Essay

Belief

Creed

Paganism

11 August 2024

10 min read

Are we Secular, Christian or Pagan?

After the Paris Olympics, Graham Tomlin wonders whether a full-on secularism could veer back towards a modern paganism.

Graham Tomlin

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Paris' Pantheon temple displays a flag and banners.

Temple of a nation: The Pantheon, Paris.

Fred Romero, CC BY 2.0, Wikimedia Commons.

Nicola Olyslagers is an Australian high jumper who recently won silver at the Paris Olympics. Gearing herself up for one of her final jumps, she lifted her hands and eyes to the heavens at which point the BBC commentator said: ‘and so, she looks to the gods for help as she prepares to jump’.

All very dramatic. Except that is exactly what she was not doing.

Olyslagers is a devout Christian. She found her faith aged 16, and regularly speaks of it in public. Her pre-jump routine was not a prayer to the gods of the pagan pantheon, an appeal for a slice of luck or good fortune, but a prayer to the God of Jesus – a commentator who had done their homework might have been expected to know that.

In such a public display of devotion, she is far from alone. A feature of this Olympics is the number of athletes who have worn their faith on their sleeves, from Adam Peaty to Gabriel Medina, in the most famous surfing photograph of the games. Every night you see someone thanking God, crossing themselves, advertising their faith – not mainly as a plea for victory, but as Ashley Null points out elsewhere on Seen & Unseen as a way of handling the ups and downs of elite sport.

When you place these public professions of Christian faith next to the row over the opening ceremony, it raises an interesting question. During that ceremony, Christians around the world were upset at what looked like a parody of the Last Supper. Olympics organisers then claimed that the offending scene was not intended to mock the heart of Christian worship but was a reference to Dionysius and the feast of the pagan gods, connecting the modern Olympics with its roots in the pagan world of the classical period.

If it was a reference to Dionysian pagan feasting, the opening ceremony was perhaps a more telling sign of the direction of our culture than we might think, and one that might cause Christians even more concern than a second-rate mockery of the Last Supper. Because it clarifies a choice that our culture might face as our era proceeds.

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Gabriel Medina celebrates his surfing gold medal.

A surfer stands in the air, above a wave, with his board beside him.

In 1939, on the eve of the Second World War, T.S. Eliot gave a series of lectures in the refined setting of Corpus Christi College Cambridge, which were eventually published as The Idea of a Christian Society. In it, he laid out a stark prognosis:

“The choice before us is between the formation of a new Christian culture, and the acceptance of a pagan one."

Eliot thought that his society was neither fully Christian, nor fully pagan, but ‘neutral’. Yet he feared that could not last long. Such ‘political liberalism’ was in danger of fostering its own demise by an indiscriminate refusal to make moral value judgments and decide between versions of the good. As he watched the rise of fascism in Europe, which stood on the verge of the most destructive war in its history so far, he made a significant claim: that the only alternative to what he saw as a pagan totalitarianism was a Christian society.

Closer to our times, a similar thought has occurred to other influential figures. The feminist writer Louise Perry recently mused over the idea that our society is re-paganising, citing the moral conundrum over modern abortion. Despite not being a practising Christian, she sees abortion bearing uncomfortable similarities to pagan infanticide, a sign that we are heading back to a moral scheme with a strong likeness to pagan valuations of human life. The Jewish feminist writer Naomi Wolf has done the same, in an extraordinary essay. Despite a tendency to veer into conspiracy theories too easily, she makes a compelling case that as the Jewish-Christian ethos that underpinned western society has receded, what has emerged is not a benign neutrality, but dark powers that used to lurk in the background of Old Testament religion:

“the sheer amoral power of Baal, the destructive force of Moloch, the unrestrained seductiveness and sexual licentiousness of Astarte or Ashera — those are the primal forces that do indeed seem to me to have returned… or at least the energies that they represent — moral power-over; death-worship; antagonism to the sexual orderliness of the intact family and faithful relationships — seem to have ‘returned,’ without restraint.”

The Nazism to which Eliot referred, as we now know, was a dead end - literally. We console ourselves today with the thought that we have left such extremes behind, that the idolatries of fascism and communism were defeated in 1945 and 1989 respectively, and that we now inherit a secular liberal democratic space which is happily neutral and keeps the peace between different claims to truth – an advance on either paganism or Christianity.

