antisthenes threatened him with his staff, Diogenes was obstinate, he wanted to be his student, he shouted, “Strike, for you’ll not find wood hard enough to keep me away from you, as long as I think you have something to say.”
Diogenes noticed a mouse scurrying about in Athens, and he decided that, like the mouse, he would not be concerned about where he lived, so he lived in a tub, a large earthenware pot in the marketplace. When he saw a boy drinking water with his hands, he threw away the cup he owned, and later he threw away his bowl. He went barefoot even in the winter, his possessions consisted of a cloak and what he could carry in a knapsack.
Once, when traveling, he was captured by pirates and sold to a man who employed him to raise his sons to follow Cynic Philosophy. When his friends offered to ransom him from slavery, he refused, saying that “lions are not the slaves of those who feed them; it is the feeders, rather, who are the lions’ slaves. For fear is the mark of a slave, and wild beasts make men fearful.” […]

Summary Platonic Dialogues on Love and Friendship
Philosophy

Summary of Platonic Dialogues on Love, With Commentary by Copleston and Anders Nygren

How can we benefit by reflecting on Four Platonic Dialogues on Love: Lysis, Alcibiades, Symposium, and Phaedrus? How similar are they? Was it possible for men and women, and husbands and wives, to be friends in ancient Greece and Rome? Did the Platonic dialogues on love condone or encourage homosexuality […]

Platonic Dialogue: Protagoras and Socrates Debate: Can Virtue Be Taught?
Philosophy

Platonic Dialogue: Protagoras and Socrates Debate: Can Virtue Be Taught?

Socrates wants his students to think for themselves, so we cannot assume that Socrates really believes that virtue cannot be taught. After all, at the end of the dialogue, Socrates asserts that true knowledge leads to virtue. Perhaps he seeks to dissuade the youths in Athens from studying under the Sophists, who claim to be able to teach anything, for a fee, a generous fee, of course.
What example comes to mind if we assert that virtue can be taught? We need to go no further than the Book of Judges, which is filled with horrible stories that atheists love to parade as proof that God is not a loving god. We must keep in mind the constant theme of the Book of Judges: Everyone in Israel did what was right IN HIS OWN EYES. Which is the slogan of the Sophists. […]

St Neilos the Ascetic, Philokalia
Morality

St Neilos on Ascetic Discourses in the Philokalia

St Neilos contrasts the holy men “who live for the soul alone, turning away from the body and its wants,” the holy men who have no need to flatter the wealthy because they live simply, to those of us who, “instead of courageously struggling against our difficulties, come fawning to the wealthy, like puppies wagging their tails in the hope of being tossed a bare bone or some crumbs. To get what we want, we can them benefactors and protectors of Christians, attributing every virtue to them, even though they may be utterly wicked.” […]