In Roman times, crucifixion was a very popular way of putting criminals to death. Before time of Christ, cross was merely two pieces of wood nailed together; it was something very profane used to crucify mere men, nothing more, nothing less. However, with Christ’s death, a transformation, or dialectic of sacred, occurred: ordinary cross became a holy object by infusion of supernatural. No symbol manages to bring divinity close to humanity as figure of savior-god, divinity who shared in mankind’s sufferings, died and rose from grave to redeem them.14 When one looks closer at crucifixion, Jesus was by all means not considered sacred by Romans and Jews alike. Even while on cross, he was still, in theory, a mere man being punished for a crime. So how did cross become such a powerful symbol of sacred? When did this dialectic of sacred take place?

And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment curtain of temple was torn in two from top to bottom. The earth shook and rocks split. The tombs broke open and bodies of many holy people who had died were raised to life. When centurion and those with him who were guarding Jesus saw earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was Son of God!” [Matthew 27:50-54]15

It seems as though above quote, coupled with Jesus’ proclaimed resurrection, caused simple profane cross to be transformed into most sacred symbol of Christianity. And myth, story of crucifixion, makes material symbol of cross even more sacred by bringing it to life. Symbols and myths rarely exist in isolation. They seem to always be part of larger symbol systems. Ever since cross was declared symbol of divine, it has been carved into walls, worn as jewelry, or put on display in churches all over world. It’s gestures like these that give cross its universality: when people see cross, most know sacred symbolic nature of it. In this way cross, even crucifixion, is personified and stories about it and its “adventures” come to expression in myth.16 And to take it further, we hear claims that Jesus’ crucifixion and resurrection defeated death. Christians would see cross in general as a symbol that has truly defeated death. For Eliade, it has defeated profane. Now on to Eliade’s theory of escapism. For archaic believers, events of ordinary profane life, daily rounds of labor and struggle, are things they desperately wish to escape. They would rather be in perfect realm of sacred. This is most insistent and heartfelt ache in soul of all archaic peoples: to return to that point when world began. A constant theme of archaic ritual and myth is desire to occupy world as it came from Creator’s hands-fresh, innocent, and strong. These believers long for permanence and perfection, as well as escape from their sorrows. In profane life, existence is drab and primitives have to deal with empty routines and daily irritations. Through symbol and myth, they reach back to moment of perfection when life starts over, full of promise and hope. 17 Eliade would interpret crucifixion in same light. While attending a church service on Good Friday, Christians immerse themselves in myth of Jesus’ death by performing rituals pertaining to cross. These rituals transport observer to time when Christ actually died, taking them out of troubles and trials of present day and reliving events that brought promise of hope and joy.18 This would be considered ultimate form of escapism. With Eliade, however, I don’t believe he would interpret this escapism as something negative, like Marx would. Obviously Eliade doesn’t consider religion an illusion.

The interpretations of Marx and Eliade hold many truths for me, and although I will defend Marx to end I don’t think Eliade was necessarily wrong. The idea of sacred and profane makes perfect sense: a cross is simply a cross until something supernatural is attached to it. It is then regarded as holy and is seen in a whole new light. When people observe cross, most know what story is attached to it and it’s this myth that brings cross to life and gives meaning to what was once considered something profane. He does make me wonder, however, if his study and theory of myths has roots in his past.

With ruinous events of 1930s, Eliade and rest of ‘new generation’ became casualties of history. Small wonder that he displays little enthusiasm for retelling and hence reliving his own anguish.19

Perhaps his theories helped him deal with, even escape, his own history in world, to escape his pain? There comes a time when a person must deal with and eventually accept his own reality, and escaping to a beginning, a time of innocence, doesn’t help.

BIBLIOGRAPHY

1.Web Site 2.Seven Theories of Religion, 141 3.Marx on Religion, 167 4.Seven Theories of Religion, 141-142 5.Marx on Religion, 8 6.Ibid, 173 7.Seven Theories of Religion, 142-143 8.Marx on Religion, 185 9.Seven Theories of Religion, 138, 142 10.The NIV Study Bible, 1444-1445, 1584 11.Seven Theories of Religion, 163-164 12.Ibid, 165-167 13.Ibid, 169-170 14.Ibid, 170, 172 15.The NIV Study Bible, 1485 16.Seven Theories of Religion, 176 17.Ibid, 179-180 18.Four Theories of Religion, 75 19.Ibid, 78

REFERENCES

1. "Marx on Religion." edited by John Raines. Philadelphia, PA: Temple University Press, 2002.

2. Barker, Kenneth, ed. The NIV Study Bible. Grand Rapids, MI: Zondervan Publishing House, 1995.

3. Pals, Daniel L. "Religion as Alienation: Karl Marx." In Seven Theories of Religion, 138-42. New York/Oxford: Oxford University Press, 1996.

4. Pals, Daniel L. "The Reality of Sacred: Mircea Eliade." In Seven Theories of Religion, 163-80. New York/Oxford: Oxford University Press, 1996.

5. Strenski, Ivan. Four Theories of Myth in Twentieth Century History. Iowa City, IA: University of Iowa Press.

6. www.faithnet.org.