That may be true, but as Rowan Williams pointed out, there is a difference between ‘procedural secularism’ – a non-dogmatic role for the state in helping keep equilibrium in a society where there is no common agreement on truth, and ‘programmatic secularism’, which imposes a distinct set of values on society which tend to inhibit religious expression and denies anyone the right to claim their religious perspective is ultimately true.

The makers of the Olympic opening ceremony, without a trace of irony, justified their creation by saying that it was celebrating French Republican ideas of inclusion, freedom, human rights and so on – the liberty, fraternity and equality of the French Revolution, which was in turn, born out of the French Enlightenment. This was full-on programmatic secularism on display. It was a classically libertarian view of freedom, the absolute freedom to choose what we do with our lives, of individual self-expression, with no overarching, universal idea of the Good, which of course is one particular understanding of what freedom means. It is distinct, for example, from an older view of freedom as gradual liberation from (and therefore the disciplining of) some of our conflicted inner impulses that are deemed destructive of the soul or of society. Secular liberalism that parades itself as self-evident, the opinion of all right-thinking people, is so often incapable of seeing how for others - Muslims and Christians for example - it is anything but self-evident. There are many across the globe who are not content with an overarching moral scheme which insists on telling them that their belief is a private matter rather than a distinct transcendent truth.

So, what if the opening ceremony was a paean to French values, rooted in the French Enlightenment? And what does that have to do with paganism?

The first volume of Peter Gay’s monumental two-volume work on the Enlightenment was subtitled: “The Rise of Modern Paganism.” He pointed out how the philosophes of that same Enlightenment - Diderot, Montesquieu, Voltaire, for example - loved Cicero, Lucretius and the rest. Every educated person at the time studied Greek and Latin, yet these men went deeper to revive pagan ideas, culture and sensuality. They wanted an undogmatic religion, with lots of options, just like paganism – and definitely not the dogma of Christianity. Behind its apparent rationalism or tolerance, the Enlightenment was, for Peter Gay, “a political demand for the right to question everything, rather than the assertion that all could be known or mastered by rationality." It was a rejection of a single creed, in favour of multiple ways of life and belief. The era harked back to the classical past, seeing itself as a completion of the Renaissance, finally leaving behind the vestiges of religion that the Renaissance still retained. The Enlightenment was, Gay argued, not so much the birth of a new rational age, but effectively a renewal of an ancient pagan sensual pluralism.

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The argument that paganism is returning has a weak and a strong form. The weaker form is that we have returned to a kind of pluralism where there are many objects of worship under an overarching scheme that denies any of them ultimate truth or value.

Paganism was essentially pluralistic. Pagans believed there were many gods who inhabited the universe and who demanded allegiance. Pagan worship was a kind of bargain, whereby if you paid your dues to the gods by offering sacrifices to them, especially the local ones of your city, they would look after you and ensure that things went well. Yet the language of ‘gods’ is confusing. What pagans meant by ‘gods’ was not what Jews or Christians meant (or mean) by ‘God’. Pagan gods belong to nature. They do not transcend it. Pagan gods were objects within the world, rather than the transcendent source of all things, existing precisely beyond physical reality. As St Augustine pointed out, paganism took the good gifts of God and turned them into gods – objects of devotion that they were never meant to be.

If paganism was pluralistic, with numerous objects of worship, none of whom could claim absolute allegiance and who ruled over the lives of their devotees, then modern pluralism bears some distinct similarities. A pluralist public space where each of us is entitled to hold our own sense of what is sacred to us, what is of ultimate value, and where no one perspective is favoured as the one, large distinct truth, gets pretty close to a modern kind of paganism.

Of course there aren’t too many temples to Bacchus, Aphrodite, Tyche or Plutus on street corners in Paris, New York or London. Yet these were the gods of wine, love, chance and wealth. It is hard to deny that the draw of addictive substances, the lure of sex, the hope of a lottery win, or the desire to be rich do not dominate lives in our world.

There is an old saying that you can tell what someone worships by asking what they would sacrifice most for – or, to put it differently, what they think will make them happy. Worship and sacrifice always went together, whether in the Jerusalem Temple in the Old Testament, in classical paganism, or even in Christianity where St Paul urged the followers of Christ to ‘offer your bodies as a living sacrifice.’ Equally, you can tell what a culture worships by the buildings it puts up. If the classical period put up temples to the gods, the Middle Ages put up cathedrals for the worship of the Christian God, our city skylines testify that we put up countless temples to Mammon.

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Canary Wharf skyscrapers, London.

