Meditations, by Marcus Aurelius

Introduction and Study Guide

He was the last of the so-called “five good emperors” of Rome and, arguably, the best of the five.¹ Once upon a time, in Plato’s book, The Republic, a man named Socrates waxed eloquently about the need for a “philosopher king.” It may be that Marcus Aurelius came the closest, among mortal men, to embodying the ideas which he had in mind.

Aurelius was a principled man. He was a Stoic philosopher as well as Emperor of Rome. It may be said that he was not only those things, but also that he was those things and in that order. As he makes great acknowledgment of in Book 1 of his Meditations, he was privileged to be surrounded from his youth by great and learned men. His adoptive father, Antoninus Pius, was emperor before him and ruled Rome well for 23 years. Antoninus took on the role of Emperor when Aurelius was 17 years old and from that time, until Aurelius himself became emperor at the age of 40, Marcus watched the way he ruled the people of Rome and learned much from him. Not only did he have his father’s example, however, but Antoninus gathered together for Marcus the brightest minds of their day, philosophers, historians, rhetoricians, and grammarians, and he made sure that Marcus was given the highest level of education possible.

Despite Aurelius’ lofty education, and the power and privileges which he had ever at his disposal, he sought to live a simple and humble life. He notes his thanks,

“to the gods…that [he] was subjected to a ruler and a father who was able to take away all pride from [him], and to bring [him] to the knowledge that it is possible for a man to live in a place without desiring either guards or embroidered dresses, or torches or statues, and other such ostentation; but that it is in such a man’s power to bring himself very near to the fashion of a private person, without being for this reason either meaner in thought, or more remiss in action, with respect to the things that must be done for the public interest in a manner that befits a ruler.” (Book 1.17)

Aurelius’ life, manner, and rule was drastically different than many of his predecessors as well as those who would follow after him. Even among other emperors who ruled relatively well and justly it was not uncommon for them to love the pomp and glory their position afforded them. Contrast Aurelius against someone like Nero, however, and you will see a picture of night and day among Rome’s most famous of rulers.

Of all of the things that Marcus wrote we have only one book, and a fragment of a letter to his Rhetoric teacher Fronto, that survive to this day. Even so, Meditations is a treasure of semi-autobiographical stoic wisdom. The Christian student who has studied closely the writings of the apostle Paul will sometimes note points of similarity in the tenor of Aurelius’ thinking to that of the apostle’s. At other times, and on important matters, of course, their thinking certainly diverges and disagrees. Nevertheless, it is clear that Paul was familiar with Stoic philosophy (c.f. Acts 17) and that, to a certain extent, there was some compatibility between stoicism and the true Christian philosophy.

A major tenant of Stoicism is that one should keep his passions in check and not allow himself to be ruled by them. The Stoics believed a man ought to rule over his passions using the thoughts of his mind to bring them, and actions which proceed from them, into subjection. As Aurelius wrote, "You have power over your mind — not outside events. Realize this, and you will find strength." Again he wrote, "The happiness of your life depends upon the quality of your thoughts."

The apostle Paul, likewise, commands Christians, “Let not sin therefore reign in your mortal body, to make you obey its passions.”² He also emphasizes the Christian’s need to be content no matter his circumstances, writing, “I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need.”

Many other such similarities and sayings that bear resemblance to one another could be given. Is Christianity, then, simply warmed over Stoicism? Is Paul just recycling old ideas by Greek philosophers? Could one just as readily listen to Marcus Aurelius to learn how to be content and happy and ignore Paul? Indeed not. Like aspirin and cyanide, it’s not the similarities of appearance that count, but the differences in their constitution which matter.

It’s true that Christian philosophy as espoused not only by Paul, but indeed Jesus our Lord, his other apostles, and the prophets before them, say many things that agree with some of the tenets of Stoic philosophy. This should not surprise us, though, for by God’s common grace and by men making use of the gift of reason which God imbued into every image bearer, non-Christians stumble upon truth all the time. As Paul once told a group of Stoic and Epicurean philosophers,

And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for

“‘In him we live and move and have our being’;

as even some of your own poets have said,

“‘For we are indeed his offspring.’³

So many of the conclusions of the Stoics about how to manage one’s passions and find contentment and happiness accord with the truth, to a certain point. To the extent they got it right, that philosophy finds resonance within the Christian Scriptures.⁴

But again, I say, it is the differences that matter. Whereas the stoic believed his ability to be happy and to rule his passions was completely within the power of his own faculties, that he was self sufficient for the task if only he tried hard enough, the Christian fundamentally denies this point. Paul who said, “Let not sin therefore reign in your mortal body, to make you obey its passions” continued “Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace.”⁵ And when he wrote that he had learned to be content in all situations he also wrote, “I can do all things through him who strengthens me.” The Christian philosophy tells us that while we must master our passions and employ all the God-given faculties we have at our disposal to do so, ultimately we need grace. We need Jesus Christ for complete victory.

Marcus Aurelius was, in many respects, a great man and a wise man. He says much in this little book that is true and worth taking note of. We will all be better for reflecting on the pursuit of the happy and temperate life alongside of Marcus, but we must know that we will only ever accomplish that life by living alongside of Jesus.

Below you will find links to each section of the study guide for Marcus Aurelius’ Meditations as they become available. If you would like to pick up a copy of the book to join in the study you may do so by clicking HERE. To see a list of other Great Books study guides already available, in development, or planned for the future you can click HERE.

Lesson 1: Book I

Lesson 2: Book II

More Coming Soon…

1. The ancient Roman imperial succession of Nerva (reigned 96–98 A.D.), Trajan (98–117), Hadrian (117–138), Antoninus Pius (138–161), and Marcus Aurelius(161–180), who presided over what many have called the most majestic days of the Roman Empire. Christians, however, still had many struggles and persecutions throughout this time, so the “good” emperors refers primarily to their management of the secular affairs of Rome and its people. There are conflicting reports about Marcus Aurelius’ own treatment of Christians during his reign. Some say he was good to Christians, others that he was a notable persecutor of the church.

2. Romans 6:12

3. Acts 17:26-28

4. Likewise we find points of agreement between the Christian Scriptures and the Platonists and even the Epicureans.

5. Romans 6:13-14