A nature religion is a religious movement that believes nature and the natural world is an embodiment of divinity, sacredness or spiritual power. [1] Nature religions include indigenous religions practiced in various parts of the world by cultures who consider the environment to be imbued with spirits and other sacred entities. It also includes modern Pagan faiths, which are primarily concentrated in Europe and North America.
The term "nature religion" was first coined by the American religious studies scholar Catherine Albanese, who used it in her work Nature Religion in America: From the Algonkian Indians to the New Age (1991), and she later went on to use it in other studies. After Albanese developed the term, it has been used by other academics working in the discipline.
Catherine Albanese described nature religion as "a symbolic center and the cluster of beliefs, behaviours, and values that encircles it", deeming it to be useful for shining a light on aspects of history that are rarely viewed as religious. [2] In a paper of his on the subject, the Canadian religious studies scholar Peter Beyer described "nature religion" as a "useful analytical abstraction" to refer to "any religious belief or practice in which devotees consider nature to be the embodiment of divinity, sacredness, transcendence, spiritual power, or whatever cognate term one wishes to use". [1] He went on to note that in this way nature religion was not an "identifiable religious tradition" such as Buddhism or Christianity are, but that it instead covers "a range of religious and quasi-religious movements, groups and social networks whose participants may or may not identify with one of the many constructed religions of global society which referred to many other nature religion." [3]
"[I]ncluded under the heading of nature religion would be modern witchcraft/Wicca and Neo-Paganism, various revitalised aboriginal spiritual traditions, movements that appropriate aspects of aboriginal spirituality but consist mostly of non-aboriginals, neo-shamanistic groups, various portions of environmental movements, some feminist movements, certain 'New Age' movements, and movement within traditional religions such as Christian creation spirituality. This list could vary somewhat and I certainly do not want to suggest that such classification is an unambiguous matter."
Peter Beyer, 1998. [4]
Peter Beyer noted the existence of a series of common characteristics which he believed were shared by different nature religions. He remarked that although "one must be careful not to overgeneralise", he suspected that there were a series of features which "occur sufficiently often" in those nature religions known to recorded scholarship to constitute a pattern. [4]
The first of these common characteristics was nature religion's "comparative resistance to institutionalisation and legitimisation in terms of identifiable socio-religious authorities and organisations", meaning that nature religionists rarely formed their religious beliefs into large, visible socio-political structures such as churches. Furthermore, Beyer noted, nature religionists often held a "concomitant distrust of and even eschewing of politically orientated power". [4] Instead of this, he felt that among nature religious communities, there was "a valuing of community as non-hierarchical" and a "conditional optimism with regard to human capacity and the future." [4]
In the sphere of the environment, Beyer noted that nature religionists held to a "holistic conception of reality" and "a valorisation of physical place as vital aspects of their spiritualities". [4] Similarly, Beyer noted the individualism which was favoured by nature religionists. He remarked that those adhering to such beliefs typically had respect for "charismatic and hence purely individual authority" and place a "strong emphasis on individual paths" which led them to believe in "the equal value of individuals and groups". Along similar lines, he also commented on the "strong experiential basis" to nature religionist beliefs "where personal experience is a final arbiter of truth or validity". [4]
In April 1996, the University of Lancaster in North West England held a conference on contemporary Paganism entitled "Nature Religion Today: Western Paganism, Shamanism and Esotericism in the 1990s [5] ", and ultimately led to the publication of an academic anthology of the same name two years later. [6] [7] This book, Nature Religion Today: Paganism in the Modern World, was edited by members of the University's Department of Religious Studies, a postgraduate named Joanne Pearson and two professors, Richard H. Roberts and Geoffrey Samuel. [8]
In his study of Wicca, the Pagan studies scholar Ethan Doyle White expressed the view that the category of "nature religion" was problematic from a "historical perspective" because it solely emphasises the "commonalities of belief and attitude to the natural world" that are found between different religions and in doing so divorces these different belief systems from their distinctive socio-cultural and historical backgrounds. [9]
Modern Paganism, also known as Contemporary Paganism and Neopaganism, is a collective term for religious movements influenced by or derived from the various historical pagan beliefs of pre-modern peoples. Although they share similarities, contemporary Pagan religious movements are diverse, and do not share a single set of beliefs, practices, or texts. Most academics who study the phenomenon treat it as a movement that is divided into different religions; others characterize it as a single religion of which different Pagan faiths are denominations.
