Post by Senbecc on Jan 27, 2007 3:21:42 GMT -5
Hellenismos is the traditional, polytheistic religion of ancient Greece, reconstructed in and adapted to the modern world. This religion is also referred to as Hellenic Polytheism, Hellenic Reconstructionist Paganism, or simply Hellenism. Those who practice it are variously known as Hellenic polytheists, Hellenic pagans, Hellenic Reconstructionists, Hellenists, or Hellenes.
We worship the divinities of ancient Greece, especially the Olympians: Zeus, Hera, Athena, Hephaistos, Apollo, Artemis, Demeter, Dionysos, Hermes, Ares, Poseidon, and Aphrodite, along with Hades and Hestia. We also honor the chthonic (underworld) deities, nature divinities, and heroes. Most of us view the gods as distinct divine persons, each with his or her own interests, areas of influence, and agenda for the world and for us, a theological position often referred to as hard polytheism.
Ours is a strongly devotional religion, and the goal of our ritual life is to establish and maintain the bonds of guest-friendship (xenia) with the Immortals. We honor them with offerings such as wine and incense, and believe that they in turn bless us with the good things of life. We express our thanks, needs, and concerns to them in prayer.
Our ritual forms are based on those used by the ancients themselves, as evidenced in their writings and in archaeological findings. We look to these primary sources, to recent scholarly opinion, and to our modern needs when determining how to practice this ancient religion today-a perspective known as Reconstructionism. We respect the importance of inspiration (personal gnosis) in religious life, but we are careful to distinguish between historical precedent, modern opinion, and personal insight. Each has a place in our religion, but they are not interchangeable.
Hellenic worship is a joyous and uplifting experience that brings us closer to the gods and to each other. The atmosphere is dignified and reverent, but not somber. Our behavior in worship reflects our respect for the gods as divine persons and for one another as members of an extended spiritual family.
A typical ritual will follow a predictable sequence:
Procession (Pompe): The participants move from a central gathering place into the temenos (designated sanctuary area) and up to the altar. The offerings are carried forward and set to the side.
Purification: The people, offerings, and altar are sprinkled with khernips (lustral water).
Hymns: We offer hymns of praise to the gods being specially honored.
Prayers: We ask the gods for their blessings.
Offerings (Thusia): We make offerings of food and incense to the gods. Libations are then poured and shared among the people.
Conclusion and Call to the Feast: The ritual is drawn to a close and the offerings (and other food) are now shared by the participants.
As our religion is not initiatory, there is no special preparation required for an individual to attend one of our rituals other than a sincere desire to honor our gods according to our customs. Both children and adults are usually welcome.
Each ancient Greek city had its own religious calendar, but since the details of most of these have not come down to us, most modern Hellenists follow the well-documented festival calendar of classical Athens. The Athenian New Year begins with the sighting of the first crescent moon following the summer solstice and continues through twelve lunar months. (A thirteenth month is occasionally added to bring the lunar and solar years back into alignment.) A variety of festivals are celebrated, but there is no overarching mythological storyline, nor do the festivals correspond to the solstices or equinoxes. Some festivals are agricultural, and reflect the climate and growing seasons of the Mediterranean; others are civic in nature, celebrating the gods of the city. All told, there are several dozen festivals documented for Athens, although few Hellenists have the resources to observe all of them today.
Our ethical system, like our ritual life, is based on the principle of reciprocity (kharis or reciprocal favor). We seek to live an upright life, practicing such virtues as piety, moderation, and hospitality. The keynotes of a pious life according to our religion are "maintenance of oaths, respect for the rights of asylum and hospitality, observance of tradition and law in cult matters of sacrifice and tendance of the dead, loyalty to one's country, and proper care of one's living parents." (Jon D. Mikalson, Athenian Popular Religion, Chapel Hill: University of North Carolina Press, 1983, p. 103.)
To learn more about Hellenismos the following books may be of help:
Walter Burkert, Greek Religion (Cambridge, MA: Harvard UP, 1985). Very popular scholarly overview of ancient religion.
Drew Campbell, Old Stones, New Temples: Ancient Greek Paganism Reborn (Philadelphia: Xlibris, 2000). Introduction to modern Hellenic Reconstructionism.
