Norse Paganism vs Ásatrú vs Heathenry

You’ve probably seen this kind of framing, and right off the bat we want to challenge that.

For this article, we are going to treat Heathenry, Ásatrú and Norse Paganism as different names for the same basic set of religions.

Some people and communities prefer one word over another, but for the most part we are going to treat it as referring to the same basic set of religions: reconstructed or synthesized versions of a pre-Christian religion that existed in the geographic area of what we today would call Northern/Central Europe.

Though they refer to the same basic set of religions, these terms are used differently.

• Ásatrú is a combination of two words. “Tru” which means “Faith/Trust in” and “Asa” which means “The Gods/Aesir.” Some do not like this term, as they believe it excludes those who place faith and trust in the Vanir (Vanatru) or the Jotnar (Rokkatru or sometimes Thursatru). There is some debate here as to whether or not the “Asa” in “Asa-tru” is truly exclusive in this sense. Someone who worshipped Njord, Skadi and Freyja exclusively could still call themselves “Ásatrú” and most wouldn’t object. In the United States, “Ásatrú” is losing favor as a term because of its usage by Folkish groups. But the term itself is not indicative of white nationalist or folkish beliefs, and internationally it remains a popular general term.
• Norse Paganism The way we use Norse Paganism here is not to refer exclusively to the ethnic practices of the pre-Christian Norse peoples (Swedes, Danes, Norwegians, etc); rather, the “Norse” in Norse Paganism refers to the names by which we call the Gods. Most of us refer to the Gods by the names they were called in the Norse languages, and much of our ritual taxonomy is based in the Norse languages.
• Heathenry is the preferred general term for someone who practices a reconstructed version of a pre-Christian religion for the Germanic area of Northern Europe. “Heathen” was first used in the Gothic language to mean a “Gentile” and was originally a neutral term meaning someone from a particular region who wasn’t familiar with Jewish or Christian Scripture. This wasn’t a negative or pejorative term until it became a negative thing to not be a Christian.
• Forn Sed and variations on it are also popular terms because it’s the term that was reportedly used historically by Pagans to refer to their religion. “Forn” means “Old” but in the sense of being something established over a long period of time rather than something decrepit or in need of replacement. “Sed” means “Custom” or “Tradition.” One could think of this in a similar sense as someone saying they are “Old School” or that they like “that old time religion” where “old” has a positive connotation.

Ethnic practices in Heathenry

What about Theodisc Belief? What about Urglaawe? What about the religion that we practice based on the reconstructed practices of the people who lived in a 5 square mile patch in Lower Saxony in 876 CE?

For some Heathens, these distinctions matter very much and will be deeply offended if you imply that everything is the same. These approaches can look similar from outside, but within the group the reasoning, theology and approach can be completely different. Also, for many, Pan-Germanicism can sound an awful lot like “white reductionism” which is a white nationalist viewpoint where all white people are fundamentally the same, and that Ásatrú is just “a religion for white people.” Which is not true.

But we are going to take a step back from that. Every group will have its own unique spin based on what experiences, sources and skills their members bring to the table. Maybe their liturgical language is Pennsylvania Dietsch. Maybe they say their prayers in Old Frisian. Maybe their garb is modeled on a reconstruction of the Sutton Hoo grave site.

They might not identify as “Norse Pagan” (and may, in fact, take offense at you calling them that) but instead might say “I’m Saxon Pagan” or “I’m Jutish” or “I’m Swedish.” That’s all fine and good, but instead of asking yourself whether or not you want to “be Saxon” or “become Swedish” you should ask what it is they are doing, and ask yourself if you dig that approach.

And instead of saying “they’re just like me” just celebrate your similarities and respect the differences.

Do you like how the Urglaawer do their rituals? Does their approach to Heathenry feel right to you? Do you like how they teach? Do you like how they see their place in the world? Do you like how they make decisions as a group?

Some Heathens make their decisions by their understanding of their ethnic identity

Ethnic identity is a complicated thing. It’s complicated by history, by geography and by family. How you understand your ethnic identity is your thing. Some Heathens use that understanding to guide them in finding a community or in reconstructing a practice of their own.

That’s all fine and good. But we aren’t going to tell you that you have to be a Saxon Pagan if your family way back lived in Saxony. Or that you can’t say your prayers in Old Frisian unless you can trace your line back to old Frisia. That’s not how we do things. Someone might tell you that. But we won’t.

