Queer I Stand
When Persecution Isn't, and What To Do About It
If one is familiar with my column here at Patheos Pagan Channel, one knows that I've written about the Christian persecution complex previously. For those who aren't interested in reading that earlier post, and who don't know what I mean by that phrase, it boils down to Christians crying "persecution" as soon as other options are even mentioned religiously. Christians are called—as so many of their churches teach—to suffer for the Gospel and to face even death on behalf of their religion's infallible and eternal truth in the face of anything and everything. To them, there is no other possibility that could even be counted as a partial truth in comparison to their understanding of the Gospel.
I am committed to being honest when history and scholarship reveals something that I, in the present, might think or do is inaccurate. In light of some recent reading, I find myself in the precarious position of having to revise part of my earlier statement in the article from December of 2011.
It's still sad to me that some Christians were abused and died at the hands of some of my Greek, Roman, Egyptian, and other spiritual ancestors in the 1st through early 4th centuries C.E. I would not wish that sort of treatment upon anyone for any reason, least of all for choosing one religious option over another. But, far fewer of my spiritual ancestors committed such acts than the Christians have said, and far fewer of their spiritual ancestors suffered in this way than we have been led to believe.
The book I just read is Candida Moss' The Myth of Persecution: How Early Christians Invented a Story of Martyrdom, which was just published a few months ago. It was not a difficult read, and in fact it was so fascinating that I ended up reading it in two sittings. This is unusual for me, because I am a very slow reader. Moss is not a new atheist, an iconoclast, or an armchair critic of Christianity; she is a professor of New Testament and Early Christianity at the University of Notre Dame, someone who has worked with the vitae and other accounts of early Christian martyrs for her entire scholarly career, and (from what I can gather from the text itself) a practicing Roman Catholic. I think it is fair to say that her opinions on these matters, both as a scholar and as a concerned modern Christian, are well worth taking very seriously.
While I won't do an in-depth review of her book at present (other than to say that anyone who is interested in these matters definitely should read it), I think it is important to present several points about the early stories of Christian martyrdom and the overall points Moss makes in relation to them. In brief:
1) The Bollandists have identified only six stories of martyrs from the pre-Constantinian period of Christianity that may have any historical merit.
2) Of those six, all demonstrate indebtedness more to literary traditions drawn from Pagan and Hebrew Bible sources (including Socrates' trial and death, and various figures from the Books of the Maccabees) more than they demonstrate any reliable historical information. All were written long after the events took place and demonstrate in their earliest versions all sorts of impossible anachronisms, legal irregularities, and other questionable details that nearly eliminate their viability as historical sources.
P. Sufenas Virius Lupus is a metagender and a founding member of the Ekklesía Antínoou (a queer, Graeco-Roman-Egyptian syncretist reconstructionist polytheist religious group dedicated to Antinous, the deified lover of the Roman Emperor Hadrian and other related gods and divine figures). E is a contributing member of Neos Alexandria and a Celtic Reconstructionist pagan in the filidecht and gentlidecht traditions. Follow Lupus' work on the Aedicula Antinoi blog.