The Foggy Dawn

Sweet Ushas, rising slowly above the horizon,
You brighten the world with your beauty.
As the fog lays thick upon the land,
Let your rays loving brush the heavy sleep of the night aside,
Swirling the mists as you warm them,
encouraging them to rise from their beds.
Warm and light the Earth, O Daughter of the Sky,
As the crisp autumn air beckons you on.

Crisis Response

1) Provide both an objective (from a source e.g. dictionary, textbook) and subjective definition (in your own words) for the following terms: “crisis” and “precipitating event.” (minimum 50 words each, excluding the objective definitions)

 Crisis:

cri·sis noun \ˈkrī-səs\

  • : a difficult or dangerous situation that needs serious attention
  • : the turning point for better or worse in an acute disease or fever
  • : a paroxysmal attack of pain, distress, or disordered function
  • : an emotionally significant event or radical change of status in a person’s life
  • : an unstable or crucial time or state of affairs in which a decisive change is impending; especially :  one with the distinct possibility of a highly undesirable outcome
  • : a situation that has reached a critical phase

“Crisis situations…are ordinarily initiated by a blow from the outside or from internal pressures that can no longer be sustained.  These may result in one catastrophic event or in a series of mishaps whose effect is cumulative… The crisis situation is not essentially a sickness or a pathological experience.  It is a realistic struggle in the true circumstances of the lives of the affected persons” (Kennedy 389).

A crisis is a situation that an individual experiences that most often arises from a precipitating event.  This situation is one that causes the individual undue stress and can result in them acting and feeling particularly out of character.  It often comes out of some external stimuli that then culminates in a combination of internal and external manifestations of the crisis.

Precipitating Event:

pre·cip·i·tate verb \pri-ˈsi-pə-ˌtāt\

  • : to cause (something) to happen quickly or suddenly
  • : to bring about especially abruptly
  • : to fall or come suddenly into some condition

“If there is no resolution [to the crisis situation] and the tension builds to a peak, then a precipitating factor may touch off the crisis so that, in an instant…balance collapses and disorganization takes place.  This is the state of active crisis” (Kennedy 389).  “Understanding what is termed the “precipitation event” governs an intervention that is ordered… Identifying the precipitating stress follows the burned powder trail back from the explosion to that place where the match was struck and touched to it.  There we find the circumstances that unbalanced the person and gave rise to the symptoms now displayed” (388).

A precipitating event is the thing that happens to trigger a crisis situation.  This can be a “last straw” type of scenario, where the person finally breaks from a long line of stressors, or it can be a sudden event that tips the scales.  This precipitating event will most likely relate back to the individual on a mental, emotional, and/or physical level.  It can be anything from a loss to a threat to a challenge.

 

2) Describe at least three different categories of emergency situations and provide a clear example of each. Please ensure you include a source citation. (minimum 50 words each).

Three categories that emergencies can fall into are Intrapersonal, Interpersonal, and Intertemporal, among others.

Intrapersonal:  An interpersonal emergency is one that arises from an individual dealing and coping with their own internal processes, such as depression, anxiety, and/or confusion.  These emergencies may not have a clear precipitating event, or at the very least, a clear event that the individual can pinpoint as the root cause of their emotions.  For example, an individual could be experiencing anxiety or depression as they anticipate responses to their actions and their internal sense of balance is thrown off.  This internal processing and experience of emotions can be a precipitating event that leads to a crisis situation (Kennedy 387-93).

Interpersonal: An interpersonal emergency is one that arises between individuals.  This may be in a romantic relationship, a friendship relationship, a professional relationship, or a familial relationship.  In all of these there is a person other than the individual involved who’s actions and reactions can influence the development and/or resolution of a crisis situation.  For example, an individual could be experiencing a breakdown in communication between themselves and their significant other.  This breakdown in communication can be a precipitating event that leads to a crisis situation (Kennedy 387-93).

Intertemporal: An intertemporal emergency is one that happens during times of transition, and is not necessarily tied to a particular time frame or age grouping of people.  This transition often occurs between life stages or life events.  For example, as a teenager graduates from high school and anticipates moving out of their childhood home either to join the workforce or begin college they may experience difficulties navigating the new experiences and responsibilities that come with that new territory.  They will be managing their own time, will be expected to pay for their own expenses, and oftentimes will suddenly be seen as “more responsible,” causing anxiety about these new expectations.  This time of transition can be a precipitating event that leads to a crisis situation (Kennedy 387-88).

 

3) Describe at least five possible events or situations that may cause an individual to experience a crisis in his or her life. (minimum 100 words)

There are many reasons why a person may experience crisis in their life.  All of these reasons are a real struggle for the individual and should not be trivialized.  A person may experience a loss, whether through death, the ending of a relationship, or the loss of a job, position, or material good.  This can cause depression and mourning.  A person may be experiencing or anticipating a big life event, such as marriage, a new job, the birth of a child, or moving.  This can cause anxiety.  A person may be the victim of a traumatic event, such as theft, assault, or rape. This can cause guilt, fear, depression, and anxiety, among many other emotions.  A person may be suffering from, or caring for someone suffering from, an illness, whether one that suddenly came on or a prolonged illness.  This can cause guilt, depression, and exhaustion.  A person may experience triggers that remind them of previous traumatic events, which can bring back the same emotions experienced during the initial event.  For example, a victim or rape or assault may be introduced to someone who looks similar to his or her attacker, or may hear a sound that was happening at the time of the attack.  That facial structure, or that sound, became linked with the initial event and acts as a trigger back to the original space and time (Kennedy 391).

 

4) Discuss how an individual’s ability to appropriately cope and/or problem solve may be affected by crisis and explain the process you would use to assist this individual. (100 words).

When a person is in crisis they may become anxious, confused, or overwhelmed by the situation they find themselves in.  These feelings can interfere with a person’s ability to make even small decisions, which can lead to them losing the stable footing that they need to maintain their own psychological defenses.  We can help be a stabilizing force and “allow others to depend on us during the intense interval of crisis, letting them “lean” on us and telling them what to do” (Kennedy 390).  We act as a steady pretense and help the individual with some immediate day-to-day decisions and tasks that will allow them the time and space needed to replenish their own defense so that they can take over that role again.  We can help by identifying where the person is strong – “what we understand as their healthiest defenses – and encourage their use in their struggle to recapture their equilibrium” (390).

 

5) List and discuss at least five suicide warning signs. Explain how you would respond if you were assisting an individual exhibiting one or more of these signs. (minimum 50 words each warning sign and minimum 100 words for response). 

“Most experts believe that determination to commit suicide is the clearest signal that we can receive and that three facets may be identified in every suicide: specificity of the means, lethality of the means, and availability of the means.  When these conditions are realized we may conclude that the likelihood of suicide is very high” (Kennedy 352).

Warning Signs: (“Suicide Warning Signs”)

1 – Talking/Writing about suicide: 

This is probably the number one warning sign of suicide.  It can take the form of an individual meeting with people they haven’t seen in a while to say goodbye, getting their affairs in order, writing a will, or giving away treasured possessions.  When an individual is talking or writing about suicide they may reveal the specificity of the three facets mentioned above.  This warning sign should always be taken seriously and appropriate action taken.

2 – Feeling of hopelessness, helplessness, or being trapped by a situation: 

When a person feels like there is no way out of situation or there is nothing that can be done to ever make it any better, suicide can become a risk.  When a person makes statements such as “it won’t change anything, so why bother,” this should be recognized a contributing factor to the determination to commit suicide.

3 – Change in Personality/Behavior

This can include anger/rage, sadness, excessive guilt/shame, mood swings, out of the ordinary emotions for the individual, and/or a change in eat/sleeping habits.  The important thing to consider here is the shift from normal behavior to something out of the ordinary.  This means that this warning sign is harder to recognize unless you know the individual well or spend a decent amount of time around them in order to determine what is typical behavior.

4 – Reckless Behavior

This is best used as a warning sign when taken in conjunction with the other signs.  It is more likely to be a warning sign when it is a sudden change in behavior and/or out of the norm for the individual, or when it is couple with the individual setting their affairs in order.  It is still important to be aware of a person who always seems to volunteer for the most dangerous jobs, is consistently taking unnecessary risks, or seems to getting hurt all the time.

5 – Withdrawing from friends/family

This includes not showing interest in doing things with those people, as well as no longer taking part in most parts of life they used to enjoy.  When a person withdraws from their support network, especially if their behavior changes before doing so, it can be a fairly clear warning sign.  A similar risk factor is for individuals who appear to be loners or social outcasts and have a weak support network.

My Response:

My response would depend on how immediate or intense these warning signs presented themselves in an individual.  It is a careful balance to neither underreact nor overreact (Kennedy 355-6).  If an individual were talking about committing suicide, I would probably ask them if they had a plan for how and/or when they were going to.  This would determine the immediacy need of my response.  In either case I would probably give them a suicide hotline number and ask them to call in that moment.  Additionally, if I knew they were already receiving professional help, I would ask them to call and schedule an appointment with their therapist, begin sure that they told their therapist they were considering suicide, then, as the therapist would most likely suggest in that moment, I would do my best to make sure they went to an emergency room.  If the individual was adamantly opposed to this and I felt they were in immediate danger, I would call 911.  For individuals who were not currently receiving professional help I would refer them to a counselor.

For individuals who were not displaying immediate warning signs, I would still either ask that they contact their therapist if they had one, or refer them to one if they didn’t.  I would give them the suicide hotline number and ask them to program it into their phone so they’d have easy access to it if needed.  I would check in with them and continue to act as an active, empathetic listener, being sure to let them know that I would be a support person, available to listen and be there in the ways I am able, but that they should also use the other resources that are available (like the referral to a counselor and the suicide hotline number) and should contact those resources first if they continued to feel they way they are or if they felt like they were getting worse.

 

6) Choose four of the seven common misconceptions about suicide from the list below and discuss why each is a misconception. (minimum 50 words each)

People who talk about suicide won’t really do it.

Individuals who have committed suicide nearly always have talked about it first.  An individual who talks about suicide is oftentimes in pain and reaching out for help in one of the few ways they can think how.  They have lost hope and can think of few or no other options.  Talk about suicide should always be taken seriously.

If a person is determined to kill himself/herself, nothing is going to stop him/her.

An individual who is determined to commit suicide has often made that choice because they are in pain and can see no other way out.  They are looking for a way to end the pain, not necessarily end their life.  Suicide is an escape plan to stop the pain.  Prevention can be addressed through therapy to help them find other ways to stop the pain they are trying to end.  Talking about suicide with these individuals and referring them for help needs to happen.

Talking about suicide may give someone the idea.

This is untrue, and may be counter-productive to aiding someone who is considering suicide.  It is prudent to bring up the possibly of suicide with individuals who we think are suicide risk so we can assess how immediate their need for professional help may be.  Bringing up suicide to these individuals does not put a new idea in their head but rather may “diminish the symbolic power of actual suicide by showing that the thought can be accepted and understood by others” (Kennedy 357).

After a person has attempted suicide, it is unlikely he/she will try again.

The opposite of this is actually true.  One of the risk factors for suicide is whether or not a person has any previous attempts at suicide.  The potential for a person to complete suicide is quicker if they have a history of suicide attempts.  This is particularly noted in adolescents, because while many will never make another attempt, there are some who previously engaged in some for of self-destructive behavior or a mild attempt at suicide who may eventually commit suicide (Kennedy 353-4).

 

7) Discuss why an individual in crisis might seek an ADF clergy person for help and explain whether or not you feel this is an appropriate function for ADF clergy, why or why not? (minimum 200 words)

A person in crisis may come to an ADF clergy person because they are seeking support from someone they view as a helper and a leader, who theoretically appears calm and grounded in most situations, as well as someone who is an important figure in their religious practice.  People turn “to those nearby who seem capable of offering some understanding and good sense” (Kennedy viii-ix). I think this is both an expected response from people, as well as one that is appropriate for the clergy to be ready and able to handle.  Our culture, in the United States at least, is familiar with the idea of pastoral counseling.  For ADF clergy, this may look different, but it nevertheless remains one of their many appropriate functions.  The structure of our church is such that we build close-knit communities, and those communities have leaders.  An ADF clergy person is seen as a leader, making them one who will be turned to in times of crisis.  “Faith and Spirituality are now recognized as potent sources of personal integration and emotional well-being.  In crisis, we may wisely call on the religious faith of those involved to support them during the time of stress” (390-1).

I think it is an important distinction however, that when a person in crisis comes to an ADF clergy person, that we are there to provide emergency level support and resources should they need more advanced care.  As a support person, the skill set is focused on our natural human traits and empathy.  The tactics that can be used to be a successful support person include ventilation, exploration of problems, clarification, suggestion, reassurance, education, empathy, and support of defenses (Kennedy 7-10).  In these situations, it is also imperative to recognize our own limits, including when we need to step back for our own well-being as well as when an individual needs to be referred for professional help.  When considering the line between what is an appropriate function for clergy and what is not, it’s important to remember that we are who the folk have chosen to come to in this instance, and it would be a great disservice, and perhaps even unethical, to not honor the role that they have set us in and turn them away without providing the support and resources we are able.  “We are not out to convince people that they are in trouble but to respond to them when they really are” (398).

 

8) Discuss an example of a crisis situation to which you have responded (this may be a crisis you have personally experienced or an experience in which you tried to help someone else in crisis). Reflect upon your response to the crisis in your example, and explain what you found effective, as well as how you could have improved your response to this situation. (minimum 200 words)

I have a friend who recently came to me regarding her marriage.  She’s been married for about 3 years and suffers from anxiety and possibly depression (both untreated at the time of this conversation).  She felt like her marriage was falling apart and was debating moving out.  She contacted me initially via instant message, and after asking her directly if she felt physically safe, I scheduled a time to go over and talk with her a couple of days later.

Going to talk to her mostly involved me practicing a lot of active listening.  I let her talk about how she was feeling and describe to me what she felt was happening and her grievances in the relationship.  It sounded like she was trying to sort through her feelings and talking about them out loud to another person was helpful for her to process them and define them.  One of the things I think I did well was actively listening with a minimal amount of self-sharing on my part.  There was no need for me to discuss or reveal any similar situations: she already seemed comfortable enough to share with me, and didn’t appear to be seeking validation for her feelings in a way that me sharing would have helped.

One of the things she had told me was that she felt nervous thinking about her husband coming home from work, and how she was tired of feeling scared, and how she was tired of walking on eggshells around him all the time.  I had brought a couple of phone numbers with me for domestic violence services.  I gave them to her, and asked her to please call them if at any point she felt like she was in physical danger or needed to get out.  Thinking about it now, if I had to do this again, I would probably have had her program the numbers into her phone so she could get to them immediately.

I felt like, during the course of our conversation, that she was pressuring me to make a decision for her.  It’s one of the things I think I did well in: I kept reiterating that it was a personal decision on her part, and one that she, and only she, could make.  We did talk about if she would have a place to go if she decided to leave him, and I helped her brainstorm where those places could be, and how she would need to go about applying for jobs to be able to support herself if it came to that.

I also asked her if her and her husband would be willing to go to marriage counseling.  She said they had made an appointment, but that it was still several weeks out for their first appointment.  She also told me how she had started seeing a therapist for herself, who had brought up her possibly getting on antidepressants.  She was resistant and really scared to try that because she was afraid she would start them, and then lose her support network of her husband, and all her friends would turn out to actually be her husband’s friends and wouldn’t be supportive of her either.  I talked to her about trying to trust her therapist, and making sure to reach out to her support network.

One of the things I could have done to improve this interaction would have been to have a better sense of when to end the conversation.  I didn’t go in with a time frame, and I think it would have made it easier to leave without angst-ridden feelings of whether or not the conversation was at a good stopping point and whether or not it was okay to actually them.  I also could have done better by having a better firm time or time frame to check in again with her.

 

9) Discuss how the skills required of ADF clergy in ritual, especially those which involve mitigating chaos and generating order, might relate to those necessary for appropriately responding to an emergency situation (minimum 100 words).

One of the things that ADF clergy do is ritual is bring order out of chaos.  In ADF ritual we are taking actions to maintain the order in the chaos when we (Re)Create the Cosmos and Establish the Sacred Center.  When an individual is in crisis, they are experiencing chaos.  When a precipitating event occurs that touches off a crisis situation, it is touching off an effect that causes balance within the individual to collapse and disorganization of their world to occur (Kennedy 398).   “Bringing order reduces the anxiety that, as in all stressful encounters, can so easily paralyze or lessen the constructive potential of persons standing at the center or the edges of an emergency.  Persons who remain calm and maintain self-control in a disaster become its natural leaders and can save many lives… Our ability to master ourselves and to telegraph confidence to others in an emergency calms the tempest, grounding the electric anxiety that crackles in the air, thereby decreasing the intensity of the emergency itself” (386-7).  When we take our skills required in ritual, mitigating chaos and generating order, and apply them to respond to those in crisis, we are allowing ourselves to become, in that moment, the axis mundi that the individual needs in order to reorient themselves within their world, and the mountain that they need as a steadying, grounding force.

