Hellenism (), or Hellenistic Polytheism, consists of a modern pluralistic, polytheistic religion and a related subculture which exists in Greece and in certain communities around the world. It is derived from the beliefs, myths, and rituals of Ancient Greece during the period of classical antiquity. It is a system of thought and spirituality with a shared culture and values, and has a common ritualistic, linguistic, and literary tradition. More broadly, Hellenic Paganism 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 (ethnic Hellenes). Non-Greek devotees of the Greek gods who embody Hellenic ideals are commonly referred to as Hellenists, Hellenic pagans, Greek pagans, or Greek polytheists. Hellenism is 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/Pagans.

Other more general names for this religion are Hellenic polytheism, paganism or Greek Animism. These terms are most often used 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 focused on reviving or reconstructing many ancient Greek religious practices have emerged 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

thumb|left|[[Julian (emperor)|Emperor Julian the Philosopher]]

Hellenism () has been used to refer to paganism since the time of Emperor Julian the Philosopher, who may have been the first to use the term in this sense 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 its 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.

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.

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". 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. 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.

Although Hellenism is heavily based on the myths, most practitioners do not believe the myths as being literal (or that they are a watered-down or heavily changed version of true events). Instead, they see the myths as sacred stories with meaning and high learning value.

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.

  • 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.) 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. 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" (). 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 [αὐτοπάτορα] ... has no other father than himself ... he is the father and the eldest creator [δημιουργὸν] of 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." 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."). 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. 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. 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: