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Polytheistic Theology: Avenue of Avenues

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When we think of theology, we typically think of monotheistic theology, especially the structures found within Abrahamic faiths. But theology itself is not inherently monotheistic – in fact, theology is simply the study of deity. Because most polytheistic faiths are inherently pluralistic, it is safe to say that it is impossible to identify a single theology that unifies polytheistic belief. That’s part of what makes polytheistic faiths so beautiful.

It’s easy to prove how impossible it is to identify a single theology for polytheistic faiths. Take Hinduism, for example, and examine the way many sects of Hinduism base their faith around the idea of a unified plurality – there are multiple deities, but those deities are all aspects of the greater whole. Then take another polytheistic faith, like Asatru, that bases faith around the concept of multiple distinct deities, all separate and completely unique from one another. While there are certainly connections between polytheistic faiths like Hinduism and Asatru, the way that deity is approached is distinct between them.

Because of that distinction, a singular approach to theology – the study of deity – is impossible. However, I do think that it is possible, within each polytheistic faith, to approach deity through multiple strands of exploration. That is what I propose is the best way to approach the study of deity through polytheistic faiths, and I am proposing a framework for a polytheist to use in their own study of deity within their own religions, rather than proposing that deity can be understood the same way through all polytheistic faiths.

Note: When I say deity, I mean the essence of deity or what makes a god a god (what makes gods gods).

I believe the following components can be explored through all polytheistic faiths:

  • Cosmogony
  • Cosmology
  • Theogony
  • Sacred Calendars, Rites, and Practices
  • Eschatology
  • Axiology
  • Pneumatology
  • Psychology
  • Semiotics & Symbology
  • Sexology
  • Sophology
  • Occultology

Cosmogony is the study of the creation of the universe (or multiverse). Studying how the cosmos originated in accordance with a particular polytheistic tradition through myths and legends allows us to begin to develop a framework with which to approach deity through our respective faiths.

Cosmology is the study of the universe (or multiverse). Different faiths propose different models of the world. For example, in many shamanistic traditions, there are three worlds while in the Norse view, there are nine worlds. Understanding the cosmos is a necessary foundation before exploring what deity actually is can really get underway.

Theogony refers to the lineage of the gods. Every pantheon has a unique structure and hierarchy (though it can be argued that some pantheons aren’t hierarchal). It seems self-evident that the pursuit of theology requires the understanding of theogony.

Sacred Calendars, Rites, and Practices. This particular component is really three-in-one, but every polytheistic faith has a calendar of sacred rites and practices. Since most (if not all) polytheistic faiths are orthopraxic (focused on right practice), this is the most direct route of exploring theology – again, when I say theology here, I mean the pursuit of the understanding of deity.

Eschatology is the study of death, judgment, and final destination. In essence, it is the study of the afterlife. Every faith has an idea of what happens to a person after they pass from this world. Not all polytheistic faiths believe in a final judgment, but some do. This is an area where the greatest discrepancies between faiths exist, and it may also be an area where the greatest insights into the nature of deity can be found.

Axiology is the study of values and ethics. In other words, the study of morality. At first glance, it may not be obvious what this has to do with theology. However, the myths and legends of each tradition shape the morality of the people who follow those traditions. Understanding the ethics held by a particular culture can enhance the pursuit of theology.

Pneumatology is the study of spiritual beings and phenomena. Beliefs about mythical creatures like dragons, sirens, mermaids, brownies, kelpies, the Fae, ghosts, landvaettir, etc. This is where understanding the cosmology of a polytheistic faith comes into play as well, as some traditions have worlds set aside specifically for certain types of entities.

Psychology is the study of the soul, and it is the closest term I could find to describe what I actually mean. When I say psychology here, I don’t mean the traditional Western version of the study of the human psyche. I wish there were a better term (so if someone has an idea for one, I’m all for suggestions). What I mean is the study of the constructs of the soul-the parts of the soul. Many polytheistic traditions propose that the soul is not a singularity but a plurality, constructed of a myriad of parts that are meant for particular purposes. Understanding the way in which the soul is viewed is vital in the pursuit of theology, as the soul is the expression of the most inherent divinity a living being has in its possession.

Semiotics & Symbology is the study of signs, symbols, and their interpretations and uses. This includes things like the study of divination and omens. While some symbols are fairly universal – like the serpent that represents wisdom – others are not as clear-cut. Understanding the way that a particular tradition utilizes semiotics & symbology helps create a clearer path towards the understanding of deity.

Sexology is the study of sex. Each religion approaches sex in different ways, and in many traditions, the act of sex is one the most powerful ways to experience divinity. There aren’t many polytheistic faiths that view sex in a negative light, and I say that simply because there may be a few that do – I do not proclaim to be an expert on all the polytheistic faiths that exist, and I do not wish to potentially exclude even one.

Sophology is the study of wisdom. Defining wisdom is a very difficult thing to do, as it is a very abstract concept. Generally speaking, it is the ability to take acquired knowledge and put it to good use. In many polytheistic traditions, the study of wisdom is equated with the study of the myths and the cultures with which the traditions started. But because wisdom relies on application, it assumes that a person will take the myths and cultural learning they have developed and will incorporate it into their own practices. Applying the knowledge gained of deity through the myths is, perhaps, one of the most direct ways to approach theology, although it is by no means the only way.

Occultology is the study of the occult, meaning mystery or secret. It is generally associated with magic, and there are several polytheistic traditions that incorporate magic into their practice. There are many different types of magic, but the one that deals most directly with deity is Theurgy, which is magic done with the aid of deity.

