Pagan Sympathy Quotes

We can never know how much they deserve our sympathy, but we have to give it unreservedly as they are people innately full of the divine who instead choose to behave infernally owing to poor programming.

But no one will understand Oscar Wilde who for a moment loses sight of the fact that he was a pagan born: as Gautier says, "One for whom the visible world alone exists," endowed with all the Greek sensuousness and love of plastic beauty; a pagan, like Nietzsche and Gautier, wholly out of sympathy with Christianity, one of "the Confraternity of the faithless who "cannot" believe," (His own words in "De Profundis.") to whom a sense of sin and repentance are symptoms of weakness and disease.

And not merely slogan-shouting, but debate. The Chronicle of the courtier Theophanes faithfully records a debate—perhaps disputation is the better word—between Justinian (through his herald, or mandatus) and the chosen representative of the Green faction. The dialogue is startling on a number of grounds. First, the Green “debater” addresses the emperor, the viceroy of Christ on earth, practically as an equal. He addresses Justinian respectfully—as “Justinianus Augustus”—but registers his complaint precisely as if he were doing so before a small claims court, informing the most powerful man in the world that “my oppressor can be found in the shoemaker’s quarter.” For his part, Justinian, though clearly aware that he holds what might be called a preemptive advantage (“Verily, if you refuse to keep silent, I shall have you beheaded”), still debates both the truth of the Green claims and the theological position that he suggests informs those claims. Justinian tells his interlocutor, “I would have you baptized in the name of one God” only to receive the response, “I am baptized in One God,” evidently an attempt to contrast his Monophysite sympathies with the emperor’s orthodoxy. The Green spokesman accuses the emperor of suppressing the truth, of countenancing murder, and when he has had enough, he ends with “Goodbye Justice! You are no longer in fashion. I shall turn and become Jew; better to be a pagan than a Blue, God knows…”14 The most telling part of the entire dialogue, however, is that it was

This is the mighty and branching tree called mythology which ramifies round the whole world whose remote branches under separate skies bear like colored birds the costly idols of Asia and the half-baked fetishes of Africa and the fairy kings and princesses of the folk-tales of the forest and buried amid vines and olives the Lares of the Latins, and carried on the clouds of Olympus the buoyant supremacy of the gods of Greece. These are the myths and he who has no sympathy with myths has no sympathy with men. But he who has most Sympathy with myths will most fully realize that they are not and never were a religion, in the sense that Christianity or even Islam is a religion. They satisfy some of the needs satisfied by a religion; and notably the need for doing certain things at certain dates; the need of the twin ideas of festivity and formality. But though they provide a man with a calendar they do not provide him with a creed. A man did not stand up and say 'I believe in Jupiter and Juno and Neptune,' etc., as he stands up and says 'I believe in God the Father Almighty' and the rest of the Apostles' Creed.... Polytheism fades away at its fringes into fairy-tales or barbaric memories; it is not a thing like monotheism as held by serious monotheists. Again it does satisfy the need to cry out on some uplifted name, or some noble memory in moments that are themselves noble and uplifted; such as the birth of a child or the saving of a city. But the name was so used by many to whom it was only a name. Finally it did satisfy, or rather it partially satisfied, a thing very deep in humanity indeed; the idea of surrendering something as the portion of the unknown powers; of pouring out wine upon the ground, of throwing a ring into the sea; in a word, of sacrifice....A child pretending there is a goblin in a hollow tree will do a crude and material thing like leaving a piece of cake for him. A poet might do a more dignified and elegant thing, like bringing to the god fruits as well as flowers. But the degree of seriousness in both acts may be the same or it may vary in almost any degree. The crude fancy is no more a creed than the ideal fancy is a creed. Certainly the pagan does not disbelieve like an atheist, any more than he believes like a Christian. He feels the presence of powers about which he guesses and invents. St. Paul said that the Greeks had one altar to an unknown god. But in truth all their gods were unknown gods. And the real break in history did come when St. Paul declared to them whom they had worshipped. The substance of all such paganism may be summarized thus. It is an attempt to reach the divine reality through the imagination alone; in its own field reason does not restrain it at all..... There is nothing in Paganism whereby one may check his own exaggerations.... The only objection to Natural Religion is that somehow it always becomes unnatural. A man loves Nature in the morning for her innocence and amiability, and at nightfall, if he is loving her still, it is for her darkness and her cruelty. He washes at dawn in clear water as did the Wise Man of the Stoics, yet, somehow at the dark end of the day, he is bathing in hot bull’s blood, as did Julian the Apostate.

Such teaching, from such an authority, incited and justified those methods of persecution by which Papal Rome equalled the cruelties of Pagan Rome. So a man of strong affections and quick and tender sympathies, departing from the principles of Scripture, though with good intentions, became implicated in a vast and ruthless system of persecution.

So far from complete at times is sympathy between parents and children, and so much like wild beasts are baby boys, little fighting, biting, climbing pagans.