 

10) Compile and submit a list of mainstream resources providing crisis services available in your locality. Additionally, explore your locality for a hotline number to access emergency services and discuss the results of your search. (Please provide the following information for each resource listed a) name of resource b) contact information c) how to make a referral d) hours of operation e) specific service[s] provided by the resource). (no minimum word count)

“Hands on Central Ohio 2-1-1.” Hands on Central Ohio 2-1-1. Web. 24 Sept. 2014. <http://www.211centralohio.org>.

suicidal thoughts

Type of Resource: Suicide Prevention

  • Name of Resource: North Central Mental Health Services
  • Contact Information:
  • 1301 North High Street
  • Main Building
  • Columbus, OH 43201
  • http://www.suicidepreventionservices.org
  • (614) 221-5445 24-hour hotline
  • How to Make a Referral: 24/7 by phone
  • Hours of Operation: 24/7 by phone
  • Services Provided: Trained volunteers assist callers through empathetic listening, assessing suicide risk, identifying problems and connecting callers with appropriate resources and referrals. Also presents educational programs about the warning sides of suicide and what to do when those signs are observed.
  • Hotline Number for Emergency Services:
  • (614) 221-5445 24-hour hotline – Franklin County Suicide Hotline
  • (614) 294-3300 24-hour hotline – Franklin County Teen Suicide Hotline
  • (614) 294-3309 24-hour hotline – Franklin County Senior Suicide Hotline
  • (800) 273-8255 24-hour hotline – National Suicide Prevention Hotline

mental illness

Type of Resource: Depression Support Group

  • Name of Resource: North Central Mental Health Services
  • Contact Information:
  • 1301 North High Street
  • Main Building
  • Columbus, OH 43201
  • (614) 299-6600 Administrative
  • (614) 299-6600 ext. 2073 Program Number
  • inquiries@ncmhs.org
  • www.ncmhs.org
  • How to Make a Referral: by phone
  • Hours of Operation: Second and fourth Thursday of each month 7 pm-8:30 pm.
  • Services Provided: Peer support for those experiencing depressive disorders (no fees and no documents needed)
  • Hotline Number for Emergency Services: (614) 221-5445 24-hour hotline – Franklin County Suicide Hotline

Type of Resource: General Counseling

  • Name of Resource: North Central Counseling
  • Contact Information:
  • 338 Granville Street
  • Columbus, OH 43230
  • (614) 475-7090 Administrative
  • www.ncmhs.org
  • How to Make a Referral: by phone (Accepts Medicaid, most insurance providers, ADAMH funds and private pay.)
  • Hours of Operation: Mon-Thu 8:30 am-8 pm. Friday 8:30 am-5 pm.
  • Services Provided: General Counseling Services, Substance Abuse Counseling. Offers mental health and substance abuse treatment services to children, adolescents, families and adults. The Family Focus team offers individual, family, parent, couples and group counseling with an emphasis on a solution-focused approach.

substance abuse (addiction)

Type of Resource: Substance Abuse Counseling

  • Name of Resource: North Community Counseling Centers
  • Contact Information:
  • 1495 Morse Road Suite B3
  • Columbus, OH 43229
  • (614) 267-7003 Administrative
  • (614) 846-2588 ext. 2223 Program Number
  • How to Make a Referral:
  • Hours of Operation: by appt only. hours vary.
  • Services Provided: Offers substance abuse counseling on an individual or group basis. Offers an informational and educational group on substance abuse or addiction.

Type of Resource: Substance Abuse Counseling

  • Name of Resource: North Central Counseling
  • Contact Information:
  • 338 Granville Street
  • Columbus, OH 43230
  • (614) 475-7090 Administrative
  • www.ncmhs.org
  • How to Make a Referral: by phone (Accepts Medicaid, most insurance providers, ADAMH funds and private pay.)
  • Hours of Operation: Mon-Thu 8:30 am-8 pm. Friday 8:30 am-5 pm.
  • Services Provided: General Counseling Services, Substance Abuse Counseling. Offers mental health and substance abuse treatment services to children, adolescents, families and adults. The Family Focus team offers individual, family, parent, couples and group counseling with an emphasis on a solution-focused approach.

Type of Resource: Substance Abuse

financial issues

Type of Resource: Utility & Rent Assistance

  • Name of Resource: IMPACT Community Action (HEAP)
  • Contact Information:
  • 700 Bryden Road
  • Columbus, OH 43215
  • 614.252.2799
  • How to Make a Referral: Call 866.747.1038 to schedule an appointment for HEAP assistance or for Central Intake for other IMPACT programs and services. Call 866.747.1040 to schedule an appointment for rental assistance, material assistance through the Furniture Bank of Central Ohio, or for water utility assistance (offered seasonally: April-June and September-November). Must bring to intake: valid Drivers License/Photo ID, Social Security Cards for all household members, proof of household income for the past 90 days for everyone 18yr and older, current gas/electric bills, copy of your lease if your service are off or being transferred
  • Hours of Operation: Mondays through Fridays  8:00 a.m. to 6:00 p.m.  call to schedule appt.
  • Services Provided: The Home Energy Assistance Program (HEAP) helps households prevent energy service disruptions, restore disconnected services, and/or secure seasonal heating and cooling energy needs.  Emergency Assistance provides financial and material support on behalf of customers in crisis situations, including homelessness prevention, home furnishings, and other critical transportation needs.

homelessness (lack of shelter, food, clothing, other basic needs)

Type of Resource: Homeless Financial Assistance (Families with Children)

  • Name of Resource: Homeless Families Foundation
  • Contact Information:
  • 33 North Grubb Street
  • Columbus, OH 43215
  • http://www.homelessfamiliesfoundation.com
  • (614) 461-9247 Administrative
  • (614) 253-3910 Intake   YWCA Family Center
  • How to Make a Referral: by telephone (614-253-3910) to schedule intake. To qualify for services YWCA Family Shelter must complete referral.
  • Hours of Operation: Mon-Thu 8:30 am-5 pm. Fri 8:30 am-3 pm.
  • Services Provided: Provides assistance in finding permanent housing and extensive holistic case management for homeless children and their families. Assistance for deposits, rent and sometimes utilities are subsidized for a short time to help stabilize the families in their new homes. When needed, Homeless Families Foundation also provides necessary furniture, dishes, pots and pans, towels and toiletries, cleaning supplies and a starter food basket.
  • Hotline Number for Emergency Services:
  • The “Front Door” to the family shelter system in Columbus is the YWCA’s “Family Center”
  • 900 Harvey Court
  • Columbus, OH  43219
  • Phone:  614.253.3910

Type of Resource: Individual Homeless Shelters (Men & Women)

  • Name of Resource: Friends of the Homeless (Southeast, Inc.)
  • Contact Information:
  • Administrative Address:
  • 924 East Main Street
  • Columbus, OH 43205-2338
  • 614.360.0251(v) 614.253.7341(f)
  • Men’s Shelter Address:
  • 924 East Main Street
  • Columbus, OH 43205
  • Women’s Shelter Address:
  • 595 Van Buren Drive
  • Columbus, OH 43223
  • How to Make a Referral: intake process by phone or in person
  • Hours of Operation: 24/7 for shelter; Mon, Wed, Thu, Fri 8 am-5 pm. Tuesday 8 am-7 pm. for Admin offices
  • Services Provided: Provides emergency shelter for adult single men and adult single women. Additional services include meals and referrals to medical, legal, and supportive services.  18 years and older. Individuals must be sober, ambulatory and not dangerous.
  • Hotline Number for Emergency Services: (888) 474-3587 24 shelter hour hotline

Type of Resource: Teen Emergency Shelter

  • Name of Resource: Huckleberry House
  • Contact Information:
  • 1421 Hamlet Street
  • Columbus, OH 43201
  • http://www.huckhouse.org
  • (614) 294-8097 Administrative
  • (614) 298-4135 (for family counseling)
  • How to Make a Referral: 24/7 phone (614) 294-8097) and walk-in
  • Teens unable to get to Huckleberry House on their can go to a White Castle Restaurant, a Columbus Fire Station or a 24-hour Kroger store.  They can walk into the site and tell an employee that they need Safe Place Help. The employee/store will contact Huckleberry House, and they will arrange transport. (If you are unsure where the closest Safe Place site is, you can text to 69866 and enter SAFE into your phone and your current location (street address, city, state) they will text you back within seconds the closest safe place location for you. You can also call The National Safe Place hotline at 1-888-290-7233)
  • Hours of Operation: 24/7 phone and walk-in
  • Services Provided: Offers 24-hour crisis intervention services for teens (12-17yrs). Provides a 24-hour crisis shelter and crisis hotline. Offers counseling services for youth who have run away from home, or are thinking of running. Counselors work with teens and their families to provide crisis intervention and to develop communication and understanding. Average length of stay is 3-5 days with a plan of reconciliation in place.  Transitional housing is available for stays as long as 12-18 months.
  • Hotline Number for Emergency Services: (614) 294-5553 24-hour hotline

suspected abuse of the individual’s child(ren)

Type of Resource: Child Abuse & Domestic Violence for Children with Families

  • Name of Resource: Franklin County Children’s Services
  • Contact Information:
  • 4071 East Main Street
  • Whitehall, OH 43213
  • http://www.franklincountyohio.gov/children_services
  • (614) 229-7100 24-hour Intake hotline
  • How to Make a Referral: Reports are made to the 24 Abuse Hotline (614-229-7000)
  • Hours of Operation: 24/7 by phone. Intake process: phone and walk-in (no documents required, and no fees)
  • Services Provided: Investigation of alleged child abuse, neglect or exploitation within families or childcare facilities, schools, group homes, etc. Alternative intake can also do assessments for cases of domestic violence if children are in the home and affected. Note a case must be opened in order to receive additional services.
  • Hotline Number for Emergency Services: (614) 229-7000 24-hour Child Abuse hotline

criminal victimization (victims of theft, sexual assault, domestic violence)

Type of Resource: LGBTQ Domestic & Hate Violence

  • Name of Resource: Buckeye Region Anti-Violence Organization
  • Contact Information:
  • 870 North Pearl Street
  • Columbus, OH 43215
  • http://www.bravo-ohio.org
  • (614) 294-7867 (Administrative/Program Number 9am-5pm)
  • How to Make a Referral:
  • Hours of Operation: Mon-Fri 10 am-4 pm. Sun-Thu 6 pm-10 pm.  Intake process: Telephone. E-mail. Walk-in. (no documents required, and no fees)
  • Services Provided: Provides confidential crisis intervention services and legal advocacy/attorney referrals to victims of anti-gay, lesbian, bisexual, transgender, same sex domestic violence and anti-LGBT Hate violence.
  • Hotline Number for Emergency Services:  (866) 862-7286

Type of Resource: General Domestic Violence

  • Name of Resource: CHOICES – for victims of domestic violence
  • Contact Information:
  • 500 W. Wilson Bridge Rd. Suite 245
  • Worthington, OH 43085
  • http://choicescolumbus.org/
  • (614) 224-7200
  • How to Make a Referral: call 24hr hotline
  • Hours of Operation: 24/7 by phone
  • Services Provided: 24-hour Crisis & Information Line; Temporary Shelter; Counseling & Support Groups; Legal & Community Advocacy; Education & Training Programs
  • Hotline Number for Emergency Services: 614-224-HOME (4663)

Type of Resource: Child Abuse & Domestic Violence for Children with Families

  • Name of Resource: Franklin County Children’s Services
  • Contact Information:
  • 4071 East Main Street
  • Whitehall, OH 43213
  • http://www.franklincountyohio.gov/children_services
  • (614) 229-7100 24-hour Intake hotline
  • How to Make a Referral: Reports are made to the 24 Abuse Hotline (614-229-7000)
  • Hours of Operation: 24/7 by phone. Intake process: phone and walk-in (no documents required, and no fees)
  • Services Provided: Investigation of alleged child abuse, neglect or exploitation within families or childcare facilities, schools, group homes, etc. Alternative intake can also do assessments for cases of domestic violence if children are in the home and affected. Note a case must be opened in order to receive additional services.
  • Hotline Number for Emergency Services:
  • (614) 229-7000 24-hour Child Abuse hotline

Type of Resource: Sexual Assault

  • Name of Resource: Sexual Assault Response Network of Central Ohio (SARNCO)
  • Contact Information:
  • 1299 Olentangy River Road
  • Columbus, OH 43212
  • https://www.ohiohealth.com/sexualassaultresponsenetwork/
  • (614) 566-4770 General Information
  • How to Make a Referral: by phone only
  • Hours of Operation: 24/7 by phone
  • Services Provided: Trained volunteers provide emotional support, crisis intervention and referral information over the telephone 24 hours a day, 7 days a week to survivors of sexual violence, co-survivors and the community. Also offer long-term advocacy and support to survivors and co-survivors who need assistance working with law enforcement and navigating the criminal justice system.  Individual Advocacy for Adult Sexual Assault Survivors, Individual Advocacy for Families/Friends of Sexual Assault/Abuse Survivors, Sexual Assault Hotlines
  • Hotline Number for Emergency Services: (614) 267-7020 24 hour Rape hotline;  Rape, Abuse and Incest National Network (RAINN):  1-(800) 656-HOPE

grief (resulting from death, terminal illness, divorce or other loss)

Type of Resource: Grief/Loss

  • Name of Resource: Directions Counseling Group
  • Contact Information:
  • 6797 N. High St.
  • Worthington, Ohio 43085
  • 614-888-9200
  • http://www.directionscounseling.com/adult/grief-loss
  • How to Make a Referral: by appt. Call 614-888-9200
  • Hours of Operation: by appt. Monday – Thursday 9:00 a.m. – 7:00 p.m.; Friday 9:00 a.m. – 5:00 p.m.; Saturday 9:00 a.m. – 1:00 p.m.
  • Services Provided: Therapy for grief or loss from: Loss of a loved one, End of a relationship, Retirement, Major life transition, Empty nest, Death of a pet, Past trauma, Loss of job, Health issues

Type of Resource: Grief Support Groups

  • Name of Resource: Mount Carmel Hospice and Palliative Care
  • Contact Information:
  • 1144 Dublin Road
  • Columbus, OH 43215
  • http://www.mountcarmelhealth.com/grief–loss
  • 614-234-0200
  • How to Make a Referral: Call 614-234-0200 to schedule an Intake for each particular program
  • Hours of Operation: varies by program.  Most are evenings.
  • Services Provided: Free Grief and Loss support groups.  Schedule varies.  PDF of current groups located on website.

 

Works Cited:

“Hands on Central Ohio 2-1-1.” Hands on Central Ohio 2-1-1. Web. 24 Sept. 2014. <http://www.211centralohio.org>.

Kennedy, Eugene and Charles, Sara. On Becoming a Counselor: A Basic Guide for Nonprofessional Counselors and Other Helpers. New York: Crossroad Publishing. 2001. Print.

“Suicide Myths.” Suicide.org. Web. 3 Oct. 2014. <http://www.suicide.org/suicide-myths.html>.

“Suicide Warning Signs.” Suicide.org. Web. 26 Sept. 2014. <http://www.suicide.org/suicide-warning-signs.html>.

 

References for Resources:

http://www.211centralohio.org

http://www.franklincountyohio.gov/children_services/education/community-resources.cfm

 

The Patron of Athens

A long time ago, there were many people living in a town. They couldn’t get anything to grow, and couldn’t get any fish from the sea, and couldn’t keep any animals tame. The only thing they could keep alive was the fire. So they went to the fire, and fed it and tended it and cried into it, weeping sorrows and joys, calling out for help from somewhere.

Two gods heard their call, and they came with gifts. One came from the mountains and the other came from the sea. One brought seeds and the other brought horses. One brought oil to feed the fire, and the other brought fresh water to quench the folk and tend the land. One brought tangy olives and the other brought fish to feed the folk.

The people planted the seeds and tended the trees that grew there. They watered them with the fresh water they’d been gifted. They loved the fire so much that they thanked the one profusely for the oil for the fire.

And when one of the folk spilled the water, dousing the flames, they cursed the other and bid him leave. So he left in anger, and as the water had caused him to be cast out, he took it with him. And gods have long memories, so the water never returned.

The people got smarter, and learned to divert rivers and pump it in from elsewhere. But the fresh water, the easy water that was given as a gift, it hasn’t returned. The goddess was honored for her patronage of the city and the god was cast out, forgotten for awhile, and treated with wariness ever after.

Teething Charm: Dr. Tally’s Soothing Tooth-Tiger Liniment

The Artharvaveda is a collection of spells, prayers, charms, and hymns designed for a variety of purposes.  Many of these relate to healing work that can be done.  The example quoted below is a charm for teething, specifically for the first two teeth that break through.  The text of the charm calls directly to the teeth themselves, as well as to Agni.  Many of the healing charms within the Artharvaveda call to Agni.  I think this is both because he is the priest of the Gods and the one who accepts sacrifices, but also because Fire itself is purifying when dealing with illness or pain.  The charm calls on Agni to sooth the teeth that are breaking through the gums.  Offered to the teeth themselves are rice, barley, beans, and sesame, with the intent that the child will eat these rather than harm his parents.  This is especially apt, as breastfeeding a teething infant can lead to biting, which is supremely uncomfortable.   The next part of the charm asks that the teeth come forth gently and that the fierceness, the pain, be passed away from the body.

