It’s been 50 years. And what have Pagans accomplished?

(Image courtesy of Mike Mason,  Pagan Pride UK, Nottingham, 2012.)

Happy Birthday Paganism!

Contemporary Paganism, as it exists today, began with the Counterculture movement of the 1960s and 1970s. Religious studies scholar, Sarah Pike dates the origins of contemporary Paganism to 1967, the year that Frederick Adams incorporated Feraferia and the New Reformed Order of the Golden Dawn was founded. That same year, the Church of All Worlds filed for incorporation as a the first Pagan “church”.

Which means that this year, 2017, is the 50th anniversary of contemporary Paganism! So let’s look back at what we have accomplished over the past five decades.

1. One million strong?

To begin with, our numbers have grown. By some guestimates, there are 1 million Pagans in the U.S. More reliable estimates can be gotten from the rest of the English-speaking world, which asks citizens to identify their religious affiliation in their censuses: 85,000 Pagans in the U.K., 27,000 in Australia, and 25,000 in Canada.

I think the 1 million number is inflated. If you look at the proportional representation of Pagans in the rest of the English-speaking world, the percentage is about 0.1%. Which would mean that there would be about 300,000 Pagans in the U.S.

You might argue that Americans are more religious than other English-speakers. If we look at the Pew Forum Religious Landscape Survey conducted in 2008, 0.4% of Americans identified as New Age, Wiccan, and Pagan. However, that figure did not distinguish Wiccans and Pagans from other New Agers. If we guestimate that half of that 0.4% is Pagan/Wiccan, then the number of U.S. Pagans would be closer to 600,000.

To give you a frame of reference, that’s about the number of Rastafarians. So, we’re growing, but we’re still really small.

2. We’ve been through a lot of growing pains.

It’s to be expected that an new religious movement will experience a lot of centrifugal force. There will schisms and splinters.

Conflict between traditionalists and eclectics has been a common theme over the last 50 years. One of the earliest schisms was over the validity of “self-initiation”. More recently, there was the “fluffy-bunny” controversy and then the pop-culture Paganism debate.

Much of the internal conflict in Paganism has had to do with issues of gender and sexual orientation. There was the wimmin-only controversy brought on by the growth of feminist Dianic witchcraft in the 1970s. More recently, that debate was revived by the exclusion of trans-women from Dianic rituals.

We have gone from Wicca being the sine qua non of Paganism to questioning the “Wiccanate” or Wicca-centric focus of much of public Paganism. There has even been an anti-Wiccan backlash in some corners of the Pagan community.

Paganism has now been around long enough to witness the appearance of charismatic and pietist forms of Paganism. The growth of devotional polytheism was in reaction to the perceived “dumbing down” of Paganism which inevitably accompanied its popularization. This brought theistic Pagans into conflict with non-theistic Pagans, especially atheistic Pagans.

We have a tendency to bemoan all kind of conflict, as if it should all be roses and rainbows, but it’s actually quite normal in the growth of a new religion. What matters is not that we avoid controversy, but that we survive it.

3. What We’ve Built

In spite of our iconoclastic and ideosyncratic tendencies, we have managed to build some lasting Pagan institutions. Some Pagan organizations are established as legally-recognized churches with tax-exempt status. And there are some larger umbrella Pagan organizations, like the Covenant of the Goddess, the Pagan Federation, and the Covenant of Unitarian Universalist Pagans.

Pagans serve in the leadership of various ecumenical and inter-faith groups, like the Parliament of the World’s Religions and the American Academy of Religion. Pagan studies is a recognized academic discipline, and there is an academic journal of Pagan Studies called Pomegranate. We even have a Pagan seminary, Cherry Hill Seminary, though its survival has recently been in question.

The Wild Hunt is a daily online news journal which gathers news and commentary of interest to Pagans. And there are many online forums where Pagans can share ideas and organize. There are also Pagan publications like Witches & Pagans and the Green Egg.

Annual Pagan Pride events are held around the country in the fall of every year, and outdoor Pagan festivals, which draw thousands of people, take place throughout the summer. CUUPS boasts almost 70 chapters, which hold open Wheel of the Year rituals.

Still, it seems that we Pagans struggle to create lasting institutions. For all their limitations and baggage, I think Pagan institutions are necessary if we want to be a force for positive change in the world. But Pagan groups tend to either self-destruct or quietly fizzle out after just a little while.

