The Sacred and the Sport: How Ancient Jews and Christians Viewed the Games

This article will focus on the historical relationship between Christianity and the Olympic Games. Recent controversies surrounding a trans reenactment of the Last Supper, criticized for mocking Christianity, have sparked debate. However, a deeper historical understanding reveals a more significant issue: the participation of Christians in the Olympic Games. This concern extends beyond the Olympics to include common sports entertainment such as football, baseball, basketball, etc..

The current entanglement of Christianity with sports can be traced back to the 1820s, a period when Christian leaders resisted what they perceived as effeminate trends of the era. They promoted the growth of beards and the playing of sports as expressions of masculinity. In contrast, Christian men of the 1700s often wore long wigs and tight knickers, reflecting a different cultural aesthetic. While the broader historical context will not be explored here, attention will be directed to the earliest sources, specifically the Jewish roots and the practices of Christians in the early centuries.

Rather than providing a lengthy introduction, relevant quotes from ancient Jewish and Christian sources will be presented to illuminate the topic.

The Dead Sea Scrolls offer no commentary on sports or similar entertainment, reflecting the Jewish culture’s rejection of such activities as pagan practices. As Christianity emerged, it adopted a similar stance, further highlighting the controversy of modern Christians’ engagement with these forms of entertainment. This study aims to demonstrate that historically, the people of God rejected these practices, and their current acceptance by Christians is indicative of apostasy.

In 1 Maccabees 1:11-15, the introduction of sports into the Jewish nation is depicted as a sign of apostasy, marking a departure from the covenant with God by adopting pagan practices. The passage states:

In those days went there out of Israel wicked men, who persuaded many, saying, let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow. So this device pleased them well. Then certain of the people were so forward herein, that they went to the king, who gave them licence to do after the ordinances of the heathen: wherein they built a place of exercise at Jerusalem according to the customs of the heathen: and made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief.¹⁾The Apocrypha, (ed. Manuel Komroff) Barnes & Noble Books (New York, NY: 1992), p. 255-256

This passage describes the Hellenization of the Jewish nation, specifically the establishment of a “place of exercise,” translated from the Greek word gymnasion, from which the English term “gymnasium” is derived. The root of this word, gymnos, meaning “naked, stripped, bare,”²⁾A Greek-English Lexicon of the New Testament and Other Early Christian Literature, ed. Walter Bauer, trans. Wm. Arndt, F. W. Gingrich, and F. Danker, University of Chicago Press, 1979, p. 167 reflects the Ancient Greek practice of competing in complete nudity, a concept offensive to the Jewish and Christian ideals of modesty. While modern athletes are clothed, their attire is often so tight that it leaves little to the imagination, effectively revealing the contours of the body. This phenomenon underscores the desensitization to true modesty within Christian communities, influenced by prevailing secular culture. Many Christians today adopt fashion trends that align with the world, rather than adhering to a standard of modesty that reflects their faith. A return to modesty requires rejecting fashions that are immodest, particularly those that reveal the body in a manner that should be considered inappropriate.

Josephus recounts how King Herod the Great introduced heathen customs into Israel. In Antiquities of the Jews, 15.267-269, Josephus states:

On this account it was that Herod revolted from the laws of his country, and corrupted their ancient constitution, by the introduction of foreign practices, which constitution yet ought to have been preserved inviolable; by which means we became guilty of great wickedness afterward, while those religious observances which used to lead the multitude to piety were now neglected; for, in the first place, he appointed solemn games to be celebrated every fifth year, in honor of Caesar, and built a theater at Jerusalem, as also a very great amphitheater in the plain. Both of them were indeed costly works, but opposite to the Jewish customs; for we have had no such shows delivered down to us as fit to be used or exhibited by us; yet did he celebrate these games every five years, in the most solemn and splendid manner. He also made proclamation to the neighboring countries, and called men together out of every nation. The wrestlers also, and the rest of those that strove for the prizes in such games, were invited out of every land, both by the hopes of the rewards there to be bestowed, and by the glory of victory to be there gained.³⁾ The New Complete Works of Josephus (Revised and Expanded) (Trans. William Whiston, Introduction and Commentary by Paul L. Maier), Kregel Publications (Grand Rapids, MI: 1999), p. 512

