[The following was an essay I submitted to an anthology that was supposed to be about “Pagan Paths” and groups of various sorts. Unfortunately, due to some difficulties in the editor’s life, the anthology is not going to be produced any longer. Given that I don’t think it’s useful to refer to myself as “pagan” any longer, I suppose this isn’t a bad thing necessarily…but nonetheless, so it doesn’t go to waste, I decided I’d share this essay here. It’s odd that I’ve spoken about the Ekklesía Antínoou for as long as I have on this blog (and elsewhere!), but have not really done anything in writing that attempts to define or elucidate it further than that. Well, for what it’s worth, here it is; this was written originally in October of 2014, with some slight revisions during this year.]
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The Ekklesía Antínoou
by P. Sufenas Virius Lupus
In mid-June of 2007, the Ekklesía Antínoou was formed after a schism from the Ecclesia Antinoi, a group which had coalesced from June to October of 2002. The schism was prompted because of irreconcilable theological, procedural, political, and personal factors which made the primary schismatic, P. Sufenas Virius Lupus, think it would be better to pursue the original aims of the group in a different setting with different people. A small number of people within the group who agreed also left the Ecclesia Antinoi on that occasion (or eventually), and joined the new group; others maintained (and still maintain) membership within both groups. The Ecclesia Antinoi had been the first organized group dedicated to devotion to Antinous, the deified lover of the Roman Emperor Hadrian, although there were other individuals who honored him up to 30 years before 2002, and there are still other independent individuals and groups that are dedicated to him or have included him in their devotions.
The Ekklesía Antínoou is a queer, Graeco-Roman-Egytpian syncretist reconstructionist polytheist group dedicated to Antinous and related divine figures. It has also been identified at different points as gnostic and mystical. Each of these terms needs to be explained further in the context of the Ekklesía Antínoou’s usage and practices.
Queer: This term comes first in the descriptors for the group because, in certain respects, it can encompass many of the other descriptors in its most expansive definitions. On one level, this descriptor indicates that the style of spirituality and the assumptions of the group on a social level are “queer,” in the sense that they are made for, appeal to, include, are based upon, and arise from the sensibilities and social situation of LGBTQIA+ peoples and communities, which is to say: Lesbian, Gay, Bisexual, Trans*, Queer/Questioning, Intersexed, and Asexual. Though these terms are the most commonly included ones in the umbrella of modern “queerness,” others could be as well, including BDSM (Bondage and Discipline, Dominance and Submission, Sadism and Masochism) and fetish communities/practitioners, polyamorous people, and any and all other varieties of gender-variant and sexual minority individuals can be included, as long as these identifications and their attendant activities are legal—-pedophilia and any form of violation of consent sexually (and otherwise) are not only excluded, they are excoriated.
However, heterosexuals are specifically not excluded, either, which is one of the reasons that this group is potentially even more “queer” in its inclusiveness than many others. It is very specifically NOT a “gay group,” and this group does not hold the position that Antinous, Hadrian, or many others are “gay gods,” or that the group is only for young gay men or older gay men who like younger ones. This has occasionally been assumed, and in the Ecclesia Antinoi is even enforced to some extent, because of the nature of Hadrian and Antinous’ relationship, and the ahistorical notion that Antinous and Hadrian were “gay” when in fact such a sexual orientation distinction would not have existed in the ancient world. The group does recognize that a great deal of the behavior in modern LGBTQIA+ communities indicate that they are anything but “communal,” and this applies just as equally to some gay or queer spiritual groups as it does to those in the wider culture.
The lack of acceptance for LGBTQIA+, otherwise gender-variant, and other individuals is one of the main reasons that this group was formed. Too many Pagan, and in particular Wiccan, groups and individuals over the years have been heterosexist and gender-dualist, and occasionally even outright homophobic. The Ekklesía Antínoou, in addition to practicing radical inclusiveness itself, encourages it in its members and in the groups it associates with. Further, while political action is not required of group members, the wider social, political, and legal struggles for equality for LGBTQIA+ and other persons is an active and persistent concern of the group, as are social justice issues (e.g. racial/ethnic equality, feminism/anti-misogyny, environmentalism, etc.) in general.