Part of the problem is that there are still some Pagans who don’t want to see Paganism became anything more than a cult of the individual. I sympathize with the suspicion of institutions, but opposition to all organization on principle serves nothing but the egos of certain individuals. And it reduces our community to the lowest common denominator — the heckler and the troll, whose only agenda is the destruction of all agendas.

If we really want to be a force for good in the world, then we need to work together, we need to build some solidarity, some community integrity. As much as we Pagans talk about attuning ourselves to nature and the cycles of the Earth, we also need to learn to “attune” ourselves with one another. And that means temporarily setting aside our egos and reevaluating our priorities, so that we can speak with a collective voice when it is urgently needed, as it is now.

4. R-E-S-P-E-C-T

New religious movements like Paganism must face two different threats. The first is a centrifugal force which comes from inward pressure to schism, which I talked about above. The second is a centripetal force which threatens to crush new religious movements from the outside. For Paganism, this outward pressure probably reached its height during the Satanic Ritual Abuse Scare of the 1980s. Today, being “out of the broom closet” is much less risky for many people.

Since then, Pagan advocacy groups, like the Lady Liberty League and others, have worked to educate the public and to protect the rights of Pagans in the workplace, in prisons, and in the community in general. Significant Pagan legal victories of the past include the recognition of Wicca as a religion in the federal prisoner’s rights case of Dettmer v. Landon, the defeat of the Helms Amendment, which would have denied tax-exempt status to many Pagan churches, and the approval of Pagan symbols on headstones by the Veteran’s Administration. The fact that I can write online using my real name is due to the bravery and sacrifices made by those Pagans who came before me.

But we still have a long way to go, both culturally and politically. It seems to me that Pagans gone from being perceived as a threat, to being perceived as a joke. Consider the quip Jon Stewart made on The Daily Show in 2004. Talking about an open letter by the Bob Jones University president referring to “the agenda of paganism”, Stewart responded, “Dude, pagans don’t have an agenda. They’re pagans. Organizational skills, not their strong suit.” The fact that Stewart thought the joke would connect with a mainstream audience says a lot.

This derisive attitude toward Pagans is reinforced by Pagans who equate Paganism with dressing up in silly costumes. Paganism is more than a fashion statement. We have a deeper wisdom to share with the world. And we need to ask ourselves whether the costumes and antics are helping or hurting that deeper purpose.

Poorly planned and poorly executed public rituals are another problem. In my opinion, intentional ritual creation is kind of our thing. And after 50 years, we should be really good at it. And there are some people in our community who are really good at it. But every great ritual I have attended, there have been a lot more which were purely awful. We need to step up our game.

“Respectability” is a bad word to many Pagans. I’m not suggesting that Paganism surrender its counter-cultural critique of mainstream society or that we avoid making the stiffs uncomfortable. But I am suggesting that Paganism will only realize its potential to transform the world we can communicate our vision with that world.

Respectability means means being able to share our beliefs with our friends and neighbors openly — not just on the Internet. Respectability means being a greater part of the interfaith movement. Respectability means having greater influence on critical social and political issues that concern us, including the environment, women’s rights, LGBT rights, and so on. Respectability means power … power to bring about change according to our collective will. And that is a kind of magic that all Pagans should be interested in.

What do you think?

What has the Pagan community has accomplished in the last 50 years? What are you proud of? What are you embarrassed by? What would you like to see in the next 50 years?

55 thoughts on “It’s been 50 years. And what have Pagans accomplished?

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  1. In Canada it still seems to me that most of the gains that we’ve made have been due to individuals and their accomplishments rather than the ‘community’ (a pious misnomer). Charles Arnold won a victory for us when his union backed him in Ontario and Wiccan Sabbats were recognized for religious days off with pay (198?), I won a victory in 1992 when I was religiously discriminated against in a political party’s nomination process and went through the Human Rights process in BC, and others have individually won. But our institutions are small and fragile and generally still centred on the charismatic founders rather than grounded in the communities that they serve, our theology (particularly our ecclesiology) is inconsistent and poorly thought out, and we have a long way to go.

    I do agree with you that this is typical of new religions, and hope that we will grow and consolidate without losing our particular insights. But unless our institutions (like the Edmonton Wiccan Seminary or our various small legally incorporated churches) are supported, and in turn support the deepening of the religious movement, we may well dissolve back into the New Age or liberal Christianity or unitarianism, and not serve the Gods anymore.

