The Proseuché (The Prayer of Socrates) Ch. IV Abridgment
Gregg Zegarelli Esq.
Managing Shareholder at Technology & Entrepreneurial Ventures Law Group, PC
[10] “Now, if I continue, Theophilus," said Socrates, "You are reputed to be a wise man, and I must admit that I have wished to talk with you, although not expecting it to be this morning confronted by greetings on this path—you departing and my arriving—with circumstances luckier for me than for you so it appears."
“Yes, Socrates. And thank you for saying that I am a wise man, Socrates. I have studied the subject of our Gods for many years and know as much as any man can know.”
[11a] “Just so, Theophilus, just so,” continued Socrates, “But, now please tell me if we are able to determine if your prayer is a rational process or an irrational process? But tarry for a moment. When I ask you this, I do not mean to question the rationality in the belief of or in the Gods, but only to determine the rationality of the communication that occurs in prayer. Do you understand my inquiry?”
“Certainly. I do understand it quite completely, Socrates,” said Theophilus. “But perhaps you might ask it again differently.”
[11b] “Can we agree that belief in the Gods, or knowledge of the Gods, is a different issue than belief in, or knowledge of, prayer.”
“I certainly knew that is what you meant, Socrates, but I just wanted to make sure. Yes, clearly, belief in the Gods and prayer are different issues, just as I know that my daughter is home at this moment, but my ability to communicate with her is a different issue.”
[11c] “Indeed! Well said, Theophilus. And is it not true that one follows the other? Or, perhaps to say it better that one is derived from the other. Or, even best of all, perhaps to say that the latter requires the former?”
“Well, Socrates, you will need to say that again.”
“How about this, Theophilus. If we do not believe in the Gods, then prayer, such as you say it, cannot or does not occur? Or, stated differently, there is no reason to pray to the Gods, unless there is, in the first place, a belief that the Gods exist? Is this not true?”
“Well, certainly, Socrates. Without belief in the Gods as a necessary condition, there would be no object for the prayer. But, even a person who does not believe in the Gods may become inspired by the Gods, nonetheless.”
[11d] “But, my, my, Theophilus. Let us stay this course, as we are seeking here an admission of what praying is by you as the praying person and not an external imposition or attribution of the Godhead by one person who may pray onto another person who does not pray.”
“I do understand your meaning, Socrates, but perhaps you might say it a different way.”
[11e] “Well, if a person does not admit to the existence of the Gods, then that person does not have causation to pray. Is that not necessarily true?”
“I suppose that must be true, Socrates. If a non-believer perceived the voice of God in any manner, then the non-believing person would necessarily not be able to deny the very perception that would be admitted.”
“I agree, Theophilus, because, if the non-believer perceived and admitted God as the causation, the non-believer would then be, to that extent, a believer.”
“It is as you say, Socrates.”
[11f] “And, moreover,” continued Socrates, “a non-believer, as such, will necessarily not admit to the metaphysical causation of God, no matter how much a devout person disputes the point.”
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“I think that is right, but please explain...”
[11g] “That is, you might say that the good fortune of a person is by the causation of the Gods, and indeed you might pray to the Gods for such good fortune for the other person. But isn't it self-evident that the person who prays necessarily admits the existence of the Gods, and the person who does not admit to the Gods necessarily does not pray?”
“Again, yes, Socrates, it is as you say. But, one person might refuse to pray and another person might be unaware of the ability to pray, which are different cases.”
“An astute point, Theophilus, and a worthy distinction! Inaction from ignorance of the ability to act and conscious inaction are not the same cause for the same effect. But let us consider the former only, as the latter is subsumed.”
“How so?”
[11h] “If a boy refuses to disobey his mother, he must believe in the existence of his mother. If a boy believes his mother does not exist, then the boy necessarily cannot refuse her.”
“So you say,” replied Theophilus.
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* Gregg Zegarelli, Esq., earned both his Bachelor of Arts Degree and his Juris Doctorate from Duquesne University, Pittsburgh, Pennsylvania. His dual major areas of study were History from the College of Liberal Arts and Accounting from the Business School (qualified to sit for the CPA examination), with dual minors in Philosophy and Political Science. He has enjoyed Adjunct Professorships in the Duquesne University Graduate Leadership Master Degree Program (The Leader as Entrepreneur; Developing Leadership Character Through Adversity) and the University of Pittsburgh Law School (The Anatomy of a Deal). He is admitted to various courts throughout the United States of America.
Gregg Zegarelli, Esq., is Managing Shareholder of Technology & Entrepreneurial Ventures Law Group, PC. Gregg is nationally rated as "superb" and has more than 35 years of experience working with entrepreneurs and companies of all sizes, including startups, INC. 500, and publicly traded companies. He is author of One: The Unified Gospel of Jesus, and The Business of Aesop™ article series, and co-author with his father, Arnold Zegarelli, of The Essential Aesop: For Business, Managers, Writers and Professional Speakers. Gregg is a frequent lecturer, speaker and faculty for a variety of educational and other institutions.
© 2023 Gregg Zegarelli, Esq. Gregg can be contacted through LinkedIn.
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First Publication September 11, 2022. Copyright © 2022 by Gregg Zegarelli, Esq. Gregg can be contacted through LinkedIn.
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