It’s often assumed by Christians that there is little value in the study of pagan philosophy when we have works written by Christian authors. As a Classicist, I have frequently been asked by parents why the kids are studying this pagan author rather than a saint or doctor of the Church. It’s a good question, but it’s only asked because modern Catholics haven’t studied the ancient philosophers. If they did, they’d know the difference between Christian and pre-Christian teaching, and why pre-Christian teaching is so important. An exclusive Christian view ignores the fact that reason is a natural gift from God and that philosophical truths do not require faith or divine revelation, and, when rightly understood, prepare the soul to receive divine revelation. In modern society, where Christians are really struggling to understand contemplation, a review to Stoic philosophy may be an answer.
Among the various schools of ancient philosophy, the Stoic school offers a particular benefit to Catholic students seeking to understand the contemplative life. This article will explain how Stoic philosophy—especially as taught by Epictetus, Seneca, and Marcus Aurelius—prepares the soul for the higher demands of Catholic contemplation.
The History of Stoicism
Stoicism began in Athens in the early third century before Christ. It was founded by Zeno of Citium, who had studied under Socratic and Cynic philosophers. Zeno taught in a public portico called the Stoa Poikile—the “Painted Porch”—from which the name “Stoicism” is derived. The school emphasized the development of virtue through the disciplined use of reason.
Zeno was succeeded by Cleanthes and then by Chrysippus, who gave the school much of its intellectual structure. Later Stoics such as Panaetius and Posidonius brought Stoicism into the Roman world, where it flourished under Seneca, Epictetus, and the Roman emperor Marcus Aurelius. Although they differed in emphasis, all Stoics agreed that the highest human good is to live according to reason, in conformity with nature and divine law.
Living According to Reason and Nature
The Stoics taught that human beings must live “according to nature.” This phrase did not refer to the external world of animals and plants but to human nature itself, which is rational. To live according to nature is to live according to reason. Man, as a rational creature, is distinguished from the animals precisely by his ability to govern his actions by reason. Thus, the perfection of man consists in the rational order of his soul.
This doctrine aligns with Catholic teaching. The Catechism of the Catholic Church affirms that man participates in the eternal law of God through the use of reason. St. Thomas Aquinas teaches that man’s moral obligation is to act in accordance with the rational nature given to him by God. The contemplative life requires this same order. Without the rule of reason, the soul cannot ascend to the higher knowledge of God.
Happiness and the Supreme Good
For the Stoics, happiness (eudaimonia) is the end of life. It is attained through virtue, not pleasure or wealth. External goods are considered indifferent—they may be used well or badly, but they do not constitute true happiness. Only the rational and virtuous life is good in itself. The wise man, they taught, remains at peace regardless of his circumstances because he possesses virtue, which is the only necessary good.
This idea of happiness is partial and incomplete, but it is not false. It prepares the soul for the Christian doctrine of beatitude, which teaches that true happiness consists in the vision of God. Nevertheless, to understand that external things are not the source of man’s happiness is a necessary first step. A soul that depends on wealth, pleasure, or success cannot enter the contemplative life. It must first be freed from these attachments through the discipline of reason.
Indifference to Temporal Affairs
The Stoics distinguished between things within our power and things outside our power. Within our power are our thoughts, choices, and desires. Outside our power are external events, the actions of others, and the conditions of our body. The wise man focuses only on what is within his control and accepts all else with calmness. This is called apatheia, or freedom from disordered passions.
This doctrine corresponds to the Catholic ideal of detachment. St. Ignatius of Loyola teaches that the soul must remain indifferent toward health or sickness, riches or poverty, honor or dishonor. This indifference is not coldness, but the fruit of charity and trust in God’s providence. The contemplative life requires such indifference. A man cannot rest in God if he is disturbed by every change in his external life.
Discipline and Daily Examination
Seneca recommends that every man examine his conscience each evening, reviewing the day’s thoughts and actions. Epictetus likewise instructs his students to reflect on their behavior and to correct their false judgments. For the Stoic, this daily examination is essential to moral progress.