    1. You think Crowley was Pagan? He was an occultist. There is plenty of overlap between Paganism and occultism, but they are not the same thing — even though a lot of occultist Pagans conflate the two.

      Consider this: In 1914 (after the OTO was founded), Crowley wrote to Charles Stansfield Jones:

      “The time is just ripe for a natural religion. People like rites and ceremonies, and are tired of hypothetical gods. Insist on the real benefits of the Sun and the Moon, the Mother-Force and the Father-force and so on; and show that by celebrating these benefits worthily the worshippers unite themselves more fully with the current of life. Let the religion be a joy, with but a worthy and dignified sorrow in death itself; and treat death as an ordeal, an initiation. Do not gloss over facts, but transmute them in the athanor of your ecstasy. In short, be the founder of a new and greater Pagan cult in the beautiful land which you have made your home. As you go on, you can add new festivals of corn and wine, and all things noble and inspiring.”

      What Crowley was describing was Pagan religion. If he had already created it with the OTO, he wouldn’t be advising a follower how to do it.

  2. I think there is also a problem with the umbrella category of “pagan.” It makes it seem as if everyone were on the same page for a lot of things. Like the assumption that if you are pagan you must be a progressive, Leftist Democrat. (Because all Christians are Republican, right? But that 2nd half isn’t true either.) Don’t believe that assumption holds true? Go read the posts at Patheos.

    And the assertion that the costumes are “silly” (your word not mine.) And how would you categorize the vestments of a Catholic priest? Are they any sillier than the ceremonial names selected in some sects?

    As for respect, probably the biggest thing in the past 20 years is getting the Veterans Administration to approve grave and memorial markers that include things like the Wiccan pentacle, or the Hammer of Thor. Or maybe it is the outdoor worship space for non-traditional religions at the Air Force Academy. (Even though the AF still has problems with pushing Christianity on cadets.)

    1. I don’t think the problem is with over-generalization. Too many Pagans seem to thing that if they can find any small exception to a general rule then the category is meaningless. If that were the case, all communication would be impossible. We can say that, generally, being Pagan means a person is more likely to be left-leaning, earth-honoring, LGBT-affirming, etc.

      The difference between the Catholic costumes and the costumes many Pagans wear is that the former are institutionalized. All priests wear the same costumes. They are expressions of shared values, beliefs, etc. Pagan costumes tend to be expressions, not of shared values, but of individuality. The link I provided to they guy who insisted on wearing horns in his BMV photo is just an extreme example of this.

  3. Very good article, but I think the Pagan community has gone even further down to the septic tank with the advent of Facebook.

    Pagans have, in general, no respect for one another that I see. No one engages in constructive dialougue when encountering differing streams of information, it is all about discrediting the individual over minor differences in scholarship where larger issues have come out to the forefront that no one is willing to address.

  4. In the UK the the Pagan Federation got Home Office (part of UK government) recognition (and payment) for Pagan Chaplains in prisons and hospitals. In Scotland Handfast Weddings are legally accepted – England & Wales need to catch up with that. The establishment of a network of public Pagan Moots & conferences has grown. Guidance for Employment legislation included warning against religious discrimination for all religions and atheists. (That took about 7 years to achieve.) Recognition of Heathen and Pagan charities has been problematic, but has started to become realised. Esoteric shops are accepted instead of being demonstrated against or even fire-bombed as they once were.After years of pro-active campaigns most Radio,TV and newspapers carry neutral or positive stories about Pagans, rather than label them devil worshipers, even if some of the general public remain ill informed. Interfaith recognition and involvement has increased but it has to be admitted that some Heathens and Pagans are suspicious of that.
    Having said all that there is still more to achieve, and we cannot be complacent. Like any group of people (whatever the shared interest) it is normal to have splits and disagreements. As we claim to be passionate free thinkers not ruled by any book or religious hierarchy it would be un-natural if we didn’t!

    1. I wonder if we should be measuring our success by something other than how many people we have convinced not to fear us. Maybe we have set ourselves up to fail by focusing on anti-defamation, instead of trying to make the world a better place through other forms of socially-responsible activism.

  5. And there we go.

    Paganism (which is much more than 50 years old btw) has became a commercial issue.