The group has an interest in what are known as “praxis-based theologies,” like liberation, feminist, womanist, and political theologies in the Christian world, of which queer theology is also an exponent. The group is interested in going as far beyond “coming out theology” as possible, which is defined as the constellation of teachings, practices, and rituals that simply indicate that queer people are “different” but “it’s okay with the Gods that you’re queer,” and usually offer little or nothing else. Coming out is an important part of one’s development, no matter what one’s sexuality might be (including heterosexuality!), but it is not the end of the story, nor should it be focused upon as the culmination of one’s spiritual process. Increasingly, as younger generations grow up in a more tolerant, informed, and accepting world, the “coming out” process is nowhere near as difficult or as fraught with social and familial rejection as was expected even ten years ago, and thus the evolving social reality around these matters is taken very seriously by the Ekklesía Antínoou, and will be the subject of further adaptation and acculturation as time goes on and as membership increases.
In the Ekklesía Antínoou, one will never be excluded based on sexuality or gender, and individuals will always be welcomed without any question or reservation based on these matters.
Graeco-Roman-Egyptian: The cultures of Egypt, Greece, and Rome, particularly as they co-existed and intermingled in the period of late antiquity when the cultus of Antinous originated, is the main historical, religious, and cultural substrate from which the Ekklesía Antínoou draws its inspiration and much of its source material.
Egypt’s customs, including deification of anyone who drowned in the Nile, is an extremely important aspect of the ancient cultus of Antinous. His holy city of Antinoöpolis, where he drowned and would have first been recognized as a founding hero and Deity, lies in ruins in Egypt to this day. Egyptian mythic and magical traditions, as well as its intra-pantheonic and multiple-deity syncretistic traditions, are important to Antinous’ cultus and to the modern Ekklesía Antínoou.
The culture of Greece was pervasively influential in the ancient world from the Hellenistic period onwards, and mixed with Egyptian culture to create a distinctive Graeco-Egyptian culture during the Ptolemaic dynasty, which lasted past that dynasty’s demise into the period of the Roman Empire. Likewise, Rome itself took a great deal of religious inspiration from Greece in terms of mythology, philosophy, architecture, and a variety of other areas of influence. Most of the Roman Empire spoke Greek. The Emperor Hadrian was a philhellene (a lover of Greek culture), and was said to have spoken Greek better than he spoke his native Latin. Antinous was born in Bithynion-Claudiopolis in Bithynia, a province in Asia Minor, which was a colony of the city-state of Mantineia in Arcadia, on the Peloponnese in Greece. The Greek tradition of hero cultus is important to the cultus of Antinous, and many Deities and mystery traditions that are connected to Antinous are thoroughly Greek in origin.
Rome was ultimately the reason that Antinous’ cultus spread as far as it did. Anyone who drowned in the Nile would become a local God, but only the boyfriend of a Roman Emperor would have statues, coins, temples, and devotees honoring him from Bithynia to Britannia and Libya to Lanuvium, as well as further afield. It has been suggested by Caroline Vout that Antinous’ cultus was a “more friendly” and approachable adjunct to the Roman Imperial cultus. Hadrian himself was deified after his death in 138 CE, and likewise deified more female members of his genetic and adopted families than any other Emperor who ever lived. Antinous is similar to the Semones in Roman practice, Deities who were held to have had a mortal origin and who often are associated with nature. The Roman calendar, which is solar in its basis and was officially used during the time that Antinous’ cultus emerged, is also the source from which the Ekklesía Antínoou reckons ritual and sacred time.
It is not required that everyone in the Ekklesía Antínoou “fully” practice within each of these religious traditions, or even any of them; they are simply the acknowledged major roots of the tradition.
Syncretist: With the previous set of terms, the notion of syncretism is not only implied, it is necessary. So, too, is the case with the Ekklesía Antínoou.
Syncretism refers to (at least) two different phenomena: the combination of different systems of thought or belief (including religious systems), which is known in the Ekklesía Antínoou as methodological syncretism; and the linking of different deities in both inter- and intra-pantheonic fashions as often new or unique theophanies, which is referred to as theological syncretism in the Ekklesía Antínoou. Both of these understandings of syncretism are essential to the modern as well as the historical cultus of Antinous.
Syncretism has not ceased, nor is the “syncretistic canon” in relation to Antinous closed. There are further syncretisms of Antinous from the ancient world that have yet to be discovered or fully explored; and, there is little doubt that further syncretisms of him will emerge with modern people’s devotional engagements with him and the further unfolding of regional cultus and localized practices in modern polytheism. Further, the incorporation (but, hopefully, not appropriation) of elements from other forms of polytheism, or entirely other religions, can and has certainly occurred. These methodological syncretisms will no doubt continue when new members join with their own unique religious back-stories, and likewise can also occur when members respectfully pursue study of other religions and traditions alongside their continued established practices in the Ekklesía Antínoou.