Many of these components, on their own, require extensive research, and many of them weave in and out of one another. These are the strands that I see throughout every polytheistic faith – though each faith has its own unique set of these strands.

I’ve read multiple books on polytheistic theology, and every time, I see the same problem arise – there is no unified set of principles that underlie every polytheistic tradition. Some polytheistic traditions venerate ancestors, others don’t. Some believe in pluralistic deities, others in unified plurality.

So this is my attempt to address that issue – rather than looking for underlying principles that exist in all polytheistic traditions, I decided to look for the categories of principles that weave through all polytheistic traditions. Sometimes, to simplify, you have to complicate, and looking at categories instead of principles isn’t an obvious thing to do. The stark truth is that we still live in a predominantly monotheistic culture, and we all often fall into the trap of trying to collapse things down into smaller parts.

As polytheists, we need to work on expanding outward, breaking things into larger pieces rather than collapsing things down into smaller ones. So what I have done here is propose a framework, an avenue of avenues of exploration for those who are interested in the pursuit of theology from a polytheistic perspective.

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Controversy: Cultural Appropriation

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Cultural appropriation is the adoption of elements of one culture by another culture, and it is generally viewed in a negative light. There’s usually a pretty strong overtone of the minority whose culture is being adopted in some fashion having problems with the oppression of the majority delighting in those customs.

Now, there are a lot of Pagans out there who will shout out loud with a lot of other minority groups that cultural appropriation is bad. The quickest reference that comes to mind is the Thor movies – practically none of the mythology in those movies is accurate.

It would be easy to see the Thor movies as cultural appropriation – there goes Marvel, borrowing from an ancient people’s faith and twisting the identity of the Gods to suit their purposes. Yeah, let’s get mad at Marvel for creating the Thor movies when Loki’s personality is pretty spot-on. So Marvel changed the background a bit, making Loki and Thor brothers – the personality of the Gods is still pretty accurate (at least as far as Loki is concerned. I’m honestly not comfortable saying that about Thor, as I’m not close to Him).

Now, I could get up in arms about how inaccurate the mythology that they are using is, but I honestly don’t care. You could say that Marvel is using the Gods for their gain, but it would be just as easy to say that the Gods are using Marvel in order to get the exposure They need in order to gain more followers. It can work both ways, and people tend to forget how powerful the Gods are.

Anyway, that’s the easiest case. Now, for a different case I’ve heard of recently: Someone wrote an email to an instructor at Ottawa University complaining about how teaching yoga at a school is cultural appropriation. In response to this email, the school decided to stop offering yoga classes.

Now, my question about this case is – if the culture from whence yoga came is completely fine with the way yoga has spread from the East to the West, is it truly cultural appropriation?

Some people will say yes, and I will call them morons. If a culture doesn’t feel that their way of life is being threatened, then it’s not cultural appropriation. Yoga is Hindu in origin, and, in general, Hindus are okay with Westerners practicing Yoga.

Using images of the Gods of other faiths, unless you are doing it in bad faith and in an attempt to discredit or undermine the validity of the source of that faith, is not cultural appropriation. As an immediate example, if a Jungian Pagan wants to use the faces of certain Gods from different pantheons to represent his or her “Archetype Gods,” then he or she is free to do so, as long as there is a modicum of respect in the way those images are used.

Cultural appropriation has started to replace cultural exchange in everyday language, and the next thing we know, the cultural appropriation movement (if it can be called that) will be getting so out of hand that it will be considered cultural appropriation for a citizen of the United States to drive a Japanese-made car.

Like, there’s a limit to how ridiculous people can be. And if someone wears a Halloween costume to a party that offends someone, then the person who takes offense is the idiot. I mean, seriously, it’s a costume. Let’s draw a line in the sand somewhere.

The real problem with cultural appropriation, when it isn’t truly damaging (there are some cases where it is damaging, such as the problem the Indians are having with the name of the Redskins – that’s damaging, and it needs to be addressed), is that it’s divisive. Damaging incidents, like the one I mentioned, aren’t the kinds of cultural appropriation I’m talking about – issues like that are serious, have potential to cause extreme emotional trauma, and need to be fixed.

The type of cultural appropriation I’m discrediting is the kind that says that teaching yoga is inappropriate even though the culture where it originates encourages the spread of yoga. That’s not cultural appropriation, and it shouldn’t be treated that way.

When a person engages in an activity favored by another culture out of respect and admiration, that isn’t cultural appropriation, but it gets viewed that way. Those are the incidents that could allow for connection but cause division instead. Those are the incidents where the bridges are burnt before they ever get a chance to be laid down.

As an example for myself, I watch tons of anime – I watch almost no other type of television. Because I’m a citizen of the United States, does that mean it’s cultural appropriation for me to enjoy Japanese anime? No, absolutely not. I’m watching the anime because I respect and admire the Japanese people, not because I somehow want to steal their culture.

Humans, as a whole, typically only emulate others when we admire them. And if we are mistreated because we admire someone else, told that we are thieves of the worst order because of our admiration, that causes resentment to build and division to grow. On the other hand, if the people we admire find it respectable for us to admire them, we can build common ground.

If I need to talk more in-depth about what I meant about incidents of cultural appropriation that do need to be dealt with, let me know in the comments. I didn’t discuss them here because I felt they should be obvious, but I could be wrong  (Also, let me know if you need me to discuss why it is I disagree with the very concept of being politically correct and policing my speech. I’m willing to do either).