Similarities Between Christianity And Socrates

A modern political philosopher's goal is to discover the best possible way man can rule successfully. At the same time, the Christian Political Philosopher’s goal is to make the political life for every citizen the best capable. Christianity emphasizes and overlaps ideas needed for a successful regime already reasoned by Aristotle and Plato. St. Augustine and St. Thomas Aquinas study the ancient philosophers’ reasoning and conclude that Christianity significantly differs from political philosopher by acknowledging complexity our rational nature and the tendency to seek the ultimate good: Eternal Happiness. This eternal happiness is conceived by human promulgate positive laws through eternal law. Mny early Christians and Plato came together
to stress the virtuous of the citizen in the ideal regime.
Plato’s Republic dialogues the importance of virtue and imagines the perfection of virtues of common men in the City in Speech.
Virtues of wisdom, courage, moderation, and justice are ingrained in the life of Plato, as well as the Christian. The Myth of Ers shows the analogy describing the human soul is immortal, the pleasures of the body are mortal; concluding that every desire there is one of an ultimate end (ST I-II.Q.91.2). The final supreme good leads to the ultimate end and Christianity claims the final supreme good is God (Book 19. Ch.2). The responsibility of virtue towards the final good falls back upon the ruler. The City in Speech gives an analogy that virtue of every subject is due to the ruler (ST I-II.Q.92.1). For example, the tyrannical ruler is the mirror image of his regime and his regime a mere resemblance to him. If his will is twisted, then the virtue people will be twisted (Book 14.Ch.6). Only virtuous, philosopher king is the best capable option to rule. Christianity embraces this point symbolically concluding that Christ is the perfect philosopher king; for he is the perfect source of wisdom, courage, moderation, and justice. Aristotle and Christianity today admire Plato’s emphasis on virtue and the potential perfect regime. Both would ask for moderation of the City in Speech regarding its earthly possibility; that while attainable, it cannot be attained on this
earth.
Aristotle and Christianity overlap the importance of the foundation of family and the earthly regime ruled by laws, not by men governing. The household is important for the foundation of peace and tranquility(Book 19 Ch. 16-17 ). In Aristotle’s Politics, the household is a vital cell of society, the basis of the community to be ruled. The community in order to function well between different class needs peace. Thus peace is needed for the political order, creating the opportunity for citizens love the good things (Book 19 Ch. 24). This peace is also called the common good. The common good requires obedience from the rulers and the ruled. The ruling class in the political order exists the ruler rule his city obediently and they follow him obediently (Book 19 Ch.23). By living out obediently in virtue, we fulfill our human nature. Hence, when we are obedient to our rulers, we know ourselves virtuously (ST I-II.Q.94.5). When knowing our natures virtuously by living out the natural law given by God. Conclusively, Christianity teaches that there is only one ruler and that our rational nature was given by Him.
Christianity is God revealing Himself to know His creation and to prevent his creation from eternal corruption (Book 13.Ch.14). He intended our nature to seek good and not evil(ST I-II.Q.94.2) God gives us the natural law to further come to the conclusion of the eternal law(ST I-IIQ.94.4). Sadly, God knew that man would fall from virtue and succumb to vice. He foresaw our twists acts and willed a self-giving, charitable sacrifice for our salvation (Book 14.Ch.11). Our evil will is ruled by vice rather than virtue is known to us, causing our rational nature to be damaged, not lost (ST I-II.Q.93.6). God’s solution to our evil wills would be revealed through the Paschal Mystery.
Christs’ ministry brought about the Eternal Law on earth: The temporal Old Law and the eternal, New Law (ST I-II.Q.91.5). The Eternal law is a plan of divine wisdom which is to direct all actions of rational creatures(ST I-II.Q93.1)All the laws present in a particular regime are from eternal law (ST I-II.Q.93.3); which provide a path to a common good (ST I-II.Q.90.2) Contrary to any earthly regime, eternal law is not selected and promulgated for the few, but for all members of any regime(ST I-II.Q93.1). God’s regime is open to all who will it. Many people who rule and live in vice do not live for God(Book 12.Ch.6). People who rule for virtue and by virtue know who do is and wish to follow God(Book 12.Ch.6). Oddly enough, men can choose whether to be in accordance with the eternal law or not.To belong to the regime, men who make the law through their reason will have to cooperate with both their nature and of Gods’. It’s the job of social, virtuous men to enact laws on the behalf eternal law and promulgate it to his regime.
Men’s laws are as easily corrupted not by the primordial principle of seeking good and avoiding evil.
It is the over-complicated nature of judging primordial, natural laws into human laws. Humans laws while necessary so we can judge them and enact them can be flawed (ST I-II.Q.91.4). If the law becomes tyrannical, there is no law and no regime (ST I-II.Q.92.1). Carefully, Christianity divides men from the pleasures of the real world and into the glory of the eternal law: The two regimes of the earthly city and the heavenly city(Book 14 Ch.25). Two earthly citizens can be divided by love of God and love of oneself (Book 14.Ch.25). The good citizen would love and will God to experience what is called Joy. By our consent with the eternal law, we experience joy (Book 14 Ch. 6). Joy is the difference Christianity makes in all of political philosophy. A joyful regime are lovers of God and haters of evil, not just willingly to do good and avoid evil. To become joyful, one must have good will for what is charitable; so that Christians in the regime can flourish (Book 14
Ch.7).
Christianity makes a significant difference no other politician philosophically could understand. Modern thinkers think that men are the ultimate source of political authority. Rather, Christianity promotes that men are the subordinate source of authority and God's ultimate authority. The authority guides us with virtue and we mirror our fuler to to end of the regime. The ultimate end is happiness and oneness with God in eternity. The earthly regime ruled in accordance, not just directly virtuous men who not just seek good and avoid evil, but men who preserve the common good on earth. Christianity add to political philosophy the final fulfillment of our rational, social, and political nature by living in accordance with eternal law and promulgated through our laws within natural law and reason.
The Christian admittedly says the earthly regime cannot reach utopia. The regime on earth is meant to be only a means in the heavenly regime. The Natural Law of our rational nature is fulfilled and the means of the eternal law. Therefore. Christianity is different by saying there is no possible utopia on this earth, and that nothing on earth is possible without some higher law made from our rational nature.