v Believe what your child says and listen calmly. Showing your distress may frighten them from telling you.
v Reassure your child it is not their fault and they are not in trouble.
v Tell them how proud you are they told you.
v Reassure them that you love them.
v Let them know that they are safe now and you will deal with it all and the abuse wonât happen again.
v Donât push for details of the abuse if your child isnât ready to tell you. Give them time.
v If the abuser is a close family member, family life will be seriously disrupted. Try to keep normal routines going if possible. Routines help children feel more secure.
v Even though you may feel very anxious about your childâs safety, try to maintain their usual activities.
v Think carefully about who to tell about your childâs abuse and when, and talk to your child about this. Other people knowing can make the situation more distressing. Explain the difference between privacy and secrecy to avoid your child feeling ashamed.
v IMPORTANT. Get help and support for yourself. You may feel betrayed, angry, or failing as a parent. You need support from friends and family and often need professional counselling advice to keep going. Remember, child sexual abuse is rarely a parentâs fault. Abusers are clever manipulators of parents as well as children…
The facts⌠Sadly, sexual abuse of children is common. v v v Children are mostly abused by someone they know â even relatives and family friends Child sexual abuse happens in all cultures and all kinds of families. Girls and boys of all ages are at risk. WHAT IS CHILD SExuAL ABuSE? â Child sexual abuse is when an adult or someone older or bigger uses a child for his or her own sexual pleasure. Abusers take advantage of a childâs trust or use their power and authority over the child. Child sexual abuse includes many different activities such as: v Sexual touching of the child or adult v Oral sex, vaginal or anal intercourse v Indecent exposure v Exposing children to sexual acts or pictures v Enticing children into internet âchat roomsâ HOW DO ABuSERS WORK? â Most abusers go to great lengths to win childrenâs trust. They often target vulnerable children. A normal friendly relationship develops into a sexual one, with the abuser either persuading or coercing the child to cooperate. Then they often use threats that something terrible will happen in order to stop the child telling.
How can I keep my child safe? Know about your childrenâs daily world:- v Where they are v Where they play v Who they play with v What activities they get involved with v How they use the Internet â web sites, chat rooms, emailing, video, CD and DVD use v Who you trust to look after them when youâre not there TALK AND LISTEN TO YOuR CHILDREN â Itâs important to teach your children they can refuse to do anything with an adult or child that they feel is wrong or frightens them. However, you cannot expect children to say âNoâ. Encourage them to tell you whenever they are worried about what other adults or children want them to do. ALWAYS LISTEN carefully to your childâs fears and concerns. Stop what you are doing and really pay attention. TEACHING YOuR CHILD SExuAL SAFETY â Teach your children how to stay safe from sexual abuse just as you talk to them about road, fire, water, and internet safety. TOuCHING â Even little children know the difference between touching that is OK or not OK. Explain that no-one has the right to touch them in places and ways that make them feel scared or uncomfortable. FEELINGS â Encourage children to trust their feelings. Talk about feeling safe and unsafe and work together on plans of what to do if they feel unsafe. This should include ways to leave awkward situations, like saying they have to go home now, or need to ask a parent or other adult for permission first. GROWN-uPS â We teach children to respect adults, so itâs hard for them to say âNoâ without feeling rude. Explain that sometimes adults do things that are not OK and they should tell you if this happens. Donât expect them to kiss or cuddle other adults, especially ones they donât know. Make a practice of discussing what your children do when they are with other adults and whether they like these people, just as you ask about their friends. This will alert you early to possible concerns. KNOWING AND TALKING ABOuT BODIES â Encourage childrenâs natural interest in their bodies. Teach them the correct names of all their body parts. Talking about sexuality can embarrass some parents. Your local child librarian can help find appropriate age level books to discuss with your child. If you can talk comfortably about these matters, it will be easier for your children to tell you their concerns. SECRETS! â Many abusers make children keep their abuse a secret- often using threats. Children need to learn the difference between safe and unsafe secrets. Teach them the only OK secrets are those which give someone a nice surprise. WHO CAN THEY TRUST? â Work out with your child which key people they can trust to ask for help if they are frightened and you arenât there. Does your childâs school have a protective behaviours program?
Emotional abuse can lead to mental and physical symptoms that shouldnât be ignored. But what works for one person may not work for another. And not everyone is ready to begin recovery right away.
When youâre ready to take the next step, you may find it helpful to start with any of the following tips.
Reach out for support
You donât have to go through this alone. Talk to a trusted friend or family member who will listen without judgment. If thatâs not an option, consider joining a support group for people who have experienced abuse or trauma.
Get physically active
Exercise can do more than just keep you more physically fit.
Research showsTrusted Source that doing moderate-intensity aerobics or a mix of moderate aerobic and muscle-strengthening activity for at least 90 minutes a week can:
Even less intense physical activity, such as a daily walk, can be beneficial.
If youâre not interested in home workouts, consider joining a class. That could mean swimming, martial arts, or even dance â whatever gets you moving.
Get social
Social isolation can happen so slowly that you donât even notice, and thatâs no good. Friends can help you heal. That doesnât mean you have to talk to them about your problems (unless you want to). Simply enjoying the company of others and feeling accepted may be enough to boost your spirits.