 

“VI, 140. Expiation for the irregular appearance of the first pair of teeth

  1. Those two teeth, the tigers, that have broken forth, eager to devour father and mother, do thou, O Brahmanaspati Gâtavedas, render auspicious!
  2. Do ye eat rice, eat barley, and eat, too, beans, as well as sesamum! That, O teeth.. is the share deposited for your enrichment. Do not injure father and mother!
  3. Since ye have been invoked, O teeth, be ye in unison kind and propitious! Elsewhere, O teeth, shall pass away the fierce (qualities) of your body! Do not injure father and mother!” (Bloomfield VI, 140)

 

“HYMN CXL

A blessing on a child’s first two teeth

(1)Two tigers have grown up who long to eat the mother and the sire:

Soothe, Brāhmanaspati, and thou, O Jātavedas, both these teeth.

(2)Let rice and barley be your food, eat also beans and sesamum.

This is the share allotted you, to be your portion, ye two Teeth.

Harm not your mother and your sire.

(3)Both fellow teeth have been invoked, gentle and bringing happiness.

Else whither let the fierceness of your nature turn away, O

Teeth! Harm not your mother or your sire.” (Griffith CXL)

 

In creating this healing work for modern use, I have written a charm to be said while mixing the ingredients together for “Dr. Tally’s Soothing Tooth-Tiger Liniment.”  As a baby is able to start of solid foods around the same time that they will be getting teeth, I decided that a concoction that can actually be consumed and eaten by the child easily would be the way to go.  One of the ingredients called for in the ancient charm is beans.  Chickpeas (or garbanzo beans) are the main ingredient in hummus, which can be easily eaten by most infants who have started on solid foods (though it may cause gassiness).  Both rice cereal and barley cereal can be mixed into the pureed chickpeas, and then seasoned with just a little bit of sesame oil or tahini.  This will create a pureed food that even babies who are just starting solids could eat, as it could be thinned with as much water as necessary for them. There have been reported cases of sesame seed allergies, so as always, before introducing new foods to your baby, consult their doctor.

 

To make “Dr. Tally’s Soothing Tooth-Tiger Liniment” combine the following ingredients in a food processor while saying the charm that follows (alternatively, say this charm over the dish before you serve it if you aren’t the one who made it):

  • 1 can of drained chickpeas (or chickpeas that you’ve cooked yourself)
  • 2 Tbsp tahini (optional)
  • 1 Tbsp rice cereal
  • 1 Tbsp barley cereal
  • 1 tsp sesame oil
  • water to desired consistency

 

“Fierce and sharp tooth tigers, you who have broken through,

Be eased, bright tigers, in your work by this gift.

Come forth, and bring with you smiles of joy, rather than grimaces of pain.

Be soothed, sweet tigers, and be not over eager in your entrance.

Come forth, and partake of this share allotted to you.

Fierce and sharp tooth tigers, born of blessed Fire, be warmly welcomed here!”

 

Clergy Intention Letter

Why do you want to be a Priest, and what is your plan for making that goal happen?
When I was first considering what direction to go following the approval of my Dedicant Path documentation I waffled for a long while between the Initiate Path and the Clergy Path.  I talked to initiates and priests.  I asked questions.  I journaled and wrote a lot.  When I asked the counsel of my gods, it was obvious to me: I needed to do the Initiate work.  I didn’t feel ready, and didn’t know that I would ever feel ready, to embark on the path of clergy.  I still felt like I had a call for it then, but it was quiet and I questioned whether it was actually there.  I wanted to do the Initiate work first.  I needed to solidify my own practice before I could truly listen to see if the call was true.  
 
The closer I got to completing the course requirements for the Initiate Path, the more I noticed that as I was growing in my own work, the louder the call was getting.  As my own practice grew, I began seeing places where I could offer my knowledge and skills to those around me.  I feel that, next to walking your walk and owning your path, it is imperative to help others walk their path as well.  I found myself seeing voids in the community, and they were voids that I could fill.  I began leading Full Moon rituals every month, with the focus for those rituals being the magical work that we didn’t really get to do or engage in elsewhere.  It was also a place where I fostered a “no fail” zone.  I wanted to help others find their voice, the way I felt like I was finding mine.  
 
As I reached the final months of journaling for the Initiate Path, my call to the work of the priest solidified.  It felt just as obvious to me as my initial decision to embark on the Initiate Path first.  I knew without a doubt that I needed to first complete that work, and that I could then allow my focus to shift and set my foot upon the path of clergy work.  The paths all merge.  The work of the Dedicant is the first stream.  As it flows along, other rivers join it, bringing with their new waters new inspiration, new knowledge, and wider banks.  The Dedicant stream continues to flow strong in the river of my own Druidry, and will always flow in my river as its headwaters.  It has been joined by the Initiate Current, which brings a deeper understanding and a deeper level of work.  These two rivers flow, their waters mingling, and yet each flowing just as strong, now a single river.  As I encounter new waters, like the work of the Clergy, the river will continue to flow, and grow stronger as all the waters mingle.  My work as a Dedicant is a constant, ever continuing path, as is my work as an Initiate now, feeding the river.  I see the work of a priest the same way: once joined they are ever flowing, becoming just as much an integral part of the river as the other waters.  
 
I want to be a priest because I want to help others on their path, whatever that path may look like to them.  I want to provide liturgy to folks who are having trouble coming up with something fitting on their own.  I want to provide my knowledge and skills to those who need them.  I want to help grow our children in our tradition. 
I have built my strong foundation, and the pull has intensified.  I understand why so many people refer to it as a “Call.”
 
I plan to, above all, continue my own hearth work and maintain my own piety, because that is the solid foundation upon which all my other work is done.  I don’t think you can lead the Folk as a priest unless you have a solid practice of your own and feel comfortable leading yourself.  In addition to the continuing hearth work, I plan to continue filling the needs I see in my community, wherever they arise.  As far as the Clergy Training Program within ADF goes, I plan to complete about one course a month.  
 
Why do you want to be an ADF Priest in particular?
ADF is my community.  ADF is my tribe.  These are my Folk, and make up a large chunk of those who I want to serve.  This is the pathway to make that happen.  I am drawn to the vision of ADF: particularly the mandate to provide regular, public rituals.  I want to help grow ADF into a church that my children can be a part of and feel connected to from a young age.  I want to help develop programming that engages our new members, particularly those who are being raised in our traditions.  One of the biggest draws to ADF for me is its inclusiveness and family-friendly nature, and I want to help grow that.  I feel that one of the ways I can be sure that I’m providing the best knowledge is by becoming clergy within the organization.  
 
I’m also drawn to the high level of scholarship and the quality of the training provided to ADF Priests.  I love the balance that exists within ADF between faith and scholarship, between practice and study.  I want to help others see that same joy.  I want to help others in ADF blossom in their practice, and should they decide to embark on the course of higher study within ADF, I want to make sure that the coursework is accessible to them in a way that they can demonstrate their knowledge and understanding. I want to help others feel capable and confident in adapting their hearth culture and practice into the greater whole that is ADF practice.
 
I have no desire to be a “pay your fee and be a Priest” type of leader.  I’m in it to serve, and I see the ADF Clergy Path as the best way to both learn appropriate skills to serve in a religious capacity, as well as work with the Folk of my community and my faith.  

What does being a Priest mean to you in the cultural context of your Hearth Culture?
There were two types of priests within the Hellenic hearth.  There was the priest of the community and the beggar-priest, the mantis.  The mantis brought his skills and his knowledge to the folk.  This type of priest to me aligns with the work of the Initiate.  They work more in a one-on-one context, and support the work of the community priest.  The priest of the community aligns to the work of the ADF Priest.  The community priest was the one who led the public rites.  He ensured that proper sacrifices were made at the proper time.  He ensured that the community honored the Gods as needed to maintain the relationship with them.  
 

Cosmology 1

1.Describe the generation of the cosmos, and what is done in ADF ritual to ensure that the cosmos remains in order. (300 words min.)

The idea behind cosmology is the generation of order out of chaos.  In ADF ritual we are taking actions to maintain the order in the chaos.  The word for this in the Vedic culture is rta.  In our rituals, we are seeking to do things properly by the rta. When we choose to do things by the rta, we are choosing to take the right actions in the cosmos. We are looking for some way to conform to the order of the cosmos, and one of the ways we do this is by offering sacrifice. Sacrifice is a vital part of our cosmology, and participation in the process of offering sacrifice is clearly something that aligns us with the Kindreds (Dangler “Nine Central Tenets”).

In IE mythology, the cosmos came to be out of chaos. From the chaos of potential came the Land, Sea, and Sky, forming the basis of the world.  The generation of the cosmos in most IE cultures comes out of sacrifice.  In both the Norse and the Vedic mythology we see the destruction of a being bringing about the world as we know it.  The sea, the sky, and the land were created out of the death, the sacrifice, of a great being (Serith Deep Ancestors 22-24).  These pieces of the cosmos are all tied together by the Sacred Center, which is established through the sacrifice of those beings.  If we think of it in such a way that the Chaos feeds and nourishes the Sacred Center, which in turn holds the Cosmos together and keeps it fresh, vibrant, and strong (Serith Deep Ancestors 30).

The Norse myths describe the creation of the world as it came into being guided by three brothers: Odin, Vili, and Ve.  In the North was icy Nilfhiem, and in the south was fiery Muspell.  In the middle was Ginnungagap, a mild place where Ymir, a frost giant, lived and sweated out the race of frost giants.  This myth goes on to explain how Ymir was killed by the three brothers, Odin, Vili, and Ve as they grew tired of his and the other frost giants evilness. The Norse world was made out of Ymir’s body. His flesh became the earth, his bones the mountains, his blood the lakes and seas, and his skull the sky, held up by four dwarves.  The brothers took the embers from fiery Muspell and threw them up into the sky making the sun, and moon, and stars (Crossley-Holland 3-7).

If we look at the idea of death being a type of chaos, and life being a type of order, then out of chaos came order.  Out of death came life.  It is through the act of sacrifice that the seeds of the cosmos were able to spring forth out of chaos and the waters of potential.  “And just as the first sacrifice was the means by which the world was ordered, so our own sacrifices ensure the continuation of the world… our sacrifice is a repetition of the cosmogony, and so by it, we ensure the continued newness of creation” (Serith Deep Ancestors 24)  In ADF ritual, we continually make sacrifices in order to maintain the order of the world.  When we create the Sacred Center, we are making the tools we use to do so sacred through the act of sacrifice.

 

2.Describe the physical items that exemplify the sacred center in ADF ritual, and how each constituent part reflects the vision of an ordered cosmos. (300 words min.)

The Center of the World is what is created in order to bring the focus of the Kindreds to us, and to allow our focus to extend beyond the mundane world. T he idea is that as we create the Sacred Center, we are aligning the Center of our world to the Center of all worlds.     It is this alignment that allows us to communicate with the spirits in all the Realms.

The sacred center in ADF ritual is most often represented by the fire, well, and tree, reflecting the triadic Cosmos common in IE cultures. While Fire must be present, the Well and the Tree are sometimes represented in different ways.  For example, the Sacred Center in the Vedic hearth culture can be represented with three Fires.  The Tree in the Greek hearth culture is often replaced with either an omphalos or a mountain.

The Fire is a great power.  It brings light in the darkness.  It brings warmth in the cold.  It transforms our offerings into smoke that rises to the Heavens, carrying it to the Gods.  The Fire is what brings the shining light of the Ouranic powers down on to us, to bathe us in wisdom, light and warmth.  The Fire is prominent in many creation myths, as being something that the Gods had and the humans needed to make them “man.”  In Greek myth Prometheus convinced Zeus to not destroy the race of man in addition to giving them fire.  This fire was needed not only to help mankind survive, but also allowed them to burn offerings to the Gods.  In ADF we use it as a piece of our sacred center because of its prominence in ancient worship and because it is a transformer and through it was can send our offerings to the Kindreds and allow them suffuse us in their blessings.  Additionally, the Fire exists upon the Land, and as such belongs to all the Folk and all the Gods (Serith Deep Ancestors 28).

The Well contains the sacred waters and connects us to the dark cosmic and chthonic powers below.  The Well connects to the underworld and allows the wisdom of our Ancestors to flow up through the blood of the Earth to fill us, sustain us, and nourish us.  The idea concept of the Well being the connection to the Ancestors comes from the idea that in many myths the dead needs to cross water in order to move on.  For example, in Greek myth the river Akherosian must be crossed with the help of Charon in order to reach the Underworld where the Ancestors dwell.  The concept of the Well and the origin of it comes from the idea that in Norse mythology Yggdrasil was rooted deep within the Well and from the Well came the Ancestors, our own fate, and great power.  This is described in the Poetic Edda in the Grimnismol. In ADF we use it as a piece of our sacred center because it connects us to the Kindreds, and through archeological findings we know that metal was often offered to rivers and wells in ancient times. The Waters also represent the Chaos of Potential the rest below the axis mundi. These are the Waters out of which spring the Cosmos.

The Tree is the crossroads.  Its roots stretch deep into the Well and travel out through the world.  Its branches reach up into the Heavens, where the primal fire dwells, and cascade around us here in the Mid Realm.  The trunk is the center of the universe, connecting the fire and the water.  The tree is like a great line of communication that connects us to the Ancestors below, the Nature Spirits here, and the Shining Ones above.  It transverses the worlds and connects us to all beings.  In ADF we use the tree as a piece of our sacred center because it is what holds the other pieces together.  We use it as a crossroads to open the lines of communication and hold them open so that we may commune with the spirits (Demissy).

 

3.Explain the divisions of the cosmos in ADF ritual, and why the cosmos is divided in this way. (300 words min.)

In ADF ritual the cosmos can be divided into the land, the sea, and the sky; or the terrestrial, atmospheric, and celestial; or the underworld, middle world, and upper world.  The Land/Sea/Sky division fits extremely well within ADF cosmology specifically with Ceisiwr Serith’s prayer: “The waters support and surround us / The land extends about us / The sky stretches out above us” (Serith).  In Hellenic cultured it can be seen as the land, deified in Gaea, is defined best as a disk that is surrounded by the encompassing waters of Okeanos. Okeanos would be the sea, the deep-running river that holds the land together. The sky, deified by Ouranos, is the dome that covers the sea and the land.

However, it is the last division, of Under/Middle/Upper-World that is most commonly seen in ADF ritual.  This fits with most Indo-European mythology across the cultures, and so resonates well in ADF ritual.  This resonates well in our rituals because we commonly represent the Sacred Center by using the Fire, Well, and Tree.  The Fire acts as a gate to the Upperworld, carried our voices and offerings to the Heavens.  The Well acts as a gate to the Underworld, carrying our voices and offerings to the Beings below.  The Tree, the axis mundi, serves as a connecting gate between all the realms, acting as the path connecting the centers of the all the worlds together (Dangler “Nine Tenets”).

Another way this resonates well in ADF rituals is in how we call the Kindreds.  One method of calling the spirits is to call the Ancestors, then the Nature Spirits, and then the Shining Ones.  However, as methods that I find resonates better within the concept of an ordered cosmos, and the method we us in our Druid Moon rituals in Three Cranes Grove, is to first call the Chthonic Beings: all those Ancestors, Natures Spirits, and Shining Ones who dwell in the Underworld;  then call to the Beings of this Realm: all those Ancestors, Natures Spirits, and Shining Ones who dwell with us here on Earth; then call the Ouranic Beings:  all those Ancestors, Natures Spirits, and Shining Ones who dwell in the Upperworld, in the Heavens above.

 

4.Explain why the fire is an essential element of ADF ritual, and what relation it has to the sacrifice. (150 words min.)

Fire is imperative in ADF ritual because it is what transforms our offerings into sacrifices; it allows us to bring gifts to the Kindreds and both form and maintain the *ghosti relationship.  Sacrifice is literally “to make sacred,” from the Latin roots sacer (sacred) and facere (to make), so in ritual, when making a sacrifice, you are taking the thing that is being offered and making it sacred so it can be a gift to the Kindreds.  Another important point about sacrifice is that when making something, the object is then removed from human usage.  it is carried away from the mundane and into the sacred.  Through the Fire are our sacrifices carried to the Gods.  The Fire is what brings the shining light of the Ouranic powers down on to us, to bathe us in wisdom, light and warmth.

The fire is intimately connected to the sacrifice. In the Vedic culture, Agni  not only devours the sacrifice, but he calls the rest of the gods forth to accept the sacrifice and transfers it to them.  “Sacrifice puts us into proper relationship with the sacred and maintains us there,” thus allowing us to maintain the order of the Cosmos out of Chaos (Serith “Sacrifice”).  Additionally, in ancient IE cultures, fire was needed not only to help mankind survive, but also allowed them to burn offerings to the Gods.  Fire is an In ADF we use it as a piece of our sacred center because of its prominence in ancient worship and because it is a transformer and through it was can send our offerings to the Kindreds. “In many ways, the fire is the counterpart of the priest, a sort of example that our own priests must follow. By bringing the deities to the place of sacrifice, by transmitting the offering, and by knowing the ways of the sacrifice, the fire is the perfect priest” (Dangler “Nine Central Tenets”).