Jon D. Mikalson, Athenian Popular Religion (Chapel Hill: University of North Carolina Press, 1983). Brief survey of ancient religious attitudes.
paganwiccan.about.com/library/weekly/uc031303hellenismos.htm
We worship the divinities of ancient Greece, especially the Olympians: Zeus, Hera, Athena, Hephaistos, Apollo, Artemis, Demeter, Dionysos, Hermes, Ares, Poseidon, and Aphrodite, along with Hades and Hestia. We also honor the chthonic (underworld) deities, nature divinities, and heroes. Most of us view the gods as distinct divine persons, each with his or her own interests, areas of influence, and agenda for the world and for us, a theological position often referred to as hard polytheism.
Ours is a strongly devotional religion, and the goal of our ritual life is to establish and maintain the bonds of guest-friendship (xenia) with the Immortals. We honor them with offerings such as wine and incense, and believe that they in turn bless us with the good things of life. We express our thanks, needs, and concerns to them in prayer.
Our ritual forms are based on those used by the ancients themselves, as evidenced in their writings and in archaeological findings. We look to these primary sources, to recent scholarly opinion, and to our modern needs when determining how to practice this ancient religion today-a perspective known as Reconstructionism. We respect the importance of inspiration (personal gnosis) in religious life, but we are careful to distinguish between historical precedent, modern opinion, and personal insight. Each has a place in our religion, but they are not interchangeable.
Hellenic worship is a joyous and uplifting experience that brings us closer to the gods and to each other. The atmosphere is dignified and reverent, but not somber. Our behavior in worship reflects our respect for the gods as divine persons and for one another as members of an extended spiritual family.
A typical ritual will follow a predictable sequence:
Procession (Pompe): The participants move from a central gathering place into the temenos (designated sanctuary area) and up to the altar. The offerings are carried forward and set to the side.
Purification: The people, offerings, and altar are sprinkled with khernips (lustral water).
Hymns: We offer hymns of praise to the gods being specially honored.
Prayers: We ask the gods for their blessings.
Offerings (Thusia): We make offerings of food and incense to the gods. Libations are then poured and shared among the people.
Conclusion and Call to the Feast: The ritual is drawn to a close and the offerings (and other food) are now shared by the participants.
As our religion is not initiatory, there is no special preparation required for an individual to attend one of our rituals other than a sincere desire to honor our gods according to our customs. Both children and adults are usually welcome.
Each ancient Greek city had its own religious calendar, but since the details of most of these have not come down to us, most modern Hellenists follow the well-documented festival calendar of classical Athens. The Athenian New Year begins with the sighting of the first crescent moon following the summer solstice and continues through twelve lunar months. (A thirteenth month is occasionally added to bring the lunar and solar years back into alignment.) A variety of festivals are celebrated, but there is no overarching mythological storyline, nor do the festivals correspond to the solstices or equinoxes. Some festivals are agricultural, and reflect the climate and growing seasons of the Mediterranean; others are civic in nature, celebrating the gods of the city. All told, there are several dozen festivals documented for Athens, although few Hellenists have the resources to observe all of them today.
Our ethical system, like our ritual life, is based on the principle of reciprocity (kharis or reciprocal favor). We seek to live an upright life, practicing such virtues as piety, moderation, and hospitality. The keynotes of a pious life according to our religion are "maintenance of oaths, respect for the rights of asylum and hospitality, observance of tradition and law in cult matters of sacrifice and tendance of the dead, loyalty to one's country, and proper care of one's living parents." (Jon D. Mikalson, Athenian Popular Religion, Chapel Hill: University of North Carolina Press, 1983, p. 103.)
To learn more about Hellenismos the following books may be of help:
Walter Burkert, Greek Religion (Cambridge, MA: Harvard UP, 1985). Very popular scholarly overview of ancient religion.
Drew Campbell, Old Stones, New Temples: Ancient Greek Paganism Reborn (Philadelphia: Xlibris, 2000). Introduction to modern Hellenic Reconstructionism.
Jon D. Mikalson, Athenian Popular Religion (Chapel Hill: University of North Carolina Press, 1983). Brief survey of ancient religious attitudes.
paganwiccan.about.com/library/weekly/uc031303hellenismos.htm