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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One of the words we often hear or read in discussions regarding Hellenismos is “virtue.” The modern use of the word means moral excellence and the living of one’s life by a set of moral and ethical principles. Greek ethics is not so much the condemnation of individual personal behavior, but is more in line with a set of guidelines of what one should do rather than should not. Virtue ethics emphasizes character, rather than specific rules, as the key element of ethical thinking, and the Greek concept of virtue is very closely linked to the idea of excellence and ideals. This is in a way that goes beyond what many would consider moral or ethical issues. Virtue is not a complicated concept, but it is one that every practitioner of Hellenismos must strive to understand.

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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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Despise A Slanderer

One of the Delphic Maxims…and one that I wanted to talk about because I’ve found it to be significant on a personal level.

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Last night I was reading Aesop’s Fables to my four year old boy, Little Star.

His favorite story is Hermes and the Woodsman.

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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.

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“Trust, but verify” was the United States’ mantra during the 1980s concerning the old Soviet Union and arms control. The principle is simple. Trust people are going to do what they say, but do not be so gullible to not verify that they are keeping their promise. This post issues a warning to those involved with so-called religious organizations to apply this standard. Any organization that asks you to donate money, time, or talent must be held accountable. We must trust, but we must also have the peace of mind that our money, time, and talents are being put to good use, and for the benefit of the organization.

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I would like to share a summary of a conversation I recently had with a friend, and fellow Hellenist. He is finding himself out of favor within certain circles of Hellenics, Religio Romana, and “progressive” Kemetics. These circles would prefer practicing an open-ended, complex mixture of beliefs, rather than a reconstruction of the culturally specific religions they claim to adhere.

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