Consider doing the following:
Call an old friend you havenât spoken to in a long time just to chat.
Invite a friend to the movies or out for a bite to eat.
Accept an invitation even when your instinct is to stay home alone.
Join a class or club to meet new people.
Mind your diet
Emotional abuse can wreak havoc with your diet. It can lead you to eat too little, too much, or all the wrong things.
Here are some tips that can help keep your energy level up and minimize mood swings:
Eat a variety of fruits, vegetables, and lean protein.
Emotional abuse can cause physical and mental issues, ranging from muscle tension and feelings of shame to insomnia and post-traumatic stress disorder.
When thinking about abuse, physical abuse may come to mind first. But abuse can come in many forms. Emotional abuse is just as serious as physical abuse and oftenTrusted Source precedes it. Sometimes they happen together.
If youâre wondering whether itâs happening to you, here are some of the signs:
yelling
name-calling
spewing insults or otherwise ridiculing you
attempting to make you question your own sanity (gaslighting)
invading your privacy
punishing you for not going along with what they want
trying to control your life
isolating you from family and friends
making subtle or overt threats
If youâve been emotionally abused, know that itâs not your fault. Thereâs also not a âcorrectâ way to feel about it.
Emotional abuse isnât normal, but your feelings are.
Continue reading to learn about the effects of emotional abuse and how to get help.
StudiesTrusted Source show that severe emotional abuse can be as powerful as physical abuse. Over time, both can contribute to low self-esteem and depression.
If left unresolved, these conditions can continue into adulthood and leave you vulnerable to more mistreatment.
Most children who are abused donât grow up to abuse others. But some research suggests that they may be more likely than adults who werenât abused during childhood to engage in toxic behaviors.
Adults who were abused or neglected as children may also be more likely to develop chronic health problems, including:
Emotional abuse doesnât always lead to PTSD, but it can.
PTSD can develop after a frightening or shocking event. Your doctor may make a PTSD diagnosis if you experience high levels of stress or fear over a long period of time. These feelings are usually so severe that they interfere with your daily functioning.
Other symptoms of PTSD include:
angry outbursts
being easily startled
negative thoughts
insomnia
nightmares
reliving the trauma (flashbacks) and experiencing physical symptoms such as rapid heartbeat
During the first semester of his second year at Crozer, King wrote this paper for Enslinâs course on Greek religion. Mithraism, a sect of Zoroastrianism characterized by the worship of Mithra as the defender of the truth, was a monotheistic mystery religion prevalent in the Roman empire before the acceptance of Christianity in the fourth century. Followers of Mithra became less common after the Roman emperors banned their cults, and Christianity gained the popularity that once belonged to Mithraism. Enslin gave the essay an A and wrote: âThis is an exceedingly good paper. You have given a very complete picture of the essential details and you have presented this in a balanced and restrained way. And furthermore you know how to write. You should go a long way if you continue to pay the price.â
The Greco-Roman world in which the early church developed was one of diverse religions. The conditions of that era made it possible for these religions to sweep like a tidal wave over the ancient world. The people of that age were eager and zealous in their search for religious experience. The existence of this atmosphere was vitally important in the development and eventual triumph of Christianity.
These many religions were not alike in every respect; to draw this conclusion would lead to a gratuitous and erroneous supposition. But it is to be noticed that they possessed many fundamental likenesses; (1) All held that the initiate shared in symbolic (sacramental) fashion the experiences of the god. (2) All had secret rites for the initiated. (3) All offered mystical cleansing from sin. (4) All promised a happy future life for the faithful.\[Footnote:] Enslin, Christian Beginnings, pp. 187, 188.\
It is not at all surprising in view of the wide and growing influence of these religions that when the disciples in Antioch and elsewhere preached a crucified and risen Jesus they should be regarded as the heralds of another mystery religion, and that Jesus himself should be taken for the divine Lord of the cult through whose death and resurrection salvation was to be had.
It is at this point that we are able to see why knowledge of these cults is important for any serious New Testament study. It is well-nigh impossible to grasp Christianity through and through without knowledge of these cults. That there were striking similarities between the developing church and these religions cannot be denied. Even Christian apologist had to admit that fact. For an instance, in the mystery-religions identification between the devotee and the Lord of the cult was supposed to be brought about by various rites of initiation; the taurobolium, or bath of blood; the eating of flesh of the sacrifical beast and the like. Now there was something of this in Paul too, for he thought of the believer as buried with Christ in baptism and as feeding upon him in the eucharist. This is only one of many examples that I could give to prove the similarity between the developing Christian Church and the Mystery Religions.
This is not to say that a Saint Paul or a Saint John sat down and copied these views verbatim. But after being in contact with these surrounding religions and hearing certain doctrines expressed, it was only natural for some of these views to become a part of their subconscious minds. When they sat down to write they were expressing consciously that which had dwelled in their subconscious minds.1 It is also significant to know that Roman tolerance had favoured this great syncretism of religious ideas. Borrowing was not only natural but inevitable.
