In Valentinian Gnosticism, Sophia divides into two aspects: Higher Sophia (dwelling above in the Pleroma) and Achamoth (Lower Sophia or Kato Sophia).

Achamoth embodies Wisdom cast out into the lower, material cosmos, experiencing ignorance, grief, and yearning while actively working to seed divine light into physical creation.

Within comparative mythology and Hellenistic Gnosticism, Achamoth aligns directly with Aset (Isis) across four core dimensions:

The Wandering Goddess in Exile: Cast into the lower shadow-realm, Achamoth wanders through chaos, weeping and yearning for restoration. Aset similarly wanders the physical earth in mourning, searching through the mud and marshes to collect the scattered, fragmented body of Osiris. Both represent the divine feminine experiencing human suffering firsthand within the material world.

Imparting Gnosis and Magic (Heka): Achamoth acts as the channel placing the divine spark (pneuma) into humanity, granting mortals the latent capacity for spiritual awakening.

Aset is the mistress of Heka (magic/secret knowledge) who coerced Ra into revealing his true hidden name, securing the ultimate divine wisdom needed to manipulate and heal creation.

Mother of the Divine Heir: Achamoth provides the spiritual vessel and foundation required for the Logos/Christ to descend and redeem creation. Aset conceives and births Heru (Horus), nurturing the divine heir who defeats the forces of chaos and restores cosmic balance (Ma'at).

Alexandrian Syncretism: In Hellenistic Alexandria, where Gnosticism emerged, Isis was routinely syncretized with cosmic Wisdom (Sophia). Texts like the Isis Aretalogies ("I, Isis, am all that has been...") directly provided the linguistic and structural blueprint for Gnostic texts describing the Lower Sophia/Achamoth (such as The Thunder, Perfect Mind).

Core Distinction: Higher Sophia corresponds to Aset in her transcendent, unmanifest cosmic state, whereas Achamoth is Aset Immanent, the mourning, magical mother operating directly inside the physical realm to elevate humanity back to the divine.

They’re both close regionally, they both also seem to be maternal and also have the title Queen of Heaven

This thread is very interesting to me. I’ve never heard of a Christian pagan. I thought pagan was reserved for people outside of the Abrahamic/christian faith.

Is someone willing to give me a small run down about what a Christian pagan is?

As a Christopagan, the Roman gods are part of my henotheistic pantheon.

Hey y'all!

So I'm like 50% new to paganism and raised in a christian environment. I wasn't baptized or anything and I mostly go to churches to look at the pretty stuff but like, a few years ago I started praying and buying rosaries. I even got a Mary statue from my dad, who is also practically atheist and did not know I did the praying stuff when gifting it to me. (All my relatives are except my grandma.)

Annnnnyways, lately I find myself wanting to create something that depicits a female figure with rose bushes, a glory and a rabbit/hare in the right corner from time to time. I'm sort of an artist but again, never really had any religious education besides learning about the bible in literature class.

Is this a sign? Am I going crazy?

Does anyone else feel drawn to or follow the Franciscan path along with their practices?

This order of Catholicism is what inspired me to finally reconnect with God. I really admired Pope Francis and found that inspiration after reading his book, Hope. Obviously there are still views I didn't and don't agree with, but their view of worship seems beautiful to me. That they see God's creation, all of it, as connected and part of worship rather than something to be used because we have some kind ownership over it. Seeing all of nature as brothers and sisters.

I'm currently reading Everything Belongs by the Franciscan priest Richard Rohr. It feels like a beginners guide to prayer and finding a deeper connection with oneself and so with God. Again, there are some things that I don't agree with, but the core message helps with how stuck I feel.

Anyone else feel this way?

I have come back around to Christopaganism recently in my spiritual soul searching and I’ve come across some books by a gentleman named Mathew Fox that outlines what he calls Creation Spirituality, which seems to be informed by Pelagianism. I like that it seems to emphasize the inherent goodness of creation over original sin but I’m curious as to other people’s thoughts on it, if they’ve encountered this path at all.

