I have the deepest respect for my colleagues like Edward Butler who are philosophers and polytheists. Until today, I had no idea of what you guys face every day, and the fight that you’re engaged in to reclaim our philosophical traditions from monotheistic depredation – and it is outright depredation.
I’m still stunned at what I experienced today. I was in a theology class and we got around to discussing Aristotle. We were each giving a brief presentation on what we’re going to write for our final papers and I was up. One of the students could not comprehend why I would not embrace Aristotle as a monotheist, paving the way for later Christianity. (Excuse me while I throw up). Another was convinced that ὁ θεòς in Aristotle was absolutely referring to a monotheistic God. Nothing I said about how the singular was common classical usage when discussing the particular manifestation of a particular God at a particular moment made a dent in their dogged insistence that the writers they admired from the ancient world must, of course, be monotheists. (No, sweetheart. Actually we have medieval scholasticism to thank for twisting and corrupting ancient philosophy in such a manner. Many of the philosophers were deeply pious). What some of these students did to henadology would make a polytheist weep.
Everyone else in the class was absolutely convinced that A) Aristotle, Plato, Cicero (and we mentioned one other philosopher but I don’t recall at the moment which one. I think it was a Roman, and yes, I know Cicero isn’t a philosopher per se but he came up in the conversation) were atheists or monotheists only paying lip service to religion which was B) only state run, no belief, no devotion, nothing of substance. And then I had to listen to them discussing the natural victory of Christianity. I had to listen to the blanket erasure of both my religious traditions and the philosophical schools that those religions birthed. It was revolting. I’ve seen complete lack of understanding of polytheisms as religions with their own theologies in Classics, but not to this degree. I don’t think I’ve ever quite experienced the incredible blindness that I saw today.
This all started when I mentioned the “inherent plurality of polytheism” (it’s relevant to my paper topic). I think those words and concepts are pretty self-explanatory but apparently not. Not a single person in the class grasped what I meant, not even the professor. It was completely outside of their learned experience to consider ancient polytheisms as legitimate, richly textured, living faiths. They were absolutely incapable (not unwilling I think, but incapable) of seeing them as anything other than brittle state funded apparatuses and place holders for monotheism. I think I’m still in shock.
So I’m working on a paper about St. Jerome and his anxieties over his love of Pagan literature and thinking about my final paper for my Asceticism and Monasticism class, which has been focusing on the desert fathers and as I’m outlining, I’m thinking about how to lay out clearly the complexity of the Pagan and Polytheistic world that preceded and overlapped early Christianity. Certainly until Christianity did its damndest to obliterate it, the Pagan world was synonymous with education, learning, and civilization. This created serious tension for early Christians (a tension with which I have zero sympathy I might add) as they attempted to define, develop, and refine a cohesive group identity.
I was talking to a couple of my theology colleagues at school last week and we were chatting about our paper topics and they were teasing me (I’m obviously the only polytheist in the class, and these two knew that so we were throwing good natured zingers back and forth) about being a polytheist who studies theology and I said something to the effect that we’re taking it back. That actually brought them up short and one said “but you never had it…Pagans didn’t have theology.” I’ve been pondering that (erroneous) statement ever since because it’s not an uncommon attitude in academia.
Firstly, by Pagan, we’re talking Polytheists and those who practiced their various ancestral religions and mystery cultus in the ancient world coincidentally with the growth of Christianity, so we’re talking, c. 3rd and 4th centuries. It is true that scholasticism and the academic discipline that we term ‘theology’ didn’t develop until the medieval period (with the rise of the university) but that does not mean that the Polytheistic world lacked theological inquiry.
I think a couple of things went on in the Pagan world. Firstly, many of the questions that today would fall under ‘theology’ were instead addressed by the various philosophical schools.(1) Beyond that, there were lived mystery cultus. There was an experiential component to the hammering out of theological inquiry that went hand in hand with philosophical exegesis. (2) To say that Pagans didn’t have theology is to imply that they asked no questions about the origins of their world, about the Gods, about the nature of the holy, and a thousand other questions that today would fall under that category and we simply know that this is not true. They did ask these questions and we have enough surviving material to prove it.(3)
To assume that Polytheists didn’t make these inquiries is to dismiss their religions as less than monotheism. It’s to say that they did not care about their traditions, or that there was something lacking in those traditions that precluded deep thought – all assumptions we know to be patently false. I don’ t think that my colleagues meant to imply these things at all, but the paradigm in which they’re working is based on precisely that implication.