One of the most interesting of these ancient cults was Mithraism, which bore so many points of resemblance to Christianity that it is a challenge to the modern student to investigate these likenesses and learn more about them. Mithraism is perhaps the greatest example of paganismâs last effort to reconcile itself to the great spiritual movement which was gaining such sturdy influence with its purer conception of God.\[Footnote:] Dill, Roman Society From Nero to Marcus Aurelius, p. 585.\ Ernest Renan, the French philosopher and Orientalist, expressed the opinion that Mithraism would have been the religion of the modern world if anything had occured to halt or destroy the growth of Christianity in the early centuries of its existence. All this goes to show how important Mithraism was in ancient times.
The present study represents an attempt to provide a survey of the general character of the Mithraic religion. The main source of reference for this study was the magnificent work of Cumont. In order to give a comprehensive picture of this mystery cult, I will discuss four points:
The history of Mithraism lies deep in the roots of the past. Documents which belong to the fourteenth century before Christ have been found in the Hittite capital of Boghaz Keui, in which the names of Mithra, Vanuna, Indra, and the Heavenly Twins are recorded.2Â It is also known that they were written long before the separation of the Indian and Iranian races. But to give the exact origin of this cult and to determine exactly where Mithra came from would be merely conjecture.
Many have held the opinion that Mithra came originally from the high plateuas of the Hindukush;3 and the differences in his nature, when he is found later in India and Iran, were due to environmental influences in the two distinctly different areas. In the Vedas he was associated with Varuna and was invoked together with him as a light god. The Iranians, however, placed Mithra in the position of Archangel. Although Ahura Mazda was the supreme god, he created Mithra equal to himself and made him chief among the yazatas. Evidence of his exalted position lies in the fact that the longest yasht, eight times longer than that in honour of Ahura Mazda, is dedicated to Mithra.\[Footnote:] Dhalla, History of Zoroastrianism, p. 183.\ He possessed many attributes, the most important being his office of defender of truth and all good things. In the Avesta,\[Footnote:] This is the sacred book of the religion of Iran.\ Mithra is represented as the genius of celestial light. He emerges from the rocky summits of eastern mountains at dawn, and goes through heaven with a team of four white horses; when the night falls he still illumines the surface of the earth âever walking ever watchful.â He is not sun or moon or any star, but a spirit of light, ever wakeful, watching with a hundred eyes. He hears all and sees all: none can deceive him.\[Footnote:] Cumont, Mysteries of Mithra, pp. 2, 3.\4 Mithra was the god of wide pastures and the giver of gifts. He was worthy of sacrifice and worship and desired the respect and prayer of the faithful, on whom he bestowed bounteous gifts. On the other hand, he was a warrior of violent and bitter nature; the forces of evil were his enemies, and he joined with Sraosha (Obedience) and Rashnu (Justice) in opposing them.
The fame of Mithra spread as the Persian empire expanded, and he became particularly strong in Asia Minor. Many of the Persian Kings grew very fond of Mithra and sponsored worship of him. It was during this time that the worship of Mithra developed into an independent religion. It is interesting to know that as Mithraism was spreading through the Persian empire, it was constantly borrowing ideas from other cultures. When it came in contact with Semitic star worship, it assimilated much of it as well as some of the mythology of ancient Babylon. Also the cult incorporated many local practices and ideas from Asia Minor. Finally it was influenced to a certain extent by Hellenistic culture. After having consolidated its theology and drawing into its ranksxmany converts in Asia Minor and Persia, Mithraism had almost reached its climax. It was, however, the latest religion of its kind to become popular in the Roman empire.\[Footnote:] Mithraism was not popular in the Roman empire until ca. a.d. 100.\
The greatest agency of propagation of Mithraism was the army. Under the Roman policy of conscription troops from conquered lands were sent to serve in other parts of the empire. Among the forces which were drawn up in that fashion were soldiers from such places as Cappadocia, Commagene, Pontus and Armenia, where Mithraism was extremely popular. When these men were sent out to foreign outpost to serve in the Roman army they did not forget their religious customs. Converts were quickly gained within the army. Evidences of the diffusion of Mithraism by the army has been found in Scotland, Africa, Spain, Germany, and almost every locality where Roman troops were sent.
A second means of spreading Mithraism in the empire was through slaves who were sent to Italy from Asia Minor. Many of these slaves became public servants in the great bureaus of the government. It was these slaves who were missionaries for Mirtha in Italy and who practiced his mysteries in the very heart of the Roman world.
There was a third group which spread the Mithraic religion. This group consisted of Syrian merchants who established trading posts throughout the empire. Cumont is of the opinion that most of these Syrians belonged to the upper classes and were not the true worshippers of Mithra. He argues that it was the slaves and servants of these merchants who were followers of Mithra; and they introduced the religion to the inhabitants of maritime towns where their masters engaged in trading.\[Footnote:] Cumont, op. cit., p. 63.\
The great expansion of Mithraism in the ancient world can be traced to these three sources in almost every case. The slaves were forever looking for a better day, and they beleived that through worshipping Mithra that day would eventually come. As for the soldiers they found Mithraism very appealing because it offered them the protection of a deity who they believed would help them to be victorious in combat. After seeing these facts it is very easy to understand why these worshippers were so zealous in spreading their religion. It was a part of their total make-up. To argue that many were drawn into this cult through curiosity alone is certainly an unwarranted assumption. To be sure, the iniatory rites (as we will see later in the paper) were so strenuous that only the sincere and earnest converts would have wished to take part in them.
