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Journal articles on the topic 'Paganism'

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Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Miller, Chris. "Fastest-Growing Religion? Reflections on Contemporary Paganism’s Rapid Growth and How Scholars Describe That Which They Study." Pomegranate 24, no. 2 (May 2, 2024): 216–53. http://dx.doi.org/10.1558/pome.22530.

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Starting around the early 2000s, many scholars declared that contemporary Paganism was the “fastest-growing religion” either worldwide, or in specific locales. This claim was most often based on data from the 2001 American Religious Identification Survey, which found a dramatic rise in Pagans compared to a similar study conducted ten years earlier. Although Paganism most certainly witnessed explosive growth around this time, there are many reasons to question Paganism’s status as the fastest-growing religion, including social factors that shape data collection and the interpretations that scholars applied to the data. This article analyzes the data that Pagan studies scholars used to proclaim Paganism’s growth, and suggests that the claim represents a legitimation tactic. By suggesting that a group is growing quickly, a fairly meagre population is given increased importance. This enhances the perceived significance of both the community in question and any scholars who specialize in studying that community. Although Paganism is not the only religion to assert this claim, and this statement is no longer as prominent as it once was, publications from Pagan studies that make this proclamation offer case studies which demonstrate how scholars manipulate data to legitimize the topics about which they write.

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2

Varacalli, Thomas F. X. "In Defense of Christian Exceptionalism." Catholic Social Science Review 25 (2020): 43–50. http://dx.doi.org/10.5840/cssr20202526.

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Steven D. Smith persuasively shows that paganism and Christianity are in a culture war that spans two thousand years. Throughout his book, he shows that Christianity is the exceptional religion in three ways. First, Christianity is more authentically open to philosophy than paganism. Second, Christianity does not sacralize the State. Third, Christianity provides a more fulfilling understanding of sexual ethics. Despite the exceptionalism of Christianity, it is currently facing a significant challenge from a renewed and secularized paganism. This secularized paganism is attractive due to the fallibility of human nature. However, Christianity’s theology and intellectual tradition provide meaningful answers and rebuttals to paganism’s more sensual claims.

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3

Kolodnyi, Anatolii M. "Neo-paganism-the religion of Ukraine in its essence and prospects." Ukrainian Religious Studies, no. 48 (September 30, 2008): 239–52. http://dx.doi.org/10.32420/2008.48.1988.

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Paganism is revived. In recent years, the phenomenon of paganism has been increasingly mentioned in connection with attempts to revive it in one way or another, making it a mass religious phenomenon. Since it appears to us as a non-religious non-religious phenomenon, rather than as an intrinsic phenomenon of primordial beliefs, it is regarded as neo-paganism. It has appeared and spread in many countries and is already a worldwide phenomenon. Non-pagans often congregate in their forums, have their own international association, and even be related. Thus, the magician of the Ukrainian Native Faith married the leader of Russian neo-pagans.

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4

Horák, Pavel. "“If the Base Fundamentals Are Too Much for You…”." Nova Religio 26, no. 2 (November 1, 2022): 30–48. http://dx.doi.org/10.1525/nr.2022.26.2.30.

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This article deals with the possible existence of doctrines in modern Paganism. Generally, Pagan studies scholars widely consider modern Paganism a religion without doctrines. Furthermore, Margot Adler, one of the early researchers of modern Paganism, established a narrative that practice is more important than beliefs in modern Paganism. However, based on ethnographic research conducted among modern European Pagans between 2014 and 2017, along with additional secondary data, this article argues that doctrines may emerge in situations of pressure or conflict, or while delineating boundaries and gatekeeping Paganism against other religions. In such situations, beliefs become enforced and turn into the basis of potential doctrines. Doctrines are authoritatively defined theoretical components of religion, comprising teaching, beliefs, and confessions. Their authoritative character has its historical roots in Christianity and tries to keep the doctrinal contents fixed using a dynamic of truth and falsity, which determines orthodoxy—distinguishing right faith from error.

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5

Carr, Mike. "Ecology, Witchcraft and the Enchanted World." UnderCurrents: Journal of Critical Environmental Studies 1 (April 1, 1989): 33–39. http://dx.doi.org/10.25071/2292-4736/37639.

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Pagans, or more properly neo-pagans have been growing in numbers and influence over the past decade or so in the U.S. and Canada. This is evidenced in the feminist, peace, green (or ecology), and anarchist movements. Margot Adler, author of Drawing Down the Moon, an examination of contemporary neo-paganism, has estimated that there are about 100,000 people in the U.S. alone who describe themselves as pagan or neo-pagan. Over the past 5 or 6 years, I have developed a strong sympathy, more, an empathy with the neo-pagan sensibility and earth centredness. Apart from reading Dreaming the Dark by Starhawk, I had not studied paganism or ritual practice. This summer however, both at the North American Anarchist Survival Gathering and the North American Bioregional Congress the presence of pagans was very obvious to me. At the Bioregional Congress I had the chance to experience paganism directly, through earthbonding rituals which had a powerful effect on many participants.

