Pagan Short Quotes

There is something pagan in me that I cannot shake off. In short, I deny nothing, but doubt everything.

No one doubts that an ordinary man can get on with this world: but we demand not strength enough to get on with it, but strength enough to get it on. Can he hate it enough to change it, and yet love it enough to think it worth changing? Can he look up at its colossal good without once feeling acquiescence? Can he look up at its colossal evil without once feeling despair? Can he, in short, be at once not only a pessimist and an optimist, but a fanatical pessimist and a fanatical optimist? Is he enough of a pagan to die for the world, and enough of a Christian to die to it? In this combination, I maintain, it is the rational optimist who fails, the irrational optimist who succeeds. He is ready to smash the whole universe for the sake of itself.

There is no need to ”believe” in Jupiter or Wotan—something that is no more ridiculous then believing in Yahweh however—to be pagan. Contemporary paganism does not consist of erecting altars to Apollo or reviving the worship of Odin. Instead it implies looking behind religion and, according to a now classic itinerary, seeking for the “mental equipment” that produced it, the inner world it reflects, and how the world it depicts as apprehended. In short, it consists of viewing the gods as “centers of value” and the beliefs they generate as value systems: gods and beliefs may pass away, but the values remain.

The whole of the Sermon [Matt 5-7] is framed within Jesus's announcement that what his fellow Jews had longed for over many generations was now at last coming to pass - but that new kingdom didn't look like they had thought it would. Indeed, in some ways it went in exactly the other direction. No violence, no hatred of enemies, no anxious protection of land and property against the pagan hordes. In short, no frantic intensification of the ancestral codes of life. Rather, a glad and unworried trust in the creator God, whose kingdom is now at last starting to arrive, leading to a glad and generous heart toward other people, even those who are technically "enemies." Faith, hope, and love: here they are again. They are the language of life, the sign in the present of green shoots growing through the concrete of this sad old world, the indication that the creator God is on the move, and that Jesus's hearers and followers can be part of what he's now doing.

That would be me,” I said. “Good afternoon, gentlemen. Is this a joke?” “I beg your pardon?” the older fellow inquired politely, a faint smile on his narrow face. He sounded like an English butler. “You know, a tall priest and a short rabbi walk into a pagan bookstore …” “What?” He looked down at his companion, seeming to realize for the first time that he was quite a bit shorter and in fact of a different religious order than he. “Oh, gracious, I suppose it must seem amusing at that.” He didn’t seem amused, though.

The comprehensive organization of the church, with its solid roots and the manifold forms of charitable help to the many who were poor and in distress; • Christian monotheism, which commended itself as the progressive and enlightened position in the face of polytheism, with its wealth of myths; • The lofty ethic, which, tested by ascetics and martyrs to the point of death, showed itself to be superior to pagan morality;

Hence, Orlando and Sasha, as he called her for short, and because it was the name of a white Russian fox he had had as a boy—a creature soft as snow, but with teeth of steel, which bit him so savagely that his father had it killed—hence they had the river to themselves. Hot with skating and with love they would throw themselves down in some solitary reach, where the yellow osiers fringed the bank, and wrapped in a great fur cloak Orlando would take her in his arms, and know, for the first time, he murmured, the delights of love. Then, when the ecstasy was over and they lay lulled in a swoon on the ice, he would tell her of his other loves, and how, compared with her, they had been of wood, of sackcloth, and of cinders. And laughing at his vehemence, she would turn once more in his arms and give him, for love’s sake, one more embrace. And then they would marvel that the ice did not melt with their heat, and pity the poor old woman who had no such natural means of thawing it, but must hack at it with a chopper of cold steel. And then, wrapped in their sables, they would talk of everything under the sun; of sights and travels; of Moor and Pagan; of this man’s beard and that woman’s skin; of a rat that fed from her hand at table; of the arras that moved always in the hall at home; of a face; of a feather. Nothing was too small for such converse, nothing was too great.