He states a little further down, “not only to those that performed their exercises naked, but to those that played the musicians also, and were called Thymelici…”⁴⁾Antiquities 15.270; in The New Complete Works of Josephus (Revised and Expanded) (Trans. William Whiston, Introduction and Commentary by Paul L. Maier), Kregel Publications (Grand Rapids, MI: 1999), p. 512 This distinction between godly and pagan music, which would have offended the people of God, serves as a rebuke to churches that adopt contemporary Christian music, so-called Christian rock, or similar genres. Josephus also mentions chariot races and comments extensively on “trophies,” which he equates to idols,⁵⁾Antiquities 15.276; in The New Complete Works of Josephus (Revised and Expanded) (Trans. William Whiston, Introduction and Commentary by Paul L. Maier), Kregel Publications (Grand Rapids, MI: 1999), p. 512 stating, “But to natural Jews, this was no better than a dissolution of the customs for which they had so great a veneration,”⁶⁾Antiquities 15.274; in in The New Complete Works of Josephus (Revised and Expanded) (Trans. William Whiston, Introduction and Commentary by Paul L. Maier), Kregel Publications (Grand Rapids, MI: 1999), p. 512 indicating the opposition of these games to Jewish customs.

The footnote added by the translator William Whiston provides further insight. He wrote, “These grand plays and shows, and Thymeclic, or music-meetings, and chariot-races, &c., were still, as we see here, looked on by the sober Jews as heathenish sports, and tending not only to corrupt the manner of the Jewish nation, and to bring them in love with paganish idolatry and paganish conduct of life, but to the dissolution of the law of Moses. Nor is the case of our modern masquerades, plays, opras, and the like ‘pomps and vanities of this wicked world,’ of any better tendency under Christianity.”⁷⁾ The New Complete Works of Josephus (Revised and Expanded) (Trans. William Whiston, Introduction and Commentary by Paul L. Maier), Kregel Publications (Grand Rapids, MI: 1999), p. 514

Whiston, who succeeded Isaac Newton as professor of mathematics at Cambridge in the early 1700s, offers valuable historical perspective on the Christian view of sports and entertainment. His remarks clearly rebuke Christians for enjoying such activities, reflecting the broader opposition among scholars and influential leaders until the early 1800s, when attitudes began to shift.

Josephus also notes that Herod completed the building in time for the 192nd Olympiad. It is important to mention that the first Olympiad occurred from July 776 to June 775 B.C. and was held every four years, serving as a chronological marker in the ancient world. This timing corresponds with Herod’s 28th year of reign, as recorded by Josephus. In Antiquities 16.137, Josephus writes: “There was accordingly a great festival and most sumptuous preparations made presently, in order to its dedication; for he had appointed a contention in music, and games to be performed naked. He had also gotten ready a great number of those that fight single combats, and of beasts for the like purpose; horse races also, and the most chargeable of such sports and shows as used to be exhibited at Rome, and in other places. He consecrated this combat to Caesar, and ordered it to be celebrated every fifth year.”⁸⁾ The New Complete Works of Josephus (Revised and Expanded) (Trans. William Whiston, Introduction and Commentary by Paul L. Maier), Kregel Publications (Grand Rapids, MI: 1999), p. 535

Philo, in On Rewards and Punishments 52, states:

Now, this man was proclaimed as conqueror, and crowned as such in the sacred contests. And when I speak of sacred contests, I do not mean those which are accounted such by other nations, for they are in reality unholy, affixing, as they do, rewards and honours to acts of violence, and insolence, and injustice, instead of the very extremity of punishment, which of right belongs to them: but I mean rather such as the soul is by nature formed to go through, which, by means of prudence, drives away folly and wicked cunning, and by temperance drives away prodigality and stinginess, and by courage drives away both rashness and cowardice, and the other vices which are in direct opposition to the respective virtues, and which are of no use either to themselves or to any one else[.]⁹⁾in The Works of Philo: Complete and Unabridged New Updated Version (Trans. C. D. Yonge), (Peabody, MA: 1997), p. 699. See similar comments in “On Husbandry” 35, [p. 177]

