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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Recently, on a private forum, I made a statement regarding the lack of open-mindedness that generally existed in the Popular Neopagan Culture, and these comments were associated with a conversation about New Age Neopagan individuals and groups who identifying as Hellenismos. I quoted another person who states, “Open-minded people go out of their way to conform their beliefs to the evidence. Closed-minded people go out of their way to conform the evidence to their beliefs,” and used that to support the statement, “Reconstructionists go out of their way to conform their beliefs to the evidence. New Age Neopagans go out of their way to conform the evidence to their beliefs.”

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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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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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I was recently asked about a comment made regarding the Twelve. The basic question was about the worship of the Twelve being distinct. What did that mean? The reader took from this declaration the writer wanted to imply honoring the Twelve was “distinct from” the Hellenic religion. The idea being that there were many cults in Greece that cannot be said to be indicative of the Greek religion. That the worship of the Twelve was its own unique cult within the Greek system, but cannot be said to define the Greek religion. I went to the site and read the whole comment, and in context it seemed to be a statement that there are more Olympians than just the Twelve, which is true, but this does seem to have reignited controversy in this topic. Therefore, I have gone back through my material, and had a long conversation with my friend Astalon. This is what we have (again) concluded.

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I have, in the past, described UPG (Unverified Personal Gnosis) as an essential aspect to religion as a whole, not just within Hellenismos. There are those who reject UPG as not being valid, especially within reconstructionist religions, but those people seem to forget that UPG is what called many of us to the Gods. It was UPG of the Gods’ will that we began to reconstruct the ancient Greek religion, and it is UPG that continues to motivate our actions.
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To begin with, while I do not know the author personally, I did have the opportunity to discuss this work with her prior to my reading it. The author went to great lengths to make sure I was aware that this book is not a work about Hellenismos, or written for Hellenic Reconstructionists. Within the opening chapter she also explains that her influences are Gardnerian Wicca, Cochrane traditional Witchcraft, modern Druidry,and other Neopagan traditions.  After reading the book, I have to say this is an excellent resource for practitioners of Hellenismos, Hellenic Reconstruction, and Hellenic Polytheists. If fact, perusing through the bibliography, one notices that the overwhelming number of resources are primary and secondary sources for the ancient Greek religion and ancient worship of Aphrodite.
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I often find myself perplexed as to why some people feel the need to engage in intellectual masturbation. There is no great debate within academia regarding the ancient Greek religion and culture. So, why do we have people debating what is and is not Hellenismos? These people who make outlandish and ludicrous claims, and cause these great debates, are nobodies. Are they the recognized scholars regarding ancient Greece? No. Are they archeologists? No. Does anything they have to say, about the ancient Greek religion, call into question the work of Gilbert Murry, Carl Kerenyi, Jon Mikalson, Paul Veyne, or any other serious scholar and writer? No.
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Here is a question that I find is asked quite a bit, “Are all the Gods, from all the cultures, the same Gods only known by different names and revealed through different myths, or are all Gods different Gods?” As to not be confused, this is not the same question as, “Are all Gods and Goddesses different manifestations of a single God and Goddess?” This is more along the lines of, “Is an apple called a manzana in Spanish?”
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