Skyscrapers loom under a dark sky and are reflected in a river in the foreground

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The stronger form of paganism, identified by Naomi Wolf suggests that darker, older forces are coming back to haunt us. There is an argument that paganism never really went away. It continued to lurk in the corners of European societies as books such as Anton Wessels’ ‘Europe: Was it ever really Christian?’ showed.

Leslie Newbigin, perhaps the greatest Christian missiologist of recent times, spent most of his life as a missionary in India before returning to the Enlightenment-shaped west in the 1980s. As he did so, he looked back on the idea of a secular society in which there were no commonly acknowledged norms., “We now know”, he argued, “that the only possible product of that ideal is a Pagan society. Human nature abhors a vacuum. The shrine does not remain empty. If the one true image, Jesus Christ, is not there, an idol will take its place.”

In the UK, we seem about to head down the road towards ‘assisted dying’. The story of Canada should give us pause. Ever since it legalised euthanasia in 2016, stories continue to emerge of people asking for death over such problems as hearing loss or a lack of housing, or feeling they are a burden on their families or the state, and where not just old people are candidates for death – there are now calls for unwanted babies to be killed – we are back with infanticide. In Quebec and in the Netherlands, one in 20 deaths now are self-chosen. In Belgium, such deaths have doubled in the last 10 years.

If Louise Perry and Naomi Wolf were among those to spot a re-paganisation of culture, it is no accident that both were women. Paganism was bad for women. Tom Holland’s book Dominion was born out of the insight that our world is very different from the classical pagan one. A world where entertainment meant watching wild animals tear the flesh off slaves, where unwanted babies were routinely abandoned, where masters could have sex with whoever they wanted, and could effectively rape young female slaves was a very different world from ours, where such behaviour is criminalised. And for him, the difference was Christianity.

The problem was, as the early Christians pointed out, that the gods enslave. If you give yourself over entirely to drugs, sex, money or Dionysian pleasure, ultimately, they will rule your life, enslave, and destroy you, as many an addict has discovered. We were never meant to give ourselves to such temporal things – only God, they said – the transcendent source of all goodness - can satisfy and liberate from destructive desire.

Maybe Eliot was right. It takes a long time to put down religious roots. Islam, Hinduism and Buddhism are only recent imports to Europe and so have shallow roots here. Both Christianity and paganism have gone deep into our soil. Secular pluralism, especially the ‘programmatic kind, always veers backwards towards another version of paganism. And so, European culture only really has two options – the paganism that lasted for centuries before the arrival of Christianity, and the Christianity that replaced it.

The Olympics offered us two paths. The one offered by the creators of the opening ceremony, the other by the athletes who see a higher goal than a gold medal or earthly fame. The creators of the opening ceremony may not have intended an attack on Christianity. Yet they were happily acclaiming something which Europeans left behind long ago. And we should pause before we celebrate that.

Essay

Art

Awe and wonder

Creed

Trauma

7 December 2024

1 min read

What good is a beautiful Notre Dame to a traumatized world?

Beauty reminds us why life is worth preserving.

J. S. Averill

J.S. Averill is an American writer and children's educator. She has recently started Substacking.

Stone columns and walls frame round and arched stain glassed widnows.

Notre Dame interior.

Notredame.fr.

On the day the Notre Dame cathedral burned my daughter was just a few days shy of her fourth birthday. She was serious and silent as we watched, on our computer screen, the flames lick through the roof and the spire fall. When I closed the computer, my daughter slipped quietly upstairs to her bedroom and pulled out her collection of pennies scrounged from parking lots, sidewalks, and in between furniture cushions. She placed them into an envelope along with a drawing of the cathedral (spelling wasn’t in her tool kit yet) and directed me to please post it to Paris “for them to fix Notre Dame with.”

It was a beautiful thing to do. And while, unfortunately, it was going to take rather a lot more than a few US pennies to do the job, my daughter was instinctively picking up on something that many others were too: first, that we didn’t want to lose Notre Dame, and second, that it was going to cost a lot of money to save it. Within the first 48 hours €900mn were pledged to the restoration effort from French sources alone.

It was heartwarming at first, France and the rest of the world rallying to save this architectural and historical treasure. But a sour note soon crept in. This sudden appearance of so much money, ready and available to help rebuild the cathedral left many wondering why that money had not been directed toward improving and even saving lives in France and throughout the rest of the world.

A few weeks later, ethicists Peter Singer and Michael Plant co-authored an article echoing these concerns. Bluntly titled “How Many Lives is Notre Dame Worth?”, Singer and Plant argue that the €1 billion currently pledged to Notre Dame’s reconstruction would be better directed to, for example, bed nets for impoverished people in malaria-stricken regions of the world. They estimated that €1 billion dedicated to this cause could prevent approximately 285,000 premature deaths.

