Hellenismos Today

Features

• Cover Type: Paperback with 140 pages
• Published by: Lulu Press, Inc.
• Edition: 1st Edition April 27, 2007
• Written in: English
• ISBN 10 Number: 1430314273
• ISBN 13 Number: 978-1430314271
• Book Dimensions: 8.9 x 6 x 0.5 inches
• Weighs: 7.2 ounces

Product Review
Timothy Jay Alexander's BookHellenismos Today accomplishes more than the author originally intended. In my opinion, it is much more than an Introductory Guide to Hellenismos. As an Introductory guide,it explains the beliefs, history and practices of the Ancient Greeks clearly and concisely. It is not meant to be a history lesson, or a "how-to" book, but the author clearly conveys Reconstructionist beliefs and methodology. Anyone interested in this religion will find it truly inspiring. This book is also for any Pagan following any Pagan path, not just Hellenic Reconstructionism. The author has included an extensive list of terms with definitions. Anyone interested in expressing what they believe can peruse through this book and know the difference between a Wiccan, a Hellenic Pagan, and a Hellenic Reconstructionist. Those that want to understand the gods in their totality will find this book extremely helpful, as well. Those who are not clear on the difference between Magick, Mysticism and Divination will have their questions answered. Not only is this book an effective introductory guide about Hellenismos, it is also an educational tool for Pagans not following this path. There is no judgment or criticism of any Pagan path in this book. The information is presented in an objective and articulate manner, yet it is an easy read. The emphasis, of course, is on Hellenismos, but any Pagan interested in learning more about themselves and what they believe will truly find this book a necessity in their personal library. This small, but information filled book says a lot without a ton of filler, which is unfortunately a lot of what I see when reading books on Hellenismos. It clearly shows that one does not need to be an academic, or even an intellectual to practice this gorgeous religion. Kudos to Mr. Alexander for writing this book. It is now part of my personal library, and will be part of the required reading for anyone that I personally mentor. --Lisa Dreyfus, Lulu.com

Product Description
Hellenismos is the ancient Greek religion reborn. Do you hear the call of the old Gods? This book is a thorough introduction to Hellenic Polytheistic Reconstructionism. Written by Timothy Jay Alexander, owner of the popular Pagan website Mind-N-Magick.com, "Hellenismos Today" is an exceptional guide to the character and diversity of the modern religious beliefs and practices of Hellenismos. For experienced Hellenic Reconstructionists, this is an great tool to introduce friends and family to your beliefs and practices.