 

5.Describe the purpose and function of the Gatekeeper in ADF ritual. Explain also who or what makes a good Gatekeeper, along with why they do, with at least two examples of mythological figures that could fill the role of a Gatekeeper and give an explanation of why they can. (300 words min.)

The Gatekeeper in ADF ritual is in charge of either aiding the celebrants in opening the gates between the worlds, and/or in safely holding the gates open after they’ve been opened. They help the celebrant who is in charge of opening the gates by mixing their magic and power with the celebrant’s in order to align the worlds and realms.  It’s important to note that we have the power to communicate with the Kindreds and without the Gates being open; however, the lines of communication are clearer and more enhanced with the aid of a Gatekeeper.  The Gatekeeper on ADF ritual acts as guide, and also as liaison between the Folk and the Spirits. The Gatekeeper is a being who often takes the role of psychopomp, which is a being that can walk between the worlds, or exist in all the worlds; one who is liminal. They are also a being who is willing to work with us, or has shown an interest is working with us, even with the Gates closed, most often because they desire to build and maintain a relationship with us (Newburg).

One Gatekeeper who is invited to aid in the work is Hermes in Hellenic rituals.  Through studying the lore we know that Hermes was able to transverse the worlds as Zeus’s messenger between the Upper-, Middle-, and Underworlds.  Another Gatekeeper within the Hellenic hearth culture is Hekate. She kept the role she had as a Titan after the divine war, and is still “the key-holding mistress of Land, Sea, and Sky,” and “the Goddess of the Crossroads.” She stands at the boundaries and guides travelers on their way. Within the lore, she aided Demeter in searching all the realms for her daughter, and was able to safely enter in and leave al the realms, as well as guide others along with her.

Gatekeepers in other hearths include Heimdal, the God who controls and watches over the Rainbow Bridge, which connects all the realms, and Mannanan mac Lir, who is often called in Celtic ADF rituals to help us in the role of Gatekeeper for his ability to go beyond the ninth wave and for his skill in magic. In our grove we invite Garanos Crane to aid us in Opening the Gates.  He is an example of a being that exists in all the Worlds. He has one foot in the water, one foot on the land, and an eye cast to the Sky, where he soars beyond the ninth wave.

 

6.Describe the relationship between earth and sky in ADF ritual. (125 words min.)

“I am a child of Earth and starry Sky, but my race is heavenly.” (— From the Bacchic Gold Tablets)

ADF is a neo-pagan religion, and so we are focused on the earth.  This is one reason that the Earth Mother is honored early in our rites, so that we can recognize that relationship with the earth.  The Sky Father can also be honored at this point in the ritual.  This not only balances genders, but also honors a common IE archetype (Newburg).  While the Earth Mother is the land, the earth, and the local sovereignty, the Sky Father is the clear sky and the ancient head of the pantheon.  As the ancient Indo-Europeans moved from the east to the west and when they settled into a new territory, “the Sky Father wed the Goddess of that land or the Earth Mother deity and in the minds of the early Indo-Europeans the relationship between the Sky Father and localized Earth Mother was as simple as, the Sky Father fertilized the Earth Mother, which in turn gave birth to all living things” (Mann).  As we ground and center ourselves in the earth, we “look to the sacred and inseparable union between the Earth and Sky for our example, for one can not exist without the other” (Mann).  This is often reflected in ADF ritual when we do the Two Powers meditation, involving acting as a Tree and sending our roots down into the Earth, and our branches up into the Sky.

 

7.Summarize each of the five contexts of sacrifice in Rev. Thomas’ “The Nature of Sacrifice” paper in your own words. Explain the effect of sacrifice on the cosmos and on the participants. (100 words min. for each context, 150 words min. for effect.)

The five contexts of sacrifice are Maintaining the Cosmic Order, Delivering Services Through Gifts, Providing Protection, Commensality (Community), and Mitigating Order with Chaos.

1) Maintaining the Cosmic Order

In IE mythology, the cosmos came to be out of chaos. From the chaos of potential came the Land, Sea, and Sky, forming the basis of the world.  The generation of the cosmos in most IE cultures comes out of sacrifice, where a primordial being is killed and dismembered with his body parts forming the basis of the cosmos. The sea, the sky, and the land were created out of the death, the sacrifice, of this great being (Serith Deep Ancestors 22-24).  These pieces of the cosmos are all tied together by the Sacred Center, which is established through the sacrifice of those beings.  If we think of it in such a way that the Chaos feeds and nourishes the Sacred Center, which in turn holds the Cosmos together and keeps it fresh, vibrant, and strong (Serith Deep Ancestors 30). Sacrifice feeds the cosmos, and the cosmos feeds the need for sacrifice, and the cycle of life and death goes on.  When we sacrifice we are not only helping to sustain the cosmos, but we are also using that sacrifice to take the power of the universe into ourselves (Thomas).

2) Delivering Services Through Gifts

This is the idea of the *ghosti relationship, which is to say the guest-host relationship.  The host has an obligation to provide for their guests, and the guest has an obligation to be courteous and respectful to their host: literally “someone with whom one has reciprocal duties of hospitality” (Thomas).  In relation to our rituals there is also the idea that the nature of our relationship with the Kindreds is such that we can never give enough thanks for what they give us.  This means that we give what we can, when we can, and from our hearts.  Each gift we give, each sacrifice we make, is a part of ourselves.  It is the kind of close relationship where you don’t worry about who gave first, or keeping track to make sure you’re even.  A relationship of love in this way doesn’t require that things be even, only that each give as he can in a truly meaningful way.  There is also the concept of substitution, which is very useful in our rituals, which prohibit blood sacrifice.  This means that we can do things like substitute bread for flesh, or offer up other precious objects in place of a life (Thomas).

3) Providing Protection

One way of sacrificing something for protection is like making a treaty or a peace offering. This is what we often see in ADF ritual when speaking to the Outdwellers.  “Here, take this in good-faith, and leave us alone.”  These are offerings to prevent bad things from happening.  Another form of protection gained through offering is the piacular offering.  This was designed to cover the “if we messed anything up, or offend you, or forgot someone: here, take this, we’re sorry.”  There is also the concept of making offerings or sacrifices to remove pollution so that one was purified to enter a ritual space.  The idea of a scapegoat can also be used for purification.  It offers up someone or something who has been intimately tied to the community in question in order to absorb their pollution, and then removes them from the community in some way, the idea being that they take all that pollution with them.  The Hellenic Oath Sacrifice is a sacrifice that is made in order to bind an oath-maker to their promise (Thomas).

4) Commensality (Community)

The commensality part of the sacrificial process refers to the shared meal that happened in ancient culture following a sacrificial rite.  In these rites the skin, fat, and bones we offered up to the Gods, and the Folk were given the meat.  This was generally the only time that people in the community had meat available for food.  This shared meal also reflects the *ghosti relationship.  The humans sacrificed to the Gods, and both parries received a portion of the spoils, thus setting the stage for us to make requests and demands of the gods because we had welcomed them at our table to share our food (Thomas).

5) Mitigating Order with Chaos (the modern idea)

The Cosmos is created out of Chaos through the act of sacrifice.  While too much chaos will make order fall apart, so too will too much order break itself if it is not enlivened by chaos.  Chaos feeds and nourishes the Sacred Center, which in turn holds the Cosmos together and keeps it fresh, vibrant, and strong (Serith Deep Ancestors 30). We welcome this chaos in modern rituals most often during the Praise Offering section of a ritual.  This is the portion where the Folk come to bring their own offerings, and there is a spontaneity and vibrancy that sometimes reeks of chaos, but which brings life and joy to the order of the ritual (Thomas).

Sacrifice is what helps to bring the Cosmos into being.  Sacrifice is intrinsically tied to the generation of the cosmos, and imperative for it to remain in order.  It is through the act of sacrifice that the seeds of the cosmos were able to spring forth out of chaos and the waters of potential.  In this sense, the first type of sacrifice that Thomas discusses is the main way that sacrifice has an effect on the cosmos.  Looking at the effect that sacrifice has on the participants in a ritual, it draws from all the types of sacrifice that Thomas discusses.  In maintaining the cosmos order, we are looking for some way to do this, and one of the ways we do this is by offering sacrifice. Sacrifice is a vital part of our cosmology, and participation in the process of offering sacrifice is clearly something that aligns us with the Kindreds (Dangler “Nine Central Tenets”).  “And just as the first sacrifice was the means by which the world was ordered, so our own sacrifices ensure the continuation of the world… our sacrifice is a repetition of the cosmogony, and so by it, we ensure the continued newness of creation” (Serith Deep Ancestors 24)  In ADF ritual, we continually make sacrifices in order to maintain the order of the world.  We also make sacrifices in order to establish a relationship with the Kindreds.  It is through our acts of sacrifice that we are drawn closer to them, and they to us.  This is done both through the exchange of gifts and through the shared meal.  It is particularly visible during rites where a plate of food is made up for the Spirits.  We also make sacrifice in magical workings, particularly those which are designed to protect or purify us.  In short, sacrifice is the basis of our relationships with the Spirits and the Cosmos as a whole (Thomas).

 

8.What does it mean to be “purified” in ADF ritual? Why is purification important? What must be purified, and who may do the purification? (150 words min.)

Purification in ADF ritual takes place early in the rite, and must happen before the Gates have been opened.  Anyone who has purified themselves can purify others as they enter ritual space.  There are no strict rules in ADF about who or what must be purified.  Purification is designed to prepare all participants and celebrants in the ritual for the work of the ritual, honoring the Kindreds, and making sacrifice.  It is customary in ADF rituals to purify the Folk before they enter the ritual space.  This is often done with water and fire/smoke.  The folk are asked to wash their hands, or are aspersed with waters and/or incense is lit and the smoke is encouraged to mingle about the body.  This covers the three parts of purification that Newburg discusses: the folk are washed clean, thus removing ‘undesirables;’ they are then fumigated, thus adding ‘desirable’ to themselves before ritual; and the space is purified to mark it as sacred for the work ahead.  Purification with water and fire/smoke also acts as a sort of neuro-linguistic programming trigger, helping to signify to the Folk that they are about to enter a Sacred Space and the should prepare themselves for the work.  Purification is important because as we approach our work it is important to leave behind those things that don’t serve us in honoring the Kindreds in the best way we are able.  This can be physical acts of purification, but more commonly is preparing the mind, so that “we can approach ritual pure and focused” (Newburg).

 

  1. In many rituals we call for the blessings of the Kindreds. Where do these blessings come from, how are they provided to the folk, and why are we entitled to them? (200 words min.)

The Blessings come from the Three Kindreds, sometimes viewed as a whole set of blessings, sometimes individually, and sometimes from solely the Being of the Occasion.  All of these methods can be seen in rituals, and it is important to use the one that flows best with the particular liturgy you’re working with.  They take the form of the Waters of Life, which can take the form of any beverage, or can take the form of any method that the participants can view as something they can take into themselves (a token, the heat of a fire, sprinkled waters, a shared meal, etc).  “Waters of Life” has simply been the name that is most often used in ritual to refer to this Return Flow (Newburg).

The Return Flow is a very important part of the *ghosti relationship that we share with the Kindreds.  By sacrificing we have given of ourselves and that means that something must now be given in return.  We are entitled to the Blessings because of the relationship we’ve developed with the Kindreds.  As far as what is given in the Return Flow, what we are drinking from the Blessing Cup, is determined by the Omens.  One of the common ways of taking omens is by specifically asking what each Kindred blesses the folk with.  By asking these questions it is then determined what we are receiving in return from the Kindreds. For example, sometimes the Kindreds offer us wisdom, gifts, or advise us of new beginnings, and sometimes they caution us against difficulties to come.  These omens, of course, depend on the divination system used and the Seer in question.  In any case however, when the Folk drink of the Blessing Cup, they take the blessings and the energies of the Kindreds into themselves.  The Blessings from the Kindreds (as determined by the Omens) are put into the Blessing Cup during the Hallowing of the Waters.  This can be done in any number of methods of energy work, but “the Hallowing should effect a ritual change in the beverage. It should express a change from mundane to sacred” (Newburg).

 

Works Cited:

Crossley-Holland, Kevin. The Norse Myths. New York: Pantheon, 1980. Print.

Dangler, Michael J. “Nine Central Tenets of Druidic Ritual.” Ár nDraíocht Féin: A Druid Fellowship. ADF. Web. 18 Sept. 2014. <https://www.adf.org/articles/cosmology/nine-tenets.html>.

Demissy, Linda. “Sacred Space, an Exploration of the Triple Center.” Ár nDraíocht Féin: A Druid Fellowship. ADF. Web. 20 Jan. 2012. <http://www.adf.org/articles/cosmology/sacred-space.html>.

Mann, Raven & Carrion. “Reclaiming the Indo-European Sky Father.” Ár nDraíocht Féin: A Druid Fellowship. ADF. Web. 18 Sept. 2014. <https://www.adf.org/articles/gods-and-spirits/general/skyfather.html>.

Newburg, Brandon.  “Ancient Symbols, Modern Rites: A Core Order of Ritual Tutorial for Ár nDraíocht Féin.” Ár nDraíocht Féin: A Druid Fellowship. ADF. 2007. Web. 18 Sept. 2014. <https://www.adf.org/members/training/dedicant-path/articles/coortutorial/index.html>.

Serith, Ceisiwr.  Deep Ancestors. Tuscon, AZ: ADF Publishing, 2007.  Print.

Serith, Ceisiwr. “Sacrifice, the Indo-Europeans, and ADF.” Ár nDraíocht Féin: A Druid Fellowship. ADF. Web. 18 Sept. 2014. <https://www.adf.org/articles/cosmology/sacrifice-ie-adf.html>.

Thomas, Kirk. “The Nature of Sacrifice.” Ár nDraíocht Féin: A Druid Fellowship. ADF. Web. 19 Sept. 2014. <https://www.adf.org/articles/cosmology/nature-of-sacrifice.html>.

Law and the Church

1.List nine (9) laws, or as many as possible if less than nine, concerning clergy that you have found by searching your nearest municipality laws. By municipality, we mean on the village or town level. If there are none, then tell us how you found that out.

 

Columbus Municipal Code 2321.22: 

Reporting felony; medical personnel to report injuries. 

Specifically (F): Division (A) (No person, knowing that a felony has been or is being committed, shall knowingly fail to report such information to law enforcement authorities.) or (D) (No person shall fail to provide upon request of the person to whom he has made a report required by division (C) of this section, or to any law enforcement officer who has reasonable cause to assert the authority to investigate the circumstances surrounding the death, any facts within his knowledge that may have a bearing on the investigation of the death.) of this section does not require disclosure of information, when any of the following applies:

(1) The information is privileged by reason of the relationship between attorney and client, doctor and patient, licensed psychologist or licensed school psychologist and client, clergyman or rabbi or minister or priest and any person communicating information confidentially to him for a religious counseling purpose in his professional character, or husband and wife, or a communications assistant and those who are a party to a telecommunications relay service call.

(4) Disclosure of the information would amount to disclosure by an ordained clergyman of an organized religious body of a confidential communication made to him in his capacity as such by a person seeking his aid or counsel.

 

Columbus Municipal Code 3347.12 

Home occupation.

The purpose of this section is to permit a home occupation as an accessory use if it is compatible with the residential character of the neighborhood in which it is located, and is conducted so as not to have an adverse affect upon the average neighbor under normal circumstances; to set standards by which to judge the operation of such use; and to prohibit uses which are incompatible with permissible uses in apartment districts. A home occupation may be an accessory use in any apartment district subject to the following conditions:

(E) No person other than a permanent resident of the dwelling unit shall be engaged in or employed at any home occupation within such dwelling unit except that in connection with the practice of a profession which can be practiced only with the assistance of supportive personnel, one person not residing in such dwelling unit may be so employed. Profession is limited herein to architect, attorney, clergyman, dentist, engineer, physician or surgeon.

 

 

 

 

 

2.If there is a body of laws between the municipality laws and the state/provincial laws where you live, list nine (9) laws, or as many as possible if less than nine, concerning clergy, that you have found by searching this area.

Franklin County:

LOC.R. 75.14 MARRIAGE LICENSE APPLICANTS

Pursuant to Ohio R.C. 3101.05 any applicant for a marriage license who is a minor must provide proof of having had marriage counseling prior to applying for the license. The counseling can be provided by clergy or a person licensed by the State of Ohio to provide counseling. Proof of counseling may be in the form of a letter to this Court from the person who provided the counseling on his or her letterhead.

(“Local Rules of Court”)

 

 

 

3.List nine (9) laws concerning clergy that you have found by searching your state/provincial laws.