History becomes a guidebook for geopolitics.

Language is intrinsically political, as how we talk about something conditions how we think about it,

In short, extensive Bible knowledge, a high-powered intellect, and razor-sharp reasoning skills do not automatically produce spiritual men and women who know Jesus Christ profoundly and who can impart a life-giving revelation of Him to others.

New Rule: Death isn’t always sad. This week, the Reverend Jerry Falwell died, and millions of Americans asked, “Why? Why, God? Why…didn’t you take Pat Robertson with him?” I don’t want to say Jerry was disliked by the gay community, but tonight in New York City, at exactly eight o’clock, Broadway theaters along the Great White Way turned their lights up for two minutes. I know you’re not supposed to speak ill of the dead, but I think we can make an exception, because speaking ill of the dead was kind of Jerry Falwell’s hobby. He’s the guy who said AIDS was God’s punishment for homosexuality and that 9/11 was brought on by pagans, abortionists, feminists, gays, and the ACLU—or, as I like to call them, my studio audience. It was surreal watching people on the news praise Falwell, followed by a clip package of what he actually said—things like: "Homosexuals are part of a vile and satanic system that will be utterly annihilated." "If you’re not a born-again Christian, you’re a failure as a human being." "Feminists just need a man in the house." "There is no separation of church and state." And, of course, everyone’s favorite: "The purple Teletubby is gay." Jerry Falwell found out you could launder your hate through the cover of “God’s will”—he didn’t hate gays, God does. All Falwell’s power came from name-dropping God, and gay people should steal that trick. Don’t say you want something because it’s your right as a human being—say you want it because it’s your religion. Gay men have been going at things backward. Forget civil right, and just make gayness a religion. I mean, you’re kneeling anyway. And it’s easy to start a religion. Watch, I’ll do it for you. I had a vision last night. The Blessed Virgin Mary came to me—I don’t know how she got past the guards—and she told me it’s time to take the high ground from the Seventh-day Adventists and give it to the twenty-four-hour party people. And that what happens in the confessional stays in the confessional. Gay men, don’t say you’re life partners. Say you’re a nunnery of two. “We weren’t having sex,officer. I was performing a very private mass.Here in my car. I was letting my rod and my staff comfort him.” One can only hope that as Jerry Falwell now approaches the pearly gates, he is met there by God Himself, wearing a Fire Island muscle shirt and nut-hugger shorts, saying to Jerry in a mighty lisp, “I’m not talking to you.

The other sources, even when they mention Hel, rarely describe it. But when they do, it's cast in neutral or even positive terms. For example, the mention that the land of the dead is "green and beautiful" in Ibn Fadlan's account is mirrored in a passage from Saxo (The medieval Danish historian, as you likely recall). In Saxo's telling of the story of Hadding, the hero travels to the "Underworld" and finds a "fair land where green herbs grow when it is winter on earth." His companion even beheads a rooster just outside of that land and flings its carcass over the wall, at which point the bird cries out and comes back to life - a feat which is highly reminiscent of another detail from Ibn Fadlan, namely the beheading of a rooster and a hen whose bodies are then tossed into the dead man's boat shortly before it's set aflame. In both cases, the emphasis is on abundant life in the world of the dead, even when death and absence prevail on earth.

