Pagan places of worship near me are sacred spaces that cater to individuals or groups who practice Paganism or Earth-based religions. These places offer a welcoming environment for people who follow a spiritual path that honors nature, energy, and the divine. Paganism encompasses a wide range of beliefs and practices, often drawing inspiration from ancient traditions and folklore. Its followers often celebrate the cycles of nature, the changing seasons, and the interconnectedness of all living beings. In my local area, there are several pagan places of worship that cater to individuals seeking a community and spiritual connection. These places may vary in terms of size, aesthetics, and specific practices, but they all share the common goal of providing a safe and inclusive space for pagan worshipers.

Were Pagan Temples All Smashed Or Just Converted Into Christian Ones?

How and why were pagan temples converted into Christian churches in the later Roman empire? New research focused on the city of Rome suggests a more peaceful transition from paganism to Christianity, rather than the clash, bash and "fall" championed for hundreds of years.

Depiction of Cornelius the Centurion, a gentile who converted to Christianity as related in the Acts . [+] of the Apostles. When forced to sacrifice to idols, he caused an earthquake that brought down the temple and its statues (Menologion of Basil II, 11th c. CE, in Vat.gr.1613 of the Vatican Library).

In a new article in the Journal of Late Antiquity, ancient historian Feyo Schuddeboom argues that while the conversion of pagan temples into churches "has traditionally been explained as a symbol of Christian triumph over pagan religions", we should perhaps begin to see these changes to temples as more pragmatic. Put simply: Why smash when you can renovate?

The image of incensed early Christian mobs destroying Greco-Roman temples comes in part from the early modern period. Back in the late 18th century, armchair historian Edward Gibbon provided a view of temple destruction that had lasting repercussions. In his epic work, History of the Decline and Fall of the Roman Empire he described the tearing down of the Serapeum in Alexandria as illustrative of the empire as a whole. He also described it as a direct assault on Roman idolatry: "The compositions of ancient genius, so many of which have irretrievably perished, might surely have been excepted from the wreck of idolatry for the amusement and instruction of succeeding ages." As Schuddeboom points out, it was not until much later that historians began to more systematically look at the archaeological remains of pagan temples and to present a reasoning for their destructions.

Portrait frontispiece of Edward Gibbon (1737-1794): History of the Decline and Fall of the Roman . [+] Empire (W. Strahan and T. Cadell London 1780).

Chief among these was archaeologist and art historian Friedrich Wilhelm Deichmann, who in 1939 cast temple destruction as aimed at showing the "triumphing" of Christianity over Greco-Roman paganism. However, archaeologists in Rome and elsewhere have now begun to adopt a more pragmatic view of Christian treatment of pagan temples; demonstrating that many were renovated, consecrated and then reused as churches rather than smashed to bits.

Nicola Denzey Lewis, Margo L. Goldsmith Chair in Women’s Studies in Religion at Claremont Graduate . [+] University, discusses the Pantheon with students from Brown University this past summer.

Schuddeboom looks at the evidence from Rome, which experienced the most temple conversions of any known city in western Europe. Conversion is often not widely known. Those visiting the Pantheon today are often surprised to discover that it was converted into a church called Santa Maria ad Martyres (or Santa Maria dei Martiri) at the beginning of the 7th century. Schuddeboom lists the known churches within Rome that used to be pagan temples: "There are altogether eleven known temple conversion sites in Rome, at the churches of San Bartolomeo all’Isola, San Basilio, San Lorenzo in Miranda, Santa Maria dei Martiri, Santa Maria de Secundicerio, San Nicola in Carcere, San Nicola dei Cesarini, San Sebastiano al Palatino, Santo Stefano delle Carrozze, Sant’Urbano alla Caffarella, and the oratory of Saints Peter and Paul (now Santa Francesca Romana)."

Polychrome relief of Mithras killing a bull from the mithraeum previously in the Castra Peregrinorum . [+] of Rome's foreign soldiers, over which was built the Basilica of St. Stephen in the Round (Santo Stefano Rotondo) on Rome's Caelian Hill. This relief is from the 3rd c. CE and is in the Baths of Diocletian in Rome.

In addition to these, there are three Roman sanctuaries to the god Mithras, called Mithraea, that Christian authorities built over with new churches. One of the most famous of these can still be visited today under the church of San Clemente, near the Roman Colosseum.

