Hellenism (modern religion)

Emperor Julian the Philosopher

There are no official naming practices for labeling religious expressions deriving themselves from the Hellenic or Hellenistic culture and history in one form or another. The ancient Hellenes did not have a word for 'religion' in the modern sense.[7] Likewise, no known Greek writer classifies either the gods or the cult practices into separate 'religions'. Modern scholarship that speaks of religions of the ancient Greeks, is applying a modern category in a modern way.[8] Instead, for example, Herodotus speaks of the Hellenes as having "common shrines of the gods and sacrifices, and the same kinds of customs."[9]

Some informal naming conventions have developed since the formation of the first Hellenic religious organizations in the 1990s, based on academically accepted descriptive definitions. Hellenism has been employed as a religious identifier for Hellenic religion in the same manner as Christianity is understood to mean Christian religion. This conflation of Hellenism with or as Hellenic religion in the Anglosphere is the result of English translations of primary sources from Antiquity.

The word Ἑλληνισμός appears in writings of three authors, Sextus Empiricus (c. 160 – c. 210 CE), Diogenes Laërtius (3rd century CE), and Roman Emperor Julian (331 – 26 June 363). In Sextus Empiricus' "Against the Professors", a criticism of professors of all arts and sciences, Ἑλληνισμός is translated by Robert Gregg Bury as "hellenism".[10] Ἑλληνισμός is not employed in a religious manner, but is used in the context of proper Greek grammar. Likewise in Diogenes Laërtius' "Lives of Eminent Philosophers 7.1. Zeno", Ἑλληνισμός is once again used to talk about Greek language, not religion. In the English translation by Robert Drew Hicks it is rendered as "pure Greek" and "good Greek":[11]

"Ἀρεταὶ δὲ λόγου εἰσὶ πέντε, Ἑλληνισμός, σαφήνεια, συντομία, πρέπον, κατασκευή. Ἑλληνισμὸς μὲν οὖν ἐστι φράσις ἀδιάπτωτος ἐν τῇ...."
There are five excellences of speech—pure Greek, lucidity, conciseness, appropriateness, distinction. By good Greek is meant language faultless in point...

Understanding Julian's usage of Ἑλληνισμός arguably has been lost in translation. The word appears in his letter to Arsacius, High-priest of Galatia. The translator, Wilmer Cave Wright rendered Ἑλληνισμός as "Hellenic religion" in the opening sentence where Julian complains that "The Hellenic religion does not prosper" like he desires.[12] The explicit religious nature of the letter, could be the reason why Ἑλληνισμός was translated as "Hellenic religion" for textual comprehensibility, it is inconclusive at this time. Because of the choice in translation, English speaking polytheists claim Julian used the term to define Ἑλληνισμός as traditional Graeco-Roman religion.[13]

The phrase Hellenic Polytheistic Reconstructionism refers specifically to the methodology used by some practitioners to recreate the religion based on academic sources, rather than the religion itself, and not all Hellenic Polytheists are reconstructionists. Other organizations, such as Dodekatheon (Δωδεκάθεον),[14] the Helliniki Hetaireia Archaiophilon (Societas Hellenica Antiquariorum), and the Thyrsos (Θύρσος) use a combination of terms interchangeably, including elliniki thriskia (ἑλληνικὴ θρησκεία, 'Hellenic religion'), Hellenic polytheistic religion, and Hellenism.[15][16]

Other terms in common usage by Hellenic polytheists include "Greek reconstructionism" and "Hellenic Traditionalism", but the two are not synonymous.[17] The American group Elaion uses the term "Dodekatheism" (Greek: δώδεκα, dodeka, 'twelve' + θεϊσμός, theïsmós, 'belief in the gods') to describe their approach to the Hellenic religion, stating that the term "has been used for some time within and outside Greece to refer to ancient Greek religion and we feel that it is important for those of us outside Greece share a common name and identity with our co-religiosts in the homeland of our spirituality", and that the term 'Hellenism' is linked too closely in current use to the modern Greek nation.[7]

