Me and Kayce at the “Y”
Gap Identity and an Action Plan
Task:
Gaps become evident when approaching the subject of leadership. There is an overabundance of material on the definition, kinds and types of leaders, but few on the training of the whole person. What is observed is that the military seems to have provided comprehensive training that addresses character development, emotional development (mental toughness), intellectual development, personal development, even spiritual development. A case could be made through testimonies of military leaders such as James Stockdale and the practices of Navy SEALS that Stoicism might have an influence on private and public life; however, Christian leadership is not as vocal. The Bible does not directly or systematically teach leadership training in a formulaic fashion nor does it address some areas described above.
Other gaps begin to present themselves. One feature that stands out for both Christian and philosopher is the practice of what is referred to as “spiritual exercise” but there is no absolute formula or system for either camp. This is where one gap is found. Meditations clearly stands as the record of a man seeking to change and be changed by daily practice of wisdom but what does this mean for the Christian leader? Both Stoicism and Christianity have long-standing traditions of guarding and pursing wisdom. Both Stoicism and Christianity have a tradition of journaling as a spiritual practice—but is that all? A larger gap regards the spiritual exercise of stoicism and the spiritual exercise of the Christian leaders. How does the spiritual exercise of philosophy contribute to the development and growth of the Christian leader? The greatest gap is finding how the personal record of a world leader holding a non-Christian worldview “working out his philosophy” inform, instructs and models leadership for the Christian leader. It is an advanced work that depends on prior knowledge of Stoicism, which presents a problem (a gap?) in itself as the most knowledge Christians have of Stoicism is in Acts 17:18.
Other gaps might include contrasting and comparing Stoicism and Christianity, looking for those places philosophical and theological absolutes harmonize. This is not for the purpose of “redeeming” Stoicism, but for finding applicable points of Meditations. These include exploring the areas and attitudes regarding subjects such as Theology Proper, Anthropology (including the meaning of life and death), Pneumatology and Reason, Reason and Faith, Christian and Stoic discipleship, Ethics and Virtues.
The current plan of action begins with a reading plan. Meditations is divided into twelve short “books” and each entry can be a fairly quick read. Spending a few minutes each day reading one “book” in Meditations and recording first impressions is the first step. One is also creating an index of topics found within the journal to easier navigate the text. The second step involves a kind of self-experiment, noting how the entries impact personal thought and practice, including personal journaling. The third step involves reading commentaries on the work. Additional steps include looking for “signs” of Stoic influence in the plethora of leadership material and finding theological absolutes in the philosophical material (references to the soul, God or gods, prayer, providence).
Identify the gaps identified by reviewing and analyzing the Annotated Bibliography. Additionally, a plan of action needs to be developed that highlights how these gaps in the literature will be addressed via additional research.
Outcome:
The background material covers an introduction and considerations of the author of Meditations, as well as provides an overview Stoicism as practiced by him as well. The value for the Christian is suggested through a survey of Roman attitudes, historic practice of persecution and the observed balance of ethical living by Christians that benefited Roman society. This underscores the harmony of biblical ethics and philosophical ethics as practiced by the Stoics. Background material also includes observations regarding literary analysis of the text of Meditations stressing themes, longevity of the text and subsequent impact or legacy.
Gaps become evident when approaching the subject of leadership. There is an overabundance of material on the definition, kinds and types of leaders, but few on the training of the whole person. What is observed is that the military seems to have provided comprehensive training that addresses character development, emotional development (mental toughness), intellectual development, personal development, even spiritual development. A case could be made through testimonies of military leaders such as James Stockdale and the practices of Navy SEALS that Stoicism might have an influence on private and public life; however, Christian leadership is not as vocal. The Bible does not directly or systematically teach leadership training in a formulaic fashion nor does it address some areas described above.
Other gaps begin to present themselves. One feature that stands out for both Christian and philosopher is the practice of what is referred to as “spiritual exercise” but there is no absolute formula or system for either camp. This is where one gap is found. Meditations clearly stands as the record of a man seeking to change and be changed by daily practice of wisdom but what does this mean for the Christian leader? Both Stoicism and Christianity have long-standing traditions of guarding and pursing wisdom. Both Stoicism and Christianity have a tradition of journaling as a spiritual practice—but is that all? A larger gap regards the spiritual exercise of stoicism and the spiritual exercise of the Christian leaders. How does the spiritual exercise of philosophy contribute to the development and growth of the Christian leader? The greatest gap is finding how the personal record of a world leader holding a non-Christian worldview “working out his philosophy” inform, instructs and models leadership for the Christian leader. It is an advanced work that depends on prior knowledge of Stoicism, which presents a problem (a gap?) in itself as the most knowledge Christians have of Stoicism is in Acts 17:18.
Other gaps might include contrasting and comparing Stoicism and Christianity, looking for those places philosophical and theological absolutes harmonize. This is not for the purpose of “redeeming” Stoicism, but for finding applicable points of Meditations. These include exploring the areas and attitudes regarding subjects such as Theology Proper, Anthropology (including the meaning of life and death), Pneumatology and Reason, Reason and Faith, Christian and Stoic discipleship, Ethics and Virtues.
The current plan of action begins with a reading plan. Meditations is divided into twelve short “books” and each entry can be a fairly quick read. Spending a few minutes each day reading one “book” in Meditations and recording first impressions is the first step. One is also creating an index of topics found within the journal to easier navigate the text. The second step involves a kind of self-experiment, noting how the entries impact personal thought and practice, including personal journaling. The third step involves reading commentaries on the work. Additional steps include looking for “signs” of Stoic influence in the plethora of leadership material and finding theological absolutes in the philosophical material (references to the soul, God or gods, prayer, providence).
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