The Last Keepers of the Flame: Examining the Final Generation of Pagan Worshipers

The final pagan generation refers to the last group of individuals who adhered to pagan beliefs and practices before the widespread conversion to Christianity. During this period of transition, pagan traditions and rituals were being challenged by the rapid spread of Christianity. The final pagan generation was faced with a changing world and the need to reconcile their beliefs with the increasing dominance of Christianity. The concept of the final pagan generation also encompasses the societal changes that occurred during this time. As Christianity gained popularity and eventually became the official religion of the Roman Empire, paganism was gradually pushed to the margins. Pagan temples were destroyed or repurposed as Christian churches, and pagan practices were increasingly seen as outdated and superstitious.

This thesis addresses an intriguing question concerning the death of emperor Julian, known throughout history as “the Apostate.” Although Julian ruled for less than two years, his reign and death were the center of debate for centuries. Ancient writers composed different death narratives for the last “pagan” emperor, elaborating upon certain details in the narratives and adding portions, probably fictionalized, of the story where they thought necessary. It is my view that these different death narratives were used as literary loci to discuss the growing power of the church and the relations between church and state. Analysis of these narratives, written by Gregory Nazianzus, Libanius, Ammianus Marcellinus, and the ecclesiastical historians of the fifth century (Socrates of Constantinople, Sozomen of Gaza, and Theodoret of Cyrrhus) allows the historians a more nuanced view of the religious and political history of late antiquity, specifically concerning Christianization in the empire and relations between bishop and emperor, church and state. This thesis will argue that the narratives of Julian’s death, written in the fourth and fifth centuries, were colored by these two political and religious concerns of the period.

This essay focuses on a particular perspective on religious violence, namely those cases in which religious symbols are destroyed through acts of violence. Watts points out that these laws were strange, in part because Julian involved the state in regulating pagan belief in ways that it had not been before, even when the Empire was pagan.

Pagan temples were destroyed or repurposed as Christian churches, and pagan practices were increasingly seen as outdated and superstitious. This period of transition was marked by both religious and cultural shifts. As the final pagan generation witnessed the decline of their beliefs, they also had to adapt to new social norms and values associated with Christianity.

The Final Pagan Generation

The Final Pagan Generation shows how the generation of Romans born in the 310s adapted to their changing religious and political environments. The included chapter introduces the religious landscape of the Roman world of the early fourth century and sets the stage for their story.

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(111) ABSTRACT: The subject touches on both ancient and modern history. Discusssion can most conveniently separate the two, beginning with the practice in question, ancestor worship, emphasizing its grand proportions while leaving detail to notes and Appendix. The proportions themselves, however, present a striking contrast to the modern treatment, better called neglect, that the cultural phenomenon has received. This contrast invites explanation.

This is a chapter in the forthcoming volume, Reconceiving Religious Conflict. New Views from the Formative Centuries of Christianity Edited by Wendy Mayer, Chris L. De Wet. © 2017 – Routledge. This essay focuses on a particular perspective on religious violence, namely those cases in which religious symbols are destroyed through acts of violence. The argument pursued in this essay is that these acts of ‘symbolic violence’ should be understood as a kind of purity discourse. The interpretive framework from which this phenomenon is interpreted derives from an understanding of the social function of millennialist discourse on purity as the ‘unmixing’ of the blend of light and darkness, moral and immoral, good and bad in proto-apocalyptic traditions. It is a discourse that erects stark dualities that are interpreted in moral categories but serve a highly socio-political rhetoric. The effective history and longevity of this kind of rhetoric of religious symbolic violence is illuminated starkly in four case studies: the destruction of colonial era symbols in South Africa in the #RhodesMustFall campaign; the Spanish Civil War; the removal of the Altar of Victory in Rome, the despolation of the Ephesian Artemision, and the destruction of the Serapeum in Alexandria; and the destruction of the Buddhas of Bamiyan and the tomb of Jonah, in the way in which ISIS (Islamic State of Iraq and Syria) portrays their own programme as one of the ‘eradication of the grey zone.’