Prominent concepts include, but are not restricted to: Eusebeia (piety), Arete (virtue), and Xenia (hospitality). These are rooted in the various ancient Greek values concepts that they look to for guidance and inspiration from the Tenets of Solon, the Delphic maxims, the Golden verses of Pythagoras, Epicurean philosophy, the ethics of Aristotle, Stoic philosophy and more.[18]

Hellenism has historically been a pluralistic religion with beliefs ranging between polytheism, animism and monism, although a Hellenist may hold beliefs that fall into all of these categories. Additionally, there are other interpretations of divinity in line with Hellenistic philosophies, like Epicureanism.[32] Hellenism is, in practice, primarily centered around polytheistic and animistic worship.

Devotees worship the Greek gods, which are the Olympians, divinities and spirits of nature (such as nymphs), underworld deities (chthonic gods) and heroes. Both physical and spiritual ancestors are greatly honored. The gods exhibit both universal and local qualities. For the Greeks, "their gods were at the same time universal, found everywhere and powerful over the whole world, and intensely local, manifesting themselves in particular places."[33]

Celebration of the Adonia, Greece

There are many festivals throughout the year that many seek to celebrate, where the dates are often set by the lunisolar Attic calendar.[34] The festivals typically commemorate events in Greek history, honoring deities that the festivals celebrate, and connote spiritual themes. The celebrations incorporate religious themes, arts, sacrifices and offerings, family get togethers and feasts. Popular sacred days are Deipnon, Noumenia and Agathos Daimon.[34]

Hellenic festivals include:[35][36]

The majority of modern historians agree that the religion practiced by the ancient Greeks had been extinguished by the 9th century CE at the latest and that there is little to no evidence that it survived (in public form at least) past the Middle Ages. (In certain isolated areas it survived until the 12th century, see Tsakonia and Maniots)[37] Greek Dodecatheon member Panagiotis Marinis, has claimed that the religion of ancient Greece survived throughout the intervening centuries, and some claim they were raised in families that practiced this religion.[38]

The revival of Hellenic religious identity is typically only part of a larger social movement of re-Hellenizing Greek identity in a comprehensive way, not only religious.[5] This re-Hellenization movement is the current iteration of previous attempts to revive Hellenism. The first to promote such efforts[39] was the late Byzantine philosopher Georgios Gemistus Plethon in the 15th century. It was in Mystras, in the Despotate of the Morea, that Plethon formed a 'circle' of students.[40] It is through Plethon and his students, that many ethnic Greeks today trace their teachings and practices and give credit for tradition's survival to the present day.[41]

Two notable students of Plethon include the historian Laonikos Chalkokondyles and Bessarion. Bessarion, educated in neoplatonism, was considered for the papacy twice. In a letter recounting the news of his teacher's death, Bessarion says that Plethon has left to "dance with the Olympian Gods" (να χορέψει μαζί με τους Ολυμπίους Θεούς)[42] and honors Plethon by claiming him to be the reincarnation of Plato based on the "teachings of the Pythagoreans and Plato about the endless ascent and descent of souls" (διδαχές των Πυθαγορείων και του Πλάτωνα περί ατέλειωτης ανόδου και καθόδου των ψυχών).[42]

In 1458, just a few years after the death of Plethon, Michael Tarchaniota Marullus was born near the site of ancient Sparta in the Despotate of the Morea or in Constantinople.[43] Both of Marullus's parents were Greek exiles who had fled from Constantinople when it fell to the Turks in 1453, and he always proudly called himself a Greek.[44] Marullus was a poet and stratioti-soldier. Among his works, Marullus composed a collection of hymns, the Hymni naturales, in which he celebrates the Olympian pantheon.[45][46] Bartolomeo Scala, his father-in-law, was a member of the Platonic Academy in Florence, Italy.[47]

So, my good king of the gods,

the gloomy fate, unfortunately, I could not escape,

to practice as a Hellene

the cult of my fathers

in a non-Hellenic language,

(Hymn to Hermes)[48]

Validating the relationship between Hellenic Ethnic Religion and the Ancient Greek Religion for 'continuity' is difficult as an outsider to the tradition, argued Vlassis G. Rassias.

