What Is The Ancient Greek Religion Called – The fairness of this article is disputed. Related discussions can be found on the talk page. Please do not delete this message unless the conditions are met. (December 2021) (Learn how and who to remove this template message)
In the context of religion refers to the modern pluralistic religion practiced in Greece and throughout the world by several communities of belief, mythology and ritual from ancient times to the present day. It is a system of thought and spirituality that has a common culture and values and a common ritual, linguistic and literary tradition. More broadly, Hellism revolves around the worship of the Hellic gods, the twelve Olympians.
What Is The Ancient Greek Religion Called
Greeks who identify their religion and way of life with Hellenism are often referred to as Εθνικοί Έλληνες (ethnic Hellenes). Worshipers of non-Greek gods who embody Helic ideals are often referred to as Hellists. Typically, someone who worships Greek gods but does not necessarily adhere to Helic ideals, ethos or rituals may be referred to as a pagan or “Helic” idolater. Paganism and Paganism are sometimes considered derogatory to refer to the ethnic Helles and Hellic Ethnic Religions respectively.
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Olympianismos (Olympianism) and Neopaganismos (Neopaganism) are used in a lesser way by the Greek Orthodox Church, but the term Dodekatheismos (religion of the twelve gods) is used by both Christian critics and some polytheists.”
Some academics in Greece use the term ‘ancient Greek religion’ as a broad term, to contrast it with Orthodoxy which is sometimes referred to as the ‘national religion’.
In Greece, adherents of the “ancient Greek religion” say that the term “ancit” is inappropriate, because their beliefs have been practiced continuously, sometimes secretly, and are still alive today.
Ancient Greek religion in Greece has shown itself as a ‘known religion’ (gnostic religion) with two religious names, Hellic Ethnic Religion.
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Hellenic Ethnic Religion is represented by the Hellenic Supreme Council of Ethnic Helles (Greek: Ύπατο Περισσός των Ελλήνων Εθνικόν Εθνικόν) Hellenic, while Hellenic Religion (Greek-Religion) is represented by Hellenic Religion. ΕΛΛΗΝ.Α.Ι. Σ – Ελλήσκων Αρχαιοθρ. Ιερον σοματείον)
Various religious movements that revive or recreate ancient Greek religious practices have emerged widely since the 1990s. In 2006, the Ancit Hellic Religion was granted the status of “recognized religion” by Greece.
In 2017, Greece legally recognized the Hellic Religion as a “recognized religion”. With “recognized religion” status, both religions in Greece have gained certain religious freedoms, including freedom of places of worship and for priests to officiate weddings.
There is no formal naming practice one way or the other to name religious expressions originating from Hellenistic or Hellenistic culture and history. Ancit Helles does not have the word “religion” in the modern language.
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Likewise, no Greek author is known to divide either the gods or cult practices into different “religions.” Modern scholarship dealing with the religion of the ancient Greeks uses modern categories in modern ways.
On the other hand, for example, Herodotus speaks of Helles as having “the same temples of gods and sacrifices, and the same kind of customs.”
Several informal naming conventions have been developed since the formation of the first Helic religious organizations in the 1990s, based on academically accepted descriptive definitions. “Hellism” has been used as a religious identifier for “Hellic religion”, in the same way that “Christianity” is understood as “Christian religion”. This association of Hell with or as Helicism in the Anglosphere is the result of glossed translations of primary sources from Antiquity.
160 – c. 210 AD), Dioges Laërtius (3rd century AD), and Roman Emperor Julian (331 – 26 June 363). In Sextus Empiricus’ Against the Professors, a critique of professors of all arts and sciences, Ἑλληνισμός is translated by Robert Gregg Bury as “hellism”.
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“Ἑλληνισμός” is not used religiously, but in the context of proper Greek grammar. Similarly, in Dioges Laërtius “Lives of the True Philosophers 7.1. Zo”, “Ἑλληνισμός” is again used to speak of Greek, not religion. A glossary translation by Robert Drew Hicks describes it as “pure Greek” and “good Greek”:
There are five qualities of speaking – pure Greek, clarity, brevity, appropriateness, distinction. By good Greek is meant a language without any mistakes.[d]
The understanding of Julian’s use of “Ἑλληνισμός” may have been lost in translation. The word occurs in his letter to Arsacius, High Priest of Galatia. The translator, Wilmer Cave Wright, refers to “Ἑλληνισμός” as “the Hellic religion” in the play where Julian complains that “the Hellic religion is not growing as it should”.
