So….I haven’t been inspired to write much lately…conflict, insults and general nastiness all around can make one rather introspective. This would include me….there is no fingerpointing going on here today.

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For some additional commentary, please read my first post on this subject: Repent of Sin: Sin and Salvation in Hellenismos.

Many Hellenic Polytheists fervently wish to draw a distinction between the word ‘sin’ and Hellenic ethics because it is a term generally associated with Christian belief systems. They argue the concept of ‘sin’ is separate from issues of “right or wrong,” and will unfailingly avoid using the word “sinful” to refer to actions that violate Hellenic ethics, preferring terms such as “missing the mark” or “mistake,” which do not carry a Christian connotation. There are also Hellenic Polytheists who insist moral codes derive from societal mores or human laws, rather than Divinity. This line of thinking seems contrary to the Greek. There are human laws and social norms, all over the globe, that are indelibly linked to oppression, brutality, and prejudice.

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For some additional commentary, please read my first post on this subject: So Many Words: An Inquiry into the Meaning of Words.

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This main question, “What constitutes a recon?” was spawned on the Mind-N-Magick forum in response to a thread debating Norse Mythology and Ragnarok. The timing seemed very appropriate, as this is one of the main questions being discussed across a number of venues in association with Hellenismos and Hellenic Reconstruction. The questioner asked three queries within her post to help her understand what a Reconstructionist is.

1. Do recons need to know everyone who ruled (for example) Finland, and when?
2. Is a “true” recon always conservative?
3. Can one still be a recon and not hold a traditional view on that path?

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In recent days, there was posted a public letter addressed to me, which I had responded. This post was titled as “A Public Letter to Tim Alexander.” Therefore, I feel it is my privilege to repost that letter here, verbatim, along with my response.

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During the many debates over what is and is not Hellenismos, one of the claims made by those who wish to keep Hellenismos undefined, without boundaries or limits, is that if Reconstructionists practiced their religion, these practices would become a reality indistinguishable from their day to day life. They then would therefore become unconcerned with the definition of Hellenismos, or placing limits on what is recognized as such, because they would understand what living the religion means. They state that if we actually lived religious lives, then we would be doing good works (such as sponsoring literacy programs, making charitable contributions, and providing services to the community) just like the individuals and organizations being critiqued. This needs to be addressed. The question is, “Does ‘good works’ mean that an individual or religious organization should not be questioned?”

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In the great debate over what is and is not Hellenismos there tends to be two great factions. On one side, there are the Reconstructionists who base their practice on a historic definition, insisting that the religion embody the character, thought, culture, and ethical system of ancient Greece. On the other side are those who wish to take a Neopagan approach, identifying Hellenismos loosely as the honoring/worshiping/using/working with of at least some Greek Gods in some way. This approach favors and accepts Neopagan ideas of eclecticism and very individualistic forms of practice based on unverified (and often unreasoned) personal gnosis, and are often dismissive and have an exclusionary attitude towards traditional principles and values. It is hubris.

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This was the question posted on our Hellenic Polytheist Forum, “What are the main points of conflict in Hellenics? And what are your opinions on them?” My answer was rather simple. The biggest point of contention is answering the question who is and who is not Hellenic. Virtually every single one of the most heated debates can be traced back to that one question. In answering this query, the Neopagans are mostly on one side, while actual Reconstructionists sit on the other. In the end, most every Reconstructionist can be tolerant of the most liberal Reconstructionist opinion. We all draw from the same body of material, and use the same scholarly guidelines. Neopagans, on the other hand, do not want to “limit” themselves. They opt instead for free-flowing spirituality and practice, while at the same time insisting they be considered Hellenic.

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I have been doing some ruminating on the Pagan subculture in general, and how this relates to Hellenismos…specifically our ethics. I know we’ve been talking quite a bit about ethics, but I think it’s important…because ethics seem to be glossed over, or completely ignored by the Pagan (and Hellenic) community at large because people confuse ethics with “rules” and “dogma”.

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I have recently run across statements similar to the title of this blog where it was implied that people that don’t receive *messages* from the Gods, or are skeptical of other people’s gnosis are somehow not spiritual enough, not pious enough to have intense relationships with the them. There is a judgement that somehow these people must not be practicing correctly, because if you’re doing it right, you should be receiving ecstasy, messages, and personal gnosis out the wazoo.

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