    The picture used was probably taken from one of the many internet pages that host such, and would be considered ‘public domain’…. Especially as it’s a few years old.

    I suppose Nottingham’s Pagan Pride will be “bellydancing fest’ again this year, way to celebrate slavery.

  6. I think that being a Pagan is more then just costumes and rituals. For my two pennies worth, it is in celebrating our connection with the Earth and respecting her, and not under the auspices of a religious doctrine.

  7. Jason. This photo was taken by a talented photographer at Pagan Pride UK 2012. It is not wrong or unreasonable to expect to ne asked permission before our photo is used to advertise someone’s work, or to expect that the photographer- who worked free of charge at our community, non profit and free festival, be credited. It’s simply a matter of disrespect. Your remarks about the amazing dancers who perform at Pagan Pride UK are so offensive that I will not dignify them with a response, but simply direct you to research the history and evolution of bellydance across the world and in the UK. The Tribal Bible and similar texts may help you

    1. Perhaps the poster could not find details to correctly attribute the photographer, he may not have even heard about the Nottingham PP -he made no mention of it in the article.

      As for the bellydancing, it does seems to be the main ‘attraction’ of the event, along with goth/punk bands that give half hearted performances – even the headliners.

      To many, bellydancing was simply a way of showing off wealth by getting his slaves to perform, it has very little (imo) with any ‘tribal’ dancing I’m aware of, simply changing it to ‘American Tribal’ does not legitimise it in any way – i know of no native American Tribal traditions that use such dancing.

      Don’t get me wrong, I’ve missed other events to attend PP, it’s a wonderful event, but would prefer more traditional folk music (I’m actually a metal head!), It would attract more passers by rather than scaring them off.

  8. Jason I’m not willing to have a discussion with someone who is so offensive towards our incredible performers. I’m a bellydancer myself and I’m very aware of its history which is far more complex and varied than your comments suggest. If you wish to discuss a specifc issue you can email me at the address given, but I won’t be responding to you further here, nor to any offensive remarks about our performers.

    1. It appears John Stewart was correct after all: Pagans can’t get past their individual issues, and therefore, are not relevant in any sense other than to fight among themselves. Congratulations, you’ve confirmed his claim. It’s the sole reason I withdrew from the national Pagan movement a decade ago after nearly thirty years as a musician and organizer, and in the intervening years I’ve enjoyed the wisdom of that decision. Until Pagans move past their collective adolescence and navel-gazing they will never be anything other than an object of ridicule.

  9. John:

    ” We can say that, generally, being Pagan means a person is more likely to be left-leaning, earth-honoring, LGBT-affirming, etc.”

    This looks a lot like conformation bias.

    This also goes to the mistake that those who have the soapbox, i.e. the loudest vices in paganism, define the norm. They don’t.

    Additionally, the problem is access to the soapbox is often limited to those who share the political views of the owners of the soapbox. If I were a conservative, pro Trump pagan, how many times do you think I’d be invited to present at the local pagan festival?

    The fact is there’s a substantial minority of pagans who reject the Leftist position.

    The question I have is, how does one define paganism? Should any other factors than self described adherence to paganism matter?

        1. It is a strange one, i have many Pagan friends around the world, most of those in the USA who are of the Northern Tradition (Asatru/Form Seid/Odinists/Heathen) tend to be on the Right politically, while in the UK and Europe, more to the Left – there are, of course, exceptions; while those that identify as ‘Wiccan’ tend to be centre-left around the world.

          1. I think there’s a good argument for seeing Heathenry as a separate religious tradition which grew up alongside contemporary Paganism, but has a distinct culture, values, theology, etc.

    1. >”there’s a substantial minority of pagans who reject the Leftist position.”

      No doubt. Exceptions that prove the rule?

      >”Should any other factors than self described adherence to paganism matter?”

      I’ve found “inspired by ancient pagan and contemporary non-monotheistic religions” to be a good working definition.

  10. Well, I am the photographer and this image has been used without mine nor Pagan Pride UK’s permission. Please credit the image to “M.Mason/Pagan Pride UK” or remove the image. Many thanks. Creative work in all forms should be credited (it’s the right and proper thing to do).

  11. I am both pleased and surprised to see a photograph of me being used here and note that it is the same image used on my blog (link below). In my case however, not only have Pagan Pride graciously granted my permission to use the image but I have waived any rights I have in the matter, so as to enable the proper promotion of Pagan Pride in future.

