Thursday, January 12, 2012

Pagans and Christians Agree?

It is difficult to imagine many areas of agreement between the Pagans of ancient Rome and the early Christians, especially because those pagans were busy killing Christians in large numbers. Contrasts were numerous: pagans were polytheists, Christians are monotheists; pagans saw little or no connection between ethics and religion, Christians saw morality as a way of showing gratitude for unearned blessings; pagans saw human life as expendable, Christians perceived that each human life is valuable and has an innate dignity. The early Christian leader Augustine wrote around 400 A.D., sharply critiquing the Stoic philosophy which the pagan aristocracy embraced. Yet, despite the fact that Roman pagans beat, tortured, and executed Christians by the tens of thousands, there was one area of agreement.

A philosophical principle which has captivated most, if not all, human civilizations is the concept of Natural Law. This idea is appealing because of its intuitive correspondence to our usual perception of the way things are, and because it is flexible enough to adapt to almost any worldview or value system. One of the earliest expressions of Natural Law theory was given, a few decades after 100 B.C., by Cicero.

Natural Law, in its simplest form, simply indicates that somethings are good, and others are evil. It is a way of moving past opinions, beliefs, and perceptions. Rather than ask, "what do you believe is good?" Natural Law asks, "what is good?" For example, we can get move beyond a statement like "most people believe that it is good for the rich to share their wealth with the poor," to a more real statement like "it is good for the rich to share their wealth with the poor." Natural Law explores the structure of the universe.

Formulated by the pagan Cicero, it also appealed to the early Christians. The famous New Testament author Paul, writing to a group of Christians in Rome, stated that when those people,

who have no knowledge of the Law, act in accordance with it by the light of nature, they show that they have a law in themselves, for they demonstrate the effect of a law operating in their own hearts. Their own consciences endorse the existence of such a law, for there is something which condemns or commends their actions.
Paul is here saying that even if one has not had formal instruction in law, i.e., reading it from a text, there is nonetheless an internal, a priori, awareness of law