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Paper 98

The Melchizedek Teachings in the Occident

Melchizedek

3. The Melchizedek Teachings in Rome

98:3.1Hav­ing grown out of the ear­lier re­li­gious forms of wor­ship of the fam­ily gods into the tribal rev­er­ence for Mars, the god of war, it was nat­u­ral that the later re­li­gion of the Latins was more of a po­lit­i­cal ob­ser­vance than were the in­tel­lec­tual sys­tems of the Greeks and Brah­mans or the more spir­i­tual re­li­gions of sev­eral other peo­ples.

98:3.2In the great mono­the­is­tic re­nais­sance of Mel­chiz­e­dek’s gospel dur­ing the sixth cen­tury be­fore Christ, too few of the Salem mis­sion­ar­ies pen­e­trated Italy, and those who did were un­able to over­come the in­flu­ence of the rapidly spread­ing Etr­uscan priest­hood with its new galaxy of gods and tem­ples, all of which be­came or­ga­nized into the Ro­man state re­li­gion. This re­li­gion of the Latin tribes was not triv­ial and ve­nal like that of the Greeks, nei­ther was it aus­tere and tyran­ni­cal like that of the He­brews; it con­sisted for the most part in the ob­ser­vance of mere forms, vows, and taboos.

98:3.3Ro­man re­li­gion was greatly in­flu­enced by ex­ten­sive cul­tural im­por­ta­tions from Greece. Even­tu­ally most of the Olympian gods were trans­planted and in­cor­po­rated into the Latin pan­theon. The Greeks long wor­shiped the fire of the fam­ily hearth—Hes­tia was the vir­gin god­dess of the hearth; Vesta was the Ro­man god­dess of the home. Zeus be­came Jupiter; Aphrodite, Venus; and so on down through the many Olympian de­i­ties.

98:3.4The re­li­gious ini­ti­a­tion of Ro­man youths was the oc­ca­sion of their solemn con­se­cra­tion to the ser­vice of the state. Oaths and ad­mis­sions to cit­i­zen­ship were in re­al­ity re­li­gious cer­e­monies. The Latin peo­ples main­tained tem­ples, al­tars, and shrines and, in a cri­sis, would con­sult the or­a­cles. They pre­served the bones of heroes and later on those of the Chris­tian saints.

98:3.5This for­mal and un­emo­tional form of pseu­dore­li­gious pa­tri­o­tism was doomed to col­lapse, even as the highly in­tel­lec­tual and artis­tic wor­ship of the Greeks had gone down be­fore the fer­vid and deeply emo­tional wor­ship of the mys­tery cults. The great­est of these dev­as­tat­ing cults was the mys­tery re­li­gion of the Mother of God sect, which had its head­quar­ters, in those days, on the ex­act site of the pres­ent church of St. Pe­ter’s in Rome.

98:3.6The emerg­ing Ro­man state con­quered po­lit­i­cally but was in turn con­quered by the cults, rit­u­als, mys­ter­ies, and god con­cepts of Egypt, Greece, and the Lev­ant. These im­ported cults con­tin­ued to flour­ish through­out the Ro­man state up to the time of Au­gus­tus, who, purely for po­lit­i­cal and civic rea­sons, made a heroic and some­what suc­cess­ful ef­fort to de­stroy the mys­ter­ies and re­vive the older po­lit­i­cal re­li­gion.

98:3.7One of the priests of the state re­li­gion told Au­gus­tus of the ear­lier at­tempts of the Salem teach­ers to spread the doc­trine of one God, a fi­nal De­ity pre­sid­ing over all super­nat­u­ral be­ings; and this idea took such a firm hold on the em­peror that he built many tem­ples, stocked them well with beau­ti­ful im­ages, re­or­ga­nized the state priest­hood, re-es­tab­lished the state re­li­gion, ap­pointed him­self act­ing high priest of all, and as em­peror did not hes­i­tate to pro­claim him­self the su­preme god.

98:3.8This new re­li­gion of Au­gus­tus wor­ship flour­ished and was ob­served through­out the em­pire dur­ing his life­time ex­cept in Pales­tine, the home of the Jews. And this era of the hu­man gods con­tin­ued un­til the of­fi­cial Ro­man cult had a ros­ter of more than two-score self-el­e­vated hu­man de­i­ties, all claim­ing mirac­u­lous births and other super­hu­man at­tri­butes.

98:3.9The last stand of the dwin­dling band of Salem be­liev­ers was made by an earnest group of preach­ers, the Cyn­ics, who ex­horted the Ro­mans to aban­don their wild and sense­less re­li­gious rit­u­als and re­turn to a form of wor­ship em­body­ing Mel­chiz­e­dek’s gospel as it had been mod­i­fied and con­tam­i­nated through con­tact with the phi­los­o­phy of the Greeks. But the peo­ple at large re­jected the Cyn­ics; they pre­ferred to plunge into the rit­u­als of the mys­ter­ies, which not only of­fered hopes of per­sonal sal­va­tion but also grat­i­fied the de­sire for di­ver­sion, ex­cite­ment, and en­ter­tain­ment.

The 1955 readings