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6

Lesiv, Mariya. "Pop Pagans: Paganism and Popular Music." Nova Religio 18, no. 2 (2014): 120–22. http://dx.doi.org/10.1525/nr.2014.18.2.120.

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7

Hutton, Ronald. "Neo‐Paganism, Paganism and Christianity." Religion Today 9, no. 3 (June 1994): 29–32. http://dx.doi.org/10.1080/13537909408580718.

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8

Spracklen, Karl. "From The Wicker Man (1973) to Atlantean Kodex: Extreme music, alternative identities and the invention of paganism." Metal Music Studies 6, no. 1 (March 1, 2020): 71–86. http://dx.doi.org/10.1386/mms_00005_1.

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The German epic heavy/doom metal band Atlantean Kodex has written two concept albums based on the folklore and paganism of old Europe and the West: The Golden Bough and The White Goddess. The two albums owe their titles to two books that have influenced the rise of modern paganism, though they remain deeply problematical. In this article, I explore possibly the most important influence on Atlantean Kodex, which is also one of the most important influences on modern paganism: the 1973 horror film The Wicker Man. I discuss the ways in which the film uses the speculative folklore of Frazer and Graves to construct a set of invented traditions about paganism and its alternative, counter-Christian nature, which have made paganism appealing to extreme metal musicians and fans. In this discussion, I use examples from other metal bands and fans who have name-checked the themes and the traditions of the film. In discussing the folklore of the Wicker Man, I also explore the folk music used in the soundtrack, which has also contributed to the invention of modern paganism and extreme folk music. I conclude by suggesting that, although many pagans have adopted this extreme music and myth into their world-views, the myth of the Wicker Man is also used as a playful rejection of Christianity and its authority by those of a secular or humanist persuasion.

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9

Rogatin, V. N. "Activity of Neo-Pagan Organizations in Ukraine in 2014–2021." Orthodoxia, no. 3 (September 29, 2023): 155–74. http://dx.doi.org/10.53822/2712-9276-2022-3-155-174.

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This article examines the phenomenon of neo-paganism, which manifested itself during the socio-political confl ict in Ukraine in 2014. Neo-paganism is a heterogeneous and dynamic phenomenon that takes many forms in interaction with right-wing radical and extremist organizations. Its inherent opposition to universalist religions and, accordingly, to the established social order would lead to the exploitation of neo-pagan ideas and symbols in protests and violent actions by right-wing radical organizations. The legitimization of violence in such organizations was based precisely on romanticized images of pagans represented as fearless and ruthless fi ghters. We also present a classifi cation of neo-pagan organizations operating on the territory of Ukraine in 2014–2022. This classifi cation assumes the division of neo-pagan organizations into groups based on the cultural layer reproduced by them, i.e. Slavic pre-Christian culture, ancient “knowledge” of the Cossacks, Western European forms of paganism and neo-pagan ideological choices (musicians, poets, etc.). Forms of interaction between right-wing radical organizations and neo-pagans during the Euromaidan and in the subsequent so-called anti-terrorist operation are also investigated. Examples of the participation of neopagans in political actions and cult practices adopted by them during Euromaidan are provided. The number of persons who consider themselves to be neo-pagans increased in 2000, 2013, 2018 and 2021. The peak of the development of neo-paganism falls on 2021, when the percentage of neo-pagans amounted to 0.2 per cent for the fi rst time. Ukrainian statistical studies see an infl ux of young people aged 18–29 years to these groups. We touch upon the problem of changes in neo-pagan ideas during the socio-political confl ict in Ukraine and their integration into nationalist and neoNazi rhetoric. The factors that caused the popularity, social recognition and attractiveness of neo-paganism in diff erent social groups of Ukraine in 2021 are outlined. The most recognizable Ukrainian organization exploiting neo-pagan practices, ideas, and symbols is the Azov Regiment (recognized by the court as a terrorist organization and banned on the territory of the Russian Federation).

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10

Rowan, John. "Paganism." Self & Society 16, no. 5 (September 1988): 202–6. http://dx.doi.org/10.1080/03060497.1988.11084937.

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11

Isaichev, S. A. "Theoretical Paganism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 36 (2021): 118–25. http://dx.doi.org/10.26516/2073-3380.2021.36.118.

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The topic of this article is very important and relevant today due to a rapid process of the revival of neo-paganism not only in Russia but in other countries as well. While in Western countries the problem of neo-paganism worsened sharply in the 50-60s of the twentieth century, in the Soviet Union such organizations started to appear en masse since the end of the 80s of the last century. And in 90s there were people who wrote in the genre of folk history. This study is relevant as it considers the problem of the activity of prolofic writers belonging to neo-paganism of the relatively recent past and present. This article focuses on the people who do not belong to any pagan community, even treating them negatively, but share a pagan worldview and devote many books to it. These books are very popular and can be found in most conventional bookstores. The article analyzes the genre of folk history. The biographies are described briefly with reference to scientific regalia. It is mentioned that the scientists are engaged in research which is not in their field of competence. Pseudoscientific theories about history and language are discussed in detail. In conclusion, it is emphasized that modern pagans are usually busy not reconstructing ancient beliefs and finding the lost heritage of their ancestors, but inventing illiterate hoaxes in order to create a name for themselves.