Like Isis, Sabazios, Serapis, Mithras, and several other deities who were popular during late antiquity, Antinous was a “super-syncretistic” deity. But, just because he syncretized with many deities and heroes doesn’t mean that he did, could, or would syncretize with any or all of them.
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Reconstructionist: The Ekklesía Antínoou is a group which uses a reconstructionist methodology for many of its practices. In essence, the group sees the existing artifacts related to Antinous, Hadrian, and other divine beings from the past as important starting-points and source-texts for building modern practices. Just as knowing someone’s history, where and how they grew up, and what important events occurred in their life before the present tells us much about them, so too is the case with Antinous, and with all of the divine beings involved in his cultus that emerged in the ancient world and were intertwined as indigenous practices of the cultures involved.
However, it is to be noted that “reconstructionist” is not an identity or a religion in itself, nor does it exclude the possibility of innovation, adaptation, translation, revision, and further experimentation with any and all religious matters. Though ancient indigenous cultures were prolific in their provision of the religious basis upon which this group (and others) builds its practices, our ancient predecessors do not have the “last word” on these matters, and the gods continue to exist, interact with humans, and thus create innovations in practice and theology. This group is not one that thinks the past is superior to the present in all ways, and is not at all against many of the modern conveniences and advances that have made life more pleasant for people over the last eighteen-hundred years since the emergence of Antinous’ cultus. This group does not use the term “UPG” as a pejorative, and in fact tends not to use it at all when referring to the experiences and interpretations of individuals within it; instead, we refer to these things as simple gnosis (on which, see below), or as religious or spiritual experience and insight.
The Ekklesía Antínoou starts with the fragments of the past, but does not stop there, and is firmly committed to existing in the modern world and building this practice for people in the modern world.
Polytheist: The ancient cultus of Antinous is not possible outside of a polytheistic framework. Antinous’ deification was seen to be dependent upon the direct divine intervention of other Deities (Re-Harakhte and Thoth, Horus, Selene, and possibly others).
This group is not monotheistic, and is not dedicated solely to Antinous as “the only god,” and makes no claims to the sole divinity or significance of Antinous. Likewise, it is not a henotheistic practice either, because it is dedicated to many other divine beings, even though Antinous gets the majority of the focus. In fact, further cultus to any of the divine beings within the Antinoan pantheon, as well as outside of it, is positively encouraged of all members!
Both monism and pantheism, even though these have been misunderstood as being synonymous with syncretism and “soft polytheism,” are also not appropriate in the Ekklesía Antínoou. This is because the individual cultus of any and all of the deities and heroes to whom Antinous was theologically syncretized persists and is maintained even despite their coming together on a particular occasion. As Rev. Tamara L. Siuda once said in relation to theological syncretism, “One plus one does not equal two, it equals three,” which is to say Antinous plus Hermes does not equal a oneness of Antinous-Hermes (which would be monism), or a two-ness of Antinous and Hermes (which would be the position of some “hard polytheists”), but instead the three-ness of Antinous, Hermes, and Antinous-Hermes.
The Ekklesía Antínoou does not discount nor discourage groups who hold other theological frameworks apart from polytheism, if their theological positions are appropriate to their own group’s history, practice, and ideals. Further, people within the group can come to whatever understanding of these matters best suits them, their experiences, and the desired direction of their practice. However, if one is not a polytheist, or is only secondarily a polytheist, this group will likely present difficulties to one’s mindset upon encountering it initially.
Gnostic and Mystical: “Gnostic,” in the non-heterodox Christian sense, simply refers to a style of spiritual engagement which emphasizes gnosis, the Greek word for “knowledge,” rather than what is commonly understood in mainstream monotheistic religions as “belief” or “faith.” Thus, people within the Ekklesía Antínoou are encouraged not to take any teachings or theological positions “on faith,” but instead they should pursue direct communication and experiences with Antinous as a god, the related divine figures also included in our practices, and really anything else that strikes them as of importance. Gnosis, thus, is treated as such, as experiential knowledge in which one has confidence and trust (pistis in Greek, which is often translated as “faith” or “belief” but is much more directly experiential than that), rather than as something which is entirely personal, irrelevant to others, and holds second-place to historically-attested sources or doctrines. A motto sometimes employed in the Ekklesía Antínoou is Non Credo Nosco, which is usually translated as “I Do Not Believe; I Know.”
