What is Theodism or Theodish Belief?

Question

I would prefer only adherants of this religion answer, or at least a knowlegable Asatruar or Germanic Heathen, unless someone has done their research.

Answer 1

Here is an article I wrote a while back for the Miercinga Theod website:

Keeping in mind that we cannot truly define Theodish Belief with any precision, an attempt will be made to explain the reasoning behind Theodish Belief. Þéodisc Geléafa (as Theodish Belief is also called) means in Old English "tribal faith"; it is the "belief of the tribe." Two thousand years ago had someone asked a Germanic tribesman what their faith was, they would have explained their religion as the belief of the folk or tribe. Tribes at that time were social units linked by a common cultural identity, common history, as well as shared customs, traditions, and religion. Often Germanic tribes traced descent from a common ancestor, usually a hero or even a deity. Tribes gave their folk very much a sense of community and identity. Social bonds within the elder tribes were usually one of blood (tracing back to the common forebear), adoption, or via hold oath (an oath similar to blood brotherhood in that it bound two people together), and were much stronger than the bonds of general society today. The great sociologist Emile Durkheim, found that loss of social identity or cultural identity within a society generally lead to a decline in morale within the individuals of that society. Such a loss of morale could lead to depression and suicide, and therefore societies that over emphasize individualism, were prone to higher suicide rates than those that emphasized cultural identification while still maintaining individual rights. Societies with little to no regulation of individuals, and with no social structure according to Durkheim were also those that see a decline in morals, an increase in crime, as well as depression and suicide. Ideally, Durkheim thought that the only way to combat this was to reintegrate individuals into some form of social structure. In a similar vein, the great Chinese philosopher Confucius felt that social order came from respecting the custom and traditions of society, respecting humanity (or Jen), and proper behavior towards one´s ancestors and the living (or the concept of Li). Thus, Þéodisc Geléafa seeks to rebuild tribal societies in order to create a healthier society, one with social order and harmony.

Þéodisc Geléafa therefore holds that the natural place for Germanic Heathenry and the worship of the Germanic Gods and Goddesses is in a tribal society. The ancient Germanic peoples from time immemorial worshipped the deities as a community; either as families, clans, or tribes. They were social creatures and while individuals had many of the rights they do today, these were often secondary to the concerns of one´s tribe. While it would be difficult to form tribes now as they were in elder times, Theodish Belief seeks to reform them in such a way that at least some of the benefits of tribalism will be felt. Theods generally hold certain beliefs in common (but not necessarily all of them). Amongst these social concepts are: a) Sacral leadership, the idea of a sacral ruler that collectively holds the luck of the tribe. b) A tribal assembly, a place where the folk can make law and discuss problems. c) A structured society, one which has distinct social classes in which one has to earn their position; that all have freedom of conscience, and finally, that folk can be bond together by oaths and blood into a tribe. There are other concepts Theodish groups hold in common. These are a belief in Wyrd, certain very generalized customs such as the use of wergild (though how this is handled will vary from group to group), the idea of giving to the Gods and getting gifts in return, frith and grith (peace within the tribe and between tribes respectively), and general thews concerning conduct of one´s self. This list is not all inclusive. There are many other things that all Theodish groups may have in common. However, often when dealing with Theodism it is better to be on the conservative side when trying to identify what theods may or may not have in common.

This begs the question, why try to reconstruct, revive, or reawaken (choose your term) ancient tribes? Why not just create new tribes? One could indeed make new tribes, with no doubt, a great deal of success. However, there are advantages to using an ancient tribe as a basis. The least of these is some consistency of belief, practice, and social norms. Anyone starting a new tribe will have to create a whole set of customs, laws, a social structure, and many other constructs in order to achieve the status of a tribe. This is not wrong, but just difficult. Those that are trying to do that deserve admiration. However, part of being a theod or tribe is holding many beliefs, customs, traditions in common. It means a common history and identity about which there is no to little doubt. Reconstructing an ancient tribe provides these things much easier than creating a new one. If I say I am an Englisc Theodsman (in the sense I follow the ways of the ancient Angles), one has a reference point to what culture I may feel I am a part. They may know the history of the Angles, what few beliefs survived, and what names I may call on the Gods by. By using an ancient tribal sidu (Old English for custom or tradition), we provide ourselves with a starting point for a tribe to evolve from. Someone that creates a new tribe will also be providing a starting point, but that starting point will require much work to create. Ancient tribes, if any history remains about them, provide nearly everything one would need or want to lay a foundation for a modern tribe. Theodsmen do not think or feel they are the ancient tribe they are reconstructing, but that they are a part of a new tribe using an ancient tribe as a foundation.

