Eilidh nic Sidheag Member # 7125 CTP-Prelim

ADF Structure, Customs, and Policy

Question 1
Explain why public, inclusive ritual is important to ADF (200 words min.) ADF states in its constitution that the reason for conducting public, inclusive ritual is that leading the tribes in religious and magical rituals was one of the primary duties of the ancient Druids (Article 1.2). The Grove Organizers Handbook makes the same point, and adds that public ritual demonstrates that ADF is an active spiritual tradition and provides an important service to people who need an opportunity to worship (Grove Organizers Handbook, Commonly Asked Questions). Perrin also stresses ADFs emphasis on public service. Inclusion is important to ADF both because we believe it is in keeping with ancient Indo-European practice and because, as a Neopagan religion, we are in any event free to ignore any Paleopagan practices that we consider unsuitable for modern society (Bonewits, What ADF). The emphasis on public, inclusive ritual also reflects Isaac Bonewits vision of ADF as providing worship, teaching, counselling and healing for a mainstream Neopagan religious movement with mass membership, in the interests not just of its members, but of the planet as a whole (Vision). Similarly, Corrigan speaks of bringing blessings and magic to those who may never learn to do these things for themselves, and of work[ing] for the health, wealth and wisdom of each and all. Finally, public ritual creates opportunities for non-members to learn about ADF and experience its liturgy (Gold, Necessity). Consistent with this, ADFs Core Order of Ritual is specifically designed for large-group rites (Core Order of Ritual Tutorial: Overview). Examples of its concern for inclusion include the advice

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Eilidh nic Sidheag Member # 7125 CTP-Prelim to have a non-alcoholic option available whenever alcohol is used in ritual (Core Order of Ritual Tutorial: Step Twelve).

Question 2
Describe the duties and function of clergy in ADF. (100 words min.) ADF clergy must be practising Neopagans and must not be members of any religion inimical to Neopagan Druidism (ADF Constitution, Article 5.3). Their function is to serve the Three Kindreds and the ADF membership, both through liturgy and in daily life (Clergy Council Bylaws, para.1.1). In particular, they should be trained to conduct ADF rituals and be able to offer rites of passage and pastoral care to the members (Gold, Expect). The duties of the clergy include keeping themselves informed of the activities of the Clergy Council and voting in Clergy Council elections and special votes (Clergy Council Bylaws, para.3). Priests must also complete continuing education courses every three years, and Consecrated Priests and Senior Priests must keep their training current (Clergy Council Standard Operating Procedures Manual: ADF Priests, para.5; ADF Consecrated Priests, para.6; ADF Senior Priests, para.7).

Question 3
Explain why ADF has an Indo-European focus, and why we use the term "Druid" in our name. (200 words min.) At its simplest, ADF has an Indo-European focus for reasons to do with the history of its foundation, as it has never focused on just the Celtic culture in which Druids originated. From a practical point of view, the focus on Indo-European cultures provides ADF with a distinct focus and identity that would be lacking if it were entirely eclectic. At the same time, including all Indo-European cultures rather than restricting the focus to just one allows for greater flexibility and diversity in 2 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim individual and Grove practices and recognizes the commonalities between Indo-European cultures (Grove Organizers Handbook, Commonly Asked Questions). ADF also does not consider it practical to combine all the worlds religions into a single unified belief system, and thus it makes sense to focus instead on a group of closely related beliefs (Corrigan, Value). However, ADF does not condone any form of racism or cultural bigotry based on our Indo European focus (Bonewits, Questions). As to the name, druid was the term anciently used for Paleopagan Celtic clergy. ADF states on its website that we call ourselves Druids because we seek to follow the same paths as the ancient Druids, and that no other name better fits our intentions (Bonewits, Questions).