That’s why we want to take a step back and examine the practices from a different angle.

The modern practice of Heathenry breaks down across four basic spectra

• Eclectic/Reconstructionist (How do we practice?)
• Tribal/Cosmopolitan (What is our community?)
• Esoteric/Exoteric (How do we teach?)
• Hierarchical/Egalitarian (Who is in charge?)

While some of these breakdowns have specific names for their approach, others don’t have a specific term for it. They prefer instead to just call it by the general terms of Ásatrú, Heathenry or Norse Paganism.

These are not the only spectra that can possibly exist, they are just four that you’ll see most commonly out there.

A note on so-called “Folkish Heathenry”, “Odinism” and “Wotanism”

There is decided lack of reference to the practice of so called “Folkish” Heathenry, Ásatrú or Norse Paganism or “Odinism” or “Wotanism” because we do not recognize the beliefs and practices of these groups to be valid expressions of our faith.

There was a long period in our past where we and these White Nationalists practiced side-by-side. We read the same basic texts. We participated and created the same rituals. This proved to be an untenable situation. People of Color and people who believe the existence of people of color is an intrinsic threat to the continued existence of the so-called “white race” cannot practice the same religion.

No amount of tolerance will change this fact.

We know. We have tried.

Folkish White Nationalist beliefs and practices are outside the realm of consideration. And until those that hold to them renounce the genocidal project of White Nationalism and join us in welcoming all people to the faith, in opposing white supremacy and injustice: they will remain outside of the realm of consideration, too.

There are not different “Houses” or “Schools” in Heathenry, just different people with different ideas and values.

There is a temptation in Paganism (owing to the close connection between the Role Playing world and the Pagan Community) to try to divide Pagan groups into different “Houses” or “Schools” or “Classes.” If you’re coming from a Wiccan background, you probably got asked things about whether you are Gardnerian, Alexandrian or Dianic. Whether you are Grey, White or Black…

And in truth, you were probably some of those things, others of other things. There isn’t a clear cut “Slytherin” or “Gryffindor” house or a “Sith” or “Jedi” side here. There are just different groups of people with different thoughts, ideas and values. You’ll probably find yourself aligning in your own way, regardless of what label someone puts on it.

That’s why I think this “spectrum” model is more helpful to navigate the Heathen world. It’s going to help you keep an open mind, to meet people where they are at and to see whether or not a particular Kindred, Theod, Fellowship or Freehold holds to the same values you do.

Eclectic vs Reconstructionist

What is Eclectic Norse Paganism?

Eclectic Norse Paganism is where someone takes a very broad approach to building their personal or group practice. They don’t pay as much mind to historical practice as much as they pay attention to “what works for me.” The relationship with the Gods is mediated through the feeling of connection to those deities. If an eclectic feels like a practice isn’t bringing them closer to the Gods, they’ll discard it, and find another practice that works.

While not necessarily historically accurate, eclectic Norse Pagans can build a practice for themselves that is spiritually fulfilling.

Criticism of Eclectic Norse Paganism

A criticism you’ll see for this approach is how the religion can still be called “Norse Paganism” or “Heathenry” after it reaches a certain point of eclecticism. How far does an approach diverge before it becomes a totally different religion? And how do we determine the divergence points?

Most of the criticism of an explicitly eclectic approach comes from an assumption of religion as a social phenomenon rather than as a matter of individual belief and practice. How can we have anything approaching a coherent “religion” if we don’t agree as to basic belief and practice? If we don’t even agree on what a God is, let alone who is or isn’t worthy of worship, then how can we claim to be practicing the same religion?

What is Reconstructionist Paganism?

Reconstructionist Paganism begins with the principle that pre-Christian people had a relationship with the Gods we want to have a relationship with. They mediated that relationship in a particular way, and if we want a relationship with the Gods, we should model the mediation of our relationship like they did because (we assume) they knew what they were doing.

By practicing our religion in a similar way and/or by adopting their worldview, we have a good chance of achieving similar results, so the thinking goes.

Criticism of Reconstructionist Paganism

A criticism of Reconstructionism is that in extreme forms it becomes untenable as a project, and becomes anachronistic or reenactment.