One of the articles I’m reading in research for my paper kept putting ‘pagan’ and ‘pagans’ in quotes, and I almost had to trash the article this annoyed me so much. I had to sit and think about what the writer was saying about the extant religions that Christianity was so hellbent on replacing. Was he denying that they were legitimate religions? Was he questioning the uniformity of any one Paganism? Was he just objecting to a term applied to people by their enemies? I don’t know because he didn’t footnote his reasoning. What I do know is that whatever that reasoning might be, it diminishes the polytheistic identity that existed, however varied it may have been, prior to Christian obliteration and it misses the point that the final generations who led a protracted resistance to Christianization did adopt “pagan” as an identifier, whether it was imposed on them or not.(4) These things matter. Just like capitalizing the first letter of pronouns relating to our Gods matters. It sends a powerful psychological message and levels the playing field.
One of my professors was confused when I spoke about the diversity of the divine inherent in polytheism and I realized that he’d never considered what it meant to be polytheistic. It was a word, an idea, a placeholder until Christianity could happen for him, not a reality. These are the unspoken paradigms with which we’ve been taught to approach our world. No wonder this restoration is so hard. Our very ability to think has been crippled.
So now I’m going back to outlining my paper. Jerome goes on quite a bit ‘What has Cicero to do with the apostles? What has Vergil to do with Christ?” Nothing and I can think of no better reason to read them. Go read some Homer, Virgil, Cicero…it’s a good tonic to so much of the crap.
1. The influence of Hellenism and Neo-Platonism on early Christian theologians cannot be overestimated. Early Christian thinkers like Origen, particularly in the East, were deeply influenced by Hellenistic culture and philosophy to the point of integrating some of these ideas into their own writings.
2. Keep in mind that even that shining star of Christian theology and scholasticism, Thomas Aquinas, based much of his work on reworkings of Aristotle.
3. Plato’s Euthyphro for instance hammers at the idea of the holy, what is the holy and what makes something holy.
4. I shouldn’t be surprised since the article was trying to make the case that religious violence against temples and shrines wasn’t that bad.
I was recently reminded of one of my favorite classical quotes, a passage from Euripides’ “Bacchae,” a play that I’ve always considered the greatest exemplum of how not to behave in the presence of a Deity, toward a Deity, or that Deity’s followers.
“The Gods are crafty:
They lie in ambush
a long step of time
to hunt the unholy…”
Our ancestors knew this. I’m not quite sure why it’s so difficult for us to comprehend. You’d think even monotheists would grasp this one.
Of course, after spending the last few hours reading articles written by academics trying to comprehend polytheism, I”m not quite sure why otherwise intelligent scholars are flummoxed. It’s really not that difficult, save that these scholars were raised in a monotheistic culture and in many cases aren’t even aware of their inherent biases, the bias of viewing monotheism as both inevitable and evolution. It’s not. It never was and all the attempts at cultural and religious reductionism won’t make polytheism into the arid wasteland of civic structure sans pious devotion that far too many scholars seem to assume was the norm. Not then and not now.
Note to academicians though: if you’re going to attempt to study polytheisms, you might want to start by actually acknowledging that they were religions, every bit as powerful and transformational as any contemporary faith.
As of this afternoon, I’m currently doing work in two graduate departments. I was accepted into the doctoral certificate program in Medieval Studies, concentration Old Norse Studies. 🙂 So as I”m prepping for my comprehensive exams in Latin and Greek, Oral examinations in Classics, two special topic exams, and a German exam as well as prepping my dissertation, I’m going to be doing medieval studies course work, learning Old Norse, and prepping for two exams there as well. Wooo. I’m very excited about this.