Fear, in the sense that they claim that their Jehovah has the power to condemn the souls of every human to everlasting torment after death, and will readily do so if one does not believe in Jesus:
He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:16, KJV)Guilt, in the sense that they claim that their Jehovah made the ultimate sacrifice on behalf of mankind, and that to do anything less than acknowledging that sacrifice and acting upon it would be the height of ingratitude:
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16, KJV)That, in a nutshell, is Christianity's "elevator pitch". Believe in Jesus or be damned, and an ingrate to boot.
Back in the days before the coming of the White Christ, Heathens didn't need to counter these sorts of arguments. There was no real competition from rapacious foreign religions seeking converts. The Danes and Swedes had their gods, the Romans and Greeks had their gods, and there was little attempt to force one's own gods on others. Indeed, the reverse was true in some cases; the Pagan Romans actually had a formal ritual (evocatio) designed to invite the gods of an enemy city into Rome, thus depriving the enemy of the protection of their gods, making them easier to conquer.
Naturally, not being a Christian myself, I don't buy into the Christian narrative. I don't believe their Jehovah has the powers ascribed to him, and I certainly don't feel any guilt about the death of Jesus (I'm not even convinced there was a historical Jesus, but that's another story). And, I happen to think that we Heathens have something just as compelling to offer - kith and kin.
This is one reason the Germanic gift-cycle is so important - by the act of giving and giving back, repeated over and over, we strengthen those bonds which bring us together.
Therein lies one of the chief differences between the community experience of an Asatru kindred, as opposed to a Christian church. We don't have any ulterior motives for forming our communities. We just want to welcome people home and enjoy their company for who they are. Our communities are truly extended families, with all that goes with that, not just associations of like-minded people.
The loss of "home" in our modern, atomized society is keenly felt, even if only on a subconscious level. By emphasizing that a return to the religion of one's ancestors is, in fact, a return home, and that a kindred or tribe is, in no uncertain terms, a family, we can present the case for Asatru. A case made without guilt and without fear. A positive case, made of hope and belonging.
Young was I once, I walked alone,and bewildered seemed in the way;then I found me another and rich I thought me,for man is the joy of man. (Hávamál 47)