Hellenic Polytheistic Reconstructionism

Hellenism () in a religious context refers to the modern pluralistic religion practiced in Greece and around the world by several communities derived from the beliefs, mythology, and rituals from antiquity through and up to today. It is a system of thought and spirituality with a shared culture and values, and common ritualistic, linguistic, and literary tradition. More broadly, Hellenism centers itself on the worship of Hellenic deities, namely the twelve Olympians.

Greeks who identify their religion and way of life with Hellenism are commonly referred to as Εθνικοί Έλληνες (Ethnic Hellenes). Non-Greek devotees of the Greek gods who embody Hellenic ideals commonly referred to Hellenists. Hellenism is sometimes referred to as a Pagan religion; this classification is also at times used as a pejorative for Greeks. ''Olympianismos'' (Olympianism) and ''Neopaganismos'' (Neopaganism) are used by the Greek Orthodox Church in a derogatory manner, while the term ''Dodekatheismos'' (religion of twelve gods) is used by both Christian critics and some polytheists.

Another more general name for this religion is Hellenic polytheism or paganism. This term is used most often outside of Greece.

Some academics use the term 'ancient Greek religion' as a catch-all term in Greece, in order to differentiate it from the Orthodox religion which is also sometimes presented as the 'national religion'. Followers of "ancient Greek religion" in Greece argue that the term "ancient" is not appropriate, as they claim their beliefs have been continuously practiced, sometimes secretly, and are still alive today.

Ancient Greek religion has manifested itself as 'known religion' (γνωστή θρησκεία) in Greece through the two religious names, ''Hellenic Ethnic Religion'' and ''Ancient Hellenic Religion''. ''Hellenic Ethnic Religion'' is represented by the Supreme Council of Ethnic Hellenes (Greek: Ύπατο Συμβούλιο των Ελλήνων Εθνικών) while ''Ancient Hellenic Religion'' is represented by Ellinais (Hellenic Ancient-Religious Holy Society) (Greek: ΕΛΛΗΝ.Α.Ι.Σ - Ελλήνων Αρχαιοθρήσκων Ιερόν Σωματείον)

Various religious movements reviving or reconstructing ancient Greek religious practices have been publicly emerging since the 1990s. In 2006, Ancient Hellenic Religion, was granted "known religion" status by Greece. In 2017, Greece legally recognized Hellenic Religion as a "known religion." With the status of "known religion" both religions attained certain religious freedoms in Greece, including the freedom to open houses of worship and for clergy to officiate at weddings.

Naming and terminology

Hellenism (in Greek Ἑλληνισμός) has been used to refer to Paganism since the time of Emperor Julian the Apostate, who may have been the first to use the term as such in his letter to Ascanius:

In the original Greek:

Thus some Hellenists use the term Hellenism or Hellenismos as a religious label in homage to Emperor Julian. The late Vlassis G. Rassias defined Hellenism beyond religious simplification, explaining it to be the Hellenic "way of life" , or "worldview."

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 Hellenists are reconstructionists. Other organizations, such as (), the (Societas Hellenica Antiquariorum), and the () use a combination of terms interchangeably, including "" ("", "Hellenic religion"), "''Hellenic polytheistic religion''", and "''Hellenism.''"

Other terms in common usage by Hellenists include "Greek reconstructionism" and "Hellenic Traditionalism," but the two are not synonymous. The American group Elaion uses the term "Dodekatheism" (, , "twelve" + , , "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-religionists in the homeland of our spirituality," and that the term 'Hellenism' is linked too closely in current use to the modern Greek nation.

Theology and values

When discussing theology, opinions are divided. Some argue that theology is a fundamental part of the ancient tradition and an integral part of ancient philosophy. Some groups, such as YSEE, have published materials about the ancient Greek religion that include a section on theology and praxis, but without specific reference to philosophers or philosophical movements. Others disagree that theology is a central part of the ancient religion and practice. They argue that since they do not have any dogmas or holy books, theology only relates to philosophical movements such as Epicureanism, and that at the community level, they reject any association with specific philosophical paths. They see any such choice as a personal one, not one that should be endorsed by a group or the community, as is the case with monotheistic religions. They consider the rituals based on mythology, with myths forming the basis of their festivals, and there is no theology behind them.

This perspective does not mean that members of the community or broader Hellenic religious milieu can do whatever they please. It is acknowledged that there are certain principles, rooted in tradition, that should be followed and accepted by members. As one follower stated, "you can't be dogmatic in our circles, because we don't have a dogma aughing ... there are of course some guiding principles that one needs to follow because they are based on tradition, these are things that you need to follow." This means that values are still present and should be adhered to. In some cases, they are openly stated in the group's texts:

It is clear that certain values are held in common within the community and should be accepted by members, but there is no such requirement for theological or philosophical beliefs. As one member stated, "it doesn't matter if you have read Homer or Hesiod. The most important is piety. To be possessed by Gods and be pious is the A and Z." Piety was mentioned by most, if not all, members as one of the most important values that people should follow in their everyday lives.

