The Relationship of Christian and Classical Conceptions of the Polis

The Christian idea of a Polis and the Classical (Greco-Roman) conception of a Polis may seem to be completely different. The Classical view of the Polis is one of the city of man. Christians look at it as the Promised Land or City of God, but how can a city of man even compare to the City of God? Even though the two views are different they do have some similarities. Polis is a Greek term for a city. This includes the actual city as well as its surrounding agriculture and support mechanisms. Plato wrote about the idea of a polis and what it would take to crate an ideal state in The Republic. However, before cities, like London and Paris, there were monasteries. The monks and monasteries are what really got the ball rolling for the "idea" of a polis.

The Holy Rule of St. Benedict provides guidelines for monks living in monasteries as a communal setting (coenobitic) under the authority of an Abbot. St. Benedict's rule provides strict guidelines for living and working in a monastery that can be summed up as Ora et Labora, which is Latin for Pray and Work. A monastery is generally made up of several buildings, of which the most important is a place for prayer and worship. The monastery also includes domestic quarters, educational facilities, work places, and agricultural areas. The learning opportunities found in a monastery were very important to people of the surrounding areas. Monasteries acted as centers for scholarly development and education, indicating the importance of learning.

In The Republic, Plato outlines what it takes to form the ideal state, in which he also considers education to be of the utmost importance. The rulers of this ideal state must be highly educated philosophers. He explains the importance of the rulers, or guardians, studying philosophy, "until they are fifty" because it is important that "the lower classes will be controlled by the wisdom of the Superior rulers." He further says that, "the Philosopher's passion is for wisdom of every kind - he's ready to learn and never satisfied." Even though Plato calls for this formal training until the age of fifty, knowledge never ends, and philosophers are never done learning. Plato discusses the importance of being in good physical condition. However, he further explains that a fit body does not make up for something the mind may be lacking. Of this he says, "But a sound mind will make the best of any physique."

Like a monastery uses the Law of St. Benedict to regulate monks, the ideal state must also be governed. In order to do this efficiently in Plato's ideal state there are three classes of people, the bronze artisans, the silver auxillary, and the golden guardians. Plato says that, "if we have founded our State perfectly then it must surely contain the four virtues of wisdom, courage, self-discipline, and justice." Plato prefaces his ideas of the ideal state with a discussion on justice. The concept of justice in this ideal state must coincide with justice found inside of someone's soul, and it may include following laws or helping friends. Ultimately, justice occurs when members of a society know their place in that society. Plato also says that, "societies aren't made of timber and stone, but of men whose characters determine the direction of the whole." Plato is saying that a city is made up of men, and their characters determine the path the city takes and whether or not it is superior.

The guardians will not have any luxuries because the happiness of the community is at stake. Plato says, I am not trying to promote the happiness of any one class, but of the whole community." In order for the guardians to be most effective they will need to turn away from the material and focus on what is really important. This aspect of the guardian's life is similar to the monks in the monasteries. St. Benedict says of the monks,

The vice of personal ownership must be cut out into the monastery by the
Very root, so that no one may presume to give or receive anything without
the commandment of the Abbot.

The monks, like the guardians, are supposed to be devout in their studies and work. They have no need for frivolous possessions that can only get in the way of the true purpose of their work.

The Holy Bible also discusses the importance of following laws. In Deuteronomy, Chapter 11 it says, "But the land which you are going over to possess is a land of hills and valleys, which drinks water by the rain from heaven." This land being spoken of is the Promised Land. It goes on to tell people that if they obey the Lord, He will give them rain for their land so they have grain, wine, grass for their cattle, etc. However, the people must follow God and not worship any other gods. It says,

Take heed lest your heart be deceived, and you turn aside and serve other

Gods and worship them, and the anger of the Lord be kindled against you, and he

Shut up the heavens, so that there be no rain, and the land yield no fruit,
and you perish quickly off the good land which the Lord gives you.

With this, the Lord brings to the people both a blessing and a curse. The blessing comes with obedience to the Lord's commandments. The result is the Promised Land with plenty of rain, food, etc. Chapter 30 of the book of Deuteronomy strongly cautions against the commandments.

But if your heart turns away, and you will not hear, but are drawn away to

Worship other gods and serve them, I declare to you this day, that you

Shall perish; you shall not live long in the land which you are going over

The Jordan to enter and possess.

The Lord has described the Promised Land as a wonderful place that will be very different from past experiences. It promises to be very fruitful and beneficial. In order to truly enjoy the Promised Land it is important to obey the Lord.

The biggest difference between Plato's ideal state and the Promised Land is that the first is not eternal. It is only preparation for the eternal City of God. Plato's ideal state is supposed to be perfect. Justice will triumph because people will know their places in society. The City of God will also be perfect. There will be no more pain or suffering. In St. Augustine's City of God it says that in the City of God "there shall be no more death, neither sorrow, nor crying, but there shall be no more pain." In the City of God all things will be transmuted to incorruptibility, meaning they will be eternal.

A religious service, i.e. the Catholic Liturgy, acts like a bridge between the city of man (earth) and the city of god (heaven). The Catholic Mass is like heaven on earth. Human time and God's time meet and intersect during the mass. This is where the two different cities come together. The Polis and Promised Land are both similar, yet even with these similarities the two are incredibly different in terms of being eternal. Rome was considered an eternal empire; yet, even with all of its glory, it was still not eternal like the City of God is. We must all go through the city of man in order to get to the promised city of God. The city of man is merely preparation for the eternal City of God. While there are similarities between the two, ultimately the City of God will be someplace completely different that we have hopefully prepared for while spending our time here in the city of man.

The Holy Rule of St. Benedict
The 1949 Edition
Translated by Rev. Boniface Verheyen, OSB
of St. Benedict's Abbey, Atchison, Kansas

The Condensed Edition of Plato's The Republic... in 15,283 words
Glyn Hughes' Squashed Philosophers