That day in Chartres they had passed through town and watched women kneeling at the edge of the water, pounding clothes against a flat, wooden board. Yves had watched them for a long time. They had wandered up and down the old crooked streets, in the hot sun; Eric remembered a lizard darting across a wall; and everywhere the cathedral pursued them. It is impossible to be in that town and not be in the shadow of those great towers; impossible to find oneself on those plains and not be troubled by that cruel and elegant, dogmatic and pagan presence. The town was full of tourists, with their cameras, their three-quarter coats, bright flowered dresses and shirts, their children, college insignia, Panama hats, sharp, nasal cries, and automobiles crawling like monstrous gleaming bugs over the laming, cobblestoned streets. Tourist buses, from Holland, from Denmark, from Germany, stood in the square before the cathedral. Tow-haired boys and girls, earnest, carrying knapsacks, wearing khaki-colored shorts, with heavy buttocks and thighs, wandered dully through the town. American soldiers, some in uniform, some in civilian clothes, leaned over bridges, entered bistros in strident, uneasy, smiling packs, circled displays of colored post cards, and picked up meretricious mementos, of a sacred character. All of the beauty of the town, all the energy of the plains, and all the power and dignity of the people seemed to have been sucked out of them by the cathedral. It was as though the cathedral demanded, and received, a perpetual, living sacrifice. It towered over the town, more like an affliction than a blessing, and made everything seem, by comparison with itself, wretched and makeshift indeed. The houses in which the people lived did not suggest shelter, or safety. The great shadow which lay over them revealed them as mere doomed bits of wood and mineral, set down in the path of a hurricane which, presently, would blow them into eternity. And this shadow lay heavy on the people, too. They seemed stunted and misshapen; the only color in their faces suggested too much bad wine and too little sun; even the children seemed to have been hatched in a cellar. It was a town like some towns in the American South, frozen in its history as Lot's wife was trapped in salt, and doomed, therefore, as its history, that overwhelming, omnipresent gift of God, could not be questioned, to be the property of the gray, unquestioning mediocre.

What a revolution! In less than a century the persecuted church had become a persecuting church. Its enemies, the “heretics” (those who “selected” from the totality of the Catholic faith), were now also the enemies of the empire and were punished accordingly. For the first time now Christians killed other Christians because of differences in their views of the faith. This is what happened in Trier in 385: despite many objections, the ascetic and enthusiastic Spanish lay preacher Priscillian was executed for heresy together with six companions. People soon became quite accustomed to this idea. Above all the Jews came under pressure. The proud Roman Hellenistic state church hardly remembered its own Jewish roots anymore. A specifically Christian ecclesiastical anti-Judaism developed out of the pagan state anti-Judaism that already existed. There were many reasons for this: the breaking off of conversations between the church and the synagogue and mutual isolation; the church’s exclusive claim to the Hebrew Bible; the crucifixion of Jesus, which was now generally attributed to the Jews; the dispersion of Israel, which was seen as God’s just curse on a damned people who were alleged to have broken the covenant with God . . . Almost exactly a century after Constantine’s death, by special state-church laws under Theodosius II, Judaism was removed from the sacral sphere, to which one had access only through the sacraments (that is, through baptism). The first repressive measures

In 1913, an old woman died in a village of the canton of Putzig (Prussia). The deaths of seven family members followed soon after, and it was declared that the deceased had not found rest and was drawing her relatives to her. Feeling himself going into a decline, one of the old woman's sons asked for advice from those around him. He was told to exhume the cadaver, decapitate it, and place the head between the feet. He followed this advice, and shortly afterward he said he was feeling much better.

Muhammad had become the head of a collection of tribal groups that were not bound together by blood but by a shared ideology, an astonishing innovation in Arabian society. Nobody was forced to convert to the religion of the Quran, but Muslims, pagans and Jews all belonged to one ummah, could not attack one another, and vowed to give each other protection. News of this extraordinary new ‘supertribe’ spread, and though at the outset nobody thought that it had a chance of survival, it proved to be an inspiration that would bring peace to Arabia before the death of the Prophet in 632, just ten years after the hijrah.

