Now it wasnt just the day and the church governance that was changed but the form with the rites and rituals of the old Roman religion brought in, and idols renamed or 'Christianized" so the masses could continue with what they were familiar with. Here is a excellent explanation better than anything I can say....
"THE EARLIEST Roman religion of which we have any record was a system of pandemonism. There was a
spirit a demon it was often called in every object, every act, every process and sometimes in every stage of a process....
But the evidence of this particularistic character of Roman religion is not confined to these lists of obscure spirits. The gods of the
Roman pantheon in general even the greatest of them showed, in their origin at least, a high degree of specialization. In some cases
the original function of the divinity expanded in different directions but in others the early specialization maintained its old limits. Janus
was the god of the door, Vesta of the hearth, Faunus of the forest, Pales of pasture land, Fons of springs, Volturnus of running streams,
Saturn of sowing, Ceres of growth, Flora of blossom, Pomona of fruit, and Consus of harvest. Even the great god Jupiter, manifold
as his powers subsequently became, was at first only the spirit of the bright sky....
It pervaded the whole religious system. Its persistence, either with or without modification, in the case of the well-known
gods of Rome is too familiar a fact to require comment....
So much for the pandemonism of the ancient Romans. Enough has been said to show how deeply rooted in their minds this attitude
toward supernatural powers was. It was one of the most important phases of their religious consciousness and was to such an extent of the very essence of their faith that it was bound to survive. And survive it did. For though there is a notable difference in the character of the supernatural beings that in the fourth century succeeded to the multitudinous functions of the old departmental spirits, there is little or no change In the attitude of mind....
AND it is in the doctrine of the veneration of Saints that the polytheism of the old depart- mental deities survives. It may be that the
founders of Christianity found that the belief of the people especially the Illiterate class in these specialized spirits of minor grade was one
of their greatest problems. They recognized the people's predilection for spirits that would help in specific situations, and they realized
also that the masses felt more at home with beings who, while of divine nature or associations, were not too far removed from the human
level. They were keenly interested in winning the pagans to the faith and they succeeded. But undoubtedly one element in their success
was the inclusion in their system of the doctrine of the veneration of Saints. They seem to have felt that in order to make any headway
at all, it was necessary for them to match the swarms of spirits available for the pagans with a multitude of wonder-working saints and martyrs. How far they were prepared to go is indicated by their favorable attitude toward the pagan veneration of Virgil that amounted al-
most to deification. Apparently most of the churchmen of the period of the conflict of religions proclaimed the greatness of Virgil and
placed him almost on a level with the biblical prophets. They sought evidence of the truth of Christianity in pagan literature and insisted
that Virgil had prophesied the coming of Christ. Everyone is familiar with the mass of literature that has grown up around the so-
called Messianic Eclogue. Not only Virgil was glorified but also the pagan Sibyls who were thought to have inspired his words. The Sibyls
too were given a place beside the Old Testament prophets. ..
There have been many discussions of the relation of the doctrine of the veneration of Saints to various phases of Roman religion,
ranging from the notably temperate treatment of Lucius 5 to the more positive statements of Renan 6 and Harnack 7 and the uncompro-
mising assertions of Trede, 8 " P. Saintyves " 9 and Salomon Reinach. 10 Renan for example says that any peasant who prays to a particu-
lar saint for a cure for his horse or ox or drops a coin into the box of a miraculous chapel is in that act pagan. He is responding to the
prompting of a religious feeling that is older than Christianity and so deep-set that Christianity has not been able to root it out. Har-
nack sees in the veneration of Saints nothing but a recrudescence of pagan polytheism.
The term " veneration of Saints " has been used advisedly. For in any fair discussion of this subject it should be remembered that the
Church has never taught the worship of Saints. Every enlightened churchman knows this, but whether the peasants of southern Italy and
other parts of Europe distinguish with any degree of precision between veneration and worship is another question.....
A good example of the closeness of the resemblance of the specialization of function of different Saints to that of pagan spirits is found
in the published lists of Saints used by Spanish peasants. The very publication of the list emphasizes the similarity of the situation to that
which existed in ancient Roman times, when the people, overwhelmed by the number and multiplicity of names of the departmental
deities, used to appeal to the official list kept by the pontiffs.
Here are some of the examples furnished by the Spanish index: San Serapio should be appealed to in case of stomache-ache;
Santa Polonia for toothache; San Jose, San Juan Bautista and Santa Catalina for headache;
San Bernardo and San Cirilo for indigestion; San Luis for cholera; San Francisco for colic;
San Ignacio and Santa Lutgarda for childbirth; Santa Balsania for scrofula; SanFelix for ulcers;
Santa Agueda for nursing mothers; San Babilas for burns; San Gorge for an infected cut; Santa Quiteria for dog's bite;
San Ciriaco for diseases of the ear; Santa Lucia for the eyes; Santa Bibiana for epilepsy; San Gregorio for frost-bite;
San Pantaleon for haemorrhoids; San Roque for the plague; Santa Dorothea for rheumatism; SanPedro for fever;
and Santa Rita for the impossible !
There is a similar list for southern Italy, the Saints and their functions sometimes coinciding with the Spanish classification but in other
cases showing variations. San Roque for example is associated with cases of plague in Italian legends 1X just as in Spain. To the
Italians also the intercession of Santa Lucia is efficacious for sore eyes. San Giuseppe, however, to south Italians seems to be connected
with the interpretation of dreams. Giuseppe had interpreted dreams to Pharaoh during his life time, and it was believed that he retained
his interest in them after death. "......
SURVIVALS OF ROMAN RELIGION BY GORDON J. LAING
Professor of Latin The University of Chicago