The foundation provided by using an ancient tribe lays in its common identity. Many people living today can either trace themselves ancestrally or culturally back to an ancient Germanic tribe. If one is living in the English speaking world, they have a link of some form to an ancient Germanic tribe through ancestry, language, or culture. People in Canada, England, Australia, not to mention other places start with a common identity to work from. An ancient tribe also gives a common history. Anyone that decides to join say, a theod dedicated to the ancient Frisians can sing the glories of the ancient Frisian king Radbod.

The history of an ancient tribe is its orlæg (Old English for a concept much like karma). And, it can be said that by adopting an ancient tribe´s name, the members of that theod are inheriting that tribe´s orlæg (much as amongst the Dark Age Norse children named for ancestors were thought to take on that ancestor´s orlæg). Finally, an ancient tribe provides a theod with common thew (archaic modern English for virtues, customs). Holding values in common is important for any group, be it the Lion´s Club or a nation such as the United States. Groups without common values are likely to fracture at the first sign of crisis (much like the United States is currently experiencing a decline). Theodsmen do not automatically take on the identity, history, and values of an ancient tribe though. It is a long process, which can take years to complete. This process can be broken down as follows: a) Learning: In this stage, the Theodsman learns all they can about the culture of the tribe they are reconstructing. A culture´s belief system is hidden not just in its writings. Coded into the very words it uses, the structure of its language, the artwork it uses to depict the world, even its clothing are the beliefs and the world view of a culture. A Theodsmen therefore, may take on the study of the Old Tongues of the Germanic tribe they are reconstructing (for example, Old English, Old Norse, Gothic), take up a craft that requires they recreate the artwork of the ancient Heathens (albeit often with modern tools), they may even dress like the ancient Heathens for worship. Thus, the learning stage is much more than just reading and memorization. It is an attempt to synthesize what they are learning. It is a process of ridding one´s self of all they have known before, and taking on new beliefs, new values, even to a degree a new identity. In order to reconstruct authentically, a tribe, one must first get to know that tribe, become intimate with its identity, history, and values. A Theodsman in this stage is generally in a probationary membership status or apprenticeship. As such, in addition to book learning and the above, they may be required to serve the tribe in order to know how to place the tribe often above themselves. b) Enacting: This is when the Theodsman begins applying what they have learned. They begin to apply the values of the ancient tribe in daily life (although often adapted to account for the differences between the theod´s values and that of the host culture), worship much as an ancient Heathen would, and believing as an ancient Heathen would. Enacting is not an easy process, and may take years. It is, as much a learning process as anything. One can read about riding a bike. One can study the physics of it, and work out mathematically how it works. They can look at what muscle groups one uses when riding. Even ride a tricycle to learn how to pedal. But, until one learns to ride a bike, they cannot say they have become a bike rider. The same is true of being a Theodsman. One can learn about an elder tribe, learn its lan guage, values, its religion, but until one actually uses that knowledge, they cannot be called a Theodsman. c) Becoming: Becoming is just that, becoming. One becomes a Theodsman. The easiest way to define this final stage is that it is the point one reaches when they are wholly Heathen. They have Heathen ideas about the world, Heathen virtues, and Heathen beliefs. They are as close as one can come to an ancient Heathen living in the modern world. This stage never truly ends. As soon as one thinks, they know all there is about the rites, the Gods and Goddesses, Wyrd; some event may happen that changes it all. Unlike learning and enacting, becoming is not based in rational, objective observation or action, although that plays a part. It is a very subjective process, and as one changes and the world changes about them, so will their ideas change. For a few, this leads them out of Theodism. For others it leads them out of Heathenry altogether. But, for still others, it means going deeper into what it means to be a Heathen. Theodsmen often call this stage, worthing. Worth, is not to be confused with the word of the same spelling meaning "value." This term is related to the elder word Wyrd, and is the process of laying deeds both good and ill in the Well of Wyrd. Deeds laid down in the well determine one´s orlæg. One can think of orlæg as one´s personal law of causality. It is the sum of all one has done, and therefore, it is what determines what results one gets in the present. If one fails to study for a test, they may fail if not prepared, and in the future, they may also fail tests as this is the orlæg one has laid down. Thus, this threefold process is all about laying deeds down to make one´s self Heathen. One may go through this process many times in their life as they constantly reevaluate their beliefs and ideas. The way we were raised (and for most that means in a Christian, Judaic, or other nonHeathen religious setting), old ideas, society at large all combat the process of becoming a Heathen and eventually a Theodsman (they are a part of our orlæg we must overcome). Many of the values of modern society are drawn from Christianity, Humanism, Managerialism, and half a dozen other institutions or belief systems that are sometimes at odds with a Heathen, much less Theodish world view. In many ways, even the most learned, wizened, and experienced of modern Heathens knows less about Heathenry than a tenyearold Heathen child 2000 years ago. Unlearning much of what we came into Heathenry with, therefore is a difficult process. We have to unlearn as much as we learn, and this requires constantly asking, "is this the Heathen thing to do, or am I just acting on something I learned that is not Heathen?" Worse is the question, "Am I doing this because I am Heathen, or because society at large tells me to?"

