Living through the Trump years has proven to be mentally and emotionally draining. His influence extends beyond politics, shaping the social and psychological atmosphere that permeates media, conversations, and collective moods.
If one word captures the essence of this atmosphere, it is 'pagan.' The ancient Roman pagan values—centered on power, masculinity, conquest, ego, fame, competitiveness, and dominance—mirror the core traits embodied by Trump, from his ostentatious real estate ventures to his affinity for theatrical displays of strength and American exceptionalism.
This pagan worldview appeals to grandiose narcissists by endorsing the pursuit of personal gain without restraint. It encourages egotistical self-aggrandizement, where self-love is the predominant form of affection known.
The allure of paganism lies in its glorification of heroism and might—reminiscent of Achilles’ ruthless valor before Troy’s walls. For the eternal adolescent driven by power fantasies, few things seem more appealing. Yet, this worldview lacks compassion, disregards humility, and tolerates cruelty without remorse.
Historian Tom Holland, author of works such as 'Persian Fire,' grew increasingly disturbed by the brutality of ancient pagans—those Caesars who massacred innocents by the thousands with widespread acceptance.
Holland reflected in conversation that this alien culture was built on systemic exploitation and cruelty unimaginable by modern standards, a realization that troubled him deeply.
Throughout history, callousness toward cruelty has been a persistent undercurrent, only partially restrained by centuries of civilizational progress. The pagan ethos—ancient or contemporary—threatens to unleash harshness anew. It dismisses the idea that all humans are created equal or bear inherent dignity, showing little concern for benevolence, empathy, or loyalty—qualities essential for democracy’s survival.
The world today appears to be entering a new pagan age. This phenomenon extends beyond Trump to include a range of authoritarian leaders obsessed with dominance, such as Vladimir Putin and Xi Jinping, as well as the tech elite and Christian nationalism, which often adopts pagan traits beneath a veneer of worship.
In response to this growing pagan influence, many find solace in pursuits that restore humanity—art, literature, education, and the company of humble, selfless individuals dedicated to serving others, such as the homeless or at-risk youth. These acts of compassion serve as vital antidotes to cultural cynicism and help sustain resilience and inspiration.
Alan Jacobs, in his book 'The Year of Our Lord 1943,' highlights how during World War II, amid escalating violence, figures like C.S. Lewis and Robert Maynard Hutchins redoubled their commitment to humane education. Their efforts helped foster a golden age of public theology and moral leadership, exemplified by Reinhold Niebuhr, Abraham Joshua Heschel, and Martin Luther King Jr.
Many enduring moral traditions have stood firmly against paganism. Judaism, for example, emphasizes piety, learning, and conscience, with cherished values such as loving-kindness, communal joy, humility, justice, study, and holiness—principles that elevate moral discourse far beyond pagan ideals.
While the Romans saw the cross as a symbol of power and execution, early Christians reinterpreted it as an emblem of compassion, grace, and self-sacrifice. Christianity’s foundational teachings invert pagan values, extolling the meek, the poor in spirit, and the selfless generosity of Jesus.
The Judeo-Christian worldview presents a stark contrast to paganism: where paganism centers on self and domination, biblical ethics call for serving others and finding joy and fulfillment through love and devotion.
Regardless of personal belief, one must consider which moral environment to embrace. Cultural surroundings gradually shape identity. While some may indulge in superficial pursuits, many seek nourishment for the mind and soul rooted in humility and compassion.
Signs suggest a cultural shift may be underway. After a decade of declining religious participation, recent data points to a resurgence of spiritual interest, particularly among young men in the United States and Europe. For example, new church memberships and commitments have increased notably in France and the UK, with growth primarily among Catholics and Pentecostals.
This revival predates the recent political cycle and reflects disenchantment with prior sources of meaning—such as unbridled faith in science, hyper-individualism, or physical perfection—as pathways to purpose and fulfillment.
While it is premature to declare a full religious renaissance, there is a palpable spiritual yearning that many institutions have yet to adequately address.
Contemporary culture faces a profound crossroads: on one side, forces of dehumanization—authoritarianism, concentrated power, materialism, technological excess, and political assaults on education and the arts; on the other, numerous secular and religious humanists who reject this trajectory and seek new ways to understand humanity and communal life.
History often advances through those who, initially silent in their dissent, eventually raise their voices to shape new cultural movements focused on fundamental human questions about identity, ethics, and shared existence.
As theologian Dallas Willard observed, decades of neglect have eroded moral knowledge, evident in recent elections where many voters overlooked character deficits with significant consequences.
Yet, amid these challenges, new winds of change and renewal are emerging.