After the cult became popular throughout the Roman Empire, it received many converts from the upper classes. It had been spread by slaves and freedmen for the most part, but it did {not} remain a religion of the lower classes alone. As stated above, even the emperors gave it their approval.
Whether the religion of Mithra gained great influence in Greece is still under discussion by many scholars. There seems to be many conflicting statements about this question.5 Cumont writes, âIt may be said, in a general way, that Mithra remained forever excluded from the Hellenic world. The ancient authors of Greece speak of him only as a foreign god worshipped by the kings of Persia.â\[Footnote:] Cumont, op. cit., p. 9.6\ Dhalla says that Mithra âis the only Iranian divinity who won popularity for himself in Greece.â\[Footnote:] Dhalla, History of Zoroastrianism, p. 303.\ George Foot Moore says of Mithraism that âit never took root in the lands of Hellenistic culture.â\[Footnote:] Moore, History of Religion, Vol. 1, p. 600.\ The majority of opinions seem to support the fact that Mithraism was excluded from Hellenized countries. It is probable that the name of Mithra was well-known in these lands, but the inhabitants declined to worship him.
The worship of Mithra, which had had its very first introduction into the western part of the empire only a short time before the birth of Christ and had not begun to expand until the end of the first century, became widespread and popular in a remarkably short time. It was during the same period, of course, that christianity was beginning to develop and reach out into new territories. The question immediately arises, why did the two religions not conflict?
One reason that the two religions did not conflict in the early years of their growth in the Roman Empire is that their activities for a while took place in different geographical areas. Another reason why these religions did not clash with each other was because each thought the other was too insignificant for serious competition. It is apparent, therefore, that geographically and socially these religions did not clash for a while.
Unfortunately, there is practically no literary evidence for the inner history of Mithraism. A few scattered facts may be gathered from the remains of Christian polemics, a great deal of information about the overall character of the ideas to which they gave expression may be gotten from the writings of Neo-Platonists and a close examination of mystical papyri.7Â Fortunately, these numerous monuments have been synthesized in the scholarly work of Cumont. From this work we are able to get with a degree of certainty the mythological and eschatological teaching of this cult. For the moment let us look into these teachings.
First we turn to the cosmogonic views of Mithraism. It is interesting to know how Mithraic preachers sought to explain the origin of the world. They explained it in terms of a series of successive generations. The first principle begot a primordial couple, the Heaven and the Earth; and the Earth, who was impregnated by her brother, gave birth to the vast Ocean. This group formed the supreme triad of the Mithraic Panthean.8
At times these cosmic divinities were personified in quite different names from their original ones. The Heaven was called Ormazd or Jupiter, the Earth was identified with Spenta-Armaiti or Juno, and the Ocean was called Apam-Napat or Neptune.9
As was stated above, Jupiter (Heaven) and Juno (Earth) were the sovereign couple. They gave birth not only to Neptune (Ocean) who became their peer, but to many other immortals. Shahrivar or Mars, Valcun or Atar, Bacchus or Haoma, Silvanus or Drvaspa, Diana or Luna are but a few of the long line of immortals. These innumerable multitude of divinities composed the celestial court.\[Footnote:] Cumont, op. cit., pp. 111, 112.\ This in short sums up the cosmogonic views of the Mithraic religion.
The doctrine of the immortality of the soul was another view which was very prominent in Mithraism. Mithraism insisted that the soul was immortal and its temporary sojourn in a body was a period of trial. The worshipperâs action determined the posthumous fate of his soul. Of course, he was not alone in his attempt to attain purity and truth; Mithra stood by his side as a divine helper.10
The background of Mithraic eschatology was provided by that theory of the relation of the soul to the universe. It was believed that the soul descended at birth {from} the eternal home of light through the gate of Cancer, passing down through the seven planetary spheres to earth. As the soul passed through each stage it accumulated more and more impurity. It was possible for the initiate, while in his trial period on earth, to gain purity through the practice of courage and truth.11
After death there was judgment of the soul. Mithra, the protector of the truth, presided over the judgment court. If the soul had lived an impure life, it was dragged down to the infernal depths, where it received a thousand tortures. If, on the contrary, its good qualities outweighed the bad, it rises through the gate of caprocorn, passing in reverse order through the planetary sphere. At each stage the impurities which the soul picked up in its downward flow gradually diminished. The end of this great rise was supreme happiness and eternal bliss.
The doctrine of resurrection of the flesh was also a basic belief in the Mithraic circle. It was believed that the long struggle between the principles of good and evil would one day end. At this time a great bull would reappear on earth; and Mithra would redescend and reawaken men to life. All would come forth from the tombs with the same appearance they had on earth. All mankind would unite into a great union, at which time the god of truth would separate the good from the bad. Then the great bull would be sacrificed. The fat of this bull would be mingled with the consecrated wine, and would be offered to the just. From this they would receive immortality. After this great event, Jupiter-Ormazd would cause a great fire to fall from heaven which would destroy all the wicked. The Spirit of Darkness would be completely destroyed. The universe would then enjoy eternal happiness and peace.
