There has been ongoing debate and discussion about the connection between Christianity and pagan beliefs. Some scholars argue that Christianity borrowed certain beliefs and practices from paganism, while others claim that any similarities are purely coincidental. **One key area of overlap is in the celebration of holidays.** For example, the Christian holiday of Christmas coincides with the time of the winter solstice, a significant date in pagan traditions. This has led some to suggest that the Christian celebration of the birth of Jesus was deliberately placed at this time to coincide with existing pagan festivities. Similarly, Easter, which commemorates the resurrection of Jesus, is celebrated around the same time as the pagan festival of Ostara, which symbolizes rebirth and renewal.
Christianity developed in a world with a well-articulated understanding of a multilayered and hierarchical universe that was, above all, animated. Most inhabitants of the ancient world envisioned cosmic energy as alive, meaning that the essence of physicality, spirituality and ethics rested in a host of supernatural sentient beings. Among those beings were demons who dwelt in the space between the earth and the Moon.
Although Near Eastern and Mediterranean religions were temple-oriented with a sophisticated concept of enclosed ceremonial, the common person did not, as a rule, enter the hallowed domain, and most popular ritualistic, religious activity took place in the fields or outside the temple precinct in short, out of doors. In his lectures for Lent, the 4th-century Bishop Cyril of Jerusalem says that the cross is a terror to devils For when they see the Cross, they are reminded of the Crucified; they fear Him who has smashed the heads of the dragons.
Similarly, Easter, which commemorates the resurrection of Jesus, is celebrated around the same time as the pagan festival of Ostara, which symbolizes rebirth and renewal. **Another area of potential connection is in the use of symbols and rituals.** The cross, a central symbol in Christianity, pre-dates Christianity and was used by various pagan cultures to represent the divine and the cycle of life.
A Christian Perspective on Pagan and Secular Belief Systems
How are Christians to view systems of thought that are rooted in pagan or secular beliefs? Are non-Christian belief systems so filled with error that Christians can learn nothing from them? Are they so foreign that they only corrupt Christian truth?
Or is there important revelatory common ground made available to all people that allows non-Christians to discover critical truths about life and the world? Could that discovery of truth mean that Christians can learn from pagan or secular sources?
This controversial question of how Christians should view non-Christian belief systems goes back a long way in Christian history. In the ancient world, the question centered on Christianity’s relationship to Greco-Roman philosophy. Two early and prominent Christian church fathers in the ancient world came up with different answers to this challenging issue. Interestingly, both of these Christian thinkers were noted North African church fathers.
Tertullian’s Antithesis Perspective
Tertullian (c. 160–220) was a Latin, North African church father who was educated in the subjects of law and rhetoric and was an engaging writer. He converted to Christianity in midlife. U nique, bold, and temperamental, he served as an apologist and polemicist for early Christianity at a time when the faith encountered a hostile Roman culture.
Tertullian’s view of Christianity’s relationship to pagan philosophy reflects a clear antithesis (a clash of opposition). He strongly believed that Christians had no need or use for pagan philosophy. In his mind, pagan philosophy contaminated and corrupted the one true Christian faith.
Here’s Tertullian at his polemical best:
What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? What between heretics and Christians? Our instruction comes from the porch of Solomon who himself taught that the Lord should be sought in simplicity of heart. Away with all attempts to produce a mottled Christianity of Stoic, Platonic and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the Gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides. 1
Augustine’s Critical Appropriation Perspective
Augustine (354–430) was a prolific author, a robust theologian, an insightful philosopher, and a tenacious apologist for the truth of historic Christianity. He is a universal Christian voice within Western Christendom and remains as important to Protestants as he is to Catholics.
Augustine recognized that pagan philosophy certainly involved false beliefs about God, the world, and the human condition. He saw a clash of worldview between Christian theology and pagan philosophy. But he also recognized that pagans were made in the image of God and were the recipients of general revelation and common grace. Thus, pagans got certain things wrong but also some things right about reality and moral goodness (Acts 17:22–30).
Here’s Augustine commenting on the Platonist philosophers’ nearness and farness to truth:
Platonist philosophers excel all others in reputation and authority, just because they are nearer to the truth than the rest, even though they are a long way from it. 2
For Augustine, philosophy is a handmaid (servant) to theology. But pagan philosophy should not be accepted or rejected in totality. Rather, pagan philosophy needs to go through a critical appropriation. In Augustine’s thinking, the Platonists possess the divine image, general revelation, and common grace; thus their keen philosophical insights put them near or “nearer to the truth.” But original sin distorts truth and without special revelation (Christ, the gospel) they are still “a long way from it.”
Augustine’s thinking on this topic became the consensus position. For example, the great Catholic philosopher Thomas Aquinas (1225–1274) followed Augustine’s critical appropriation model when forming his Christian-Aristotelian synthesis. Here’s Christian theologian Gerald McDermott’s description of Aquinas’s approach to evaluating the philosophy of Aristotle:
Thomas accepted from Aristotle what he thought was in accord with Christian doctrine, rejected what he thought was not (and explained why), and used some of Aristotle’s categories to help teach Christian faith. 3
What We Can Learn
Though they got some important ideas wrong, the great Greek philosophers still had deep insights about such realities as truth, goodness, and beauty. But how do the ancient pagan religions compare to today’s world religions? Well, the ancient pagan religions were a lot like contemporary non-Christian world religions. They got a lot wrong (false gods and false beliefs about humanity) but they also got some critical issues right (for example, a sense of the divine and important aspects about morality).