Chapter 21: Probate Court – Juvenile

Juvenile Court

Reporting child abuse or neglect. (see question 6 for full discussion)

(a) No person described in division (A)(1)(b) of this section who is acting in an official or professional capacity and knows, or has reasonable cause to suspect based on facts that would cause a reasonable person in a similar position to suspect, that a child under eighteen years of age or a mentally retarded, developmentally disabled, or physically impaired child under twenty-one years of age has suffered or faces a threat of suffering any physical or mental wound, injury, disability, or condition of a nature that reasonably indicates abuse or neglect of the child shall fail to immediately report that knowledge or reasonable cause to suspect to the entity or persons specified in this division. Except as provided in section 5120.173 of the Revised Code, the person making the report shall make it to the public children services agency or a municipal or county peace officer in the county in which the child resides or in which the abuse or neglect is occurring or has occurred. In the circumstances described in section 5120.173 of the Revised Code, the person making the report shall make it to the entity specified in that section.

(b) [Effective 9/17/2014]Division (A)(1)(a) of this section applies to any person who is an attorney; physician, including a hospital intern or resident; dentist; podiatrist; practitioner of a limited branch of medicine as specified in section 4731.15 of the Revised Code; registered nurse; licensed practical nurse; visiting nurse; other health care professional; licensed psychologist; licensed school psychologist; independent marriage and family therapist or marriage and family therapist; speech pathologist or audiologist; coroner; administrator or employee of a child day-care center; administrator or employee of a residential camp or child day c administrator or employee of a certified child care agency or other public or private children services agency; school teacher; school employee; school authority; person engaged in social work or the practice of professional counseling; agent of a county humane society; person, other than a cleric, rendering spiritual treatment through prayer in accordance with the tenets of a well-recognized religion; employee of a county department of job and family services who is a professional and who works with children and families; superintendent or regional administrator employed by the department of youth services; superintendent, board member, or employee of a county board of developmental disabilities; investigative agent contracted with by a county board of developmental disabilities; employee of the department of developmental disabilities; employee of a facility or home that provides respite care in accordance with section 5123.171 of the Revised Code; employee of a home health agency; employee of an entity that provides homemaker services; a person performing the duties of an assessor pursuant to Chapter 3107. or 5103. of the Revised Code; third party employed by a public children services agency to assist in providing child or family related services; court appointed special advocate; or guardian ad litem.

(4)

(a) No cleric and no person, other than a volunteer, designated by any church, religious society, or faith acting as a leader, official, or delegate on behalf of the church, religious society, or faith who is acting in an official or professional capacity, who knows, or has reasonable cause to believe based on facts that would cause a reasonable person in a similar position to believe, that a child under eighteen years of age or a mentally retarded, developmentally disabled, or physically impaired child under twenty-one years of age has suffered or faces a threat of suffering any physical or mental wound, injury, disability, or condition of a nature that reasonably indicates abuse or neglect of the child, and who knows, or has reasonable cause to believe based on facts that would cause a reasonable person in a similar position to believe, that another cleric or another person, other than a volunteer, designated by a church, religious society, or faith acting as a leader, official, or delegate on behalf of the church, religious society, or faith caused, or poses the threat of causing, the wound, injury, disability, or condition that reasonably indicates abuse or neglect shall fail to immediately report that knowledge or reasonable cause to believe to the entity or persons specified in this division. Except as provided in section 5120.173 of the Revised Code, the person making the report shall make it to the public children services agency or a municipal or county peace officer in the county in which the child resides or in which the abuse or neglect is occurring or has occurred. In the circumstances described in section 5120.173 of the Revised Code, the person making the report shall make it to the entity specified in that section.

(b) Except as provided in division (A)(4)(c) of this section, a cleric is not required to make a report pursuant to division (A)(4)(a) of this section concerning any communication the cleric receives from a penitent in a cleric-penitent relationship, if, in accordance with division (C) of section 2317.02 of the Revised Code, the cleric could not testify with respect to that communication in a civil or criminal proceeding.

(c) The penitent in a cleric-penitent relationship described in division (A)(4)(b) of this section is deemed to have waived any testimonial privilege under division (C) of section 2317.02 of the Revised Code with respect to any communication the cleric receives from the penitent in that cleric-penitent relationship, and the cleric shall make a report pursuant to division (A)(4)(a) of this section with respect to that communication, if all of the following apply:

(i) The penitent, at the time of the communication, is either a child under eighteen years of age or a mentally retarded, developmentally disabled, or physically impaired person under twenty-one years of age.

(ii) The cleric knows, or has reasonable cause to believe based on facts that would cause a reasonable person in a similar position to believe, as a result of the communication or any observations made during that communication, the penitent has suffered or faces a threat of suffering any physical or mental wound, injury, disability, or condition of a nature that reasonably indicates abuse or neglect of the penitent.

(iii) The abuse or neglect does not arise out of the penitent’s attempt to have an abortion performed upon a child under eighteen years of age or upon a mentally retarded, developmentally disabled, or physically impaired person under twenty-one years of age without the notification of her parents, guardian, or custodian in accordance with section 2151.85 of the Revised Code.

(d) Divisions (A)(4)(a) and (c) of this section do not apply in a cleric-penitent relationship when the disclosure of any communication the cleric receives from the penitent is in violation of the sacred trust.

(R.C. § 2151.421)

Chapter 23: Court of Common Pleas

Evidence: Privileged Communications

The following persons shall not testify in certain respects: (see question 6 for discussion)

(1) A cleric, when the cleric remains accountable to the authority of that cleric’s church, denomination, or sect, concerning a confession made, or any information confidentially communicated, to the cleric for a religious counseling purpose in the cleric’s professional character. The cleric may testify by express consent of the person making the communication, except when the disclosure of the information is in violation of a sacred trust and except that, if the person voluntarily testifies or is deemed by division (A)(4)(c) of section 2151.421 of the Revised Code to have waived any testimonial privilege under this division, the cleric may be compelled to testify on the same subject except when disclosure of the information is in violation of a sacred trust.

(2) As used in division (C) of this section:

(a) “Cleric” means a member of the clergy, rabbi, priest, Christian Science practitioner, or regularly ordained, accredited, or licensed minister of an established and legally cognizable church, denomination, or sect.

(b) “Sacred trust” means a confession or confidential communication made to a cleric in the cleric’s ecclesiastical capacity in the course of discipline enjoined by the church to which the cleric belongs, including, but not limited to, the Catholic Church, if both of the following apply:

(i) The confession or confidential communication was made directly to the cleric.

(ii) The confession or confidential communication was made in the manner and context that places the cleric specifically and strictly under a level of confidentiality that is considered inviolate by canon law or church doctrine.

(R.C. § 2317.02)

 

Jurisdiction – Limitation of Actions

Assault or battery actions – childhood sexual abuse.

(1) “Childhood sexual abuse” means any conduct that constitutes any of the violations identified in division (A)(1)(a) or (b) of this section and would constitute a criminal offense under the specified section or division of the Revised Code, if the victim of the violation is at the time of the violation a child under eighteen years of age or a mentally retarded, developmentally disabled, or physically impaired child under twenty-one years of age. The court need not find that any person has been convicted of or pleaded guilty to the offense under the specified section or division of the Revised Code in order for the conduct that is the violation constituting the offense to be childhood sexual abuse for purposes of this division. This division applies to any of the following violations committed in the following specified circumstances:

(viii) The actor is a cleric, and the victim is a member of, or attends, the church or congregation served by the cleric.

(R.C. § 2305.111)

Chapter 29: Crimes – Procedures

Sex Offenses

Sexual battery.

(A) No person shall engage in sexual conduct with another, not the spouse of the offender, when any of the following apply:

(12) The other person is a minor, the offender is a cleric, and the other person is a member of, or attends, the church or congregation served by the cleric.

(R.C. § 2907.03)

Illegal use of minor in nudity-oriented material or performance.

(A) No person shall do any of the following:

(1) Photograph any minor who is not the person’s child or ward in a state of nudity, or create, direct, produce, or transfer any material or performance that shows the minor in a state of nudity, unless both of the following apply:

(a) The material or performance is, or is to be, sold, disseminated, displayed, possessed, controlled, brought or caused to be brought into this state, or presented for a bona fide artistic, medical, scientific, educational, religious, governmental, judicial, or other proper purpose, by or to a physician, psychologist, sociologist, scientist, teacher, person pursuing bona fide studies or research, librarian, member of the clergy, prosecutor, judge, or other person having a proper interest in the material or performance;

(b) The minor’s parents, guardian, or custodian consents in writing to the photographing of the minor, to the use of the minor in the material or performance, or to the transfer of the material and to the specific manner in which the material or performance is to be used.

(2) Consent to the photographing of the person’s minor child or ward, or photograph the person’s minor child or ward, in a state of nudity or consent to the use of the person’s minor child or ward in a state of nudity in any material or performance, or use or transfer a material or performance of that nature, unless the material or performance is sold, disseminated, displayed, possessed, controlled, brought or caused to be brought into this state, or presented for a bona fide artistic, medical, scientific, educational, religious, governmental, judicial, or other proper purpose, by or to a physician, psychologist, sociologist, scientist, teacher, person pursuing bona fide studies or research, librarian, member of the clergy, prosecutor, judge, or other person having a proper interest in the material or performance;

(3) Possess or view any material or performance that shows a minor who is not the person’s child or ward in a state of nudity, unless one of the following applies:

(a) The material or performance is sold, disseminated, displayed, possessed, controlled, brought or caused to be brought into this state, or presented for a bona fide artistic, medical, scientific, educational, religious, governmental, judicial, or other proper purpose, by or to a physician, psychologist, sociologist, scientist, teacher, person pursuing bona fide studies or research, librarian, member of the clergy, prosecutor, judge, or other person having a proper interest in the material or performance.

(b) The person knows that the parents, guardian, or custodian has consented in writing to the photographing or use of the minor in a state of nudity and to the manner in which the material or performance is used or transferred.

(R.C. § 2907.323)

Permitting unlawful operation of viewing booths depicting sexual conduct.

(C) It is an affirmative defense to a charge under this section that either of the following applies to the involved visual materials or performances:

(1) The visual materials or performances depicting sexual conduct are disseminated or presented for a bona fide medical, scientific, educational, religious, governmental, judicial, or other proper purpose and by or to a physician, psychologist, sociologist, scientist, teacher, person pursuing bona fide studies or research, librarian, member of the clergy, prosecutor, judge, or other person having a proper interest in the visual materials or performances.

(R.C. § 2907.38)

Offenses Against the Family

Endangering children.

(A) No person, who is the parent, guardian, custodian, person having custody or control, or person in loco parentis of a child under eighteen years of age or a mentally or physically handicapped child under twenty-one years of age, shall create a substantial risk to the health or safety of the child, by violating a duty of care, protection, or support. It is not a violation of a duty of care, protection, or support under this division when the parent, guardian, custodian, or person having custody or control of a child treats the physical or mental illness or defect of the child by spiritual means through prayer alone, in accordance with the tenets of a recognized religious body.

(B) No person shall do any of the following to a child under eighteen years of age or a mentally or physically handicapped child under twenty-one years of age:

(5) Entice, coerce, permit, encourage, compel, hire, employ, use, or allow the child to act, model, or in any other way participate in, or be photographed for, the production, presentation, dissemination, or advertisement of any material or performance that the offender knows or reasonably should know is obscene, is sexually oriented matter, or is nudity-oriented matter;

(D)

(1) Division (B)(5) of this section does not apply to any material or performance that is produced, presented, or disseminated for a bona fide medical, scientific, educational, religious, governmental, judicial, or other proper purpose, by or to a physician, psychologist, sociologist, scientist, teacher, person pursuing bona fide studies or research, librarian, member of the clergy, prosecutor, judge, or other person having a proper interest in the material or performance.

(R.C. § 2919.22)

 

Offenses Against Justice & Public Administration

Failure to report a crime or knowledge of a death or burn injury.

(G) Divisions (A) and (D) of this section do not require disclosure of information, when any of the following applies:

(1) The information is privileged by reason of the relationship between attorney and client; doctor and patient; licensed psychologist or licensed school psychologist and client; licensed professional clinical counselor, licensed professional counselor, independent social worker, social worker, independent marriage and family therapist, or marriage and family therapist and client; member of the clergy, rabbi, minister, or priest and any person communicating information confidentially to the member of the clergy, rabbi, minister, or priest for a religious counseling purpose of a professional character; husband and wife; or a communications assistant and those who are a party to a telecommunications relay service call.

(4) Disclosure of the information would amount to disclosure by a member of the ordained clergy of an organized religious body of a confidential communication made to that member of the clergy in that member’s capacity as a member of the clergy by a person seeking the aid or counsel of that member of the clergy.

(R.C. § 2921.22)

 

Chapter 37: Health – Safety – Morals

Hospice care definitions.

(D) “Interdisciplinary team” means a working unit composed of professional and lay persons that includes at least a physician, a registered nurse, a social worker, a member of the clergy or a counselor, and a volunteer.

(R.C. § 3712.01) 

Nursing Homes & Residential Care Facilities

Implementation of residents’ rights.

To assist in the implementation of the rights granted in division (A) of section 3721.13 of the Revised Code, each home shall provide:

(E) Access to the following persons to enter the home during reasonable hours, except where such access would interfere with resident care or the privacy of residents:

(6) A minister, priest, rabbi, or other person ministering to a resident’s religious needs.

(R.C. § 3721.14)

Chapter 43: Liquor

Liquor Control Law

Sales of sacramental wine for religious rites.

All sales of sacramental wine for religious rites shall be made only upon the written, signed, dated, and sworn application of the member of the clergy or official purchasing the same. Such application must have endorsed thereon the approval of the general administrative officer, if there is such an officer, of the religious group to which the purchasing member of the clergy or official belongs. The name, address, and official position of such administrative officer shall be certified to the division of liquor control in such manner as the liquor control commission by rule prescribes.

(R.C. § 4301.23)

Chapter 47: Occupations – Professions

Counselors, Social Workers, Marriages, and Family Therapists

Exemptions.

(A) This chapter shall not apply to the following:

(4) Rabbis, priests, Christian science practitioners, clergy, or members of religious orders and other individuals participating with them in pastoral counseling when the counseling activities are within the scope of the performance of their regular or specialized ministerial duties and are performed under the auspices or sponsorship of an established and legally cognizable church, denomination, or sect or an integrated auxiliary of a church as defined in federal tax regulations, paragraph (g)(5) of 26 C.F.R. 1.6033-2 (1995), and when the individual rendering the service remains accountable to the established authority of that church, denomination, sect, or integrated auxiliary;

(R.C. § 4757.41)

Chemical Dependency Professionals

Exemptions.

Division (A) of section 4758.02 of the Revised Code does not apply to any of the following:

(B) An individual who is a rabbi, priest, Christian Science practitioner, clergy, or member of a religious order and other individuals participating with them in pastoral counseling when the chemical dependency counseling activities are within the scope of the performance of their regular or specialized ministerial duties and are performed under the auspices or sponsorship of an established and legally cognizable church, denomination, or sect or an integrated auxiliary of a church as defined in paragraph (h) of 26 Code of Federal Regulations 1.6033 -2 (2000) as amended, and the individual rendering the service remains accountable to the established authority of that church, denomination, sect, or integrated auxiliary;

(R.C. § 4758.03)

Chapter 51: Public Welfare

Dept. of Job and Family Services

Reporting abuse, neglect or exploitation of adult.

Any attorney, physician, osteopath, podiatrist, chiropractor, dentist, psychologist, any employee of a hospital as defined in section 3701.01 of the Revised Code, any nurse licensed under Chapter 4723. of the Revised Code, any employee of an ambulatory health facility, any employee of a home health agency, any employee of a residential facility licensed under section 5119.34 of the Revised Code that provides accommodations, supervision, and personal care services for three to sixteen unrelated adults, any employee of a nursing home, residential care facility, or home for the aging, as defined in section 3721.01 of the Revised Code, any senior service provider, any peace officer, coroner, member of the clergy, any employee of a community mental health facility, and any person engaged in professional counseling, social work , or marriage and family therapy having reasonable cause to believe that an adult is being abused, neglected, or exploited, or is in a condition which is the result of abuse, neglect, or exploitation shall immediately report such belief to the county department of job and family services. This section does not apply to employees of any hospital or public hospital as defined in section 5122.01 of the Revised Code.

(R.C. § 5101.61)

 

Dept. of Developmental Disabilities

Reporting abuse, neglect, and other major unusual incidents.

(C)(1) Any person listed in division (C)(2) of this section, having reason to believe that a person with mental retardation or a developmental disability has suffered or faces a substantial risk of suffering any wound, injury, disability, or condition of such a nature as to reasonably indicate abuse or neglect of that person, shall immediately report or cause reports to be made of such information to the entity specified in this division. Except as provided in section 5120.173 of the Revised Code or as otherwise provided in this division, the person making the report shall make it to a law enforcement agency or to the county board of developmental disabilities. If the report concerns a resident of a facility operated by the department of developmental disabilities the report shall be made either to a law enforcement agency or to the department. If the report concerns any act or omission of an employee of a county board of developmental disabilities, the report immediately shall be made to the department and to the county board.

(2) All of the following persons are required to make a report under division (C)(1) of this section:

(e) A member of the clergy who is employed in a position that includes providing specialized services to an individual with mental retardation or another developmental disability, while acting in an official or professional capacity in that position, or a person who is employed in a position that includes providing specialized services to an individual with mental retardation or another developmental disability and who, while acting in an official or professional capacity, renders spiritual treatment through prayer in accordance with the tenets of an organized religion.