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12

Kolodnyi, Anatolii M. "The plurality of religious life in Ukraine." Ukrainian Religious Studies, no. 46 (March 25, 2008): 211–19. http://dx.doi.org/10.32420/2008.46.1926.

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Ukraine has been a religiously pluralistic country since its appearance on the world map. Already in its first power formation, the Kyivan Rus state coexisted in believing in their gods pagans of different tribes, an attempt to unite in one pantheon sought to execute (though unsuccessfully) Prince Vladimir in 982. In our own way, our people perceived their spiritual world and Christianity after being baptized by Prince Vladimir in 988. He combined this religion with paganism in his beliefs and thus became a two-man. Otherwise it could not be. Paganism is a religious picture of nature and human activity in it. Christianity is a religious picture of man in his relationship with other people and God. That is why, having come to our territories, Christianity, because of the lack of some specific nature of its nature, could not replace or supplant paganism. It baptized him. That is why we now have practically not pure Christianity in the beliefs of the people, but Christianized paganism and at the same time linguistic Christianity. This syncretism is one of the foundations of the religious pluralism that characterizes the spiritual world of our people.

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13

Kolodnyi, Anatolii M. "Problems of Tolerating Interfaith Relations in Ukraine." Ukrainian Religious Studies, no. 47 (June 3, 2008): 5–12. http://dx.doi.org/10.32420/2008.47.1941.

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Ukraine has been a religiously pluralistic country since its appearance on the world map. Already in its first power formation, the Kyivan Rus state coexisted in believing in their gods pagans of different tribes, an attempt to unite in one pantheon sought to execute (though unsuccessfully) Prince Vladimir in 982. In our own way, our people perceived their spiritual world and Christianity after being baptized by Prince Vladimir in 988. He combined this religion with paganism in his beliefs and thus became a two-man. Otherwise it could not be. Paganism is a religious picture of nature and human activity in it. Christianity is a religious picture of man in his relationship with other people and God. That is why, having come to our territories, Christianity, because of the lack of some specific nature of its nature, could not replace or supplant paganism. It baptized him. That is why we now have practically not pure Christianity in the beliefs of the people, but Christianized paganism and at the same time linguistic Christianity. This syncretism is one of the foundations of the religious pluralism that characterizes the spiritual world of our people.

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14

Kovalchuk, Andriy, and Andriy Man’ko. "Paganism in Ukraine as a potential for the development of religious tourism." Visnyk of the Lviv University. Series Geography, no. 52 (June 27, 2018): 132–42. http://dx.doi.org/10.30970/vgg.2018.52.10179.

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An artificial term “pagan” is used to denote someone who believes in his/her authentic religion different from Abrahamic religions: Judaism, Christianity, and Islam. There are 400–500 millions of pagans in the world. They are divided into such groups: 1) aboriginal or autochthonous cults are widespread mostly among indigenous peoples of Asia, Africa, America, Australia and Oceania, and have not only deep historical roots, but also have kept the polytheistic religious worldview of their ethnos; 2) representatives of “vernacular” paganism, which combines some elements of ancient beliefs (magic, cult of nature, cult of ancestors, fortune telling etc.) with a specific Abrahamic religion; 3) groups of supporters of healthy lifestyle and living well in the harmony with nature, pagan religions characterized by substantial syncretism with environment-oriented teachings; 4) religious denominations, which combine an autochthonous religion of its people with its current political aims. Overall paganism is one of the least aggressive religions in the world. Ukrainian pagans (Ridnovirs, rodovirs (Slavic Native Faith)) have approximately 120 communities in all regions of Ukraine. The biggest amount of them is concentrated in Vinnytska, Khmelnytska, Zaporizka, Dnipropetrovska, Poltavska, Lvivska oblasts and the city of Kyiv. There are no foreigners among all clerics-pagans, which is unusual for most Ukrainian denominations. Paganism is an indigenous religion of the Ukrainians, which stands up for the authenticity of our society and country. According to our calculations, there are more than 100 pagan sacred places in Ukraine: ancient and functional, more or less preserved and managed, attractive for tourists. Podillia, Podniprovia, the Carpathians, Pollissia are characterized by the greatest concentration of pagan sacred sites - places of worship of anthropogenic and natural origin: sanctuaries, temples, sacrificial altars, caves, cliffs, megaliths (dolmens, cromlechs, menhirs), petroglyphs, burial mounds, trees, idols, springs, pantheons etc. However, most of these places are not widely known or they are known only as natural or historical and cultural objects. In order to make those facts well known, it is necessary to organize an advertising campaign in support of this issue and to stop an adversary, biased attitude of the whole society or some representatives of separate religions towards paganism. In addition, it is important to stop destroying pagan sacred places and to turn them into touristic spots. Multiple highlights of the ethnical religious and cultural significance of Ukrainian pagan sacred sites will augment already known information about them and will add religious tourists and pilgrims to the general flow of travellers. Key words: paganism, Abrahamic religions, organization of religious tourism, paganism in Ukraine, organization of pilgrimage, religious tourism in Ukraine.