In a certain sense, thus, the term “mystical” is synonymous with “gnostic,” because mysticism tends to be understood as any spiritual pursuits that desire direct relationships with divine beings. This term also originates in Greek concepts, particularly of the Mystery traditions and schools of the ancient world (including the Eleusinian Mysteries, in which both Hadrian and Antinous were initiates); and, indeed, there is an Antinoan Mystery tradition within the Ekklesía Antínoou that is open to anyone who wishes to pursue it after a period of study.
It is to be understood, however, that “mysticism” need not imply “union with the Divine,” as it is often phrased in monotheistic and more generalized religious studies contexts. Because monotheistic traditions only have a singular deity, it is impossible to become more divine without some sort of union—-at least in love and will—-with the singular deity involved. Because we are polytheists, there is a much wider and more varied range of experiences that can constitute mysticism where Antinous is concerned. One might enjoy a brief experience of “mystical union” with Antinous, but it is not persistent, and does not involve direct and continuous identification with or equivalence to Antinous; at best, it is a temporary theological syncretism between the individual devotee’s soul and one of the divine forms of Antinous. One’s own identity and boundaries are maintained, even if one is improved by the close contact with Antinous which has occurred. The goal of mystical practice in the Ekklesía Antínoou is not to “become united with Antinous,” but instead to become more fully realized, actualized, and developed in one’s own divine nature—in other words, to work toward heroization or deification oneself. This is not a matter of “hubris,” since it was possible for ancient Greeks, Romans, and Egyptians all to achieve apotheosis after a life well-lived.
Dedicated to Antinous: This should be the most obvious of the terms examined thus far, though perhaps more should be said about it. “Dedication” does not only mean that members of the Ekklesía Antínoou are simply inspired by, honor, or “like” Antinous and the example he has set; it means that we actively are devoted to him, and worship him, and do so in a disciplined, defined, and dedicated fashion. It is a path which can accurately be described as within the modern movements known as “devotional polytheism.” While there are communal, nature-focused, self-developmental, and other dimensions to the Ekklesía Antínoou’s practices and concerns, it is primarily a Deity-centered group and practice. Anyone who has a problem with actually worshipping Deities, and calling one’s practices by that term, is likely to not find the Ekklesía Antínoou appealing.
The dichotomy between “mystery religions” (which tend to be understood as initiatory and self-developmental) and “devotional religions” (which tend to be interpreted, and often denigrated, as “congregational” and having a lay and clerical divide) that has been identified and discussed by some modern Pagans is seen as a non-issue in the Ekklesía Antínoou. It is both a mystery tradition and a devotional tradition, and one side of the equation is entirely dependent upon the other, and thus they cannot be in conflict.
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And Related Divine Figures: Finally, the Ekklesía Antínoou’s practices take in a far greater number of divine beings than Antinous. There are the Divi and Divae that were closest to him, like Hadrian and his wife Sabina, who are also worshipped, as well as further examples (e.g. Sabina’s mother Matidia and grandmother Marciana; Hadrian’s adopted mother Plotina and adopted father Trajan; his successors Aelius Caesar and Antoninus Pius; etc.). There are many Deities that Antinous is syncretized with, including Osiris, Dionysos, Hermes, Apollon, Silvanus, Vertumnus, Pan, and others; likewise, there are a variety of heroes with whom he is syncretized as well, including Aristaios, Achilleus, Androklos, Eunostos, Ganymede, and others. He comes into contact with certain deities at various cultic sites and in other instances, including Diana, Isis, Hathor, Bes, Selene, Thoth, Hapi, and many more. Deities who were important to Hadrian are also revered, including Disciplina, Zeus, Serapis, Ptah, Nefertem, Harpocrates, Artemis, Athena, Hera, Demeter, Persepohone, and numerous further examples.
