When speaking about Hellenismos, it is said that Hellenismos has no absolute or strict doctrine. While our religion is identified by a basic theology and the use of and adherence to specific traditions, sacred texts, and mythology, personal theologies are acceptable. Hellenismos though, at the end of the day, is more a religion of abstract ideas and values, developed through both personal and communal experiences (emphasizing the qualitative value of the practical, emotional, insightful, and ethical), rather than a formal doctrine, dogma, or canon.
Hellenismos, as a result, is identified as an orthopraxy; this means the most recognizable aspects of the religion are how one actually practices and incorporates Hellenismos into their lives. Yet, theology and practice are not completely separate issues. If a personal theology deviates too drastically away from Greek thought, or rejects fundamental Hellenic concepts, inevitably this affects practice. Hellenismos is a reconstruction of the religious practices of the ancient Greeks, requiring the adherence to Nomos Arkhaios (ancient tradition). This is fundamental to the religion, and is why our movement (and the ancient Greek religion) is an orthopraxy.
Many will limit their understanding of this to simply how rituals are performed, but it goes beyond that limited definition. It refers to accepted religious practices, and not only includes ritual style, but also the observance of both religious and interpersonal obligation. Orthopraxy is about acts and methods. Methodology permeates every aspect of the religion, and includes the method of using and applying scholarly research, and creating theological ideas and arguments. Reconstruction does not stop with research, but is also the application of Greek customs, thought, culture, and ethical system into a religious and spiritual lifestyle. Therefore, our theologies are intended to explain (and at times intelligently modify) ancient customs. Modern adaptation and innovation should never have us arbitrarily discarding or distorting practices. In this way, while most beliefs cannot be said (many times) to be absolutely universal throughout all practitioners of Hellenismos, there is still an identifiable shared basic theology.
Theology is a logical discussion regarding religion. It is the study of the Gods, their attributes, and their relationship to the Universe. This discipline is developed from the Greek theologia, or “discourse on the Gods.” For us, theology provides for the contemplation of the Gods and the Universe, and consists of a body of well-informed and scholarly opinions, not a single doctrine. These opinions are also often compared and contrasted with philosophical works, primarily for greater metaphysical and cosmological understanding. It is a quest to understand our practices, beliefs, spirituality, and the Gods. The four most important sources from which practitioners of Hellenismos obtain their theological understanding are personal experience, natural reasoning, historical tradition, and philosophy. Additionally, our theological practices require the combination of logical, historical, and mystical contemplation of Hellenic traditions and texts.
We can use the concept of favor as an example of orthopraxy and a personal theology coming together. The formulary within Hellenismos, for most ritual and the arrangement of services, revolves around the concept of reciprocity and/or thanksgiving. The basic idea is that one is obligated to give or share with another based on your relationship with them. As a result, justice, loyalty, generosity, and hospitality are fundamental ethics. In relation to the Gods, we make offerings and sacrifices to share the gifts we have received as a symbol of our thanks, and as a way to keep favor.
Therefore, we have the practice of offerings and sacrifices, and a shared basic theological concept to gain and receive the favor (approving consideration or attention) of the Gods. For many people this is all the explanation they need, and this is where it stops. For others, there is a call for further contemplation, discussion, and research. How did the philosophers perceive favor? How does it compare with other religious traditions, and what is a reasonable theory in relation to metaphysics and cosmology?
This all then intertwines into further exploration of the Gods, providence, and a whole list of advanced theological ideas. It also will then infiltrate into every Hellenic practice: the establishing of sacred sites, prayers, hymns, purification, et al. Those who fail to use Greek traditions, writings, history, and mythology to form the base of their personal theologies, or use intuition above serious contemplation, will inevitably abandon Nomos Arkhaios.
Once traditional practice is abandoned, a personal practice stops being identifiable as Hellenismos. This can also be said about most Reconstructionist religions. We can all have our debates about hard and soft polytheism, favor, providence, the creation of the universe, and the possibility of an afterlife, but it all must be contained within the framework of ancient Greek customs, thought, culture, and ethical system. Those who are interested in free-flowing styles of ritual, devoid of or that are a fundamental distortion of tradition, or do not want to be held to a moral and ethical standard, may find issue with Hellenismos. Our movement strives to establish a cohesive, identifiable, and viable religion, not a haphazard blending of eclectic personal ethics, spiritualities, and practices.
astalon
on Feb 8th, 2008
@ 8:33 pm:
Another excellent article Tim.
Just as a side note the “ancient tradition” which Tim talks about is not really the concept of the “ancient tradition” which modern people ascribe to cultures nowdays.
In modern day culture we describe cultures as food, as dress styles, as music etc.. So we say this is French food, this is Chinese food, this is a European garment, this is a Japanese garment etc.. This to us is culture.
Whilst the above does play a minor role in Nomos Arkhaios to the Greeks it only played a very minor role, one in fact that the Greeks will change and adapt quite readily.
The major role and in fact more significant role of Nomos Arkhaios and one that they will not change so readily and in fact will stick to it is with regards to public and private worship and religious rites, expectation of the individual towards society and societies duty to that individual, and with regards to ethics and morality both in the individual and in society.
What we call culture nowadays would only be regarded as a very very small component of culture to the ancient Greeks. The Greeks held religious rites, how an individual conduct himself in society, how society conducted itself and morality and ethics of the individual as Nomos Arkhaios.
The Greeks when they went to Bactria for example notably dressed in a hybird style of Hellenic and local in many situations and had a very localized diet that is without olives yet continued to practice the Hellenic tradition and called themselve Greeks and were regarded by others as Greeks. This shows what mattered more in culture to the Greeks.
Timothy Alexander
on Feb 8th, 2008
@ 9:26 pm:
Thank you… for the compliment and the additional information you added.