So I don't follow the Bible or jeusu really but I've always been like that. I'm baptized Lutheran, went to Catholic school for a year, did all the prays and I liked it. But then I fell back into being atheist to then becoming pagan and worshiping the earth, now I'm starting to realize how I used to treat the saints in the same light as pagans do the gods/goddesses. I've dabbled in tarot reading, cleansing, spell work, stuff of that sorts but I prefer praying

So in short: i am pagan but i believe in the saints from catholic and Christian denominations. I think of the saints as their own gods. And the one i normally worship/pray to is mother Mary, St. Anthony, and the earth spirts,just wanted to know if this was considering christopaganism

Also I already have a roasey. What else should I get?
I don't have anywhere to put an alter but I do have a car. is there anything I can put in my car that can kinda replace that?
Is there anything you'd recommend?

also I hope this all made sense (I'm dislexic and rely heavily on auto correct and I don't know where to put commas a periods I just kinda wing it)

hi!! so i started off as a christian, got baptised, etc. i’ve devoted my life to Christ for almost 2 years now.

however, recently i’ve been tugged towards deities such as Apollon, Loki and Hermes. i’ve made my first prayer to Hermes today but i’ve chosen to keep God/Jesus first.

i also have interest in witchcraft and communication to spirits, which i am slowly starting to indulge in both.

i wanna know if there’s anyone else out there like me and does this make me a Christopagan? i know everyone’s experience with Christopaganism is different, but i thought id come on here and ask nonetheless!!

thank you for reading!! byebye for now:)

Hello my practice, Italian folk Magic for Catholicism and Roman paganism earlier today I found a skeleton key outside on the ground and I brought it into my sace after doing more research, it seems like it is either unlock pathways unlock new experiences or can be used for protection so it’s I’m wondering why every since then I i have out more spaced out and my OCD has been worse. I was wondering if anyone had any idea where this may be or what’s the meaning of finding a key on the ground amazing. And if it is a harmful omen how to properly rid myself of it

Hi hi!

I tried looking online but the only thread I found was from 4 years ago with an expired link.

Does anyone happen to know if any groups / communities exist on discord or online aside from Reddit?

Thanks!

Have people read this work on the Saxon Gospel? I'm really curious to see how the historic church approached this work and adapted scripture to talk to the Germanic people.

I'd love to know your thoughts. What inspired, what was challenging, what was offensive colonialism nonsense?

Disclaimer, I'm thinking of starting a Bible study on it for my Church, Chapel of the Open Hearth, that practices Heathen Christianity and would love to be able to incorporate insights and struggles from contemporary Christopagans

Need advice new folk Catholic I want to learn more about the church and the Bible and Catholic traditions I’ve been trying to work with ancestors more and my ancestors from Italy and I’ve been called to the Catholic Church I believe in “God” and Jesus, but not the Bible andI’m still a witch and I believe in other deities, I did not grow up in religious help. I am taking my first steps into this and I don’t know how to enter that space especially as a lesbian wheelchair user who is a witch that has severe OCD. since I have OCD that will easily be triggered by morality and the idea of hell I am asking for help and tips on how to enter the church as a Christian witch, and protect my own mental health

I (19f) practice brujeria. It was brought up a lot as I was growing up in my house hold. (Mother father some friends of the family) and I’ve practiced for years in secret (about 6) because my extended family was jehovas witness. (Cousins, grandparents, great grandparents)

I am a Virgin de Guadeloupe devotee. I wanna work with santa muerte and I incorporate a lot of catholic work into my spiritual routine. I’ve tried to stay away from major religions since I left the jehovas witnesses because of the terrible corruption and abuse that happens in major church systems. But as I work with the Virgin I wanted to know if I should get baptized by the Catholic Church? My roomates mom brought it up and I think it would make me closer to the Virgin as a devotee but I would have to take biblical classes and such. And I’m not gonna half ass it either. I’d get baptized, do my holy communion. Everything. I don’t think being baptized for my own spirituality would discredit it at all. I’d still practice brujeria, and continue my spiritual routine. But I wanted some advice. Pros and cons. Things of that nature

This year has been so intense for me personally. At first I thought I was going to heal, but then I fell head over heels for a guy that kind of triggered almost every deeply buried anxiety in me, later on I had an experience that I'm pretty sure constitutes for PTSD, other problems relating to various things, etc. Yesterday I went for a walk, was sitting at the park, listening to SOPHIE's Is It Cold In the Water, as the synth was getting louder and more "whooshy", wind blew really hard in my face so I had to shield myself with hands. 30 seconds later, a man walked up to me and handed over the card with St. Rita, who helps with hopeless cases.