When Christianity first began to spread within the city of Rome and elsewhere in the empire, particularly following Constantine's triumph at the Battle of the Milvian Bridge on October 28th of the year 312, the city underwent a period of new building. Schuddeboom remarks that there was a craze to build new structures rather than convert temples: "In the fourth and fifth century, there were no conversions of temples in Rome at all. Instead, all the evidence that we have points to the new construction of churches on a monumental scale." Major basilica building was the focus of the emperor and bishops within the city, but that didn't mean they forgot about the old Roman temples.

In the fourth century, Roman emperors actually took steps to protect key pagan temples: "That Christian emperors continued to protect the temple buildings of Rome is evident from their legislation. A law by Constantius and Constans, issued to the urban prefect of Rome, already prescribed that 'although all superstitions must be completely eradicated, nevertheless, it is Our will that the buildings of the temples situated outside the walls shall remain untouched and uninjured'" (Theodosian Code, 16.10.3).

The building boom went hand-in-hand with policy. The emperor Theodosius outlawed paganism and all connected rituals in 392 CE. Yet, into the fifth century, temples in Rome were not destroyed it seems. Only various sanctuaries of Mithras were smashed and filled in with rubble at this time, before ultimately being used as the foundation for new churches.

The early medieval frescoes within the church of Santa Maria Antiqua in Rome were recently restored. . [+] The guard house of the Palatine Hill was converted into the church between 565–578 CE.

In the sixth and seventh centuries was when a new policy began to take root concerning Christian temples. The earlier Gothic War and sacks of the city meant that new building within the city was limited. New construction focused on smaller churches and places called diaconiae, where the poor could be given charity. Into the sixth and seventh centuries, however, a number of buildings and then pagan temples were converted in and around the Roman Forum: Vespasian's Forum of Peace was converted into a church dedicated to the physician saints Cosmas and Damian, a Roman guardhouse was revamped into Santa Maria Antiqua and the Roman Senate House (the Curia Senatus) was made into a church called Sant’Adriano.

Into the eighth and ninth centuries of the early medieval period, a number of churches were built essentially upon the podium ruins of earlier Roman temples. Rather than having many building smashed to bits by angry Christians because they were pagan, many temples were quarried for materials that could be reused (e.g. for expensive marble, bronze and valuable wood) and then churches were built upon them.

While pragmatic temple conversion is a far less "fire and brimstone" narrative than Gibbon may have liked, it is one much more in line with the archaeological evidence. It also supports the idea of transformation rather than a "fall"; an approach championed by scholars such as Peter Brown. While some pagan temples were indeed destroyed completely for their idolatry, Rome's remains would suggest that far more were simply converted, restored and reused in a new, more Christian context.

If only HG-TV had been around in the early middle ages for this type of house-flipping. We'd probably have a pretty great show on our hands.

The Church of S. Adriano (previously the Roman Senate House) interior before archeological . [+] destruction in 1935 after being bought by Mussolini and deconsecrated to be turned back into the Roman Senate (as imagined by the Fascist regime).

Nine Places To See the Ruins of Ancient Religious Cults

Ancient religion was bloody, sexy, and chaotic. Gods competed with gods, priests with priests, and prophets with prophets. Religion was personal; gods had to earn your business. And the battle for worshipers was fierce: Rome imported promising religions from all over the world. Persian deities were worshiped as far afield as Britain. In Egypt, a ritual transformed pharaohs into gods. When it came to the divine, many ancient societies were omnivorous.

This divine melting pot has left a string of bizarre sites scattered across the world: a temple with astonishing secrets in Egypt, a musical stone in the mountains of Azerbaijan, and an island covered with gigantic broken phalluses in Greece. Here is an introduction to nine of the most marvelous ancient religious sites.

These places may vary in terms of size, aesthetics, and specific practices, but they all share the common goal of providing a safe and inclusive space for pagan worshipers. Some of these places may be located in natural surroundings, such as forests, groves, or near bodies of water. These natural environments serve as a reminder of the importance of the earth and its elements in Paganism.

