ADF Structure, Customs, and Policy

ADF’s commitment to Public Inclusive Ritual

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

The ADF Constitution insinuates that ADF wishes to emulate the ancient Druids, and I imagine that includes any ancients performing in a role of the intelligentsia as well. We do this by leading religious activities. It is widely known that one of the worst punishments in the Celtic culture was to be excluded from attending sacrifice. This seems to imply that everyone was welcome by default. In ADFs emulation of the ancient Celtic priests and their cultural cognates, we establish local events where ADF members perform modern rites which are open to the public and only exclude those who make trouble for our work or are inimical to the goals of ADF.

The Constitution is very clear that we are not to exclude folks from our rituals based on any bigoted or discriminatory basis save creeds which obstruct our work, See Article 5. Isaac’s vision doesn’t just include public worship, he takes it a few step further stating that ADFmembers and those we serve in the wider community will eventually need “...publically accessible worship, teaching, counseling, and healing.”

ADF is a neopagan church and aims to place itself on the menu of mainstream religions. In order to accomplish this, ADF must have an exoteric agenda of service to the community. To grow our groups, we must grow our potential audiences, which will grow the potential healing for the Earth Mother and all her children.

Towards these goals, ADF provides training in order equip those called to Priesthood to serve with their skills to the public, providing the folk with all the benefit of the strong relationships a clergy person has to the lore, the kindred, and contemporary druidic ways.



ADF Clergy Duties

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

ADF Priests provide competent service to the community, with integrity, as the Clergy Code of Ethics explicitly outlines. Isaac’s vision for ADF holds that “excellence in Clergy training and practice is vital for any healthy, growing, religion.” I believe it. We live in a world of amateurs and, though sincere, they are often not competent to serve and be a steward of group practice. While we do not act as conduits between adherents and the Kindred, Ordained and Acting Priests within ADF serve by officiating ritual, forming strong relationships with the Kindred, inviting them and the Folk to share sacred space together in reverence and love. We effectively create the nemeton through which our members and adherents approach An nDeithe.

ADF Priests must exercise discretion when they communicate and take care not to share privileged information without written consent. This is often a guideline in any priesthood or order and is found in any major religion. Though we are not at all counselors, neopagan laity will often seek comfort in hearing a priest's perspective or having a holy ear that will listen. This means we are bound by trust to be good stewards of confidential information. As Isaac saw it, we would be equals with and take part in joint activities with Clergy of other faiths. Interfaith work is very circumspect and cautious work, with discretion and virtue, and should exercised with care. This part of Isaacs Vision cannot become manifest if our priests are a source of gossip.

ADF Clergy has an obligation of continued study and interaction with the Kindred. According to Isaac we do our work to become a massive religion which can change the political, social, and environmental attitudes, around the world. I interpret the former portion of the vision as referring to attitudes toward reverence and unity with Nature. It isn’t a Clergy persons job to get into political battles with groups or individuals as this prevents the holy person from performing continued work.

ADF’s IE Focus

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

Though members of ADF say we aren’t reconstructionists, ADF is indeed reconstructionist paganism. Isaacs words are clear, “I've decided to try once again to see what I can do to create a form of "reconstructionist" Neopagan Druidism.” Our ritual FAQ states, “ADF is a "liberal reconstructionist" religion.“ We are liberal in that our traditions are sometimes not rooted in ancient IE practice, the gatekeeper, for instance.

By the time Isaac started ADF, he had been a pagan and a magician for nearly 20 years and was an elder in the Craft. Since the neopaganism of his era was a hunger pang for authentic European religion and folk magic, and since he had the Vision to create something cohesive and meaningful, ADF was inevitable. In an article in one of the first “Druids Progress,” an early 80s neopagan publication, he seems extremely bothered that there were no neopagan druidic systems for training(at the time). More importantly, he felt “There doesn't seem to be any organized group of people trying to reconstruct what the Paleopagan Druids actually believed and did, nor trying to apply such knowledge to creating a Neopagan religion fit for the Space Age.”

