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When a Roman emperor private journal, a medieval monk prayer book, and a modern recovery mantra all speak the same moral language, an illuminating conversation emerges攐ne that bridges philosophy, faith, and the art of living.
On November 5, Emmanuel welcomed Dr. Massimo Pigliucci, the K.D. Irani Professor of Philosophy at the City College of New York, for the Louise Doherty Wyant 63 Lecture. His topic, 淭wo Paths, One Wisdom: Discovering the Common Ground Between Stoics and Christians, explored how these two ancient traditions have continuously shaped Western moral thought for more than two millennia. In his talk in the Janet M. Daley Library Lecture Hall, Dr. Pigliucci outlined the profound, practical connections between the two paths.
From the Painted Porch to the Early Church
Stoicism, he explained, began in the open air of ancient Athens, where the Greek merchant-turned-philosopher Zeno of Citium taught under a public colonnade攖he stoa poikile, or 淧ainted Porch. Zeno and his successors, including Seneca, Epictetus, and Marcus Aurelius, argued that virtue is the only true good and that happiness comes from reasoning well, living in harmony with nature, and accepting what lies beyond one control.
By the first century A.D., Stoicism had spread across the Roman world. When Christianity emerged within that same empire, the two traditions began to intersect. The Apostle Paul letters, Dr. Pigliucci noted, echo Stoic themes of self-mastery and moral endurance; St. Augustine Confessions adapt the Stoic practice of daily self-examination; and early Christian writers drew on Stoic moral philosophy in shaping practices of moral reflection and spiritual discipline.
Even the modern Serenity Prayer, familiar to anyone who has attended a recovery meeting, echoes Epictetus teaching that 渟ome things are up to us and others are not.
At its core, Stoicism teaches that a good life depends not on wealth, reputation, or success, but on the cultivation of wisdom and moral character. Living well, Dr. Pigliucci said, means living 渁ccording to nature潝not in the sense of returning to the wilderness, but in accordance with human nature: rational, social, and capable of cooperation and moral reasoning.
To the Stoics, happiness is an inside job. 淚t doesn檛 come from possessions or status, Dr. Pigliucci said. 淚t comes from your judgments, your choices, your internal convictions.
The Stoics distinguished between what is 渦p to us潝our thoughts, decisions, and moral will攁nd what is not: health, fortune, or the actions of others. Wisdom lies in focusing on the former and accepting the latter with equanimity.
Philosophy as Practice
Dr. Pigliucci emphasized that Stoicism was never an abstract theory攊t was a daily practice. Ancient students began each morning by envisioning the challenges ahead, trained themselves in 渘egative visualization to anticipate setbacks calmly, and ended each day with self-reflection: What did I do well? What did I do poorly? What can I do better tomorrow?
They also cultivated perspective through exercises like the 渧iew from above, imagining themselves first from a rooftop, then from miles above the Earth攔eminding themselves that most troubles are small in the cosmic scheme.
Another Stoic exercise, memento mori, urged practitioners to remember mortality not as grim fatalism but as gratitude. 淲hen you realize life brevity, Dr. Pigliucci said, 測ou stop wasting it.
Shared Aspirations, Distinct Foundations
The lecture central question攈ow Stoicism and Christianity intertwine攔evealed striking convergences and crucial differences.
Both traditions, he noted, seek a virtuous and meaningful life, teaching endurance through suffering and the cultivation of moral discipline and compassion. But their foundations differ: for the Stoics, God is an impersonal rational order攖he logos pervading the cosmos; for Christians, God is personal and loving, a Creator distinct from creation. Stoicism emphasizes reason and self-mastery; Christianity, faith and grace. Still, Dr. Pigliucci observed, 淏oth paths aim at the same thing攁 life worth living, guided by wisdom, justice, courage, and compassion.
From Ancient Philosophy to Modern Psychology
Dr. Pigliucci also traced Stoicism influence on modern science and therapy. In the 1960s, psychologists Aaron Beck and Albert Ellis drew directly from Stoic thinkers such as Epictetus to develop Cognitive Behavioral Therapy (CBT)攏ow one of the most widely practiced forms of psychotherapy.
淐BT is Stoicism with data, he said. 淏oth start from the same insight: it not events themselves that disturb us, but our judgments about them攁nd if we can change our judgments, we can change our lives.
The philosopher humor surfaced throughout the evening. Quoting Epictetus, he recounted how the Stoic teacher once advised a student angered by an insult to practice shouting at a rock. When the student protested that he felt foolish, Epictetus replied, 淧recisely攖hat the point.
淭he only harm an insult can do, Dr. Pigliucci explained, 渋s the harm you inflict on yourself by taking it personally. Freedom begins when you realize you can choose your response.
A Legacy of Humanistic Inquiry
The Wyant Endowed Professorship and Lecture Series, established by the late Louise Doherty Wyant 63 and her husband, Dr. James Wyant, honors Sister Anne Cyril Delaney, SNDdeN, a beloved professor of English who taught at Emmanuel for 26 years. The series continues Sister Anne legacy of connecting intellect and humanity by bringing distinguished voices in the arts, history, and philosophy to campus.
This year lecture did just that. By revealing the shared pursuit of wisdom in both Stoicism and Christianity攁nd by connecting ancient moral exercises to modern psychology擠r. Pigliucci reminded the Emmanuel community that philosophy is not a museum piece but a way of life.
淭he good life, he said, quoting Marcus Aurelius, 渋s one lived in accord with nature攐ne lived with purpose, integrity, and gratitude.