There was another doctrine which remained fundamental to Mithraism throughout its history. It was the doctrine of dualism. This doctrine was taken from Zoroastrianism. This doctrine accounted for the problem of evil by supposing that the world was a battleground between the Good Principle, Ahura Mazda, and the Evil Principle, Ahriman. The powers of good were identified with Light or Day, and the powers of evil were identified with Darkness or Night. These two powers were in a state of perpetual war. It was Mithra, the spirit of light and truth who became naturally a celestial warrior on the side of Ahura Mazda.\[Footnote:] Halliday, The Pagan Background of Early Christianity, pp. 285, 286.\12
It was many of these doctrines that became very influential in later years to the Christian religion. They molded the thinking of the ancient world.
According to a text of St. Jerome, there were seven degrees of initiation which the Mithraic convert passed through. At each stage he assumed a different name: (1) Raven, (2) Occult, (3) Soldier, (4) Lion, (5) Persian, (6) Runner of the sun, (7) and Father. It is probable that there were slight variations of names of the grades from East to West. Each grade had its appropriate mask and costume.
First we turn to the cosmogonic views of Mithraism. It is interesting to know how Mithraic preachers sought to explain the origin of the world. They explained it in terms of a series of successive generations. The first principle begot a primordial couple, the Heaven and the Earth; and the Earth, who was impregnated by her brother, gave birth to the vast Ocean. This group formed the supreme triad of the Mithraic Panthean.8
At times these cosmic divinities were personified in quite different names from their original ones. The Heaven was called Ormazd or Jupiter, the Earth was identified with Spenta-Armaiti or Juno, and the Ocean was called Apam-Napat or Neptune.9
As was stated above, Jupiter (Heaven) and Juno (Earth) were the sovereign couple. They gave birth not only to Neptune (Ocean) who became their peer, but to many other immortals. Shahrivar or Mars, Valcun or Atar, Bacchus or Haoma, Silvanus or Drvaspa, Diana or Luna are but a few of the long line of immortals. These innumerable multitude of divinities composed the celestial court.\[Footnote:] Cumont, op. cit., pp. 111, 112.\ This in short sums up the cosmogonic views of the Mithraic religion.
The doctrine of the immortality of the soul was another view which was very prominent in Mithraism. Mithraism insisted that the soul was immortal and its temporary sojourn in a body was a period of trial. The worshipperâs action determined the posthumous fate of his soul. Of course, he was not alone in his attempt to attain purity and truth; Mithra stood by his side as a divine helper.10
The background of Mithraic eschatology was provided by that theory of the relation of the soul to the universe. It was believed that the soul descended at birth {from} the eternal home of light through the gate of Cancer, passing down through the seven planetary spheres to earth. As the soul passed through each stage it accumulated more and more impurity. It was possible for the initiate, while in his trial period on earth, to gain purity through the practice of courage and truth.11
After death there was judgment of the soul. Mithra, the protector of the truth, presided over the judgment court. If the soul had lived an impure life, it was dragged down to the infernal depths, where it received a thousand tortures. If, on the contrary, its good qualities outweighed the bad, it rises through the gate of caprocorn, passing in reverse order through the planetary sphere. At each stage the impurities which the soul picked up in its downward flow gradually diminished. The end of this great rise was supreme happiness and eternal bliss.
The doctrine of resurrection of the flesh was also a basic belief in the Mithraic circle. It was believed that the long struggle between the principles of good and evil would one day end. At this time a great bull would reappear on earth; and Mithra would redescend and reawaken men to life. All would come forth from the tombs with the same appearance they had on earth. All mankind would unite into a great union, at which time the god of truth would separate the good from the bad. Then the great bull would be sacrificed. The fat of this bull would be mingled with the consecrated wine, and would be offered to the just. From this they would receive immortality. After this great event, Jupiter-Ormazd would cause a great fire to fall from heaven which would destroy all the wicked. The Spirit of Darkness would be completely destroyed. The universe would then enjoy eternal happiness and peace.
There was another doctrine which remained fundamental to Mithraism throughout its history. It was the doctrine of dualism. This doctrine was taken from Zoroastrianism. This doctrine accounted for the problem of evil by supposing that the world was a battleground between the Good Principle, Ahura Mazda, and the Evil Principle, Ahriman. The powers of good were identified with Light or Day, and the powers of evil were identified with Darkness or Night. These two powers were in a state of perpetual war. It was Mithra, the spirit of light and truth who became naturally a celestial warrior on the side of Ahura Mazda.\[Footnote:] Halliday, The Pagan Background of Early Christianity, pp. 285, 286.\12
It was many of these doctrines that became very influential in later years to the Christian religion. They molded the thinking of the ancient world.
According to a text of St. Jerome, there were seven degrees of initiation which the Mithraic convert passed through. At each stage he assumed a different name: (1) Raven, (2) Occult, (3) Soldier, (4) Lion, (5) Persian, (6) Runner of the sun, (7) and Father. It is probable that there were slight variations of names of the grades from East to West. Each grade had its appropriate mask and costume.
