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Italy, Spain, and Portugal are traditionally Roman Catholic and according to the 2005[ needs update ] Eurobarometer Poll [1] retain an above-average belief in God. France is traditionally Roman Catholic as well and has an above-average fraction of atheists. Romania and Moldova are Eastern Orthodox countries and both are very religious.
The Neopagan movements found in Latin Europe can be divided into New Age spirituality inspired by Celtic, Norse or Megalithic templates on one hand (Neodruidism, Neoshamanism), polytheistic reconstructionism, either focusing on the ancient Roman religion or other native religions of Latin Europe (such as those of pre-Roman Iberia, Italy, and Romania), and political Neopaganism as part of Alain de Benoist's far-right ideology of the Nouvelle Droite on the other.
In the 1980s, Alain de Benoist theorized the Nouvelle Droite movement, creating the GRECE in 1968 with the Club de l'Horloge. They advocated a right-wing, ethno-nationalism stance focused on European culture, which advocated a return of paganism.[ relevant? ] Members of the GRECE quit the think tank in the 1980s, such as Pierre Vial who joined the FN, or Guillaume Faye who quit the organization along with others members in 1986. Faye participated in 2006 in a conference in the US organized by the American Renaissance white separatist magazine published by the New Century Foundation. The philosophical background uniting Neopaganism and the Nouvelle Droite is the occultist or esoteric literature of "Radical Traditionalism" of René Guénon, Julius Evola and others. The influence of the Nouvelle Droite goes beyond France and is found in e.g., Belgian (Flemish) neopaganism, such as the brand of Asatru advocated by Flemish neo-fascist and high priest Koenraad Logghe.
The Libre Assemblée Païenne Francophone (LAPF) self-identifies as an association of "convinced free-thinking and humanist pagans". Their Horizons Païens journal appears twice yearly (since 2005). They oppose all kinds of ethnic discrimination. [2]
The development of Modern Paganism in Italy has been a complex and multifaceted process, shaped by a combination of historical, cultural, and religious factors. While Italy has a rich and ancient pagan past, the emergence of contemporary pagan movements can really only be traced back to the 20th century.
One significant influence on the development of modern paganism in Italy was the revival of interest in ancient Roman religion. Scholars and enthusiasts began to study and explore the religious practices of ancient Rome, seeking to reconstruct and revive these traditions in a modern context. This movement, often referred to as "Roman Reconstructionism," aims to reconnect with the spirituality and rituals of the Roman past. In recent years, some small Roman temples have been established throughout Italy. [3] [4]
In addition to these indigenous influences, modern paganism in Italy has also been influenced by broader international pagan movements. The spread of neo-paganism and Wicca from the English-speaking world had a significant impact on the development of pagan communities in Italy. Books, websites, and gathering places provide opportunities for Italian pagans to connect with like-minded individuals. [5]
The 1970s and 1980s marked a turning point for the modern pagan movement in Italy. During this time, various pagan organizations and groups began to emerge, providing a platform for pagans to come together, share knowledge, and organize rituals and celebrations. These organizations played a crucial role in establishing a sense of community and fostering the growth of paganism in Italy.
Today, modern paganism in Italy continues to evolve and diversify. There is a wide range of pagan traditions and paths followed by individuals and groups, including forms of witchcraft, Druidry, Heathenry, and eclectic pagan practices. Festivals, gatherings, and conferences are held throughout the country, providing opportunities for pagans to come together and celebrate their shared beliefs.
It is important to note that modern paganism in Italy remains a minority religious movement, with a relatively small number of adherents compared to mainstream religions. Despite this, the movement has gained recognition and acceptance over the years, and there is a growing awareness and appreciation of pagan spirituality and practices in Italian society.
In 2004, Cardinal Alfonso Lopez Trujillo, president of the Pontifical Council for the Family issued a warning that "Spain is at risk from the spread of neo-paganism":
On December 23, 2011, the Spanish Government officially acknowledged Wicca to be a religion, Celtiberian Wiccan Tradition in the Register of religious bodies with the reference 2560-SG / A, being the first country for Europe and the second in the world after U.S., to recognize it.[ clarification needed ] Celtiberian tradition of Wicca, consisting of Fernando Gonzalez [7] in the 1980s from the Hispanic Traditional Witchcraft to which he belongs, is a structured religion through the symbiosis between "traditionalism wizard" (inciatic and mystery), the historical reconstructionist (cultural and archaeological) and "adaptationism" liturgical (conditioning ceremonial) of Hispanic Traditional Witchcraft, paganism, religious worship pre-Christian Celtic and Iberian mainly and those that were previously formed (shamanism, Neolithic and Paleolithic cults).