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15

Racėnaitė, Radvilė. "English Translations of 15th and 16th-Century Latin Sources on Baltic Religion and Mythology." Tautosakos darbai 66 (January 26, 2024): 177–86. http://dx.doi.org/10.51554/td.23.66.11.

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Pagans in the Early Modern Baltic. Sixteenth-Century Ethnographic Accounts of Baltic Paganism, edited and translated from Latin by Francis Young, Leeds: Arc Humanities Press, 2022, 192 p., ISBN 978-1-64189-437-1

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16

Fatyushyna, Natalia. ""The Word of St. Gregory": the beginning of a comparative approach to supernatural." Ukrainian Religious Studies, no. 6 (December 5, 1997): 40–43. http://dx.doi.org/10.32420/1997.6.116.

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In the domestic literature, the beginnings of comparative ideas about supernatural belong to the writing of Kievan Rus. The most meaningful such representation is presented by "The Word of St. Gregory, reproduced in the interpretation of how the first pagans, that is, the pagans, worshiped the idols and laid them down, as they now do." The basis of this monument of the Kyivan culture of the 12th century, also known as the "Word of the Idols," was the sermon of the prominent patriarch Gregory the Theologian on the Epiphany, in which he reacted negatively to ancient paganism. But "The Word," as Y. Anichkov noted, is not a preaching, nor a translation of the thoughts of Gregory the Theologian, but an attempt to study Old Believers: it gives an interpretation of the work of the Byzantine theologian "in the interpretation" of the local paganism.

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17

Tsyrempilov, Nikolay. "Noble Paganism." Inner Asia 17, no. 2 (December 9, 2015): 199–224. http://dx.doi.org/10.1163/22105018-12340042.

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Tibetan Buddhism, in the eyes of Orthodox Christian polemicists, was always seen as a harmful paganism, and fighting against this ‘superstition’ was a high priority. Based on analysis of nineteenth-century Russian Orthodox missionary articles, this paper examines the stereotyped portrayal of Tibetan Buddhism as a civilisational opponent to Christianity, and the ways Russian scholars, ethnographers, philosophers, and officials either supported or challenged this view. In this paper, I argue that, in Russia, the Orientalist paradigm is common to a greater degree among Christian clergy than in academic circles due to the status of a dominating religion the Orthodoxу enjoyed in Russia. The Russian missionaries’ support of imperial power was the essential factor. The clerics viewed themselves as carriers not only of Christian values, but also of the idea of Russian statehood and European civilisation in general. Russian Christian intellectuals repeatedly attempted to comprehend Buddhism rationally, but these attempts were highly formalistic. For them, academic study was never an end in itself, but, I argue, a convenient tool to achieve ideological domination and establish moral authority. However, their intellectual and psychological inability to view other religions as different, rather than false, was, and still is, an obstacle to mutual understanding and respect between Christianity and Buddhism in today’s Russia.

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18

Beskov, Andrey. "Exploring Neo-Pagan Groups in Social Networks as an Indicator of the Numbers of Adherents." State Religion and Church in Russia and Worldwide 38, no. 3 (2020): 306–30. http://dx.doi.org/10.22394/2073-7203-2020-38-3-306-330.

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The theme of Russian Neo-Paganism or, as it is often called, Rodnoverie, has become prominent in academic periodicals which does not necessarily reflect the real level of Neo-Paganism’s popularity in the Russian society. Researchers are not able to convincingly estimate the number of its adherents. Sociological surveys are too contradictory, and we can try to rely upon the data collected on the Internet. Some authors have already used these data by counting the number of Neo-Pagan groups and followers in the social networks. The purpose of this paper is to assess the validity of such calculations. After having monitored various religious groups in such popular Russian social services as the Odnoklassniki and VKontakte for a few years, the author shows that this method of calculation is inefficient and can lead to errors. Therefore, the actual number of adherents of the Russian Neo-Paganism remains unknown even approximately.

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19

Zaitsev, D. M. "Traditional ceremonies and worships in East-Slavic paganism." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 2 (May 18, 2020): 145–51. http://dx.doi.org/10.29235/2524-2369-2020-65-2-145-151.

