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Paganism is not a distant or very different religion

09 June 2010

Christians and Pagans should reconsider the similarities of their beliefs, and forge more understanding, says Penelope Fleming-Fido

In a world where differences between religious groups are often stressed, too few of us realise how many similarities there are between Christian beliefs and Paganism. Though many of us are aware of the pagan roots of some Christian tradi­tions, such as the Yule log and holly, there are deeper rooted similarities than these Christmas trimmings. History has too many examples of conflicts over real or imagined reli­gious differences; so a greater under­standing of each other’s religion might bring a heightened sympathy between us.

The Neo-Pagan religions have many names, including Paganism, Asatru, Wicca, Witchcraft, and Druid­ism. While Paganism stresses a bond with nature and an acknow­ledgement of the natural cycle of life in the world, there is no one tenet of faith that all followers acknowledge as central to their religion.

The word “pagan” has a long and confused history. In the first centuries Anno Domini (also known as the Common Era), a Pagan was someone who did not believe in the Abrahamic religions. The Latin word “paganus” means countryman, and it is easy to see the link between this and the Pagan religion, which is often de-scribed as being that of country-folk.

Paganism celebrates the cycle of the year, and there is no central reli­gious text; so it would have been accessible to peasants who could not read. Its emphasis on the changes that ordinary people could see around them in the trees and earth would have made sense to them.

Modern-day Paganism is de-scribed by the Pagan Federation (www.paganfed.org) as “a spirit­ual way of life which has its roots in the ancient nature religions of the world. . . We celebrate the sanctity of Nature, revering the Divine in all things; the vast, unknowable spirit that runs through the universe, both seen and unseen.”

  Paganism usually includes many deities. Often, however, Pagans see the different deities they worship as part of a greater whole, much as Hindus do. This does not necessarily make Pagans who believe in the One Divine monotheistic: the Pagan Foundation suggests that this belief makes followers “henotheists — believers in a supreme divine principle, rather than monotheists, believers in one true deity beside which all other deities are false”.

SOME of the links between Chris­tianity and Paganism are well docu­mented. Christmas takes place in midwinter partly because similar Pagan festivals were celebrated around that time. Indeed, Christmas as a holiday was banned by the Puri­tans in the 17th century for being too Pagan in tone.

  The festival celebrated by many modern Pagans in winter is Yule, which recognises the winter solstice, the darkest point in the year. At Yule, according to Pagan tradition, the sun is reborn. It is easy to see the link between the birth of the Sun God and the birth of the Son of God.

  Many branches of Paganism refer to the threefold Goddess — Maiden, Mother, and Crone — which has obvious parallels with the Holy Trinity. It is probable, however, that this Neo-Pagan idea was adapted from Christianity. The first definite reference to the triple Goddess as Maiden, Mother, and Crone is in Gerald Gardner’s seminal work Witchcraft Today (Rider, 1956). Al­though Gardner maintained that he was describing an ancient tradition, it almost certainly did not pre-date Christianity in that form.

  Yet the threefold Goddess herself has a long history. There are images of a triple goddess figure in shrines in Çatal Hüyük in Turkey, which existed about 7500 BC/BCE to 5700 BC/BCE. There is also a trinity of Goddesses — huge figures hewn out of rock — found in a cave, which date from even earlier.

SOME Pagans see a strong link between the more ritualistic worship of Christians — for example, lighting candles, burning incense, making the sign of the cross on oneself, asking saints for intercession with God — and the way in which Pagans often per­form rituals. The practice of directing rituals to “appropriate” deities is similar to asking saints for intercession — the Protestant Re­former Erasmus made this very point, suggesting that instead of praying to a god of healing, Christians now prayed to the patron saint of healing.

  Equally, the lighting of a candle and directing of thoughts to one person or issue is used as a basic form of magick by many Pagans. There is a misconception that “magick” implies an intention of compelling a Deity to do one’s bidding, but it is considered by Pagans to be more about “opening the world to possibilities”. This may be done through chanting, drum­ming, lighting candles, dancing, and singing — perhaps not so different from many church services.

  It would be better if the 21st cen­tury could bring the first seeds of a new era, a truly Common Era, which would emphasise religious tolerance. What religions share — indeed, what humanity shares — should be granted more importance than the smaller differences between us. The way forward lies through peace and understanding. What better gift could we give to any Deity?

Penelope Fleming-Fido is a prac­tising Pagan, and runs an online coven.

‘The threefold Goddess — Maiden, Mother, and Crone — has parallels with the Trinity’

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