In his book A General Theory of Magic, pro-magic author Marcel Mauss dedicates a chapter completely to defining what is and is not magic. In his analysis he looks at the definitions used by various groups including academics, folklorists, the religious and others. He uses a scientific approach to systematically pick through ideas such as magic is any rite or remnants of any ancient cult, magic is anything society as a whole considers magical, magic is any ritual act that causes a “supernatural” outcome, and several other definitions argued by various individuals and groups. He also focuses on ritual, divination, sacrifice, vows, healing and so on to determine whether or not these acts are magic, separating the wheat from the chaff.

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Because I am a regular schmo, and a Hellenic Reconstructionist, I decided I needed to delve more deeply into the philosophers, but develop a way to do so without my brain bleeding out of my nose.

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The spark of inspiration for this short essay came from a conversation on our forum, and a misunderstanding regarding the concept of kharis that is currently spreading through some “Hellenic polytheist” online groups. Subsequently, I provided a list of quotes (here) from several scholarly sources explaining this concept, and now would like to meld those thoughts into a coherent statement regarding this essential concept.

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I present this copy of Sallustius’ On the Gods and the Cosmos, an authoritative statement of Hellenic doctrine, as an archival version. While not going into great detail, within this work, Sallustius supplies us with an elementary summary of principles (catechism) for Hellenismos, each which can be sourced back to earlier thinkers such as Pythagoras, Plato, Aristotle, Epicurus and others. Sallustius provides with clarity and simplicity the obligations, priorities, and mindset of ancient Hellenic religiosity. It is from this work, as well as the works or other ancient philosophers and sages, that we have identified the Seven Pillars of Hellenismos: Ethike Arete (habitual excellence), Eusebia (piety), Hagneia (purity), Nomos Arkhaios (ancient tradition), Sophia (wisdom), Sophrosune (soundness of mind/control of self), Xenia (hospitality/reciprocity).

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One of the first terms someone new to Hellenismos will encounter is the word orthopraxy. What is orthopraxy? An orthopraxy is a religion that places emphasis on what one does rather then what one believes, while orthodoxy places weight on correct belief over lifestyle. Many eagerly embrace this new terminology, coming from very dogmatic religions such as Christianity, but then become confused or even upset when religious discussions turn to topics of ideals, ethics, reason, or authentic traditional practices. They incorrectly assume these things fall under orthodoxy and belief, rather than practice.
 
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There is a virus infecting the Polytheistic Reconstructionist world, and that virus’ name is Pseudo-intellectualism. The goal of any reconstruction of a polytheistic religion is to create a modern but authentic practice with, as its foundation, the accurate and genuine representation of cultural and historical examples of ancient religiosity. Reconstructionism makes use of the work being done in the fields of historical literary research, anthropology, religious history, archeology, forensic anthropology, and many other sciences, while pseudo-intellectualism makes use of rhetorical sleight-of-hand and ambiguities of language in order to deceive and support misleading reasoning. The pseudo-intellectual is not concerned with truth, but instead seeks power.

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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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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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I would have never thought my short little ditty Hellenic Kindergarten would have created controversy, but it has. The storm stems from the phrase “repent of sins” being used and this caused a little uproar. First, some offence seems to have been taken because of the Christian connotation of the word. Second, the Greeks had no word that easily translates specifically to sin. I am amazed with all the people claiming to have read my books this debate did not surfaced sooner. I go into great detail about the Hellenic concept of “sin and salvation” within The Gods of Reason. In any event, let us address the issue more publicly, as I am sure there are those who may not be bold enough to ask.

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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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