In the 19th century, many, especially German scholars, who were otherwise remarkable scholars, made the huge mistake of reconstructing a theology from the works of Homeros, who is only a poet. Hesiodos, on the other hand, who also engages in theogony, can also be seen as theology. But his works are not set in stone either. We see that when we look at Georgios Gemistos-Plethon, at the beginning of the 15th century who is the link between the ancients and us, and who demonstrates an underground continuation that has never been broken. In one of his invocations to Zeus, Plethon presents him – to the surprise of all who see things statically – as the father of Poseidon and Kronos. The German scholar of the 19th century or modern man, who doesn't even know what tradition means, begins at this point to muse and wonder over Plethon's words. In the end, many of them come to the crazy conclusion that Plethon must be assessed as a heretic.[49]

Though when Plethon's presentation of Zeus as the 'father' of Poseidon and Kronos is compared to the Derveni papyrus (discovered in 1962), Plethon appears less the heretic. The Derveni Papyrus recounts an Orphic cosmology, one in which the world of today is Zeus’ creation.[50] The new order of the world arises from Zeus after he swallows the severed phallus, the last act in a series of overthrowings of the ruling figure. In doing this, Zeus contained all things within himself and remade the world and regenerated all the Gods and Goddess once more, being King and 'father' to all things.[51] This aligns with the writings of Plethon. In the Book of Laws, Zeus "existed from all eternity," "not born of any other...he is self-father [αὐτοπάτορα]...has no other father than himself...he is the father and the eldest creator [δημιουργὸν] of all things."[52] The other gods in the Greek pantheon are divided according "to divine nature [θεότητι] into the second and third orders, the first of which are the children of Zeus, his creations, and the second are the children of his children, the creations of his creations."[52]

Emically speaking, "revival" accurately describes the religious activity occurring in Greece and around the world since one of the main hallmarks is group gatherings and public festival celebrations. Etic observations from a distance by classical scholars, describe contemporary practices as inauthentic and therefore irrelevant or remain open on the issue. British classicist Mary Beard criticized Greek Hellenists worshippers, saying, "until these eager neo-pagans get real and slaughter a bull or two in central Athens, I shan’t worry that they have much to do with ancient religion at all", later commented that, "I think I was really responding to the claims made by this group that they were reviving ancient paganism. I am absolutely ok with the idea that religions change. I was reacting to their claims to be a modern version of ancient 'paganism'."[53][54] American classicist, Sarah Iles Johnston affirmed contemporary practice. "The bricolage and re-imaginings of contemporary Pagans is not entirely different from that of ancient Greek religious culture and that even classical scholars inevitably re-imagine the gods."[55] Revivalists view the tradition as a living, changing religion. Hellenic Revivalism allows room for practitioners to decide what feels right to them, and to adapt historical religious practices to modern life.

Hellenists and other self described pagans/polytheists typically engage in reconstructionism, a methodology that attempts to accurately base modern religious practice on the imitation of culturally and historically genuine examples of ancient religious practices. The term is frequently used in the United States to differentiate between syncretic and eclectic Neopagan movements, and those based on the traditions, writings, history, and mythology of a specific ancient polytheistic culture. The Supreme Council of Ethnic Hellenes have made a clear distinction between themselves and the Neopagan movements, and identify some 'Hellenic' groups as "simply disguised as 'Hellenes' for reasons that exist hidden within the depths of their own minds."[56]