Wicca is a modern Pagan religion. Scholars of religion categorise it as both a new religious movement and as part of the occultist stream of 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.
The Feri Tradition is an initiatory tradition of modern Pagan witchcraft. It was founded in California in the 1960s by the Americans Victor Henry Anderson and his wife Cora Anderson.
Ronald Edmund Hutton is an English historian who specialises in Early Modern Britain, British folklore, pre-Christian religion and Contemporary Paganism. He is a professor at the University of Bristol, has written 14 books and has appeared on British television and radio. He held a fellowship at Magdalen College, Oxford, and is a Commissioner of English Heritage.
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 modern paganism refers to any type of modern paganism or contemporary pagan movements based on the ancient Celtic religion.
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.
Wiccan morality is largely expressed in the Wiccan Rede: 'An' it harm none, do what ye will' - old-fashioned language for 'as long as you aren't harming anyone, do as you wish'. While this could be interpreted to mean "do no harm at all," it is usually interpreted as a declaration of the freedom to act, along with the necessity of thinking through and taking responsibility for the consequences of one's actions.
Neopaganism in the United States is represented by widely different movements and organizations. The largest Neopagan 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.
Vivianne Crowley is an author, university lecturer, psychologist, and a High Priestess and teacher of the Wiccan religion. She was initiated into the London coven of Alex Sanders at the age of eighteen, but later joined a Gardnerian coven in the famous Whitecroft line derived from Eleanor Bone, and so she was one of few people in the seventies to be part of both traditions.
Traditional witchcraft or traditional craft are terms used by certain esoteric traditions who regard their practices as forms of witchcraft. The unifying feature of these groups is the attempt to differentiate themselves from the modern Pagan new religious movement of Wicca, whose followers typically call themselves witches, by emphasising "traditional" roots. Among traditions that have repeatedly been termed "traditional witchcraft" are Victor Henry Anderson's Feri Tradition, Robert Cochrane's Cochrane's Craft and Andrew D. Chumbley's Sabbatic Craft.
Christianity and neopaganism overlap when the beliefs or practices of one religious path influence, or are adopted by, the other. Historically, Christianity sometimes took advantage of traditional pagan beliefs when it spread to new areas – a process known as inculturation. Thus newly established churches took on sites, practices or images belonging to indigenous belief systems as a way of making the new faith more acceptable.
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.
Pagan studies is the multidisciplinary academic field devoted to the study of contemporary Paganism, a broad assortment of modern religious movements, which are typically influenced by or claiming to be derived from the various pagan beliefs of premodern Europe. Pagan studies embrace a variety of different scholarly approaches to studying such religions, drawing from history, sociology, anthropology, archaeology, folkloristics, theology and other religious studies.
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.
Living Witchcraft: A Contemporary American Coven is a sociological study of an American coven of Wiccans who operated in Atlanta, Georgia during the early 1990s. It was co-written by the sociologist Allen Scarboro, psychologist Nancy Campbell and literary critic Shirley Stave and first published by Praeger in 1994. Although largely sociological, the study was interdisciplinary, and included both insider and outsider perspectives into the coven; Stave was an initiate and a practicing Wiccan while Scarboro and Campbell remained non-initiates throughout the course of their research.
Nature Religion Today: Paganism in the Modern World is an academic anthology edited by the British religious studies scholars Joanne Pearson, Richard H. Roberts and Geoffrey Samuel which was published by Edinburgh University Press in 1998. Containing fourteen 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 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.
Modern Paganism and New Age are eclectic new religious movements with similar decentralised structures but differences in their views of history, nature, and goals of the practitioner. Modern Pagan movements, which often have roots in 18th- and 19th-century cultural movements, seek to revive or be influenced by historical pagan beliefs. New Age teachings emerged in the second half of the 20th century and are characterised by millenarian ideas about spiritual advancement. Since the counterculture of the 1960s, there has been interaction, mutual influence, and often confusion in the popular mind between the movements.
![]() | Wikiquote has quotations related to: Nature religion |