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This article is relevant, first of all, for compatriots, as it addresses issues of the cultural heritage of Eastern Slavic peoples. The article discusses worship and rituals in East Slavic paganism as the most important part of the religious life of Belarusians, Ukrainians and Russians. The issues of the origin and development of these phenomena are analyzed. Numerous examples show the diversity and importance of the system of rites, rituals and worship in ancient and modern Slavic paganism. It is noted that the activities and heritage of the wanderers and the Magi are significant material for studying the culture of our ancestors. The most visited religious objects are distinguished: first of all, sanctuaries, temples, burial mounds, burials of the Magi, the graves of ancient Russian princes of the pre-Christian time. For thousands of neo-pagans, the reverent attitude to the object of worship serves as the fulfillment of the will of the ancestors. The purpose of the study is to identify the features of worship and rites in East Slavic paganism, to show the influence of historical, geographical, cultural factors on their formation. This work may be useful for solving urgent problems of interaction with representatives of different religious denominations.

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20

Shizhensky, Roman V. "Pagan Manifestation of the 21st Century (2022: Results and Prospects). Article I." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 70 (2023): 26–37. http://dx.doi.org/10.37816/2073-9567-2023-70-26-37.

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Modern Slavic paganism is in a stage of constant development, continuous transformation. Since the first ideologues of the movement appeared (in the last third of the 1970s) the Soviet, and subsequently the Russian new paganism has managed to build intra-communal hierarchies, organizational ties of all-republican and international scale. Most pagan communities now have their own mythology, including cosmogony, theogony and end-of-the-world concepts. The leaders of the associations formulated and tested the festive-ritual system, the author’s concepts (utopias), revealing the views of young pagans on political and socio-economic development within and outside the existing state. Special attention should be paid to the new pagan “fashion”: specially developed branded clothing, narrowly specialized “ethno-mythological” tattoo, catalogs of protective (amulet) products. Despite the presence of the listed elements, allowing to consider the modern paganism from the position of the established world-outlook system, external and internal challenges oblige carriers of pre-Abrahamic religiosity to turn to the search for solutions in terms of “non-stop” timing. This paper is based on the analysis of the answers of ideologues and leaders of a number of pagan groups, considers forecasts, prospects for the development of Slavic religious nativism in the near future by 2022

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21

Alekseevna-Titova, Tatyana, Kseniya Jurievna-Khusnutdinova, Elena Valeryevna-Frolova, and Elena Gennadyevna-Gushchina. "Kryasheny pagans: a cultural and psychological study of old tyaberdino village, the republic of Tatarstan." Revista de Investigaciones Universidad del Quindío 34, S2 (August 9, 2022): 223–30. http://dx.doi.org/10.33975/riuq.vol34ns2.930.

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Based on the expedition materials received by the authors in 2014, the article reveals the cultural and psychological characteristics of the sub-ethnic group of Kryashen-pagans in the village of old Tyaberdino, the Republic of Tatarstan. The purpose of the article is to study the ethnocultural characteristics of the Kryashen pagans. The main attention in the article is paid to the traditional rituals and customs of the life cycle, and the issues of ethnic self-awareness and self-identification of “unbaptized Kryashens” are raised. The article demonstrates the way paganism and Christianity are closely intertwined in the Kryashen calendar, festive and everyday traditions, folk beliefs and customs. First of all, such a synthesis of pagan and Christian rituals is due to the geographical location of the area and interaction with neighboring peoples. Secondly, during the periods of mass Christianization, paganism was not completely ousted from the consciousness of the Kryashen people, and Christianity was not fully understood yet. The authors of the article also describe the sacred rituals and places of worship that have survived at present among the Kryashen pagans. The materials of this article can be useful for ethnologists, social and cultural anthropologists, historians, museologists and culturologists, as well as anyone interested in this topic.

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22

Beskov, Andrey. "Mythology Armed with a Shovel, or Is Archaeology of the Supernatural Possible?" Stratum plus. Archaeology and Cultural Anthropology, no. 5 (October 2022): 345–60. http://dx.doi.org/10.55086/sp225345360.

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The article analyzes the grounds on which archaeologists draw conclusions about the connection of certain finds with Slavic paganism. It is demonstrated that the conclusions of archaeologists are directly influenced by their ideas about paganism, which are hypothetical in nature and can easily be questioned. As a result, interpretations of archaeological finds turn out to be very subjective. A large number of dubious guesses blur the line between scientific and non-scientific views on Slavic paganism. The author believes that subjectivism cannot be excluded from historical science, but there is a way to reduce its influence on the formation of a scientific picture of Slavic paganism. When creating reconstructions of Slavic paganism, archaeological materials should be taken into account, but archaeologists should not take into account such reconstructions when interpreting archaeological finds.

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23

O'Brien, Michael. "Chesterton and Paganism." Chesterton Review 16, no. 3 (1990): 181–201. http://dx.doi.org/10.5840/chesterton1990163/462.

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24

Jacobs, Alan. "Paganism and Literature." Christianity & Literature 56, no. 4 (September 2007): 667–80. http://dx.doi.org/10.1177/014833310705600410.