In On Husbandry 113-114, Philo writes:

Therefore, in all these unholy contests, surrender the prizes to others; but, as for those which are really holy, study yourself to gain the crown in them. And think not those contests holy which the different cities propose in their triennial festivals, when they build theatres and receive many myriads of people; for in those he who has overthrown any one in wrestling, or who has cast him on his back or on his face upon the ground, or he who is very skillful in wrestling or in the pancratium, carries off the first prize, though he may be a man who has never abstained from any act of violence or of injustice. There are some men, again, who, having armed and strongly fortified both their hands in a most hard and terrible manner, like iron, attack their adversaries, and batter their heads and faces, and the other parts of their bodies, and whenever they are able to plant a blow, they inflict great fractures, and then claim the decision in their favour, and the crown of victory, by means of their merciless cruelty.¹⁰⁾ in The Works of Philo: Complete and Unabridged New Updated Version (Trans. C. D. Yonge), (Peabody, MA: 1997), p. 184

In 116-117, Philo further states:

Of all these contests, then, there is not one which is truly sacred; no, not though all the men in the world should combine to bear witness in their favour, but they must be convicted by themselves of bearing false witness if they do so: for they who admire these things have established laws against men who behave with insolent violence, and have affixed punishments to assaults, and have appointed judges to decide on every action of that kind. How, then, is it natural for the same persons to be indignant at those who insult and assault others privately, and to establish in their cases punishments which cannot be avoided, but yet, in the case of those who commit these assaults publicly, and in assemblies of the people, and in theatres, to establish by law that they shall receive crowns, and that proclamations shall be made in their honour, and all sorts of other glorious circumstances?¹¹⁾ in The Works of Philo: Complete and Unabridged New Updated Version (Trans. C. D. Yonge), (Peabody, MA: 1997), p. 184

A relatively neutral comment on sports is found in the Pseudepigraphal text Testament of Abraham, 10.2. In this text, Abraham is taken in a chariot by angels to witness various events. He observes “dancing and sporting and playing the zither; in another place they were wrestling and pleading at law”¹²⁾in The Old Testament Pseudepigrapha (Ed. James H. Charlesworth) Doubleday (New York, NY: 1983), Vol. 1, p. 887 Given the context of other Jewish texts from the same period, it should be noted that these activities were likely regarded as sinful.

Jewish culture was influenced by sports, leading to the development of relevant legal regulations. The Mishna, composed around A.D. 200 but based on earlier traditions, includes discussions on legal issues related to sports. For instance, in Baba Kamma 3.4, it is stated: “An ox from the stadium is not liable to be put to death [if it causes death], for it is written, If an ox gore, and not ‘If it be made to gore’.”¹³⁾ The Mishna (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 337 This implies that oxen trained to attack in the stadium are exempt from death if they cause harm, as their actions are a result of their training.

Additionally, Abodah Zarah 1.7 outlines restrictions on what Jews may sell or be hired to build for Gentiles. It specifies: “None may sell them bears or lions or aught that can do harm to the people. None may help them to build a basilica, scaffold, stadium, or judge’s tribunal; but one may help to build public baths or bath-houses; yet when they reach the vaulting where they set up the idol it is forbidden [to help them] to build.”¹⁴⁾ The Mishna (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 438

In later rabbinic sources, the work Pesikta de-Rab Kahana provides insight into attitudes toward entertainment. In Piska 15.2, commenting on Jeremiah 15:17, states: “R. Abba bar Kahana began his discourse with the verse I sat not in the assembly of them that make merry, nor rejoiced; I sat solitary because of thy hand (Jer. 15:17). The congregation of Israel said to the Holy One: Master of the universes, [in obedience to Thee] never have I gone into the theaters and circuses of the nations of the earth, nor have I made merry and rejoiced with them.”¹⁵⁾ Pesikta de-Rab Kahana (trans. William G. Braude and Israel J. Kapstein), Jewish Publication Society of America (Philadelphia, PA: 1975), p. 276