I find it strange that ADF’s Indo-European focus is not mentioned anywhere in Isaac’s vision. It seems our Prime Directive is public neopagan ritual, and we carry that out through the substrate that is the Indo-European cultural complex. But all groups and all religions have Identity, and ADF’s founder chose the fertile landscape of emerging knowledge from Indo-European linguistics and archaeology.

I believe we use the term Druid in our name because that is what Isaac chose based on his background. In “The Beginning of ADF” Isaac states “ADF is an idea I have been wrestling with for years: a Neopagan Druid Order...” ADF was already an Idea Isaac had, which I suppose morphed into an Indo-European Church after Isaac did the proper research needed to create ADF ritual. Personally I think Isaac wanted to create a unique Druidism and realized on the way it would have to be fully inclusive of all Indo-European paganisms to be complete and whole. I think that the term Druid is most widely accepted european synonym for priest or Clergy, more so than Flammen or Godar, and in that, we we call ourselves a druid, regardless of culture, we summon the proper image of what we are and do.

ADF Subgroups

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)

One of ADF’s purposes is to train neopagans in it’s highly developed Study Program. One of the ways our study program is so mature is because it is managed by multiple groups with specific focus areas of expertise. This not only decentralizes the work but also sources value from a variety of skillsets. Additionally these subgroups provide the incubation of ideas and practices that are important to Our Own Druidry.

Guilds

According to the 2006 edition of the membership guide, Guilds are formed for the mutual benefit of their members. Anyone can organize one if they meet the requirements for being a guild leader. Newly forming guilds must be approved by a vote from the Mother Grove. Guild leaders must be an active ADF member and be a member of the Guild in consideration, unless newly forming. Guilds must have their own “governing documents, systems of rank, [and] elections.” Guilds are/can-be organized by Dumezilian tripartition as well and can fit into one of the 3 Indo-European social functions. Each guild must have its mailing list hosted by ADF according to the membership guide.

One of the main focal points for Guilds is to create and oversee pertinent portions of the overall ADF Study program, though the guild might additionally have their own study programs. Though fairly autonomous, the Board of Directors, the Mother Grove, can challenge and overrule any and all decisions made by guilds or any other ADF subgroup. Guild leaders make up part of the Council of Lore and each CoL seat represents their guild.

Special Interest Groups


SIGs are groups of ADF members that serve the interests which do not fall within the realms of other ADF subgroups. Their leaders are called organizers unlike guild chiefs. SIG Organizers are elected though not for any term as they will remain organizer until they resign or are removed from their positions. New organizers are elected by a majority of members each possessing one vote. Any ADF member can join any special interest group. These subgroups also provide ADF members a place to talk with others and connect with those that share their interests.

Special interest groups are given the autonomy to govern themselves and create bylaws, but also like other subgroups they must provide quarterly election and financial reports, et cetera,to the Council of Lore. A few of the interests which has had groups form around them are Solitary Practice, Devotion to the Morrigan, LGBTQ interests, Pagan parenting, American based neopaganism, Iberian paganism, ecstatic trance, military outreach, polyamory, mental health, and more.

Kins

Kins are groups, each focusing on a specific IE culture, and exist to support Our Own Druidry within that scope and are made up of current ADF members. They began appearing in ADF in 2003 proposed and created by Athanasios & GwynneGreen as a way to help each other do ADF druidism in specific cultural styles. Kin leaders, like other subgroup leaders, must report to the Council of Lore on all activities, especially financial matters. These leaders are chosen according to the Kin’s own bylaws, which Kins create themselves.

One of the main goals of a Kin is to develop culturally rich spiritual traditions for the rest of ADF. This work includes benefiting from and contributing back to all guild efforts & education. Kins must have 7 members minimum at all times. There are Kins for the following culture groups: Vedic et al; Germanic & Norse; Hellenic & Greek; Slavic; Welsh; Gaelic; Roman; and Proto-Indo-European. Membership in each Kin depends on a Kins bylaws.