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25

Belloc, Hilaire. "The New Paganism." Chesterton Review 49, no. 3 (2023): 339–48. http://dx.doi.org/10.5840/chesterton2023493/458.

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26

Kutyavin, N. A. "TO THE PROBLEM OF THE PARADIGM OF STUDYING NEO-PAGANISM." Bulletin of Udmurt University. Series History and Philology 29, no. 4 (August 25, 2019): 691–97. http://dx.doi.org/10.35634/2412-9534-2019-29-4-691-697.

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The article examines the problem of theoretical understanding of the interrelation between ancient paganism and modern neo-paganism. The available historiography on the topic of Russian neo-paganism, consisting of three main areas: “critical”, “confessional” and “understanding”, is considered. On the example of some complex methodological issues, their insolubility within the framework of the used theoretical paradigms is substantiated. The author notes the lack of a variety of theoretical approaches to the problem. A critical analysis of the existing “understanding” approach in the works of A. A. Beskov is made. To resolve controversial issues, it is proposed to supplement the “understanding” approach with an “explanatory” one based on the principles of historicism, reductionism and evolutionism. The theoretical tools of religion scholars such as E. Durkheim and R. Girard are attracted. Based on their achievements, the author comes to the conclusion that paganism, as an archaic religion, disappears with the transformation of the society in which it originated. Therefore, paganism and modern neo-paganism are different phenomena, practically unrelated to each other.

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27

Remus, Harold. "The end of "paganism" ?" Studies in Religion/Sciences Religieuses 33, no. 2 (June 2004): 191–208. http://dx.doi.org/10.1177/000842980403300204.

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Early Christians' sectarian custom of marking themselves off from other groups through distinctive terminology continued on into the later periods when they constituted a significant minority, and then ultimately a majority, in the Roman Empire. "Pagan," one of these . demarcating terms, came into Christian usage as a pejorative synonym of the earlier, similarly negative term "Gentile." This article examines the use of the term paganusla, pagani/ae in ancient sources, notes the divisions among scholars regarding its application by Christians to polytheists as well as the persistently negative denotations and connotations of "pagan" and "paganism" in everyday speech in the modern period, questions the appropriateness of continuing to use the term in present-day scholarly discourse, and suggests "polytheist" and "polytheism" as a possible alternative while also recognizing the ambiguities attending demarcating terms.

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28

Fennell, Julie, and Laura A. Wildman-Hanlon. "The children of converts: Beyond the first generation of contemporary Pagans." Social Compass 64, no. 2 (April 28, 2017): 288–306. http://dx.doi.org/10.1177/0037768617704165.

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Very little is known about the adult religious retention of children and adolescents in New Religious Movements (NRMs). The current study seeks to examine the factors that determine the success of one NRM, contemporary Paganism, at retaining the children of its first generation of converts. Using a small convenience internet sample (n=183), we found that 45% of our sample continued to practice Paganism as adults, and a further 25% remained spiritually Pagan. We find that children and adolescents who were very religious Pagans are much more likely to remain members of the religion as adults, controlling for age, gender and sexual orientation. We also find that children who grew up in more specifically defined Pagan paths, such as Wicca or Druidism, are more likely to remain Pagan and in those paths, than children who were raised in more vaguely defined ways such as ‘eclectic Pagan’.

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Lagouanère, Jérôme. "Les usages du stoïcisme dans le De spectaculis et le De pallio de Tertullien." Vita Latina 189, no. 1 (2014): 122–48. http://dx.doi.org/10.3406/vita.2014.1795.

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Tertullian often refers to stoicism in De spectaculis and De pallio and he often uses it as a retorsio, in order to criticize pagans and paganism. But stoic philosophy also gives him concepts as iustitia, sensus communis or prouidentia that enable his apologetic project. So, the way Tertullian uses stoicism in these works shows inherent problems in the conversion of the pagan culture to Christianity.

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Bensimon, Doris. "Hubert Cancik, Antisemitismus, Paganismus, Völkische Religion (Anti-Semitisme, Paganism, voelkish Religion)." Archives de sciences sociales des religions, no. 130 (April 1, 2005): 113–202. http://dx.doi.org/10.4000/assr.2411.

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Renser, Berit, and Katrin Tiidenberg. "Witches on Facebook: Mediatization of Neo-Paganism." Social Media + Society 6, no. 3 (July 2020): 205630512092851. http://dx.doi.org/10.1177/2056305120928514.

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This article investigates the mediatization of neo-Paganism by analyzing how Estonian witches use Facebook groups and Messenger and how Facebook’s affordances shape the neo-Paganism practiced in those spaces. This is a small-scale exploratory study based on ethnographic interviews and observational data. To understand the mediatization of neo-Paganism, we use the communicative figurations model which suggests three layers of analysis: framing, actors, and communicative practices. For a more granular understanding of these three on social media, we rely on the framework of affordances. We found that social media neo-Paganism is (1) characterized by networked eclecticism; (2) enacted by witches who amass authority by successfully using social media affordances; and (3) consists of practices and rituals that are preferred by seekers, easily transferable to social media settings and validated by Facebook algorithms. Social media neo-Paganism thus is a negotiation between authoritative witches, seekers, and platform affordances that validate some practices over others.

