Christianity & Paganism in the Fourth to Eighth Centuries by Ramsay MacMullen*

Yale University Press 1997, pp. 282

*Gepubliceerd als review op Amazon.com op 27-08-2009

In: Boekbesprekingen

How joyous paganism transformed itself into stern monotheism

Much has been said here already about MacMullen’s second book on Christianizing Roman paganism, like exhibiting both an extraordinary profound criticism on the processes at hand and a meticulously got-up documentation. Ground-breaking – sometimes fierce fully arguing – MacMullen investigates his subject from the viewpoint of paganism and the to be converted crowds, rather than that of the policymakers of the time or authors of remaining – mostly Christian – texts, at the same time stressing that Christianization has had its “costs”. Some remarks here on this latter point.

While convincing me about the harshness of post-Constantine’s Christianity’s propaganda- and recruitment system and the way this system overruled a non-propagandist, no defensive, let go offensive (for without “testing of the merits of my gods against yours”) and loosely tight “substratum of rites”, MacMullen also typifies the two opposing systems in a more or less surprising way. His outlook towards paganism is, to begin with, mainly positive. “Taken as a whole system, paganism worked”, he states. All right with me, but in what way “worked”? Most elaborate on this issue MacMullen is not before his Summery: “In the worshipper’s address to any immortal being – to the lord of the skies, or a divinized hero, even one’s loved ones and ancestors – place could be found for the deepest thoughts and feelings, or the lightest, in awe-filled solitude, or amongst one’s dearest neighbors, friends and family.” In times of stress and sorrow needs of worshippers could be satisfied.

Elsewhere MacMullen typifies paganism in his before mentioned, unusual way: “Joy was worship.” Whatever rites had to be carried out, “it was an offering of faith to show one’s happiness”. Feasting, singing, dancing, drinking, staying up through the night, in short bliss in every respect, together with “a sort of sacred sociability”, was “of the essence” of paganism. This aspect of paganism too had to be overruled by the Church. “Among strict Christians, of course, there should be nothing of a party mood in worship.” This, according to MacMullen, can be demonstrated in facial expressions, depicted on artifacts from the era in question: “The down-turned mouth, the sorrowing, gabled eyebrows of Byzantine or medieval piety should replace the smiles of paganism.” In particular this social-emotional aspect of the Christianization process met, as is comprehensible, with ongoing rebellion and malfunction in the centuries to come. What is most valuable about MacMullen’s book as a whole to my opinion is, that by its innovative perspective it opens doors to a more weighed judgment about what he, I think accurately, calls “the grand event”, than historicists have been able till today.