36 of 37 people found the following review helpful:
4.0 out of 5 stars
College Material, June 15, 2003
Some books are meant to be read by all while others are scholarly texts that are written to augment our basis of knowledge. This book falls into the second category and Mr. York has done his homework. Pagan Theology is a thesis on the Pagan Religions, not a work that teaches us or presents us with entertainment or tradition.
Mr. York has gone into depth exploring the vast patchwork that is the Pagan Path. Mr. York argues the path as a valid religion and explores the theology and the modern practices. He then compares them to other religions to validate our presence as a religion.
Mr. York argues his point well and very thoroughly. I am impressed with his research. The book is a wonderful textbook for those who study comparative religions and would make a great addition to college classes on the subject.
But it is a textbook, not a casual read. Anyone who has gone through text books on theology would agree that they are not meant for a lazy afternoon. And this book is not for everyone. While it would be good for those who are looking at a Doctorate in Theology or a good reference book for their term paper on comparative religions, it would not interest the casual beginner. Mr. York is a good researcher and worked out the book well to present his point; but it can be dry in spots. That is a characteristic of any text book, I'm afraid. Good material, but sometimes long and tedious if the material is not what you are looking for.
This book should be recommended to teachers at the College level for addition to their curriculum or as a study aid for comparative religion studies or theological research on general pagan studies. It should also be recommended to clergy who would find it of value in their own studies of comparative religions.
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26 of 26 people found the following review helpful:
4.0 out of 5 stars
Bold and Fresh. Not without difficulties, but well-argued., March 22, 2005
Michael York's book attempts to resurrect a category of cross-cultural religious understanding once thought to be irredeemably imperialist, archaic or Eurocentric. In examining Paganism, he is not concentrating on contemporary forms referred to as Neo-Paganism, but rather drawing thematic continuities to forms of worship across times and spaces. From Greco-Roman times onwards, York sees Pagan gods as essentially having an kindred affinity with Humans--different in degree rather than in kind. Fundamental "animism, polytheism, idolatry, corpospirituality, local emphasis," geosacrality, apotheosis, devotional reciprocity, regeneration, circular history, vitalism, phallicism, and most of all, celebration---these are the salient forms York finds in Paganism as a root religious type. Earth and Nature are the sacred texts for Pagan religions.
There is typically an "otherworld," but not a transcendent one. Rather, for York, Otherworlds in Paganism are earthly paradises, or at least realms that intersect with with this world and immanent, sometimes co-terminous, even "co-dependent" with this realm. Again, often a difference of degree, rather than kind. The flexibility and innovations of dioscuric triads and Shaman-Tricksters are common as well, and York connects this theme again across spaces, from the Norse trickster Loki to Hermetic Sacred Magic in the Western Tradition. Behaviorally, York draws on Peter Berger to claim that natural, spontaneous worship directed in this world is characteristic of Paganism, as well as the idolatrous bhakti devotions of vernacular Hinduism. Even Thai Theravada Buddhism is examined for its devotion to relics, veneration of images, and tradition of geolocal domestic spirit houses.
A number of different religious expressions are examined for these forms of devotion. Chinese folk religion (including but not limited to ritual Taoism), Japanese forms of Shinto, and vernacular (but not speculative or Brahmanical) Hinduism. Afro-Carribean and contemporary Western Paganisms are also examined as part of these ways of approaching sacrality.
This not to say that all Paganisms are the same. York makes sub-typological distinctions, such as geopaganism, recopaganism, and neopaganism. York actually places Neopaganism on the fringes of the typology, due to its alleged lack of actual polytheism. And he is careful to include significant doses of humanism, from Epicurus to Confucian ideology, that accompany different forms of Paganism. York also does not shy away from the "darker" aspects of Paganism. For if Paganism works by enhancing/restoring environmental equilibrium, sometimes both offensive and defensive modes are needed. Contrary to what some would argue, this makes Paganism more of an ethical religious stance for York than the transcendental or gnostic religious modes, as he later points out.
The first part of the book is largely devoted to fleshing out the typology, while the second section covers examples from these many cross-cultural traditions that exemplify parts of the typology. Thirdly Paganism is contrasted to what he calls 'gnostic' modes of religiosity or 'transcendental' modes, although all of these are found as modes within individual large religious traditions. Yet York sees 'world-denying' religions such as Christianity, Zororastrianism, and speculative Buddhism as more properly transcendental or gnostic religions. Some of these non-Pagan modes are found within the heritage of Western occultism. For example, York considers Platonism, Theosophy and New-Age more gnostically oriented than Pagan.
Its a bold book, and one that has merits. Some volumes work by claiming large amounts of ground, which is then refined and modified/challenged over time. This may be one of those volumes. There are some vocabulary archaisms, such as the terms "primitive," "cult" and "Lamaism," which communicate some of the unease associated with what some may see as imperialist throwback. I think there is significant merit in York's argument, although I see concerns as well. But York is to be commended for his boldness in articulating a major field of study. In closing, it is perhaps important that York himself closes with a mention of Pagan ethics, naming "honor," "trust," and "friendship" as an ethical triad. Paganism, after all, since it is at heart concerned with relationality and relationships, is an ethical religious stance before it is anything else.
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29 of 30 people found the following review helpful:
4.0 out of 5 stars
A Fine Study, April 3, 2004
This is a fine study of the ideas that lay behind ancient Paganism, and how they relate to and resemble the ideas of modern Paganism.
York proposes a model of Paganism which is pluralistic and polytheistic, nature-focused, human-focused and that seeks a good life on earth more than it does a specific sort of good afterlife.
He begins by examining some of the most well-preserved of ancient forms, those of China and India. He finds in traditional Taoist Paganism his first and most complete model. In Hinduism he has to choose among the many forms to find the (still fairly prominent) presence of Pagan ways. Having isolated the pagan remnants in those ways, he goes on to other world religions, including Japanese culture, European Catholicism and North American First Peoples. York makes fairly good use of material from the african world, including santeria, Lucumi, and the like.
After pointing out the Pagan ideas in the various world paths, he examines the neopagan movement, and reaches interesting conclusions.
I'd recommend this as a fine contribution to the development of Pagan theological thinking.
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