Orders

Orders are relatively new in ADF, the first one was created by Michael Dangler with the formation of Order of the Crane in 2009. Unlike Kins, Orders support practice and education of specific Indo-European symbols, such as the Crane and it’s ability to cross thresholds and transform, rather than supporting practice within a cultural context. Orders have the same or similar reporting requirements on finances and other activities, in addition to extended reporting on the membership and training pursuits. There is one leader and an advisor. The leader and the advisor is selected and replaced based on that Order’s bylaws, but the advisor must be an active ADF Priest who acts as a liaison between the Clergy Council and the Order.

ADF membership is required when seeking Order membership, but Dedicant program completion is required to pursue Order training programs. The Order must maintain a training program specific to the purpose and focuses of the subgroup. Orders have restrictions on who can be excluded from activities and are generally regarded as inclusionary by nature. Orders are required to maintain a minimum of 9 members who’ve completed their dedicant work.

Orders must publish a home shrine ritual, a joining ritual, and produce one published liturgy per year, though only the joining & yearly ritual must be written in Core Order fashion. Unlike any other subgroup, Orders are governed by and report to the Clergy Council.

Wheel of the Year

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

ADF’s legal holidays are void of any cultural names and instead are referred to as Cross-quarters, Solstices, and Equinoxes in the ADF Constitution. I personally think this is because of the wide variety of cultural names that can and do apply to these holidays. They occur on the following official dates as displayed in ADF’s Constitution:

1.     Cross-Quarter = November 1st
2.     Solstice = December 21st
3.     Cross-Quarter = February 1st
4.     Equinox = March 21st
5.     Cross-Quarter = May 1st
6.     Solstice = June 21st
7.     Cross-Quarter = August 1st
8.     Equinox = September 21st

Ceremonially, groves are required to perform their public events in celebration of these holidays no more than one week prior or one week after the official dates. In my personal grove, when a retreat is outside of this window due to travel requirements of the visiting clergy, we will perform an additional celebration for the retreat and host another celebration within the window. An example of this was prior to the Imbolc Retreat, we did a local Imbolc celebration.

ADF chose to adopt these widely accepted holidays in order to conform to the rest of Neopaganism. We opted not to use the term Sabbat because of it’s anti-semitic connotations, as postulated by, William Burns in his book Witch Hunts in Europe and America: An Encyclopedia. Since we are not Celtic Druids, but rather co-opt the Celtic term for clergy, we take no issue with celebrating all 8 when the evidence for the ancient Celts doing so was scant or non-existent.

Law, Policy, Tradition and Customs

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)

I really enjoy the way ADF is governed in regard to Isaacs LPT&C. I think a tiered system where the difficulty of changing a regulation and the penalties for breaking a regulation slide with the impact that the regulation makes within the organization. Having only a few regulations with severe penalties makes much more sense to me than any other systems, especially the arbitrary ones.

Generally the document is still accurate except of a few places where it contradicts itself. In one section Isaac states, “If  members change a major tradition, they’re expected to present some mighty convincing arguments to the Mother Grove.” In another section of the same document Isaac states, “...we have only a few rules that could be considered laws and policies. Everything else is tradition or custom, which the members are free to experiment with to their hearts’ content.” I find this minor detail a bit confusing, so I strongly consider the impact of the changes that I do make, though, I really love toying with minor traditions and customs.

Another thing I find in the document that doesn’t match with how I perceive ADF today is the portion about changing traditions. I find that ADF members aren’t very receptive to change. This was easily seen when the Outdwellers step was changed to an optional one from being a required step in the Core Order. The amount of moaning and vitriol on the mailing lists increased, and I’ll admit that I joined in with the sea of complainers who misinterpreted the press release. ADF members generally, do not like change, and the Mother Grove hasn’t ever been an exception to this. So I highly doubt the MG would “modify the major tradition,” in light of, “mighty convincing arguments,” in my personal experience. I don’t think that they never change things, it simply doesn’t occur very often, and this is for good reason. Such changes disrupt everyone. I think this is mostly true for major traditions, but not minor ones. It’s probably better to schism off as Isaac recommends of someone insistent on making changes to major traditions that the Mother Grove’s thinks is inimical to the vision of ADF.