The British Bible translator J. B. Phillips, after completing his work on this section of Scripture, could not help reflecting on what he had observed. In the 1955 preface to his first edition of Acts, he wrote: It is impossible to spend several months in close study of the remarkable short book … without being profoundly stirred and, to be honest, disturbed. The reader is stirred because he is seeing Christianity, the real thing, in action for the first time in human history. The newborn Church, as vulnerable as any human child, having neither money, influence nor power in the ordinary sense, is setting forth joyfully and courageously to win the pagan world for God through Christ…. Yet we cannot help feeling disturbed as well as moved, for this surely is the Church as it was meant to be. It is vigorous and flexible, for these are the days before it ever became fat and short of breath through prosperity, or muscle-bound by overorganization. These men did not make ‘acts of faith,’ they believed; they did not ‘say their prayers,’ they really prayed. They did not hold conferences on psychosomatic medicine, they simply healed the sick. But if they were uncomplicated and naive by modern standards, we have ruefully to admit that they were open on the God-ward side in a way that is almost unknown today.1

Housman would not have appealed so deeply to the people who were young in 1920 if it had not been for another strain in him, and that was his blasphemous, antinomian, "cynical" strain. The fight that always occurs between the generations was exceptionally bitter at the end of the Great War; this was partly due to the war itself, and partly it was an indirect result of the Russian Revolution, but an intellectual struggle was in any case due at about that date. Owing probably to the ease and security of life in England, which even the war hardly disturbed, many people whose ideas were formed in the 'eighties or earlier had carried them quite unmodified into the nineteen-twenties. Meanwhile, so far as the younger generation was concerned, the official beliefs were dissolving like sand-castles. The slump in religious belief, for instance, was spectacular. For several years the old—young antagonism took on a quality of real hatred. What was left of the war generation had crept out of the massacre to find their elders still bellowing the slogans of 1914, and a slightly younger generation of boys were writhing under dirty-minded celibate schoolmasters. It was to these that Housman appealed, with his implied sexual revolt and his personal grievance against God. He was patriotic, it was true, but in a harmless old-fashioned way, to the tune of red coats and "God save the Queen" rather than steel helmets and "Hang the Kaiser." And he was satisfyingly anti-Christian—he stood for a kind of bitter, defiant paganism, a conviction that life is short and the gods are against you, which exactly fitted the prevailing mood of the young; and all in charming fragile verse that was composed almost entirely of words of one syllable.

It is in full unity with Himself that He is also – and especially and above all – in Christ, that he becomes a creature, man, flesh, that He enters into our being in contradiction, that He takes upon Himself its consequences. If we think that this is impossible it is because our concept of God is too narrow, too arbitrary, too human – far too human. Who God is and what it is to be divine is something we have to learn where God has revealed Himself and His nature, the essence of the divine. And if He has revealed Himself in Jesus Christ as the God who does this, it is not for us to be wiser than He and to say that it is in contradiction with the divine essence. We have to be ready to be taught by Him that we have been too small and perverted in our thinking about Him within the framework of a false idea about God. It is not for us to speak of a contradiction and rift in the being of God, but to learn to correct our notions of the being of God, to constitute them in the light of the fact that He does this. We may believe that God can and must only be absolute in contrast to all that is relative, exalted in contrast to all that is lowly, active in contrast to all suffering, inviolable in contrast to all temptation, transcendent in contrast to all immanence, and therefore divine in contrast to everything human, in short that He can and must be the “Wholly Other.” But such beliefs are shown to be quite untenable, and corrupt and pagan, by the fact that God does in fact be and do this in Jesus Christ. We cannot make them the standard by which to measure what God can or cannot do, or the basis of the judgement that in doing this He brings Himself into self-contradiction. By doing this God proves to us that He can do it, that to do it is within His nature. And He Himself to be more great and rich and sovereign than we had ever imagined. And our ideas of His nature must be guided by this, and not vice versa.