Many of the similarities between these two religions have already been alluded to, but there are many others of greater or lesser significance. The belief in immortality, a mediator between god and man, the observance of certain sacramental rites, the rebirth of converts, and (in most cases) the support of high ethical ideas were common to Mithraism as well as to Christianity. In fact, the comparison became so evident that many believed the Christian movement itself became a mystery cult. âJesus was the divine Lord. He too had found the road to heaven by his suffering and resurrection. He too had God for his father. He had left behind the secret whereby men could achieve the goal with him.â\[Footnote:] Enslin, op. cit., p. 190.\
There were many other points of similarity between these two groups. Let us look at a few of them: (1) Both regarded Sunday as a holy day.17 (2) December 25 came to be considered as the anniversary of the birth of Mithra and Christ also. (3) Baptism and a communion meal were important parts of the ritual of both groups. (4) The rebirth of converts was a fundamental idea in the two cults. (5) The struggle with evil and the eventual triumph of good were essential ideas in both religions. (6) In both religions only initiates who passed through certain preliminary phases of introduction were admitted to the mysteries which brought salvation to converts. There were many more similarities between Christianity and Mithraismâmost of them purely superficial. These which have been mentioned are largely only surface likenesses because the reasoning behind them is quite different, but the general effect is almost startling.
The sacraments of baptism and the eucharist have been mentioned as rites which were practiced both by christians and pagans. It is improbable, however, that either of these {were} introduced into Christian practices by association with the mystery cults. The baptismal ceremony in both cases (christian and mystery) was supposed to have the effect of identifying the initiate with his saviour. But although baptism did not originate with the Christians, still it was not copied from the pagans. It seems instead to have been carried over from Jewish background and modified by the new ideas and beliefs of the Christians. The eucharist, likewise though similar in some respects to the communion meal of Mithraism, was not a rite borrowed from them. There are several explanations regarding the beginning of the observance of the Lordâs Supper. Some held that the sacrament was instituted by Jesus himself. Others saw it as an outgrowth from Jewish precedents. Still others felt that, after the death of Jesus, the disciples saw in their common meal an opportunity to hold a kind of memorial service for him.
On the whole, early Christians were not greatly concerned about the likenesses between the Mithraic cult and their own. They felt at first that these competitors were not worthy of consideration, and few references to them are found in Christian literature. When Mithraism became widespread and powerful, it attracted so much attention that certain Christian apologists felt the need to present an explanation for the similarities in their respective characteristics. The only one they could offer was quite naive, but it was in keeping with the trends of thought in that age. They maintained that it was the work of the devil who helped to confuse men by creating a pagan imitation of the true religion.18
The greatest influence of Mithraism on Christianity lies in a different direction from that of doctrine and ritual. It lies in the fact that Mithraism paved the way for the presentation of Christianity to the world of that time. It prepared the people mentally and emotionally to understand the type of religion which Christianity represented. It was itself in varying degrees, an imperfect example of the Galilean cult which was to replace it. It encouraged the movement away from the state religions and the philosophical systems and toward the desire for personal salvation and promise of immortality. Christianity was truly indebted to Mithraism for this contribution, for it had done this part of the groundwork and thus opened the way for Christian missionary work.
Conclusion
That Christianity did copy and borrow from Mithraism cannot be denied, but it was generally a natural and unconscious process rather than a deliberate plan of action. It was subject to the same influences from the environment as were the other cults, and it sometimes produced the same reaction. The people were conditioned by the contact with the older religions and the background and general trend of the time.
Many of the views, while passing out of Paganism into Christianity were given a more profound and spiritual meaning by Christians, yet we must be indebted to the source. To discuss Christianity without mentioning other religions would be like discussing the greatness of the Atlantic Ocean without the slightest mention of the many tributaries that keep it flowing.
Paybacks. Silent Treatment. Isolation. Threats. Humiliation. Sometimes even physical abuse. These are the weapons of coercive control, a strategy used by some people against their intimate partners. A relationship that should involve loving support ends up as a trap designed for domination. Although coercive control can show up in a variety of relationships, the most common is one in which a man uses coercive control against his wife or girlfriend. However, people of any gender and orientation(link is external)can be victims or victimizers.
People subject to coercive control grow anxious and afraid. Coercive control strips away their independence, sense of self, and basic rights, such as the right to make decisions about their own time, friends, and appearance.
Many men who use coercive control also abuse partners physically or sexually, but some use coercive control without physical violence. Outsiders may not be able to see the signs of coercive control in a couple; those who use it are often quite charming.
Victims of coercive control often feel like hostages. Over time, being grilled, criticized, stalked, and monitored may seem routine and inescapable. Victims often blame themselves as they feel despairing and disoriented. Itâs easy for a person in this position to lose confidence and accept a partnerâs view of reality. They may feel confused as they are told again and again that they themselves have triggered their partnerâs behaviors by doing something âwrong.â At the same time, to keep the peace, victims may suppress their own desires, silence their voices, and detach from loved ones. Unfortunately, victims often do not see the connection between their partnerâs control and their own isolation until time has passed. Losing self-confidence and close relationships at the same time can be paralyzing.
