Orthodox Christianity & Paganism Distinctions in Theology & Worship

V. Rev. Fr. Thaddaeus arden!roo"

#ysteries o$ the Church %&' Pro$essor Vasily (ovi"ov

)une %*+ *&&, Orthodox Christianity & Paganism Distinctions in Theology & Worship Introduction Recently+ as the -merican soul slips $urther and $urther o$$ its $atally $la.ed Puritan $oundation+ past a desperate clinging to right/.ing Protestantism+ !eyond post/ Christian ideologies+ and into an era o$ unprecedented intellectual and moral decline+ there is !lossoming a concerted e$$ort across out nation to revive historic Paganism. -ccording to many recent religious identi$ication studies+ 01.'2 3%', million4 o$ -mericans identi$y themselves as Christian. This is a ma5or reduction $rom 61.*2 in %,,&. 7$ this trend continues+ !y the year *&8*+ non/Christians .ill outnum!er Christians in the 9.:. #ean.hile+ the $astest gro.ing religion in terms o$ percentages is (eo/ paganism 3i.e. Wicca+ Witchcra$t+ ;.hite magic<+ #other/=oddess+ etc.4. The num!er o$ adherents rose $rom 6+&&& in %,,& to %>8+&&& in *&&%+ and is dou!ling a!out every >& months. The 9.:.+ -ustralia and Canada all sho. such gro.th 3%8> ? *6%2 annually4. % This rise o$ neo/paganism presents a uni@ue challenge to $ormerly .estern Christian cultures $or t.o distinct reasonsA %4 paganism is generally a ta!oo topic in .estern culture+ there$ore most .estern Christians are ignorant o$ its actual nature+ structure and .ea"nessesB and *4 paganism ma"es no e$$ort to compete directly .ith Christianity as a vessel o$ truth+ as .ould 7slam or )udaism+ and simply side/steps Christian apologetics !y categoriCing all structured religions as originating $rom paganism itsel$. Dy claiming to !e the origin o$ Christianity+ neo/paganism asserts it o.n ;orthodoxy<B positioning itsel$ as the authentic religion and ;right .orship< that is natural to man"ind. 7t denies the advent o$ Christ<s incarnation and salvation !y adoption 3theosis4 in pre$erence $or a complete re5ection o$ any a!solute* unto .hat is+ $rom an
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C$. City 9niversity o$ (e. Eor". *&&%. American Religious Identification Survey+ and Darna =roup. *&&'. The Barna Group Survey+ and 9.:. Census Dureau. %,,& & *&&%. Section 1: Population+ and Darrett+ David D. *&&%.World hristian !ncyclopedia: A omparative Survey of hurches and Religions in the "odern World. Ox$ord 9P. * :tarha.". %,0,. The Spiral #ance: A Re$irth of the Ancient Religion of the Great Goddess% Rituals%

Orthodox Christian perspective+ an a!dication o$ the intellect and giving $ree reign to the passions. (eo/pagans re5ect the need $or any F!elie$ that only a $e. individuals in history have had a direct line on truthA )esus+ Duddha+ #ohammed or #oses.G> Hven 7slam+ !y comparison+ is theologically re$ined and dispassionate. The purpose o$ this paper is to address three neo/pagan assertions that Christianity<s theology+ .orship+ and mysteries are inherently tied+ or derived $rom+ historic paganism. These assertions claim that Christianity is essentially no di$$erent $rom any other religion and should !e a!sor!ed into the $uture<s glo!al em!racing o$ an all encompassing+ eclectic religion o$ ;unity<. This is a $uture that Orthodox Christians anticipate as .ellA the religion o$ antichrist. -nd yet it is a $uture that neo/pagans long $or. FThe religion o$ the $uture .ill !e multi$aceted+ gro.ing out to many traditions. Perhaps .e .ill see a ne. cult o$ the Virgin #ary and a revival o$ the ancient e!re. =oddess.G8 7n this ;religion o$ the $uture+< truth is systematically re5ected as ;a!solutism< and pluralistic unity is promoted as The 9niversal Divinity. 7n the $ollo.ing discussion+ the term ;historic paganism< .ill !e used to denote the ancient+ polytheistic+ nature .orship and $ertility cults o$ pre/ and early/Christian erasB .hile ;neo/paganism< .ill !e used to descri!e contemporary e$$orts to revive historic paganism. Background First and $oremost+ Hastern Orthodox Christianity $ears no slander+ criticism or challenge o$ any sortB every variety has already !een dealt .ith at some point. Orthodoxy Cealously em!races the mystical revelation o$ =od in Trinity+ through is :on+ the incarnate :o5ourner among men+ .ho appeared on earth at a specific time and place in history. -t the -nnunciation to the Theoto"os !y =a!riel+ the chronological history o$ $allen humanity intersects .ith divine "airos 3IJKLMN4B Orthodoxy is su!mission to+ and preservation o$+ this salvi$ic opportunity as it occurred in history. The historical context o$ the 7ncarnation .as not coincidence !ut providence.
Invocations% !&ercises% "agic. :an Francisco+ C-A arper & Ro.A %66. > :tarha."A %,1. 8 7!id.A %,'.