It made me uncomfortable, the facts stated like that. Is it right to be devoting so much money to a project that is largely aesthetic when there are people dying of want? If my daughter were in danger of dying from malaria or malnutrition, I would wish for her to be prioritised over a thousand cathedrals.

And yet, envisioning a world in which everything beautiful, but not strictly necessary to keeping a heart beating – ballet companies, art galleries, poetry publishing houses, infrastructures that protect the world’s national parks, ancient cathedrals – is neglected and left to crumble until every human on the globe has their basic, practical needs met seemed to me to be self-inflicting another kind of deep poverty. What ought we, as people who want to make the world better for everyone, to do with our resources of money, time, and strength?

Beauty allows the trauma sufferer to discover empathy both for themselves and others (goodness) and thence to recognize themselves once more as human (truth).

Recently, a book entitled The Ethics of Beauty, by Greek Orthodox ethicist, Timothy Patitsas, has informed my perspective on this quandary. In the preface of his book Patitsas critiques the definition of contemporary ethics (“the rational investigation of morality”) in its elevation of two of the Socratic transcendentals, Truth and Goodness, to the exclusion of the third, Beauty. He writes,

“. . . we find Ethics identifying itself as the investigation of ‘the Good’ by ‘the True’ . . . But, in discarding Beauty, Ethics itself risks becoming not only unlovely but also an affront to loveliness and loses its power to motivate the human soul except through the force of argument.”

I recognize this modern approach in Singer and Plant’s article. They extrapolate what goodness would be (directing money toward providing bed netting) from what is true (the number of needy people and the lives that could be saved). Patitsas suggests, instead, an approach to ethics that leads with Beauty, then flowing to Goodness and Truth. “If we do not begin with Beauty,” he writes, “it is all too easy to miss the full complexity of human personhood.”

Patitsas believes that only those who have “encountered the very antithesis of Beauty” can judge whether the “Beauty-first” approach has any merit, and so his first chapter is a discussion of how it might serve those who have suffered severe trauma. Citing the work of psychiatrist Jonathan Shay, Patitsas explains that a traumatic experience is the profound learning of a soul-shattering “truth”, resulting in a profound excommunication of the sufferer from their fellow humans, from God, and from themselves:

“In any all-engulfing experience, you obtain a knowledge that totally overtakes you, but when such an experience includes trauma, other effects are added, including the cutting of communion, the unraveling of character, and the learning of heretical truths.”

These “heretical truths”, according to Patitsas, are newfound, deep, perhaps unarticulated, revelations that the world is hostile towards the sufferer, and that their life is not situated in a mutually dependent, mutually beneficial relation to their fellow humans. Instead, humankind is a threat to them, and God, at best, has no interest in their flourishing. In other words, it leads the sufferer to view and position themselves as something outside the bounds of humanity. Patitsas writes, “When we experience trauma, our very being is thrust away from coherence and solidity and towards non-being - and this is hell.”

Shay found that suicide among traumatized war veterans increased significantly when they were treated using talk therapy, an exclusively truth-centric Freudian approach. Instead, Patitsas argues, the trauma sufferer must be “recommunicated” through Beauty – Beauty being the only agent with experiential power sufficient to meet the potency of trauma. Beauty allows the trauma sufferer to discover empathy both for themselves and others (goodness) and thence to recognize themselves once more as human (truth).

When I first read Patitsas’s description of a Beauty-first path back from trauma I immediately recognized it as my own. In my twenties I experienced, within 18 months of each other, the violent deaths of my brother and my baby son. And truly I felt like a razor blade had engraved in the marrow of my bones the heretofore concealed truth of the universe: nothing precious will survive. I viewed other people as a threat, either for their propensity to suddenly die and break my heart, or the way they caused harm either deliberately or accidentally. God became my worst enemy, all-powerful and merciless.

And yet, most of the rest of the world did not appear to know what I now knew, so I felt forced to cut myself off in order to protect myself and to stay true to truth itself. I was a Gollum-like creature living in the shadows, reduced to panic-attacks set off by ordinary noises such as the doorbell ringing or an object being dropped. Sometimes I just lay in a ball on the floor and screamed for no particular reason other than that the world was so terrifying, so horrifying. I used to be a sane person, now “truth” had made me insane.

