Hidden Symbols: Greek and Roman Gods in American Identity

Dr. Lyman Montgomery

Let me start today with a question that might make some folks a little uncomfortable. Why is it that Greek letters are condemned as "pagan" by some Christians, but the images of Greek and Roman gods—literally—are sitting there quietly on our state seals, courtrooms, even our national emblem, and nobody flinches? I mean, if symbols alone determined our spiritual status, America itself would need a cleansing altar call every Fourth of July. Where do we draw the line? And why is it drawn there?

Janet

Lyman, I love that you went straight for the jugular on this one. I’ll never forget the first time I heard you break this down, because—real talk—growing up in Georgia, I saw those symbols everywhere and never thought twice about 'em. We pledge allegiance, we put our hands on our hearts, and nobody’s asking about spiritual contamination from an eagle or a column. But you once told me about how you first noticed that eagle back in Ohio, right?

Dr. Lyman Montgomery

Yeah—man, it was high school civics, probably my sophomore year. We had this gigantic flag at the front of the classroom and the teacher asked us, "What does that eagle represent?" Most of us just said America, right? Red, white, and blue, all that stuff. But then I started digging, and I realized, wait a minute, the eagle wasn’t first American. It’s Roman. That's the Aquila—the same eagle that marched before the legions of Rome, the symbol for Jupiter, king of the gods. Then there’s the olive branch, which isn’t just a sign of peace. That’s Athena’s thing, the Greek goddess of wisdom and war—her sacred gift to Athens. We even have Latin plastered on everything—E Pluribus Unum, Annuit Coeptis—none of it is scriptural language, it’s Rome’s.

Janet

That’s the part that gets me. Folks walk right past it, waving those flags in the sanctuary, with no fear at all. I mean, nobody’s prophesying doom ‘cause we got a Roman eagle and an olive branch on display. It all comes down to how we interpret those symbols, doesn’t it? We see 'em as patriotic, never mind their actual backstory.

Dr. Lyman Montgomery

Let’s talk state seals, Janet, ‘cause the further we look, the wilder it gets. Just for fun: Virginia. On their seal you’ve got Virtus—a Roman goddess of, I kid you not, courage and virtue—standing over a conquered tyrant. The phrase “Sic Semper Tyrannis,” all Latin, just to drive the point home. That’s not just civic art. That’s full-on Roman religion, front and center. No one’s rallying to scrub Virtus out of the courthouse lobby.

Janet

This always gets me thinking about home, Lyman. In Macon, I’d be at church and overhear the old heads whisper about how Greek life had all these “pagan” rituals. Same folks turn around and talk about how they love the “virtue” and “justice” standing proud on our state flag. Now, New York—let's look at them. You've got Liberty and Justice, both Roman deities. Liberty’s wearing a Phrygian cap, tied directly to Roman celebrations of freeing slaves. Justice with the scales—ain’t just a random woman holding those! That’s a symbol for divine law, coming straight outta Rome.

Dr. Lyman Montgomery

And don’t forget California—Minerva right on the seal! She’s the Roman Athena, goddess of wisdom. California chose her because the state joined the Union “fully grown,” like Minerva sprang out of Jupiter’s head in myth. That’s mythology 101. We plant churches there, nobody worries about Minerva “cursing the land.”

Janet

Alright, and New Jersey—with Ceres, the Roman goddess of agriculture, standing there with a cornucopia. I remember learning in school that was just “for abundance.” Nobody told us it was for a goddess! But put Greek letters in a church parking lot and suddenly we need an exorcism, right?

Dr. Lyman Montgomery

Let’s just name the tension—faith communities are super selective when it comes to what gets called “pagan.” If it’s seen as patriotic or “classic,” it’s fine, it’s “history.” If it’s got Greek letters—or, let’s be real, if it’s tied to Black institutions—it gets put under a microscope. It’s not just about symbols, it’s about who those symbols belong to. The deeper question: How should Christians handle symbols that didn’t start in the Bible? Should we judge all by their roots, or by the meaning they've picked up over time?

Janet

That’s the heart of it, isn’t it? We want to be holy, but sometimes we confuse that with being suspicious or scared of anything that looks “other.” But if you really crack open your Bible, all through it you’ll see folks using cultural images. Paul, right there in Acts 17, quotes Greek poets—he tells the Athenians, "In Him we live and move and have our being," and that’s a line from pagan poetry. Solomon’s wisdom? Ties to Egypt and Mesopotamia all over the place. God didn’t say “never use anything cultural”—He said, "Redeem it."

Dr. Lyman Montgomery

Exactly, Janet. That’s why when people only scrutinize Greek life or BGLOs for what’s “pagan,” they’re missing how the same standards would wipe out half the monuments, mottos, and pageantry we hold dear in this country. I mean, nobody’s picketing courthouses because Lady Justice is standing there—blindfolded or not—just as Roman as anything you’ll find on a fraternity shield.