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Green, Dave. "Death, Nature and Uncertain Spaces: A Commentary from Paganism." OMEGA - Journal of Death and Dying 44, no. 2 (March 2002): 127–49. http://dx.doi.org/10.2190/8ur5-ma2l-lmfr-h1vb.

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Contemporary theorists have hypothesized that individuals seek to maximize feelings of ontological security against a modern background of increasing risk, fragmentation, and uncertainty. For some, modernity has become an epoch of death denial consciously divorced from nature through the legacy of the Enlightenment project. Conversely, celebrations of mortality are central to contemporary paganism, particularly where linked to the honoring of the regenerative cycles of nature. For pagans, mortality is often linked to carnivalesque celebration taking place in ambivalent spaces, termed heterotopia, where symbols of life and death meet. In these spaces death is sublimated into a nurturing, rather than life-denying force, strengthening pagan identity and solidarity. Effectively, death becomes interiorized by pagans. Ritualization around “death” becomes not merely a way of assuaging fears about one's own mortality, but an opportunity for insight and self-transformation.

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Nuffelen, Peter Van. "EUSEBIUS OF CAESAREA AND THE CONCEPT OF PAGANISM." Late Antique Archaeology 7, no. 1 (2011): 87–109. http://dx.doi.org/10.1163/22134522-90000153.

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In scholarship the term ‘paganism’ is often rejected on the grounds that it reflects Christian attempts to project a false unity onto the variety of ancient religions. Although this is true to a certain extent, this paper argues that philosophers of the imperial age already ascribed a fundamental unity to all religions, and that Christian apologists drew on these ideas to formulate their own concept of ‘paganism’. The creation of paganism should thus been seen as a dialectical process, not as a onesided projection.

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Stewart, Tina. "Paganism should be recognised." Nursing Standard 19, no. 19 (January 19, 2005): 30. http://dx.doi.org/10.7748/ns.19.19.30.s47.

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Pavlović, Tomislav M. "Rupert Brooke’s Neo-Paganism." Issues in Ethnology and Anthropology 10, no. 2 (February 28, 2016): 487. http://dx.doi.org/10.21301/eap.v10i2.10.

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Rupert Brooke (1887-1915) embodies the myth of the Great War but after his sudden death his war poems tended to be disapproved of. His pre war Georgian lines are also dismissed on account of their effete pestoralism and alleged escapism. It seemed as if both the critics and the audience simply failed to understand the subtext of his poems that reveals a magnificent spiritual pilgrimage undertaken by a poet in the age of anxiety. In search of the calm point of his tumultuous universe Brook varies different symbolic patterns and groups of symbols thus disclosing the lasting change of his poetic sensibility that range from purely pagan denial of urban values and the unrestrained blasphemy up to the true Christian piety. Our analysis affirms him the true modernist poet, a cosmopolitan mind, always apt to accumulate new experiences and it is certain that his work will be seen in quite a new light in the decades to come.

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York, Michael. "Paganism as Root-Religion." Pomegranate 6, no. 1 (May 2004): 11–18. http://dx.doi.org/10.1558/pome.6.1.11.31688.

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Mills, Maldwyn, and John Darrah. "Paganism in Arthurian Romance." Modern Language Review 92, no. 2 (April 1997): 425. http://dx.doi.org/10.2307/3734831.

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Tosenberger, Catherine. "Neo-Paganism for Teens." Jeunesse: Young People, Texts, Cultures 2, no. 2 (December 2010): 172–82. http://dx.doi.org/10.3138/jeunesse.2.2.172.

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Pearce, Colin D. "Lord Brougham's Neo-Paganism." Journal of the History of Ideas 55, no. 4 (October 1994): 651. http://dx.doi.org/10.2307/2709927.

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Cush, Denise. "Paganism in the Classroom." British Journal of Religious Education 19, no. 2 (March 1997): 83–94. http://dx.doi.org/10.1080/0141620970190205.

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Crittenden, Charles. "In Support of Paganism." Midwest Studies in Philosophy 21 (1997): 34–60. http://dx.doi.org/10.1111/j.1475-4975.1997.tb00515.x.

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Jones, C. P. "THE FUZZINESS OF "PAGANISM"." Common Knowledge 18, no. 2 (April 1, 2012): 249–54. http://dx.doi.org/10.1215/0961754x-1544932.

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Pasi, Marco. "Handbook of Contemporary Paganism." Journal of Religion in Europe 3, no. 3 (2010): 388–92. http://dx.doi.org/10.1163/187489210x530093.

