Then, of course, the voice of doubt: “He didn’t mean you.” But I will take the reflected glory of some of the big names and rising stars in the field, people like Antoine Favre, Joscelyn Godwin, Olav Hammer, Wouter Hanegraaff, Egil Asprem, Hereward Tilton, Hugh Urban, Kocku von Stuckrad, Cathy Gutierrez, Lee Irwin, and many others.
Some of its entries on are online at that link (not mine as yet). It is a religion nerd’s paradise. Right now the featured online article is “Festivals in Ancient Greece and Rome” by Fritz Graf. (In the entries I have looked at, no one else fought for the capital P.)
So it hit me that although I have yet to set foot at either of the ancient universities of Oxford and Cambridge, I have — in a small way — been published by both of their university presses. Sitting here in my little house in the pines, that is an odd and interesting thought.
Ah, Mary Magdelene, who was she? A minor disciple of the wandering preacher? Or the disciple who understood him best? A wealthy follower who financed his wanderings? His wife and mother of their kids? Some combination of the above? Or as Robert Graves imagined in the 1940s, the priestess of some surviving Canaanite Paganism who sexually conveyed to him a sovereignity over the land — the thesis of his novel King Jesus, which predated The White Goddess by two years.
The Lost Gospel’s authors, “Simcha Jacobovici, author, and TV personality perhaps best known for his series The Naked Archaeologist, along with Prof. Barrie Wilson of York University,” make a textual argument over a “6th century Syriac text that records the apocryphal tale entitled Joseph and Aseneth.”
So this is a text written some centuries after Jesus lived but maybecopied from a much earlier original about two biblical characters who might be read as allegories for Jesus and Mary Magdalene.
She pokes some holes in their argument and faults them for taking the rhetorical stance sometimes called “They laughed at Galileo” — If the established experts are against me, then I must be right!
But I might still read The Lost Gospel anyway, just for cultural reasons. Whereas we Pagans are comfortable with the idea of female religious leaders, the Middle Eastern monotheisms mostly still are not. Cwikla quotes an MCC pastor:
The possibility of Jesus having a wife sparked positive responses from some female clerics. For example, in a blog post on the Huffington Post website, Moderator of the Universal Fellowship of Metropolitan Community Churches Rev. Dr. Nancy Wilson expressed tempered optimism about the fragment’s potential to change the patriarchal position of many Christian denominations: “Will a little snippet of ancient writing change the Christian world? It is possible, and I am hopeful.”
By looking to the past for evidence of women as leaders in early Christianity, we are attempting to look for a way to change the longstanding tradition of women having less power in most Christian traditions that is still evident in modern society. By wedding Jesus, we may be trying to make him more “human-like,” or, as Alex Beam suggests: “The purpose, animated by the all-powerful secularism of our time, is to bring him [Jesus] down to our level.”
There is a potential irony there for the liberal Christians: If you add female clergy but lose the divinity of Jesus, what is left? Where is the “juice” of your religion?
Seeking submissions for an edited collection entitled
Pagan, Goddess, Mother
Editors: Sarah Whedon & Nané Jordan
Deadline for Abstracts: September 1st, 2016
Pagan spirituality and Goddess spirituality are distinct, yet overlapping movements and communities, each with much to say about deity as mother and about human mothers in relationship to deity. The purpose of this collection is to call categories of Pagan and Goddess mothering into focus, to highlight philosophies and experiences of mothers in these various movements and traditions, and to generate new ways of imagining and enacting motherhood.
What is distinctive about Pagan motherhood, what is distinctive about Goddess spirituality motherhood, and where is the overlap? How do these differ, and what does each have to learn from the other? How does study of these communities, philosophies, and practices highlight tensions and insights into gender, motherhood, and embodiment, more broadly? How do mothers in contemporary Pagan and Goddess movements negotiate their mothering roles and identities? What elements of these diverse contemporary traditions inform their experiences? How do theologies, thealogies, and devotions to Mother Goddesses affect experiences of mothering? How do Pagan and Goddess mothers engage with ceremony, ritual, magic, and priestesshood? How do Pagan and Goddess mothers interface with interreligious dialogue, social institutions for children, community leadership, social justice, and the public sphere?
