Basil

Growing up in a very Christian and religious environment, there were certainly a few secular influences that I avoided. While I was not over-protected or anything, I was able to live in a very positive environment. However, St. Basil questions the extent to which this has a positive influence on a person’s spiritual condition. As Christians, we need to understand how much of the world that we are to be a part of, and we need to know when to reject what the world is giving us.
Often, as Christians, we feel that we need to completely isolate ourselves from the rest of the world, keeping to ourselves. While forming a community of Christ-followers is a very important thing, it is also necessary that we take some role in the world for many different reasons. One important one is that we need to share our faith with the rest of the world, as they, too, need to know about God. On page 1, Basil states that “profane learning should ornament the mind, as foliage graces the fruit-bearing tree”. He is stating that it is important that we don’t completely isolate ourselves from the secular world, and by learning about it we can further elevate our own knowledge. In contrast to the teachings of the world, the truth found in God is visibly on a higher level. Basil sees the importance of finding examples of living virtuously in all contexts. Even though other people may have different beliefs, St. Basil believes that we can still look to them for their examples of moral actions. However, when it comes to these people’s gods or religions, Basil believes that we are to completely ignore what they have to say. On the other hand, I would say that we should use these opportunities to lead them to God. While we need to know what is the truth and to what extent we should listen to others, but we still need to use opportunities to spread God’s word. 
St. Basil’s ideas closely relate to some of the other readings so far, and even ones that do not believe in our God. Basil’s thought that we need to gain knowledge by the process of learning in order to ascend relates to Plato’s cave allegory. In order to gain understanding, we need to go through the process of learning and gaining a deeper comprehension. This goes along with Basil’s belief that we need to learn what we can from secular influences such as Plato. Basil’s concept of learning is similar to that of other, non-religious sources, and forms similar conclusions to that of others. His ideas that we need to not completely separate ourselves from the world are helpful for the case of spreading God’s word, and I agree that it is important that we are able to form relationships with those that aren’t Christians.

Romans

            Once again, many similar topics span the various readings that we have done, and Romans is full of them. The philosophy contained in Plato’s work is one that I was reminded of often in Romans. While Plato was not referring to God for the most part, he did include some general morals and ideas that are also addressed in Romans. The idea of an overarching “ideal” is not exclusive to Plato. To Plato, there exists an unchanging, perfect state that everyone should strive for, and this is a basis for many morals included in his works. As Christians, this ideal is becoming as Christ-like as possible, striving to be righteous and serve God with our entire lives. In Romans 8, it says that sin was condemned so that “the righteous requirement of the law might be fully met in us”. While this is not exactly the same as the point that Plato was making, it describes a righteous lifestyle that everyone should seek to fulfill. Much like Plato’s ideal, we are always to be looking up to Christ as an example for a life full of love and void of sin. Although Plato may not have been talking about God or trying to describe a righteous life, there is an ideal that we are held to as Christians, and it is explained in Romans.

            Unsurprisingly, similarities are easily drawn between Romans and Exodus as well. One thing that I was quickly reminded of is the question of free will. This was something that stuck out to me a lot in Exodus, and the topic returned in Romans as well. In Exodus, this was easily seen through Pharoah’s seemingly forced refusal of the truth by God. In Romans, there was a portion in chapter 9 that I was caught up on. It brings up that God chooses how he treats each person, regardless of human actions. In my mind, this sounds like all effort on our side to become more righteous is futile, and this sounds very wrong immediately. However, after some thought, this actually makes sense. As humans, we have no power over God’s actions and, without his help, we are not able to reach anything near Christ-likeness. Even this sounds bad, but the flipside is that we know that God is loving, just, and merciful. This section of Romans built on the questions that Exodus posed to me in regards to the choices that we have, and it further expands upon the topic of free will.

            In contrast to some of our previous readings, Romans sheds some light on how God views each of us. In some of the other works, such as Plato’s or Aristotle’s, a goal to become a superior human was often brought up. This idea, however, is in direct contrast with what Romans says. It repeatedly states that we are all equal in God’s eyes, and that none of us is able to live a perfect life. We are all loved by God and, unlike according to some of the other philosophies that we have read, there is no perfect human. 