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.

Eusebeia

Eusebeia (Εὐσέβεια) is often translated as "piety" or "reverent conduct" (towards gods or parents), "reverence," "respect." Eusebeia is the basic practice of Hellenic Religion, fundamental in every way. ''Eusebeia'' is the attitude and practice of showing respect and reverence to the Gods and parents. The Delphic Maxims say "Follow God" (), "Worship the Gods" (), and "Respect Your Parents" ().

Arete

Arete () is often translated as "excellence" or "moral virtue." Liddell, H. G. & Scott, R. ''A Greek–English Lexicon'', 9th ed. (Oxford, 1940), s.v.br>
Arete is intrinsic to the concept of living up to one's potential. For modern Hellenists, arete is one of the most important virtues, and it is believed that cultivating it will lead to a good life of happiness and prosperity. Cultivating arete is not limited to just one domain, but also refers to the improvement of all aspects of one's existence.

In the Iliad and Odyssey of Homer, "arete" is used mainly to describe heroes and nobles and their mobile dexterity, with special reference to strength and courage, but it is not limited to this. Penelope's arete, for example, relates to co-operation, for which she is praised by Agamemnon. The excellence of the gods generally included their power, but, in the Odyssey (13.42), the gods can grant excellence to a life, which is contextually understood to mean prosperity.

Xenia

''Xenia'' () is the concept of hospitality and is sometimes translated as "guest-friendship" or "ritualized friendship." It is an institutionalized relationship, rooted in generosity, gift exchange, and reciprocity; fundamental aspects of ''xenia''. Historically, hospitality towards foreigners (Hellenes not of one's polis) and guests was a moral obligation. Hospitality towards foreign Hellenes honored Zeus ''Xenios'' (and Athene ''Xenia''), patrons of foreigners. In aristocratic circles, as early as the Homeric epics, it was as a sort of fictitious kinship, cemented not only by ties of hospitality and gift exchange but by an obligation to promote the interests of the xenos. ''Theoxenia'' is a theme in Greek mythology in which human beings demonstrate their virtue or piety by extending hospitality to a humble stranger (xenos), who turns out to be a disguised deity (theos) with the capacity to bestow rewards.

Offerings and rituals

Offerings and libations are considered sacred integral acts within worship. There are several types of offerings that are performed, sacrifices, votive offerings, and libations.

Devotees are divided upon the question of animal sacrifice. Some are fine with the practice, while others do not engage in the practice at all. Some instead offer symbolic food of the animal that is sacrificed instead of the animal, often though not exclusively fruit, bread, or cakes. Worship generally takes the form of prayer, offerings, and setting up altars. Altars serve as the sacred place and focal point of worship to one or more given deities, where offerings and prayers are made to the gods.

Beliefs

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. Hellenism is, in practice, primarily centered around polytheistic and animistic worship.

Devotees worship the Greek gods, which include Twelve 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."

Some Hellenists may also enrich their beliefs through metaphysical schools or frameworks of Ancient Greece and the Hellenistic world with developed cosmological systems. Amongst the most prominent of these schools are neoplatonism and stoicism.

Festivals

There are many festivals throughout the year that many seek to celebrate, where the dates are often set by the lunisolar Attic calendar. 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.

Hellenic festivals include:

* Anthesteria
* Lenaia
* Dionysia
* Thargelia
* Arrephoria
* Kronia
* Aphrodisia
* Panathanaia
* Herakleia
* Genesia
* Pyanepsia
* Thesmophoria
* Khalkeia
* Rural Dionysia
* Haloa
* Elaphebolia
* City Dionysia

Relationship to ancient Greek religion

The majority of modern historians agree that the religion practiced by the ancient Greeks had been extinguished by the 9th century AD at the latest and that there is no evidence that it survived past the Middle Ages. (In certain isolated areas it survived until the 12th century; see Tsakonia and Maniots.)Gregory, T. (1986). "The Survival of Paganism in Christian Greece: A Critical Essay". ''The American Journal of Philology'', 107(2), 229–242. Greek 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.

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. This re-Hellenization movement is the current iteration of previous attempts to revive Hellenism. The first to promote such efforts 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. 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.

Two notable students of Plethon include the historian Laonikos Chalkokondyles and Bessarion. Bessarion, educated in neoplatonism, was considered for the Catholic 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" () 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" ().

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. 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. 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. Bartolomeo Scala, his father-in-law, was a member of the Platonic Academy in Florence, Italy.