Topics may include (but are not limited to):
The specific theologies, thealogies, mythologies, ethics, or practices of mothers in particular Pagan and/or Goddess traditions; theories of gender, motherhood, or embodiment in Pagan and/or Goddess traditions; Earth Mother, Great Mother, mother Goddess creation stories, eco-spirituality, or the maiden-mother-crone trinity; mothers’ participation in ceremony, ritual, festival, magic, or priestesshood; the relationship between mother Goddess and human mother’s empowerment; pregnancy, birth, early mothering, and beyond; Pagan and/or Goddess spirituality in mom blogging, custody conflict, religious freedom, children’s religious education, or other social institutions; diversity and difference in Pagan and/or Goddess mothering including grandmothering, race, disability, or lgbtq families.
Perspectives are welcomed from a wide range of disciplines and genres, including history, theology, thealogy, religious studies, anthropology, sociology, cultural studies, biography, spiritual autobiography, personal essays, life writing, poetry and artwork.
Please send abstracts of approximately 300 words together with a short bio to
Sarah Whedon & Nané Jordan at: firstname.lastname@example.org
by September 1, 2016.
Accepted papers of 4000-5000 words (15-20 pages including references and endnotes) will be due February 1st, 2017. Contributors will be responsible for ensuring that manuscripts adhere to MLA style.
140 Holland St. West, P.O. Box 13022 Bradford, ON, L3Z 2Y5
I recently completed an article on contempoary Paganism for the Oxford Research Encyclopedia of Religion, so when it appears, I can at least say that I have been published by Oxford UP. Yay me. But is there still a market for academic encyclopedias in this day when undergrads must be taught how to use reference books? Someone must think so.
As to the article, instead of writing another “it all started with Gerald Gardner” article, I decided to give more space to (a) the Romantic movement and (b) the Latvian and Lithuanian reconstructionists of the 1920s and 1930s, that two-decade space when their nations escaped centuries of German and Russian colonization before being dumped in 1940 back into it—the Third Reich and then the USSR.
The editors wanted a brief bibliography, of course, with primary and secondary sources, so I just went along my Pagan-studies bookshelves, grabbing this and that, including some titles that I think have always been under-appreciated.
Jim Lewis’s edited collection Magical Religion and Modern Witchcraft was published twenty years ago, yet it is still relevant in the questions that it raises. Some of the chapters later turned into books, such as “Ritual Is My Chosen Art Form: The Creation of Ritual as Folk Art among Contemporary Pagans,” by Sabina Magliocco.
Likewise, the collection Researching Paganisms (2004) discussed issues of “religious ethnography” that every scholar of religion should read, not just those studying some form of Paganism. From the description:
Should academic researchers “go native,” participating as “insiders” in engagements with the “supernatural,” experiencing altered states of of consciousness? How do academics negotiate the fluid boundaries between worlds and meanings which may change their own beliefs? Should their own experiences be part of academic reports? Researching Paganisms presents reflective and engaging accounts of issues in the academic study of religion confronted by anthropologists, psychologists, sociologists, historians and religious studies scholars?as researchers and as humans?as they study contemporary Pagan religions.
Here is the rest of the bibliography. I do not claim that it is complete, but it is representative. For example, if you look into the The Paganism Reader, which Graham Harvey and I compiled, you will see material from ancient centuries up into the early twentieth, for example, so it covers a lot of ground. Pity it got such a boring cover.
Buckland, Raymond. Buckland’s Complete Book of Witchcraft. St. Paul: Llewellyn, 1986.
Clifton, Chas S., and Graham Harvey, eds. The Paganism Reader. London: Routledge, 2004.
Gardner, Gerald B. Witchcraft Today. London: Ryder and Co, 1954.
Graves, Robert. The White Goddess: A Historical Grammar of Poetic Myth. New York: Farrar, Straus and Giroux, 1948.
McNallen, Stephen A. Asatru: A Native European Spirituality. Nevada City, Calif.: Runestone Press, 2015.
Murray, Margaret. The God of the Witches. London: Sampson Low, 1931.
———. The Witch-Cult in Western Europe: A Study in Anthropology. Oxford: Oxford University Press, 1921.
