In their age-old writings on passionate martyrdom and Nichomachean Ethics, St. Perpetua and Aristotle promote actions and lifestyles geared toward the same destination, in spite of their apparent contradictions. While Aristotle advocates for a principled obedience to a core of virtues and Perpetua stresses the definite singular importance of giving one’s life to God, both authors approach a common definition of appropriate behavior involving courageous resolve in pursuit of the highest happiness. Aristotle elaborates his viewpoint with regards to human desire and society, and Perpetua champions an external motivation as a source of strength. First, Aristotle argues for behavior that is clean, pure-minded, and distilled in its purpose of attaining
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She initially chronicles her temptation to abandon the cause, and in her resilience calls for a honest adherence to the faith, as she likens hers to a pitcher’s simple and undeniable existence as exactly that. Just as one cannot deny that a pitcher is a pitcher, neither can Perpetua deny her Christianity––it is inherent to her very being (Perpetua 1). In addition to honesty and strength of resolve, Perpetua issues a call to suffering in order to attain heavenly rewards, as she depicts a ladder covered in “swords…spears, hooks, and knives; so that if any that went up took not good heed or looked not upward, he would be torn and his flesh cling to the iron” (Perpetua 2). In this way, Perpetua harkens unbridled focus on the climb to heaven. Later, when given the chance to avoid a shameful and gruesome death in the arena, she rejects escape and worldly comfort as obstacles to perpetual happiness and peace, which God alone can provide. “Cheerfully we went down to the dungeon,” Perpetua testifies, and her ability to relinquish the care of her child––not dooming him, though––for the sake of martyrdom relieves her of “torment” (Perpetua 2). Finally, Perpetua’s second vision gives her a dramatic animation of the devil’s attacking her. In her fight “not with beasts but against the devil…[she] knew that [hers] was the victory,” as the giant overseeing master of gladiators gives …show more content…
First of all, Aristotle’s complete happiness excludes the realm of the afterlife, as he quickly broaches his quarrelsome, incomplete understanding of death: “for both evil and good are thought to exist for a dead man, as much as for one who is alive but not aware of them” (Aristotle 5). He details his confusion, finally stating it odd but possible that “dead men were to share in these changes and become at one time happy, at another wretched” and “the fortunes of the descendants did not for some time have some effect on the happiness of their ancestors” (Aristotle 5). Therefore the only secure happiness on which Aristotle can confidently advise is an earthly one––a happiness forged by righteousness but sourced from within us. Also, Perpetua does not seem entirely opposed to creature comforts, as she scolds the tribune: “Why do you not allow us to take some comfort, seeing we are victims most noble, namely Caesars, and on his feast day we are to fight?” (Perpetua 4). If honoring Caesar by putting up a good fight on execution day is of microscopic concern for Perpetua and her fellow martyrs, then why would she cry out in protest for comfort? Perhaps Perpetua’s model for appropriate behavior does not denounce all worldly pleasure, and Aristotle’s avoids the shoddy notion of eternal peace
She initially chronicles her temptation to abandon the cause, and in her resilience calls for a honest adherence to the faith, as she likens hers to a pitcher’s simple and undeniable existence as exactly that. Just as one cannot deny that a pitcher is a pitcher, neither can Perpetua deny her Christianity––it is inherent to her very being (Perpetua 1). In addition to honesty and strength of resolve, Perpetua issues a call to suffering in order to attain heavenly rewards, as she depicts a ladder covered in “swords…spears, hooks, and knives; so that if any that went up took not good heed or looked not upward, he would be torn and his flesh cling to the iron” (Perpetua 2). In this way, Perpetua harkens unbridled focus on the climb to heaven. Later, when given the chance to avoid a shameful and gruesome death in the arena, she rejects escape and worldly comfort as obstacles to perpetual happiness and peace, which God alone can provide. “Cheerfully we went down to the dungeon,” Perpetua testifies, and her ability to relinquish the care of her child––not dooming him, though––for the sake of martyrdom relieves her of “torment” (Perpetua 2). Finally, Perpetua’s second vision gives her a dramatic animation of the devil’s attacking her. In her fight “not with beasts but against the devil…[she] knew that [hers] was the victory,” as the giant overseeing master of gladiators gives …show more content…
First of all, Aristotle’s complete happiness excludes the realm of the afterlife, as he quickly broaches his quarrelsome, incomplete understanding of death: “for both evil and good are thought to exist for a dead man, as much as for one who is alive but not aware of them” (Aristotle 5). He details his confusion, finally stating it odd but possible that “dead men were to share in these changes and become at one time happy, at another wretched” and “the fortunes of the descendants did not for some time have some effect on the happiness of their ancestors” (Aristotle 5). Therefore the only secure happiness on which Aristotle can confidently advise is an earthly one––a happiness forged by righteousness but sourced from within us. Also, Perpetua does not seem entirely opposed to creature comforts, as she scolds the tribune: “Why do you not allow us to take some comfort, seeing we are victims most noble, namely Caesars, and on his feast day we are to fight?” (Perpetua 4). If honoring Caesar by putting up a good fight on execution day is of microscopic concern for Perpetua and her fellow martyrs, then why would she cry out in protest for comfort? Perhaps Perpetua’s model for appropriate behavior does not denounce all worldly pleasure, and Aristotle’s avoids the shoddy notion of eternal peace