The Unwobbling Pivot

Throughout many of our readings this year, I have been amazed at how many similar points come up across different authors, religions, and beliefs. The Confucian work The Unwobbling Pivot is no exception to this and is very relatable to many things. As a Christian, it is hard to not see some similarities to some of Jesus’ teachings, and I find it very interesting how these ideas were being discussed before Jesus was here. In fact, I found that many of Confucius’ ideals did not contradict with those outlined in the Bible.
One point that I found extremely familiar was that of a balanced life and belief system. Immediately, Aristotle’s works come to mind, bringing with them the idea that we are to strive to find the mean of any personal traits or beliefs. On page 103, Confucius describes a similar value, explaining that a superior person “finds the center and does not waver”. Not only does he bring up a point similar to that of Aristotle, but he expands on it, introducing the idea of a steady, unchanging effort to achieve this. I think that this also coincides with where we, as Christians, are meant to find our morals. While we have God and the Bible to base our values and knowledge on, I think that this middle ground is often where these lie. Confucius also mentions faith in a similar way later on, and this is even more similar to the Bible’s teachings, as we are supposed to be built up on an unfaltering foundation in our faith.
Another moral valid point that Confucius makes is that we need to push beyond our comfort zone to achieve what we are capable of. He states that getting caught up in daily life, going through the motions, is not how to become a better person. We are supposed to strive to accomplish more than just the bare minimum. This is also a very Biblical idea, and God also wants us to carry out our full potential in His name. Getting out of our comfort zones is discussed throughout the Bible in many different contexts, and it certainly applies here. Confucius shares the belief in the importance of one’s propensity to push themselves to their capabilities.
One thing that I realized about Confucius’ teachings, at least contained in this text, is that he tends to provide moral guidance, but does not delve into spiritual teachings to a large extent. This does make me feel that his ideology lacks in some ways as there is no real foundation to the ideals. While he does bring up faith occasionally, I would say that the majority of what Confucius brings up is more of a moral issue.

Happiness

            When reading Aristotle’s work, I could not help but compare his ideas to our beliefs as Christians and also apply it to my own life. Right now, my life is filled with questions about why I am doing certain things, such as choosing my specific major or classes. The ultimate goal of all of these things is something I don’t often think about, but is definitely important. Aristotle would claim that he knows why I, and everyone else, do what I am doing.

            Aristotle says that happiness is the best thing in the world, and “in every action and purpose it is the end, and it is for the sake of the end, that people do everything else” (p. 13). Happiness, according to Aristotle, is the end goal for everything that we do, and everything else is done in a means to achieve happiness. While not every action, such as taking a certain class, will make a person happy, the end result will. In that case, the resulting degree will get them a job which will hopefully make the person happy. Further, this achievement of happiness is also considered the ultimate good for which we constantly strive. This is easily contrasted (and related) with our constant strive as Christians. Our ultimate goal is to serve the Lord, in a way trying to reach an ultimate “good” set by God. This is somewhat similar to Aristotle’s views, although his are based on happiness rather than righteousness.

            While pursuing a life full of “good” in itself is not a bad thing, Aristotle’s definition of happiness is not one that is shared by God. On page 27, Aristotle claims that material possessions are a good way to judge happiness. The Word of God, on the other hand, says strictly the opposite. As Christians, we know that while possessions might provide temporary happiness, they are by no means a source of joy. In this sense, Aristotle seems to use the word “happiness” as the temporary emotion, unlike lasting joy. However, some of his other claims make me think that he was using it in a longer lasting context. When Aristotle talks about someone having a happy life, he claims that this could only be judged across an entire lifetime. He believes that short-term delight does not make a happy life. This claim reminds me more of what God says about joy, and how it cannot be reached without Him. Anyone can be temporarily happy, and even material goods can make us very happy for a little while, but only a life centered in Christ can really be filled with joy for an entire lifetime (and beyond).

            Thus, I can relate to some of Aristotle’s beliefs, such as that only true happiness spans a lifetime and we are constantly pursuing a higher good. However, many of his views are world-centered, and materialism and Christ-likeness cannot be valued in unison.