Ancient Greek Religion
I would not be surprised to find that Simon Price’s Religions of the Ancient Greeks (1999) is now a standard text in that field. He wears his learning lightly and provides a survey of ancient Greek religions (the plural is deliberate) that takes into account the many local variations instead of pretending that all Greeks thought the same way at all periods of Greek history. In fact, one could argue that the one “misstep” in the book is apparent in the title already: the word “religions.” As Price shows, the ancient Greeks would not have thought that they were practicing religion over here at this point in time and politics or war or family life over there at that other point in time.
Here’s Price’s summary, springboarding off a quotation from Xenophon:
Many aspects of Xenophon’s account are surprising to those reared on Jewish or Christian religious assumptions. In place of one male god, in the Anabasis there is a multiplicity of gods, even unidentifiable gods. Gods are both male (Zeus, Apollo), and female (Artemis). There is no religious sphere separate from that of politics and warfare or private life; instead, religion is embedded in all aspects of life, public and private. There are no sacred books, religious dogmas or orthodoxy, but rather common practices, competing interpretations of events and actions, and the perception of sacrifice as a strategic device open to manipulation. Generals and common soldiers, not priests, decide on religious policy. The diviners are the only usual religious professionals, and religion offered not personal salvation in the afterlife, but help here and now, escape from the Persians or personal success and prosperity. Religious festivals combined solemnity and jollity. Practice not belief is the key, and to start from questions about faith or personal piety is to impose alien values on ancient Greece (3).
But in at least one regard, I wonder about Price’s distinction between “Jewish or Christian assumptions” and what Price describes with regard to the ancient Greeks. While modern Christians might be surprised that for ancient Greeks “There is no religious sphere separate from that of politics and warfare or private life; instead, religion in embedded in all aspects of life, public and private,” Paul wouldn’t have been.
When Paul came, proclaiming the gospel of Jesus Christ, that proclamation was surely not the announcement that, after all, religion is only a sphere in life, to be sharply distinguished from politics and warfare and family life and all those other things (which, themselves, are spheres distinct from each other), and that in the sphere of religion Paul’s hearers ought to drop their allegiance to Zeus and the rest of the pantheon and put their trust in the Triune God instead.
Paul did not come teaching his hearers to invent a religious sphere in which they would serve Jesus and freeing all other spheres from the influence of “religion.” Instead, he came proclaiming a Jesus who was Lord of all, Lord of the whole of life, Lord on Sunday but also on the other six days, Lord in the church’s assemblies but also in “all aspects of life, public and private.”