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This !eing the case+ Orthodoxy is not stum!led !y such $acts as that o$ paganism predating Christianity. Fallen man+ having $orgotten =od+ contrived nature .orship prior to is revelation to #oses or the salvi$ic incarnation o$ the :on. Paganism<s pre/ Christian existence does not prove that it is the source o$ Christianity !ut only that man<s longing $or the divine predates )udeo/Christian revelations. The seemingly logical progression that pagans predate Christians+ and pagan gods are myths+ there$ore the Christian =od is a myth as .ell+ does not hold. -nd yet+ today+ it is a popular idea to .hich many su!scri!ed.' -nother popular !elie$ is that !ecause Christian theology+ .orship+ and mysteries share common terminology and sym!olism .ith paganism 3elementals+ chant+ altars+ liturgy+ etc.4 that they must share a common origin. Dut again+ this only demonstrates that there are metaphors and sym!ols that are universal to human psychologyB .hich suggests a common origin $or all men 3i.e. -dam and Hve4 !ut not $or all religions. FWe could perhaps designate this as the la. o$ psychological identity. :ome o$ the sensi!le images or sym!ols+ created !y man to re$lect spiritual truths+ are indeed common to many peoples and racesO!ecause their !asis is the same human nature or experience. This !asis o$ psychological identity explains many rites+ .ords+ and ideas common to Christianity and paganism.G1 Puchare" readily testi$ies that+ Fthe pro!lems o$ historical+ conceptual+ and genetic relationships !et.een the mysteries o$ the Christians and those o$ the pagans are !reathta"ing in their complexity.G0 Dut Orthodox Christianity is at ease .ith the seemingly universal signs+ sym!ols+ rituals and even prophecies that predate the li$e o$ )esus Christ. #an"ind .as created !y =od and .as originally in direct communion .ith im. aving $orgotten =od+ man still longs $or im in his soul. That having !een $orgotten+ it is still =od<s .ill to !e "no.n !y man. There$ore it is sensi!le+ even predicta!le+ that in every human community+ society and culture throughout history+ evidence can !e $ound o$ man<s longing to "no. =od+ and =od<s .ill to !e "no.n !y man. Orthodoxy has no need to claim originality in its rites and rituals. Quite the opposite+ it glories in the in$inite $ul$illment that Christ o$$ers mystically to that .hich is
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)oseph+ Peter. *&&0. 'eitgeist: The "ovie% Part 1. 37nternet !ased4. Puchare"+ Casimir -. Sacramental "ysteries. -llendale+ ()A -lleluia PressA '*+ '>. 0 7!id.A *>.

already $amiliarB in other .ords+ sancti$ication+ dei$ication+ and theosis. =od !ecoming man+ that man might !ecome god. Rastly+ regardless o$ the pro5ected con$idence o$ neo/pagans+ it is a simple $act that all con5ecture regarding historic paganism is made in a near void o$ critical data. FWe have extant !ut a $e. literary .or"s dealing .ith the SpaganT mysteries+ many scattered re$erences+ verses o$ poetry+ $ragments o$ hymns and prayers+ mutilated inscriptions+ damaged papyri+ cult em!lems+ !as/relie$s+ $rescoes+ painted vases+ ruined chapels and temples. These are the varied and imper$ect material out o$ .hich .e have to attempt reconstruction. Our di$$iculties are much heightened !y the insecurity o$ chronological se@uence+ and the uncertainty as to the particular usages or !elie$s o$ a cult at a particular period o$ the long history o$ the SpaganT mystery religions $rom the sixth century D.C. to the $i$th century -.D.G6 -nd Fthe only mystery ritual .hich has survived in its entirety is the one !elonging to the #ithraic cult.G , (ot coincidentally+ the cult o$ #ithras is the only source cited consistently !y those su!ordinating Christianity to paganism. 7n contrast+ consider the sheer volume o$ )udeo/Christian documents and literature produced $rom approximately %'&& D.C. to 6&& -.D.A Old Testament+ (e. Testament+ -postolic literature+ the catacom! experience+ Christian DyCantium+ and all seven Hcumenical councilsU 7n light o$ this tremendous outpouring o$ )udeo/Christian literature that encapsulates the ;dar" age< o$ paganism 31&& D.C. to '&& -.D.4+ one might !e compelled to argue that every enduring aspect o$ paganism+ other than its right$ul claim to the #other/=oddess o$ agrarian $ertility .orship+ and the =ree" philosophical terminology o$ the time+ is in $act a !orro.ing $rom )udeo/Christianity practices. Theology: Invention or Revelation Pagan theology is an inherently undeveloped+ or undevelopa!le+ and contradictory system that re$lects a constantly changing practice o$ rite and !elie$. Pagan theology is invented. 9ltimately+ it is only a re$lection o$ its practitioner<s actions regardless o$ the re@uirements common to a scrutinous pursuit o$ truth. Pagan theology $unctions in
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-ngus+ :amuel. %,*6. "ystery(Religions and hristianity% A Study in the Religious Bac)ground of !arly hristianity. (e. Eor"+ (EA )ohn #urray Pu!lishingA 8&+ 8%. , Puchare"A *8.