    The article itself asks some very pertinent questions, although I note the focus is rather USA centric and that appears to put the mathematics out. Here in the UK I would suggest that ‘Public’ Paganism can be dated to the early nineteen fifties with the publication of Gardner’s first book, if not before with the founding of his first coven.

    I am perplexed that as others have pointed out, that the existence of the OTO is ignored, accepting that the organisation is an Occult one. Even more so when one of the rebirthed orders of the Golden Dawn is mentioned (there are now very many Golden Dawn Orders) but no mention of the original Victorian order is mentioned. This appears contradictory.

    1. Neither the OTO, nor early British Wicca, were Pagan. They were both occultist.

      Occultism/Esotericism refers to a nexus of related quasi-religious movements, sometimes called the “Western Esoteric Tradition” or the “Western Mystery Tradition”, which includes elements of Neoplatonism, Gnosticism, Hermeticism, Kaballah, ceremonial magic (or “magick”), astrology, alchemy, tarot, spiritualism, and Theosophy, and the philosophies of Jacob Bohme, Franz Mesmer, Emanuel Swedenborg, Helena Blavatsky, Rudolph Steiner, and Aleister Crowley. The common trait among these movements is the notion that there is secret or hidden (i.e., “occult”) knowledge which available only to a small elect group and only through intense study. This knowledge often takes the form of a system of hidden correspondences between levels of reality. Esotericism entered Neo-Paganism largely through Wicca, and it entered Wicca through Gerald Gardner and his association with Rosicrucianism, the Order of the Golden Dawn, and Aleister Crowley.

      Several academics have attempted to distinguish esotericism from Neo-Paganism. In 1987, Robert Ellwood and Harry Partin, in reviewing the Neo-Pagan scene, observed a distinction between the British-influenced esoteric groups and the more nature-oriented forms of Neo-Paganism:

      “The Neo-Pagan movement breaks down into two broad categories: the magical groups, deeply influenced by the model of the Order of the Golden Dawn, the O.T.O., and Crowley; and the nature oriented groups. The former are the more antiquarian; they love to discuss editions of old grimoires, and the complicated histories of groups an lineages. They delight in precise and fussy ritualism, though the object is the evocation of intense emotional power […]
      hippies“The pagan nature-oriented groups are more purely romantic; they prefer woodsy setting to incense and they dance and plant trees. They are deeply influenced by Robert Graves, especially his White Goddess. They are less concerned with evocation than celebration of the goddesses they know are already there. The mood is spontaneous rather than precise, though the rite may be as beautiful and complex as a country dance. […]
      “Wicca itself is in the middle between magic and nature-oriented groups.”
      — Robert Ellwood and Harry Partin, Religious and Spiritual Groups in Modern America

      Elsewhere, Ellwood distinguished “occult groups”, which “offer initiation into expanded consciousness through a highly structured production of internal experiences and impartation of knowledge”, from “neopagan groups”, “which promote a new vision of man’s relation to nature, the archetypes of the unconscious, and the passions”.

      Similarly, in New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought, Wouter Hanegraaff observed “that Wicca is a neopagan development of traditional occultist ritual magic, but that the later movement is not itself pagan.” In fact, Hanegraaff admits that he might not have even included Wicca in his survey of Neo-Paganism if it had remained a “relatively self-contained England-based occultist religion”. Likewise, in Wicca and the Christian Heritage, Jo Pearson questions whether Wicca can even be considered a form of Neo-Paganism. She writes: “In many ways initiatory Wicca can be regarded as existing on the margins of Paganism.”

      Obviously, in reality, things get quite a bit fuzzier than some of these quotes suggest. Rather than drawing a bright line, I think it would be more accurate to speak of degrees of difference. It might be helpful to think of Neo-Paganism and esotericism as two circles circumscribing different cultural phenomena with overlapping circumferences. Wicca falls within the overlapping area.

  12. What about the Maetreum of Cybele they took on and won the highest appeals Court for NYS they fought the Town of Catskill for 8 yrs and they are still going strong they have a Pagan owned and operated radio station in upstate NY

  13. What a great article. One area where I think we are lacking, or give up too easily, is educational outreach. Defining Paganism is tough – not least because there is always the risk of offending other Pagans by doing so. I was astounded recently when two of my colleagues, who know that I identify as a Pagan, thought that therefore I must be an atheist. I was astounded because I know these two individuals to be open-minded, well-informed, educated and inclusive. Yet they really had no inkling of what I might be likely to believe – and that’s because no real “definition” of Paganism had yet reached them. We still have a lot of work to do.