This thesis addresses an intriguing question concerning the death of emperor Julian, known throughout history as “the Apostate.” Although Julian ruled for less than two years, his reign and death were the center of debate for centuries. Ancient writers composed different death narratives for the last “pagan” emperor, elaborating upon certain details in the narratives and adding portions, probably fictionalized, of the story where they thought necessary. It is my view that these different death narratives were used as literary loci to discuss the growing power of the church and the relations between church and state. Analysis of these narratives, written by Gregory Nazianzus, Libanius, Ammianus Marcellinus, and the ecclesiastical historians of the fifth century (Socrates of Constantinople, Sozomen of Gaza, and Theodoret of Cyrrhus) allows the historians a more nuanced view of the religious and political history of late antiquity, specifically concerning Christianization in the empire and relations between bishop and emperor, church and state. This thesis will argue that the narratives of Julian’s death, written in the fourth and fifth centuries, were colored by these two political and religious concerns of the period.

Construction of Christian identity in Egypt proceeded in pace with construction of the Egyptian pagan “Other” between the second and sixth centuries. Apologies, martyrdoms, apocalypses, histories, sermons, hagiographies, and magical texts provide several different vantage points from which to view the Christian construction of the Egyptian pagan “Other”: as the agent of anti-Christian violence, as an intellectual rival, as an object of anti-pagan violence, as an obstacle to salvation, and—perhaps most dangerously—as but another participant in a shared religious experience. The recent work of social scientists on identity, deviance, violence, social/cultural memory, and religiosity provides insight into the strategies by which construction of the “Other” was part of a larger project of fashioning a “proper” Christian religious domain. Egyptian religious developments should be contextualized within the overall Greco-Roman milieu. However, a focus on Egypt is justified insofar as Egypt held so much interest for the ruling Roman elite and Egyptian patriarchs stood at the forefront of Empire-wide polemical debates. Yet Egypt also deserves attention in light of its valence as a place of “difference”: its religious practices were often admired for their antiquity, its part-animal deities inspired disgust even among pagans, it was thought to be associated with esoteric religious practices and magic, and tales of the Exodus cast Egypt as the embodiment of incorrect religion and arch-sin. Ultimately, the notion of “Egypt” was distorted by Greco-Roman pagan and Christian rivalry (and inner-Christian rivalry), as each side sought alternatively to identify with and to distance itself from Egypt. This negotiation in and of itself served as a confirmation of identity.

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What are the lessons I draw from all this for Christians in our own time? Let’s stipulate that the world of 21st century Europe and North America is very different, in obvious ways, from that of fourth-century Rome. But there are parallels.

This included changes in moral behavior, family structures, and even the way society was organized. The main idea of the final pagan generation is the tension between old and new, as well as the challenges faced by those who were caught in the middle. As Christianity gained dominance, the final pagan generation had to navigate a changing world while holding on to their traditional beliefs. This period marked the end of an era and the beginning of a new religious and cultural order..

Reviews for "Holding Fast to the Old Gods: Understanding the Final Pagan Generation"

- John - 2 stars - I was really disappointed with "The final pagan generation". The book promised to explore the transition from paganism to Christianity, but it fell short. Instead of providing a comprehensive analysis, it felt like a collection of unrelated anecdotes. The author failed to provide a clear narrative and left many questions unanswered. Overall, I would not recommend this book to anyone looking for a thorough understanding of the topic.

- Sarah - 1 star - This book was a complete waste of time. The author's writing style was dry and uninspired, making it difficult to stay engaged with the material. Additionally, the book lacked structure, jumping from one topic to another without any clear connections. I was hoping to gain insights into the final generation of pagans, but I found myself constantly confused and disconnected from the content. Save yourself the trouble and skip this one.

- Robert - 2 stars - I was excited to read "The final pagan generation" as I have always been interested in the transition from paganism to Christianity. However, I found the author's approach to be superficial and lacking depth. The book barely scratched the surface of the topic and failed to provide a comprehensive understanding of the final pagan generation. It felt more like a superficial overview rather than a detailed analysis. Overall, I was disappointed with this book and would not recommend it to others seeking a deeper understanding of this historical period.

- Emily - 3 stars - While "The final pagan generation" had its moments of interest, I found the overall reading experience underwhelming. The author appeared to have a strong grasp of the subject matter, but the execution fell short. This book lacked a clear focus and at times felt disjointed. Although it provided some insights into the transition from paganism to Christianity, it failed to delve deep enough into the complexities of the final pagan generation. It could have benefited from a more structured approach and a stronger narrative to hold the reader's attention.

The Last Guardians of Ancient Mysteries: Uncovering the Final Pagan Generation