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complete su!mission to its adherent<s $ree experimentation .ith e$$orts to contact+ please or intentionally manipulate its a!stract deities. Creative license in its theology is $ounded inherently on paganism<s need to disregard the causes o$ things in exchange $or endless variety in $orm and intensity o$ experience. What little process o$ development that pagan theology employs $ollo.s the method o$A ritual experimentation+ unto heightened experience+ unto the invention o$ theological precepts that 5usti$y a ne. ritual practice. -s is natural to religious !odies as a .hole+ excessive emphasis on experience increases the importance o$ emotion .hile decreasing .hat is rational and structured.%& Pagan rites drive its theologyB experience produces !elie$. 7n contrast+ Christianity<s theological ideal $rom the !eginning is that o$ Fa completely sancti$ied li$eB theosis 3VWXYKN4B !ecoming more and more =od/li"e.G%% Orthodox Christian theology is the $ruit o$ strict adherence to the teachings o$ ChristB F7$ you love #e+ "eep #y commandments.G 3)ohn %8A%'4 7t is not the outcome o$ experimentation and creative license applied to the un"no.n+ !ut the development and implementation o$ direct revelationA FWe do have "no.ledge o$ =od+ a "no.ledge to the extent that e imsel$ has revealed it to men.G%* The authentic Christian theological tradition is Finsight into the meaning and impact o$ the revelatory events+ o$ the revelation o$ the ;=od .ho acts.<G%> F=od is the author o$ !oth revelation and nature.G%8 FThe =ospel+ or ;good ne.s<+ isOthat the :on o$ =od has come to reveal the "ingdom to men and !esto. it upon them.G%' PaulZs Retter to the Romans 3'0 -.D.4 clearly descri!es the $ruit o$ pagan theology as vie.ed !y primitive Christianity. FFilthy en5oyments and practices+G !y those that F.orship and serve creatures instead o$ the creator+G and Fare steeped in all sorts o$ depravity+ rottenness+ greed and malice+ and addicted to envy+ murder+ .rangling+ treachery and spite. Ri!elers+ slanderers+ enemies o$ =od+ rude+ arrogant and !oast$ul+ enterprising in sin+ re!ellious to parents+ .ithout !rains+ honor+ love+ or pity.G 3Rm %A *'/
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:ch.arC+ Christian -. *&&'. *atural hurch #evelopment. Hmmels!ull+ =ermanyA (CD #edia. Puchare"A %>. %* 7!id.A '0. %> Florovs"y+ Fr. =eorge. %,08. +unction of Tradition in the Ancient hurch: The regula fidei. Delmont+ #-A (orland Pu!lishingA %*. %8 Rose+ Fr. :eraphim. *&&&. Genesis, reation and !arly "an: Science and the -oly +athers. Platina+ C-A :t. erman PressA *68. %' :chmemann+ Fr. -lexander. %,00. -istorical Road of !astern .rthodo&y. Crest.ood+ (EA :V: PressA '.

>*4. This criti@ue is complete in its o!servation o$ pagan theology 3;creation<4+ .orship 3;$ilthy<4 and mystery 3;depravity<4 as .ell as its morality and+ !y extension+ culture. istorically+ Christian culture only gro.s more distinct over time. 7$ a shared origin existed+ ho. could such a contrary opinion have developed in so $e. years[ :ome may suggest this is only evidence o$ early Christian Ceal $or distinction. Eet+ perhaps even the same year+ Paul .rites decisively concerning t.o understandings o$ the divine. FWe "no. that an idol is nothing at all in the .orld and that there is no =od !ut one. For even i$ there are so/called gods+ .hether in heaven or on earth 3as indeed there are many \gods\ and many \lords\4+ yet $or us there is !ut one =od+ the Father+ $rom .hom all things came and $or .hom .e liveB and there is !ut one Rord+ )esus Christ+ through .hom all things came and through .hom .e live.G 3% Cor. 6A8/14 Harly pagans placed little importance on the personalities o$ their gods !ut emphasiCed their $unctions. 7n the household cult o$ the Dii Familiaris even the physical parts o$ say+ a door.ay+ had its o.n godsA Forculus protected the door+ Rimentinus the threshold+ Cardea the hinges+ and Vesta the hearth. Today+ neo/pagans have extended the traditions o$ classical polytheism+ .hich ascri!ed the presence o$ a deity to every important thing and event+ to the extreme o$ ma"ing everything a part o$ one divinity. FThe =oddess is not separate $rom the .orld ? :he is the .orld+ and all things in itA moon+ sun+ earth+ star+ stone+ seed+ $lo.ing river+ .ind+ .ave+ lea$ and !ranch+ !ud and !lossom+ $ang and cla.+ .oman and man.G%1 Contrasting this plurality .ith various creeds o$ the early Church+ clearly it did not originate in pagan theology. Theological :u!topicA =race vs. #agic When addressing theology generally .ithin paganism and Christianity+ there arises the pivotal issue o$ man<s participation in divine energyB that is grace or magic. For the pagan+ divine energy is accessed via con5uring and is availa!le $rom either a speci$ic deity or $rom the ;energy< o$ creation as a .hole. FThe techni@ues o$ magicO termed ;the art o$ changing consciousness at .ill+< are used to create states o$ ecstasy+ o$ union .ith the divine.G%0 -lthough $rom a Christian perspective+ this ;union< .ould !e
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:tarha."A 6. 7!id.A %>.