  14. Hi John. Interesting article though I think 50 years is based on US neopaganism. On the figure 85,000, this is way under the number of Pagans in the U.K. The 85,00 are those who chose to respond to a non-compulsory religion question in the 2011 Census.

    1. IMHO, contemporary Paganism as we know it today didn’t exist until after Wicca was imported to the US and was adopted by the feminist spirituality movement.

      “The 85,000 are those who chose to respond to a non-compulsory religion question in the 2011 Census” … plus those who chose to to check “Pagan” because they thought it was funny.

      1. “Contemporary Paganism as we know it today”: Who is this “we,” John? North Americans first of all, and secondarily as exported to other lands? There are certainly “contemporary Paganisms” that did not arise in North America, nor under any degree of North American influence.

        Your approach to the use and meaning of the term “Paganism” here reminds me quite strongly — and quite unpleasantly — of the way in which North American Protestants in the early 1900s used to use the term “Christian” to refer to Protestants only, openly claiming that Catholics and Eastern Orthodox weren’t “Christian” religions at all.

          1. Pagan, as the term is generally understood throughout Europe and the English-speaking world, refers to all the pre-Christian religious traditions in those lands. Such traditions survive, in somewhat attenuated form, in the Baltic lands (which were Christianized only at the very end of the Middle Ages), and more vigorously among some of the indigenous peoples in the north of European Russia (who were christianized even later than the Baltic lands, and often Christianized very superficially). None of these Pagans belong to any “counter-culture”; in deed, cpounter-culture is viewed as an alien and offensive import from America; and none of these Pagans, to the best of my knowledge, feel much or any kinship with the American Pagans who are the focus of your essay. — Moreover, even in the United States, a significant part of the various pre-Gardnerian traditions of Witchcraft and Paganism that had been created here and there — in New England and New York, in Michigan, in Illinois, on the West Coast — in the later 19th and early 20th century seem to have favored the sort of nativist and racist politics that we now associate with the John Birch Society and the Ku Klux Klan. Counter-cultural Paganism of the sort you have chronicled here shares little common political and cutural ground with the Pagan survivals (in Europe) and earlier revivals (in the USA). To limit the term “Paganism” for only the counter-cultural variety clouds the real history of Pagan religion in the USA and Europe — and it does so in a way that strikes me as partisan and even politically tendentious.

            1. >”Counter-cultural Paganism of the sort you have chronicled here shares little common political and cutural ground with the Pagan survivals (in Europe) and earlier revivals (in the USA).”

              Exactly, which is why we need different names for them. Most of the indigenous European forms of paganism and family-tradition witchcraft had other names or no name (“it just what our family did”). Few if any would answer to the name “Pagan”.

              As you point out, these other paganisms are so different that to put them in the same category with contemporary (Neo-)Paganism is not helpful.

              1. I don’t mind your coining a new term for counter-cultural Paganism: even the term Neo-Paganism would do. But the term Paganism has an old, well-established very broad usage through the English-speaking world. For counter-cultural Pagans to narrow its reference to themselves alone is akin to outright theft, to cultural appropriation. And to insist that Neo-Pagans’ superior numbers somehow give them the right to appropriate the term to themselves is arrogant, patronizing and condescending.

                1. It can’t be appropriation or theft if the people you’re referring to didn’t call themselves “Pagan”. In fact, I think it may be a form of appropriation to include them in under our “umbrella” without their consent.

                  Oberon Zell was one of first people to use the term “Pagan” self-referentially. That was probably around 1970. It caught on because of the influence of the Green Egg.

                  (One other group was a small group of intellectuals and artists around 1908-1912 , who called themselves the “Neo-pagans”, who gathered around the poet, Rupert Brooke, with the intent of rebelling against Victorianism. The group practiced intellectual-equality for women, co-ed campouts, and bathing together. There are some interesting similarities to the Neo-Pagans of the 1960s and 1970s.)