I think Augustine’s model is superior to that of Tertullian when it comes to explaining how Christianity can relate to other belief systems. As Christians, we grant that people in other religious systems get important things right by a revelation of truth that is given to all (Psalm 19). Yet we must also appreciate the inevitable errors and distortions due to idolatry (false gods and immoral practices) that are inherent in non-Christian religions (Romans 1:18–28). This common ground affords Christians the opportunity to build responsible bridges that can hopefully lead to sharing the gospel message with people who don’t know Christ.
Reflections: Your Turn
Is it biblical to think non-Christian religions will always combine some basic truths mixed with deeply false ideas about God? If so, why? Visit Reflections on WordPress to comment with your response.
Resources
- For more on Tertullian, see “Christian Thinkers 101: A Crash Course on Tertullian“
- For more on Augustine, see “Christian Thinkers 101: A Crash Course on St. Augustine“
- For a Christian evaluation of some of today’s world religious systems, see Kenneth Richard Samples, God among Sages: Why Jesus Isn’t Just Another Religious Leader
Endnotes
- As cited in Alister E. McGrath, ed., The Christian TheologyReader, 2nd. ed. (Oxford, Blackwell, 2001), 7-8.
- St. Augustine, The City of God, Henry Bettenson trans. (New York: Penguin, 1984), Book 11, section 5, 434.
- Gerald R. McDermott, The Great Theologians: A Brief Guide(Downers Grove, IL: InterVarsity, 2010), 65.
In its attempt to distinguish itself from the many cults and belief systems that formed a veritable mosaic in the ancient world, early Christians had to confront demons, the magic they facilitated, and the contumely of other religionists. That was an awesome task because magic was ubiquitous. One of the earliest undertakings of Christian apologists was to counter slurs against Jesus and his apostles that they were nothing more than charlatans taking advantage of the superstitious disposition of the ignorant. Pagans slung insults at Christians for passing off tricks as miracles. The 2nd-century pagan philosopher Celsus referred to Christian miracles as masquerades for scandalous ‘trickery’, less impressive than the stunts of jugglers who performed in the marketplace.
Baptism, a Christian ritual of initiation, has similarities to pagan purification ceremonies, where water was used to cleanse and allow for spiritual transformation. **However, it is important to note that these similarities do not necessarily indicate direct borrowing or influence.** Christianity emerged in a diverse cultural and religious context, and it is natural that some elements would be shared. Additionally, as the new religion spread, it likely incorporated existing customs and traditions to help facilitate the conversion and assimilation of different communities. **Furthermore, Christianity also sought to differentiate itself from pagan beliefs and practices.** This can be seen in the early Church's rejection of idolatry, which was a central feature of many pagan religions. The emergence of Christian theology, which emphasized monotheism and the supremacy of Christ, also set it apart from pagan polytheism. In conclusion, while there are undeniably some connections between Christianity and pagan beliefs, the significance of these connections is a matter of interpretation and debate. Some argue for direct influence and borrowing, while others see them as coincidental or simply a result of shared cultural context. Regardless, it is clear that Christianity developed its own distinct theology, rituals, and beliefs that set it apart from pagan religions..
Reviews for "Pagan Festivals in Christian Context: A Study on Cultural Assimilation"
1. John - 2/5 stars - I was quite disappointed with "Is Christianity Linked to Pagan Beliefs." The book seemed to have a biased perspective and did not provide enough evidence to support its claims. As someone who is genuinely interested in exploring the historical connections between Christianity and other religions, I was hoping for a more thorough examination. Unfortunately, the author cherry-picked examples and presented them in a way that seemed to push a specific agenda rather than providing an objective analysis. Overall, I found the book to be lacking in depth and argumentation.
2. Emily - 3/5 stars - While "Is Christianity Linked to Pagan Beliefs" raises some interesting points, I found it to be a bit convoluted and confusing. The author jumps from one idea to another without providing enough context or explanation, making it difficult to follow the arguments being presented. Additionally, I felt that the book lacked sufficient research and relied too heavily on conjecture. While there may be connections between Christianity and pagan beliefs, I would have appreciated a more scholarly approach with stronger evidence and clearer explanations.
3. Mark - 2/5 stars - I have always been fascinated by the history of religion, so I was eager to read "Is Christianity Linked to Pagan Beliefs." However, I was left disappointed and frustrated with what I found. The book seemed to be a mishmash of random facts and assertions without any coherent structure or clear thesis. Furthermore, the author seemed to have a bias against Christianity, which detracted from the credibility of the arguments being presented. Overall, I would not recommend this book to those seeking a comprehensive and balanced exploration of the topic.
4. Sarah - 1/5 stars - "Is Christianity Linked to Pagan Beliefs" was a complete waste of my time. The author's arguments were weak and poorly supported by evidence. It felt more like reading a conspiracy theory than a thoughtful analysis. The book seemed to have an agenda of discrediting Christianity rather than providing a nuanced examination of its connections to pagan beliefs. I was extremely disappointed with the lack of academic rigor and would not recommend this book to anyone interested in a serious exploration of the topic.