The group ancestors of the group are the Sancta/e/i of the Ekklesía Antínoou (with Sanctus and Sancti being the masculine singular and plural, Sancta and Sanctae being the feminine singular and plural, and Sanctum and Sancta being the classical neuter singular and plural, which are now used for people who are other-than-binary-gendered). While the “moral perfection” often assumed to accompany “sainthood” in a Christian context is not expected nor appropriate for our group, nonetheless the individuals so identified in our context accomplished something important that deserves posthumous recognition. The list of the Sancta/e/i includes people who were known to be priests and sacred functionaries of Antinous’ ancient cultus, authors and dedicants who wrote him hymns or inscriptions, more recent scholars and artists who include him in their works, queer people of note and accomplishment, and a variety of others. The religion of the person during their life does not impact the possibility of their inclusion as a Sancta/e/i, though we also make no claims about their posthumous allegiances or identities. The Sancta/e/i simply are regarded as having the right to free passage on Antinous’ Boat of Millions of Years, his own particular section of the possible afterlives in a polytheistic outlook, no matter where their destination, origin, or other residences in their respective afterlives might or might not be. The Sancta/e/i have responded, both individually and collectively, to cultus and to oracular contact in the context of the group. There is a ritual of sanctification that accompanies a person’s recognition as a Sancta/e/i, which can be performed by anyone at any point.
Other heroes are also given cultus in the Ekklesía Antínoou. These include the three Trophimoi (“foster-children”) of Herodes Attikos—namely Polydeukion, Memnon, and Achilles—as well as Herodes himself, his wife Appia Annia Regilla, and his other children, who were heroized after their deaths, and the cultus of the Trophimoi in particular was based on that of Antinous, given that Herodes was a friend and imitator of Hadrian, as well as a known cultist of Antinous during his life. Memnon of the Trophimoi is named after a more well-known hero of the Trojan War, who originated from Ethiopia, and was the son of the dawn-goddess Eos and her human lover Tithonos. A monument in Egypt associated with Memnon was important to Hadrian, his wife Sabina, and their court poetess Julia Balbilla, and so he is also worshipped. Palaimon/Melikertes was said to have been a cousin of Dionysos, who died by falling into the sea, and was regarded as a god or hero after his death, particularly in Corinth where the Isthmian Games were held in his honor; Hadrian seems to have honored him, and his overall similarities to Antinous’ youthful death by drowning, and his honoring with athletic games and mysteries, suggest he is an important parallel figure to include in cultus.
Antinous and many of the previously-mentioned divine beings were also involved in the creation of a group of new deities known as the Tetrad++ from 2011 to 2013. These deities are representatives of trans* and gender-variant identities, and consist of Panpsyche (“All-Soul,” a male-to-female trans* goddess), Panhyle (“All-Body,” a female-to-male trans* god), Paneros (“All-Love,” a metagendered deity), Pancrates (“All-Power,” a pangendered deity), Paneris (“All-Strife,” a gender-fluid deity), and Panprosdexia (“All-Acceptance,” a non-gendered and asexual deity). Their birth festivals in March, December, and February are celebrated yearly, as well as other holy days associated with their unfolding history.
These lists are not exclusive.
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Now that some basic outlines of the group’s background, inspirations, activities, and outlooks have been established, there are a few other areas which those who wish to investigate the Ekklesía Antínoou might find useful to know more about.
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GROUP STRUCTURE
The Ekklesía Antínoou is democratic in its organization, with the current Magistratum (P. Sufenas Virius Lupus) having been elected by a quorum of members to an eight-year term of administrating the group’s public activities.* The term ekklesía in Greek does not mean “church,” but instead the “totality of a voting population in a region of a democratic polis,” and thus it figuratively means that members of the Ekklesía Antínoou are the “citizenry” or “people of Antinous.” However, one’s citizenry is exercised best by voting, and thus taking part in discussions and other activities that the group holds.
Membership of the group is open to anyone and everyone, without any discrimination or exclusion. Exclusivity of affiliation with other groups/religions/etc. is not required nor encouraged of those who wish to join the Ekklesía Antínoou. Membership does not need to be approved by anyone at present, though claiming membership in one’s public identifications which cannot be verified or corroborated by having been in contact with the actual active members of the group is not recommended. Most group members have signed up for the Ekklesía Antínoou Yahoo!Group. People under the age of eighteen are welcome to be members, but cannot be initiated into the Antinoan Mysteries until the age of eighteen. Mystery traditions associated with Polydeukion and the Trophimoi, which are open to people younger than eighteen, are in development, but must first be revealed to a dedicated group of younger devotees working in close relationship with the Ekklesía Antínoou.
Priestly roles and clerical duties and responsibilities do exist in the group at present, but have not been actively sought by very many people. It is not expected that every member of the group assumes such a role, outside of ministering to their own needs and those of close family and friends in their own rituals and at their own home shrines. People who are patrons of the group’s activities through various roles become recognized with the title of Aedificatores/Aedificatrices, “builders” of the Ekklesía Antínoou. At Lupercalia on February 15th yearly, at least one (but preferably three) people are initiated into the Luperca/e/i priestly sodality. After a period of directed study after a request for initiation is made, people meeting the Mystagogos of the Antinoan Mysteries in person can undergo an initiation ritual, which can be “failed” and is not guaranteed to succeed automatically for everyone who attempts to undergo it.