The way back to the land of the living was not, for me, through rationality. I cannot, to this day, say why these tragedies happened; I don’t imagine I will ever feel at peace with them. And it was a long time before I was able to speak the truth of what had happened without feeling that I was just twisting the knife in my wound. The first time I caught an inkling that maybe I still might find a place in the world was through a work of fiction. I read of a young Italian who becomes a soldier and is caught up in the ravages of the first World War. He loses everything and everyone precious to him over the course of the war and he witnesses and participates in situations contrary to all moral order. He survives the war, but must discern whether and how to live in its aftermath. The book is his recollection and reflection, as an old man, upon his life. He dies pronouncing the sum of it all as beautiful and precious beyond measure. And reading it I could see that it was. I could recognize myself in much of his pain and struggle, but for the first time I had seen a vision of a way of living that does not deny all that is traumatic and cruel, but can yet hold it within a vessel of costly and weighty beauty.

When we encounter something truly beautiful, we do not perceive that we are all-important, but it affirms that we are a precious part of a transcendent whole.

Another agent of recovery was a recording I owned of the great pianist Artur Rubenstein performing the second movement of Chopin’s first piano concerto. The way he touches the piano keys at certain moments is the tenderest, gentlest thing I have ever known. I used to lay on the floor, a bloody mess, and break my heart into that music and feel it miraculously held. I found that my heart, though black and almost smoking with ruin, surprisingly arose and responded to that gentleness. It could live in that small corner of the universe, completely without fangs. I could still find a home among such things.

There was also a very large, old cemetery, an oasis of big trees, flowers and grass, in the midst of the gray concrete city in which we lived. I used to walk the miles of paths through the cemetery and watch the seasons change: the flowers in the spring, the leaves in the autumn, the green grass in the summer, snow in the winter. I would read the inscriptions carved into the gravestones by the people who loved them, and I could not deny that although death was here in abundance, so too was life.

It was then, once Beauty had cracked the door open and enabled me to at least consider the possibility that I might still be able to live, that was I able to follow where Beauty had gone ahead and allow people to touch me with love. Then I could speak of my pain in a way that could heal instead of just fester the wound.

As I have spent time pondering Patitsas’s thesis, it occurs to me that a worthy definition of Beauty might be that which regifts to all of us – trauma sufferers or not – the goodness and truth of our humanity. From the earliest days of the Judeo-Christian faith, Beauty has been believed to be a manifestation of God in the world, a showing-forth of his character. Since this tradition also teaches that the primary identity of humans is that we bear God’s image, it seems logical that Beauty might also act as a corrective and restorative mirror to us humans in a world in which our humanity is constantly barraged both from within ourselves and from outside influences. When we encounter something truly beautiful, we do not perceive that we are all-important, but it affirms that we are a precious part of a transcendent whole. Beauty does not flatter us that we need no improvement, but rather, it acknowledges our limited strength, limited power, limited knowledge and wisdom, limited desire and ability to do good, and yet assures us that it can hold these wounds and that we possess incorruptible dignity. And when we grasp the reality and blessedness of our own humanity, we are able to recognise and embrace it in others as well. Then we are moved to provide bed netting for those who need it, food for those who are hungry, medical help for the sick and wounded, companionship for the lonely, and all other acts of kindness and mercy.

And so, I affirm with all my heart Singer and Plant’s assertion that we ought to make great efforts to save lives and ameliorate suffering. Indeed, these actions are themselves beautiful! However, it is only at our very real and profound peril that we discount Beauty as a waste of resources. If we do not allow Beauty the seat at the head of the table, we are in grave danger of forgetting why it is that we must do what we can to ease suffering, of forgetting why life is worth preserving, of forgetting that it is possible to have every physical need met and yet be dying.

In this world we are often constrained to choose between tragic options, and there may come a day when Notre Dame must be left to crumble. However, even though I live thousands of miles from Paris, it does my heart good to see it so wonderfully resurrected, and I sense many share my joy.

Notre Dame is already birthing more Beauty into the world. According to a recent article, the reconstruction project has injected a surge of life into the arts and crafts sector. I hope it will result in the creation and preservation of many good and beautiful things. And I hope that we will, all of us, become artisans of the world, creating and tending Beauty. May Beauty appear as stories, music, art, and architecture. May it show up as the tending and protection of nature. May it be food, clean water, mosquito netting placed into hurting hands. May it be caring medical attention. May it be gardens tended and work well done. May it be patience, forgiveness, and grace extended. May it be measured, considered words spoken and printed. May it be children generous with their pennies.May it be Notre Dame standing another 800 years and more.