The Emperor Marcus Aurelius : $b A study in idealsJoy, John C. (John Chrisentia)
Philosophy
The Emperor Marcus Aurelius : $b A study in ideals
Joy, John C. (John Chrisentia)
Marcus Aurelius, Emperor of Rome, 121-180
À Kempis soars on the wings of love through the spirit world at home
amongst the angels; while the Stoic trudges drearily along the hard,
bleak road of logic; and once more logic is convicted of futility
as a complete guide to life. Follow reason, said the Stoic: reason
tells you that you can guide your own destinies and mould your own
inner life: rely on yourself, since you can rely on nobody else: be
self-sufficient. This self-sufficiency was the parent of hardness and
at times of an unlovely spiritual pride. Aurelius seems to thank God
that he is not as the rest of men; he is better than the pharisee
only in that he pities the publican and acknowledges that he himself
has that within him which could lead him to lower depths did he cease
to follow the Stoic ascesis; but his pity has frequently something
of spiritual disdain and contempt in it. Yet he is not wholly proud;
there is in him a certain modesty and self-suppression which often in
its expression reminds us of sayings of à Kempis; but he never learnt
to think: “We are all frail; but do thou think no one more frail
than thyself.” “If thou wouldst know and learn anything useful, love
to be unknown and esteemed as nothing; this is the highest and most
profitable lesson, truly to know and despise oneself”; or with St.
Paul “who is weak and I am not weak.” But we should not expect unaided
reason to reach these heights. À Kempis himself tells us that light
comes to the soul only when reason is transcended by faith and love:
“If thou reliest more upon thine own reason or industry than upon the
virtue that subjects to Jesus Christ, thou wilt seldom and hardly be an
enlightened man; for God will have us perfectly subject to Himself, and
to transcend all reason by ardent love.” “Reason transcended by ardent
love”: in this is expressed the whole relation between Christianity
and all systems that rely on reason alone. The soul itself in all its
aspirations is, as Tertullian said, naturally Christian, and it is only
by a Procrustean torture that it can be forced into any other system.
Public-domain text, read in full here on John Shaqi.
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