Thankfully, for Theodsmen, they do not have to go through this process alone. Within Theodish Belief, there is the support network of the tribe. Every member of a theod serves as mutual support for the other members. They help reinforce one´s Heathen world view. Further, the common values of the tribe serve as a checklist as to what one should be doing as a Heathen. Theodish Belief provides consistency in behavior through mutual support, as well as common identity, history and customs.

This process is very similar to the one put forth by Edred Thorsson in his article How to be Heathen. Thorsson´s process went as follows: 1) Rational discovery 2) Subjective synthesis 3) Enactment (Thorsson, "How to be Heathen" Idunna vol. 4 issue 4). The only problem with Thorsson´s process is that for many it is difficult to achieve subjective synthesis without first "going through the motions." Otherwise, it could apply just as well to the process of becoming a Theodsman. In some cases, Thorsson´s process may better apply.

Finally, once one has underwent the process of becoming a Theodsman, they will reap the benefits of belonging. Part of being a Theodsman is belonging to a tribe, not in the sense of being owned, but in the sense of being a member of something greater than one´s self. Modern American culture truly is no culture at all. It has a common history, a common identity, but there are no shared customs, traditions, and religion. This leaves members of the society at large often confused as to how to handle themselves. Even when one does have a group such as a church where there are shared common values, the family is secondary to all else. Modern Managerialism has contributed to the destruction of the extended family by requiring people move away in order to work, thus eliminating the support given by one´s extended family. Meanwhile, Christianity has actively sought to make the family secondary to the Church for ages. Without this support, the nuclear family also often falls apart due to divorce, further complicating the issue.

Within Theodism, both the extended family, and the nuclear family are very important. The nuclear family or mægð, is central to Þéodisc Geléafa. It forms the basis of the sibb, the extended family or clan (in the sense of the McCoy or Hatfield clans). The sibb consists of more than just the living members (counted out in some Germanic cultures to the fifth degree) but also all the ancestors. The ancient Germanic law codes rarely addressed individuals as concerns punishment. The smallest unit of these law codes was the sibb. If an individual did wrong, the living sibb had to pay wergild (a fine for murder), not the individual. In addition, the indi vidual potentially offended the ancestors of the sibb as well. In any ancient Germanic tribe, it was the sibb that formed its core (not, contrary to popular belief, the dryht or warband). As late as one hundred and fifty years ago, families took care of their sick, elderly, and children, and this is how it was in ancient times. While it is rare that entire families will be Heathen, much less, Theodish, the sibb and mægð are very important, and with time, there will be entire families that will be Theodish. They are what provide an identity to an individual, and provide the most support. Beyond this, all the members of the theod also provide support to its members. A theod is very much a support group for its folk. It is a culture, or subculture, or an attempt at one in the very least.