George Cecil Ives, an Ekklesía Antínoou Sanctus who founded the Order of Chaeronea as a secret pro-homosexual spiritual group in the late 1800s, once said in relation to the order that “All are equal as regards authority; not all are equal as regards effort.” This is a statement which can apply quite aptly to the Ekklesía Antínoou and its approach to authority and responsibility amongst its members.
While several public or semi-public rituals are held each year, the reality for most people in the Ekklesía Antínoou is a household-based solitary practice, possibly including one’s friends and co-religionists from whatever other traditions one might practice. As the group grows larger and has more members in greater concentrations in particular regions, this will hopefully increase the number of public and communal activities which can occur. The Seattle area is where the largest concentration of active Ekklesía Antínoou members currently reside, with small concentrations as well in the Bay Area. The group usually does a few activities at PantheaCon in San Jose over President’s Day weekend, and has done so every year since 2007.**
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RITUALS AND PRACTICES
The group uses a solar calendar, and tends to frown upon observing holy days (especially the most important ones) on “the most convenient weekend close to the festival” concerned, as happens in many pagan groups, because there is great significance in the specific dates that are known from the ancient cultus that need to be worked with and worked around in order to integrate their significance into one’s life, rather than being made a matter of convenience based on when in the week they might occur. The Ekklesía Antínoou’s calendar is extensive, with festivals occurring multiple times each month. The most important of these, in order, are: Foundation Day (October 30th), commemorating the foundation of Antinoöpolis and the deification of Antinous; Natalis Antinoi (November 27th), the birthday of Antinous; Megala Antinoeia (April 21st), “Great Festival of Antinous,” a multi-faceted festival; the Lion Hunt and Miracle of the Red Lotus (August 21st-22nd); the birth and death of Hadrian (January 24th and July 10th, respectively); the Apotheosis of Sabina (March 21st); the Boar Hunt (May 1st); the festivals of Herodes Attikos, his family, and the Trophimoi (March 5th-11th); the birth-dates of the Tetrad++ (February 16th, March 2nd and 17th, and December 31st); the birthdate of the goddess Diana (August 13th); and Lupercalia (February 15th). Many other festivals, related to syncretisms of Antinous, other ancient Greek, Roman, and Egyptian holy days, and dies Sancta/e/i which encompass almost every day of the year can also be celebrated.
Public rituals involve processions, offerings of food and drink, recitation of prayers and hymns (the latter often sung), the invocation of the Obelisk of Antinous to create sacred space, and a variety of other possible activities including sacred games (athletic and artistic), performance of sacred dramas, and other options depending on who is involved and what is being celebrated. Private devotions and observance of holy days can take a similar form, but on a smaller or more low-key scale than the larger public celebrations.
There is also a practice for purification purposes known as the Inundation ritual, which can be done on an individual or group basis, but requires the use of a swimming pool, hot tub, or natural water source that one can submerge oneself in. This practice is done, when possible, before major public rituals, or at any other time when one feels that a thorough spiritual cleansing would be beneficial to one’s well-being and further productivity.
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MAGIC AND THE EKKLESÍA ANTÍNOOU
The general observance of two modes of magic—-“high” and “low”—-is one that likely applies to the Ekklesía Antínoou, and in practice it favors high magic. These sorts of practices, characterizing the ancient Greek view of Egyptian religious ritual as magika hiera, and being continued on a more private basis in late antiquity with the practice of theurgy, is the bulk of what is done in the Ekklesía Antínoou. Prayers, hymns, and other ritual activities are done to honor the Gods, and to give the people involved in the group closer contact with the various divine beings.
That having been said, magic of the “low” variety is not disapproved of, but it generally is not a part of major rituals. Some exceptions do occur. There is a practice that has been done since 2010 known as the “Spell Against Homophobia,” which has been performed in some group rituals when especially egregious actions have taken place against queer people politically or socially. The Ephesia Grammata (“Ephesian Letters”) were a mainstay of ancient Greek magical practice, and are used in the Ekklesía Antínoou for divination, protection, and as components in other magical practices. The Serpent Path of the Ekklesía Antínoou also has magical applications. Hadrian himself was very interested in magic, and a spell from the Egyptian priest/poet/magician Pachrates/Pancrates of Heliopolis does survive, as well as a love spell invoking Antinous. Further study of any ancient magical traditions, and their adaptations to modern practice and situations, could potentially prove useful and rewarding for members of the Ekklesía Antínoou.