Additionally, Piska 28.1 contrasts heathen gatherings with those in synagogues: “Another comment: ‘thou hast increased the nation’ (ibid. [Isaiah 26:15]). It is the way of the nations of the earth when Thou increasest holidays for them, that they eat, drink, and carouse and attend their theaters and circuses and provoke thee with their utterances and their deeds.”¹⁶⁾ Pesikta de-Rab Kahana (trans. William G. Braude and Israel J. Kapstein), Jewish Publication Society of America (Philadelphia, PA: 1975), p. 433 These passages reflect a clear distinction made between Jewish and pagan forms of entertainment.

The Rabbinic text Pesikta Rabbati, in its two-volume work, recounts the story of Joseph, who, after being sold into slavery in Egypt, worked diligently for Potiphar. The text refers to Joseph’s diligence based on Genesis 39:11, which states, “And it came to pass on a certain day, that Joseph went into the house to do his work[.]” The text explains this phrase, “according to R. Nehemiah, however, the ‘certain day’ was a day of entertainment in the theater and the circus.”¹⁷⁾Pesikta Rabbati (trans. William G. Braude) Yale University Press, (Dallas, TX: 1968), Vol. 1, p. 119 This explanation accounts for the absence of others in the house and Potiphar’s wife’s opportunity to attempt seduction, implying that Joseph, as a Jew, avoided such heathen activities.

Similarly, Genesis Rabbah references the same passage, noting, “It was a day of a theatrical performance, which all flocked to see[.]”¹⁸⁾Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 2, p.  811 The commentary in Song of Songs Rabbah also discusses this day, with Rabbi Judah noting, “R. Judah says: It was a day on which idolatrous sacrifice was offered, it was a day of theatrical performances. R. Nehemiah says: It was a day of theatrical performances to [or in honour of] the Nile.” (brackets in original)¹⁹⁾Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 9, p. 1 These comments emphasize the view that Joseph’s avoidance of theatrical and circus events reflects a broader Jewish opposition to such heathen entertainments.

The ten-volume Midrash Rabbah provides rabbinic commentaries on the Torah and several other books, including Ruth, Esther, Lamentations, Ecclesiastes, and Song of Songs. In Genesis Rabbah, it is stated: “R. Levi said: Six organs serve a man: over three he is master, and over three he is not. Over the eye, ear, and nose he is not master, for he sees what he does not wish to see, hears and smells what he does not wish to hear and smell. Over the mouth, hand, and foot he is master. If he desires, he studies the Torah, while if he wishes he engages in slander, and if he wishes he blasphemes and reviles. With the hand he can dispense charity if he wishes, while he can rob and murder if he so desires. With his feet he can go to the theatres and circuses, while if he wishes he can go to synagogues and houses of study.”²⁰⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 2, p. 608 This passage emphasizes the moral choices available to individuals, highlighting the distinction between attending secular or sacred venues.

In Exodus Rabbah 51.8, the collection of gold for the golden calf is compared to a young man who generously contributed to a theater fund: “Further on his travels, he lighted on a place where they were collecting for a theatre, and when asked to contribute towards it, he was also so generous that he had to be told, ‘Enough!’ Israel, likewise contributed so much toward the Golden Calf that they had to be told ‘Enough’[.]”²¹⁾Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 3, p. 572 This comparison highlights the excessive and misguided enthusiasm of the Israelites in their support of the golden calf.

In Leviticus Rabbah 13.3, it is stated that the righteous will be rewarded by witnessing the battle between Behemoth and Leviathan in the World to Come, as opposed to attending the wild-beast contests of heathen theaters. The text reads: “as whoever has not been a spectator at the wild-beast contests of the heathen nations in this world will be accorded the boon of seeing one in the World to Come.”²²⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 4, p. 167

Another passage describes the practice of parading criminals around public sports grounds to shame them: “Whoever will gather and eat of the fruits of the seventh-year will be led round the public sports-ground.”²³⁾Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 4, p. 399 It further recounts a woman’s embarrassment at being paraded, fearing that others would suspect her of immoral acts or witchcraft. Additionally, the text characterizes theaters and circuses as sites of idolatry, specifically noting the erection of statues of kings.²⁴⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 4, p. 428

