The Holy Fathers On The Ancient Philosophy In Christian Education

Abstract

One of the greatest merits of the Holy Fathers is that of keeping and transmitting to the modern world the literature and the spiritual conquests of the ancient world. Having saved what was most precious and useful of its content, rejecting fallen, human wisdom, they commenced the long, tiring experience of a total recivilization without superfluous immolation; this is the task of Christianity, and mostly that of the Fathers. The patristic culture, appearing and developing at the springs of antique culture, is not a restrictive culture, but a signally selective one (Plato, Aristotle, Porfirio and Cicero are used in moderation), guiding itself after this principle: take from others just as the bee takes nectar from flowers, following the memorable words of St. Basil the Great and St. Gregory the Theologian. The problems of the patristic culture were numerous and complex: theology, anthropology, education, sociology, cult, history, varied mission, sacred oratory, philokalia , literary art in prose and verse etc., but the controversial and dialogic works are among the most interesting and attractive. Even though they proved to be fierce adversaries of paganism, the Fathers have still recognized some congruence between Christian and Hellenic doctrines - primarily because the analogies were sometimes strikingly similar and secondly, for missionary purposes, i.e. , as a common ground for dialogue. In the convergence of the two cultures, the future of Christianity was clear. If, in its conflict with pagan culture, Christian culture was to thrive, it is first and foremost due to its divine origins.

Keywords: Fathers of the ChurchGreek PhilosophyChristian wisdomEducationyouth

Introduction

One of the significant merits of the Fathers of the Church is that they preserved and conveyed to the modern world the ancient literature and spiritual achievements of the ancient world. Christianity and particularly the Fathers of the Church have the distinction of having prevented the loss of what was most worthy and needed for future generations of philosophical assets of their time. Our patristic culture continues the ancient one, assimilating and transmitting from it ideas, topics of discussion, texts and even complete works in Greek and Latin.

We particularly bring to the fore the fact that, in general, the Fathers of the Church do not decry the ancient philosophy en masse , but only that part that contradicts Christian dogma and morals. Still, they were moderate in appreciating the ancient culture and philosophy; they did not extol them exaggeratedly, as they considered that the true philosophy that directs to the eternal life is the Gospel, as this comprehends absolute truth, revealed supernaturally by Christ the Lord Himself.

Problem Statement

The Fathers of the Church, by and large, do not deny the interconnection between their thinking and that of classical philosophy. The philosophical views and categories of the day had become widespread during the times of the Holy Fathers and were extensively accepted by both Christian and non-Christian thinkers. Yet, the most important standpoint that should be underlined here, is that the use of philosophical language by the Fathers of the Church is not evidence of scarcity and improvisation in their own thinking, but, on the contrary, it testifies to a profound sense of historicity , a profound respect for the history in which Magnalia Dei are intrinsically connected and united in the great arrangement for the salvation of humanity. The utilisation of Greek philosophy in the domain of Christianity and Christian devotion should be interpreted from the perspective of the historical continuity of Christianity and as an imperative testimony to the Christian dimension as connected with the past. This is the reason why the Church Father of Nyssa speaks about secular education as πλοῦτος (Saint Gregory of Nyssa, 1964, pp. 68-69; Bebis, 1967, p. 374), by this meaning wealth and abundance, that, at the right moment was offered as a gift and adornment to the Church of God. Ethics, Physics, Geometry, Astronomy, Logic – all should adorn the divine temple of mysteries.

Apart from St. Gregory of Nyssa (335-395 A.D.) no other Father of the 4^th century would exploit philosophy so extensively in their efforts to unravel and bring the mysteries of faith closer to human understanding. He analogizes philosophy to the bride in the Canticle of Canticles in the Old Testamentas this reveals to us how we should approach the Divine (Saint Gregory of Nyssa, 1863a, col. 885B). He considers that we ought to apply discretely, pagan wisdom. Definitely, the Bishop of Nyssa knows only too well that philosophy cannot be independent and plenary. He mentions that Christians are not permitted to utter whatever comes to their minds, as we assume the Holy Scripture as a rule and measure for all theories. We acknowledge only ideas that can be correlated with the intentions of the holy texts in Scripture. Thus, the Bible is from his point of view the guide of reason, the criterion of truth and an advantage over pagan wisdom (Saint Gregory of Nyssa, 1863b, col. 46B and 49B). As a result, he learned every positive teaching of pagan philosophy and all that was unfruitful he removed.

As they perfectly knew the pagan culture, the Fathers of the Church quote from Hellenic literature. Moreover, thanks to the evolution of Christian literature during the previous centuries and to the imitation and emulation as compared to profane literature, but especially thanks to their own genius, the Holy Fathers of the 4^th century developed a classic literature that could defy the passing of millennia and satisfy the standards of the most elevated spirits. From the alliance of the two literatures emerged a most beautiful flower, that of Christian humanism (Coman, 1995, p. 17).