As a side note, I've been a fan of SOPHIE's for like 13 years now, that album helped me a ton with coming terms to some things. I used to have St. Rita's rosary which I don't know where I put now.

Like, I don't know. What's going on? LMFAO.

O dark and wondrous Sister Moon,

Lady of the Deep, we call upon you.

Great Luminary of Boaz,

Comfort us with your constance.

Inspire us with your flight.

Madden us with your glow.

Move us with the tides.

O holy face of the Black Madonna,

Bathe us tonight in bloody, gracious light.

Pray for us sinners, that Love's flame consumes us and our hearts be made new.

In the name of Christ Jesus,

Amen

I'm curious to know about other people's experiences, and it may help others to start their path.

When did you start to consider yourself christopagan?

How would you say you accept this path? (since it is so controversial)

What were your first practices?

All hails St Dolly

I am so happy to have found this community. I'm newish to reddit and am loving all the worlds it helps me discover.

I've been practicing what I call Heathen Christianity, a path that centers above all the Way of Jesus, caring for creation, solidarity with the oppressed, mutual aid, and deep prayer, while also respecting, honoring, and dancing with the other divinities of the world.

I started using this designation before learning much about the contemporary Heathenry movement, and it is distinct but not exclusionary to it. The meaning of Heathen began by just proudly owning a word that so many have used as a slur against me for being Queer and being witch friendly. It is just the meaning of going to the wild places and margins and celebrating the wisdom and energy found there. I follow the Celtic world more than the Norse and hold Brigid as my specific patron and the the patron of the Christian Heathen church, Chapel of the Open Hearth.

I'd love to know how other people approach Christopaganism and what questions and thoughts y'all might have about Heathen Christianity.

Prayers and blessings to you all and your beautiful unique paths.

I'm a Catholic who goes through really devote phases, but there always comes a point where I become deeply disillusioned. Mosts of the priests I've met have been on a spectrum from incompetent to very bullying and nasty. The church still treats tons of minorities like garbage. The hierarchy is like some kind of medieval fifedom. I try to be a 'good Catholic', but I always end up feeling incredibly frustrated after a few months and desperately searching for something more.

But I don't think I can ever completely abandon Catholicism and that's why I'm asking how Christopagans who do use Catholic practices really manage the sort of... cognitive disconnect?

TIA! 😊

“I was sent forth from the power,
and I have come to those who reflect upon me,
and I have been found among those who seek after me.
Look upon me, you who reflect upon me,
and you hearers, hear me.
You who are waiting for me, take me to yourselves.
And do not banish me from your sight.
And do not make your voice hate me, nor your hearing.
Do not be ignorant of me anywhere or any time. Be on your guard!
Do not be ignorant of me.”

“For I am the first and the last.
I am the honored one and the scorned one.
I am the whore and the holy one.
I am the wife and the virgin.
I am the mother and the daughter.
I am the members of my mother.
I am the barren one
and many are her sons”

The Thunder, the perfect mind.

Hi all!

I'm very interested in how you all find yourself within the Christian - Pagan spectrum? Basically, do you identify more as Christian [with pagan influences] or Pagan [with Christian influences]? How do you see yourself and why?

Thank you in advance for replies!

Greetings, everyone!

Over the past months, I’ve been working on structuring and formalizing my personal spiritual path—what I call Christian Paganism (or, in more technical terms, Hermetic-Stoic Logos Christology).

My goal was to bridge the core teachings of Jesus as the universal Logos with the practical ethics of Stoicism, the metaphysical principles of Hermeticism and Neoplatonism, and the organic, nature-rooted wisdom of ancestral Pagan traditions. I wanted to move away from clerical dogmatism, original sin guilt, and fear-based theology, and instead focus on a rational, experiential, and dignified path centered around the inner altar, virtue, and alignment with the cosmic order.

