Julius Caesar, in his account of his escapades in Gaul, noted how that region was divided into three parts. Something similar might be said of the major epochs of the prevailing cultural currents in the West. Before the revelation of the one true God radiated outward towards the uttermost parts of the Earth from the Holy Land, for the most part with the exception of the Jewish people the West would be what would broadly be considered pagan. The next phase following the pagan was the Christian. The Christian was in turn followed by the Modern and the Postmodern.
To the contemporary Christian ear, the term "pagan" carries with it connotations of gratuitous violence and depraved sexuality. In part, such a reputation is justified on the grounds of the infamous excesses such as those noted in the declining days of Greece and Rome. For example, during that era, it was not uncommon to make sport of the shedding of human blood as epitomized by the Roman gladiatorial games.
Paganism did, however, go beyond that. Though existing prior to Christianity as the predominate form of religious belief and expression among Gentiles, paganism was not conceptually formulated as such until the rise of and in antithesis to Christianity. According to Glenn Sunshine in Why You Think The Way You Do: The Story Of Western Worldviews From Rome To Home, the term "pagan" is derived from the Latin words "pagus" meaning "the countryside" and "pagni" meaning "rural people" (20). This particular dichotomy came about because, at the time, Christianity was a religion concentrated in urban centers whereas those living in the countryside were more likely to hold on to the traditional ways a bit longer as the process of Christianization fanned out across the face of the Mediterranean and eventually into Europe.
Often, those not accustomed to the shades and intricacies of Christianity are bewildered by its sheer number of denominations and various theological interpretations. Technically, the same can be said of beliefs classified under the banner of paganism. Before the rise of Christianity, each culture had its own distinct set of gods (though there was often an intriguing degree of similarity in these figures and the myths about them transcending particular societies). Even within these cultures, there was a myriad of gods with particular cults and schools of devotion drawn to the adoration of specific deities presiding over a particular aspect of nature or existence.
It was this connection between the forces of nature to which man was subject to the whims of and this realm of the spirit that led to the establishment of imperial or national systems of religion. The purpose of these rituals was not so much about preparing the individual for the next world or to make them a better person per say but rather about placating the entities believed to be behind the phenomena manifesting in the physical world. Glenn Sunshine writes, "Crops could be destroyed or not ripen...volcanoes, earthquakes, floods, and storms could end their lives or condemn...to a slow death by starvation...Is it any wonder, then, that they saw in nature a source of transcendence, which they needed to appease in order to survive (21).” An individual’s relationship with the divine as we now understand such a notion in light of Christian theological assumptions did not enter all that significantly into the religious equation of that day.
With official religious belief so intertwined with social well-being or misfortune in the clash of empires, kingdoms and tribes, it came to be seen that those powers prevailing in arenas such as the battlefield must (it was reasoned) possess the greater favor of the more powerful gods. Thus, when a weaker nation was conquered, it was only natural that they would come to accept these new gods into their respective pantheons. For example, it has been hypothesized that the Olympians were the deities brought with tribes moving into the Greek peninsula that displaced the Titans who had been believed in by the original inhabitants of the region. The Greek and Roman pantheons so meshed together in their intertwining that today students of the Classical world often refer to these characters from these legends and myths with interchangeable names. For example, Zeus (Greek) is identified with Jupiter (Roman), Ares (Greek) with Mars (Roman), and Hermes (Greek) with Mercury (Roman).
Recognition of the multiplicity of deities came to be thought of as an essential component of a good social order to such an extent that not only did Rome require conquered people to bow to or burn a pinch of incense to the emperor as a god on earth but often Rome in turn would extend a degree of recognition to the spirits honored by these subject nations as well. Glenn Sunshine writes, “Adding one or more deities to the religious system was not a problem; in fact more educated people thought of this as being broadminded ...virtuous...cosmopolitan... People saw this inclusiveness as a source of strength for the Roman Empire...the more deities that supported Rome, the better (23).”
The thing was, this kind of system did not do all that much to fulfill the spiritual and emotional needs of the individual as a person. In fact, often these deities were little better than mere mortals in terms of personal conduct. In certain ways, these divinities may have even been worse than the average workaday pagan who, according to Romans 2:14-15, at least had the law written upon his heart to an extent to prick the conscience in cases where internal witness had not been muted through repeated violation. For example, Zeus hardly served as an example of marital fidelity towards his wife Hera. For this deity had numerous affairs with mortals catching his fancy resulting in numerous elicit hybrid offspring, the most famous of which was probably Hercules.
As a result of such an existential crisis of the spirit, a complex cultural process came into play that would result in the next great worldview epoch. Not unlike what is transpiring in our own day, the prosperity that accrued to Rome as a result of an ethos built upon early virtues such as duty and prudence eventually came to undermine the character especially of those in social classes with considerable time for leisure unprepared for the temptations brought about as a result of abundance. Rome became an extremely oversexed society. Gluttony and debauchery were rampant. What would be considered carnal pornographic images adorned nearly every conceivable artifact of material culture from pottery to the walls of domiciles. Despite the libidinous activity going on all around, one would have thought the population would have expanded. However, quite the opposite was true.
The Romans became so engrossed in the pursuit of these lusts that they had little desire to put up with the consequences of such unbridled virility. Abortion became rampant and the population plummeted. Yet at what seemed one of the dimmest periods of the light of the West, things were about to brighten in ways they never had before.
The Christian philosophy of history holds that often God works through the vilest of situations that have resulted from man’s depravity in order to bring about the fulfillment of His higher purpose. As such, the world was primed for the expanse of God’s revelation beyond the Jewish people of Israel by the time of Rome's decline as a source of spiritual strength and cultural vitality. Whereas the Romans valued administrative acumen, the Greeks intellectual aptitude and the Jewish identity based itself upon belonging to the chosen nation of God, the Christian worldview at its finest balanced each of these in a way with the potential to transcend them all in a universal manner that still respected these broad categories of cultural organization and endeavor. At first, this new creed appealed to those on the periphery of how success was construed at the time.
Borrowing heavily from the Jewish tradition in which its founder and His earliest disciples were steeped, the Christian worldview emphasized the value of each individual created in the image of the one true God. And since man was a reflection of this image and bought with the righteousness of Christ who shed His blood, died, and rose from the dead so that the redeemed might enjoy an eternity with Him in Heaven, the pleasures of the flesh were not something to be wallowed in like an animal unable to control itself no matter how strong these temptations might be to all born with a sin nature. Instead, such delights were to be enjoyed as God intended within the confines of matrimony for the sake of the children brought about as a result of such physical couplings, the emotional well being of the partners involved, and to serve as an example of the profound union between Christ and His bride known as the Church composed of all professing belief in Him.
Unlike Judaism, one did not have to belong theoretically to a particular ethnic group or to adopt its culture wholesale to become part of the new covenant open to any who would believe on the Lord Jesus Christ and be saved. Granted, things would not be perfect under a civilization that took for part of its ultimate foundation the building blocks of the Christian worldview. In time, a number of the things done in its name, often though as a result of a misapplication of these principles, would be one of the justifications invoked by the critics and opponents of the faith for abandoning the creed altogether.
By Frederick Meekins
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