Question 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 Guild system is part of ADFs ambition to provide the most comprehensive and effective Neopagan training program. They focus in particular on traditional skills, which can include spiritual, physical and artistic activities (Adelmann). The function of Guilds in ADF is to cater to a particular topic of interest by providing study, learning and training in relation to the topic, supporting relevant members activities, and in some cases offering relevant services to members. Guilds have a Chief, who oversees all the Guilds activities, and a Preceptor who is responsible for training. Both sit on the Council of Lore (Subgroup Charters Manual: Guilds). Joining a Guilds study program requires prior completion of the Dedicant Program. Joining the Guild itself is possible before completing the Dedicant Program; each Guild has its own membership requirements and bylaws, which can be seen on the Guilds web page (Guilds). Guilds include the Artisans Guild, the Bardic Guild, the Brewers Guild, the Dance Guild, the Healers Guild, the Liturgists Guild, the Magicians Guild, the Naturalists Guild, the 3 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim Scholars Guild, the Seers Guild, and the Warriors Guild. The function of Kins is to support members who are working in the same hearth culture by providing networking opportunities, helping to develop hearth-culture-specific traditions, and cooperating with relevant Guilds. Their goal is to provide a good starting-point for exploration of the culture in question. Kins have a leader, who oversees the Kins activities and reports quarterly to the Council of Lore. Kins must have a minimum of seven members. Each Kin has its own charter, which is governed by the Council of Lore (Subgroup Charters Manual: Kins; Guilds). Kins include Aus Dhwer: the Eastern Gate Kin, which caters to the Vedic hearth culture; Elder ok Iss: The Kin of Fire and Ice, representing the Norse hearth culture; Tylwyth y Ddraig Goch: The Red Dragon Clan, focusing on the Welsh hearth culture; Oi Asproi Koukouvayies: White Owls Kin, which is Hellenic; the Slavic Kin; the Roman Kin; Clann na nGael: the Gaelic Kin; and Pontos Proto IE Kin. The function of SIGs is to support members who have a shared interest that does not fall within the remit of any of the other subgroups by supporting relevant activities and providing networking opportunities. SIGs have an Organizer, who oversees the SIGs activities and reports quarterly to the Council of Lore. (Subgroup Charters Manual: Special Interest Groups). Topics may include hobbies, languages, specific religious practices, geographical regions, shared characteristics, or other subjects. SIGs include the American SIG, which exists to explore the concept of an Indo-European American hearth culture within ADF and discuss issues such as the impact of American culture on other hearth cultures; the Ancient Iberia SIG; the Brighids Hearth SIG, which is dedicated to Brighid and related Celtic goddesses and runs a Flamekeeping group; the Childrens Education and Parenting SIG; the Ecstatic Trance SIG; the Foireann Mhorrigan SIG, dedicated to the Morrigan; the Military SIG; the Non-English Speakers SIG; the People of the Purple Feather, for LGBT members; the Polyamory SIG; the Safe Haven SIG, addressing issues of physical or mental health; the Sacred Feast SIG, discussing the role of sacred feasting; the Solitaries SIG; the Spirit of the Hunt SIG; and the Technopagan SIG. 4 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim Each Guild, Kin and SIG has its own charter, which is governed by the Council of Lore (Subgroup Charters Manual: Guilds; Kins; Special Interest Groups).

Question 5
Describe ADF's official ceremonial calendar, and discuss why it was designed in this way. (200 words min.) ADFs ceremonial calendar consists of the eight common Neopagan High Days, identified in the Constitution as the solstices, equinoxes and cross-quarters, considered for official purposes as falling on November 1st, December 21st, February 1st, March 21st, May 1st, June 21st, August 1st and September 21st (Article 4.1). Local groups may celebrate these days within one week either side of the official date (Article 4.2). The constitution does not give any more specific names for the festivals than these factual descriptions, nor does it define the content or meaning of each festival. Part of the reasoning for designing the calendar this way is that research suggests ancient festivals were celebrated at around these times, e.g. the Celtic fire festivals (Bonewits, Questions). Another driver is to celebrate natural seasonal cycles, including the solstices and equinoxes (Bonewits, Believe). ADFs aspiration to provide public worship for a mass Neopagan movement also leads naturally to a vision that includes public celebration of the common Neopagan holidays (Bonewits, Vision). At the same time, an official calendar of only eight days per year allows sufficient flexibility for individual Groves and solitaries to develop their own traditions in line with their hearth culture. These may include lunar festivals and celebrations marking local hunting, fishing or planting seasons (Bonewits, Questions).