As can be seen, even explaining, much less, defining Þéodisc Geléafa is a difficult task. Never the less, the reasons for being Theodish are much the same amongst all the theods. A need for a group identity is a very real need for most, if not all, human beings. Modern culture, and consequently its institutions do not always provide that. Theodish Belief attempts to.

Answer 2

Theodism, or Þéodisc Geléafa ("tribal belief") is a North American variant of Germanic Neopaganism which seeks to reconstruct the beliefs and practices of several historic Northern European tribes. Initially, Theodism referred solely to Anglo-Saxon polytheism, the religion of the Anglo-Saxons which had settled in England. Now, however, the term Theodism encompasses Norman, Angle, Continental Saxon, Frisian, Jutish, Gothic, Alemannic, Swedish, Danish and other tribal variants. þéodisc is the adjective of þéod "people, tribe", cognate to deutsch.

Reconstructionist beliefs are dependent on the material record. Reconstructionists have a very strong scholarly and academic bent which emphasizes the intense study of history, languages, archaeology, anthropology and folklore. Importance is placed on cultural and historical authenticity. The primary focus of Theodism is an attempt to reconstruct the pre-Christian religion of the Germanic branch of the Indo-European peoples, within the cultural framework and community environment of specific tribes.

Answer 3

Theodism, or Þéodisc Geléafa ("tribal belief") is a North American variant of Germanic Neopaganism which seeks to reconstruct the beliefs and practices of several historic Northern European tribes. Initially, Theodism referred solely to Anglo-Saxon polytheism, the religion of the Anglo-Saxons which had settled in England. Now, however, the term Theodism encompasses Norman, Angle, Continental Saxon, Frisian, Jutish, Gothic, Alemannic, Swedish, Danish and other tribal variants

Answer 4

Basically, a Theodian sees his religious community as his tribe. The two are not separable. What is a tribal tradition is religion. This is a revival of ancient Germanic beliefs.

It is a pagan religion involving blood sacrifice, cultural rites and the elders are called Chieftans. The rites are performed in Germanic and ancient practices like hold oaths and bondmanship.

Other practices revived by Theodians are satanic magic, ancient music and poetry and the wearing of ancient ritual garments.

The Theodian defends his tribal religion by saying: "We hold to these things because we seek to be worthy of our gods and to worship them on their terms, as they are accustomed to being worshipped."

Answer 5

Theodish Belief

Answer 6

Try this:

http://en.wikipedia.org/wiki/Theodism

Answer 7

Theodism referred solely to Anglo-Saxon polytheism, the religion of the Anglo-Saxons which had settled in England. Now, however, the term Theodism encompasses Norman, Angle, Continental Saxon, Frisian, Jutish, Gothic, Alemannic, Swedish, Danish and other tribal variants. þéodisc is the adjective of þéod "people, tribe", cognate to deutsch.

Reconstructionist beliefs are dependent on the material record. Reconstructionists have a very strong scholarly and academic bent which emphasizes the intense study of history, languages, archaeology, anthropology and folklore. Importance is placed on cultural and historical authenticity. The primary focus of Theodism is an attempt to reconstruct the pre-Christian religion of the Germanic branch of the Indo-European peoples, within the cultural framework and community environment of specific tribes








[edit] History
Garman Lord formed The Witan Theod in Watertown, New York in 1976, which was the first Theod group. A few years later, the Moody Hill Theod emerged as an offshoot of the Witan Theod. While having some commonalities with the budding Ásatrú and Odinist movements, Theodism primarily derived its origins as a reaction to Seax Wicca. Theod attempts to adhere to a more historically accurate reconstruction of Anglo-Saxon religion in a distinct contrast with Seax Wicca. The other extant North American heathen organizations such as the Asatru Free Assembly and the Odinist Fellowship were then focused primarily on the Viking Age and the Icelandic pre-Christian religion.