At times it was recommended and practiced, for example in the school of catechesis of Alexandria, that before receiving and accepting the Holy Scripturesand Baptism, it was necessary to learn about the profane culture, a requirement that was accomplished by almost all the Fathers. Saint Gregory of Nazianzus advises the young Seleukos to acquire knowledge of the profane sciences and then of the Holy Scriptures (Saint Gregory of Nazianzus, 1858, col. 1577) In the writings of many of the Fathers of the Church, the quotes from the classic writers are numerous, but they are understood and interpreted from a Christian perspective. Also, it is commonly known that St. John the Divine “borrowed” from the Platonic concept of “the Logos” to describe Christ as God in Jn. 1:1.

Culture and systematic effort facilitating better teaching, as well as wisdom, far from being an obstacle to knowing God, are of help. Origen relates that in ancient times God-loving wise menhad been taught profane teachings. Moses, for example, grew up ‘and was learned in all the wisdom of the Egyptians’ (Ac. 7:22) and Daniel, Ananias, Azarias and Misael were learned in the Assyrian literature (Dan. 1:17) so that they were considered ten times wiser than the local wise men. Origen adds that during his time, the Churches had some wise men among them, in low numbers, indeed, as compared to the multitude of the faithful but skilful in what the Christians at that time called ‘wise men after the flesh’ (1 Cor. 1:26). The Churches also had members who eventually turned from this wisdom after the flesh to the spiritual wisdom (Origen, 1984, pp. 205 and 382).

For Blessed Hieronymus (ca. 340-420 A.D.) the paradigmatic gesture of Diogenes of Sinope, the Cynic (ca. 412-322 B.C.) was a memorable one as he had strived to become accepted as a student of Antisthenes (ca. 445 - ca. 365 B.C.), who had been the disciple of the sophists Gorgias, Hippias, Prodicus and eventually of Socrates, proving himself to be one of the most gifted disciples of the latter. Hieronymus tells the following account: ‘As Antisthenes did not consent to accepting anyone as his disciple and, seeing that Diogenes was seeking his acceptance and could not coerce him to part with his intention, eventually Antisthenes seized a club and threatened he would smite him unless he left. Diogenes lowered his head and said “You have not so strong a bat as to make me leave.”’ (Blessed Hieronymus, 2000, p. 117)

Though they had professed the dismissal of paganism, the Fathers attempted to establish consensus in some matters between Christian and Hellenic doctrine – primarily because of their occasional and striking analogies and, secondly for missionary purposes, i.e. , as a common ground for dialogue. The contact between the two cultures was of obvious importance for the future of Christianity. Yet, the triumph of the Christian culture is due to its divine origin.

Putting the strictly negative aspects of philosophy aside, this would come with positive attributes: asserting the existence of one God, the emergence of the world under the auspices of a Demiurge, the desire for comprehending the truth, the good and the beautiful, etc. The apologists pointed up the fact that what philosophy had achieved are not absolute truths, but rather beginnings and perspectives for comprehending it. ’This is why philosophy needs the superiority of Christianity. Consequently, the apologists undertook to relate rational truths to revelation.’ (Popescu, 1932, pp. 154-155) Saint John the Golden-Mouth (ca. 354-407 A.D.) emphasizes at times appreciatively the achievements of natural philosophy: ‘avoiding the surplus, gratitude for what is needed, self-control, patience, peace of mind, rationally approaching every situation; but he criticizes the natural or pagan philosophers for the passion of chasing vain glory and for the general failure to reach a balance and agreement between their theories and their lives. The Christian philosopher who conjoins in him the natural wisdom with the wisdom of faith and grace, pursues to attain the state of angelic purity, to retrieve completely the resemblance to God.’ (Meyer, 1933, p. 185)

Enriched and adorned with what had been most valuable and beautiful in the ancient culture, with the love for science, philosophy, literary art, critical spirit, they tried to live to the best of their capacities on the level of Revelation, namely of the Apostles, martyrs, and those who aim at perfection. In case some of the background elements originated in the pagan or Hebrew culture, their categorization and reorganization were performed on new bases and with a new orientation. The main novelty in the background of apologies was faith, the teachings and the Christians’ new life (Critterio, 1936, pp. 53-55).

Nevertheless, the Cappadocian Fathers and those mentioned above are not the only ones who have a positive attitude towards the ancient culture. By philosophy, the Fathers of the Church do not imply the Stoic, the Epicurean or Aristotelian philosophies, but, as Clement of Alexandria states, everything that was positive and good in these philosophical schools when they taught concerning righteousness and science merged with piety. Thus, as the general sciences, rhetoric, dialectic, grammar, geometry, arithmetic, astronomy and music was grounded in philosophy – their master – in a similar way philosophy itself was grounded in wisdom. Philosophy pursues to attain wisdom and wisdom is the science of the divine and human realities and of their causes. ‘Whether philosophy commands taming the tongue, refraining from excessively eating and abstaining from lust, then it is the more honorable and valued if it practices worshiping and knowing God.’ (Clement of Alexandria, 1982, pp. 26-27 and 31)

Saint Justin the Martyr and Philosopher (ca. 100-110 – ca. 165-166) had approached philosophy before the Cappadocians, revealing one of its objects: ‘I was hoping to see God in front of my eyes as this is the ideal of Plato’s philosophy.’ (Saint Justin Martyr and Philosopher, 1997, pp. 119-121) Clement of Alexandria also mentions the goal of philosophy from a Platonic perspective: ‘Plato stated that the ideal of philosophy is resemblance with God.’ (Clement of Alexandria, 1982, p. 364) The same author acknowledges philosophy the merit of, from his standpoint, having shown the Greeks the path to Christ, as the Old Testament Law did for the Jews (Clement of Alexandria, 1982, p. 25).