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Question 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.) Much of what is said in this article seems to me still to be true today. I think it is still the case that ADF aims for sufficient order to provide a strong framework for growth, combined with freedom for groves and individual members to be flexible in the way they interpret Our Druidry. ADF continues to have a spectrum of practices from laws to traditions, and still has relatively few laws, although my experience is that it does now have more laws than the other Neopagan groups I am familiar with (principally Reclaiming Witchcraft, Feri and UK Heathenry). ADF continues to be committed to making Neopaganism part of the mainstream, with a strong emphasis on inclusion and non-discrimination. The focus on Indo-European religion has also been maintained, as have the commitments to excellence and integrity. I do sometimes see criticism that ADF emphasizes the exoteric at the expense of the esoteric, but to an extent I think this is inevitable in a public tradition, and I think the balance is improving with the provision of the Initiate Path and the creation of new Orders such as the recently-approved Order of the Dead and the Order of the Wolf that is currently in the process of formation. I continue to see groves debating the inclusion of non-IE local nature spirits and deities, particularly local river goddesses. ADF also remains open to science and technology and continues to use the ADF logo and Druid sigil. The points that are perhaps no longer accurate strike me as largely matters of detail. For instance, the Standard Liturgical Outline would now typically be referred to as the Core Order of Ritual, and the details of ADFs liturgy have evolved over the years. The reference to Tracks in the ADF Study Manual is now also out of date, as ADFs study programs have become more varied and 6 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim developed. In particular, the requirements for clergy are now more detailed with the creation of the Clergy Training Program. I was also interested to note that initiation to an Order is described in the article as not being an official ADF rite; given that an Orders joining rite must follow the Core Order of Ritual and that Orders are governed by the Clergy Council (Subgroup Charter Manual: Orders, para.5.5.1; Subgroup Charter Manual: Clergy Council, para.4.7), I suspect that it would be perceived as official by many today. I think there has perhaps also been a shift in ADFs basic polytheology as set out in the essay What Do Neopagan Druids Believe? that Isaac refers to in his piece. In particular, in my time in ADF so far I have not seen much reference to the idea that Thou Art God/dess, which I associate more with feminist witchcraft. I think the rest of that essay remains accurate, however.

Question 7
Describe ADF's utilization of Dumezil's "tripartition" and its effect on ADF's structure, study programs, and the religion of ADF members in general. (200 words min.) Bonewits article Indo-European Paleopaganism and its Clergy is an example of ADFs appeal to Dumezils theory that Indo-European Paleopagan cultures were divided into three classes or functions of clergy, warriors and providers. Those working on the Dedicant Program are introduced to this theory in the Dedicant Manual, where it is presented as a tool that can be used to better understand Paleopagan cultures and lore (Our Own Druidry, p.84). Ian Corrigan presents his alternative list of nine pagan virtues via the tripartite scheme, assigning industry, sensuality and hospitality to the third function; courage, strength and honor to the second function; and memory, reason and vision to the first function (Our Own Druidry, p.85). One of the suggestions made for ADF study groups in the Dedicant Manual is a discussion of where the members feel they fit within the three functions (Appendices, p. xix). Ordinary members may also think of the deities in their hearth culture pantheons as falling within one or more of the three functions (see e.g. Bonewits, Complexities).

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Eilidh nic Sidheag Member # 7125 CTP-Prelim Questions on Dumezils theory also appear in ADFs other study programs, e.g. IndoEuropean Studies 1, which is a required course in the Clergy Training Program, Initiate Program, General Study Program, Liturgists Guild Study Program, Magicians Guild Study Program and Naturalists Guild Study Program. Beyond that, Dumezils theory has influenced the whole purpose of ADFs study program, which was broadened from focusing purely on clergy training in order to ensure that the warrior function and provider function would also be represented (Vision of the Study Program). The three functions are also represented in ADFs Guild structure, with the Bardic Guild, Liturgists Guild, Seers Guild, Magicians Guild, and Scholars Guild belonging to the first function; the Warriors Guild to the second function; and the Artisans Guild, Naturalists Guild and Healers Guild to the third function (Member #728). Structurally, ADF reflects the trifunctional approach by including representatives of each Guild on the Council of Lore (Vision of the Study Program).

Question 8
Explain the difference between "orthopraxy" religions and "orthodoxy". Where do you feel ADF falls? (200 words min.) Orthodoxy means correct belief, whereas orthopraxy means correct practice. ADF considers itself to be orthopraxic, i.e. it derives its shared identity from shared practice, and specifically from the use of the Core Order of Ritual (Core Order of Ritual Tutorial: Overview). It does not seek to prescribe what members must believe, but encourages them to do their own research on the Paleopagan traditions that inspire us (Corrigan, Core.) As Bonewits jokingly states, ADF has only three dogmas: the leadership messes up from time to time, there are to be no more dogmas, and no, we really meant it, there are to be no more dogmas! Rather, ADF is likened to a sport that has consensual rules about how it is to be played: it is a complex game we have all agreed to play according to a set of rules. 8 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim (Dogmatic). In my experience, ADF lives up to this standard. In ADFs Facebook groups and on its email lists, it is not uncommon for new members to ask questions about what beliefs members are expected or permitted to hold, and the response both from clergy and from lay members is consistently that with the exception of creeds inimical to Druidry (ADF Constitution, Article 5) all beliefs are welcome and that the key principle is that only rites that conform to the Core Order of Ritual may be described as official ADF rites - an orthopraxic standard.

