The origins of hope: non-Christian uses
# Introduction
Continuing our series on *The Origins of Hope*, in this second part we will explore how the concept of hope (*elpis*) was understood and employed within the Greek and Roman traditions. By closely examining ancient literary, philosophical, and religious texts, we will trace the evolution of hope from a rational assumption to a broader spectrum of ideas encompassing trust in the afterlife and mystical practices. We will delve into the realm of classical thought and consider how hope shaped their vision of the future.
# Greek-Roman World: From Moderate Expectation to Future Confidence
## Hope in Greek Culture
In Greek culture, *elpis* (hope) was often understood as rational assessment or supposition of circumstances, as observed in various contemporary texts (Van Menxel, pp. 36-62). However, it was frequently accompanied by warnings against excessive optimism, as exemplified in Homer’s *Odyssey*, where excess hope is criticized (Homer, *Odyssey* 3.226-228).
The myth of Pandora’s Box, recounted by Hesiod, marks a significant moment in Greek comprehension of *elpis*. In this myth, hope remains within the box after all evils are released, symbolizing a future perspective spared from humanity by the gods (Works and Days, vv. 90-105). This usage, however, was more linked to opinion or supposition (*doxa*), as illustrated by authors like Theognis and Pindar.
For instance, Pindar associates *elpis* with terms such as *phradai* (wise counsel) and *gnome* (opinion), suggesting moderation in the face of fate (Olympic Ode 12.5-6a). Over time, particularly from the 5th century BCE onwards, *elpis* took on more varied meanings. Aeschylus employed it to foresee future misfortunes (Prometheus Bound, vv. 248-251) as well as to express general expectations (Agamemnon, vv. 505-507).
Euripides expanded its use to include rational suppositions (Helen, vv. 1523-1525) and virtues guiding human action (Heracles, vv. 105-106). On the other hand, Isocrates argued that true hope is connected to a just and pious life, promising a better future for those who follow this path (Oration 8.34).
## The Origins of Hope in Eternal Life
Plato, one of Greek philosophy’s central figures, gave significant attention to the concept of *elpis*, often linking it to opinion (*doxa*). In his texts, *elpis* appears as a rational anticipation of the future, sometimes characterized by fear and other times by confidence (Laws 1, 644c; Phaedrus 12d).
One of his most notable moments is when Plato connects *elpis* to immortality. In *The Republic*, for instance, Cephalus mentions a “sweet hope” (*hedia elpis*) regarding life after death (Republic 1, 330d/l). In *Phaedrus*, Socrates expresses his confidence in the afterlife by stating that death does not terrify him but encourages him based on tradition, as just people will find a better fate than the unjust (Phaedrus 63c).
This perspective culminates in the idea that *elpis* is linked to *eros* (love or desire), as a longing for true reality, transcending the present world (Phaedrus 66b/7c). For Plato, this hope is not merely a rational supposition but an essential element for those seeking justice and truth.
## Hope and the Mysteries of Eleusis
The mysteries of Eleusis represent a significant chapter in the evolution of hope in ancient times. According to the *Hymn to Demeter* by Homer, Demeter granted humanity two gifts: crops and initiation into the mysteries, promising a “sweet hope” for the afterlife (Hymn to Demeter, 480-484). This religious tradition integrated an ethical and mystical vision, demanding just conduct in daily life, especially towards the vulnerable, such as slaves and foreigners.
Plato often drew upon this tradition when describing expectations about the afterlife, suggesting that initiates into the Eleusinian mysteries received special revelations about immortality (Phaedrus 248c-250a). However, the concept of *elpis* transcended mere religion and became an integrated view of life, preparing individuals for death and an eternal future.
**Recommended Reading:** Spe Salvi (Benedict XVI), an encyclical on Christian hope.
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**Pagan Hope and Its Continuity in the Christian World**
In this stage of the series, we saw how *elpis* developed in Greek thought, initially as a rational assumption and gradually incorporating deeper elements, such as hope for the afterlife. This transformation reflects how hope influenced not only beliefs but also the ethical conduct of individuals.
In the next newsletter, we will explore how the Judeo-Christian tradition redefined the concept of *elpis*, transforming it into an exclusively positive and deeply theological element. Stay tuned for this historical and philosophical analysis.
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To deepen your understanding of Marian hope theology, refer to the Encyclical Redemptoris Mater by Pope John Paul II.
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