There is a small amount of Germanic neopaganism found in Spain, which includes the Comunidad Odinista de España-Asatru (COE) founded as Circulo Odinista Español in 1981. [8] The COE was recognized by the Spanish government as a religion, allowing them to perform "legally binding civil ceremonies", such as marriages. COE is the fourth Odinist/Asatru religious organization in the world to be recognized with official status, after those in Iceland, Norway and Denmark. In December 2007, they conducted first legal pagan wedding in Spain, on the beach of Vilanova, Barcelona. [9]
Following the line of visibility that the Wiccan Religious Confession, Celtiberian Tradition, imposed throughout the institution, this Tradition Wicca also established in Portugal has taken the first step and once applied for registration in the relevant Register, has just[ when? ] been registered and is therefore has become the first Confession Pagan recognized as religion in the history of Portugal. [10] Thus, the Portuguese public administration has been entered in the Register of Religious Entities Religious Confession to Wicca, Celtiberian tradition with the nomenclature: Data of Criação: 26/6/12 Confissão Wiccan Religious Celtiberian. Permanent Representação. NIPC: 980474531 - CAE / P: 94910. This milestone is also clear that Portugal is de facto the second country in Europe and third in the world after the U.S. and Spain, to legalize a Wiccan Religious Worship.[ clarification needed ]
See: Zalmoxianism
Modern paganism, also known as contemporary paganism and neopaganism, is a term for a religion or a family of religions which is influenced by the various historical pre-Christian beliefs of pre-modern peoples in Europe and adjacent areas of North Africa and the Near East. Although they share similarities, contemporary pagan movements are diverse and as a result, they do not share a single set of beliefs, practices, or texts. Scholars of religion often characterise these traditions as new religious movements. Some academics who study the phenomenon treat it as a movement that is divided into different religions while others characterize it as a single religion of which different pagan faiths are denominations.
Wicca, also known as The Craft, is a modern neo-pagan syncretic religion. Scholars of religion categorize it as both a new religious movement and as part of occultist Western esotericism. It was developed in England during the first half of the 20th century and was introduced to the public in 1954 by Gerald Gardner, a retired British civil servant. Wicca draws upon a diverse set of ancient pagan and 20th-century hermetic motifs for its theological structure and ritual practices.
Aradia is one of the principal figures in the American folklorist Charles Godfrey Leland's 1899 work Aradia, or the Gospel of the Witches, which he believed to be a genuine religious text used by a group of pagan witches in Tuscany, a claim that has subsequently been disputed by other folklorists and historians. In Leland's Gospel, Aradia is portrayed as a messiah who was sent to Earth in order to teach the oppressed peasants how to perform witchcraft to use against the Roman Catholic Church and the upper classes.
Stregheria is a neo-pagan tradition similar to Wicca, with Italian and Italian American origins. While most practitioners consider Stregheria to be a distinct tradition from Wicca, some academics consider it to be a form of Wicca or an offshoot. Both have similar beliefs and practices. For example, Stregheria honors a pantheon centered on a Moon Goddess and a Horned God, similar to Wiccan views of divinity.
Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today is a sociological study of contemporary Paganism in the United States written by the American Wiccan and journalist Margot Adler. First published in 1979 by Viking Press, it was later republished in a revised and expanded edition by Beacon Press in 1986, with third and fourth revised editions being brought out by Penguin Books in 1996 and then 2006 respectively.
Celtic Wicca is a modern form of Wicca that incorporates some elements of Celtic mythology. It employs the same basic theology, rituals and beliefs as most other forms of Wicca. Celtic Wiccans use the names of Celtic deities, mythological figures, and seasonal festivals within a Wiccan ritual structure and belief system, rather than a traditional or historically Celtic one.
Aradia, or the Gospel of the Witches is a book composed by the American folklorist Charles Godfrey Leland that was published in 1899. It contains what he believed was the religious text of a group of pagan witches in Tuscany, Italy that documented their beliefs and rituals, although various historians and folklorists have disputed the existence of such a group. In the 20th century, the book was very influential in the development of the contemporary Pagan religion of Wicca.
Celtic modern paganism refers to any type of modern paganism or contemporary pagan movements based on the ancient Celtic religion.
