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Ancient Greek religion
link to article- Ancient Greek religion

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Decline and suppression
Main article: Decline of Greco-Roman polytheism

The initial decline of Greco-Roman polytheism was due in part to its syncretic nature, assimilating beliefs and practices from a variety of foreign religious traditions as the Roman Empire expanded. Graeco-Roman philosophical schools incorporated elements of Judaism and Early Christianity, and mystery religions like Christianity and Mithraism also became increasingly popular. Constantine I became the first Roman Emperor to convert to Christianity, and the Edict of Milan in 313 AD enacted official tolerance for Christianity within the Empire. Still, in Greece and elsewhere, there is evidence that pagan and Christian communities remained essentially segregated from each other, with little cultural influence flowing between the two. Urban pagans continued to utilize the civic centers and temple complexes, while Christians set up their own, new places of worship in suburban areas of cities. Contrary to some older scholarship, newly converted Christians did not simply continue worshiping in converted temples; rather, new Christian communities were formed as older pagan communities declined and were eventually suppressed and disbanded. Elites in Athens had been one of the last few to protect the traditional gods, religious practices and devotion using their social status. This happened until the fourth and late fifth century at the time they had been backed by western Achaean administrators, this later reinforced there need to define themselves with the traditional gods.

The Roman Emperor Julian, a nephew of Constantine who had been raised Christian, initiated an effort to end the suppression of non-Christian religions and re-organize a syncretic version of Graeco-Roman polytheism which he termed "Hellenism". Julian's Christian training influenced his decision to create a single organized version of the various old pagan traditions, with a centralized priesthood and a coherent body of doctrine, ritual, and liturgy based on Neoplatonism. Julian's successor Constantinus reversed some of his reforms, but Jovian, Valentinian I, and Valens continued Julian's policy of religious toleration towards both pagans and Christians in the Empire, and pagan writers applauded both for their policies.

Official persecution of paganism in the Eastern Empire began under Theodosius I in 381 AD. Theodosius strictly enforced anti-pagan laws, had priesthoods disbanded and temples destroyed, and actively participated in Christian actions against pagan holy sites. He enacted laws that prohibited worship of pagan gods not only in public, but also within private homes. The last Olympic Games were held in 393 AD, and Theodosius likely suppressed any further attempts to hold the games.

Western Empire Emperor Gratian, under the influence of his adviser Ambrose, ended the widespread, unofficial tolerance that had existed in the Western Roman Empire since the reign of Julian. In 382 AD, Gratian appropriated the income and property of the remaining orders of pagan priests, removed altars, and confiscated temples. Pagan senators argued that Gratian was ignoring his duty as Pontifex Maximus to ensure that rites to the Graeco-Roman gods continued to be performed, and Gratian responded by abdicating that title.

Despite official suppression of the ancient Graeco-Roman religion by the Roman government, its practice may have persisted in rural and remote regions into the early Middle Ages. A claimed temple to Apollo, with a community of worshipers and associated sacred grove, survived at Monte Cassino until 529 AD, when it was forcefully converted to a Christian chapel by Saint Benedict of Nursia, who destroyed the altar and cut down the grove. Other pagan communities, namely the Maniots, persisted in the Mani Peninsula of Greece until at least the 9th century.

Citation
Watts, Edward (2016-11-17). "Athens between East and West: Athenian Elite Self-Presentation and the Durability of Traditional Cult in Late Antiquity". Greek, Roman, and Byzantine Studies. 57 (1): 191–213. ISSN 2159-3159.