Pagan Influences on Orthodox Christianity
Abstract
When beginning this paper, I did my primary research on the history of Orthodox Christianity. I needed to learn more about this topic before I could decide what direction I wanted to take with it in my paper. With further investigation, I realized that there were a number of different influences on Russian Orthodoxy. In my research, the word paganism kept materializing. I heard of the word before, but did not really know how it related to Christianity. By reviewing more books, I was able to learn more about this topic. I soon discovered that there was a definite connection between the two areas: Orthodox Christianity and Paganism.
The books that I used were very insightful in the writing of my paper. They talked about the origins of Christianity, its evolution and its impact on history. By isolating the word "pagan", I was easily able to find the sections of each book that would be the most helpful to me. Through all of my research, I learned a great number of things about the pagan influence on Christianity. For example, many things we see in our churches today can be traced back to the pagans. Certain symbols, such as circles and stars, can be found on icons and in our churches. Even some religious songs have paganistic influences in them. With all of this new found information, I thought it would make an interesting paper topic. I was also able to read about many other exciting facts about Christianity and the pagan faith.

Before the introduction of Christianity in the tenth century, paganism dominated the Russian culture. A pagan was a person who believed that God was identifiable with the forces of nature and with natural substances. Their worship admitted or tolerated all gods. As pagans, the Russians did not pray in temples, but instead adhered to idols and the natural world. The sun, wind and earth were considered signs of a higher power. The world of the pagans was full of demons and secret magic powers that were thought to be the vehicles of divinity. They also believed in benevolent and malignant spirits, which inhabited woods, fields, rivers and houses (Zernov 6). Although paganism seemed to differ widely from Orthodox Christianity, many characteristics and customs were later borrowed by the Christian tradition.
It was believed that Christianity was brought to the East Slavs in 988. This was the year that Christianity was recognized as the official state religion and when the royal family was baptized. The chief source of this information was from the Primary Chronicles and the Nestor Chronicles, the oldest pieces of writing to describe the adoption of Christianity (Tschizewskil 23). It was Prince Vladimir of Kiev who was ultimately responsible for changing the religion among his people. He, himself, invited the missionaries from the Crimea and their influence laid the foundation of the Russian Church. The missionaries had borrowed both the Eastern and Western elements of the Christian tradition and brought it to Russia (Zernov 5). The beliefs and customs of Christianity were not completely solid concepts; rather many different things influenced them.
The concept of dual faith or dvoeverie is the interaction between two systems of belief. For the Russians, it was the combination of Christianity and paganism. Dual faith was ultimately one of the keys to Russian Orthodoxy. When the adoption of Christianity occurred, there was not an initial opposition as one might think. Since paganism lacked organization and literature, Christianity was received easily. The nature of the external elements such as the divine service and the ritual were acceptable to the people. There was a problem, though. Once the Christian rite was excluded, the nature of the ceremonies would be paganistic (Schmemann 301). Therefore, it is evident that even though Christianity was introduced to the people, it was not accepted immediately. It took a number of years for the Christian faith to become dominant in the Russian culture.
As in some historical underground its own concealed life went on, now with double meaning and dual faith ... The borrowed Byzantine Christian culture did not immediately become generally accepted (Schmemann 301).