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MORALS, VALUES, AND ETHICS
The Ekklesía Antínoou does not have any guiding ethical statement akin to the Wiccan Rede, nor any definitive statements on the expected moral conduct of its members. However, virtue is held in very high regard by the group, and it is expected that group members, especially those involved in public activities, attempt to comport themselves with the highest standards of virtuous conduct at the forefront of their minds and in their resulting behaviors.
Hospitality is especially important, and it entails not only being a good host to humans and to the Deities and divine beings who are the recipients of devoted cultus, but also being a good guest to the other humans involved when attending their rituals or having events in their homes or other venues, as well as being good and gracious guests in the presence of divine beings.
Consensuality is also held in extremely high regard by members of the Ekklesía Antínoou, in every dimension of life, and including in ritual. No one should ever feel “forced” to do anything they don’t want to do in a ritual, whether it is standing up for a certain prayer, or even saying a certain prayer; however, disruptiveness and disrespect in a ritual (which is, hopefully, curtailed due to concerns over hospitality, as mentioned above) are not tolerated. The issue of consent is especially concerning where nudity and sexuality are involved, although both of these are rarely (in the case of nudity) or never (in the case of sexuality) involved in public ritual. Concerns over consent also spill over into every other area of life which Ekklesía Antínoou members participate in, and it should never be violated, nor should anyone attempt to violate anyone else’s ability to consent. Some Gods may forgive such infractions; Antinous will not.
Apart from these, a firm stance against homophobia, transphobia, biphobia, heterophobia, erotophobia, misogyny, racism, ableism, and all other forms of discrimination is both expected and encouraged in all members.
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THE EKKLESÍA ANTÍNOOU CURRICULUM OF STUDY
Despite the extensive online resources available for those interested in the Ekklesía Antínoou, and the many published books of its founder, the most important thing to do when getting involved in the Ekklesía Antínoou is to start practicing devotion. Obtain a preferred image of Antinous (printed from photos online if necessary), set up a shrine for it, and simply begin practicing, whether that means giving daily offerings as extensive as a feast or as simple as water, incense, or a candle, and pray—-whether formally or informally, with prepared texts or improvised. The work of devotion to Antinous will teach one how to do the work of devotion to Antinous!
However, there are many resources available for those who are curious and want to learn more. Probably the most comprehensive book on the topic at present is Lupus’ Devotio Antinoo: The Doctor’s Notes, Volume One, which includes numerous modern devotional texts, as well as translations of the major ones from the ancient world, and much further material and commentary besides. Courses in various topics having to do with Antinous are offered by Lupus, in a collegiate-like independent study and correspondence fashion online (and with collegiate standards!), through Academia Antinoi.
After a period of study and active participation, those wishing to seek a more prominent service-based role within the Ekklesía Antínoou should get in touch with Lupus via e-mail and see what the further options are and what responsibilities they might entail.
The current Ekklesía Antínoou is somewhat characterized by the methodology of “build it as you fly it.” The dedicated practice of Antinoan devotion, especially with a community of colleagues and co-religionists, yields further insights as it is done. There are many aspects of the Ekklesía Antínoou which can be understood as “tradition” at this point, even though the group has only existed since 2007 and has roots back to 2002; however, there is a great deal yet to be determined, established, more fully developed, and more consistently and vibrantly enacted. Thus, anyone who wishes to become a part of a tradition that values the contributions of its members, both new and old (as long as they pass critical evaluation), and is actively seeking creative, informed, and enthusiastic participants in and creators of spiritual technologies in an Antinoan context, will find a welcome place in the membership of the Ekklesía Antínoou.
BIBLIOGRAPHY
Theodor Abt and Erik Hornung, Knowledge for the Afterlife: The Egyptian Amduat–-A Quest for Immortality (Zurich: Living Human Heritage Publications, 2003).
Lesley Adkins and Roy A. Adkins, Dictionary of Roman Religion (New York: Facts on File, 1996).
Hans Dieter Betz (ed./trans.), The Greek Magical Papyri in Translation, Including the Demotic Spells, Second Edition (Chicago and London: The University of Chicago Press, 1996).