(R.C. § 5123.61)

Chapter 31: Domestic Relations – Children

Marriage

An ordained or licensed minister of any religious society or congregation within this state who is licensed to solemnize marriages, a judge of a county court in accordance with section 1907.18 of the Revised Code, a judge of a municipal court in accordance with section 1901.14 of the Revised Code, a probate judge in accordance with section 2101.27 of the Revised Code, the mayor of a municipal corporation in any county in which such municipal corporation wholly or partly lies, the superintendent of the state school for the deaf, or any religious society in conformity with the rules of its church, may join together as husband and wife any persons who are not prohibited by law from being joined in marriage.

No person, except those legally authorized, shall attempt to solemnize a marriage, and no marriage shall be solemnized without the issuance of a license.

A minister upon producing to the secretary of state, credentials of the minister’s being a regularly ordained or licensed minister of any religious society or congregation, shall be entitled to receive from the secretary of state a license authorizing the minister to solemnize marriages in this state so long as the minister continues as a regular minister in that society or congregation. A minister shall produce for inspection the minister’s license to solemnize marriages upon demand of any party to a marriage at which the minister officiates or proposes to officiate or upon demand of any probate judge.

The secretary of state shall enter the name of a minister licensed to solemnize marriages upon a record kept in the office of the secretary of state.

When the name of a minister licensed to solemnize marriages is entered upon the record by the secretary of state, such record and the license issued under section 3101.10 of the Revised Code shall be evidence that such minister is authorized to solemnize marriages in this state.

(R.C. § 3101)

 

 

 

4.List nine (9) laws concerning clergy that you have found by searching your national laws.

 Jeopardizing Tax-Exempt Status

Political Campaign Activity: Individual Activity by Religious Leaders

The political campaign activity prohibition is not intended to restrict free expression on political matters by leaders of churches or religious organizations speaking for themselves, as individuals. Nor are leaders prohibited from speaking about important issues of public policy. However, for their organizations to remain tax exempt under IRC section 501(c)(3), religious leaders cannot make partisan comments in official organization publications or at official church functions. To avoid potential attribution of their comments outside of church functions and publications, religious leaders who speak or write in their individual capacity are encouraged to clearly indicate that their comments are personal and not intended to represent the views of the organization (IRS “Tax Guide for Churches & Religious Organizations” 7).

 

Employment Tax

Social Security and Medicare Taxes — Federal Insurance Contributions Act (FICA)

FICA taxes consist of Social Security and Medicare taxes. Wages paid to employees of churches or religious organizations are subject to FICA taxes unless the following exception applies:

– wages are paid for services performed by a duly ordained, commissioned, or licensed minister of a church in the exercise of his or her ministry, or by a member of a religious order in the exercise of duties required by such order (IRS “Tax Guide for Churches & Religious Organizations” 18).

 

Special Rules for Compensation of Ministers

Withholding Income Tax for Ministers

Unlike other exempt organizations or businesses, a church is not required to withhold income tax from the compensation that it pays to its duly ordained, commissioned, or licensed ministers for performing services in the exercise of their minis- try. An employee minister may, however, enter into a voluntary withholding agreement with the church by completing IRS Form W-4, Employee’s Withholding Allowance Certificate. A church should report compensation paid to a minister on Form W-2, Wage and Tax Statement, if the minister is an employee, or on IRS Form 1099-MISC, Miscellaneous Income, if the minister is an independent contractor (IRS “Tax Guide for Churches & Religious Organizations” 19).

 

Recordkeeping Requirements

Books of Accounting and Other Types of Records

All tax-exempt organizations, including churches and religious organizations (regardless of whether tax-exempt status has been officially recognized by the IRS), are required to maintain books of accounting and other records necessary to justify their claim for exemption in the event of an audit (IRS “Tax Guide for Churches & Religious Organizations” 21).

 

Ministerial Services

Ministerial services, in general, are the services you perform in the exercise of your ministry, in the exercise of your duties as required by your religious order, or in the exercise of your profession as a Christian Science practitioner or reader. Income you receive for performing ministerial services is subject to SE tax unless you have an exemption as explained later. Even if you have an exemption, only the income you receive for performing ministerial services is exempt. The exemption does not apply to any other income (IRS “Publication 517”).

 

Ministers

Most services you perform as a minister, priest, rabbi, etc., are ministerial services. These services include:

– Performing sacerdotal functions,

– Conducting religious worship, and

– Controlling, conducting, and maintaining religious organizations (including the religious boards, societies, and other integral agencies of such organizations) that are under the authority of a religious body that is a church or denomination. (You are considered to control, conduct, and maintain a religious organization if you direct, manage, or promote the organization’s activities.) (IRS “Publication 517”).

 

Religious Organization Qualification

A religious organization is under the authority of a religious body that is a church or denomination if it is organized for and dedicated to carrying out the principles of a faith according to the requirements governing the creation of institutions of the faith (IRS “Publication 517”).

 

Services for nonreligious organizations.  

Your services for a nonreligious organization are ministerial services if the services are assigned or designated by your church. Assigned or designated services qualify even if they do not involve performing sacerdotal functions or conducting religious worship. If your services are not assigned or designated by your church, they are ministerial services only if they involve performing sacerdotal functions or conducting religious worship (IRS “Publication 517”).

 

Books or articles.   

Writing religious books or articles is considered to be in the exercise of your ministry and is considered a ministerial service (IRS “Publication 517”).

 

 

 

 

5.How do laws of your nation, state, or local area respond to Paganism and Neo-Pagan clergy? Are there laws that prohibit certain functions our clergy usually serve (such as divination, counseling, or conducting marriages or funerals)? Does your country implicitly or explicitly state that Neo-Pagans cannot have clergy, or that they cannot perform certain functions or receive similar rights as those from other religions?

There are no laws that would inhibit me performing the duties associated with being clergy.  There is nothing that explicitly or implicitly states that there cannot be neo-pagan clergy (or clergy of any denomination).  The only requirement appears to be that the clergy person has been vouched for by their religious organization, such as being ordained of licensed.

 

 

 

6.Looking at those laws listed in questions 1 – 4 and how they affect you, are there any specific laws that seem out of place, unfair, or unjust? What is the avenue for change to these laws, and do you see change to these particular laws as necessary?

For the most part, there don’t appear to be any laws that are out of place, unfair, or unjust.  The law is pretty light-handed on governances regarding religious organizations and clergy, and this is a good thing.  Generally, I see no need to make additions or changes to these laws.  If changes were or are needed at any point, those changes would need to go through local, state, or national legislators.

 

My only concern with one of the above laws, involves mandated reporting.  The law is complex to read through, and jumps back and forth in a somewhat redundant manner.  Clergy are not required to divulge communications held in spiritual confidence unless they suspect or know of abuse.  However, if those communications were in confidence, then they don’t even need to do that if it violates sacred trust. And in this case sacred trust means something that was said directly to the cleric and in the context where sacred trust in invoked.  I’ve included the sections of law that pertain to this below, with relevant passages highlighted.

 

I feel confident saying that as a clergy person in ADF, I would be bound by the mandated reporting laws because we don’t have a concept of “sacred trust” in our religion, therefore the bounds of “sacred trust” and its related confidentiality don’t apply.  However, I am uncomfortable with the idea that not all clergy across all denominations are necessarily mandated reporters.  On the other hand, since I don’t understand the mind frame from which they are coming, I don’t think I have the right to impose my views on their views.  It is a complex issue.

 

 

Ohio Rev. Code § 2151.421(A)(4)(b)-(d)

A cleric is not required to make a report concerning any communication the cleric receives from a penitent in a cleric-penitent relationship if, in accordance with § 2317.02(C), the cleric could not testify with respect to that communication in a civil or criminal proceeding.

The penitent in a cleric-penitent relationship is deemed to have waived any testimonial privilege with respect to any communication the cleric receives from the penitent in that cleric-penitent relationship, and the cleric shall make a report with respect to that communication if all of the following apply:

  • The penitent, at the time of the communication, is either a child under age 18 or a mentally retarded, developmentally disabled, or physically impaired person under age 21.
  • The cleric knows, or has reasonable cause to believe based on facts that would cause a reasonable person in a similar position to believe, as a result of the communication or any observations made during that communication, the penitent has suffered or faces a threat of suffering any physical or mental wound, injury, disability, or condition of a nature that reasonably indicates abuse or neglect of the penitent.
  • The abuse or neglect does not arise out of the penitent’s attempt to have an abortion performed upon a child under age 18 or upon a mentally retarded, developmentally disabled, or physically impaired person under age 21 without the notification of her parents, guardian, or custodian in accordance with § 2151.85.

The above sections do not apply in a cleric-penitent relationship when the disclosure of any communication the cleric receives from the penitent is in violation of the sacred trust.

 

2317.02: Privileged Communications:

2) As used in division (C) of this section:

(a) “Cleric” means a member of the clergy, rabbi, priest, Christian Science practitioner, or regularly ordained, accredited, or licensed minister of an established and legally cognizable church, denomination, or sect.

(b) “Sacred trust” means a confession or confidential communication made to a cleric in the cleric’s ecclesiastical capacity in the course of discipline enjoined by the church to which the cleric belongs, including, but not limited to, the Catholic Church, if both of the following apply:

(i) The confession or confidential communication was made directly to the cleric.

(ii) The confession or confidential communication was made in the manner and context that places the cleric specifically and strictly under a level of confidentiality that is considered inviolate by canon law or church doctrine.

 

 

 

 

7.How do you see these laws affecting how you serve your Grove, ADF, or the community as a whole?

I don’t see any of these laws adversely (or otherwise) affecting my ability to serve my Grove, ADF, or the community as a whole.  As a whole they are rather protective, by allowing us the freedom to do what we do, and not prohibiting the religious acts we engage in. The only laws that may apply are zoning laws regarding church property, and that would not really affect my ability to serve.

 

 

 

8.What is the difference between pastoral counseling and other kinds of counseling, and does the law differentiate between these types? What sort of license do you require in your state in order to perform counseling of any type? Does divination fall into this sort of counseling?

According to Chapters 4757 and 4758, professional counselors are those who are licensed by the state, and pastoral counselors are those who provide similar services as part of their ministry, but are members of the clergy of a church (defined by tax regulations) and are held accountable to that church while providing those services.  For pastoral counselors, the only license needed is one’s clergy credentials.  Divination, and any other forms of fortune-telling, aren’t mentioned anywhere in the law.

 

I’ve noted the laws regarding clergy and counseling below:

 

Chapter 4757

(A) This chapter shall not apply to the following:

(4) Rabbis, priests, Christian science practitioners, clergy, or members of religious orders and other individuals participating with them in pastoral counseling when the counseling activities are within the scope of the performance of their regular or specialized ministerial duties and are performed under the auspices or sponsorship of an established and legally cognizable church, denomination, or sect or an integrated auxiliary of a church as defined in federal tax regulations, paragraph (g)(5) of 26 C.F.R. 1.6033-2 (1995), and when the individual rendering the service remains accountable to the established authority of that church, denomination, sect, or integrated auxiliary;

 

Chapter 4758

Division (A) of section 4758.02 of the Revised Code does not apply to any of the following:

(B) An individual who is a rabbi, priest, Christian Science practitioner, clergy, or member of a religious order and other individuals participating with them in pastoral counseling when the chemical dependency counseling activities are within the scope of the performance of their regular or specialized ministerial duties and are performed under the auspices or sponsorship of an established and legally cognizable church, denomination, or sect or an integrated auxiliary of a church as defined in paragraph (h) of 26 Code of Federal Regulations 1.6033 -2 (2000) as amended, and the individual rendering the service remains accountable to the established authority of that church, denomination, sect, or integrated auxiliary;

 

 

 

 

9.Describe the mandatory reporting laws in your area and how they affect you as a clergyperson. Explain the process you would go through to file a report if it were necessary.

Mandated reporters (including clergy) are those who are required by law to report to the appropriate agencies if they suspect or know that abuse or neglect is occurring.  In Ohio, you simply call 1-855-O-H-CHILD (855-642-4453) with as much of the following information as you can gather:

  • The name and address of the child you suspect is being abused or neglected
  • The age of the child
  • The name and address of the parents or caretakers
  • The name of the person you suspect is abusing or neglecting the child and the address if available
  • The reason you suspect the child is being abuse and neglected
  • Any other information which may be helpful to the investigation
  • You have the option of giving your name or reporting anonymously. Giving your name can help the investigator clarify information. The agency will not give your name to the person suspected of abusing the child.

In Ohio, after a report is made,

  • A child protective services investigator will interview the child, family members & others as deemed appropriate.
  • The investigator determines if the child is being abused or is at risk for abuse.
  • The case may be referred to local social service agencies, or to juvenile, family or criminal court.

(“How to Report Child Abuse and Neglect in Ohio”)

 

 

 

 

Works Cited:

Child Welfare Information Gateway. (2014). Clergy as mandatory reporters of child abuse and neglect. Washington, DC: U.S. Department of Health and Human Services, Children’s Bureau.

 

Columbus Municipal Code. Municode. Web. 3 Sept. 2014.

“How to Report Child Abuse and Neglect in Ohio.” Office of Families and Children. Ohio Dept of Job & Family Services. Web. 11 Sept. 2014. <https://jfs.ohio.gov/ocf/reportchildabuseandneglect.stm>.

“”Local Rules of Court”” Franklin County Probate Court. 1 Feb. 2013. Web. 3 Sept. 2014.

Ohio Rev. Code. Lawriter Ohio Laws and Rules, 2014. Web. 9 September 2014.

Internal Revenue Service. “Tax Guide for Churches and Religious Organizations: Benefits and Responsibilities Under the Federal Tax Law.” Washington: GPO, 2014.  Web. 11 September 2014. <http://www.irs.gov/pub/irs-pdf/p1828.pdf>

Internal Revenue Service. “Publication 517 (2013), Social Security and Other Information for Members of the Clergy and Religious Workers.” Washington: GPO, 2013.  Web. 11 September 2014. <http://www.irs.gov/publications/p517/>

ADF Structure, Customs, and Policy

1.Explain why public, inclusive ritual is important to ADF. (200 words min)

Public, inclusive ritual is one of the things that sets ADF apart from many other neopagan traditions. There are multiple reasons it continues to be a defining feature of our religion, from both an ancient and a modern perspective.  The need for ADF to provide inclusive public rituals is noted specifically in the Article 1, Section 2 of the ADF Constitution:

“Since one of the primary duties of the ancient Druids was to lead their tribes in magical and religious activities, ADF advocates and practices, as an integral part of our faith, open, inclusionary, and public ceremonies to worship the Earth Mother and the Old Gods and Goddesses, rites of passage to mark the cycles of our lives, and magical rituals to accomplish our other goals in an honest and ethical manner (“ADF Constitution”).

This indicates the historical factors that have gone into the decision to make ADF a public neopagan religion.  It was the duty of the ancient Druids to organize and perform these religious tasks, such as making sacrifices, organizing ceremonies, treating with the spirits, and divining for and counseling the folk.  These things were done in the past for the folk honoring those traditions, and so as we draw from those same traditions, it is important to be sure we are also offering those things (Corrigan “Magical Skills”).

However, these historical factors are not all that goes into the need to provide inclusive, public ritual.  We are not ancient Druids.  We are a neopagan religion, and need to present ourselves as and active, thriving part of a rich, spiritual community.  If we want to be welcomed amongst the mainstream religions, then it is important to allow ourselves to be a part of that same river.  Additionally, as ADF Groves seek to provide public rituals, it is important to note that these may be the only pagan rituals that are offered in a wide geographical radius, that are open to anyone who wishes to attend.  An ADF Grove will provide, consistently, an open ritual about once every 6.5 weeks, and that is extremely important to the Folk we are serving.  (Dangler GOH 7).

 

2.Describe the duties and function of clergy in ADF. (100 words min.)

If we look once again at the role of the ancient Druids, they “seem to have been responsible for all public rituals.”  This included a variety of roles from music to recitation of prayers to making sacrifices to divination.  A Druid was required for a public ritual to take place (Bonewits “IE Paleopaganism”).  Competent clergy is imperative to having a healthy, growing religion.  So if we hope to continue to see our religion grow, there must be well-trained priests who are capable of performing the roles and duties of their job (Bonewits “ The Vision of ADF”). It should be noted that “our theology does not require a priest to stand between the householder and the gods, but our priests are trained in such a way that they can stand between the householder and the gods for those who need it” (Dangler Chat).

An ADF Priest has basically three jobs as determined by the Clergy Council:  First, they “have an obligation to ensure that sacrifices are made at the proper times and in the proper way.”  Second, they “have engaged in training, and provide training and service to others.”  Third, they “can, through their training and dedication, aid members in developing and maintaining those relationships” with the Kindreds that they have established (“The Role of the Priest in ADF”). This relationship that folks are developing and the training that our priests helps to provide is wide in the scope of who the clergy are serving. Kirk Thomas notes in the Quarterly Reports (CC 2010 Q4) that he has been serving some folks at Coyote Ridge Correctional Facility. One member in particular has been working through the study programs, including the DP and IP. The Traveling Clergy Program is also in place to allow Priests to visit folks who are geographically removed from a Priest and require the services of one. This is why a Priest of ADF swears to “honor the gods, serve the folk, and love the land” as well as dedicate themselves “to the ongoing program of study in ADF.” There is absolutely no implied or explicit exclusion as to who they serve.

