“The medieval Europe that preceded modern times was the product of classical and Christian thought. Aristotle, the ancient Greek philosopher, played a large role in shaping it. For Aristotle everything, including man, has an inherent nature or purpose. A man lives a good life when he acts in accord with that nature. In Aristotle, "the relationship of 'man' to 'living well' is analogous to that of 'harpist' to 'playing the harp.'”(4) As the harpist disciplines herself through practice to play the harp more beautifully, so also man cultivates the virtues-courage, justice, mercy, humility, and so on —to become more truly human.
Moreover, in the classical tradition, to be a human being involves fulfilling certain roles, each with its own distinct purpose: husband, wife, father, mother, soldier, philosopher, citizen, servant of God. And it "is only when 'man' is thought of as an individual, prior to and apart from all roles," that the idea of "man" ceases to be a meaningful, purpose-filled concept (emphasis added).(5) In other words, for Aristotle, what it means to be human is not a matter of self-invention; it depends on our network of human connections and responsibilities.
Aristotle gave Thomas Aquinas the tools for articulating a medieval Christian civilization that combined both reason and biblical faith. For Christians, man does indeed have a purpose. Scripture reveals that purpose and provides the foundation on which human reason builds. We were made to know, love, and serve God in this world. We're also meant to be happy with him in the next, to show love to others, and to care for the world placed in our keeping. God is the Author and sustainer of creation. Thus all things in nature are a gift. They have a God-given meaning prior to any human involvement.”
-Archbishop Charles J. Chaput, Strangers in a Strange Land: Living the Catholic Faith in a Post-Christian World
(4) Alasdair MacIntyre, After Virtue: A Study in Moral Theory (Notre Dame, IN: University of Notre Dame Press, 1984), 58.
(5) Alasdair MacIntyre, After Virtue: A Study in Moral Theory (Notre Dame, IN: University of Notre Dame Press, 1984), 59.
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