This criticism is rooted in the belief that we do not have a clear enough picture of Germanic religious life to completely reconstruct the practices or beliefs, and without that specificity Reconstructionism is essentially just Eclecticism with more gatekeeping.

Another criticism is that rigid imposition of a pre-christian pre-industrial worldview on the modern world necessarily creates anachronisms. Without sufficient room in practice for the particularities of modern life, and an obsession with historical faithfulness, Reconstructionist Paganism can become a reenactment of a dead tradition rather than a real living tradition.

Tribalist vs Cosmopolitan

What is Tribalist Heathenry?

Tribalist Heathenry centers a small core group as a “tribe” or an “innengard” of relationships, one that is surrounded by threats and danger from the “utangard.” This tribe is usually one’s family, one’s close friends and associates, and from there the Tribalist finds a spot to draw the line between definite friend and potential foe.

It’s important to note that while this Tribalist worldview appears harsh and unsophisticated, those that stick to this worldview are often very intelligent people who have intense emotions and feelings of connection to those in their “inner” which cannot conceivably be applied to anyone outside of that.

Criticism of Tribalist Heathenry

There are a lot of criticisms of this particular approach. One of them is that this approach can, and often does, fall into a kind of solipsism where the essential interconnected nature of the modern world is put out of mind–or deeply resented.

The Tribalist approach fails to address the complex interrelated nature of human society, and instead of embracing these relationships, sees it as a challenge to become more isolated and divorce itself more from the rest of human society.

There is also a misconception about Tribalist Heathenry that it represents some kind of magic “third way” between “Folkish” and “Universalist” Heathenry. This is not true. Tribalism is not a third way because it’s not purporting to answer the same question that was debated between Folkism and Universalism.

What is Cosmopolitan Heathenry?

This isn’t a label people actually use, but it’s the only one I can think of for what the “opposing view” is to Tribalism. Cosmopolitanism views the “community” as more broad than a tribal core with threats surrounding it. Innengard/Utangard distinctions are more difficult to define or discern (if they exist at all). Rather than being justified in actions because ‘it’s the choice that is most beneficial to my tribe” cosmopolitan Heathens embrace a broader and more sophisticated ethical calculus.

Cosmopolitan Heathens will most often involve themselves in politics, outreach and interfaith work because they see their own community as being “downstream” of all those things.

Criticism of Cosmopolitan Heathenry

The criticism of this approach usually comes from within the Reconstructionist model, but also cites things like Dunbar’s Number (human beings can only have at most 150 stable relationships in their life) as proof that true cosmopolitanism is impossible. Instead of focusing on the problems of “others,” so the criticism goes, we ought to instead put our energy towards setting our own house in order.

Cosmopolitans, so the thinking goes, put too much time and energy towards problems that cannot possibly be solved by them, instead of maximizing the impact of their action by concentrating on as local and proximal a space as possible.

Esoteric vs Exoteric

What is Esoteric Heathenry?

Esoteric means to have hidden teachings that are only learned through progress on a fixed path, usually with a guide or a mentor along the way. Wiccans will find this very familiar territory, as many Wiccan traditions have some degree of esotericism. Esoteric does not necessarily mean that the teachings are secret. It may simply mean that a person may not fully understand certain teachings or concepts until they reach a certain point in their spiritual development.

Esotericism is a part of Heathenry especially through, though not exclusively, magic practices like Seidhr and Galdr. These are teachings typically either hard won through personal effort or by studying under someone who already has mastery over the practice.

Criticism of Esoteric Heathenry

As with any esoteric approach, there are frequent criticisms of “Gatekeeping” or “Elitism” because of the nature of esoteric practice. This is a tension that is especially visible in the Pagan community, where notions of equality come into direct conflict with notions of competency. We will talk more about that tension more later, but suffice to say that when you run into esoteric practice, you’ll find that some bristle at the thought of “secret knowledge.”

Esotericism also has a presumption of authority that makes many Pagans uncomfortable.

If someone has something revealed to them mystically, sometimes that revelation may come with a declaration or a decree. For example, if someone has a mystical experience with Thor and then says “Thor told me x” some may think this is inherently claiming the authority to speak for a God. And if that thing Thor said presents an obligation to someone it gets even more complicated.

Whether or not you’re able to accept what someone says in this regard is relative to how much authority you invest in them and esotericism in general.