 

3.Explain why ADF has an Indo-European focus, and why we use the term “Druid” in our name. (200 words min.)

ADF is “the legal structure for a Neopagan Druidic religion based on the beliefs and practices of the ancient Indo-Europeans, adapted to the needs and sensibilities of modern people… Neopagan Druidism is a polytheistic, non-dualist, non-sexist, non-racist, scientific, holistic, and ecologically oriented faith” (“ADF Constitution”).  So, as far add why we have ‘Druid’ in our name: that is simply the name chosen for our religious organization.  It does not limit the organization to only practitioners of Celtic religions, though we may draw on the role of the ancient Druid to inform our studies and organization.

Having an Indo-European focus is the umbrella that we have placed ourselves under.  It is both this narrow and this broad for a few reasons.  We include all Indo-European cultures because there were many similarities between the cultures, including root language, community values, and myth cycles.  It allows for a common discourse and a common ground between members who worship following the practices of many different hearths.  This allows a point of connection between practitioners or various Indo-European hearths, and by allowing all Indo-European cultures to be represented it allows for a broader community base in a religion that has a minority following it, meaning that it allows ADF to draw membership from smaller specific groups, such as Heathens and Hellenes.  It also allows for the common language that all ADF members can relate to, such as discussion of the Three Kindreds, the Earth Mother, and the Gatekeeper.  In addition, by focusing solely on Indo-European cultures we can draw deeply from a few sources, rather than shallowly from many.  This allows for less inconsistencies or discrepancies within a ritual when blending multiple cultures.  All these reasons for focusing on the historical traditions of ancient Indo-European cultures, and the ways they are now reconstructed and reimagined make the resulting religion that ADF is fostering a more coherent and valuable whole.

However, by limiting ourselves to an Indo-European focus we are able to keep a more solid identity of who we are.  Rather than having an impossibly huge focus, were able to pare it down to a more manageable focus.  This becomes even more important because we offer public rituals (Dangler GOH 7).  I think it is also important to note that this should not be interpreted to limit anything beyond official ADF rites.  Anyone may practice what they will and worship who they will, it just may not be ADF, and that is fine.

 

4.Describe the Guilds, SIGS, and Kins of ADF in general, their function within the organization, and the goal of the Guild, SIG, and Kin systems. (150 words min. for each type of subgroup)

The purpose of Guilds, SIGs, and Kins within ADF is to provide a place for more specific discussion and training to take place for members. Because Indo-European focus is so broad and the spiritual interests of our members are wide and varied, these sub-groups provide that space to explore more deeply other aspects of our spirituality.

Guilds are meant to provide “study, learning, and training in a particular focus area” (“Subgroup Charter Manual).  One of the main tasks of the Guilds is to develop and maintain study programs that aid in training members in their focus areas.  These study programs are approved by the Council of Lore, and are most often structured in “circles” of tasks, with each successive circle delving deeper into the subject matter and how it applies to our spirituality.  Each Guild has an email list and page on the ADF website to help them support their members and to help those members connect to each and share experiences.  For example. the Bardic Guild members create creative pieces as one of the components of their Study Program, and these are then posted to the webpage.  Bards are also encouraged to share new works, whether related to the Study Program or not, on the email list. The Guilds will also sometimes offer other services to the wider ADF membership, such as the Seers providing divinations on request, the Healers doing healing work and offering prayers upon request, and the Liturgists writing and reviewing liturgy.  Other Guilds include the Artisans, Bards, Brewers, Dancers, Magicians, Naturalists, Scholars, and Warriors.

The Kins are meant to “support ADF members worshipping in a particular Indo-European hearth culture context” (Subgroup Charter Manual).  The Kins are part social structure to allow ADF members following a specific hearth the ability to connect via email lists and there website, and part instructional as they help members navigate the waters of how their specific hearth culture fits into ADF as a whole.  The Kins develop culturally specific spiritual traditions within ADF, providing a smaller and more intimate worship context.  Some things that are done to help this are the sharing of liturgy and household customs that allow members to practice the same way.  Many of the Kins have worked to develop culturally specific rites for each of the eight high days (for both solitary and group worship), and have shared these on the website.  The Kins will also help support the Guild Study Programs by providing input on how their hearth engaged with the domain of the Guild. The Kin leaders are part of the Council of Lore in part to help with this as it relates to the Guilds’ Study Programs.  Beyond suggesting sources and reading material, some examples of this may include how divination was performed within a hearth culture to support the Seers, or how magic was performed within a hearth culture to support there Magicians.  The Kins include Aus Dhwer: Eastern Gate Kin (including, but not limited to, the Vedics, the Indo-Iranians, the Tocharians, the Armenians, and the Anatolians), Eldr ok Iss: Kin of Fire and Ice (Northern/Germanic traditions), Tylwyth Y Draig Goch: Red Dragon Clan (Welsh), Oi Asproi Koukouvayies: White Owls Kin (Hellenic), The Slavic Kin, The Roman Kin, Clann nan Gael: the Gaelic Kin (including Ireland, Scotland, and the Isle of Man), and Pontos Proto IE Kin (Proto-Indo European).

The Special Interest Groups (SIGS) are meant to “support ADF members regarding an interest not otherwise in the scope of an existing subgroup” (Subgroup Charter Manual).  This may seem rather vague, but it allows the SIGs to form up around basically whatever other practices or interests that inform the spirituality of their members.  This ranges from broad commonalities that ADF members may share (Solitaries SIG, American SIG, LGBT SIG, Military SIG), to specific interests that at some point may wish to pursue becoming a Guild (Ecstatic Trance SIG, Sacred Feast SIG, Children’s Education & Parenting SIG), to groups that represent a subset within a hearth (Brigid SIG, Morrigan SIG), to any combination of these or some other special interest.  SIGs are often viewed or used as a stepping stone to becoming a Guild or Kin in order to gauge interest, but this is certainly not the purpose, and not all SIGs will want to change their status as a SIG.  They are a vibrant and important part of the ADF Subgroup ecosystem.  Other SIGs include the Ancient Iberia SIG, Non-English Speakers SIG, Polyamory SIG, Safe Haven SIG, Spirit of the Hunt SIG, and Technopagan SIG.

 

5.Describe ADF’s official ceremonial calendar, and discuss why it was designed in this way. (200 words min.)

ADF’s official ceremonial calendar follows the eight neo-pagan high days, with the year typically beginning at the November Cross Quarter.  These high days are the Solstices, equinoxes, and cross-quarters between them.  The calendar is detailed in the ADF Constitution and is as follows:

  • Cross-Quarter = November 1st
  • Solstice = December 21st
  • Cross-Quarter = February 1st
  • Equinox = March 21st
  • Cross-Quarter = May 1st
  • Solstice = June 21st
  • Cross-Quarter = August 1st
  • Equinox = September 21st

Local congregations celebrate these holidays within a two week window, from a week before to a week after the specified date (“ADF Constitution”). This means that a local congregation will have at least one opportunity for public worship about every 6.5 weeks or so.  These dates correspond with the generally accepted Neo-Pagan High Day calendar, and because we seek to be part of the Neo-Pagan community, this is an important designation.  It is also worth noting that the dates in the ADF Constitution do not attribute names to the High Days, allowing different hearth cultures to celebrate as they feel appropriate, as well as allow for variations in the seasons based on which hemisphere the celebrants are located in.

Another reason it is important to have a recognized calendar is to support our designation in the United States as a 501c3 Church, and partly because of ADF’s mission to provide regular public worship opportunities.  One of the characteristics in the United States that help to define a church for tax purposes is that they have “regular congregations” and “regular religious services” (“‘Churches’ Defined”)

 

6.Compare Isaac’s original “Law, Policy, Tradition, and Customs in ADF” article with how you see ADF today. Describe what is still true and what is no longer accurate in that document. (300 words min.)

My initial reaction to this essay is that very little appears to have changed, which I consider to be a good thing.  It means that the core, guiding principles that founded the organization are still shaping the vision of the organization for the future.  The continuum of Laws to Customs makes sense, and is still at least generally in practice.

ADF does at times still struggle with finding a middle ground between strict reconstruction and neo-pagan concepts founded in good scholarship.  Part of this appears to be because of the dichotomy between the way the ancient pagans did things, and what is still valid and acceptable in our modern world.  While I think that it is true that we still suffer from prejudice in regards to what is acceptable in the mainstream, I also think that the vehemence that is portrayed in this article is overstated, and no longer as severe as it once might have been.  I am willing to admit, however, that my view on this is likely colored by the fact that I am a Millennial, and as such, my generation, and the people I spend the most time around, are pretty accepting in a live and let live kind of way.  I recognize this is not true in all parts of the world, and that various communities will react in various ways to public pagan events.  Thus, the point about being aware of how we are perceived based both on what the ancients did, and on how it affects our modern practice, is still valid.

In looking at the examples of the Laws, I’ve found that most these hold true.  We still don’t condone human or animal sacrifice in any form, we still don’t condone the use of illegal drugs in ritual space, and discrimination and discriminatory/hateful symbols are still not allowed.  I am unsure on prisoner relations, and how becoming an ADF member while a prisoner or former prisoner requires some sort of renunciation of their ways, or what the “probation” mentioned would look like.

In looking at the examples of the Policies, many of these still hold true as well.  Notably, that “an ‘official ADF ceremony is one that is either public or semi-public.”  This is what holds true for Groves and Proto-Groves, however, Solitaries are still engaging in ADF liturgy when they follow the Core oRder of Ritual, even though their rites aren’t public.  Clergy Ordinations (and many Initiations) have been fairly consistently taking place at public festivals, and have public components amongst the Folk.  There is still no bloodshed in ADF ritual.

In looking at the examples of the Main Traditions, these are essentially the same.  We still have a standard liturgy (the Core Order of Ritual) that, while it has evolved, makes it easy to move from grove to grove and still mesh into the ritual structure.  We are still a polytheistic organization, we still have a commitment to good scholarship, we still maintain the same ritual calendar, and we still firmly oppose fraud in the New Age and Pagan communities.  The only thing that really stuck out to me as something that does not occur is  requiring clergy to be addiction free.  This isn’t defined anywhere else, nor are there any stipulations as to how it would be tested.

In looking at the Minor Traditions, I begin to see some distinct changes.  We rarely use whiskey as the Waters of Life, or if it is used, water is always offered as an alternative.  The ADF Study Program has grown and branched out into multiple programs.  There are a few groves that work with local Spirits within the context of ADF liturgy (ex: Shining Lakes Grove working with Ana as their Earth Mother).  Things that still hold true are Groves deciding their own hearth focus, some groves collecting dues and renewing memberships, and some groves putting out local publications.

Interestingly, the Customs of ADF also appear to have changed relatively little.  Many members wear “Druid Whites” during ritual, and some still keep the custom of holding an all night vigil prior to high day rituals or for specific ritual purposes.  The Druid Sigil and ADF logo are still emblazoned on much of our “bling.”  There are gatherings and festivals that are open to druid-friendly attendees, and local groves still help out new proto-groves in their area to help them grow.

All in all, while some things have changed over time, a great many of the Laws, Policies, Traditions, and Customs have remained the same.  We’re still growing, but also still maintaining a cohesive whole and haven’t strayed too far from the vision of ADF to begin with.  (Bonewits “Law, Policy, Tradition, and Custom within ADF”)

 

7.Describe ADF’s utilization of Dumezil’s “tripartition” and its affect on ADF’s structure, study programs, and the religion of ADF members in general. (200 words min.)

Dumezil divides the people and jobs of ancient Indo-European cultures into three different functions: the magic/religious function, the martial function, and the producer function (Bonewits “Indo-European Paleopaganism and Its Clergy”).  When looking at how this division of functions applies to ADF, the most obvious place to see it is within the Guilds and SIGs and their Study Programs (if they have them).  For example, the Bardic and Seers Guilds would fill duties of the first function, the Warriors Guild and Spirit of the Hunt SIG would fill duties of the second function, and the Artisans Guild and Sacred Feast SIG would fill duties of the third function.  Additionally, the Clergy Training Program and the Initiate Path both operate mainly within the first function.  A Priest who is active in the various guild study programs will also be able to specialize into one of the three functions as well (“Vision of the Study Program”).  Additional parts of the Study Programs that draw on the concept of the three functions are within the Dedicant Program where the Dedicant is asked to look at the 9 Virtues, where there are three virtues for each of the three functions.

As far as the structure of ADF is concerned, the three functions are not as defined.  We seem to acknowledge that they exist within our scholarship, and welcome the place in society that this concept gives our clergy, but don’t focus so much on the details and specifics of each function within the structure of the organization.  I think the same holds true for the religion of our membership at large.  Dumezil’s theory of tripartition is a fascinating lens through which to view the cultures, myths, and religions of the ancient Indo-Europeans, but does not appear to play a large role in the day to day practice of our religion.

 

8.Explain the difference between “orthopraxy” religions and “orthodoxy”. Where do you feel ADF falls? (200 words min.)

Orthodoxy is defined as “a belief or a way of thinking that is accepted as true or correct” (“Orthodoxy”).  In the context of a religion, it is believing what you are supposed to in order to be a part of that religion.  So, while orthodoxy is “right belief,” orthopraxy is “right action.”  In the context of religion, orthopraxy is doing the correct actions in order to be a part of that religion.

What this basically means is a correctness in what you believe, versus a correctness in what you do.  ADF, and most pagan religions, falls solidly in the orthopraxy category.  This reflects the historical context of our religion, where it was the job of the priest to make sure that sacrifices were made at the right times and in the right way (Corrigan “Discussing Pagan Theology).  It also reflects the modern context of our religion.  Celebrants are not asked to subscribe to a particular belief system, and public rituals are only described based on the actions that are taken in the ritual, not what the beliefs of the practitioners are.  Within ADF, we also encourage healthy debate on a variety of topics, but no where is it required to state beliefs on something in order to be a part of ADF.

 

9.Describe why we make Praise Offerings, how they are made, when they are made, and who they are made to. Be sure to describe this in both solitary practice and in two or more Groves’ practices. (300 words min.)

Praise offerings are made to the Kindreds in order to develop our relationships with them.  They build and strengthen the *ghosti bond between the folk and the spirits.  They are also made in order to “ wise as much psychic/magical/spiritual power as possible” (Bonewits “Step by Step”).  They can be either material offerings or non-material offerings that are made, in some way that takes them out of human use and makes them sacred.  During ritual they are often made as the spirits are called.

In Three Cranes Grove we generally have two rounds of praise offerings.  The first round is after the Gates are open and the Three Kindreds are called.  The folk are then asked if they have brought praise, and are welcomed to bring it forth.  Any spirit may be offered to at this point.  The second round of praise offerings is specifically to the Deity of the Occasion, and the folk are again asked if they have brought praise immediately following the invocation of that deity.  All offerings are typically made by burning something in the Fire, sinking it in the Well, or scattering it about the Tree.  Less often offerings are made with only a verbal form of praise.

I also asked Rev. Melissa Hill how Praise Offerings are made in Cedarsong Grove:

How does your Grove make Praise Offerings?  When are they made?  Who are they made to?

The Praise Offerings in our grove are done in two different ways.  Historically in ADF ritual the praise offerings were songs or offerings done by individuals specifically for the DotO.  We have split this into two parts.  First, after all the kindred and the DotO are invited to our rite and initial offerings have been made, we have a period where individuals can make offerings and speak.  However this is not limited to the DotO, but is inclusive of any and all deities or spirits that they would like to make offering to.  This inclusiveness allows us to create a moment when all participants can connect to the deities that they feel strongly about, give thanks for personal events in their lives, ask for healing for themselves or loved ones, honor their recent dead, or do any number of ritual actions that they might need a sacred fire to do.  After that is done, we do one final offering to the DotO(s) This offering is the second part of the Praise Offering, given specifically to the DotO.  It often includes song, dance, or movement as part of it, often we will save the largest or best offering for this end moment.

How do you make Praise offerings in your home practice?  When are they made?  Who are they made to?

You could argue that every time I make an offering at my home shrine it is a praise offering.  Praise is defined as: “the expression of approval or admiration for someone or something.”  Any time I make an offering at my shrine that is simply because I enjoy the act of sharing with my deities I would say it is praise.  Whenever I am not asking for something, but simply sharing what I have it is praise.  However, within the context of ADF terminology, the praise offering is more specifically the offering done at the end of the offering section of the rite just before the omen is taken. It is meant to be the last large bang of mana sent toward the DotO.  When I do formal ritual at my home shrine I do perform a praise offering as part of that.  Usually it is much simpler than in a public rite, and consists of an invocation and offering or possibly a song or even toning.  I focus on opening myself to the transcendent quality of the gods and spirits at this point both to share with them and to ready myself to take the omen.

