Forgiveness and Atonement

By Shade McCurdy

There is a common misconception about our ancient heathen religions which claims that they were nothing more than some morally ambiguous superstitions. This is most evident in the rhetoric of Abrahamic commentators, but even among self-professed pagans, there is a very pernicious understanding about our gods and lore which ignores or denies the role of judgment in our ancestral faith and customs.

Of course, our ancestors had an understanding of right and wrong. Antisocial behavior that caused harm to others must be punished or otherwise atoned for. The many volumes of law books and examples in saga literature make this plain.

For example, if a kinsman was slain, his family was duty-bound to avenge the death or otherwise invite dishonor to their name. The young hero, Helgi Hjorvardsson, justly criticized his kingly father for not avenging the death of his maternal grandfather—and reclaimed the forsaken birthright when he did it himself.

Yahweh says “Vengeance is mine.” But our ancestors did not outsource their duty by asking the gods to perform on their behalf—only to assist them in their righteous mission with divine blessings (Helgakviða Hundingsbana II).

The payment of vengeance was not always due in blood; the custom of weregild also allowed for monetary compensation for a killing, if the family was willing to accept it. This was even the case among the gods themselves. When the Æsir slew the jotun Þjazi, his daughter, Skaði asked the Æsir for atonement, which they obliged by marrying her into their clan (Haustlöng, Gylfaginning). When Óðinn slew Gullveig, the Vanir asked if they were expected to join the Æsir in atoning for the killing (Völuspá 24).

Regardless of the method by which it was achieved, the peace of justice was only possible by correcting the wrong that had been done. Otherwise, an endless cycle of retaliation was to be expected.

This is where we are confronted with the reality of the times. Where once, entire families, clans, and nations collectively shared all injuries and all successes, now the emphasis has been placed solely on the individual. Many argue that this exchange has allowed for greater personal freedom, but they pay little attention to the costs this has imposed on our greater sovereignty and sense of solidarity.

If a man has no family, he has no one who will avenge him when he is wronged. Such is the end result of individualism in the lawless Wolf Age.

Those who profess universalist creeds are no less immune to this pitfall, even though they try to claim the entire world as their family. In their worldview, each person possesses the same intrinsic value. You should not treat your immediate family any differently than a stranger. Criminals are expected to be forgiven rather than punished.

But there cannot be forgiveness without atonement.

Acting morally towards an enemy is nothing less than acting immorally towards one’s own. As this so-called “universalist morality” has continued to inflict injustices upon the people, now great masses crave righteous retribution for the many misdeeds which have gone unpunished. It is instinctual to want to correct this trend, though it almost certainly will lead to an epoch of destructive feuds if nothing is done to alter our current trajectory.

May we see a return of our folk to a heathen morality. One where justice is swift, our families are safe, and our future is noble.

In the words of the High One,

“Where you recognize evil, call it evil,

and give your enemies no frith.”

(Hávamál 127)

Hail the Gods!

Hail Raven Folk United!