Why has the term Reconstructionist become, to some, a problematic term that causes dissension and unnecessary criticism? I think the identifying of the problem is easy.

The most common definition found for Polytheistic Reconstructionism is a methodology to restore an ancient pre-Christian cultural religion as completely as possible, but within a modern context. That is easy enough to understand, but while many people can regurgitate this simple description, they argue against it from a position other than what it actually is.

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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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There has begun to emerge a few misconceptions, fallacies, and misbeliefs regarding Emperor Julian, Sallustius, and Hellenismos. These myths cannot be anything else but intentional fabrications and fakelore, and should be seen as nothing less than an attempt to acquire position, power, and prestige by trying to elevate their “opinions” above those of others, the ancients included. Why does this happen? Many naive, trusting people fall pray to these pseudo-intellectuals because they would much rather trust an instructor then do a little independent research.

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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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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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You may hear the comment when discussing Hellenismos outside Hellenic circles, “Hellenic Reconstruction is rigid and inflexible.” No, Reconstruction is not rigid, but it is also not easy. Hellenismos requires commitment, fortitude, and determination. It is not an effortless or uncomplicated religion, and does not provide instant gratification. Even if a person is not acting as a scholar, or participating in active reconstruction, there is an expectation of one being erudite, reasoned, and virtuous. It requires work, commitment, and perseverance, but the benefits are lasting and tangible.

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