Catholic tradition affirms this practice. The nightly examination of conscience is part of the Church’s spiritual discipline. It prepares the soul for confession and aids in the formation of virtue. The contemplative life is not built on vague feelings but on rational discipline. The Stoic habit of daily reflection trains the soul to observe itself with clarity, to repent sincerely, and to grow in self-mastery.
Providence and Trust in Divine Order
Although the Stoics did not believe in the personal God of Christian revelation, they did believe in a rational divine order called the Logos. All events, they taught, occur according to this rational principle. Marcus Aurelius reflects often on the need to accept all things as proceeding from reason. To resist this order is to rebel against reality itself.
The Catholic believes not only in divine reason but in divine goodness and fatherly care. Still, the attitude of trust is similar. The contemplative must be prepared to receive all things from God without complaint or rebellion. He must believe, as the Stoics believed, that the order of the world is not ruled by chance or chaos, but by wisdom.
Logos and the Word Made Flesh
For the Stoic, the Logos was the rational principle in all things. It governed the universe and dwelled in the soul of the wise man. This concept, though limited, was a preparation for the Christian revelation. St. John the Evangelist teaches that the Logos is the Word of God, who was with God in the beginning and became flesh in Jesus Christ.
Thus, the rational order sought by the Stoics is fulfilled not in philosophy alone but in Christ. The Catholic contemplative seeks not simply to align himself with an abstract rational order, but to know and love the Word made flesh. The Stoic prepares the way by training the mind to recognize truth and the will to pursue virtue. The Gospel reveals that this truth is a person, and this virtue is grace.
Public Duty and Interior Sacrifice
Stoicism taught that the wise man serves the common good. He is not selfish, but just. Marcus Aurelius viewed his imperial office as a burden to be borne for the sake of the people. Epictetus instructed his students to perform their duties in the station to which they were called.
In the Catholic contemplative life, public service is replaced by spiritual intercession. Monks and nuns may not govern cities, but they offer their prayers and sacrifices for the good of the world. This is not a flight from duty, but a higher form of service. Just as the Stoic emperor served by just laws, the Catholic contemplative serves by daily offering himself to God.
Meditations on Death
The Stoics recommended frequent meditation on death. Epictetus said that one should rehearse death in order to learn to die with peace. Seneca taught that the fear of death was the root of many evils and that death should be faced as a natural part of life.
The Church teaches the same, with greater clarity and authority. “It is appointed unto men once to die, and after this the judgment” (Hebrews 9:27). St. Benedict commands his monks to “keep death daily before your eyes.” The contemplative must be detached from earthly life and ready to leave all things for God. Stoic meditations on death help to form this disposition of mind.
Silence and Self-Mastery
The Stoics describe the wise man as one who speaks little and only when necessary. His silence is the fruit of self-mastery. He does not speak to be heard or praised, but only to communicate what is just and useful.
Catholic contemplatives value silence for the same reason. Silence is the condition of interior recollection. In the silence of the monastery, the soul listens to God. St. John of the Cross writes that the soul must be silent if it is to receive divine wisdom. The Stoic ideal of interior peace finds its fulfillment in the Catholic ideal of contemplation.
Conclusion
Stoic philosophy does not teach the fullness of truth revealed by Jesus Christ. It does not offer grace, nor does it direct the soul to the beatific vision. However, it teaches the rational discipline, moral clarity, and detachment from worldly things that are required for the contemplative life. For this reason, the study of Stoic philosophy can prepare the soul to understand and pursue the Catholic contemplative ideal.
The Stoics teach us to live according to reason. The Catholic faith reveals that reason is fulfilled in the Word of God. The Stoics teach us to endure suffering. The Gospel teaches us to unite our suffering to Christ. The Stoics call us to virtue. The Church offers us grace.
In this way, Stoic philosophy serves not as a rival to the faith, but as a natural preparation for it. As St. Justin Martyr wrote, “Whatever things were rightly said among men belong to us Christians.” The wise Catholic may study the Stoics—not to remain among them, but to prepare himself for the higher wisdom that comes from God.