Janet

So how do we even begin to sort out what these symbols actually mean today? I think part of our confusion is that nobody really taught us where they came from. We inherit the symbols, but the history’s fuzzy. That’s where education is supposed to come in, right? Like, if you tell kids in school, “Hey, Minerva on the California seal isn’t just about an owl and a helmet, it’s about wisdom,” you’re giving them a lens, not just a label.

Dr. Lyman Montgomery

That’s spot on. Our interpretation is shaped by what we’re taught, or not taught. The danger is, when folks don’t know or they assume something “looks spiritual” or “looks pagan,” they react from fear instead of understanding. If we use these teachable moments—whether you’re in the classroom, pulpit, home, wherever—you can reclaim the narrative. These symbols don’t have to control the story; we can assign new significance to them, as long as we’re honest about their pasts. Communities can actually reclaim or redefine symbols, making them serve who we are now, not just who folks used to be scared of.

Janet

That’s good, Lyman. Makes me think about all the ways we tried to “sanitize” stuff growing up, instead of just explaining it. But when you take time to learn the history, you realize there’s room to appreciate heritage and faith, without running scared every time you see a symbol you don’t recognize.

Dr. Lyman Montgomery

This is where community education really shines. What if, instead of just arguing about whether something is “good” or “bad,” churches and city councils set up panels or discussions to unpack where symbols really come from? Bring together pastors, teachers, and historians—let folks ask questions, instead of just assuming the worst. And not just in the church. BGLOs could host forums too, where people talk openly about the history of their shields, hand signs, mottos—right alongside the truth about courtrooms and state seals.

Janet

We could save a whole lotta drama, and maybe cut down on the confusion, if there was more transparency—especially from institutions that usually only tell one side of the story. When folks feel heard and get real info—not just rumor or fear—it changes everything. Maybe even more important, it helps us respect each other’s heritage, instead of always picking apart what makes us different or “suspect.” I mean, y’all know I love a good community dinner-and-discussion—maybe we should start handing out state history flashcards at the next one!

Dr. Lyman Montgomery

You might be onto something, Janet! But for real, the more we talk, the more we realize most symbols are more complicated than “just pagan” or “just holy.” It takes time and honesty, but it’s worth it.

Janet

You know another thing that could help? Workshops. Picture folks from all backgrounds coming together to talk through what these symbols mean for us now. Like, why is Lady Justice in every courthouse—and what’s the story behind her? Doing that in both civic and faith spaces helps us face our history, instead of pretending it’s got nothing to do with us.

Dr. Lyman Montgomery

Yes. And I’ll tell you, adding this kind of content to school curriculums—teaching kids not just the “what,” but the “why” behind these images—creates a deeper respect for our complex heritage. It’s not about erasing anything; it’s about making sure everyone’s perspective gets included. We need to set some guidelines, too, for how public spaces choose and explain their symbols. Not censorship, but context. Put up a plaque, add a QR code, give people a reason to reflect instead of just absorbing messages by accident.

Janet

Now, that’s actually practical. You can’t expect folks to honor history they never get a chance to learn. A little education, a little transparency, a lot more understanding. That’s how we move the conversation—and our communities—forward.

Dr. Lyman Montgomery

At the end of the day, it boils down to breaking stereotypes and building genuine awareness. When you hear personal stories—someone explaining what a shield or symbol means to their family, their faith, their heritage—it’s a lot harder to hold on to knee-jerk judgments. School projects, collaborative art, even digital storytelling—those can help folks see tradition and symbolism through fresh eyes. We’re not just talking about “old” symbols; we’re actually shaping what they’ll mean for the next generation.

Janet

That’s the truth. It’s one thing to read about a little statue in a textbook; it’s another to hear your neighbor or classmate tell you what that symbol means to them now. We’ve seen it, Lyman—in the conversations we’ve had with Zetas, Sigmas, in the stories y’all sent us after previous episodes. When we challenge old assumptions and actually listen, we build bridges, not walls. And honestly, that’s church—that’s what it’s supposed to be.

Dr. Lyman Montgomery

I agree, Janet, and you bring it home beautifully. So as we wrap up, here’s the question I want y’all to chew on: If God could move through Roman governments and Greek language, why do we put Him in a box when it comes to Black Greek organizations today? Before you judge a symbol—or a person—maybe take another look. As always, share this episode with someone who needs a good conversation. Janet, I appreciate your insight and your company, as always.

Janet

Lyman, it’s a joy. We don’t have all the answers, but we sure aren’t afraid of the questions. Thanks for letting me sit at the table with you again. To everybody listening, we’ll see you next time on the Sacred Greeks Podcast. Stay blessed, y’all. Bye now.