90. Stoic Morality (Chapter 8: The Christian Life in contrast with Pagan Corruption.) (History of the Christian Church) (Schaff, Philip)

Let us now turn to the bright side of heathen morals, as exhibited in the teaching and example of Epictetus, Marcus Aurelius, and Plutarch three pure and noble characters one a slave, the second an emperor, the third a man of letters, two of them Stoics, one a Platonist. It is refreshing to look upon a few green spots in the moral desert of heathen Rome. We may trace their virtue to the guidance of conscience (the good demon of Socrates), or to the independent working of the Spirit of God, or to the indirect influence of Christianity, which already began to pervade the moral atmosphere beyond the limits of the visible church, and to infuse into legislation a spirit of humanity and justice unknown before, or to all these causes combined. It is certain that there was in the second century a moral current of unconscious Christianity, which met the stronger religious current of the church and facilitated her ultimate victory.

It is a remarkable fact that two men who represent the extremes of society, the lowest and the highest, were the last and greatest teachers of natural virtue in ancient Rome. They shine like lone stars in the midnight darkness of prevailing corruption. Epictetus the slave, and Marcus Aurelius, the crowned ruler of an empire, are the purest among the heathen moralists, and furnish the strongest testimonies of the naturally Christian soul.

Both belonged to the school of Zeno.

The Stoic philosophy was born in Greece, but grew into manhood in Rome. It was predestinated for that stern, grave, practical, haughty, self-governing and heroic character which from the banks of the Tiber ruled over the civilized world. In the Republican period Cato of Utica lived and died by his own hand a genuine Stoic in practice, without being one in theory. Seneca, the contemporary of St. Paul, was a Stoic in theory, but belied his almost Christian wisdom in practice, by his insatiable avarice, anticipating Francis Bacon as the wisest, brightest, meanest of mankind. Half of his ethics is mere rhetoric. In Epictetus and Marcus Aurelius the Stoic theory and practice met in beautiful harmony, and freed from its most objectionable features. They were the last and the best of that school which taught men to live and to die, and offered an asylum for individual virtue and freedom when the Roman world at large was rotten to the core.

Stoicism is of all ancient systems of philosophy both nearest to, and furthest from, Christianity: nearest in the purity and sublimity of its maxims and the virtues of simplicity, equanimity, self-control, and resignation to an all-wise Providence; furthest in the spirit of pride, self-reliance, haughty contempt, and cold indifference. Pride is the basis of Stoic virtue, while humility is the basis of Christian holiness; the former is inspired by egotism, the latter by love to God and man; the Stoic feels no need of a Saviour, and calmly resorts to suicide when the house smokes; while the Christian life begins with a sense of sin, and ends with triumph over death; the resignation of the Stoic is heartless apathy and a surrender to the iron necessity of fate; the resignation of the Christian, is cheerful submission to the will of an all-wise and all-merciful Father in heaven; the Stoic sage resembles a cold, immovable statue, the Christian saint a living body, beating in hearty sympathy with every joy and grief of his fellow-men. At best, Stoicism is only a philosophy for the few, while Christianity is a religion for all.