What is Exoteric Heathenry?

Exoteric Heathenry focuses on the everyday experience of being Heathen. Less delving into the deep mysteries of reality and more what prayers you say before bedtime.

Exoteric Heathenry focuses more on the integration of the Heathen faith into one’s everyday life and environment. Exoteric Heathens have greater focus on rituals like weddings, house blessings, daily prayers, coming of age rituals or funerals–the rituals that mark moments in our lives. There are no secrets here. What you see is what you get.

How do we live out our faith day to day? What do I do when I pray? When do we celebrate holidays and how do we do that?

You might say that The Troth takes a mostly Exoteric approach to Heathenry by design. As our organization was founded to promote education and the spread of knowledge about our faith, it’s a natural fit–and many of the rituals we sponsor are open ones.

We do, however, have an esoteric program for those more inclined towards that kind of thing.

Criticism of Exoteric Heathenry

Exoteric Heathenry runs into an issue where everyone’s knowledge becomes just as good as anyone else’s and that “being Heathen” isn’t any especially “special” or different in any way than being anything else. It can also be subject to issues where the mundane world and the divine world aren’t specifically delineated.

A strictly exoteric approach can also lead to the exclusion of the mystical and deep skepticism of any knowledge that is not verified in readily available sources. While a certain amount of skepticism is healthy in the Pagan community, there is also a point where even well intentioned skepticism can stray into dismissing the genuine religious experience of others.

Hierarchical vs Egalitarian

What is Hierarchical Heathenry?

Hierarchies should also be very familiar to people who come from traditions of Ceremonial Magick or even the Catholic or Orthodox Christian Church. Some groups have rigid hierarchies, which dictate ones duties, worth and permissions. Theodisc Belief is characteristically hierarchical; it is a hallmark of their approach to the reilgion.

Criticism of Hierarchical Heathenry

Criticism of this model is that hierarchies often lead to abuse of power, sometimes even to abuse of people. Another criticism is that while hierarchy does stress accountability, when people reach a certain role (King, for example), they are no longer accountable to anyone and may rule by whim. Which then puts people in lower ranks in a difficult position.

What is Egalitarian Heathenry?

Some Heathen groups have a more egalitarian power structure where all members of the community have an equal say usually through taking a vote. There are no formal leaders or leadership structure. Many Kindreds, Fellowships, Frithsteads and Hearths operate on this more egalitarian model.

Criticism of Egalitarian Heathenry

The criticism for and egalitarian approach assumes that hierarchies are inevitable, and that some members will simply have more informal authority than others. By not formalizing this hierarchy, you could end up with a group where powerful members exert undue authority over others without rules constricting that authority.

 

Ásatrú Kindreds, Heathen Hearths and Norse Pagan Fellowships… oh my!

You’ll have different groups calling themselves different things and there are very few markers that indicate a consistent approach to the religion. Unlike labels like “Lutheran” or “Methodist” which indicate what kind of Christianity you’re going to encounter in a given faith-group, what we call our groups in general give very little indication of what their approach to Heathenry is.

Most groups just name themselves based on what they feel fits them at the time of the naming. Kindred is popular, though it’s going out of style in favor of words like “Hearth” and “Fellowship.” Names can also indicate the relationships people have to one another. “Kindred” used to mean groups that were exclusively oath-bound to one another.Groups that use the term “Theod” or “Thiad” or some derivative thereof are generally going to be taking an approach inspired by Theodisc Belief–but of course there are exceptions.

And there are so many exceptions that making rules about which is which is pointless. There are groups that call themselves Kindreds that have taken no oaths, there are Freeholds and Fellowships that do take oaths and there are Theods or Thiads that don’t have any connection to the original lineage from Garman Lord.

This is why looking at what people do versus who people say they are is more important when trying to find community.

Looking for Community? Find what’s right for you.

In any religious practice, it’s perfectly normal if not inevitable that you’re going to seek out community. It can be really intimidating to reach out sometimes because you don’t know what’s out there. This article should give you at least some idea of what you’ll see out there when you do decide to reach out.

We’ll write more about seeking community in later posts. But inform yourself and think about how you think about your faith. How do you feel it is best expressed for you? Where are you willing to compromise? What are your non-negotiable principles?

Figure that out and you’ll be well on your way to finding a community that works for you.