Theodism is focused on the lore, beliefs and social structure - particularly the concept of thew or customary law - of various specific Germanic tribes. The most glaring distinction between Theodism and other modern manifestations of Germanic Neopaganism is that while many groups are attempting to reconstruct the pre-Christian religions, the Theodish are also attempting to reconstruct the tribes, hierarchical social orders and even languages of the pre-Christian Northern Europeans.

In 1983 after being on hiatus, the Witan Theod became the Gering Theod (pronounced 'yerring'), a play on words, meaning "the Sprout of the Sprout". In 1989 the Winland Rice was formed which was an umbrella organization of Theodish groups, with Garman Lord chosen by consensus as the Æþeling or "lord". The Rice, as it is known, is now the oldest surviving Anglo-Saxon Heathen organization in North America. One of Garman Lord’s earliest gesiþs or retainers, Gert McQueen, went on to serve as an Elder and Redesman of the Ring of Troth, an international organization serving the Heathen community. Gert McQueen was successful in lobbying the U.S. Army Chaplain’s Corps to adopt guidelines for recognizing Heathen religions and Theodish belief in particular. Together they operated Theod Magazine - and Theod Publishing also ran a successful small bookshop venture. In 1995 Garman Lord was raised on a shield as Cynehelmung or presented as king by his followers. After some tumult within the Theodish community in 1996, Troth Elder Swain Wodening and Troth Godwoman Winifred Hodge left the Winland Rice to found the Angelseaxisce Ealdriht, to establish a more democratic alternative to the Winland Rice. The Ealdriht became the largest Theodish organization in the Heathen community, until it was dissolved in November 2004. The dissolution was necessary to facilitate the growth of two emerging communities of slightly differing tribal beliefs: the Mercinga Ríce and the Neowanglia Þéod.

Other Theods which derive a direct lineage from the Winland Rice are:

The Fresena Rike formed in 1994 and remanifested in 2005 as the Axenthof Thiad - practices Frisian belief
The Normannii Thiud formed in 1997 - practices Danish-Norman belief
The Folcaha Thiod formed in 2001 which renamed itself the Sahsisk Thiod in 2005 - practices Continental Saxon belief
The Œthelland Cynn formed in 2004 - practices the tribal beliefs of the Jutes
In addition to these Theods, there are numerous Greater Theodish groups in the Heathen community, who do not have a direct organizational lineage to the Winland Rice, but were inspired to organize based on Garman Lord’s seminal work, The Way of the Heathen. These groups include The Frankish Leod and the Ostrogothia Thiod, among others. The Ring of Troth continues to have numerous members from the Theodish community, who contribute heavily to periodicals such as Idunna.


[edit] Beliefs
Theodism is a tribal movement, seeking to create a "folk" and revive the weltanschauung necessary to accurately practice the religion of their progenitors
Theodsmen hold freedom of conscience as matters of necessity for all Heathens
Theodism advocates the Germanic Heathen concept of Sacral Kingship as the gift of the Gods and expression of Luck, Might, and Main
Theodish groups advocate a Web of Thew and a Web of Oaths to bind the community
The goal of the individual is to struggle in life to build worth, which is something that will remain after death for the individual's family and community
Theodsmen adhere to the Three Wynns: Wisdom, Generosity, and Honor
All Theods submit to the Thing as the measure of recht or right and abide by its rulings

[edit] Important Theodish concepts
Theodism is by its very nature a tribal or hierarchical group construct - the luck of the group is derived from the top down
Nobility is defined by one's deeds and worth rather than any concept of equality or birth-right - everyone is born worthless and unproven
Practicing the concepts of Innangarð and Útangarð or insiders and outsiders - placing ones' loyalty to family and community eminently above all obligations to those who are not bound by oath or blood relations