!etter termed ;contact+< given the limitations o$ .hat is expected. This magic o$ historical paganism is entirely dependent on the egoism o$ the deities. :peci$ic ritual o$$erings .ere pleasing to speci$ic deities. -nd there is a clear correlation !et.een the extent ] @uantity o$ the o$$ering and the extent ] @uantity o$ the returned !lessing. There is no certain promise o$ help or personal interest on the part o$ the deity. The vagueness o$ the deity<s gi$ts in return $or .orship is such that it is usually expressed in loose termsA ;$avor+< ;!lessing+< !eing ;smiled upon !y the gods+< etc. 7n the cult o$ :a!aCius speci$ically+ initiates had no hope o$ in$inite and per$ect union .ith the energies o$ =od+ only that Fa$ter death their good angel 3angelus !onus4 .ould lead them to the !an@uet o$ the eternally happy.G%6 Hternal !liss at !est+ !ut not theosis. )ustin #artyr descri!es the pagans as Fneither dreading punishment nor hoping $or any !ene$it $rom =od.G%, -nd this existential dilemma ultimately develops into ;soteria syndrome<A the desperate and disoriented grasping at a \nervous uncertainty o$ salvation.\*& :temming $rom an intense yearning $or salvation com!ined .ith the uncertainty o$ attaining it+ the soteria syndrome led to the assimilation o$ everything paganism came across+ including some elements o$ Christianity. 7n :t. -ugustinZs time+ $or example+ pagan priests added the name o$ Christ to their magic incantations*%. istorically spea"ing+ this desperation .ithin paganism<s magical system is a degeneration o$ po.erB i.e. compared to the success o$ the sorcerers .ho aided in Pharaoh<s con$rontation .ith #oses .herein their con5uring is con$ident and speci$ic.** 7n contrast+ Christian access to divine energy 3grace4 is extremely personal and limited to three ;channels<A prayer+ the practice o$ virtue+ and the sacramental mysteries. These are the means .here!y =od<s grace is appropriated to every Christian individually. This is mani$ested clearly in the example that+ .ith most o$ the mysteries o$ the Orthodox Church+ the priest states the name o$ each recipient as he administers a sacrament. The Christian =od so loves man"ind that e sends is only :on into the .orld to save it.
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Puchare"A ''. )ustin #artyr. %,,8. #ialogue /ith Trypho. -nte/(icene Fathers+ V. %. Pea!ody+ #-A endric"son Pu!lishersA %,8. *& Rahner+ ugo. %,0%. Gree) "yths and hristian "ystery. Cheshire+ CTA Di!lo & Tannen Pu!lishersA **. *% Puchare"A >1. ** Hxodus 0+ 6A i.e. con5uring sna"es+ !lood+ $rogs+ etc.

-$ter Christ<s ascension and the descent o$ the oly :pirit on Pentecost+ Christ<s personal presence continues speci$ically in the $orm o$ divine energy in the mysteries. \ e .ho .as visi!le as our Redeemer has no. passed into the sacraments.*>\ Puchare" emphasiCes this reality o$ grace over magic saying+ FThere is no magic operation con$erring divine attri!utesO9nion .ith =od in the SmysteriesT re@uires much moreA a spiritual intention and puri$ication underlined !y an even more spiritual .ill to love. Harly Christians sa. no parallel .ith the practices o$ the pagan mysteries+ since they held the latter in extreme a!horrence.G*8 9ltimately+ pagan sacraments are proven !y Christians to not only !e void o$ divine energy !ut to !e $illed .ith demonic deception. Tertullian .rites o$ magicians .ho Fevo"e spiritsOthrough .hom even goats and ta!les have !ecome accustomed to utter prophecies.G *' e adds+ FHxorcisms SrevealT that evil spirits try to deceive us !y hiding in the SidentityT o$ dead men. Demons try to pose as a relative o$ the person possessed+ or sometimes as a gladiator+ or even a god...Eet+ overcome !y the po.er o$ Divine =race+ and $inally+ much against his .ill+ admits that he is an evil spirit.G*1 7t<s interesting to note that !oth historic paganism and Christianity admit a contest !et.een supernatural po.ers. o.ever+ neo/paganism+ presuma!ly under the in$luence o$ modern atheistic science+ denies the existence o$ actual deities or incorporeal !eings. F#agical systems are highly ela!orate metaphors+ not truthsO..hen .e $orget that the signs are ar!itraryO.e are in trou!le*0Othe paradox is that .e are the =oddess*6Othe =oddess is ourselves and the .orld.G*, FChristian spiritual regeneration or re!irth+ $undamentally di$$erent $rom the pagan concept+ .as gratuitous+ due solely to =odZs action o$ mercy. Dy contrast+ any FsavingG in pagan initiations .as due to the e$$orts o$ the candidate himsel$. 9nli"e the gods and goddesses .ho themselves .ere saved+ the Christian =od does the saving.G>&
*>

Reo the =reat. %,,8. Sermon 011I2: .n the 0ord3s Ascension. 77. (icene & Post/(icene Fathers+ :eries *+ Vol. %*. Pea!ody+ #-A endric"son Pu!lishers. *8 Puchare"A %'0. *' Tertullian. %,,8. Apology. -nte/(icene Fathers+ V. >. Pea!ody+ #-A endric"son Pu!lishersA >0. *1 7!id.A *>>. *0 :tarha."A %,*. *6 7!id.A %,'. *, 7!id.A %6,. >& Puchare"A 00.