Ritual performed by members of the Supreme Council of Ethnikoi Hellenes

Hellenism originated in and is practiced in Greece and has inspired religious worship in other countries. Leaders of the movement claimed in 2005 that there are as many as 2,000 adherents to the Hellenic tradition in Greece, with an additional 100,000 who have "some sort of interest".[74] No official estimates exist for devotees worldwide. Outside Greece, religious organizations began to emerge around 1998, with some individuals claiming to have been engaging in some form of traditional practice since the 1970s.[75]

Priest performing ritual

The first Greek organization to openly support the religious revival of Hellenic religion was Ύπατο Συμβούλιο των Ελλήνων Εθνικών (Supreme Council of Ethnikoi Hellenes or YSEE), established in 1997,[76] and is publicly active. YSEE is a founding member of the World Congress of Ethnic Religions (now European Congress of Ethnic Religions) and hosted the seventh annual WCER Congress in June 2004.[77] With branches also in the United States, Canada, Australia, and Germany, their level of real world public activity, and actual membership levels, the Supreme Council of Ethnikoi Hellenes can be argued to be the defining lead organization for the public revival movement. YSEE is also a member of the European Union's action program to combat discrimination. The organization primarily refers to the religion as the "Ethnic Polytheistic" or "genuine Hellenism"[78] and its practitioners as Ethnikoi Hellenes, "Ethnic [National] Hellenes". YSEE uses the terms "traditional", "ethnic", and "genuine" to refer to their religious practices. Hellenic polytheist author Vlassis G. Rassias has written a popular series of books on "Christian persecutions against the Hellenes," while the Athens-based group Ellinais emphasizes "world peace and the brotherhood of man."[79]

Another active organization based in Greece, the Labrys (Λαβρύς, [lavˈris]) religious community was founded in 2008. Labrys has focused primarily on the religious aspects of Hellenism or Hellenic polytheism, avoiding anti-Christian rhetoric and politics, establishing weekly public rituals[80] and engaging in other aspects of practical promotion of polytheism like theater and music.[81][82] Labrys has also promoted among Hellenes worldwide the need to actively practice household worship and the idea that family and community should be the starting points of religious practice.[83] The community has been organizing since 2008 the largest festival in Athens and also actively participates and supports the religious aspects of the oldest Hellenic festival in Greece, Prometheia[84] which is held every year on Mount Olympus. The Labrys religious community has published a book.[85]

Founded in the United States in 2001, Hellenion identifies its practices as "Hellenic Pagan Reconstructionism" and emphasizes historical accuracy in its mission statement. Hellenion does not provide official membership numbers to the public, but an unofficial estimate of 43 members was made for 2007 and approximately 100 members for 2017. though this number can only give the roughest approximation, as Hellenion offers hardship waivers to those who cannot afford the typical membership fees. In early 2010, the organization reported 1 demos (fully chartered local congregation) and 6 proto-demoi (start-up congregations not fully chartered with less than 3 members) established, which offer rituals and other events for members and frequently for the public as well. Two of the six proto-demoi cannot be independently verified to exist. Hellenion offers legal clergy training, basic adult religious education classes, and other educational/training courses for its members.

Another American group, Elaion, was founded in 2005 after members of other groups grew dissatisfied with what was, in their view, a de-emphasis on Hellenic ethics, philosophy, poetry, and art, and a re-emergence of "occult" doctrines among some practitioners. Elaion aimed to create an organization that emphasized ethics, piety, and "right-living", which they initially termed "Traditionalist Hellenismos". No reported numbers for current membership levels are known to exist. Among the various modern Stoic philosophical groups, many equate Zeus with Divine Providence, or Divine Logos. Among the modern Epicurean philosophical groups, Society of Epicurus accepts the ancient, naturalistic, polytheistic view of the Epicurean gods as one of three legitimate modern interpretations of Epicurean theology.

In Brazil, there are some religious groups, in different states. In addition, in Portuguese language, there is the website of RHB – Reconstrucionismo Helênico no Brasil, built since 2003 by Brazilian members of Hellenion and other international groups, such as the American Neokoroi and the Greek Thyrsos.

Hellenism

Related systems and religions

Notes

Citations