One section that states, “Only the Mother Grove can declare Druidic laws and policies for the members of ADF as a whole.” seems to be outdated. Several Subgroups make ADF wide changes, such as the Council of Lore, the Grove Organizing Committee, the Council of Senior Druids, and more. Some ADF wide changes aren’t in the jurisdiction of the MG alone and must be made by the entire body of members, such as changes to the Constitution.

Dumezilian Tripartition and ADF

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

ADF seems to use Tripartition in ways which local Grove are operated. The bylaws template ADF provides seems to indicate that the Senior Druid and Grove Priest are better off as separate functions within the grove. This is as it should be, It reflects the lore and also being a herder of cats takes effort and shifts focus from Clergy duties.

Isaac also identified the “Three Worlds plus Fire” cosmological dynamic from his venturous IE Studies in the 80s and prior to that. This has become a very important aspect of the Core Order. To us, the sacred center of Fire is one of the symbols which serves to join us all together as a Pan-IE Church.

In addition to the Cosmic and Sovereign tripartitions that we observe, ADF’s theological three Kindred can be divided along those same lines. Spirits of the Land(3rd function), Ancestors(2nd Function), and the Shining Ones(1st function).

Moreover, most every triplicity, triad, or multiple of three within ADF is perceived through Dumezilian Tripartition. You can see this in the Dedicant Program, in the Virtues, and most other things.

Most notably you’ll find that the structure and families of the Gods themselves are divided into a third, second, and first function. The first function, for instance, is seen as a dual role of “Law and Magic.”

Orthopraxy versus Orthodoxy

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

Sparing you the details about the etymology of the two words, I’ll start by saying that Orthopraxy within ADF, which is the only context I’ve ever experienced the word, is the idea that we can set up and follow a common structure of practice with little regard to the practitioner’s belief. ADF doesn’t prescribe any beliefs whatsoever. ADF also does not prescribe required actions in any practice, except when an individual is representing a practice as ADF tradition. Orthodoxy is in complete contrast to Orthopraxy.

Practitioners of religions which self-identify, and those of some who don’t, as Orthodox tend to follow and invest value in the notions that there is a right way to believe or the right set of theological principles and doctrines of which to subscribe. Orthopraxy doesn’t really seem important to followers of Orthodoxy. In my experience Protestants relate to Catholics more than they do to some other faiths, even though Catholic practice is on an entirely different planet as Protestant Christian practice.

In the ADF of the real world, in my local grove, we have a Christian who worships with us. This person gets great value out of our liturgy and community. This person worships the Hebrew Goddess Asherah whose symbols have cognates to ADF symbols. We as a group never get into arguments about what is proper to believe. Additionally, our dedicant class often features round robins where we go around the room sharing our different views and beliefs about Dedicant Program topics. Orthopraxy is an ideal for what we do. It creates more reasons to bring each other together, just as commonalities among IE religions do.

Praise Offerings

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.)

All Offerings are made to the Three Kindred to keep the old bargains and to honor the unspoken reciprocal contract that exists between all cosmic neighbors. We are here in this universe and “We dwell together.” So we make allies with the Otherworldly powers and beings, regardless of any views of their true nature. Those who are our Cosmic Enemies, the Ancient Giants “who dwell in the outer dark,” and those who stand against Cosmos, we propitiate, but do not give praise.

In my personal view a Praise Offering is any telling of the honor, wisdom, and glory of a divine being. This telling is told to the people, so that they man know the power and majesty of the deity being praised. ADF standard nomenclature seems to refer to the yielding of ritual focus to the people to make individual offerings as “Praise Offerings”. In my local group practice these tend to be evocations in addition to praises, though they may turn into invocations or even request for specific blessings. So I’ve never really been sure how I want to conceive of the meaning of the phrase, or whether to use the term as is or to refer to personal offerings in ritual.

In personal solitary ritual, I expound on the deities who are closest to me, my patrons, and list for my own benefit, their super awesome attributes while pouring out offerings. In group ritual at HearthStone, we make praise offerings all throughout the ritual in each invocation. When we ask for Ogma’s inspiration, of Manannan for passage, of the Deities of the occasion, we offer them praise. Additionally, we offer them welcome and “call to them as our Kin, to join in our magic.”