[edit] Oaths
Oaths are binding and are the glue which holds society together - betrayal and treachery are grievous sins which bring ill luck to the individual and the community. Oaths which are not fulfilled will actively damage the luck of not only the person who failed to keep the oath, but also that of those who were present when it was uttered. It is for this reason that at the Theodish ritual of sumbel (the main ritual at which oaths are sworn over a sanctified alcoholic beverage such as mead or ale) there will actually be an appointed officer (the þyle (OE) or þulR (ON)) who is tasked with ensuring that un-keepable oaths are not made over the sumbel cup. It is also for this reason that thralls, in their capacity as "learners", might not understand what constitutes a bad oath, and thus in order to prevent them from inadvertently tainting the luck of the Theod, they are not judged capable of making any oaths until they have earned their freedom ("cheaped their abraidness"), and become free and full members of the Theod. A special class of oath is the "hold oath", which is sworn from one free individual to another of higher arung. The text is based on the ancient Germanic comitatus oath, and forms the basis of the "web of oaths" which lead up to the King, and which binds the Theodish group together. [1]


[edit] Right Good Will
The concept of Right Good Will states, simply, that Théodsmen will treat with one another in a completely above-board fashion, and will not willingly harm or do ill to one another without a compelling reason. [2] It is by thinking first of the well-being and best interests of other Théodsmen, as a matter of personal honor, that Théodish Belief attempts to address the problem of personal evil. Humans are flawed creatures, and it is only by the application of such a strict and comprehensively altruistic ethic, that a workable and sustainable society can be maintained. According to Swain Wodening, not all Theodish groups use this concept, instead preferring to use the term grith, the temporary peace of a gathering or get together to refer to the idea that there should be peace amongst Theodsmen.


[edit] Thew
Thew or þeaw is an Old English word meaning custom or virtue. In the Theodish community thew is the unspoken law which is the basis of society. Dan O'Halloran explains:

"Thew is situational: circumstances can and do dictate how we, like our ancestors, deal with each individual event. As Theodism is a human endeavor, it is prone to all the failings, fragilities, and frailties of man. However the Theodsman trusts to the overarching Thew, that thew is the Great Thew of Hope. The theodsman has hope, hope in his lord, in his men, in his troth, in his gods and ancestors, and in his fellow tribesmen. A theodsman strives for the goal, even knowing he will likely fall short, because it is a worthy endeavor, because it is innately lucky, and thus Weh ("holy")."[3]

[edit] Rituals
In general, Théodish religious festivities are referred to as 'fainings' (meaning 'celebration'). As a rule, there are two sorts of rituals; blót and symbel. They are accompanied by a feast in between.


[edit] Blót
Blót is a term denoting sacrifice. In Théodish context, it can refer either to an actual animal sacrifice or to the sacrifice of valuables. [4] In the case of an animal sacrifice, the meat from the beast is used in the feast for the assembled worshippers. Any excess is burned as a direct offering to the Gods. Whether the sacrifice is of an animal, fruits of the harvest, or other vaulables, it is always treated with the utmost respect, as it is a gift to the Gods Themselves. Some groups differentiate between a blood sacrifice and other sorts of sacrifice, reserving the term blót exclusively for the former, and using the ON term 'fórn' to refer to any other form of votive sacrifice.


[edit] Húsel
Húsel is technically part of blót, it is the sacred feast that takes place after the sacrifice. It opens with three toasts, one to a god or goddess each, and then is followed by the mynne full (ON minifull), or memory cup. The bragafull or "leader's cup" may follow. Toasts may follow as in symbel, but these are to the gods and ancestors, and therefore of a different variety. Once all are through eating, then left overs, and any special parts of the sacrificial beast are given to the Gods. [5]


[edit] Symbel
Symbel (ON sumbl) is normally held after the feast, inasmuch as it is custom not to have food present. Sumbel consists of rounds of ritual drinking and toasting, and invariably takes place within an enclosed space of some kind. [6] It is usually inaugurated by three formal rounds, as determined by the host; often led by toasts in honor of the Gods, then ancestors and/or heroes, and then a general or personal boast. Other boasts may take place as necessary. Sumbel is always formally closed once the formal boasts are completed, in order that the sumbel might maintain its dignity and not degenerate into "mere partying" [7]. The two types of boast are the ʒielp (pron. 'yelp') and the béot (pron. 'BAY-awt"). The former is a boast of one's own worthiness, such as one's accomplishments, ancestry, etc. The latter is a boast of an action one plans to undertake. In order to protect the luck of the hall, such boasts are subject to challenge by the thyle (ON þulR), whose job it is to make sure that unlucky boasts do not contaminate the luck of all present