                2. Your frame of reference, John, seems too narrow to me, too tightly focussed on English-speaking North America, or even on the English-speaking regions of of the United States, as if that land and its people alone held the reins to guide what counts as Pagan and what doesn’t in the Western World. Until WW2 the United States and its English-language culture was small potatoes in the world at large, and it is likely to become small potatoes again within the lifetime of many readers of this blog. — And it’s simply not true that “few if any would answer to the name “Pagan” (or its equivalents in the various languages of Europe).” There were other names used as well, but “Paganism” (Heidentum, Iazychestvo, etc.) was a widely recognized name for the totality of these religions and practices. (By the way, even “Witchcraft” began to be reclaimed as a positive name for this as early as the 1860s in the United States.) — But it’s probably not productive for us to continue arguing much longer. I have data that you don’t; and you are articulating or implying a set of goals for the (Neo-)Pagan movement that I do not think can (or should) ever be achieved, even if everyone were to work together to achieve them. We may probably never see eye-to-eye on many things. Peace, then … over and out …

  15. It was the New Reformed ORTHODOX Order of the Golden Dawn that was formed in 1967. I’m not sure about the unorthodox order that you mention in your first paragraph. 😉

  16. John– if you haven’t read “Her Hidden Children: The Rise of Wicca and Paganism in America” by Chas Clifton (2006), I very highly recommend it. It picks up in America where “Triumph of the Moon” leaves off.

    I’m kind of astounded by your assertion that early British Wicca wasn’t Pagan.

    1. I’ve read it several times. It’s been a great resource for me. Clifton actually reinforces the distinction I (following Ellwood & Partin, Wouter Hanegraaff, and Jo Peason) am drawing between occultism and (Neo-)Paganism. Clifton distinguishes two Pagan understandings of “nature: what he calls “Cosmic Nature” from the “Gaian Nature.” The former is a symbolic “nature”, the value of which lies in the esoteric truths it holds for humanity, whereas the latter is an “embodied” nature, which has its own intrinsic value, apart from its usefulness to humans. This distinction roughly overlaps the distinction between occultism and Paganism.

  17. I am not the least bit troubled by Stewart’s jibe at us of 13 years ago. It’s mildly humorous and at some level rather reassuring. I’m good not having an “agenda” like Bob Jones University – to ram its beliefs down everyone’s throats. Attributions of overarching agendas to religions also implies a monolithic unity that simply never exists, and is usually fabricated to further xenophobia of some sort. What exactly is the Christian Agenda? Now for the trillion-dollar prize, what is The Muslim Agenda? If anyone knows it, please pass it along to the State Department. We’ll have Syria sorted out within a week.

    I don’t see a principled total opposition to institutions in the Pagan movement. i see a deep and fairly reasonable skepticism. Most of us came from religions with strong organizational infrastructures. In no case did we see those institutions and hierarchies at their higher levels foster real or worthwhile spirituality. They are nothing most of us are interested in recreating. Institutional religion is about power over people, and power is its own justification and positive feedback loop. The Roman Catholic Church and Scientology have organizational abilities which are among the best in human history, not merely that of religions. It brought them both staggering amounts of power and wealth. But where did it leave them in terms of moral authority? How effective a voice is the RCC today relative to 50 years ago? Where does anyone see Scientology’s credibility tracking 50 years from now?

    We’re open to institutions in the Pagan movement, but the burden lies with organizers and would-be leaders to prove a true need and worthiness of our trust. That’s a high bar, but certainly not impossible. The groups you listed made the grade. The vast majority that did not deserved to wither away. Most had no greater purpose than the egos and self-aggrandizement of their founders and leaders, or else were formed by people who had no leadership or business acumen. It’s also an unfortunate truth that many of our “leaders” are nowhere to be found when everything hits the fan. The advances we have made in trans acceptance in the Pagan community did not come from our public leaders. Most of them were either on the wrong side of the issue or simply couldn’t find their voices when that fight was still uphill. Once a groundswell of bottom-up outcry largely settled the matter in favor of trans inclusion, we suddenly had leaders with “evolving” positions on the matter who came out from the bunkers just in time for the victory speeches…

    I’m proud of the few Pagan organizations I do support, and open to supporting others, provided they add some real value and arise organically from actual, not wishful, solidarity.

  18. What about the Maetreum of Cybele they took on and won the highest appeals Court for NYS they fought the Town of Catskill for 8 yrs and they are still going strong they have a Pagan owned and operated radio station in upstate NY

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