Some people follow new ways to believe.
They look at old stories. These stories come from long ago. Many people love nature. They use special signs.
It is a big group. Do you like old stories?
Some people follow new ways to believe.
These groups look at old ways from long ago. They look at lands in Europe and North Africa.
Some groups try to bring back old ways. Other groups mix many ideas together. Some people believe in many gods. Others find spirit in nature. Many use special signs to show what they believe. They do not all follow the same rules. It is a very big and diverse group.
{
"text": "Modern paganism is a group of many different beliefs.
These groups find ideas in old ways. They look at cultures from Europe, North Africa, and the Near East. They study old stories and folk ways to guide them.\n\nSome people try to bring back old religions exactly. These groups are called reconstructive. Other people mix many ideas together. These groups are called eclectic. Some pagans believe in many gods. This is called polytheism. Others believe that nature is sacred. This is called animism.\n\nSome people use the name \"neopagan.\" This means \"new pagan." Some people do not like that name. They feel it makes them seem too far from the past. They may use names like \"Heathen\" or \"Wiccan\" instead. Some use the term \"Native Faith\" in Slavic lands.
\n\nScholars study these groups in many ways. Some see them as one big religion. Others see them as many small ones. They are like siblings who take different paths.
They still share many things in common.",
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"File:Svetoary community celebrating Mokosh 2016.jpg",
"File:Hellen ritual (2).jpg"
]
}
Modern paganism is a wide range of new religious movements.
These groups are inspired by the old beliefs of people from long ago. They look to cultures in Europe, North Africa, and the Near East. Many followers study old stories and folk ways to guide them. Some people see these movements as one big religion. Others see them as many different religions that are just related.
Scholars often compare these different groups to siblings. They have taken different paths, but they still share many similarities.
There are different ways that people practice these beliefs. Some groups are called reconstructive because they try to bring back ancient religions. They want to follow historical ways as accurately as possible. Other groups are called eclectic. These people blend ideas from many different religions and philosophies together. Some pagans believe in many gods, which is called polytheism. Others believe that nature is sacred, which is called animism. Some even believe that everything is part of one divine whole, called pantheism.
People use many different names for these paths. Some use the term "neopagan" to show they are new. Others do not like this name at all. They feel it makes them seem too far from their ancestors. Many people prefer specific names like "Wiccan" or "Heathen." In Slavic areas, people often use the term "Native Faith."
Some groups even use the term "ethnic religion." The choice of words can be a very important part of their identity.
History shows how these names have changed over time. The term "neopagan" was used in the 1800s for classical revivalism. In the 1960s, the term "pagan" began to be used by groups like Wiccans.
A man named Oberon Zell-Ravenheart helped make these terms popular in the 1970s. He helped spread the ideas through a publication called Green Egg. For some, using the word "pagan" is a way to show pride. It can be a way to honor the cultures of the past.
Modern paganism connects to many ideas about the world. Some people are secular pagans, which means they do not believe in gods. They might see gods as symbols for the cycles of life. Others see magic as a way to understand the mind.
Scholars began to study these movements more closely in the 1990s. This created a special field called pagan studies. It helps us understand how people find meaning in the modern world. It shows how old ideas can still feel very important today.
Modern paganism refers to a diverse range of new religious movements.
These movements are influenced by the indigenous beliefs of pre-modern peoples. These ancient cultures lived across Europe, North Africa, and the Near East. Unlike many major religions, modern paganism lacks a single set of beliefs. There are no universal religious texts or shared practices for all followers. Scholars of religion debate how to categorize these groups. Some see them as many different religions. Others view neopaganism as a decentralized religion with many denominations.
Adherents use various sources to guide their spiritual lives. Many rely on pre-Christian, folkloric, and ethnographic records. Some practitioners follow a spirituality they accept as entirely modern. Others attempt to revive prehistoric beliefs as accurately as possible. These groups often fall on a spectrum of practice. Reconstructive movements seek to revive historical religions with high accuracy. Eclectic movements blend elements from various religions and philosophies. This blending creates a unique path for each individual or group. Some followers even identify as atheists or secular pagans. They may view deities as archetypes or metaphors for life cycles. For these people, magic might be a purely psychological practice.
There are several theological frameworks within these movements. Polytheism is a common feature where followers believe in many gods. Animism is another common belief, suggesting that nature possesses a spirit. Pantheism is also present, where the divine is seen as the universe itself. Because of these different views, the movement is highly diverse. Some scholars compare these different religions to siblings. They have taken different paths but retain visible similarities. There is also much cross-fertilization between different faiths. This interaction makes it difficult for scholars to draw clear distinctions.
Terminology is a complex and debated subject within the community. Many practitioners avoid the word "pagan" because it originated in Christian terminology. Instead, they use specific names like "Heathen" or "Wiccan." In Slavic regions, many prefer the term "Native Faith." This is known as Ridnovirstvo in Ukrainian or Rodnovery in Russian. Some groups also use terms like "ethnic religion" or "indigenous religion." The term "neopaganism" uses the prefix "neo" to denote a modern version. However, many pagans dislike this term. They feel it offensively disconnects them from their pre-Christian ancestors. To be safe, many scholars now use "modern" or "contemporary" paganism.
History shows how these labels have evolved over several centuries. The term "neopagan" was used in the 19th century for classical revivalism. By the mid-1930s, it was applied to specific German and Polish movements. In the 1960s, "pagan" began appearing as a self-designation for Wiccans.
Oberon Zell-Ravenheart helped popularize these terms in the 1970s. He used the publication "Green Egg" to spread these ideas. For some, adopting the label "pagan" is a deliberate act of defiance. It allows them to turn a term once used for rejection into a source of pride. This reappropriation honors the cultural achievements of pre-Christian societies.
Academic study of these movements has grown significantly. The field of pagan studies began to coalesce in the 1990s. This followed two decades of disparate scholarship. Some academics, especially in North America, classify it as a nature religion. However, the movement is often described as fundamentally Eurocentric. Critics argue that it cannot include beliefs from Sub-Saharan Africa or the Americas. Scholars like Michael Strmiska note that indigenous religions have different historical backgrounds. These indigenous groups lived under the legacy of colonialism. Therefore, modern paganism is distinct from those living traditions.
Modern paganism connects to broader global religious discussions. Some scholars argue it should be viewed alongside Hinduism or Shinto. They suggest these could all fall under a broader rubric of paganism. Many specialists in religious studies critique this view. They argue that lumping different systems together hurts analytic scholarship. They believe such claims might make the movement appear larger than it is. Regardless of these debates, the movement remains a significant religious phenomenon. It continues to shape how people relate to history and nature.
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