About the Author Kathy Simcox, Columbus, Ohio, United States hrdude28@hotmail.com

Clearly Roman Christians were offered a swift, painless death, while their non-Roman compatriots were made to withstand a much slower torture. At risk of playing devil’s advocate, from Romans’ perspective Christians were disobedient and avoided specific questions governor asked them. For example, during his trial, Sanctus was severely tortured but stood up to onslaughts. When asked, he didn’t tell governor his name, race, birthplace, nationality, or whether “he was a slave or free”. Instead, to every question he replied that he was a Christian. (142) Pothinus, when asked who Christians’ god was, replied “If you are a fit person, you shall know”. (143) And Alexander, when asked what name God had, he replied “God hasn’t a name like a man”. (146) The governor had also asked who Alexander was, to which Alexander replied “I am a Christian”. (146) The martyrs perceived these answers as a testimony to their faith, but Romans perceived them as antagonistic; governor would lose his temper and patience each time a Christian declared his or her faith (a rejection of Roman gods), or answered his questions in riddles. The Romans were not getting results they wanted from Christians (conformity to Roman gods instead of Christ) due to what they considered to be Christians’ insubordination and would thus send them “to ranks of martyrs”.

If there is one thing writer of this account wants us to realize is apparent superhuman strength Christians displayed while enduring most abominable punishments and tortures inflicted upon them. They remained unbending and unyielding to Romans, firm in their confessions of faith and noble and heroic in their actions. (139, 141) The strength they found seemed to come from another world, for punishments writer describes is enough to make even strongest person quiver with fright:

Again they ran gauntlet of whips…they were mauled by beasts…culminating in iron chair which roasted their flesh and suffocated them with reek. (144)

This strength not only enabled each Christian to individually endure impossible, it also strengthened resistance of Christians who were watching, encouraging them on to Christ’s glory: …the endurance of blessed saints, strengthened by Lord and fortified in body and soul, stimulating and encouraging rest. (143)

But Blandina was hung on a post and exposed as food for wild beasts let loose in arena. She looked as if she was hanging in form of a cross, and through her ardent prayers she stimulated great enthusiasm in those undergoing their ordeal, who in their agony saw with their outward eyes in person of their sister One who was crucified for them. (145)

I felt a sense of urgency from this writer; as he was describing each account, he was quick to point out several times how martyrs were hastening to their deaths with a sense of purpose and resolve, filled with an almost unworldly bliss as their paths wound closer to one they called Master:

…they made light of their heavy load as they hastened to Christ. (139)

…they made a full confession of their testimony with greatest eagerness. (140)

The faithful stepped out with a happy smile, wondrous glory and grace blended on their faces. (144)

Attalus too was loudly demanded by mob, as he was a man of note. He strode in, ready for fray, for he had trained hard in school of Christ. (145)

Attalus’ actions, that he “strode in”, imply defiance and steadfast faith martyr had in his God, actions Romans again found infuriating. Some of Attalus’ fellow Christians reacted in same manner:

Day after day they had been taken into watch rest being punished, and attempts were mad to make them swear by heathen idols. When they stood firm and treated these efforts with contempt, mob was infuriated with them. (147)

The Christian community’s members shared a common bond in Christ that gave them a sense of brotherhood; they treated each other with love and support. This bond, along with belief that they were gaining Christ’s approval for not denying Him in face of agony, enabled group to stand up to Roman authorities with courage and resolve, acknowledging not only support of one another, but that of Christ himself:

…as [Vettius] showed by fullness of his love when he gladly laid down his own life in defense of his brother Christians. (140)

With all horrible torture and death Romans inflicted on Christian community in Lyons and Vienne, one is led to believe author blamed them for Christians’ pain and suffering. This is not case. Evidence of writer’s target is made obvious in first few sentences of report:

The adversary swooped on us with all his might, giving us now a foretaste of his advent, which undoubtedly is imminent. (139)

He left no stone unturned in his efforts to train his adherents and equip them to attack servants of God. (139)

Hence, it was not necessarily Romans inflicting punishments, but rather an unseen yet potent evil spirit, a being Christians would call their adversary, Satan, or Devil, that was influencing Romans’ actions. In text there were many references regarding how Christians were “handed over to punishment by they devil”, endured onslaught of “evil one”, ensnared by “Satan”, and how they “unhesitatingly declared their faith without one thought for devil’s promptings. (139,141, 147) These statements make clear that although Romans themselves were doing slaughtering, Satan was in fact influencing them to do so.

Vienne and Lyons, Roman-occupied cities in second century A.D., hosted some of most gruesome spectacles in history of Christian church. The small community that confessed Christ as their Lord was mercilessly mauled and slaughtered because its beliefs were considered offensive to Roman gods and its actions insubordinate to city authorities. The writer of these accounts considered Satan, adversary, to be extremely active in these tortures, influencing Roman authorities to send Christians to their deaths, martyring them in name of One they worshiped. The martyrs endured each punishment with resistance, strength of conviction, and joy, so much so that reader is left to marvel at faith they had in their Christ, faith that was so profound that it has lasted for 2,000 years.

*This article has been reprinted on www.outofthecube.com.

REFERENCES

1. Eusebius: The History of Church from Christ to Constantine. Translated by G.A. Williamson. Penguin Books, 1965. pp. 139-148

About the Author Kathy Simcox, Columbus, Ohio, United States hrdude28@hotmail.com