What is the good of expounding these doctrines any more than those of another school? Sit down now and discourse on the doctrines of Epicurus, and you will soon discourse more effectively than Epicurus himself.
Why then do you call yourself a Stoic, why do you deceive the world, why being a Hellene do you act the Jew? Do you not see in what sense a man is called a Jew, in what sense a Syrian, in what an Egyptian?
When we see a man trimming between two faiths we are wont to say, “He is no Jew, but is acting a part”, but when he adopts the attitude of mind of him who is baptized and has made his choice, then he is not only called a Jew but is a Jew indeed.
So we also are but counterfeit “baptists”, Jews in name only, but really something else, with no feeling for reason, far from acting on the principles we talk of, though we pride ourselves on them as though we knew them.
So, being unable to fulfil the calling of Man we adopt that of the Philosopher, a heavy burden indeed! It is as though one who could not lift ten pounds were fain to lift the stone of Ajax!
Why then do you call yourself a Stoic, why do you deceive the world, why being a Hellene do you act the Jew? Do you not see in what sense a man is called a Jew, in what sense a Syrian, in what an Egyptian?
When we see a man trimming between two faiths we are wont to say, “He is no Jew, but is acting a part”, but when he adopts the attitude of mind of him who is baptized and has made his choice, then he is not only called a Jew but is a Jew indeed.
So we also are but counterfeit “baptists”, Jews in name only, but really something else, with no feeling for reason, far from acting on the principles we talk of, though we pride ourselves on them as though we knew them.
So, being unable to fulfil the calling of Man we adopt that of the Philosopher, a heavy burden indeed! It is as though one who could not lift ten pounds were fain to lift the stone of Ajax!
—from Epictetus, Discourses 2.9
I am weary of fretting over the many affectations I see around me, and so, as I am sure Epictetus intended, I choose to reflect on what I can do to improve my own integrity. Even as I can’t help but notice how rarely a fellow puts his money where his mouth is, let his poor example serve as an inspiration to something better, not as a grievance over something worse.
From the context of this section, I suspect that Epictetus is conflating Jews and Christians here, though one could just as easily substitute any other creed or school, and the problem would be much the same. After years of working for the Church, I must confess that the vast majority of the “faithful” will abandon the teachings of the Gospel as soon as they confront some worldly inconvenience; in this they are hardly different from most disciples, who make their excuses once the going gets tough.
The pious cheerleaders will cry foul, but deep in their hearts they know it to be true. I should not be discouraged, or even surprised, when we consistently fail at rising to the virtues, because a creature of free judgment can just as readily follow evil instead of good, and because excellence demands effort, while mediocrity comes easy. It isn’t that only a few are capable, but rather that only a few are willing; scarcity simply makes character all the more precious.
If I preach the Gospel, I am a fraud unless I can practice the love of God and the love of neighbor. If I profess Stoic principles, I am a charlatan unless I can be truly indifferent to the whims of fortune. While the priest may seek his luxuries, and the professor may pursue his fame, I can gladly let them have their reward. I, in turn, will strive to be consistent in what I say and what I do, so that, however else I fall short, I will at least have lived in good faith.
The philosopher who postures and bickers is concerned with the title, not with the task. Keep the company of gentle saints over brash salesmen, and revere the reticent sage instead of the flamboyant scholar.
I am weary of fretting over the many affectations I see around me, and so, as I am sure Epictetus intended, I choose to reflect on what I can do to improve my own integrity. Even as I can’t help but notice how rarely a fellow puts his money where his mouth is, let his poor example serve as an inspiration to something better, not as a grievance over something worse.
From the context of this section, I suspect that Epictetus is conflating Jews and Christians here, though one could just as easily substitute any other creed or school, and the problem would be much the same. After years of working for the Church, I must confess that the vast majority of the “faithful” will abandon the teachings of the Gospel as soon as they confront some worldly inconvenience; in this they are hardly different from most disciples, who make their excuses once the going gets tough.
The pious cheerleaders will cry foul, but deep in their hearts they know it to be true. I should not be discouraged, or even surprised, when we consistently fail at rising to the virtues, because a creature of free judgment can just as readily follow evil instead of good, and because excellence demands effort, while mediocrity comes easy. It isn’t that only a few are capable, but rather that only a few are willing; scarcity simply makes character all the more precious.
If I preach the Gospel, I am a fraud unless I can practice the love of God and the love of neighbor. If I profess Stoic principles, I am a charlatan unless I can be truly indifferent to the whims of fortune. While the priest may seek his luxuries, and the professor may pursue his fame, I can gladly let them have their reward. I, in turn, will strive to be consistent in what I say and what I do, so that, however else I fall short, I will at least have lived in good faith.
The philosopher who postures and bickers is concerned with the title, not with the task. Keep the company of gentle saints over brash salesmen, and revere the reticent sage instead of the flamboyant scholar.
—Reflection written in 7/2001
IMAGE: Jusepe de Ribera, Two Philosophers (1612)
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