I also asked Rev. William Ashton how Praise Offerings are made in Mountain Ancestors Protogrove:

How does your Grove make Praise Offerings?

We invite the folk up to the Fire and Well, and they may utilize the open Gates to call out to their gods, dead, and nature-kin, and pour personal offerings. Additionally, if the folk as individuals or families wishes to make direct offering to the Deities of the Occasion, this is the time for that to occur.

When are they made?

After the Deity of the Occasion is offered to.

Who are they made to?

The folk can make offerings to their own personal Kindreds (or to the Deities of the Occasion) during this time of praise and petition; however, in the pre-ritual briefing, we are specific that if one’s patron is a chthonic, trickster, or chaotic deity/being, that their offerings be kept at home at their personal shrines.

I also asked Kristin (a solitary) how she makes Praise Offerings:

Why do you make Praise Offerings?

“Hey you, Being! You are good and awesome!” Normally in ritual to do a nice thing for the Deities, or really any of the Three Kindreds.

How do you make Praise Offerings?

I offer a self-written prayer or poetry.  I read or recite it, and then often also make some sort of material offering to go alongside it.

When are they made?

I make offerings “any damn time or place I feel like.”

Who are they made to?

I make them to any deity, or any one of the three Kindreds.

I also asked Amber (a solitary) how she makes Praise Offerings:

Why do you make Praise Offerings?

I make offerings for reasons of hospitality.  “When we give to them, hopefully they will give back to us in return.”

How do you make Praise Offerings?

My offerings are typically illuminated self-written poems.  I also make offerings in the form of reciting stories, dance, or by putting my own energy into a seasonally appropriate offerings (like grain in the Fall, or flowers in the Spring).

When are they made?

Offerings are made after the gates are open, but before the omen.  We shower them with gifts and praise before asking for anything in return.

Who are they made to?

They’re made to the Three Kindreds and whatever separate deity of the occasion there is.

 

10.Describe ADF’s administrative structure. (150 words min.)

At the top of the ADF hierarchy is the Mother Grove (also known as the Board of Directors), which is made up of the ArchDruid, Vice ArchDruid, Secretary, Member’s Advocate, Chief of the Council of Regional Druids, Chief of the Council of Senior Druids, and four non-officer directors.  The Mother Grove appoints other positions within ADF that keep the organization running.  These are the Administrator, the Preceptor, and the Treasurer (“ADF Bylaws”).

The ADF Administrator is in charge of making sure that the business of the organization keeps up and running, and as such appoints positions to make that happen, such as the Listmaster, Webmaster, Office Manager, Chronicler, and Store Manager (“ADF Organizational Structure”).

The ADF Preceptor is in charge of overseeing all Study Programs within ADF, and may appoint other individuals to help with that job.  This person heads up the Council of Lore (CoL), which votes to approve all ADF Study Programs, and governs all Guilds, Kins, and SIGs.  The voting members are all Guild Chiefs, and Guild Preceptors of Guilds whose study programs have been approved by the CoL (“Committees and Councils”).

Other Councils include the Council of Regional Druids (CoRD), the Council of Senior Druids (CoSD), the Clergy Council (CC), the Grove Organizing Committee (GOC), and the Grove Coordinating Committee (GCC). The CoRD is made up of all elected Regional Druids, and is intended to foster the growth of ADF membership within the Regions and deal with Regional issues.  The CoSD is made up of all past and present Senior Druids, and is intended to foster the growth of groves, and provide a space for grove leaders to bring up issues relating to the growth and organization of their grove.  The CoSD also oversees the GOC and the GCC, which approve new protogroves and groves, and oversee the quarterly reports respectively.  The CC is made up of the ArchDruid, the Vice Archdruid, and former ADF ArchDruids, and all current ADF Priests (“Committees and Councils”).

It should be noted that the bulk of the membership are the Folk who are Solitaries, or members of Groves or Protogroves.  Anyone may raise a concern through the Member’s Advocate and have that concern reach the applicable person on the Mother Grove if necessary (“ADF Bylaws”).

 

Works Cited:

“ADF Bylaws.” Ár nDraíocht Féin: A Druid Fellowship. Web. 4 September 2014. <https://www.adf.org/members/org/docs/bylaws.html>.

“ADF Constitution.” Ár nDraíocht Féin: A Druid Fellowship. Web. 22 July 2014.<https://www.adf.org/about/org/constitution.html>.

“ADF Organizational Structure.” Ár nDraíocht Féin: A Druid Fellowship. Web. 4 September 2014. <https://www.adf.org/about/org/structure.html>.

Bonewits, Isaac. “Indo-European Paleopaganism and Its Clergy.” Druid’s Progress #1. 1984. Web. <https://www.adf.org/articles/identity/ieclergy.html>

Bonewits, Isaac. “Law, Policy, Tradition, and Custom within ADF.” Druid’s Progress #14. Web. 22 July 2014. <https://www.adf.org/articles/organization/isaaclaw.html>

Bonewits, Isaac. “Step by Step through a Druid Worship Ceremony.” Druid’s Progress #4. Web. 29 August 2014. <https://www.adf.org/articles/organization/isaaclaw.html>

Bonewits, Isaac. “The Vision of ADF.” Ár nDraíocht Féin: A Druid Fellowship. Web. 22 July 2014. <https://www.adf.org/about/basics/vision.html>.

“’Churches’ Defined”. Internal Revenue Service, 4 Mar. 2014. Web. 22 July 2014.<http://www.irs.gov/Charities-&-Non-Profits/Churches-&-Religious-Organizations/Churches–Defined>.

“Committees and Councils.” Ár nDraíocht Féin: A Druid Fellowship. Web. 4 September 2014. <https://www.adf.org/members/org/commcouncil.html>.

Corrigan, Ian. “Discussing Pagan Theology.” Ár nDraíocht Féin: A Druid Fellowship. 2004. Web. 22 July 2014. <https://www.adf.org/articles/cosmology/discussing-pagan-theology.html>.

Corrigan, Ian. “Magical Skills in Druidic Ritual.” Ár nDraíocht Féin: A Druid Fellowship. 2004. Web. 23 July 2014. <https://www.adf.org/rituals/explanations/magskills.html>.

Dangler, Michael J. FB Chat Interview. 12 September 2014.

Dangler, Michael J. “Commonly Asked Questions.” Grove Organizing Handbook. : Ár nDraíocht Féin: A Druid Fellowship., 2005. Print.

“Orthodoxy.” Merriam-Webster. Web. 29 Aug. 2014.

“Subgroup Charter Manual.” Ár nDraíocht Féin: A Druid Fellowship. 2009. Web. 22 July 2014. <https://www.adf.org/members/org/docs/subgroup-charters.html>.

“The Role of the Priest in ADF.” Ár nDraíocht Féin: A Druid Fellowship. Web. 22 July 2014.<https://www.adf.org/members/org/clergy-council/role.html>.

“Vision of the Study Program.” Oak Leaves #2.  Jan. 1997. Web. 22 July 2014.<https://www.adf.org/members/training/sp/vision.html>

 

 

Initiation Oath

I come from the fire at the center of worlds,
Where the burning stars fall from the heavens to the seas.
Mists to open. Mists to bind.
Where the oak tree stands upon the mound.
Mists to open. Mists to bind.
Where the fire rages amongst the storm of lights and rain.
Mists to open. Mists to bind.
Where the stranger in the darkness stands as guide.
Mists to open. Mists to bind.
Where the heartbeat of the Mother ignites the fire within.
Mists to open. Mists to bind.
With these tools I shall lead others to the flame.

ADF Style New Moon Rite

Outdwellers –

Outdwellers, you who stand at cross-purpose to my rite,

Accept this offering as a symbol of peace between us.

Allow this time, place and purpose to be in peace.

I also release anything within myself that is at cross-purposes with this rite.

Outdwellers!  Accept this offering.

 

Processional  –

*wash face and hands in fresh, clean water outside of ritual space. Incense may also be included in the purification.*

 

Opening Statement/Prayer –

O,Blessed Ones

As the moon in its cycle is timeless,

Waxing and waning, it ever returns.

So I return each month at the time of the New Moon

In this timeless act of worship

Echoing with my prayers and my offerings,

The moon’s ageless promise of renewal and return.

Tonight, beneath the new crescent moon,

I come to do as my Ancestors did before me,

To reforge the sacred *ghosti bond in my worship.

And to mix my power together with the spirits to achieve great works.

Come, Spirits!

Bless me with your presence,

And partake of what I offer,

In reverence of you here.

 

Earth Mother-

Earth Mother, ground me in your soil.

Hold me in your arms, let my roots sink down

And be nourished by you.

You who have given life to all,

and remind me to walk in balance as I honor you.

Earth Mother, Accept this Offering!

 

Inspiration

Inspire me with your grace and song

To honor all the Kindreds.

Take my head, my hand, my heart.

Let the Awen sing through me!

Spirit of the Awen, Accept this offering!

 

Attunement:

I feel all the world spiraling about me, and as I stand here at the Center I send my roots down, to mix and mingle with the Cosmic Waters below; as I stand here at the Center I send my branches up to gleam and glow with the Sacred Fire above; as I stand here at the Center I feel all the world about me come together as I am connected to all the realms, at the meeting point of the Land, Sea, and Sky.  With the worlds aligned about me I stand ready to begin the work.

 

Creating the Sacred Center & Creation of Sacred Space

*sprinkle water around sacred space*

Let this area around me be purified sacred space where I go to meet the gods, and the gods descend down to meet with me.

 

*waft incense smoke around sacred space, and/or pour oil on fire*

Let the smoke from my sacred fire carry my voices to the heavens to be heard by the gods.

 

*cense and asperge the tree*

Let this pillar stand at the center of worlds, just as it marked the center of the ancient world.  Through this sacred center, let the World Tree grow, plunging deep within the earth to touch the Sacred Waters below and reaching through the sky to embrace the Sacred Fires above.

 

Opening the Gates

I call out now to Hekate to guide me in walking between the worlds!

 

Hekate, at moonlit crossroads, you befriend the helpless.

Keyholding Mistress of Earth, Sea, and Sky.

Dark Mother Hekate,

Ghosts and hounds follow you.

You are the black puppy and the black she-lamb.

Torchbearer, I praise you for the brightness of your power.

I offer you eggs and wine.

Hekate of the Crossroads be my Guide!

Guide me as you guided Demeter in her journey.

Reveal to me the way to walk in safety.

 

Radiant Hekate of the Torches,

Guiding Light, Keeper of the Keys,

Join your hidden knowledge and power with mine

and help me to open the Gates between the worlds.

 

Let this water become the Well, and open as a Gate to the worlds below.

My connections deepen with the Chthonic beings as the Gate is opened.

 

Let this flame become the Fire, and open as a Gate to the worlds above.

My connections deepen with the Ouranic beings as the Gate is opened.

 

Let this Tree stand at the center, and mark the sacred center here and in all the worlds.

Let it’s roots sink deep into the Well, and let it’s branches stretch upwards and reach for the Fire.

 

I stand here, connected at the Sacred Center to all the realms of Land, Sea, and Sky.

Let the Gates be Open!

 

Ancestors

I call out to the Ancestors, and to the Mighty Dead.

Hear me, you who have walked this path before me:

Those of my blood and my bone, who give life.

Those of my heart and my hearth, who guide my steps.

Those of my friends and my folk, who strengthen and deepen all relationships.

Those Mighty Dead, poets, priests, and bards.

Those Heroes among the ancestors who have shaped our world.

It is to you I call out to and to you who I make these offerings.

Come, Ancestors, and join me at the fire.

Mix your magic with mine, and Meet me at the Boundary.

Guide me and Aid me as I walk the Elder Ways.

Ancestors, Accept this Offering!

 

Nature Spirits

I call out to the Nature Spirits!

Hear me, Allies and Guides!

 

To those spirits who crawl or stride:

Patient Turtle, Bounding Doe.

To those spirits who burrow or slide:

Cautious Mole, Cunning Serpent.

Come, and Be Welcome!

 

To those spirits who flit or fly:

Buzzing Bee, Sharp-Eyed Hawk.

To those spirits who swim or dive:

Glittering Gills, Darting Fins.

Come, and Be Welcome!

 

To those spirits who climb and grow:

Blooming Flower, Creeping Vine.

To those spirits who ripple and flow:

Shining Lake, Rushing Stream.

Come, and Be Welcome!

 

Come, Nature Spirits, and join me at the fire.

Mix your magic with mine, and Meet me at the Boundary.

Guide me and Aid me as I walk the Elder Ways.

Nature Spirits, Accept this Offering!

 

Shining Ones

I call out to the Shining Ones,

First Children of the Mother!

Hear me, Bright Gods and Goddesses, as I sing your praises.

You wise seers and honey-tongued bards,

Shining Awen’s light of knowledge and inspiration down on us.

You courageous warriors and skilled crafters,

giving us virtues to strive for and tools for our work.

You hearth tenders and grain guarders,

providing for us each and every day.

Brilliant deities of land, sea, and sky,

your brightness illuminates our lives.

Shining Ones, meet us at the boundaries.

Come, Shining Ones, and join me at the fire.

Mix your magic with mine, and Meet me at the Boundary.

Guide me and Aid me as I walk the Elder Ways!

Shining Ones, accept this offering!

 

Deity of the Occasion –

Selene, brilliant shining Titaness,

your crescent-crowned face lights the way along my path as you grow in power each night.

You who have bathed in the sacred waters of mighty Okeanos,

you who shine, luminescent, driving your long-maned horses at full speed across the sky.

Selene, splendid Queen of the Night,

I am again ecstatic to see you turn your face to the Earth.

Selene, Accept this Offering!

 

Final Sacrifice –

I pour these libations now for Selene,

and for all the Kindreds here gathered.

Those Shining Deities who share their power,

Those Noble Guides who share their passion,

Those Ancient Wise who share their knowledge,

I pour out these libations to you as I sing your praises.

 

Omen –

Having given offerings to the Kindreds,

I now seek to know what blessings and advice they give me in return.

 

*make an offering as you prepare to take an omen*

 

I ask: what wisdom or blessings do the Ancestors offer?

I ask: what wisdom or blessings do the Nature Spirits offer?

I ask: what wisdom or blessings do the Shining Ones offer?

I ask: what wisdom or blessings does Selene offer?

 

Waters –

Haven given offerings and received wisdom and blessings in return, I now seek to take of those blessings to enrich myself for the coming month.  I seek to fill myself with these blessings so that I may be thusly imbued with the sacred powers and apply myself to the work ahead.

 

The Waters of Life have been won for me, and are a gift from the Kindreds that I may take and use to fill myself with the blessings they provide.

 

*take vessel filled with water.  Water is infused with the blessings.

Some water is set aside if their is a working that requires it*

 

Let the darkness of the new moon fill these waters with the omens I have received.

[Omen, Omen, Omen, and Omen]

 

Shining Ones, Give me the Waters!

 

Let their blessings grow in strength like the light of the moon.

[Omen, Omen, Omen, and Omen]

 

Shining Ones, Give me the Waters!

 

Their strength shall augment my strength as I face the new month ahead.

[Omen, Omen, Omen, and Omen]

 

Shining Ones, Give me the Waters!

 

Behold! The Waters of Life!

 

*drink waters*

 

Working

Now filled with the strength, blessings, and wisdom of the Kindreds, I seek to use this influx of power to …

 

*insert any workings*

 

Thank Kindreds-

Selene, thank you joining me tonight.

Stay if you will and go if you must.

 

For all the Spirits I pour these final libations.

Those Shining Deities who share their power,

Those Noble Guides who share their passion,

Those Ancient Wise who share their knowledge,

 

Mighty Kindreds, I offer you many thanks for joining me today.

May the door always remain open,

The fire always burn,

And our voices always sing in harmony.

Kindreds all, I thank you!

 

Close –

Hekate, I call to you once more,

to join your magic with mine and aid me in traversing the realms.

Show me the way home again safely as I close the Gates between the worlds.

Let this Well be but water, ever sacred in its own right, but no longer a Gate opening to the many paths.

Let this Fire be but flame, ever sacred in its own right, but no longer a Gate opening to the many ways.

Let the Tree no longer be the Center of the Worlds holding me at the Crossroads.

Hekate, as I move away from the Crossroads and return to the center of my heart and home,

stand ever vigilant, as you always do, until I return again in need of your aid.

Let the Gates be closed!

 

Thank Earth Mother-

Earth Mother,

You who nourish my roots, and help me grow strong.

You whose heartbeat thrums within all Life.

You who hold me and support me in your warm embrace,

Earth Mother, ground me in your soil and let my roots sink down

and be nourished by you.

May I always remeber that I honor you best

when I walk softly and in balance.

To you I return all that is unused.

Earth Mother, I thank you!

 

Thank Inspiration –

The Spirit of the Awen,

you have sung with my voice, danced with my feet,

enflamed my passion, and sweetened my words.

For the fire you have filled me with

And for letting it pour forth in harmony and wisdom

Spirit of the Awen, I thank you!

 

Recessional –

I carry forth into the coming month

the blessing I have received tonight.

May I bring it into my life and into the world.

This rite is ended!