In this construction, a problem now presents itself. We are to make peace with all, but when do we make peace with our gods? We pray for them, but hesistate to pray to them, during this time around the turn of the year, from Dec. 17 to Jan.10. The answer presents itself in short order. Imagine the gods awakening from their slumber, after millenia of neglect, and discovering that on the old day, what was once a spectacular celebration, is now a simple, and quiet observance. It isn't much of a greeting. It does call for an explanation of the situation, and an apology for old customs left unfulfilled, in part, as we beg their indulgence, and ask them to wait.

It is on this day, then, that we shall "afflict our souls" on their behalf, and seek to make peace with them for that which we promised them, and failed to do, praying for insight as to how to make things right between us and them. As it is in our dealings with each other, that we so often deal with them, we may find ourselves presented with some of the answers we seek, as we ponder that which has passed, on our Day of Atonement. Even so, as time is short, perhaps we might consider individual petitions to those we adore the night before the observance of the Old Saturnalia, so that they may have time to answer, as a sign of our respect for them.

I expect that some are smiling, as we consider moving our version of the High Holy Days from their traditional early Autumn times of observance, to the time of the solistice, at the thought that we've conveniently overlooked the one Jewish holiday that does fall at around the time of the solistice : Chanukah. Far from it, we are quite aware of it. As we said once, the gods must seek salvation in their service of God, Himself, as they help us do likewise, and so, by implication, they may sin. During the time of the Maccabees, when Hellenic Pagans from Syria persecuted those in Israel who kept true to their faith, one might wonder if their gods were a party to this act of impiety. One could easily imagine God denying the lesser divinities access to worship, during a time when they had to atone for their transgressions against Him, as indeed they were throughout the West, for centuries.

So, it seems natural to us, that around the time of the commemoration of the victory of the Maccabees (those who resisted the forced paganization of Israel), that a god might adopt the robes of the penitent, and beg God for forgiveness for what he once did to His followers, in his blindness. Thus, during this season, is we speak of them, we speak of them as angels, not as "gods" or "Olympians", as they join with us in this most festive time of year, as we celebrate the most high.

And festive it will be! Given our own values, as discussed in part in "Constructing God", we see the victory of the Maccabees as being a victory for a value that we believe in, and we believe that the gods must have come to believe in, by now - freedom of conscience, and the notion that its defense is one of the highest acts of piety possible. Given this, it would be quite natural for us to observe Chanukah as well, especially if we are Judeo-Pagans or Judeo-Christo-Pagans. As that is not a fundamental part of our Christo-Pagan celebration of the season, though, we will leave its discussion for another time, and another place. (A Judeo-Pagan section, planned for some time in the future).

The lights of our gatherings may very well never dim during this darkest time of the year. Given the prevalence of depression in our region, during this season, that may very much for the best - enough to justify what may seem to be a traffic jam of holidays and festivals. (Christmas will come on the fourth day of Chanukah). Whether people will have enough time and energy for all of this is another question. Certainly, one needs a large community to really make it work, but finding people who are ready to celebrate Christmas, is not hard work, in the United States. The Epiphany celebration, as appropriate as it is in a Greco-Roman context, is very much a part of the Christian tradition as well, and given the spirit of Ecumenicism, and, we understand, its continuing vitality in the Greek Orthodox communities of our city, our Roman Catholic friends might be persuaded to put a little more effort into a festival that has, locally, been fading out of late.

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