Several people chuckled when they walked past Room 513B during the 2009 annual meeting of the American Academy of Religion, held in Montréal. The title of the session within was simply “Idolatry,” held by the AAR’s Contemporary Pagan Studies Group, papers such as “Materiality and Spirituality Aren’t Opposites (Necessarily): Paganism and Objects” were presented.
The nervous laughter at the session’s title shows that even among scholars of religion, topics of polytheism and idolatry seem quaint, antique, and even trivial. Do people still even take them seriously?
Indeed, they do. Pagan religions, both newly envisioned and reconstructed on ancient patterns, are growing throughout the world. In addition, followers of these newer Paganisms, such as Wicca, Druidry, and reconstructed Germanic, Baltic, Slavic, Greek, and other traditions, have begun to reach out to people attempting to maintain other indigenous or tribal traditions.
In the English-speaking world, the best-known new Pagan religion is Wicca, which is one form of Pagan witchcraft. Arguably rooted in Romantic ideas — appreciation of nature, an idealization of the “folk soul” and the countryside, a great appreciation of feminine principles — it was created around 1950 by a retired civil servant and spiritual seeker named Gerald Gardner (1884–1964). Gardner did not seek a mass movement but more of a “mystery cult” in the classical sense — small groups of initiates who would meet according to the lunar calendar to worship a goddess symbolized by the Moon and a god symbolized by (among other things) a stag or goat or the Sun, and to perform magic.
Wicca, as the British historian Ronald Hutton has noted, is the “the only religion that England has given the world.”
Read it all from 2016.
“By contrast with Wiccan individuality, Eastern Europe and the former Soviet Union have seen the rise of numerous Pagan groups that claim to express the true identities of Baltic and Slavic people.” https://t.co/tD4VNHVOYA
— OUPReligion (@OUPReligion) January 28, 2019