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Subscribe to this list via RSS Blog posts tagged in pagan theology

Posted by on in Culture Blogs
Of Gods and Bodies

Possibly the most disquieting sentence that I've ever read opens Robert Graves' retelling of one of the Greek myths:

One day Mother Earth was visiting Athens.*

Say what?

Also up there on my list of theological “What-duh-f**k?” moments is Isaac Bonewits' “Invocation to the Earth Mother”:

Thou Whom the Druids call Danu,

Come unto us.

Thou Who art Erde of the Germans,

Come unto us.

Thou Whom the Slavs call Ziva,

Come unto us....*

 

Half a mo here. We're calling Earth to come to us?

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  • Thesseli
    Thesseli says #
    Exactly.

Posted by on in Culture Blogs
Differently Theological

Some would say that the pagan religions are non-theological.

If by this we mean that pagan religions tend not to have 'systematic' theologies, I would agree.

But I prefer to think that we're just differently theological.

Drawing on the word's original meaning (theos, 'a god' + logos, 'word') theologian David Miller defines theology as 'thinking and talking about the gods.' (Miller's 1974 The New Polytheism: Rebirth of the Gods and Goddesses was a pioneering work of contemporary polytheist thought.)

No system required, no seminaries involved. Thinking and talking about the gods.

That's something that pagans do all the time.

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Posted by on in Culture Blogs
Other Cloaks

It's one of the more pressing questions of contemporary pagan theology.

What happened to the pagan gods during the centuries of the Great Interruption?

Did they fall asleep? Did they go away?

In the Baltics, the Old Ways lingered long. In Latvia, the Thunderer of the old pantheon—Perkons (= Perkunas, Perun, etc.)—came to be identified (among others) with “Saint” Martin.

“Martin carries nine Perkonses under his cloak,” was the saying.

Did the Old Gods abandon their people?

No, indeed. They've never abandoned us, and They never will.

They wrapped Themselves in other cloaks and waited.

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  • Steven Posch
    Steven Posch says #
    That's a great question, Anthony, with more than one answer. But one of those answers is surely the most surprising of all: They h
  • Anthony Gresham
    Anthony Gresham says #
    I'm familiar with the notion that the Saints and Superheroes are the old gods in disguise. I kind of like that notion actually.

Posted by on in Culture Blogs
And When They Ask You...

And when they ask you,

Why do you worship

the creation, not the creator?

ask in return,

Why would you separate them?

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Posted by on in Studies Blogs
Processing Suicide Through a Pagan Paradigm

**Trigger Warning** I am going to discuss some very personal perspectives on processing grief and feelings around suicide. These are my own feelings, and should not be taken as any generalized statement on these issues. If this topic is particularly painful, please remain cognizant of your own emotional status and stop reading as you must.

Before I can even begin to process the amazing emotions and revelations of the last week as a participant of the Parliament of the World's Religions, I have to take a moment to grieve the loss of a friend.

...
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  • Holli Emore
    Holli Emore says #
    Sending you love and peace, Denora. I struggled with thoughts of suicide for many years and actually felt envy when someone I knew

When I first become a Pagan many years ago, I tried to find theological studies of What It All Meant within our literature.  I found many discussions of rituals, magick, and how Witches were correctives to patriarchy. But beyond some brief (and good) discussions in Margot Adler’s Drawing Down the Moon and the Farrars' The Meaning of Witchcraft,  there was almost nothing on the underlying meaning of a Pagan reality.  As I learned more about the broad Pagan tradition I began exploring literature discussing African Diasporic and Native American Pagan religions. Here to, by monotheistic standards the pickings were remarkably thin.

In Brazil I learned most Pagan literature consisted of spell books and details about rituals.  Among the traditional Crow people in Montana, individuals had different interpretations of their practices’ deeper meaning and of the status of figures like Coyote, but no developed theology.  Within my own coven I learned my coven-mates had different beliefs about who the Gods were. Classical Pagan religious writing was rarely sectarian and the major one that could be so described, The Golden Ass, was more an adventure story than a treatise on the Gods.  Pagan cultures were not particularly peaceful, but I know of no adherents to a Pagan religion waging war on those of another for not worshiping the right Gods. Unlike the monotheisms, unity of belief didn’t seem very important in the Pagan world.

...
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Recent Comments - Show all comments
  • P. Sufenas Virius Lupus
    P. Sufenas Virius Lupus says #
    Can you see the irony in the fact that you've defined Paganism as superlatively permissive, but then have marginalized an entire f
  • Gus diZerega
    Gus diZerega says #
    Absolutely no irony here at all. None. Beginning in your first paragraph you distort my argument. I wrote Pagan religion is room
  • Gus diZerega
    Gus diZerega says #
    I will add one more point about thinking theologically about our own experiences as a way to deepen them and perhaps improve on ou
  • Gus diZerega
    Gus diZerega says #
    I also tried to "like" your comment Macha, but it doesn't work either. So thank you!
  • Aline "Macha" O'Brien
    Aline "Macha" O'Brien says #
    Thanks, Gus. I think I'll print this for the men in the San Quentin circle.

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