As we move forward into the technological age of the 21st century, it may seem ironic that an emerging branch of Paganism is that of the reconstructionist movement, which looks to historic polytheistic practices and mythological sources for inspiration. Turning to pre-Christian cultures for help in constructing a meaningful religion is nothing new to neopaganism. What reconstructionists attempt to do however is steer away from eclecticism in favor of a culturally specific approach to connecting with the divine.

A great deal of neopaganism has combined components of occultism and magic such as Hermetic philosophy with mythology of different cultures to create new traditions. An example of this is the use of the four elements and the magic circle used in Wiccan traditions and honoring gods from different pantheons. Reconstructionists believe that these ideas support a one-size-fits-all path. They don't disparage a universal spirituality, but in order to provide authenticity to their path, they research how the ancestors of their chosen culture worshipped the gods and lived their Paganism in daily life.

Not everyone agrees however on the practice of mixing of pantheons. Since many recons are hard polytheists, they wouldn't honor gods from vastly different and sometimes warring cultures at the same altar. Others take a softer approach and honor those they are called to while doing their best to respect differences.

People active in this rebirth of polytheistic worship are from paths such as Celtic Reconstruction, Hellenism (honoring the Greek gods), Asatru (Germanic heathenism), and Kemetism (honoring the Egyptian gods). Their goal is not to reenact history but to piece together fragments from the past into a belief system that might have emerged into modern times without interruptive influences such as Christianity.

As mentioned, sources used to reconstruct ancient Paganism are taken from mythology such as the Tain from Irish lore and the Eddas from Germanic lore. Archaeological evidence of religious worship and daily living is also studied. An example of putting these ideas to use is that of a home water shrine. There is evidence that many cultures worshipped and made offerings at wells, lakes, and springs. A modern Pagan may honor this tradition by making offerings in or near a fountain or bird bath they have in their own back yard. Personal experience of working with the pantheon and traditions of their chosen culture are also very important to reconstructionists as well as treating the modern descendants of past cultures with respect.

Accusations are sometimes leveled at the reconstructionists of being too research oriented instead of engaging in practical spirituality. What is important to the recons is that they get their facts straight. They do not want to misrepresent something as coming from the ancient Celts when in fact it may be a mixture of several different cultures and time periods. The task of reconstructing fragments which have been scattered over centuries and interrupted by outside influence is often times arduous. That is why research is so important. While this movement is still a minority in neopaganism, it will be fascinating to see how it grows and enhances the rest of the Pagan community.


*Note: From my research, I have found that some reconstructionists do not consider themselves to be part of the larger neopagan movement. I only associate the terms because of their commonality of being part of a polytheistic path.

Sources consulted:
Simon James. The World of the Celts. Thames and Hudson, 1993.
The House of Netjer.
NicDhàna, Laurie, Vermeers and ní Dhoireann. The CR FAQ — An Introduction to Celtic Reconstructionist Paganism. Internet, copyright 2006.
Stuart Alan. Anglo-Saxon Heathenism. Internet, copyright 2000/2007/