Anthology of Ideas

In Silas Marner George Eliot doesn’t specifically state that religion is bad or dangerous nor does she say that one shouldn’t be religious. Instead, she presents certain aspects of religion that she believes are prone to creating uncertainty and confusion. She then allows readers to make up their own mind. One of her major concerns is the way people believe in God; she doesn’t deny the existence of God, but she says that even if he does exist, he does not interfere, so focusing on signs and symbols from God is dangerous because it detracts from the human aspects of life. Silas Marner states that how one treats others is more important than the religion one follows or if one believes in God.

Eliot directly questions the purpose of organized religion, but is less emphatic in questioning God, and tends to not refer directly to God (both literally and figuratively as the word “God” appears twenty-four times throughout the entire book, and most of these are general expressions.) Thus, the book is an impartial observer of the way religion is practiced and the way God is evidenced in the popular beliefs rather than a direct attack on the validity of religion and the concept of God.

Some people search search engines by using a few keywords, but others ask entire questions. This series of posts is dedicated to them. Over the next couple weeks I’m going to pick full questions from my logs and answer them. It is the least I could do.

The first question in this series comes from an American using Windows and Internet Explorer, and they ask “What religion did the People of the Roman Empire follow?” Well I’m glad you asked that… um…let’s call you Fred… while your search landed on a very popular article entitled Causes and Effects of the Popularization of Christianity in the Roman Empire, I’m afraid that it won’t answer your question entirely.

Yes, for a portion of its history the Roman Empire was Christian, but for most of its history Rome itself (including the period of the Republic and the Empire) followed a mythopoeic religion that was closely related the classical Greek religion.

During the Age of Enlightenment, western society examined itself through religious texts; it found that the religious doctrines of the past lacked unchanging principles and most of them hearkened to a more mystical mindset and flew in the face of scientific thinking. For some, this demonstrated that the religious texts themselves were flawed: it was in this mindset that the concepts of deism — a religious belief that if there is a god, he is not involved in the day-to-day affairs of human lives, and any human attempts to create rules and rituals concerning this god are corrupted by human nature — were first accepted as, partially, acceptable in mainstream thought. ((It was never accepted by the majority, but in certain intellectual circles it was.)) In Thomas Paine’s Age of Reason he advocates deism because its concepts allow for religious thought and morals based on the belief in a god and afterlife while still allowing society to not be “hemmed in” by religious doctrine.

The City Of God was written around 420 A.D. in response to the sacking of Rome by the Visigoths in 410 A.D . Many Romans believed that the sacking of Rome occurred because the pagan Roman gods were angry with Romans for abandoning them in favor of Christianity. Saint Augustine combated this by effectively saying that Rome, because it is an earthly city, does not matter; only the city of God matters. According to Saint Augustine the “city of God” is filled with believers while the earthly city is filled with nonbelievers. This division allows Saint Augustine to argue that the church is part of the city of God, but the city of Rome is earthly and thus expendable, and because the city of God (the church) is intangible it is indestructible.

Saint Augustine argues this idea by stating the difference between the two cities is in the goals of its inhabitants.