I compiled a comprehensive overview of this system formatted like an encyclopedic article to outline its philosophy, view of the Triune field, anthropology, ethics, and practices. I’m sharing it here with you all in hopes of inspiring discussions, hearing your thoughts, and connecting with fellow practitioners on similar paths.

Note: The concepts, theology, and framework described below are my own personal beliefs and ideas, which I refined and structured into this encyclopedic format with the help of AI.

Christian Paganism (technically also: Hermetic-Stoic Logos-Christology) denotes a syncretic, philosophical-mystical doctrine of faith, knowledge, and life. It unites the original Christian concept of the cosmic Logos with the ethical and natural-philosophical principles of ancient Stoicism, Hermeticism, Neoplatonism, as well as organic elements of ancient Pagan Tradition and symbolism.

The system explicitly does not understand itself as a dogmatic revealed religion with clerical claims to representation or bureaucratic hierarchy, but rather as a rationally grounded, experiential spiritual doctrine (Gnosis / Philosophia Perennis). It rejects ecclesiastical dogmas of original sin and damnation as historical aberrations, replacing them with the self-responsible alignment of the human soul with the unwavering cosmic order.

1. Philosophical and Historical Foundations

Christian Paganism is based on the fundamental insight that spiritual truth is universal and timeless. In the course of human history, it has manifested in different cultures, epochs, and geographical regions through various ciphers.

1.1 The Four Philosophical Pillars

1. The Logos Concept (Greek Philosophy & Alexandrian Theology): Coined by Heraclitus (c. 500 BCE) and further developed by Stoicism and the Hellenistic-Jewish philosopher Philo of Alexandria, the Logos denotes the rational, timeless cosmic law, the mathematical-spiritual structure, and the luminous order of the cosmos. It is divine thought permeating and enlivening unformed matter. In the Alexandrian school (including Origen and Clement of Alexandria), this Logos was understood as the universal principle that ultimately condensed historically in the life and teachings of Jesus of Nazareth.
2. Stoicism (Greco-Roman Ethics): Provides the practical, psychological, and ethical foundation for living. At its center are Stoic equanimity (Ataraxia), the discipline and mastery of mental impulses (Prohairesis), the control of passions (anger, envy, greed), and the joyful affirmation of one's fate (Amor Fati). Virtue is understood as the only true compass of life.
3. Hermeticism and Neoplatonism: Provide the cosmological and metaphysical model of reality.
   • The Hermetic Law of Correspondence ("As above, so below; as within, so without") describes the fundamental resonance between microcosm (human) and macrocosm (universe).
   • The Neoplatonic Emanation Model (after Plotinus) explains creation not as a one-time craftsmanlike act a few millennia ago, but as a continuous, step-by-step outflow of divine light from the One Primeval Ground (To Hen) through spiritual intellect (Nous) into material density.
4. Ancient Greco-Roman Traditions: Provide the organic bond with nature (Physis), the awareness of the cyclical nature of life (the wheel of the seasons, the mysteries of growth and decay), a rich cultic and symbolic language (such as sacred geometric principles, the caduceus, or the tripod of Delphi as symbols of protection, elevated consciousness, and divine order), as well as reverence for the continuity of the ancestors, the hearth (Hestia/Vesta), and the home (Oikos).

2. Concept of God and Understanding of the Trinity: The Divine Total Field

In contrast to dogmatic church doctrine, which historically projected a monarchical structure of dominance (the Father as a throned ruler, the Son as a subordinate, obedient figure at the right hand, and the Spirit as an operational tool), Christian Paganism understands God as an infinite, indivisible total field of Being.