Saint John Chrysostom who, in his homilies had written severe lines against lack of morals and the unreasonable ideas of some philosophers, when he defined philosophy revealed one of its objects, beside love for wisdom: ‘This is the definition of philosophy: being savvily pure hearted.’ (Saint John the Golden-Mouth, 1994, p. 597)

On this wise, the Fathers and the writers of the Church validated positively the culture and the science of their time for the benefit of theology and succeeded in making a ‘vivid synthesis’ between the Christian faith and the culture of their time.

Research Questions

The strict tradition of the ecclesiastical writers Tertullian (160-240 A.D.) and Tatianus (born ca. 120 A.D.), who, in the name of faith, rejected the profane culture, had important exponents in the 4th century as well. To demonstrate to us the intensity of Tertullian’s vehemence against philosophy we quote the text below: ‘Is there any resemblance between a philosopher and a Christian? The former is a disciple of Greece, the latter of heaven. Philosophers aim at glory, Christians aim at salvation, the former manipulate words, the latter good deeds. The former build up, the latter demolish, the former dote on error, the latter are its adversaries, the former alter the truth, the latter explain it, the former spirit truth away while the latter keeps it safe.’ (Tertullian, 1981, p. 102)

On the other side, the emperor Julian the Apostate (361-363 A.D.) had decreed that Christians were prohibited from attending the profane culture and the secular schools.

This strict attitude of some Christians ‘was aroused, doubtlessly, by the fear of contamination and even by confusion that could be caused in the unknowing souls by the knowledge of the ancient culture.’ (Pavel, 1980, p. 316) In this respect, St. Gregory of Nyssa writes about his mother’s reluctance and fear: ‘My mother was preoccupied not to instruct her daughter (Macrina – author’s note) in the common teachings, the mundane ones, that are acquired at this early age and consist mainly of poetry. She considered that it is indecent and inappropriate that the womanly passions depicted in tragedies, that provided themes and sources of inspiration to poets orthe indecencies in comedies or the reasons of the misadventures in Troy could be of any use in educating a fragile and easy to shape girl that would be corrupted by these indecent accounts about women. The girl was to be taught everything that seemed more comprehensible at this age when reading the Scripture inspired by God and especially from the “Wisdom of Solomon”, as these show the way to a moral life.’ (Saint Gregory of Nyssa, 1998, pp. 25-26)

Thus, Saint Macrina the Younger shared this alienation from the profane culture in the life of youth.

Nevertheless, St. Basil, Macrina’s brother and Emilia’s son, now in Athens, realized that ‘her faith does not corrupt her classical culture that steered her during her childhood.’ (Cayré, 1927, p. 399)

Purpose of the Study

In this article, we intend to give prominence to the fact that, in their works, the Fathers of the Church advised their youth and those who read works of ancient philosophers not to be restrictive, but selective, to assimilate exclusively what is subservient to and edifies the soul and forewarned them that ’Greek philosophy is like a walnut; not all of it is entirely edible.’ (Clement of Alexandria, 1982, p. 14)

Research Methods

In terms of the validity of the culture and science of the time as an instrument to devise and express theological thinking, St. Basil the Great advises those who theologize to gather the nectar of all the flowers. He himself, as did his other two confreres in the theological triad (Sts. Gregory of Nazianzus and Gregory of Nyssa), utilised all the philosophical principles of their time that provided them elements that favour theological thinking. By this, they teach the youth they should be open to all philosophies, validating selectively elements that could facilitate the understanding of Christian Truth in the context of their times. In my approach, I used theological and scientific method.

Findings

Conclusion

At the end of this study, we conclude that Christianity does more than merely supplement philosophy; it is in itself a real philosophy, a practical wisdom, a consonance of morals and deeds. Consequently, those monks to whom the Holy Fathers would address their epistles constitute a ‘choir of philosophy;’ the objective of the Christian life is the same as that of philosophy, and the option for the Christian ascesis is the path of ‘the true philosophy. ’Concisely, living a Christian life means ‘philosophizing properly.’

From the patristic standpoint, through the Incarnation of the Son of God, man achieves knowledge about the purpose of life and the means to fulfill it – this knowledge would have been impossible through philosophical rationalization without the agency of the Holy Spirit. The knowledge a Christian possesses is primarily based on the Revelation from heaven discovered in and by the Hypostatically Incarnated Word. Through the intermediary of the Christian religion, man receives from God the divine grace that he needs to accomplish the pursuits established by philosophy.

The Orthodox Church has shown its appreciation for certain ancient philosophers by painting their images on the exterior walls of certain churches such as: St. Nicholas Church (Royal Church).

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