In Lamentations Rabbah, it is stated: “The community of Israel spake before the Holy One, blessed be He: ‘Sovereign of the universe, never did I enter the theatres and circuses of the heathen peoples and make merry and rejoice.”²⁵⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 7, p. 6 Section 17 quotes Psalm 69:12: “They that sit in the gate speak against me; and I was the song of the drunkards,” commenting “this refers to the nations of the world who sit in theatres and circuses.”²⁶⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 7, p. 22 The text describes how heathens ridicule Jews in these venues.²⁷⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 7, pp. 22-23 A similar passage later repeats this description with minor variations; early references to a corpse with a shaved head are later updated to describe a clown with a shaved head.²⁸⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 7, p. 194 Additionally, another section notes that a location on the Mount of Olives was destroyed because, according to R. Huna, “The reason was because they used to play a game with ball on Sabbath.”²⁹⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 7, p. 162

In Ruth Rabbah 2.21, it is stated: “My daughter, it is not the custom of daughters of Israel to frequent Gentile theatres and circuses…”³⁰⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 8, pp. 39-40

Ecclesiastes Rabbah characterizes theaters as unclean places, comparable to privies (bathrooms). R. Jose b. Halafta comments, “If the Holy One, blessed be He, gave wisdom to fools, they would sit and meditate upon it in privies, theatres, and bath-houses; but the Holy one, blessed be He, gave wisdom to the wise to sit and meditate upon it in Synagogues and Houses of Study.”³¹⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 8, p. 22 Additionally, R. Abba b. Kahana remarks, “How confounded [senseless] is the laughter in which the heathen peoples indulge in their circuses and theatres!”³²⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 8, pp. 51-52

In Esther Rabbah, it is noted: “R. Huna and R. Phinehas explain: Even the things with which royalty entertains itself, such as theatres and circuses, this city injures.”³³⁾ Midrash Rabbah, ed. H. Freedman and Maurice Simon), Soncino Press (New York, NY: 1983), Vol. 8, p. 7 This indicates that such institutions are considered detrimental to a city.

Early Christian commentary on theaters and sporting events is extensive, though only a few examples will be discussed here. These quotations are sourced from the ten-volume The Ante-Nicene Fathers.

Clement of Alexandria offers a relatively balanced view on sports. He remarks:

And even for men to prefer gymnastic exercises by far to the baths, is perchance not bad, since they are in some respects conducive to the health of young men, and produce exertion — emulation to aim at not only a healthy habit of body, but courageousness of soul. When this is done without dragging a man away from better employments, it is pleasant, and not unprofitable. Nor are women to be deprived of bodily exercise. But they are not to be encouraged to engage in wrestling or running, but are to exercise themselves in spinning, and weaving, and superintending the cooking if necessary….And reading aloud is often an exercise to many. But let not such athletic contests, as we have allowed, be undertaken for the sake of vainglory, but for the exuding of manly sweat. Nor are we to straggle with cunning and showiness, but in a stand-up wrestling bout, by disentangling of neck, hands, and sides. For such a struggle with graceful strength is more becoming and manly, being undertaken for the sake of serviceable and profitable health. But let those others, who profess the practice of illiberal postures in gymnastics, be dismissed. We must always aim at moderation.³⁴⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 2, p. 283

Despite this nuanced perspective, Clement also condemns the Olympic Games as linked to idolatry and pagan mystery religions. In Exhortation to the Heathen, he writes, “At Nemea another –a little boy, Archemorus –was buried; and the funeral games of the child are called Nemea. Pisa is the grave of the Phrygian charioteer, O Hellenes of all tribes; and the Olympian games, which are nothing else than the funeral sacrifices of Pelops, the Zeus of Phidias claims for himself. The mysteries were then, as is probable, games held in honour of the dead; so also were the oracles, and both became public.”³⁵⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 2, p. 180