1. The Oracle of Delphi

DELPHI, GREECE

On the slopes of Mount Parnassus, at the very center of the ancient Greek world, the Oracle of Delphi lay hidden. Underground, beneath the great Temple of Apollo, a priestess sat above a chasm in the earth. Vapor rose up and the priestess, called the Pythia, breathed deeply and fell into a trance. Then she spoke the words of the god.

Many scholars believe that the vapors she inhaled had hallucinogenic properties. It is certainly possible that they contained ethylene, known to induce trances, out-of-body experiences, and occasional spasms in subjects. The Pythia’s prophecies were opaque, often ambiguous—but for over 12 centuries, people traveled to Delphi in search of counsel. “I know the number of grains of sand,” said the Oracle, “and the measure of the sea, and I can understand the mute, and hear those who do not speak.”

Herodotus reported that Croesus, the obscenely rich king of Lydia, asked the Pythia whether he should make war on Persia. The Oracle replied that if he did, he would destroy a mighty empire. Croesus went away rejoicing—but the empire he destroyed turned out to be his own.

Later visitors treated Delphi with less respect. Alexander the Great marched to Delphi to consult the Oracle before departing for Asia. According to Plutarch, since the Oracle took the winter off, he was told to return in three months. Enraged, Alexander grabbed the priestess by her hair and dragged her into the temple—only letting go when she cried out, “You are invincible.” Nero, Pausanias reports, stripped the sanctuary of its treasures—picking out no less than 500 statues to take back to Rome as souvenirs.

Delphi was finally destroyed by the Christian Emperor Theodosius I in 390 CE, in an attempt to eradicate all traces of the old pagan beliefs. Today, the ruins of the Temple of Apollo still cling to the slopes of Parnassus. Though few traces of the Oracle remain, it is one of the eeriest and most evocative sites in the ancient world, a place of ghosts and mist.

Pagan places of worship often offer various activities and services, including rituals, ceremonies, workshops, and classes. These events may focus on topics like meditation, divination, spellcasting, herbalism, and other aspects of pagan spirituality. Moreover, these places may have altars or sacred spaces dedicated to specific deities or spiritual entities. These altars often display symbols, statues, or items that represent different aspects of pagan belief systems or honor specific gods and goddesses. The community aspect is vital in pagan places of worship, as they provide opportunities for individuals to connect with like-minded people, share experiences, and learn from each other. Many of these places organize social events, gatherings, or festivals during significant pagan holidays or celestial events. It is important to note that not all pagan places of worship function as physical locations. Online platforms and virtual communities have also become popular for pagan worshipers, allowing individuals to connect and worship together remotely. Overall, pagan places of worship near me provide a sense of belonging and spiritual nourishment for individuals or groups who follow pagan or Earth-based religions. They offer a space to connect with nature, explore ancient traditions, and cultivate a deeper understanding of oneself and the world..

Reviews for "Pagan Places of Worship Near Me: Embracing Nature and the Divine"

1. Emily - 2 stars - I recently visited one of the so-called pagan places of worship near me, and I must say I was profoundly disappointed. The whole experience felt incredibly commercialized and lacked any kind of authentic spiritual atmosphere. It felt more like a tourist attraction than a place for genuine worship or connection with nature. The staff seemed disinterested and there was no effort in maintaining the space or making it feel welcoming. Overall, I left feeling unsatisfied and with a sense that this place was more about making money than about genuine pagan practices.

2. John - 1 star - My visit to the pagan place of worship near me left a lot to be desired. The entire place was disorganized and lacked any real sense of structure or purpose. The rituals that took place seemed to be half-hearted attempts at recreating something that once held true meaning. The lack of knowledgeable guides or leaders made it difficult to understand the significance of the practices or connect with the history of pagan traditions. It was a disappointing experience that made me question the authenticity and value of such places.

3. Sarah - 3 stars - While the pagan place of worship near me had its moments, overall, I was underwhelmed. The space itself was beautiful, set in nature with an enchanting ambiance. However, the lack of clear organization or structure during the rituals made it difficult to fully engage and understand what was happening. Additionally, the community that frequented the place seemed exclusive and unwelcoming to newcomers. It's a shame because there is great potential here, but without proper guidance and a more inclusive atmosphere, I'm not sure I would visit again or recommend it to others.

Following the Old Ways: Pagan Places of Worship in Your Vicinity