People who get caught in the web of a controlling person are no different from others. They just have the bad luck to become involved with an abuser at a time when they are especially vulnerable. Typically, an abuser will lavish attention on a woman at the beginning of the relationship. Over time, he becomes jealous, monitors her whereabouts, and restricts her interactions with others. His partner thinks the original âhelpful manâ is the ârealâ him, and if she does things right, heâll go back to being wonderful again. At times he may indeed act loving, if this seems like the best way to maintain his control. Loving acts become another controlling tactic.
Once a controlling man has caught a woman in his web, he will do everything he can to prolong the relationship. Sometimes he will threaten, stalk, assault, or even murder her if she leaves or he suspects sheâs trying to leave. For this reason, even if there is no physical violence it is important for a person who is being controlled to contact a domestic violence agency and devise a safety plan.
Only a couple of decades ago, society named and recognized the problems of sexual harassment, dating violence, marital rape, and stalking. Coercive control needs to be similarly named and recognized, so we can begin to address it. We all need to learn more, so we can offer the right kinds of support(link is external) and not allow victims to become isolated.
* If you donât like the word âvictim,â feel free to substitute âsurvivorâ or another term that you prefer.
The statistics and facts below can help you understand what child sexual abuse is, the risk factors and consequences for survivors, and how to identify and report suspected abuse. For all statistics and references, download the full statistics PDF.
The Magnitude of the Problem
Child sexual abuse is far more prevalent than people realize. Find out how big the problem really is. Magnitude Statistics
Offender Statistics
Those who molest children look and act just like everyone else. Abusers can be neighbors, friends, and family members. Offender Statistics
Circumstances of Abuse
Child sexual abuse takes place under specific, often surprising circumstances. Circumstances Statistics
Risk Factors
While no child is immune, there are child and family characteristics that can heighten the risk of sexual abuse. Risk Factor Statistics
Consequences of Abuse
Emotional and mental health problems are often the first consequence and sign of child sexual abuse. Consequences Statistics
Facts on Reporting
Only about one-third of child sexual abuse incidents are identified and even fewer are reported. Reporting Statistics
Signs of Abuse
Do you know what to do if you suspect or discover child sexual abuse? Learn the facts about signs of abuse that will help you identify when to report. What to Do Facts
Recognizing common symptoms of childhood sexual abuse can help parents, caregivers, teachers, social workers, counselors and childcare staff alert the appropriate authorities and take proper steps to protect the welfare and safety of our children. It is far too often that I hear stories of adults, who fail to recognize that something is wrong with their child and attribute concerning changes in their kidsâ behavior to temperament, age or other misguided explanations.
Because of this, I want to take a quick look at 11 common psychiatric symptoms experienced by victims of childhood sexual abuse but please keep in mind that this is not a diagnostic guide or a substitute for professional consultation. I have tried to clump together common symptoms that bring people (both children and adults) to the therapy office due to past history of childhood sexual abuse but this is by no means a comprehensive list and any of those symptoms taken separately may have other etiologies.
Depending on the age, specific nature of the sexual trauma and the temperament and coping skills of each person, the clinical presentation may look differently. If you have experienced any form of childhood trauma, abuse or neglect, you may identity with some of the behaviors and patterns discussed below. In that case, I would highly suggest seeking out some help.
1.Dissociation. Dissociation is probably the most common defense mechanism the mind employs to protect itself from the trauma of sexual assault. It is the escape of the mind from the body in times of extreme stress, sense of powerlessness, pain and suffering.
2. Self-Injurious Behavior (cutting, self-mutilation). Self-mutilation is another way survivors of trauma employ in an effort to cope with the experience of severe emotional and psychological pain. Some research shows that during cutting or self-mutilation, the brain releases natural opioids that provide a temporary experience or sense of calm and peace that many, who cut, find soothing.
3. Fear and anxiety. An overactive stress response system* is among the most common psychiatric symptoms in survivors of sexual trauma. This is manifested in extreme fear, social anxiety, panic attacks, phobias and hyper vigilance. It is as if the body is in a state of constant alert and cannot relax.
4. Nightmares. Just like the intrusive terrorizing memories of war veterans, survivors of sexual abuse often experience nightmares, intrusive thoughts and disrupted sleep.
5. Substance Abuse. Abusing substances is a common coping mechanism for people, who have experienced trauma. Even the ânormalâ experimentation with drugs of adolescence is not so ânormal,â especially if you raised your kid to know the impact of drugs on the central nervous system, the consequences of addiction and the long-term effects of habitual drug use.
6. Hypersexualized behavior. This is a commonreaction to pre-mature sexual exposure or a traumatic sexual experience. If a child is too young to be excessively masturbating or is engaging in pre-mature sexual play or behavior, this is typically a sign that the child has witnessed, been a participant in or has been exposed to adult sexuality. In adolescence and adulthood, this can take the form of promiscuity, illegal sexual activity such as prostitution or participation in pornography, escort services, etc.
7. Psychotic-like symptoms. Paranoia, hallucinations or brief psychotic episodes are not uncommon for survivors of child sexual abuse.
