The religious status quo in the Roman Empire of the second century CE constituted a multifarious and controversial reality due to the syncresis and interdependency of Hellenismos and latinitas , on the one hand, and traditional worship, Christianity, Judaism, and other Eastern cults claiming a place in the “pantheon” of religions, on the other, as I discussed in the introduction. Subsequently, the literary scene mirrors this diversity. The Lucianic corpus is a representative example, as it includes a number of god-centric works that discuss generic religious issues, Peregrinus and Alexander as examples of immoral and degenerate individuals who exploited religion and people’s gullibility, and pagan deities, as well as Eastern deities and religious rites. Nonetheless, it has been suggested that Lucian demonstrates monumental ignorance of current religious issues and more specifi cally of Christianity. 1 In this chapter my intention is to present Lucian’s latent yet astutely formulated religious philosophy and show that he very perceptively pushes anthropomorphism to its furthest end, reexamines human involvement in religion, and reconsiders the divine, so as to propose a new interpretation of the aging Olympians and ultimately the (co)existence of religions at the time. Consequently, I argue that his multifaceted presentation of the divine adumbrates also the vignette of the second-century religious scene and thus sets the reader in an advantageous position to examine and reevaluate religious beliefs and trends.