The revival of paganism in recent decades has not yet produced much sustained theological reflection. This is as one might expect, given the pressures of building new communities, and providing the resources needed to support developing spiritual practice. As pagan communities stabilize and grow, second order reflection begins to appear. It is a delight to discover John Michael Greer's newest book, a theological offering of which any spiritual tradition could be proud.
Greer has many decades of pagan spiritual practice under his belt. He currently heads a major Druid order, and participates actively in a number of other organizations and projects. He approaches his subject with a well-informed ease and an intellectual grace which are completely refreshing.
While fully in dialogue with contemporary theological scholarship, Greer's book is accessible to the non-academic reader. He rightly points to the foundational nature of religious experience in today's pagan world. Theology and practice are judged on the basis of experience, and not vice versa. Looking at the wide range of religious experience reported by human beings, Greer comes to the common-sense conclusion that such experience varies so widely as to be "inherently polytheistic" (70). Moreover:
"... [I]t's perfectly valid to say of gods and neutrinos alike that while we don't know if they actually exist, the universe appears to work as though they do. In religious experiences, certainly, the gods appear to be real entities external to the human mind and nervous system. Until solid evidence or sound reasoning shows that this is definitely not the case, accepting it as a working hypothesis is at least as reasonable as rejecting it out of hand." (77)
Greer has little time for liberal attempts to claim that the various divinities are simply masks for the One God. Rather, he postulates that the gods and goddesses are unique beings or forces across a wide spectrum (from the local spirit of a river to a great stellar goddess) which are not omniscient or omnipotent like the traditional Christian god. Rather, the gods share in the universe along with us:
"Thus, it's wholly reasonable to suggest that gods, like forests, Fanny Brawne, and the paper on which this book is printed, participate in a fundamental unity that embraces the entire cosmos. It's equally reasonable to suggest that this unity is worth of human reverence. None of this justifies the claim that one should worship the unity and not the gods - much less that one should identify the unity with one and only one of the gods." (110)
In Greer's vision, worship is primarily an exercise in building a relationship with the gods, and morality is a quest for a balanced and harmonious life in the world that we share with the gods. There is no one human problem which religion sets out to solve, but rather a diversity of people with many different needs.
"If different people have different spiritual needs, which are best met by different religions, this suggests that there may be no common ground to the spiritual quest whatsoever, and that people may be justified in pursuing radically different means, goals, and ends in the spiritual dimension of their lives." (138)
This short review has only scratched the surface of this book, which is easily one of the most stimulating theological works I have read in recent years. Regardless of whether one identifies with paganism, or agrees with Greer's conclusions, he offers us much to ponder. I highly recommend A World Full of Gods to spiritual seekers of all traditions, as well to anyone seeking a deeper understanding of contemporary paganism.