In the ADF sense, Praise offerings are made in order to let the Priest step aside and let each individual be their own sacrificer. This is also done to give folks more ability to participate and to feel at home by being allowed to call their gods and ancestors to the fire.

In my old Grove, Live Oaks, as well as HearthStone, right after we invite the Three Kindred to sit upon the sacrificial grass, we pass around a bottle of mead sunwise. Each person approaches the Well and pours in an offering to whomever they call to join in our magic. Folks can pass but this way we encourage everyone to join in and participate. A few times Christians have even called Jesus and Asherah, Hindu’s have joined us and called Krishna, and people who have lost pets and loved ones have called them to our fire. This section of the ritual offers a grand opportunity for groups of people to for connectedness over a practice when they otherwise might feel like opposites from one another.

ADF Administration

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

ADF is governed by the Mother Grove and several administrative subgroups. The Mother Grove is the Board of Directors and consists of positions with duties, and positions without duties, known as Non Officer Directors. Some Examples of subgroups below the Mother Grove are the Council of Senior Druids, the Clergy Council, the Council of Lore, the Grove Organizing Committee.

These subgroups are arranged in a hierarchy making sense of each subgroups roles, duties, and focus. The GOC reports to the CoSD, for instance. The ADF Administrator appoints Officers to an Administrators board which has various tasks. There are other sub teams and committees such as the web team, the ADF Store folks, and the team which produces Oak Leaves.

These subgroups have various leaders, Officers, Preceptors, and often have their own bylaws, ways of electing Officers, and operating procedures and policies. A distributed system gives each group the opportunity for Autonomy, to attain Mastery, and to serve a Purpose. MIT recently did a study and discovered that these were the three main motivators in cognitive work. I think ADF administration embodies that by having a fractal design.


Course Objectives
1. Students will increase their knowledge of ADF organizational structure and function through
research and comparison of past and present documents pertaining specifically to
administrative structure, subgroups and the role of Clergy.
2. Students will explore the origins and evolution of ADF‟s liturgical customs to demonstrate
and explain the development of public, inclusive ritual, praise offerings, and the current
ceremonial calendar.
3. Students will define and demonstrate an understanding of the origin and importance of
concepts critical to the foundation and current identity of ADF.


"ADF Bylaws." ADF Neopagan Druidism. Web. 19 Apr. 2013.

"ADF Constitution." ADF Neopagan Druidism. Web. 19 Apr. 2013.

"Articles on Our Identity." ADF Neopagan Druidism. Web. 19 Apr. 2013.

Bonewits, Isaac. "Law, Policy, Tradition, and Custom within A.D.F." ADF Neopagan Druidism. Web. 19 Apr. 2013.

Bonewits, Isaac. "New Complexities in Indo-European Caste Systems and Cosmologies." ADF Neopagan Druidism. Web. 19 Apr. 2013.

Bonewits, Isaac. "The Vision of ADF." ADF Neopagan Druidism. Web. 19 Apr. 2013.
"Clergy Council Bylaws." ADF Neopagan Druidism. Web. 19 Apr. 2013.

"Clergy Council Standard Operating Procedures Manual." ADF Neopagan Druidism. Web. 19 Apr. 2013.

Corrigan, Ian. "A Vision for Ar NDraiocht Fein." ADF Neopagan Druidism. Web. 19 Apr. 2013.

"Grove Organizers' Handbook." ADF Neopagan Druidism. Web. 19 Apr. 2013.

Main, Brandon. "COoR Tutorial." ADF Neopagan Druidism. Web. 19 Apr. 2013.

Maurice, Paul. "The Lore of Tyr." ADF Neopagan Druidism. Web. 19 Apr. 2013.

Pittsburgh, Earrach Of. "On the Nature of Sovereignty." ADF Neopagan Druidism. Web. 19 Apr. 2013.

Rutledge, Flip. "Council of Senior Druids Bylaws." ADF Neopagan Druidism. Web. 19 Apr. 2013.

"Standard Operating Procedures." ADF Neopagan Druidism. Web. 19 Apr. 2013.


"Subgroup Charter Manual." ADF Neopagan Druidism. Web. 19 Apr. 2013.

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