It is a well known fact that warriors and wizards do not get along, because one side considers the other side to be a collection of bloodthirsty idiots who can't walk and think at the same time, while the other side is naturally suspicious of a body of men who mumble a lot and wear long dresses. Oh, say the wizards, if we're going to be like that, then, what about all those studded collars and oiled muscles down at the Young Men's Pagan Association? To which the heroes reply, that's a pretty good allegation coming from a bunch of wimpsoes who won't go near a woman on account, can you believe it, of their mystical power being sort of drained out. Right, say the wizards, that just about does it, you and your leather posing pouches. Oh yeah, say the heroes, why don't you... And so on. This sort of thing has been going on for centuries, and caused a number of major battles which have left large tracts of land uninhabitable because of magical harmonics. In fact, the hero even at this moment galloping towards the Vortex Plains didn't get involved in this kind of argument, because they didn't take it seriously, mainly because this particular hero was a heroine. A redheaded one. Now, there is a tendency at a point like this to look over one's shoulder at the cover artist and start going on at length about leather, thigh-boots and naked blades. Words like "full", "round" and even "pert" creep into the narrative, until the writer has to go and have a cold shower and lie down. Which is all rather silly, because any woman setting out to make a living by the sword isn't about to go around looking like something off the cover of the more advanced kind of lingerie catalogue for the specialised buyer. Oh well, all right. The point that must be made is that although Herrena the Henna-Haired Harridan would look quite stunning after a good bath, a heavy-duty manicure, and the pick of the leather racks in Woo Hun Ling's Oriental Exotica and Martial Aids on Heroes Street, she was currently quite sensibly dressed in light chain mail, soft boots, and a short sword.

When it came to spreading the word of the Bible amongst Germanic tribes during the 4th century, the missionary Bishop Ulfilas translated Hellenes (Latin gentilis) into Gothic as háithnô, or ‘heathen’. This perhaps denoted, rather like ‘pagan’, a person who lived in wild remote places (the heaths) and clung to old ways, but it could also derive from the Armenian word hetanos for ‘nation’ or ‘tribe’.

regenerated’. From the 6th century onwards, ‘gentile’ became more problematic than ‘pagan’ due to the increasing influence of the Germanic tribes in western and southern Europe as the Roman Empire crumbled. Gentilis had also been used in the sense of a non-Roman ‘barbarian’, but because by this time many Germanic peoples had also been converted to Christianity, a non-Roman was no longer a non-Christian by definition. Consequently, ‘pagan’, a word probably in greater popular usage, was increasingly used to clarify the identity of a non-Roman non-Christian.

Bearing in mind that during the reign of the Visigoth King Sisebut (AD 612–621) there was a virulent royal campaign to eradicate Judaism from Spain through forced conversion and exile, the reference to pagans in this ecclesiastical document can be interpreted as part of a deliberate, political strategy by the Church to undermine the legality of Judaism by demoting it to the illegal status of paganism. In the 15th and 16th centuries, as the Christian monarchy and Church attempted to purge Spain of Moorish influence, a similar stretching of definitions would come to include Muslims.

Even if no equations could be found, the veneration of local deities was not deemed offensive to the Roman authorities. The evidence of inscriptions from British Romano-Celtic sites shows that Roman soldiers, who came from across the Empire, made dedications to local Celtic gods, and also to deities from Germanic cultures such as the war god Vheterus and the goddesses known as the Alaisagae.

Syncretism may have been a fundamental unifying aspect of the Greco-Roman world, but when Christians arrived on the scene they did not want to join in. When Christians looked at the religious activity going on around them, at the veneration of ancestors, the deification of nature, the blending of deities, and a pick-and-mix approach to religion, what they saw was paganism. During the first few centuries of the Church, Christian theologians focused on three practices in particular that they saw as defining this false universal religion: polytheism, sacrifice, and idol worship.

The Germanic tribes were thought particularly partial to tree worship. According to the Roman chronicler Tacitus (AD 56–117), they rejected the notion of housing their idols in built structures or temples, and believed that trees in their natural environment provided the closest link between humans and the gods. The Celts too worshipped trees in sacred groves, though apparently they could be artificial creations.

It’s a modern version of the pagan Pantheon.” Willard spoke quickly with short, choppy breaths. He pulled his face around to Dale’s, inches apart, keeping Dale’s neck hooked in his elbow. “Masons use Pantheon structures as allusions to the Temple of Solomon. The Dome of the Rock. The Knights Templar knew the truth, that the Dome was the site of Solomon’s Temple. And that’s why Masons continue to use Pantheon domes in their buildings. This one here in the world’s capital is the perfect meeting place.