Valiente, Doreen. The Rebirth of Witchcraft. London: Robert Hale, 1989.
Zell-Ravenheart, Oberon, ed. Green Egg Omelette: An Anthology of Art and Articles from the Legendary Pagan Journal. Franklin Lakes: New Page Books, 2009.
Aitamurto, Kaarina, and Scott Simpson, eds. Modern Pagan and Native Faith Movements in Central and Eastern Europe. Studies in Historical and Contemporary Paganism. Durham: Acumen, 2013.
Berger, Helen. A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States. Columbia: University of South Carolina Press, 1999.
Berger, Helen, and Douglas Ezzy. Teenage Witches: Magical Youth and the Search for Self. New Brunswick: Rutgers University Press, 2007.
Blain, Jenny, Douglas Ezzy, and Graham Harvey, eds. Researching Paganisms. The Pagan Studies Series. Walnut Creek: AltaMira Press, 2004.
Clifton, Chas S. Her Hidden Children: The Rise of Wicca and Paganism in America. The Pagan Studies Series. Lanham, Md., Altamira Press, 2006.
Davy, Barbara Jane. Paganism, 3 vols. Critical Concepts in Religious Studies. London: Routledge, 2009.
Doyle White, Ethan. Wicca: History, Belief, and Community in Modern Pagan Witchcraft. Brighton: Sussex Academic Press, 2015.
Eller, Cynthia. Living in the Lap of the Goddess: The Feminist Spirituality Movement in America. Boston: Beacon Press, 1993.
Harvey, Graham. Animism. New York: Columbia University Press, 2006.
Hutton, Ronald. Blood and Mistletoe: The History of the Druids in Britain. New Haven: Yale University Press, 2009.
———. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford: Oxford University Press, 1999.
———. Witches, Druids and King Arthur. London: Hambledon and London, 2003.
Johnston, Hannah E., and Peg Aloi, eds. The New Generation Witches: Teenage Witchcraft in Contemporary Culture. Controversial New Religions. Aldershot: Ashgate, 2007.
Lewis, James R., ed. Magical Religion and Modern Witchcraft. Albany: State University of New York Press, 1996.
Magliocco, Sabina. Witching Culture: Folklore and Neo-Paganism in America. Philadelphia: University of Pennsylvania Press.
Myers, Brendan. The Earth, the Gods and the Soul: A History of Pagan Philosophy from the Iron Age to the 21st Century. Winchester: Moon Books, 2013.
Pike, Sarah M. Earthly Bodies, Magical Selves: Contemporary Pagans and the Search for Community. Berkeley, University of California Press, 2001.
———. New Age and Neopagan Religions in America. New York: Columbia University Press, 2004.
Rountree, Kathryn, ed. Contemporary Pagan and Native Faith Movements in Europe: Colonialist and Nationalist Impulses. New York: Berghahn, 2015.
———. Embracing the Witch and the Goddess: Feminist Ritual-Makers in New Zealand. London: Routledge, 2004.
Salomonsen, Jone. Enchanted Feminism: The Reclaiming Witches of San Francisco. London: Routledge, 2002.
Weston, Donna, and Andy Bennett. Pop Pagans: Paganism and Popular Music. Studies in Historical and Contemporary Paganism. Durham: Acumen, 2013.
Wise, Constance. Hidden Circles in the Web: Feminist Wicca, Occult Knowledge, and Process Thought. The Pagan Studies Series. Lanham, Md.: AltaMira Press, 2008.
York, Michael. Pagan Theology: Paganism as a World Religion. New York: New York University Press, 2003.
First, the official announcement from Llewellyn, then my comments.
It is with profound sadness we share the news of Carl Llewellyn Weschcke’s passing. He passed peacefully on Saturday, November 7 surrounded by family. He was 85.
Carl Llewellyn Weschcke was Chairman and the driving force behind Llewellyn Worldwide, Ltd., the oldest and largest publishers of New Age, Metaphysical, Self-Help, and Spirituality books in the world.
Weschcke was a life-long student of a broad range of Metaphysical, Spiritual and Occult subjects which led him to the purchase of the Llewellyn publishing company in 1961. He relocated the company to his home on Summit Avenue in St. Paul. The mansion was said to be haunted and became the subject of many investigations and news stories through the 1960s and 1970s and remains well-known to this day.