Reader Reviews
First impressions: The book is chock full of original sources. Of 133 pages, 58 pages are Mr. Alexander's own work. The rest is a list of the Delphic Maxims (four pages long), excerpts from Hesiod's Works and Days and Theogony, and Julian's Oration to the Sun. These appendices are a good feature, if you ask me. I like the fact that Mr. Alexander put so much of the original works at the hands of a novice. On to the book itself. Chapter 1 has a good discussion of the roots of Neopagan-Recon tensions, such as the taking of deities out of their cultural and historical contexts, soft polytheism v. hard polytheism, the impious and disrespectful "use" of deities, esp. via magick, and the questionable historical claims by many neopagans. I especially like his use of the term Fakelore to describe the latter. He briefly discusses emanationism, the ultimate unity of which the Gods are thought by some to partake in. I especially like this passage: "I have to be clear here, Reconstructionist religions are not the ancient religions themselves. They are modern religions based on ancient cultures and their spiritual practices." (Page 15) Some of the slight differences between Mr. Alexander and myself arise from the fact that he focuses on the public cultus, or popular religion, rather than the more philosophical approach of the intellectual elites, which I personally tend to follow. Considering the apparent high demand for the works of the sophists, and the philosophers, and the known dramatic performance of the dialogs in public places, I think the average person would have more exposure to these ideas than he gives credit. It is also known that people would seek out philosophers for advice, much as many today would turn to their priest, so they had some sort of unofficial status. This is, however, a quibble as I admit, and a characteristic of the Classical and Hellenistic era. Chapter 2: He emphasizes the lack of a founder as compared to the revealed religions. He briefly discusses the Minoans. Since they are often held up as a matriarchal goddess-based society, it would be nice if he had helped dispell that bit of fakelore with more than just a brief mention that this idea has been discredited. However, this is a pet peeve of mine, since I am really interested in the Bronze Age religion of the Greeks. He gives a nice, if a bit spare history of Greece civilization and religion. "Hellenic Reconstructionism allows for a great deal of diversity in beliefs and practice because of the very nature of ancient Greece." (pg. 19). I also like how he describes each city state as practicing what could be considered a separate denomination or religion from each other. He really emphasizes the local nature of ancient Greek religion, pan-Hellenic festivals and institutions aside. I would disagree with his use of the term cult to refer to a practice or belief outside the mainstream. The word cult, simply means worship, and to pay cult is to offer worship. Hence the use of terms like Cult image. While a beginner may not be aware of this, since one will encounter the term much in one's research, it would be a wise thing to make this definition clear to the reader. I enjoy how he is trying to be fair and balanced with regards to all the approaches to Hellenic reconstructionism, especially by emphasizing the diversity of practice. His focus on personal devotions in this chapter is also a good one, as for now, this is the primary form of devotion available to us until there is a sufficient increase in numbers to provide for congregations. Chapter 3: I find this chapter a little weak, as he gives little information on the Gods, though I agree people should take a deeper research approach to the Gods. However, I think he takes too literally the idea that everyone has some idea of the Gods from our education in mythology. This is true, however, one advantage OSNT has over HT is that Mr. Campbell provided hard to find epithets, divine animals and plants, and suggestions for devotional activities which would be very useful for the beginner in ritual and prayer. These are details most people would not find in most treatments of mythology. Mr. Alexander then repeats a discussion of hard v. soft polytheism, and gives another quick rundown on the one and the many. "One must not succumb to contemporary thinking having the Greek Gods locked into an archetypal typecast. While the Gods may have their primary governances, they are complex beings with concerns that cover a multitude of venues." (p. 23) This is a vital point, and I'm glad he makes it. This is, however, something a beginner might not notice from studying most discussions of mythology and the Gods, which tends to collapse everything about a God to one type or archetype. His use of Aphrodite to illustrate this is done brilliantly, IMHO, and I really found the examples useful. The example would be very helpful to a beginner. Its too bad that something similar could not be done for all the Gods. Chapter 4. Cosmology is treated in this chapter. He gives a good discussion of Emanationism, very suitable for a layman. I especially like the fractal analogy, which is very appropriate, and one which I had not thought of before. I also like how he emphasizes that the universe came about and operates through natural causes and is scientifically understandable. The Greeks invented science as we know it, and were the first scientific cosmologists. Chapter 5: Ethics is handled in this chapter, and I think this is the strong poit of the book. The very first paragraph goes over the various sources of ethics for our faith, and gives good clues to a beginner where to look. I also really enjoy this passage: "The Maxims are more focused on how one should behave rather than limiting or condemning individual personal behavior." (p. 29). This is a good summary of how our ethical code differs from some others, which are more about what not to do, than what to do. He then analyzes three particular Maxims: HONOR THE GODS, GIVE BACK WHAT YOU HAVE RECEIVED, NOTHING TO EXCESS The analysis of these as the roots and summation of piety, reciprocity and meodration is very well handled. While the discussion of this in detail could easily be an essay for each maxim, a simple summary as that which is presented is fully appropriate for an introductory text. I also enjoy again further discussions of the diversity of