In the deadness of winter, the spark of new life. I have news for you: the stag bells, Winter snows, Summer has gone, wind high and cold. Sun low, short its course, sea running high. Rust brown bracken, its shape lost, the wild goose raises her accustomed cry. Cold seizes the bird's wing; season of ice: this is my news.

As ever, though, facts take second place when it comes to building narratives of power and authority

a respected

Empire of the Czar

all Protestant architecture produces the same sterile effects that were present in the Constantinian basilicas. They continue to maintain the unbiblical division between clergy and laity. And they encourage the congregation to assume a spectator role. The arrangement and mood of the building conditions the congregation toward passivity. The pulpit platform acts like a stage, and the congregation occupies the theater.[196] In short, Christian architecture has stalemated the functioning of God’s people since it was born in the fourth century.

History always wins.

As late as the twelfth century only the higher classes faithfully observed the Christian rites; while the old pagan ceremonies were still common among the peasantry. And even now the Saints of the Calendar are in some places only thinly disguised heathen deities and pagan rites and superstitions mingle with Christian observances.

God granted the pagan heroes temporal glory because of their virtue (V:15). But the reward of the saints is much different. Their reward and their city are eternal—a place of “true and perfect happiness.” If Roman citizens had such love of their city, how much more should citizens of the heavenly city love their eternal dwelling (V:16)? Given the shortness of the life of a man, the political system a man lives under is not really important as long as he is not forced to do evil or disobey God (V:17).

The religion of the Mongols at the time of the invasion was a paganism founded upon sorcery and magic; but they soon thereafter adopted Islamism,

When we were out of the room Michael stood watch as Gabriel filled me in. “The king of Babylon is at the gate.” “This I know,” I said shortly. “By morning, Nebuchadnezzar will break through the gates and deliver the Children of Israel to Babylon, fear not for you and mother will be well cared for Iam has prepared the way. Iam does not wish for the Mercy Seat to fall into the hands of a pagan king and sit before a pagan altar.” Gabriel finished, I merely thought of the temple and we were there in the “Holy of Holies” the smell of incense thick in the air, the Glory of Iam lit the room.

Norway’s first Christian king was Hákon Aðalsteinsfostri. He grew up and was baptized in England and remained a Christian after he became king of his native pagan country c. 935. According to the scalds, he did not destroy sanctuaries, but he brought priests from England and churches were built in the coastal area of western Norway. Further north and in Tröndelag Christianity did not take root. When Hákon was killed c. 960 he was interred in a mound in traditional pagan fashion; the scald Eyvind described his last great battle, his death and his reception in Valhalla in the poem Hákonarmál. Ironically, this poem about a Christian king gives some of the best information about Odin’s realm of the dead. Olaf Tryggvason became the next Christian king of Norway when he returned home c. 995 with much silver after many years abroad. He had also been baptized in England and brought clerics back with him. A systematic and ruthless process of conversion was initiated in conjunction with efforts to unify the realm. The greatest success was in western and southern Norway and around the year 1000 Olaf was responsible for the conversion of Iceland, probably under threat of reprisals. Shortly after this he was killed in the battle of Svöld. The conversion of Norway was completed during the reign of Olaf Haraldsson. He had also become a Christian on expeditions abroad and his baptism is said to have taken place in Rouen in Normandy. On his return to Norway in 1015 clerics were again in the royal retinue, among them the bishop Grimkel, who helped Olaf mercilessly impose Christianity on the people.

