What is your working definition of "paganism"? Do you describe yourself as "pagan" (or "Pagan")? Why or why not?
With any such words, we have to deal with the literal and the connotative meanings. The etymology of the word pagan is "L paganus rustic, peasant, citizen, civilian, non-Christian, non-Jewish"1. The Latin paganus means "rural, villager, yokel"2. The modern meaning of pagan is "n. 1. One of the people observing a polytheistic religion, as the ancient Romans. 2. A person who is not a Christian, Jew or Muslim; heathen. 3. An irreligious person. Adj. 4. Of pagans or their religion."3
Since I was raised in the country, am not a Christian, Jew or Muslim and observe a polytheistic religion, I have no problems with the literal meaning of "pagan".
The connotative meaning of pagan differs by the speaker and listener. To some, such as the members of certain fundamental monotheistic religions, pagan means "those evil doers who don't worship like we do". To many New Age or Earth Based religions, pagan means "one of us or those that will be at least tolerant of our beliefs". To many enlightened and tolerant people, pagan is a vague term used to open a discussion (How do you define pagan?). Saying I am pagan keeps many of the religious fanatics away (which is good for me since I don't care to associate with them) and draws people that are much more pleasant to be around. In addition, a person's reaction to the word pagan tells volumes and directs how I react to them in the future.
So, in summary, I have no problem defining myself as pagan and frequently do.
If you were asked to describe your religion in 100 words, what would you say? In 25 words? In a single sentence?
I worship the deities of ancient Greece in the methods used by the ancient Greeks and live by their ethical standards. I innovate where information about religious practices cannot be found or to assuage modern sensibilities. I read authors of the period and try to fulfill the meaning and purpose of the practice, if I am unsure of the actual methods. When defining modern sensibilities, I strive for what is legal and is not demeaning to my religion or myself. I usually concern myself with religious practices that effect daily life rather than showy displays intended to impress the public. (in 100 words)
I worship the deities of ancient Greece in, as near as possible, the methods used by the ancient Greeks and living by their ethical standards. (In 25 words and a single sentance)
What do you see as the central concerns of ancient Hellenic religion?
The common themes in ancient Hellenic religion, morality plays and poetry seem to be moderation, humility, community and honor. Poverty causes a person to do things that are dishonorable due to needs and wealth causes a person to do the same sort of things due to indulgence so it is better to strive for the middle course. The accumulation of wealth by any means is frequently discouraged and people are encouraged to gain wealth through their own labors and honest dealings with others.
The two worst sins appear to be trying to be like the Immortals and the breaking of oaths. Many things that modern people believe to be immoral or dishonest, the ancient people thought to be crimes against mortals and not crimes against the Immortals. To make these issues into religious crimes, people were required to take an oath that they would not do them. Then, if they committed the crime, it became a religious offense due to the breaking of the oath.
Two concepts that many modern people will find difficult are "our constant striving for perfection would have been considered hubris (or sinful) by ancient peoples" and "there are many examples where everyone in the family, clan or community are punished for the offenses of a single member". As an example of the first, it is good to be healthy and fit but, to spend most of your time and resources on physical fitness, can be considered hubris. The latter concept tends to make us more aware of the actions and needs of our immediate support group. (This does not include humanity as a whole and I have found little or no evidence of giving to an anonymous populous.)
How do you determine where the line between ancient religion and ancient social practice should be drawn when reconstructing our religion?
The first line should be drawn at legality. Even if a practice was legal in ancient times, if it is illegal now, there must be strong compelling reasons to break the law and, before that point, every effort should be made to change the law. The second line should be drawn at purpose. We should make every effort to understand why a procedure was followed. If the ancient procedures no longer achieve the desired effect (or achieves undesirable effects), other methods should be tried until a more effective one is found. Finally, the third line should be drawn at knowledge. If we do not know enough about a procedure to follow it, we should try to recreate the procedure using similar procedures from the Hellenic culture (not just the Greek culture but also Egyptian and Roman cultures if they can achieve the desired results).
What values are most important to you when determining which aspects of ancient practice to preserve and which to reject? How do you rank those values? What is your "bottom line" with regard to tradition and innovation? If possible, provide some examples of instances in your rituals, theology, or ethics that demonstrate your personal hierarchy of values.
My most important personal values are centered on moderation, honorable actions and community. In my previous religious and social experiences, there were rules that, in my opinion, nobody could adequately follow (Ten Commandments, Wiccan Rede, etc.). The religious and social leaders would then use people's inability to live up to those standards to manipulate them through the guilt generated. I have never considered myself a bad person so it was refreshing to find rules I can live by and the expectations that I should think for myself. (In example, throughout my whole life I have tried to live in moderation doing nothing to excess and taking every opportunity to try anything that was not by its very nature excessive. More specifically, I drink from time-to-time but I have only been drunk once or twice in my whole life.)
The community were I spent most of my formative years was in the Missouri Ozarks (the traditional hillbilly). In that society, there were friends, enemies and others. You were expected to help your friends and they to help you. You were expected to not associate with the enemies or strangers, at the very least. The parallels in Hellenic society of aid friends, avoid enemies and cultivate kinsmen are concepts I feel very comfortable with. (In example, I frequently try to support the needs of my friends but I refuse to give to anonymous beggars and impersonal charitable organizations. More specifically, I have sponsored a Guest Friendship dinner with each of the demos members that have been interested in participating.)
It is difficult to say how I would rank these values because I seldom see them in conflict. My best guess would be community, honor and moderation. If my local demos required that I do something excessive that made me to appear a complete fool, I would try to do it (although I would try to talk them out of it first). If I had to do something excessive to preserve the dignity and respect of my religion, I would try to do that as well. (In example, being a very shy and private person, I find it embarrassing to perform public prayers and oaths. However, others expect it so I swallow my pride and do it.)
My "bottom line" is effect. If an innovation makes our ritual to appear to be a denomination of another religion and there is no evidence of historical accuracy, I refuse to include it. If, on the other hand, an innovation has no historical support but is similar to other historical practices or produces the desired effects, I will try it. (In example, a person that was briefly a member of our demos wanted our official support of a ritual that included elements such as invoking goddesses, calling watchtowers and may pole dances. Since such things could not be proven to be historically accurate and made the ritual to be more Wiccan than Hellenic, I refused to persuade the demos to support the ritual. On the other hand, many of the elements of the rituals I have created are, strictly speaking, Egyptian or Roman rather than Greek. They are still from the Hellenic period and are similar to other more historically accurate elements.)
How do you evaluate UPGs (Unusual or Unsubstantiated Personal Gnosis) and integrate them into modern practice?
The important aspect of UPG's is the Personal. I usually would not go to another for aid in evaluating a UPG nor would I give a definitive explanation of one to another person. I have had these and I have helped others to interpret them but the bottom line is each person must decide for themselves whether they are valid and what they mean. To evaluate UPG's, I mostly look for consistency and emotional content. Is the content consistent with other information and does it feel right? Even then, I mostly consider UPG's to be guidance (where to go next) or confirmation (have I done the right thing).
Works Cited
- The Concise Oxford Dictionary of English Etymology ISBN 0-19-283098-8
- Collins Gem Latin Dictionary ISBN 0-00-470763-X
- Random House Webster's Dictionary, Classic Edition ISBN 0-375-40703-0
Approved
08-Oct-02.