Tertullian, in his work De Spectaculis (The Shows), critiques the origins and nature of public games. He writes, “To the testimony of antiquity is added that of later games instituted in their turn, and betraying their origin from the titles which they bear even at the present day, in which it is imprinted as on their very face, for what idol and for what religious object games, whether of the one kind or the other, were designed. You have festivals bearing the name of the great Mother and Apollo of Ceres too, and Neptune, and Jupiter Latiaris, and Flora, all celebrated for a common end; the others have their religious origin in the birthdays and solemnities of kings, in public successes in municipal holidays.”³⁶⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 3, p. 82 He further asserts, “At first the theatre was properly a temple of Venus; and, to speak briefly, it was owing to this that stage performances were allowed to escape censure, and got a footing in the world.”³⁷⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 3, p. 84 Tertullian views the theatre as inherently idolatrous, given its origins in pagan worship, which allowed it to persist unchallenged.

Tertullian also condemns the theatre for its immorality, stating, “Are we not, in like manner, enjoined to put away from us all immodesty? On this ground, again, we are excluded from the theatre, which is immodesty’s own peculiar abode, where nothing is in repute but what elsewhere is disreputable.”³⁸⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 3, p. 86 He rebukes Christians who attend these events, stating, “Does it then remain for us to apply to the heathen themselves. Let them tell us, then, whether it is right in Christians to frequent the show. Why, the rejection of these amusements is the chief sign to them that a man has adopted the Christian faith. If any one, then, puts away the faith’s distinctive badge, he is plainly guilty of denying it…. When you go over to the enemy’s camp, you throw down your arms, desert the standards and the oaths of allegiance to your chief: you cast in your lot for life or death with your new friends.”³⁹⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 3, p. 89

Cyprian states, “People flock thither to the public disgrace of the brothel for the teaching of obscenity, that nothing less may be done on secret than what is learnt in public; and in the midst of the laws themselves is taught everything that the laws forbid. What does a faithful Christian do among these things, since he may not even think upon wickedness? Why does he find pleasure in the representations of lust, so as among them to lay aside his modesty and become more daring in crimes? He is learning to do, while he is becoming accustomed to see.”⁴⁰⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 5, p. 577

Lactantius, in The Divine Institutes, asserts:

Therefore all spectacles ought to be avoided, not only that no vice may settle in our breasts, which ought to be tranquil and peaceful; but that the habitual indulgence of any pleasure may not soothe and captivate us, and turn us aside from God and from good works. For the celebrations of the games are festivals in honour of the gods, inasmuch as they were instituted on account of their birthdays, or the dedication of new temples. And at first the huntings, which are called shows, were in honour of Saturnus, and the scenic games in honour of Liber, but the Circensian in honour of Neptune. By degrees, however, the same honour began to be paid also to the other gods, and separate games were dedicated to their names, as Sisinnius Capito teaches in his book on the games. Therefore, if any one is present at the spectacles to which men assemble for the sake of religion, he has departed from the worship of God, and has betaken himself to those deities whose birthdays and festivals he has celebrated.⁴¹⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 7, p. 188

The Apostolic Constitutions states: “Avoid also indecent spectacles: I mean the theatres and the pomps of the heathens; their enchantments, observations of omens, soothsayings, purgations, divinations, observations of birds; their necromancies and invocations.”⁴²⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 7, p. 424 The text also outlines conditions for baptism, specifying that individuals involved in certain activities must renounce their previous occupations. This includes: “If one belonging to the theatre come, whether it be man or woman, or charioteer, or dueller, or racer, or player of prizes, or Olympic gamester, or one that plays on the pipe, on the lute, or on the harp at those games, or a dancing-master or an huckster, either let them leave off their employments, or let them be rejected.”⁴³⁾ The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers (Peabody, MA: 2012), Vol. 7, p. 495

In summary, both Jewish and Christian traditions have historically rejected the Olympic Games and similar sports. This stance should not be controversial today. Instead, the focus should be on advancing in grace and knowledge of Jesus Christ, with each generation building upon the spiritual insights of the previous one. However, current trends show increasing compromise and apostasy, aligning with biblical predictions of end-times deviation. It is imperative to oppose this trend rather than accommodate it.