Phyllis Curott who goes under the craft name Aradia, is a Wiccan priestess, attorney, and author.
The history of Wicca documents the rise of the Neopagan religion of Wicca and related witchcraft-based Neopagan religions. Wicca originated in the early 20th century, when it developed amongst secretive covens in England who were basing their religious beliefs and practices upon what they read of the historical witch-cult in the works of such writers as Margaret Murray. It also is based on the beliefs from the magic that Gerald Gardner saw when he was in India. It was subsequently founded in the 1950s by Gardner, who claimed to have been initiated into the Craft – as Wicca is often known – by the New Forest coven in 1939. Gardner's form of Wicca, the Gardnerian tradition, was spread by both him and his followers like the High Priestesses Doreen Valiente, Patricia Crowther and Eleanor Bone into other parts of the British Isles, and also into other, predominantly English-speaking, countries across the world. In the 1960s, new figures arose in Britain who popularized their own forms of the religion, including Robert Cochrane, Sybil Leek and Alex Sanders, and organizations began to be formed to propagate it, such as the Witchcraft Research Association. It was during this decade that the faith was transported to the United States, where it was further adapted into new traditions such as Feri, 1734 and Dianic Wicca in the ensuing decades, and where organizations such as the Covenant of the Goddess were formed.
Wiccan views of divinity are generally theistic, and revolve around a Goddess and a Horned God, thereby being generally dualistic. In traditional Wicca, as expressed in the writings of Gerald Gardner and Doreen Valiente, the emphasis is on the theme of divine gender polarity, and the God and Goddess are regarded as equal and opposite divine cosmic forces. In some newer forms of Wicca, such as feminist or Dianic Wicca, the Goddess is given primacy or even exclusivity. In some forms of traditional witchcraft that share a similar duotheistic theology, the Horned God is given precedence over the Goddess.
Modern paganism in the United States is represented by widely different movements and organizations. The largest modern pagan religious movement is Wicca, followed by Neodruidism. Both of these religions or spiritual paths were introduced during the 1950s and 1960s from Great Britain. Germanic Neopaganism and Kemetism appeared in the US in the early 1970s. Hellenic Neopaganism appeared in the 1990s.
Neopagan witchcraft, sometimes referred to as The Craft, is an umbrella term for some neo-pagan traditions that include the attempted practice of magic. These traditions began in the mid-20th century and were influenced by the witch-cult hypothesis, a now-rejected theory that persecuted witches in Europe had actually been followers of a surviving pagan religion. Traditions classed as neopagan witchcraft include Wicca and the various movements that describe themselves as "Traditional Witchcraft".
Neopaganism in Hungary is very diverse, with followers of the Hungarian Native Faith and of other religions, including Wiccans, Kemetics, Mithraics, Druids and Christopagans.
A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States is a sociological study of the Wiccan and wider Pagan community in the Northeastern United States. It was written by American sociologist Helen A. Berger of the West Chester University of Pennsylvania and first published in 1999 by the University of South Carolina Press. It was released as a part of a series of academic books entitled Studies in Comparative Religion, edited by Frederick M. Denny, a religious studies scholar at the University of Chicago.
Modern Paganism in World Cultures: Comparative Perspectives is an academic anthology edited by the American religious studies scholar Michael F. Strmiska which was published by ABC-CLIO in 2005. Containing eight separate papers produced by various scholars working in the field of Pagan studies, the book examines different forms of contemporary Paganism as practiced in Europe and North America. Modern Paganism in World Cultures was published as a part of ABC-CLIO's series of books entitled 'Religion in Contemporary Cultures', in which other volumes were dedicated to religious movements like Buddhism and Islam.
Enchanted Feminism: The Reclaiming Witches of San Francisco is an anthropological study of the Reclaiming Wiccan community of San Francisco. It was written by the Scandinavian theologian Jone Salomonsen of the California State University, Northridge and first published in 2002 by the Routledge.
Never Again the Burning Times: Paganism Revisited is an anthropological study of the Wiccan and wider Pagan community in the United States. It was written by the American anthropologist Loretta Orion and published by Waveland Press in 1995.
Modern paganviews on LGBT people vary considerably among different paths, sects, and belief systems. LGBT individuals comprise a much larger percentage of the population in neopagan circles than larger, mainstream religious populations. There are some popular neopagan traditions which have beliefs often in conflict with the LGBT community, and there are also traditions accepting of, created by, or led by LGBT individuals. The majority of conflicts concern heteronormativity and cisnormativity.