Worship: Thanksgiving or Manipulation -ccording to Puchare"+ the !asic traits o$ pagan .orship as they occurred in late anti@uity 3>&& ? 1&& -.D.4 are !ased onA remnants o$ a ;mother/religion< $orming cults o$ emotion and $eeling .hich lac"ed clear doctrine and .ere uncertain a!out salvation.>% Three centuries prior+ as .ell as throughout this same era+ Christianity is clearly documented as exhi!iting the opposite traitsA transcendent $ul$illment o$ a ;$ather/ religion< 3)udaism4 into a uni$ied ;cultus< o$ o!edience to the revelations o$ Christ .ith rapidly developing doctrine and .orship and certainty as to the means o$ salvation. Rooted in prehistoric Fmother/religionsG that emerged $rom ancient agrarian $ertility rites+ pagan .orship $ocused on dance and delirium. Through the ecstatic ;dromenon<+ the initiate con5ured the presence o$ the desired deity. - dromenon is a Fritual pattern o$ dynamic expression+ a therapeutic dance rhythm in .hich participants experience second !irth into a higher order o$ consciousness .ith a ne. vision o$ the possi!le human.G>* Pagan .orship .as usually corporate and no initiate attended Fas a mere onloo"er+ !ut Sin hope o$T an experience that ;trans$orms< him into something higher.G>> o.ever+ the ;trans$ormation< !eing sought is undetermined and vagueB a mere hope $or increased experience or !ene$it. (ovelty is a driving themeB to gain something more than .hat had !een !e$ore or a ne. grasp at the un"no.n. (eo/pagan rituals are e@ually vague and experimental. F=oddess and =od are invo"ed or a.a"ened .ithin each participant and are considered physically presentO Po.er is raised through chanting or dancingOSthenT comes ecstasy+ .hich may lead to a trance state in .hich visions are seen and insights gainedO.-t the end+ the po.ers invo"ed are dismissedOand a $ormal return to ordinary consciousness is made.G>8 Tertullian .itnessed $irst hand that Fthe heathen+ .ho have not a $ull revelation o$ the truth+ $or they are not taught o$ =od+ consider a thing evil or good as it suits sel$/.ill and passion+ ma"ing that .hich is good in one place evil in another+ and that .hich is evil in
>% >*

Puchare"A >8 ? >1. ouston+ )ean. %,6%. #romenon. >3*4A cover. >> Puchare"A >8. >8 :tarha."A %8.

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one place in another good.G>' Quite oppositely+ Christian .orship expects something speci$ic. FWhen you come together+ everyone has a hymn+ or a .ord o$ instruction+ a revelation+ a tongue or an interpretation. -ll o$ these must !e done $or the strengthening o$ the church.G 3% Corinthians %8A*14 F7 urge+ then+ $irst o$ all+ that re@uests+ prayers+ intercession and than"sgiving !e made $or everyone.G 3% Tim. *A%4 FThere$ore+ let us !e than"$ul+ and .orship =od accepta!ly .ith reverence and a.e.G 3 e!. %*A*64. FDe per$ect+ as your heavenly Father is per$ect.G 3#att. 'A864 F7 live no. not .ith my o.n li$e !ut .ith the li$e o$ Christ .ho lives in me.\ 3=a *A*&4 F=od is spirit+ and his .orshipers must .orship in spirit and in truth.\ 3)ohn 8A*84 FThe glori$ication and sancti$ication o$ the earthly through the heavenly+ this is the essential meaning o$ the Christian sacramentO.To the $aith$ul it is the most impressive and concrete realiCation o$ the promiseO.the mystical representation and revelation o$ a divine reality .ithin the $rame o$ the earthly !eing+ the glori$ication through divine grace o$ the man and also o$ creation+ and+ lastly+ the longing expectation o$ a complete revelation o$ the "ingdom o$ =od to come ? these are the $undamental experiences.G>1 The $undamental purpose o$ primitive Christian .orship is to receive Fthe message o$ the revelation and o$ the triumph o$ eternal li$e.G>0 To have revealed .hat is true and unchanging. Considering o!5ectively the cults o$ emotion and $eeling+ it is no surprise that pagan rites developed almost exclusively along the psychological lines o$ direct neurological stimulation. FCommon to all mysteries is a ritual that .or"s on the $eelings through po.er$ul external means+ such as glaring light and sound e$$ects+ and also a system o$ sym!ols .hich exalts these !asic proceedings into images o$ super/sensory secrets.G>6 FTrance/li"e+ holy $renCy .as characteristic o$ the mysteries cults+ especially o$ the Dacchanalia. Through ecstasy 3$rom the =ree" WI ^ out and Y_`YKN ^ standing+

>' >1

Tertullian. %,,8. The Sho/s. -nte/(icene Fathers+ V. >. Pea!ody+ #-A endric"son Pu!lishersA 66. -rseniev+ (icholas. %,0,. "ysticism 4 the !astern hurch. Crest.ood+ (EA :t. Vladimir :eminary PressA %*&. >0 7!id.A%0. >6 Ratte+ Purt. %,*'. Religious Tendencies in the !arly Age of -ellenism. Derlin+ =ermanyA -nti@uities Pu!licationA %'>.