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:

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. 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. 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 �ὐτοπάτοραnbsp;... has no other father than himself ... he is the father and the eldest creator �ημιουργὸνof all things." The other gods in the Greek pantheon are divided according "to divine nature [] 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."

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 Hellenist 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'." 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." 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."

History

18th century

During the 18th century, several people adopted Ancient Greek religion to some extent, studying and translating ancient works of theology and philosophy, and in some cases composing original hymns and devotionals to the Ancient Greek pantheon. The English author John Fransham (1730–1810) was one example, considered an eccentric by his peers, who was also referred to as a pagan and a polytheist. In Fransham's 1769 book ''The Oestrum of Orpheus'', he advanced a theology similar to that of the Neoplatonists: that the first cause of existence is uncreated and indestructible, but not intelligent, and that the universe is shaped by "innumerable intelligent powers or forces, 'plastic and designing', who ruled all sublunary affairs, and may most fitly be designated by the nomenclature of the Hellenic theology." Despite his apparent belief in the Hellenic gods, Fransham does not seem to have been particularly devoted to their worship. According to an 1875 profile in ''Fraser's Magazine'', Fransham's "libations to the Penates found their way down his own throat, and when he sacrificed a fowl to 'Esculapius it was usually in the form of chicken-broth for his supper."

Another example of an 18th-century figure who may have considered himself a Hellenist was Thomas Taylor (1758–1835), who produced the first English translations of many neoplatonic philosophical and religious texts. Taylor was widely known as the "English Platonist", and rumors existed that he had produced anonymous pamphlets advocating a return to a sort of pagan religion (these rumors have been debunked by modern scholars). Though the extent of his actual devotion to Ancient Greek spirituality remains unknown, brief descriptions written by others about him tend to portray him as a sincerely devout polytheist. One such sketch, written by Isaac D'Israeli, describes Taylor delaying answering his door until he has finished his mid-day hymn to Apollo, and reports that his study contained a hanging globe of clear glass, representing Zeus, that scattered sunbeams he would use to read and write, shifting his position in the room to follow them throughout the day.

His work inspired a limited number of devotees."The Survival of Paganism". ''Fraser's Magazine'', New Series vol. XII. July–December 1875. London: Longmans, Green, and Co. The most notable was Godefroi Izarn, the Marquis de Valadi, a young member of a wealthy French family who adopted a " Pythagorean mode of life". In 1788, Valadi traveled to England in order to convince an unnamed "gentleman of eminence in the literary world" to become the head of a new Pythagorean sect, assuring him that Valadi would help him find numerous followers."Modern Platonism".
The Annual Register, Or, A View of the History, Politics, and Literature for the Year 1797
'. London: 1800, pp. 438–439. He refused, and suggested Valadi learn Greek and become the head of the sect himself. Valadi began his studies at Glasgow, where he learned of Taylor, to whom he wrote in a letter:

Valadi paid Taylor to live in his house and study under him, but his tenure as Taylor's disciple was short lived. He returned to France to fight in the French Revolution in 1789 and he reportedly said, "I came over Diogenes. I am going back Alexander". He was executed by guillotine in December 1793 during the Reign of Terror.

19th century

The literary and artistic movement known as Romanticism promoted notions of the masterless personal soul, a heightened regard for nature and an interest in supernatural themes, including both magic and Pagan, especially Classical Greek, religion. Many proponents of Romanticism wrote poems inspired by figures of Greek mythology. One example of this is found in the poem " The World Is Too Much with Us" written by William Wordsworth and first published in 1807 in his poetry collection '' Poems, in Two Volumes''. In it, Wordsworth criticises the world of the early 19th century as materialistic and as removing itself from nature. Towards the end of the poem, Wordsworth wishes he was a pagan who believes in the Greek gods instead of a Christian even though he considers paganism outdated because he thinks that life would have more meaning that way. As Wordsworth himself put it:

Another example is seen in the private letters that the poet Percy Bysshe Shelley and his friend Thomas Jefferson Hogg wrote to each other. In one letter written in 1821, Shelley wrote to Hogg:

20th century

In the early 20th century, several neopagan groups were formed, often incorporating elements of ancient Greek religion and honoring Greek gods, but with heavily syncretic elements drawn from Hermeticism and 19th century folklore studies. Most prominent of these modern traditions are Thelema and Wicca, though Feraferia (an American tradition founded in the 1970s by Fred Adams) places heavier emphasis on a more Hellenistic style of worship and on the Greco-Roman pantheon of gods. One Wiccan organization in the United States, the Aquarian Tabernacle Church, began to host a spring festival based on the Eleusinian Mysteries in 1985, which has continued to be held every year through the present day.