8. Mood fluctuations, anger and irritability. Children are often unable to verbalize their feelings so instead, they act out on them. Sometimes, the same is true for adults. Mood fluctuations, irritability and disrupted neurotransmitter systems in the brain that present as depression, mania, anger and anxiety are common among trauma survivors.
9. Disrupted relationships and difficulties maintaining long-term friendships or romantic partners. Following the aftermath of sexual abuse, people are not experienced as safe, trustworthy and available so maintaining long-term relationships based on honestly is difficult and often tumultuous.
10. Regressive behaviors (mostly in children). Enuresis (bed wetting) and encopresis (involuntary soiling onesâ underwear with feces) in a previously potty-trained child, unexplained and sudden temper tantrums or violent outbursts, as well as clingy, uncontrollable or impulsive behaviors that were previously missing from a childâs way of being with others is another common indicator of something gone terribly wrong.
11. Physical complaints, psychosomatic symptoms or autoimmune responses of the body. Many clinicians from different schools of thought have written on the subject of the way the body stores and remembers trauma in response to the mind rejecting, forgetting or dissociating from the experience. Psychoanalysis terms these reactions âunconsciousâ as they express an experience out of language, out of words and often out of what is perceiveable by an individual.
When the unthinkable happens such as in several of the clinical cases described by Dr. Bruce Perry in his book âThe Boy Who Was Raised as a Dog and Other Stories from a Child Psychiatristâs Notebook: What Traumatized Children Can Teach Us about Loss, Love and Healing,â the mind copes by mobilizing the body to express something that is otherwise inexpressible with words. We see in Dr. Perryâs neuroscientific approach to the understanding and treatment of traumatized children how the physical brain responds to the experience of trauma and how the mind communicates and eventually heals from this experience in the safety of the therapeutic relationship.
*I am borrowing the term âoveractive stress response systemâ from Dr. Bruce Perryâs book âThe Boy Who Was Raised as a Dog and Other Stories from a Child Psychiatristâs Notebook: What Traumatized Children Can Teach Us about Loss, Love and Healing.â Many of the symptoms I have listed in this post are also discussed in his book, including dissociation, self-mutilation and hyper sexualized behavior.
Long suspected throughout many CSA Victimsâ childhoods, in 2018 Scientific Alert published the following article on the proven-identified link: âScientists Have Found a Strong Link Between a Terrible Childhood And Being Intensely Creativeâ. Opening with âexposure to abuse, neglect or a dysfunctional familyâ throughout a victimâs childhood, expands to join together how these impacts have a clear linkage. Complemented through Counselling and verifying some Victimsâ long-held suspicions, this Article gives another (Scientific/Journalistic) POV â which may also satisfy those of us who often felt disbelieved, palmed-away or ignored. We knew what we were/had survived; we just didnât know how to word, or should I say âScientifically categoriseâ what we âenduredâ! ⌠WTF ?!!!⌠we were only young, innocent kids at their time: the perfect hunting ground, for these Criminal-Pedophilic-Dirty-(typically)-Senior/Old-(WO)-Men.
I apologise for going off on an emotional-outburst, yet this is a toned-down form of many of the conversations had with Victims, Parents and Relations; Thankfully, their mutual aim is to protect this triggering news from younger Siblings; As horrifying as this possibility is to consider, perhaps this is (another) layer of defence which the Criminal-Pedophilic-Dirty-(typically)-Senior/Old-(WO)-Men know of + exploit. Having (naturally?) always having entered the Arts, this Article gives many reasons and answers questions, yet more interests may be shown. Perhaps this is an underlying advantage of Creativity, yet CSA Survivours Iâve spent any time with each have their own âchecklistsâ to work through. At this point, Iâll aim to re-publish the complete Article ASAP, in addition to again providing the Private + Confidential Counsellors. Of great interest, is the amount of focus I am working through with my Counsellor on the âminor and inconsiderateâ events, which are actually mounting up to explain the devastating impact which may result.
Hopes are that each of you, your loved ones and each of our ecosystems copes alright throughout this COVID19 Pandemic.
Does the mention of any of the terms of âcorruption, abuse, deception, obstructionâ cause a creepy feeling, the hairs on the back of your neck stand, or a chill run down your spine? You may have been effected by any of inappropriate issues, that are still becoming prevalent today. Most of us are familiar with the saying of âPower corrupts. Absolute power corrupts, absolutelyâ. (Lord Acton)
Translations of this are often made into areas of vulnerability: Teacher-Students (pedophilia), Church Leader-Youth (child sexual abuser), Sports Coach-Player (privatelessons), Disability Carer-disabled (manipulation), Government-Indigenous (stolen generations), Caretaker-Retiree (aged care abuse) and Banks-Customers (coercion). Thankfully, thereâs been many Royal Commissions called, with more to come. Our âRoyalCommBBCâ is only a small example of what can be possible, when the Sharing of beneficial Information-News-Experiences-Solutions are made.
A great part of any Institution, is that like members typically stick together. Itâs been found that when âreality hits homeâ, many of us acknowledge that theyâre not alone AND there is a simple solution available. This is where RCbbc can help, in supporting past Students, Parents and Friends in contacting experts in their fields.