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standing out o$ onesel$4 a person sought to $ree himsel$+ as it .ere+ $rom his o.n li$e.G>, 7n their extreme 3such as .ith the Dacchanalia in %61 D.C.8&4 the threat o$ social detriment+ even !y pagan standards+ demanded they !e outla.ed !y Roman decree. Pagan ritual acts o$ .orship have many $orms+ interpretations+ and meanings. Hxplanations are rare $or their purpose .as not to produce a systematic understanding !ut to create a context $or the ritual experience. From prehistoric times until today+ pagans Fnever really had a uni$orm religious system nor any $ixed doctrine+ !ut only a con$used+ contradictory+ and am!iguous mythology.8% #odern neo/pagans clearly de$end this opinion that doctrine !ased in a!solute truth is a Fregressive tendency stemming $rom an intolerance o$ am!iguityG and restricting the $reedom to challenge Fthe underlying idea that there is One Right+ True+ and Only Way.G8* 7n contrast .ith this pagan theological progression $rom personal experience to extreme pluralism stands early Christianity<s experiential yet structured+ and ultimately dogmatic+ theology. 7t is Prosper o$ -@uitaine 3c. >,& ? c. 8''4 .ho coins the inherently di$$erent approaches to Christian and pagan .orship .ith the eternal axiom FRex orandi+ lex credendiG 3the la. o$ prayer is the la. o$ !elie$4. Orthodox Christians ;pray .hat they !elieve+ and !elieve .hat they pray.< This principle provides a clear and distinctive standard $or developing creeds+ the canon o$ scripture and doctrinal topics. 7n the primitive Church there .as 1, years o$ corporate .orship !e$ore the most !asic creed .as authored+ and roughly >'& years !e$ore the !i!lical canon. o.+ there$ore+ can Christian .orship !e lump together .ith that o$ the pagans .hen it is speci$ically Christianity<s .orship+ developing into liturgical tradition+ that provides its theological order[ Due to these $undamental di$$erences !et.een paganism and Christianity+ close examination reveals the Fimmediate impression o$ clash and con$lict+ and o$ practical incompati!ility o$ divergent structures+ .hich diverge !asically in spirit or inspirationO. SHarly ChristiansT .ere a.are+ no less than .e are no.+ o$ a radical tension !et.een SpaganT culture and their message+ and the opponents .ere conscious o$ this tension also.
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Puchare"A >'. Rivy+ Titus. %600. -istory of Rome: Boo) 56. Rondon+ HnglandA =eorge Dell & :onsA %6&&. 8% Puchare"A *1. 8* :tarha."A %66.

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The ancient .orld resisted conversion+ !ecause it meant a radical change and !rea" .ith its o.n tradition.G8> 7n historic paganism+ ;mystical .orship< is the "eeping secret .hat little is "no.n. For Christians+ it is the constant+ in$inite experience o$ divine revelation. The more one "no.s and experiences the divine+ the more one "no.s !y experience that the divine is ever more personal .hile simultaneously !eing ever more in$inite. FChristian $aith is a mystical revelation in the human soul.G88 F=odZs .isdom shines $orth through the divine economy+ !ut it is made "no.n especially through direct revelation. 7t is here that YabcJ is directly lin"ed to `daI`efgKNA .isdom to revelation.G8' Conclusion Duti$ul study o$ religious history cannot help !ut reveal the lac" o$ scholastic integrity !ehind claims o$ a common origin $or !oth pagan and Christian theology and .orship. From its inception+ Christianity .as attac"ed+ $y pagans+ $or its novelty+ its $oreign origin+ the apparent a!surdity o$ it claims and doctrines 3i.e. the resurrection4+ and .ith .hat .as considered a demand $or a !lind+ irrational $aith.81 To the common pagan+ Christian practices and !elie$s .ere decidedly strange. =ossip a!ounded regarding Christian .orship. They .ere accused o$ Fpracticing ritual murder+ participating in canni!al $easts+ in orgies o$ promiscuous vice and even incest.G80 From the perspective o$ the pagan civil authorities o$ the era+ the vast ma5ority o$ Christian martyrs .ere executed precisely $or heresy. Their !elie$s .ere never considered a variation on pagan themes !ut a mortal threat to pagan religion and culture. There$ore+ the student o$ religious history+ Fmust re5ect such comparative mythology .hich attempts to connect everything causally .ith everything else+ .hich tears do.n solid !arriers+ !ridges chasms as though it .ere childZs play+ and spins
8> 88

Florovs"y+ Fr. =eorge. %,08. hristianity and ulture. Delmont+ #-A (orland Pu!lishingA **+ *>. PomaCans"y+ Fr. #ichael. *&&'. .rthodo& #ogmatic Theology: .ur 7no/ledge of God. Platina+ C-A :t. erman PressA '>. 8' Puchare"A >,. 81 :cha$$+ Philip. %,,0. istory o$ the Christian ChurchA :ummary o$ the O!5ections to Christianity. Oa" ar!or+ W-A Rogos ResearchA %&>. 80 Puchare"A '6.