our community, especially in terms of politics and regions. We are not monolithic, and I think that is a strength. Chapter 6 is about clergy. Mr. Alexander focuses on a very localist form of priesthood, especially focused on the family. I have come to conclude that for the foreseeable future, we should focus on domestic religion, centered on the family, and at most a few friends. Later as we grow, and congregations begin to form, more formal priesthoods will be needed. He and I agree that there can be, and should be various types of priesthoods, much as in the ancient world there were hiereuses and their assistants, all of whom had sacerdotal functions. I also think that as we moderns often have an expectation that clergy should have a teaching and pastoral function, teaching and counselor priests or ministers may be required inthe future. Mr. Alexander downplays this, though he does not reject the need or utility of professional priests, and it could be that we disagree on this point. We do agree on the need for legal ordination, in order that the priests may perform certain public ceremonies. (The only one that I can think of that is vital, is marriage, and he does bring up cases where this is not as necessary). "Families intrinsically had the right to perform welcomings, weddings, funerals, and other rituals without having to go through intermediaries. Providing ordination credentials on request returns these rights back to individuals and their families as they should be." (p. 40). I agree wholeheartedly with that sentiment. He mentions the ULC, and I have considered myself, getting ordination through them to have the legal standing to perform certain functions perhaps, at some time in the future. Chapter 7 deals with rituals. It is a nice little chapter, which emphasizes how each family or locality may vary in its uses. He includes also a sample prayer to Aphrodite, and the basic steps of a ritual. One area that I find OSNT to be a bit better at is the more detailed ritual instructions which can really help jumpstart the beginner. However, since Mr. Alexander emphasizes the familial domestic religion, which can have its own rituals, I can understand the scarcity of detail here. (I think Mr. Alexander, who is likely reading this, may find my post on Domestic Religion a few days ago of interest). Chapter 8 deals with holidays. He gives the months of Athens (with a very simplified correspondence to the Gregorian calendar), with the key rituals of each month, and also the major festivals. When I first skimmed the book, I had felt this was a weak chapter. However, I don't think so on my second, more detailed examination). A nice touch is a mention of the possible honoring of the local spirits, something we often over look today. Chapter 9 deals with divination. He gives some basic background, but not a whole lot of information for the beginner to work with here. This could have been fleshed out some more. For someone coming from a Neopagan perspective, this would not be too bad, since they are usually fairly aware of divinatory tools. However, for the non-Neopagan beginner, they may have no knowledge of any divinatory devices or techniques, and making a few suggestions may have been in order. Chapter ten deals with magic and mysticism. Mr. Alexander tells me in conversation that this is the most controversial chapter, and I can see why. I will cut straight to the chase: "Any form of magic performed where the practitioner believes that they are wielding power in and of themselves would be hubris. Any form of magic where the practitioner believes that they are commanding or are in control of the Gods will be seen as impious." (pp 59-60). Right there, he will alienate some of our community who are wedded to magick, and to some possible Neopagan converts. I agree, any magick that compels the Gods is hubris and impious. He however, assumes that these are the only two options. The Hellenistic era magicians believed that they were using a form of technology...manipulating occult influences, properties and connections (correspondences) to attain changes. This is not power in and of themselves, but an outside source of power. In principle this is no more hubris, than our making of tools using scientific correspondences, connections and properties. I would caution however, that magic was in and of itself frowned upon even if not illegal (and usually the following types of magic were illegal), especially as much of it was aimed at cursing people, compelling love, and other unsavory and unethical ends. Any known magician would have, shall we say, a negative reputation. Apuleius was charged with magic, and had to defend himself in court. Mr. Alexander also leaves out Theurgy which is a form of magic aiming at mystical ends, to unite with The One or the Gods. This crosses the line between mysticism, which he has little problem with apparently, and magic, which he dislikes. However, theurgy was practiced only by Neoplatonists, and only some of them. Plotinus and Porphyry condemn the practice, for instance. There is also the problem that little information on authentic ancient Theurgy survives for us to reconstruct. For me, while I am interested in theurgy, this discussion is not such a big deal, as magic plays a minor role in my faith, which is almost entirely devotional anyway, and I rarely do any theurgical work at all. However to those who are interested in magic, this condemnation of their practices would be seen as a major attack. I must emphasize however, that the Hellenic Reconstructionist community is strongly divided on the matter of magic, and Mr. Alexander's view is shared by a fairly good portion of our community, and so I have little objection to his objections to magic. To sum up, I found the book rather useful, if a bit short on meaty substance that could be useful to the beginner seeking a quick foundation for practice. I have little problem recommending the book to others despite this, and may well give it to my mother to read. I hope that in a future edition, some more of the sort of basics I mention in here will be added to the book, improving its utility. I think some of this could have been included in the first edition, especially considering that this edition has only 58 pages of work. Surely a few more pages of divine epithets, and a more detailed sample ritual could have been added to the manuscript.