The overtly religious nature of the letter may have caused “Ἑλληνισμός” to be translated as “Hellenic religion” to understand the text, it is not clear at this time. Due to a choice in translation, Glish-speaking polytheists claim that Julian used the term to describe “Ἑλληνισμός” as “traditional Greco-Roman religion”.
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The term “Hellenic polytheistic reconstruction” refers specifically to the methodology used by some scholars to reconstruct religion based on academic sources, rather than to the religion itself, and not all Hellenic polytheists were reconstructed. Other organizations, such as the Dodekatheon (Δωδεκάθεον),
Helliniki Hetaireia Archaiophilon (Societas Hellica Antiquariorum), and Thyrsos (Θύρσος) use a mixture of terms interchangeably, including “elliniki thriskia” (“ἑλληνικὴ θρησκεία”, “Helliniki thriskia” (“ἑλληνικὴ θρησκεία”), “Helliche polyism”, “Helliniki thriskia” “. .
Other terms used by Hellic polytheists include “Greek reconstruction” and “Hellenic tradition”, but the two are synonymous.
The American group Elaion uses the term “Dodecatheism” (Greek: δώδεκα, dodeka, “twelve” + θεϊσμός, theïsmós, “belief in the gods”) to describe its approach to Hellic religion, stating that the term “for the interior and exterior of Greece to talk about the ancient Greek religion and we feel that it is important for us outside Greece to share the same name and identity with our religion in our spiritual land, and that the concept of ‘Hellism’ in the use of currt is very closely related to the modern Greek state.
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The use of “Hellismos” or “Hellism” as a religion and religious identity has been objected to and dismissed as cultural interference.
In the correct report, this objection clearly states that “Hellism is not a religious label for the Greeks (Helles). Rather, it is a word that expresses the many elements that make up our identity. Hellism is art, aesthetics, language, customs. , historical experience . and expresses our daily lives, actions and tragedies… People who are not familiar with Greek culture today… it is possible that Helismos is used by Greeks today and some In fact, when you tell them we still use the word, in the sense that the Greeks could not decide what Hellismos meant, because it had been used by the Pagans for a long time… Think about it, the Greeks were the people who used the word to mean culture, identity, define their own language and history and must share this word with Pagans who use it for their “faith”.
HELLIN.A.I.S (Hellic Ancit-Religious Holy Society), which represents the “ancient Hellic religion”, also opposes the Pagan takeover of Hellism into a Pagan religious identity.
“The Ancit Hellic religion condemns the creation of a new pagan religion with the false and deliberate name of “Hellismos” which has nothing to do with it at all.”
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When theology is discussed, opinions are divided. Some say that theology is an important part of ancient tradition and an important part of ancient philosophy. They claim that the philosophical texts of ancient philosophers that discuss religion and the existence of gods are from Hellic theology. Some groups, such as the YSEE, have published material on ancient Greek religion that includes sections on theology and practice, but without reference to philosophy or philosophical movements. Others argue that theology is an important part of ancient religion and practice. They claim that because they have no dogma or scriptures, theology is only related to philosophical movements such as Epicureanism, and at the community level, they reject any connection to a particular philosophical path. They see any choice as a personal choice, not one that must be accepted by a group or society, as is the case in monotheistic religions. They consider rituals based on mythology, legends that form the basis of their celebrations and there is no divinity behind them.
This perspective does not mean that members of the Helic community or the wider religious community can do whatever they want. It is accepted that there are certain principles inherent in the tradition that must be followed and accepted by members. As one student said, “you can’t be dogmatic in our circle, because we don’t have dogma [laughs], … of course there are some guiding principles to follow because they are based on tradition. these things you must follow.”
This means that the value is still fixed and should be taken accordingly. In some cases, they are explicitly mentioned in the group text:
The values that govern and guide the Labrys religious community are: Eusebia (Piousness), in our relationship with God; Organikotis (Services), in our relationships in the Community; Dikaiosyne (Justice), in terms of member relations
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