This statement further exemplifies that the Christian faith was not immediate, but instead a gradual change. The people still continued to believe in their natural surroundings, but also adopted the divine service.
The introduction of dual faith brought forth many creations, which incorporated both Christianity and paganism. For example, folk embroidery, icons and woodwork all combined natural elements and Christian traditions. In 988 when the introduction of Christianity began, Prince Vladimir tried to eliminate all traces of paganism, but he was unable to destroy all the gods that were worshipped. As a result, Slavic gods and the sky-god Perun were given new life in icons and in folk art (Hilton 55). For example, the icon of St. George killing the dragon incorporated ancient influences and the continued practice of pagan worship. These remaining symbols of paganism demonstrated the resilience of the Russian people to let go of their prior beliefs. Ornamentation included circles, rosettes and rhomboids would stand for the sun, while crescents and stars represented the moon. Other natural elements exemplified include fish, animals, hunters, horseman and water (Hilton 56). These symbols are abound in all the Christian paintings and decorations. Although many clergy forbade paganistic ways, they found themselves engulfed with pagan influence.
While the pagans were being forced to convert into Christianity, they adapted their old ways into a new, forced faith. Many of the old pagan gods were transformed into the guises of favorite Christian saints. For example, Volos, protector of herds, was connected by like-sounding name and function with St. Blasius (Vlasii), who had lived with the wild animals. St. George was linked to the god Apollo due to his connection as a warrior and patron to Russian princes. Even the Virgin Mother was connected with Mokush, the goddess embodying the mysteries of Mother Earth. Their common emphasis on birth and protection brought the two together as one (Hilton 56). Through these examples, it can be shown that paganism was subtly introduced into Christianity. Although the icons contained the images of Christian saints, the pagans were not worshipping them. Rather, they were recognizing their natural gods.
Another pagan influence on Christianity is evident in common prayers. Many of the prayers addressed to the saints were not recited to them at all. Instead, they were real adaptations of pagan charms or zagovory. Important things found in nature such as rivers, springs and trees were incorporated into these songs. The name of Lado, deity of love, appeared in songs for planting and weddings. In addition, Saint Paraskeva who was replaced by an earlier Slavic goddess was also used in prayer songs. On Fridays, women would celebrate their cult and gather to honor Saint Paraskeva (Hilton 61). Unknown to the Christian leaders, pagan symbols continued to be introduced into religious songs and prayers. The incorporation of Christianity in the Russian culture did not stop paganism automatically.
New churches built within Russia also demonstrated paganistic influences. Churches built by Vladimir in Kiev and Novgorod were designed with great frescoes and mosaics. In addition, these churches include ancient symbols of circles and rhomboids. Similar decorations are found in other churches all over Russia. Depictions of vegetation, animals, and mythological creatures abound in ancient churches (Hilton 56). All of these natural images were accepted into the Christian churches. Clergy and followers simply believed that these elements were a part of the faith. Church art with pagan influences continued to flourish and was adapted into the mainstream Russian culture.
After the acceptance of Christianity, another adoption was taken from the pagans: the idea of cremation. The initial concept of cremation was borrowed from the pagans and used in the Christian faith. Through the examination of burial mounds from the sixth century, it was revealed that those who believed in paganism would dispose of dead bodies by burning them in a pile. The ashes would later be placed in an urn or in a hole in the ground. In the ninth century, interment began to replace cremation. Eventually, though, cremation began to be reintroduced into the Christian faith (Fennell 78). Christianity developed from elements in the pagan tradition. Even when the Russian tsars outlawed pagan tribute, it was still incorporated into the Christian religion.
Paganism came to an end at the beginning of the thirteenth century. At that point, it was engulfed in every aspect of Orthodox Christianity. No longer did Russians pray to various manifestations in nature, instead they worshipped in temples and churches. No longer did Russians pray in an unorganized manner, instead they participated in a centralized priesthood. The pagans eventually converted to Orthodox Christianity, but they also brought many influences into the religion. Icons, frescoes, prayers and burial practices all have founding traces of the pagan influence. Although paganism is forgotten, many of its features remain in todays Christian society.

Bibliography
Brumfield, William, and Milos Velimirovic. Christianity and the Arts in Russia. Cambridge: Cambridge University Press, 1991.

Fennell, John. A History of the Russian Church to 1448. London and New York: Longman Group Limited, 1995.

Schmemann, Alexander. The Historical Road of Eastern Orthodoxy. New York: Holt, Rinehart and Winston, 1963.

Tschizewskij, Dmitrij. Russian Intellectual History. Ann Harbor: Ardis, 1978.

Zernov, Nicolas. The Russians and their Church. Crestwood: St. Vladimirs Seminary Press, 1978.

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