David M. Halperin, One Hundred Years of Homosexuality and Other Essays on Greek Love (London and New York: Routledge, 1990).
Christopher P. Jones, New Heroes in Antiquity: From Achilles to Antinoös (Cambridge: Harvard University Press, 2010).
Jack Lindsay, Men and Gods on the Roman Nile (New York: Barnes & Noble, 1968).
P. Sufenas Virius Lupus, “Artemis and the Cult of Antinous,” in Thista Minai et al. (eds.), Unbound: A Devotional Anthology for Artemis (Eugene: Bibliotheca Alexandrina, 2009), pp. 106-112.
___, The Syncretisms of Antinous (Anacortes: The Red Lotus Library, 2010).
___, Devotio Antinoo: The Doctor’s Notes, Volume One (Anacortes: The Red Lotus Library, 2011).
___(a), A Garland for Polydeukion (Anacortes: The Red Lotus Library, 2012).
___(b), A Serpent Path Primer (Anacortes: The Red Lotus Library, 2012).
___(c), All-Soul, All-Body, All-Love, All-Power: A TransMythology (Anacortes: The Red Lotus Library, 2012).
___(d), “‘I Have Seen The Maiden’: Hadrian, Antinous, and the Eleusinian Mysteries,” in Melitta Benu et al. (eds.), Queen of the Sacred Way: A Devotional Anthology in Honor of Persephone (Asheville, NC: Bibliotheca Alexandrina, 2012), pp. 164-172.
___, “Antinous the Imperfect,” in Tara “Masery” Miller (ed.), Rooted in the Body, Seeking the Soul: Magic Practitioners Living with Disabilities, Addiction, and Illness (Stafford: Immanion/Megalithica, 2013), pp. 58-72.
___, “Antinous and Glykon: The Gods of Good Hair in Late Antique Anatolia,” Abraxas: International Journal of Esoteric Studies 5 (2014), pp. 165-174.
___, “Demeter and Goetia: The Eleusinian Mysteries and the Strange Case of Hadrian and Antinous,” in Melitta Benu and Rebecca Buchanan (eds.), Potnia: A Devotional Anthology in Honor of Demeter (Asheville, NC: Bibliotheca Alexandrina, 2014), pp. 261-272.
___, Ephesia Grammata: Ancient History and Modern Practice (Anacortes: The Red Lotus Library, 2014).
___, “On Being Fed on Boar and Lion Entrails and the Marrow of Bears: Antinous and Hadrian, Heroes and Hunting,” Walking the Worlds 1.1 (Winter 2014), pp. 91-100.
___, “The Sancti of the Ekklesía Antínoou: Group Ancestors,” in Sarenth Odinsson (ed.), Calling to Our Ancestors (Hubbardston, MA: Asphodel Press, 2015), pp. 24-32.
___, “At Least Two Memnons: Anti-Racism Versus Tokenism in the Ancient World and Modern Polytheist Reconstructionism,” in Crystal Blanton, Taylor Ellwood, and Brandy Williams (eds.), Bringing Race to the Table: Exploring Racism in the Pagan Community (Stafford: Immanion/Megalithica, 2015), pp. 93-110.
___, “Syncretism as Methodology of Localization: A Short Note on Antinoan Cultus in Antiquity and in the Syncretistic Present,” Walking the Worlds 1.2 (Summer 2015), pp. 119-124.
Corinne Ondine Pache, Baby and Child Heroes in Ancient Greece (Urbana and Chicago: University of Illinois Press, 2004).
Trevor W. Thompson, “Antinoos, The New God: Origen on Miracle and Belief in Third Century Egypt,” in Tobias Nicklas and Janet E. Spittler (eds.), Credible, Incredible: The Miraculous in the Ancient Mediterranean (Tübingen: Mohr Siebeck, 2013), pp. 143-172.
Caroline Vout, Power and Eroticism in Imperial Rome (Cambridge: Cambridge University Press, 2007).
Sarah Kate Istra Winter, Dwelling on the Threshold: Reflections of a Spirit-Worker and Devotional Polytheist (Eugene: self-published by CreateSpace, 2012).
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*: This no longer applies; P. Sufenas Virius Lupus stepped down from this role in October of 2015, and the replacement council of three Magistrata/e/i will be decided in the next few days as of the posting of the present piece.
**: This had been the case until 2015; PantheaCon 2016 has no Ekklesía Antínoou events accepted or listed on its official program.
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