strangely, on the verge of storming Rome itself, Attila withdrew. Why? For many centuries the official answer was that God had intervened in some mysterious way to protect his chosen city, Rome, seat of the papacy. In more recent times, such supernatural explanations have fallen out of favor and the question has arisen anew. Some have suggested that Attila was overawed by the sanctity of Rome. But why would a pagan warlord like Attila stand in awe of a Christian center? Attila was by no means an ignorant barbarian: For example, he invited Roman and Greek engineers into Hun territory to install bathing facilities. However, his respect for Roman civilization was clearly of a pragmatic rather than a religious nature. Another theory is that Attila was worried about leaving unattended his newly acquired homeland, in what is now Hungary. But then why did he venture out almost as far as Rome and hang around indecisively for so long before returning? All these explanations founder on the same point. It seems clear that Attila did indeed set out with every intention of taking Rome, but his expedition came to a premature halt. Mounting modern evidence suggests that Attila was stopped by a virulent epidemic of dysentery, or some similar disease. Most of his men were too ill to stay on their horses, and a significant number died. In short, bacteria saved Rome.

service in Wales, which was regarded by some Church of England people as a pagan act. So there was one newspaper headline, which said, and I doubt that this has ever been said before or will ever said be again, “Archbishop of Canterbury and Chief Rabbi Accused of Heresy.

After Cassian died, the Church declared him a martyr. Christians like Prudentius, whose short work on the death of Cassian is one of our only surviving accounts, venerated him as one of the many Christian saints who suffered the wrath of pagans for the sake of his faith. However, his death at the hands of such young, distressed children leaves students of history with several compelling questions.

Behind the shoulders of the Virgin or some bearded Father of the Church, the Italian painter joyfully depicted a miniature town or a well-cultivated landscape, so small that only from a very short distance could all the details be discerned, the walls, towers, churches, streets, the artisans at work, the ships in the river, the ladies on the balcony, the children, the barking dogs, the gaily coloured clothes drying in the sun, the ploughman and the hunter. Many nordic travellers who lagged behind the times apprehensively thought they detected a slight odour of sulphur and brimstone about art and life in Italy, the ‘odour of unsanctity’. They still detect it today. The country was in fact slowly acquiring that pagan, slightly irreverent, sacrilegious reputation which it was never to lose. The reputation did not repel visitors. In fact, the danger of losing their souls attracted as many of them as the hope of gaining everlasting salvation.

To retrain the imagination and the natural impulses to resist the murky short-term delights of the pagan world is harder still. To make and sustain marriages of genuine mutual submission is perhaps hardest of all. Compromises and second-best solutions are easy. To go for the full version of discipleship is to sign on for spiritual warfare.

Unfortunately, this original Christian vision of universal equality and freedom was soon obscured by Christians themselves. What happened, to cut a long story short, is that Christians almost from the beginning lacked the spiritual enlightenment and will of character to break with the existing social systems. Instead of reaffirming people's new freedom in Christ, they gradually fell back into an acceptance of the pagan world views of their own culture.

Between 1918 and 1922, the country was wracked by a vicious civil war, from which the Bolsheviks would emerge victorious, and regions such as Ukraine and the Caucasus had been reconquered, but only at a terrible cost. As many as 12 million people had died, many from famine and disease.

I have no way to defend my borders but to expand them,

Unwilling to accept the changes reshaping Europe, unwilling to accept exclusion from Europe, Russia was being torn apart by the contradictions in the stories it told itself about itself.

Vladimir allegedly noting that “drinking is the joy of all Rus’. We cannot exist without that pleasure.” (Some stereotypes have a long pedigree, it seems.)

So living, they stood out among their neighbors, friends, and business colleagues, and they began to gain followers. While the early Christians were often accused of being subversive or seditious (like their Master), upon scrutiny, their way of life regularly proved wholesome. In short, the Christians were good—with a goodness that sprang from their devotion to Jesus and issued in lives that were notable for their integrity and generosity toward outsiders. Toward the end of the second century, the church father Tertullian remarked that followers of Jesus made manifest their difference in the care they showed not only their own vulnerable members but any “boys and girls who lack property and parents . . . for slaves grown old and ship-wrecked mariners . . . for any who may be in mines, islands or prisons,” resulting in their pagan neighbors saying, “Look!”[5] The world, whether it knew it or not, saw the Lord Jesus in the faithful witness of the church. A few short decades later, when plague began to ravage the Roman Empire, leaving masses of people dead or dying, Cyprian of Carthage could be heard exhorting God’s people not to try to explain the plague but to instead respond to it in a manner worthy of their calling: namely by doing works of justice and mercy for those affected by the plague—and this during a time of intense persecution for the church![6]