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Filatov, Sergei, and Aleksandr Shchipkov. "Udmurtia: Orthodoxy, paganism, authority." Religion, State and Society 25, no. 2 (June 1997): 177–83. http://dx.doi.org/10.1080/09637499708431775.

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Catherine Tosenberger. "Neo-Paganism for Teens." Jeunesse: Young People, Texts, Cultures 2, no. 2 (2010): 172–82. http://dx.doi.org/10.1353/jeu.2010.0037.

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Arrowsmith, William. "The Uses of Paganism." Arion: A Journal of the Humanities and the Classics 31, no. 1 (March 2023): 12–25. http://dx.doi.org/10.1353/arn.2023.a905652.

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TSUGAMI, Susan Sanae, and Luciana SANTOS. "O Sagrado está no Todo: Experiências de Praticantes do (Neo)Paganismo como Possibilidade de Encontro Holístico do Ser." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 27, no. 1 (2021): 14–24. http://dx.doi.org/10.18065/2021v27n1.2.

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This paper aims to understand the experiences of practitioners of Contemporary Paganism and the relationships they have with their spiritual practices, as well as to investigate how they understand and interact with nature and how they perceive themselves as practitioners of a holistic belief. From in-depth interviews with four practitioners of (Neo) Paganism, it is possible to analyze the discourses on spiritual experiences through two categories of analysis: 1. Contemporary Paganism: Worldview and Holistic Practices, and 2. Understanding Totality: Nature, Self and Community. The research made it possible to understand that the relationship between the sacred, nature and the person in (Neo) Paganism is defined by the notion of totality as a reality in which the living beings, the world and the gods are interconnected, and therefore it is understood that the person-world-sacred does not separate. Palavras-chave : Pagan; Religion; Spirituality.

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48

Saradi, Helen G. "LATE PAGANISM AND CHRISTIANISATION IN GREECE." Late Antique Archaeology 7, no. 1 (2011): 261–309. http://dx.doi.org/10.1163/22134522-90000160.

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In Greece, late antique paganism is archaeologically attested at various sites, mainly through inscriptions, coins and pottery. Some of the aspects of late paganism examined here include evidence of early conversion to Christianity, the tenacity of paganism in Athens thanks to the Neoplatonic philosophers, and the preservation of Athens temples as a consequence of the strength of the citys cultural traditions and the respect for its venerable past. Other manifestations of late paganism are attested: in the international pagan centre of Eleusis, that attracted members of the upper class; in the taurobolium, performed until late in a suburb of Athens; in cults at caves, fountains, wells and in private residences; and at the site of destroyed temples. The paper also examines conversion of temples into churches, the destruction of pagan statuary or its preservation for aesthetic reasons, and the incorporation of pagan cultic symbols in churches.

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Lushnikov, Alexander A. "The Origin of the Term “the Paganism of the Eastern Slavs” in the Russian Scientific Literature: the “Pagan Past” and Historical Memory." Study of Religion, no. 3 (2019): 5–20. http://dx.doi.org/10.22250/2072-8662.2019.3.5-20.

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The article deals with the genesis of the definition “the paganism of the Eastern Slavs” in the works of Russian historians in the 18th–19th centuries. The author determines the sources of that terminology and considers its methodological and ideological sense. He compares the definitions of Old Russian antipagan texts and first Russian scientific works on history and mythology. The medieval literature contained a lot of concepts, but one can’t find their any mention about “paganism” as phenomenon as well as the word “paganism”. Old Russian authors mostly wrote about “pagan people” as social and religious group and gave them the concrete features depending of the context. The awareness with “paganism” as a phenomenon should relate to the scientific works on history and mythology. This definition firstly appeared in the lexicons of E. Veisman and I.K. Adelung with their Russian translation of the Latin “gentile” and German “heidentum”. Also one can find it in the “Russian history” of V.N. Tatishchev who used “Cimbrische Heyden Religion” written by Arnkiel Trogilliusas as one of the important source. However, it took a while to make this definition to become central in the scientific literature. At the beginning of the 19th century, a lot of authors preferred to use the word “basnoslovie”. The definition “paganism” became fundamental with the issue of the great work N.M. Karamsin after all. Such history of this word reveals not only its complexity and ambiguity but the argumentativeness of the traditional view of “paganism” as a product of the church literature only.

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Kolodnyi, Anatolii M. "Paganism as a Religious Phenomenon." Ukrainian Religious Studies, no. 27-28 (November 11, 2003): 48–58. http://dx.doi.org/10.32420/2003.27-28.1463.

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Paganism is an indeterminate term both in science in general and in religious studies in particular. It acquires a different meaning load depending on who and what it is used for. Academic religious scholars often refer to it to indicate the stage of development of religious beliefs that preceded ethnic (national-state), and even more so - to world religions. At the same time, some of the scholars refer to paganism not as tribal beliefs, but rather as ethnic religions of a particular people. Therefore, for the Ukrainians, paganism is then conditional on the beliefs united by the "Vladimir Pantheon"

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