While not exactly a Hellenist, the sociologist and practicing Wiccan Margot Adler stated in her book on Wicca titled '' Drawing Down the Moon'' that when she was a child, she had a great interest in the Greek gods and goddesses and that she also devised her own rituals to perform in dedication to them. Many years later when Adler found out about Wicca, she converted to that religion because she felt that it confirmed her earlier childhood experiences, though Adler also notes that with regards to her conversion "I never converted in the accepted sense. I simply accepted, reaffirmed, and extended a very old experience."

During the 1970s, some began to reject the influence of Hermeticism and other heavily syncretic forms of Greek religion in preference of practices reconstructing earlier or more original forms of Hellenic worship. Early revivalists of Hellenic religion tended to be individuals working alone, and early attempts to organize adherents into larger groups failed. The first successful revival attempt was made by the Supreme Council of Ethnikoi Hellenes (or YSEE). In 1993, a variety of adherents to the Hellenic religion in Greece and elsewhere came together and began the process of organization. This resulted in a "Hellenic National Assembly", initiated at a gathering in southern Olympus on 9 September 1995. The process culminated with the formal establishment of the YSEE as a non-profit in Greece, in June 1997.

21st century and official recognition

2004 Olympics controversy

The 2004 Summer Olympics stirred up several disputes concerning Hellenic polytheistic religion.
* Professor Giorgos Dontas, president of the Archaeological Society of Athens expressed public outrage at the destruction of ancient archaeological sites around the Parthenon and Acropolis in preparation for the games.
* Prior to the Olympic Games, MSNBC correspondent Rehema Ellis, in a story called "It's Greek to Me: Group Tries to Restore Pagan Worship", documented the vandalism and arson of a bookstore in Athens which sold books promoting ancient Greek religion. She also interviewed several adherents who were upset about the current state of affairs in Greece. Ellis said: "A contrast in this place where the Olympic Games were created to honour Zeus – now those praying to the ancient gods are criticized for putting too much faith in the past."
* The Greek Society of the Friends of the Ancients objected to the commercial use of Athena and Phevos as the official mascots of the 2004 Summer Olympics held in Athens. They felt that the caricatured representations of the Greek gods Athena and Phoebus were disrespectful and culturally insensitive. In a BBC Radio interview on 26 June 2004, Dr. Pan. Marinis President of the said that the mascots "mock the spiritual values of the Hellenic civilization by degrading these same holy personalities that were revered during the ancient Olympic Games. For these reasons we have proceeded to legal action demanding the punishment of those responsible."

Recognition and places of worship

In May 2006 an Athens court granted official recognition to the veneration of the Ancient Greek pantheon. Soon afterwards, on 22 January 2007, the Hellenist group Ellinais held a ceremony at the Temple of Olympian Zeus in Athens. It was the first such rite performed at the temple since the ancient Greek religion was outlawed by the Roman government in the late 4th century. The ceremony involved participants dressed as ancient warriors who left their swords and spears outside the sacred site, to represent the laying down of arms before the Olympic games. The BBC referred to the event as a show of "intentional publicity". The event caught the attention of the Greek Orthodox Church. Reporters at the event suggested the church might step up their opposition to the legitimizing of Hellenism. Father Eustathios Kollas, who presided over a community of Greek Orthodox priests, said: "They are a handful of miserable resuscitators of a degenerate dead religion who wish to return to the monstrous dark delusions of the past.""Ancient Greek gods' new believers"
''BBC News''. Retrieved 10 February 2007. Despite the 2006 court ruling, the Greek Ministry of Culture and Sports continued to disallow ceremonies of any kind at archaeological sites, and some early 21st century Hellenic rituals therefore took the form of protests. In August 2008, a group of adherents, again organized by Ellinais, gathered at the Acropolis both to give libations and other offerings to the goddess Athena, and to protest the removal of architectural pieces from the temples to a new museum at the site.

The first modern Hellenic temple dedicated to the Hellenic gods was started in 1994 just outside Thessaloniki in the village of Oraiokastro and completed in 2009.

Another temple, dedicated to Alexander and Dionysus opened in the nearby village of Mesaio in 2019.

A third temple, and the first in the Peloponnese, dedicated to Zeus, Dionysus and Pan, opened in the village of Kalliani, Arcadia in 2025.

A modern Hellenic temple in Athens is still in the planning stages, and worshippers meet at a temporary temple at the headquarters of the Supreme Council of Ethnikoi Hellenes (YSEE) at an apartment building on Aristotelous street in central Athens.

Organizations in Greece and demographics

The first Greek organization to openly support the religious revival of Hellenic religion was ( Supreme Council of Ethnikoi Hellenes or YSEE), established in 1997, and is publicly active. YSEE is a founding member of the World Congress of Ethnic Religions (now European Congress of Ethnic Religions