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com!inations out o$ super$icial similarities... Dy such methods it is possi!le in the t.in"ling o$ an eye to turn Christ into a sun god+ and the t.elve apostles into the t.elve calendar monthsB to recall+ .hen dealing .ith ChristZs nativity+ all the legends o$ divine !irthsOand thus+ .ith the magic .and o$ ;comparative religion< triumphantly eliminate every original and spontaneous trait in any religion.\86 - .ord to neo/pagans+ .ho are to !e credited $or their love o$ creationA This love .ill not endure unless they consider deeply+ and .ith a commitment to intellectual integrity+ that !e$ore humanity can e$$ectively deal .ith its relationship .ith nature+ there must !e a correct understanding o$ the .orld. Hveryone<s .orldvie. stems $rom the perspective o$ the sel$. -nd one<s understanding o$ the sel$ 3the soul+ its creator+ its nature and purpose4 must !e evaluated and corrected !e$ore addressing the .orld. F9nless our o.n evaluation o$ ourselves+ and o$ .hat constitutes the true nature o$ our !eing+ changes+ the .ay .e treat the .orld around us .ill not change either.G8, -nd to Orthodox Christians in -mericaA istoric and neo/paganism must !e investigated more thoroughly in order to dispel its mysti@ue and develop an e$$ective Orthodox apologetic. Christians must not !e ignorant o$ its actual nature+ structure and .ea"nesses. Paganism cannot compete directly .ith Christianity as a vessel o$ truth or de$end its a!surd claim as Christianity<s origin. (eo/paganism is altered signi$icantly $rom its historical roots. The in$luence o$ atheism has deprived it o$ spiritual conviction. o.ever+ its a!dication o$ the intellect and giving $ree reign to the passions is dangerously attractive in post/Christian -merica. Catholicism and Protestantism have inadvertently ro!!ed our nation o$ mystery and the sacraments respectivelyB there$ore theosis as .ell. Doth $ostered a re!ellious reaction to excessive authority+ simplistic spirituality and Phariseeism. -ll o$ .hich tempts humanity to run !lindly to.ards unrestrained personal $reedom and intellectual sloth. The Orthodox Church+ as an institution+ must continue to demonstrate its ontological and essential di$$erence $rom all other religions. :imultaneously+ the Orthodox $aith$ul must live the li$e in ChristB sacri$icing all+ as did the holy martyrs+ $or the attainment o$ holiness. These are the only things that .ill deter the -ntichrist. Bibliography
86 8,

Von arnac"+ -dol$. %,%%. Science and 0ife. V. *. =iessen+ =ermanyA Topelmann Pu!A %,%. :herrard+ Philip. %,,*. -uman Image: World Image. 7ps.ich+ 9PA =olgonooCa PressA *.

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-ngus+ :amuel. %,*6. "ystery(Religions and hristianity% A Study in the Religious Bac)ground of !arly hristianity. (e. Eor"+ (EA )ohn #urray Pu!lishing. -rseniev+ (icholas. %,0,. "ysticism 4 the !astern hurch. Crest.ood+ (EA :t. Vladimir :eminary PressA %*&. Dupuis+ Charles Franhois. %0,6. The .rigin of All Religious Worship. (e. Orleans+ R-A Ri!rary o$ Congress. Florovs"y+ Fr. =eorge. %,08. hristianity and ulture. Delmont+ #-A (orland Pu!lishing. ///. +unction of Tradition in the Ancient hurch: The regula fidei. Delmont+ #-A (orland Pu!lishing. ouston+ )ean. %,6%. #romenon. >3*4. )oseph+ Peter. *&&0. 'eitgeist: The "ovie% Part 1. 37nternet !ased4. )ustin #artyr. %,,8. #ialogue /ith Trypho. -nte/(icene Fathers+ V. %. Pea!ody+ #-A endric"son Pu!lishers. Puchare"+ Casimir -. %,01. The Sacramental "ysteries: A By8antine Approach. -llendale+ (e. )erseyA -lleluia Press. Ratte+ Purt. %,*'. Religious Tendencies in the !arly Age of -ellenism. Derlin+ =ermanyA -nti@uities Pu!lication. Rivy+ Titus. %600. -istory of Rome: Boo) 56. Rondon+ HnglandA =eorge Dell & :ons.

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(aCianCus+ =regory. %,,8. .ration 56:.n the -oly 0ights 9Theophany:% (icene & Post/ (icene Fathers+ :eries *+ Vol. 0. Pea!ody+ #-A endric"son Pu!lishers. P$ann+ :tephen ). %,,,. !ssene ;early Rene/al eremony and the Baptism of Repentance% )erusalemA 9niversity o$ the oly Rand Press. PomaCans"y+ Fr. #ichael. *&&'. .rthodo& #ogmatic Theology: .ur 7no/ledge of God. Platina+ C-A :t. erman Press. PTD 3Preventing Truth Decay4. *&&0. <'eitgeist= .nline "ovie: Part .ne Refuted. ....preventingtruthdecay.org]nonsolar.shtmlins%& Rahner+ ugo. %,0%. Gree) "yths and hristian "ystery. Cheshire+ CTA Di!lo & Tannen Pu!lishers. Rose+ Fr. :eraphim. *&&&. Genesis, reation and !arly "an: Science and the -oly +athers. Platina+ C-A :t. erman Press. :cha$$+ Philip. %,,0. -istory of the hristian hurch: Summary of the .$>ections to hristianity% Oa" ar!or+ W-A Rogos Research :ystems+ 7nc. :chmemann+ Fr. -lexander. %,00. -istorical Road of !astern .rthodo&y. Crest.ood+ (EA :t. Vladimir :eminary Press. :ch.arC+ Christian -. *&&'. *atural hurch #evelopment. Hmmels!ull+ =ermanyA (CD #edia. :herrard+ Philip. %,,*. -uman Image: World Image. 7ps.ich+ 9PA =olgonooCa Press. :tarha.". %,0,. The Spiral #ance: A Re$irth of the Ancient Religion of the Great Goddess% Rituals% Invocations% !&ercises% "agic. :an Francisco+ C-A arper & Ro..

