why are pagans so insufferable

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Boss Hawg said:
I don’t like the word universal when talking about Christianity. Yes, all people can be saved; however, the path is straight and narrow and many will not be saved. God help us.
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I remember the last time we crucified a Calvinist, he screamed to the heavens as all heretics must, sadly...
 
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Ignoring the Contrarian side of things, edgy Rebel types, and the random schizo, I'm guessing it's people who are either Troon or Gay. Perhaps into other stuff the bible considers sin like Coomerism and Fapping. So they want to believe in God/Gods spirituality without any of the effort I guess.
 
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Hey remember when we burned down the idols of the heathen pagans, enslaved their kin, and made them worship our god instead? Good times. Should definitely repeat again.

Why would anyone LARP as a loser, I don't know.
 
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Rome's rightful successor said:
Because their entire identity is about being butt hurt about the fact that the real pagans lost to Christianity. No matter how hard they larp the neo-pagans can never recreate the earnest feel and devotion of the real original pagans had.
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Big this energy. I gave up on heathenism because I couldn't find a group that wasn't so cringe and gay I wanted to die six gorillion times or a group period. The only sane few I found were nowhere near me and also were way too focused on orthopraxy. You just can't do it alone. One of the most incredible religious experiences of my life was with Latvian and Lithuanian reconstructionists. I've been sort of chasing the dragon ever since.

A long, long time ago, I read a forum post where someone asked another person why they became Catholic. They stated a few reasons but one stood out to me. It was that Catholicism is partially the inheritance of paganism. That always was a big thunk for me.
 
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Blobby's Murder Knife said:
Big this energy. I gave up on heathenism because I couldn't find a group that wasn't so cringe and gay I wanted to die six gorillion times or a group period. The only sane few I found were nowhere near me and also were way too focused on orthopraxy. You just can't do it alone. One of the most incredible religious experiences of my life was with Latvian and Lithuanian reconstructionists. I've been sort of chasing the dragon ever since.

A long, long time ago, I read a forum post where someone asked another person why they became Catholic. They stated a few reasons but one stood out to me. It was that Catholicism is partially the inheritance of paganism. That always was a big thunk for me.
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Why do people need some ideological tribe to be part of? Who TF cares about either.
 
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Q: why are pagans so insufferable?​

A: Magical Thinking | (Archive)
Magical thinking | Psychology & Cognitive Development

Magical thinking, the belief that one’s ideas, thoughts, actions, words, or use of symbols can influence the course of events in the material world. Magical thinking presumes a causal link between one’s inner, personal experience and the external physical world. Examples include beliefs that the movement of the Sun, Moon, and wind or the occurrence of rain can be influenced by one’s thoughts or by the manipulation of some type of symbolic representation of these physical phenomena.

Magical thinking became an important topic with the rise of sociology and anthropology in the 19th century. It was argued that magical thinking is an integral feature of most religious beliefs, such that one’s inner experience, often in participation with a higher power, could influence the course of events in the physical world. Prominent early theorists suggested that magical thinking characterized traditional, non-Western cultures, which contrasted with the more developmentally advanced rational-scientific thought found in industrialized Western cultures. Magical thinking, then, was tied to religionand “primitive” cultures and considered developmentally inferior to the scientific reasoning found in more “advanced” Western cultures.


This perspective influenced 20th-century psychological theorists, notably Sigmund Freud and Jean Piaget. Freud argued that there are two fundamental forms of thought: primary and secondary process. Primary process thought is governed by the pleasure principle, whereby id-driven instinctual desires seek fulfillment without consideration of the constraints of the external world. Magical thinking—the belief that wishes can impose their own order on the material world—is a form of primary process thought. Secondary process, in contrast, is a more advanced development, resulting from the emergence of the ego, which provides rational assessments under the direction of the reality principle that allow for adaptive responses to the environment. Freud used this model of individual development to explain the stages of cultural development proposed by anthropologists. That is, Freud posited that the development of the individual—from the id impulses and magical thought of childhood to the ego constraints and rationality of adulthood—mirrored the development of human cultures from magical-religious to rational-scientific.

Piaget’s investigation also placed magical thinking at the centre of young children’s thought. Piaget queried children about their understanding of events in the physical world and discovered that children, before age 7 or 8, impute their own activity as the causal source for physical events.

Research suggests that magical thinking is both less and more pervasive than previously thought. First, evidence suggests that although young children do utilize magical thinking, their egocentrism is much less pervasive and profound, and they are capable of a much more sophisticated understanding of physical causality, at a much earlier age, than Piaget proposed. Second, adults, despite their capacity for scientific reasoning, do hold religious beliefs that often involve features of magical thinking, engage in magical thinking at times, and can be influenced to think thusly under some circumstances. Third, the magical thinking of children may be distinct from the religious beliefs of adults, which address metaphysical considerations about ultimate questions of life, meaning, being, and mortality that involve more sophisticated cognitive considerations than found in children’s magical thought.
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TL; DR:
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