Tag: paganism

Virtuous Pagans

Virtuous Pagans posted in Eleison Comments on October 22, 2011

On reading (EC 221) how the music of Brahms is proof of a certain greatness of soul, a young Brazilian reader asks if the wick smouldering in Brahms was not smouldering better than it does in a lukewarm Catholic (cf. Mt.XII, 20). The contrast is designed to highlight the virtue of the pagan and to question the virtue of “warm, lazy” Catholics. Of course pagan virtue is praiseworthy and Catholic lukewarmness is blameworthy, but a greater question lies behind: just how important is it to be a believing Catholic? How important is the virtue of faith? The answer must remain, it is as important as eternity is long.

That faith is a virtue of supreme value is evident from the Gospels. How often does Our Lord, after working a miracle of physical or spiritual healing, tell the person involved that it is their faith that obtained for them the miracle, e.g. for Mary Magdalene (Lk.VII, 50). Yet Scripture makes it equally clear that this meritorious faith is something deeper than just an explicit knowledge of religion. For instance, Roman centurions can have known little to nothing of the true religion in its day, the Old Testament, yet of one of them Our Lord says he has not found so great faith in Israel (Mt.VIII, 10), another of them recognizes as the Son of God the crucified Jesus whom the experts in religion had done nothing but mock (Mt.XXVII, 41), while a third, Cornelius, blazes the trail for all Gentiles who will enter the true Church (Acts, X, XI). What did these pagan centurions have that the priests, scribes and ancients did not have, or no longer had?

From beginning to end of all men’s life on this earth, pagans and non-pagans alike are constantly confronted with a variety of things good, all coming ultimately from God, and of things evil, coming from the wickedness of men. But God himself is invisible while wicked men are all too visible, so it is all too easy to disbelieve in the goodness or even existence of God. However, men of good heart will believe in the goodness of life while discounting, relatively but not absolutely, the evil, whereas men bad of heart will discount the good that is all around them. Now neither may have any explicit knowledge of religion, but whereas good-hearted men, like the centurions, will pick up on it as soon as it crosses their path, the bad-hearted will scorn it, more or less. Thus the innocent Andrew and John picked up immediately on the Messiah (Jn.I,37–40), whereas the learned Gamaliel took rather more time and persuading (Acts V, 34–39). Let us say then that at the heart of the explicit and knowing virtue of faith lies an implicit trust in the goodness of life and in whatever Being lies behind it, a trust that can be undermined by false doctrine or shaken for instance by scandal.

If we return to the case of Brahms, the question then becomes, did he have at least this implicit trust in the goodness of life and of the Being behind it? Surely the answer is no, because he spent the whole second half of his life in what was then the capital city of music, Catholic Vienna. There the beauty of his music must have led numerous friends and even priests to urge upon him the explicit fulfilment of that beauty in the profession and practice of Vienna’s religion, but all such appeals he must have refused. Therefore it seems all too possible that he did not save his soul . . . God knows.

Nonetheless we thank God for his music. As St Augustine marvellously said, “All truth belongs to us Catholics.” Likewise all beauty, even if crafted by pagans!

Kyrie eleison.

Juvenal Again

Juvenal Again posted in Eleison Comments on November 29, 2008

Last week “Eleison Comments” drew attention to the remarkable (in a pagan) natural wisdom in matters spiritual of the Roman satirist Juvenal, who was in his prime about 100 years after Our Lord was born, but who is not known (as far as I can discover) for any contact with the Catholic religion then rising in Rome.

A first lesson drawn from the passage concluding the Tenth Satire was that grace is in line with that God-given nature of ours from which Juvenal was working. Grace is only out of line with our fallen nature, which fell with Adam and has ever since been flawed with original sin in all of us, making all too easy the succession of our personal sins. On this sinful nature, as sinful, grace does make war, but only to heal and elevate that God-given nature which necessarily underlies the sinful nature, as some apple necessarily underlies the rot of any rotten apple. That Juvenal with no apparent help from grace could write so well not only of human rot but also of the underlying nature refutes the dreadful heresy that there is nothing in human nature which is not rotten.

A second lesson for our own times was that the ancient pagan satirist who promoted natural sanity even without any notion of supernatural grace, was a better man than the mass of apostate post-Christian pagans who are today rotting and rooting out both nature and grace. Similarly, to one who visited a week ago the Washington DC Museum of Modern Art, the current exhibition of ancient artistic pieces from pagan Pompeii offered much more for the human heart and mind than did all the modern exhibits put together.

A third lesson, accentuated by modern times, might be the value of reading the classical Latin authors, such as Juvenal. When it comes to the learning of Latin, some pious souls argue that Catholic youth should be immersed rather in the abundant Latin texts of the grace-filled Church Fathers than in pagans like Juvenal. True, the Church Fathers are stainless where pagan authors are always more or less stained, but precisely because the Fathers are filled with grace, surely they cannot in the same way testify to that God-given nature in us which is prior in being, not in value, to God-given grace. Does not this nature need today all the help it can get?

Kyrie eleison.

Intelligent Paganism

Intelligent Paganism posted in Eleison Comments on November 22, 2008

Of the famous Roman satirist, Juvenal (67–130 A.D?), there are two especially known quotes: “Bread and circuses,” and “A healthy mind in a healthy body.” The context of this second quote is truly interesting. Here is the whole passage from the Tenth Satire, in a free translation:

“Should men then pray for nothing? Take my advice,

And let the gods themselves judge what is nice

For us and our affairs, since they will heed

Not what we like, but what we truly need.

Dearer to them than to himself is man

Who driven by vain desire, blind worry, can

Beg for this kind of child, that kind of wife

When the gods alone can shape a happy life.

“But beg if you must for something at each shrine

Where you feel bound to offer guts of swine,

Pray to the gods for this – a healthy mind

In a healthy body. Pray that death may find

Your spirit unperturbed, not wishing to live

Any more than Mother Nature wants to give,

A spirit ready to bear all kinds of pain,

Forsaking anger, free from desire of gain,

Preferring heavy and noble work to all

The pleasures available at the local mall.

All this lies in your power – your own virtue

Is the only path to a happy life for you.

Whoever has good sense will never be stuck –

‘Tis we who place in Heaven a god of luck.”

What is remarkable here is how the pagan Juvenal says so many things that the Christian writers say. For instance, how we men are loved from above more than we love ourselves, how the powers above know better than we do what we need, and will only give us what we really need. Also how virtue is the only path to happiness, and how it depends upon ourselves to live wisely, and not upon our stars, or whatever.

There are at least two lessons to be drawn by Christians from the Roman satirist’s wisdom. Firstly, grace is in line with the nature that God gave us, and does not come down, like on a parachute with a machine-gun, to get nature into line. When the pagan writer without grace can see so many spiritual truths from nature alone, it proves that nature and grace are aligned, even if grace is infinitely far above nature, and nature has no claim at all upon it. Too many Catholics see the grace of our religion as a kind of policeman with a truncheon to beat us into shape. Similarly law (good law) is a friend and not an enemy of nature!

A second lesson might be that the pre-Christian pagans, like Juvenal, have rather more grip on reality than the post-Christian pagans of our own time. Apostates of today are washing out both grace and nature, in such a way that they would never utter the good sense that Juvenal here utters.

Kyrie eleison.