After Nero, the sources are silent until the short reign of Julian the Apostate (361–363 CE). He put it to the college to find out whether the auspices were in favor of a campaign against Persia. The answer was negative, but Julian was already on his way. While Julian invaded Persia in the spring of 363 and was killed, the temple of Apollo on the Palatine burned down. The Sibylline Books were saved, only to be destroyed a generation later by Stilicho, the Christian general in charge of the West. The omen of 363 CE had come to pass, and even Julian’s attempted pagan reforms could not prevent Christianity’s triumph. Prudentius, known as the Christian Vergil, noted that the Sibylline Books would no longer prophesy.33 The pagan Sibyl fell silent as the Judeo-Christian one began to speak. Like her pagan sister, she spoke Greek.

Human civilization was rooted in raw power and superstition. Life, as Thomas Hobbes wrote, was brutish and short. To our eyes, their customs were weird and pagan. People were told what to believe, and they did. Each tribe or nation had a god. And broader people-groups shared multiple gods. Most men were indentured to authoritarian leaders. The Greco-Roman-Christian civilization changed all that. Today we take this for granted. And, because we take it for granted, we are about to lose civilization as we know it.

The Christians say that God has hands, a mouth, and a voice; they are always proclaiming that 'God said this' or 'God spoke'. 'The heavens declare the work of his hands,' they say. I can only comment that such a God is no God at all, for God has neither hands, mouth nor voice, nor any characteristics of which we know. Their absurd doctrines even contain reference to God walking about in the garden he created for man; and they speak of him being angry, jealous, moved to repentance, sorry, sleepy — in short as being in every respect more a man than a God.[112] Further, for all their exclusiveness about the highest God, do not the Jews also worship angels?[

Christ brought his new, revolutionary message, one that was “countercultural” to the pagan world. His disciples announced his good news, fearlessly presenting near impossible demands that contradicted the culture of that age. The world today is perhaps similarly marked by the neo-paganism of consumption, comfort, and egoism, full of new cruelties committed by methods ever more modern and ever more dehumanizing. Faith in supernatural principles is now more than ever subject to humiliation. All this brings us to consider whether “hardness of heart” is a convincing argument to muddle the clearness of the teaching of the gospel on the indissolubility of Christian marriage. But as a response to the many questions and doubts, and to the many temptations to find a “short cut” or to “lower the bar” for the existential leap that one makes in the great “contest” of married life—in all this confusion among so many contrasting and distracting voices, still today resound the words of the Lord: “What therefore God has joined together, let not man put asunder” (Mk 10:9), and the final consideration of Saint Paul: “This is a great mystery. . .” (Eph 5:32).

Stalin forcefully put it in 1941, justifying his murderous industrialization and collectivization programs that killed and immiserated millions, in the name of this savage vision of history: She was beaten by the Mongol khans. She was beaten by the Turkish beys. She was beaten by the Swedish feudal lords. She was beaten by the Polish and Lithuanian gentry. She was beaten by the British and French capitalists. She was beaten by the Japanese barons. All beat her because of her backwardness, military backwardness, cultural backwardness, political backwardness, industrial backwardness, agricultural backwardness.

The Bolsheviks first sought to make good on their promise of peace, signing the disastrous Treaty of Brest-Litovsk that surrendered swathes of territory to the west and south—including the rich farmlands of Ukraine.

During his reign, Russia invaded neighboring Georgia (2008), annexed the Crimean Peninsula from Ukraine (2014), stirred up a civil war in Ukraine’s southeastern Donbas region (2014–) and intervened in the Syrian Civil War (2015–