Modern paganism

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.