Authors and booksellers referred to Weschcke as “the Father of the New Age” because of his early and aggressive public sponsorship of Astrology, Magic, Metaphysics, Paganism, Parapsychology, Tantra, Wicca and Yoga. Weschcke and Llewellyn contributed to the burgeoning New Age movement in the 1960s and 1970s, sponsoring Gnosticon Festivals, opening an occult school and bookstore, and publishing the occult newspaper Gnostica. He is a former Wiccan High Priest and played a leading role in the rise of Wicca and Paganism during the 1960s and 1970s. In the fall of 1973 Weschcke helped organize the Council of American Witches and became its chairperson.
He has a Bachelor of Science degree in Business Administration from Babson College, studied Law at LaSalle University, and advanced study toward a doctorate in Philosophy at the University of Minnesota. In 1959 he was elected president of the NAACP’s Minnesota branch and elected Vice President of the ACLU’s Minnesota branch. In addition to book publishing he has worked in the pharmaceutical industry, furniture manufacture, and real estate management. With Llewellyn, he has worked in all aspects of the business and has co-authored ten books with Dr. Joe Slate of Athens, Alabama.
Carl is survived by wife Sandra and son Gabe. Sandra is President and Treasurer of Llewellyn Worldwide and Gabe serves as Vice President. They plan to carry on Carl’s legacy championing of alternative approaches to mind, spirit and body.
Arrangements for a memorial will be forthcoming.
I had the privilege of staying with the Weschckes at their home in Marine-on-St. Croix for a few days in the early 1990s. (Although no formal offer was made, I think that Carl was hoping that I would come on board as an editor.) That four-book “Witchcraft Today” series that I edited for them in the 1990s was his idea.
It’s true that he came from a line of German doctors and pharmacists, and originally he worked in the family pharmaceutical firm that made over-the-counter medicines—cough drops and the like. He told me he used to look from his office window at a former soft-drink bottling plant—the building that later become the Llewellyn headquarters in St. Paul.
He did not start the company, but he and Sandra grew it from a small publisher of astrological almanacs and the like into its present form. He even added “Llewellyn” as his middle name.
Another memory: having just a few hours to examine his private library, which filled a three-car garage (or was it a four-car?). It was like the whole history of esotericism in America, but I think that astrology was perhaps always his first love. Although their son, Gabe, was groomed to take over the business, at that time—twenty years ago—I did not feel that he shared the love of the astrology, Pagan, New Age, etc., product line. That does not mean that he cannot be an effective manager though.
Snow is falling, and I am elbow deep in putting together the next Bulletin for the Study of Religion, which among other things carries an article called “What is a Superhero? How Myth Can Be a Metacode,” by Kenneth MacKendrick of the University of Manitoba.
Back story? Oh yes, not to mention polyamory, eugenics, and chains.
Some of [the comic books] are full of torture, kidnapping, sadism, and other cruel business,” she said.
“Unfortunately, that is true,” Marston admitted, but “when a lovely heroine is bound to the stake, comics followers are sure that the rescue will arrive in the nick of time. The reader’s wish is to save the girl, not to see her suffer.”
The Persistence of Romanticism in Contemporary Pagan Thought, Chas S. Clifton
My article includes comments on those by Predota, Albaugh, and Hampton, since I served as respondent to the panel session in which they were presented.
The “industrial band” was Coil, but Hampton had a little surprise awaiting him. Even though the book was produced by the Druidic house of ADF Publishing, a weird typo crept in. All of the chapter’s running heads (except two, oddly) read “Born Again Christians.”
“Holy Spirit” and “Holy Ghost” are both capitalized, but the former is the preferred usage, spirits being the more acceptable metaphysical entity. “Satan” is capitalized, but not “the devil.” Also noteworthy: “Voodoo,” the religion, is capitalized, but “voodoo,” roughly meaning “shenanigans,” is not, “especially when ascribing magical solutions to problems, as in voodoo economics.”
Anyone can buy either one of these books, of course, and more writers should. My copy of the AP Stylebook dates from 2004. Time for an update? But I am more of a Chicago guy these days.