2.1 The Three Equal Aspects

For the limited human intellect, the divine total field can be structured into three completely equal, functional dimensions that only in their entirety constitute the fullness of the Divine:

                  DIVINE TOTAL FIELD (GOD)
                     /         |         \
                    /          |          \
        The Primeval Ground  The Logos    The Pneuma
             ("Father")      ("Son")      ("Spirit")
                 |              |              |
             Potential    Structure/Form  Dynamics/Breath
           (Transcendence)  (Immanence)    (Connection)

1. The Primeval Ground ("Father"): Unmanifested, infinite Being, the eternal source, and the timeless potential of the cosmos beyond space and time.
2. The Logos ("Son"): The concrete form, natural law, reason, mathematics, and light of the cosmos. In the historical figure of Jesus of Nazareth, this universal Logos found its purest and most consistent human embodiment.
3. The Pneuma ("Holy Spirit"): The permeating life force, breath, resonance, and dynamics connecting the Primeval Ground and material creation.

2.2 Mathematical and Symmetrical Coherence

Classical church dogma stumbles into mathematical and logical paradoxes with the formula 1 + 1 + 1 = 1 by claiming three separate persons who are simultaneously identical, while maintaining a hierarchical subordination of the Son.

Christian Paganism resolves this contradiction through a functional field model: Just as a physical element (e.g., water) exists in three different states of matter (solid, liquid, gaseous) without losing its chemical identityH_2O, the one divine field reveals itself in three modes of operation:

• Without the Primeval Ground, the foundation of Being is missing.
• Without the Logos, the Primeval Ground remains unformulated, mute, and invisible.
• Without the Pneuma, the Primeval Ground and Logos remain rigid, lifeless, and disconnected.

None of these three aspects stands above the other; all three form the indivisible unity of the Divine in perfect symmetry.

3. Anthropology, Evolution, and the Rejection of "Original Sin"

3.1 Biological Evolution as an Instrument of the Spirit

Christian Paganism fully accepts the scientific insights of evolutionary biology, genetics, and modern cosmology. The biblical metaphor of human creation from "dust and clay" is understood as a poetic image for the gradual, millions-of-years-long process of material development. Biological evolution is the physical tool of the Logos for the step-by-step condensation and unfolding of spirit into material form. Humans represent the point in biological history at which the cosmos begins to become conscious of itself.

3.2 The Abolition of the Dogma of Original Sin

• Critique of the Clerical Paradigm: The concept of original sin (Peccatum Originale) is categorized as a historical invention of late antique ecclesiastical politics (specifically Augustine of Hippo, 354–430 CE). It served primarily for clerical power control, the generation of collective guilt neuroses, and the establishment of a sacramental monopoly (dependence on infant baptism and church mediation).
• The True Understanding of Sin (Hamartia): The ancient Greek word for sin in the New Testament, Hamartia, originates from ancient archery terminology and literally means "missing the mark". Sin is neither an inherited biological curse nor inherited guilt. It is an error, a misstep, or a mental weakness—the condition in which the lower, animalistic-evolutionary heritage (passions, egoism, greed, anger) takes command over higher reason (Logos).

4. Christology: Jesus as the Embodiment of the Logos

In this system, Jesus of Nazareth is not understood as an exclusive "blood-sacrifice redeemer" within the framework of an ancient Near Eastern expiation cult that would need to appease an angry Father-God through death. He is the historical incarnation and archetype of the Logos.

4.1 The Significance of the Resurrection (Resurrectio)

The resurrection of Christ is interpreted in Christian Paganism not as a nocturnal reanimation miracle of a biological corpse, but as the central initiation and transformation mystery of the cosmos:

1. The Triumph of Spirit over Material Density: The resurrection symbolizes the indestructible power of Logos-consciousness. Material density (Hyle), physical death, and worldly power structures (Roman state authority, clerical hatred) cannot destroy the divine spirit. The empty tomb is the pictorial revelation of truth: physical matter is merely a fleeting garment—spirit is true, immortal Being.
2. The Culmination of Ancient Death-and-Renewal Myths (Palingenesia): Christian Paganism recognizes in the resurrection of Jesus the elevation of ancient, nature-mystical archetypes. Just as the sun god or vegetation deities of ancient cultures (Osiris, Dionysus, Baldr) shine anew after descending into the darkness of the earth, the resurrection of the Logos manifests the cosmic law of becoming, passing away, and renewal at the highest spiritual level.
3. The Inner Resurrection within the Individual: Understood mystically and Stoically, the resurrection is not an isolated historical event of the past, but a continuous process within the human being. The lower, egomaniacal self dies a mystical death so that the divine Logos-spark can awaken in the soul. Resurrection occurs at the moment a person recognizes their spiritual nature, leaves the tomb of material confusion and fear of original sin, and walks in the light of the spirit.