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Tertullian. %,,8. Apology. -nte/(icene Fathers+ V. >. Pea!ody+ #-A endric"son Pu!lishers. Von arnac"+ -dol$. %,%%. Science and 0ife: II. =iessen+ =ermanyA Topelmann Pu!. Wol$+ =ary. *&&1. hurch of the *on(Believers. Wired #agaCine. :an Francisco+ C-A Conde (ast. 7ssue %8.%%. -ppendix -A :t. =regory (anCianCus 3>*'/>6,4 documents very .ell the general ritual practices o$ pagans during the 8th century and contrasts them .ith the dominating Christian theme o$ mystical trans$ormationA FOur is a time o$ re$ormation. Ret us not remain .hat .e areOin order that .e may !ecome per$ect Right+ the children o$ per$ect RightO.Do the pagans cele!rate any such thing in their mysteries+ every ceremony and mystery o$ .hich to me is nonsense+ and a dar" invention o$ demons+ and a $igment o$ an unhappy mind+ aided !y time+ and hidden !y $a!le[...For .hat they .orship as true+ they veil as mythical. Dut i$ these things are true+ they ought not to !e called myths+ !ut to !e proved not to !e shame$ul. F7 am ashamed to !ring into daylight their ceremony o$ the night+ and to call o!scenity a sacred mysteryA Deceit$ul+ disorderly+ error or drun"enness 3$or so 7 call their solemnities+ and so 7 thin" .ill every man o$ sound sense4+ mutilations+ .ild orgies+ carrying a.ay o$ maidens+ a chorus o$ the drun"en and enervated host+ harlot mysteries+ myths and practices too shame$ul to !e descri!edB shame$ul !oth in $orm and actionB the !lood o$ youths shed upon altars+ sacri$icial art o$ #agi and their entrail $ore!odings+ astronomy and horoscopes+ the tortures o$ #ithras+ manglings+ honor paid to reptiles and the .orship o$ vile things+ each o$ .hich has its peculiar cultus and $estival+ and all share in a common devilishnessO.#en o$ sense could not imprecate anything .orse upon themselves than that they .orship such thingsB not so much honoring them as su$$ering dishonor !y themB a!omina!le !ecause o$ their error+ and yet more a!omina!le $rom the

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vileness o$ the o!5ects o$ their adoration and .orshipB so that they should !e even more .ithout understanding than the o!5ects o$ their .orshipB !eing as excessively $oolish as the latter are vile. FDut since grace has !een given to us to $lee $rom superstitious error and to !e 5oined to the truth and to serve the living and true =od+ and to rise a!ove creation+ passing !y all that is su!5ect to time and spaceB let us loo" at and reason upon =od and things divine in a manner corresponding to this =race given usB that you may !e li"e lights in the .orld+ a @uic"ening $orce to all other menB that you may stand as per$ect lights !eside That great Right+ and may learn the mystery o$ the illumination o$ eaven+ enlightened !y the Trinity more purely and clearly+ o$ Which even no. you are receiving in a measure the One Ray $rom the One =odhead in Christ )esus our Rord.G'& -ppendix DA -iding the rise o$ neo/paganism is organiCed -theism<s !om!astic claims such as the historical )esus having never existed. )esus+ atheists also claim+ is 5ust one o$ the many myths evolving $rom ancient nature .orship+ speci$ically that o$ the sun. FThere are very high odds that the historical $igure did not even exist.G'% This atheistic assertion+ li"e neo/paganism+ is a revival o$ the past .hich is ta"ing advantage o$ .estern Christianity<s decline. 7n %0,'+ a political cooperative o$ the French revolution and !rilliant mathematician+ Charles Dupuis+ concluded+ FThe .orship o$ Christ is nothing more than the .orship o$ the :unOChrist has never existed+ and .e !elieveOthat Christ .as no more a real man than ercules.G'* :uch $antastic claims against Christ )esus have !een re$uted decisively+ !ut the general societal atmosphere o$ intellectual apathy aids is antagonists. True scholars+ such as Dr. (oel :.erdlo.+ Pro$essor o$ -stronomy and -strophysics at the 9niversity o$ Chicago+ spea" clearlyA FThis is o$ course complete nonsense astronomically. The $alse identi$ication o$ Christ .ith solar deities goes !ac" to the eighteenth century+ particularly
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(aCianCus+ =regory. %,,8. .ration 56:.n the -oly 0ights 9Theophany:% (icene & Post/(icene Fathers+ :eries *+ Vol. 0. Pea!ody+ #-A endric"son Pu!lishersA >'* ? >',. '% )oseph+ Peter. *&&0. 'eitgeist: The "ovie% Part 1. 37nternet !ased4. '* Dupuis+ Charles Franhois. %0,6. The .rigin of All Religious Worship. (e. Orleans+ R-A Ri!rary o$ CongressA *,6.

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to Charles Dupuis.G Dut a!surdities o$ this "ind are inherently disarming and are actually a$$ecting pu!lic opinion. Hven Dan Dro.n<s $antasy novel The #a 2inci ode never @uestions the very existence o$ )esusB is divinity+ !ut not is existence. For the tas" at hand+ strict atheists have !een le$t to su$$er alone in the isolation o$ $aithlessness that denies them authentic human relationships and leaves them $riendless'>.

'>

Wol$+ =ary. *&&1. hurch of the *on(Believers. Wired #agaCine. :an Francisco+ C-A Conde (ast. 7ssue %8.%%.

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