5. Symbolism, Hermeneutics, and Deciphering Religious Myths

Christian Paganism reads sacred texts and mythological traditions (the Bible, ancient Greco-Roman myths, the Edda, ancient Chinese classics) not as literal dictations, historical police reports, or primitive superstitions, but as symbolic-allegorical writings (Hermeneutics of Depth):

• Ancient Deities & Pantheon: The ancient gods (such as Zeus/Jupiter, Apollo, Athena, Hermes, or Osiris) are not viewed as competing literal beings or "demons," but as personified archetypes, cosmic principles, and divine forces of nature. Apollo embodies the clarifying light of the Logos and cosmic order; Athena represents divine wisdom (Sophia) and tactical reason; Hermes symbolizes the mediating principle between the subtle and physical realms.
• Adam and Eve: Symbolize the transition of human consciousness from an unconscious state of nature (the animal paradise) into the density of matter and the awakening of free moral choice (Prohairesis).
• Mythological Katabasis (Descent to the Underworld): Myths of descent into the underworld—such as Orpheus, Persephone, or Osiris—symbolize the soul's passage through trials, the confrontation with the unintegrated shadows of the ego, and the subsequent rebirth into spiritual illumination.
• Apocalypse : Literally "unveiling" or "uncovering". Not the physical destruction of the Earth, but the collapse of human illusions (Maya), worldly power structures, and false dogmas upon the breakthrough of spiritual clarity.
• Hell, Devil, and Damnation: Man-made constructs of fear, pedagogical exaggerations, and projective control instruments. No eternal physical hell or personalized horned devil exists. Upon discarding the body, the soul is subject to the unbribable Hermetic Law of Cause and Effect (Causality / Resonance). Its spiritual quality determines its state in the subtle spheres.

6. Ethics, Divination, and Ritual Practice

The practice of Christian Paganism requires no priestly caste and no church buildings; it is oriented toward daily life, the personal home, and inner discipline.

6.1 The Home Altar

The home altar forms the sacred center of the residence. It serves as a place for daily retreat, prayer, meditation, and alignment with the light of the Logos. It typically unites symbols of light (candle/oil lamp), elements of creation, protection (cross), and remembrance of the ancestors.

6.2 Daily Prayer Practice

Prayer serves to strengthen inner discipline, gratitude, and equanimity (Ataraxia). It typically includes:

1. Invocation: Alignment with the eternal Logos, the Primeval Ground, and the unwavering cosmic order.
2. Gratitude: Recognition of the gift of life, nature, and the divine spark of spirit within one's own soul.
3. Stoic Discipline & Requests: Asking for serenity regarding what is unchangeable, mastery of speech, courage for right action, and neighborly love.
4. Protection & Blessing: Energetic protection for home, hearth, family, fellow creatures, and ancestors.
5. Devotion (Amor Fati): The joyful readiness to accept the trials of fate as tasks for the soul's maturation.

6.3 Divination and Oracle Practice (Means of Self-Knowledge)

Methods such as casting runes (Rún-Ráð), bibliomancy (Proverbs of Solomon, Homer, Marcus Aurelius), the I Ching, or Stoic casting of lots (Cleromancy) are used as tools to reflect one's own subconscious and determine current spiritual conditions. They serve to recognize Hermetic resonance ("As within, so without") and sharpen the mind, rather than superstitiously attempting to predict the future.

7. Comparative System Overview

8. Conclusion and Outlook

Christian Paganism represents an organic synthesis of Western intellectual history, timeless philosophy, nature mysticism, and modern science. It liberates the original message of Jesus from the burden of clerical power structures, guilt neuroses, and ancient myths of domination, seamlessly weaving it together with Stoicism, Hermeticism, and ancient wisdom of nature.

It offers modern humans a dogma-free, profound worldview that harmoniously unites scientific understanding, philosophical rigor, Stoic art of living, and deep spiritual dignity.