Question 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 in ADF rituals are typically made to the Beings of the Occasion, the deities or spirits on whom a ritual is focused. These are considered to be the guests of honor at the ritual. The purpose of the praise offerings is thus to represent the gifts given by the host to the guests. In line with ADFs understanding of *ghosti (hospitality) as a two-way exchange, the offerings are thought of as the first part of an exchange, with the second part being the return of blessings from the Beings of the Occasion to the worshippers. In some rituals (particularly for beginners), the whole of the Three Kindreds may be treated as Beings of the Occasion, but more often specific deities or spirits are named. Praise offerings may also be made to other beings, particularly the personal patron(s) of those present. (Core Order of Ritual Tutorial: Step Eight). Praise offerings are made at a central point in the ritual, between Inviting the Three Kindreds and the Prayer of Sacrifice. They can be in the form of prose, poetry, drama or song. They may or may not be accompanied by material gifts as well. In group settings, consideration needs to be given to the 9 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim logistics of this step, since often each person present will wish to make an offering in some form (Core Order of Ritual Tutorial: Step Eight). There is considerable variety in how these offerings are made. In my solitary practice, I make praise offerings to the deities of the Gaulish-Brythonic hearth culture. Most often, I offer a poetry recitation or a reading of a myth, accompanied by a gift of food or drink. Kleinschmidt describes Stone Creed Grove offering a play based on Euripides Cyclopes, and Member #1518 describes Little Oak Grove offering nuts, homemade liquor, brandy, bread, fruit and a dramatic dialogue in a Norse-based Yule ritual.

Question 10
Describe ADF's administrative structure. (150 words min.) ADFs head office is located in Newark, Delaware (ADF Constitution, Article 2.1). Its highest authority is the Mother Grove, also known as the Board of Directors (ADF Bylaws, Article 5.1), which meets at least quarterly (ADF Bylaws, Article 5.4). The Archdruid acts as President of the Mother Grove, presiding over its meetings and meetings of the members, as well as being a member of any committees the Mother Grove may organize. The Archdruid also chairs the Clergy Council (Standard Operating Procedures: Archdruid, para.1), which supervises the education, ordination and clergy activities of ADF Clergy (Subgroup Charters Manual: Clergy Council, para.1.) The Vice Archdruid acts as Deputy President, standing in for the Archdruid if he or she is absent, is recalled, retires, dies or becomes incapacitated. Voting records and minutes are kept by the Secretary, also known as Scribe. The Members Advocate represents the ADF membership, especially minorities, and functions as an ombudsperson. The procedure to be used in case of complaints is set out in the Standard Operating Procedures (Complaints, paras.1-3). He or she does not have a vote in the Mother Grove, but can propose motions. Other members of the Mother Grove are the Chief of the Council of Regional Druids, 10 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim Chief of the Council of Senior Druids (which oversees the formation and growth of Groves and Protogroves, Council of Senior Druids Bylaws, Article 2), and four Non-Officer Directors (ADF Bylaws, Article 5.3). The Mother Grove has the ability to appoint an Executive Committee of two or more of its members to handle day-to-day matters (ADF Bylaws, Article 6). There are also three Non-Director Officers: the Administrator, who is responsible for member services and general organizational matters; the Preceptor, who supervises the ADF study programs; and the Treasurer or Pursewarden, who supervises ADFs finances and keeps its financial records (ADF Bylaws, Article 7.) The Council of Lore also exercises supervision over the study programs, as well as the Guilds, Kinds and Special Interest Groups (Subgroup Charter Manual: Council of Lore, paras. 1, 2). All officers submit quarterly reports to the Mother Grove and ADF Office (Standard Operating Procedures: Officer Reports, para.1).

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Works Cited

Adelmann, John Fox. Neopagan DruidismToday: Concepts and Organization. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 28 Apr. 2014. <https://www.adf.org/about/basics/npd-today.html> ADF Bylaws. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 2 Apr. 2014. <https://www.adf.org/about/org/bylaws.html> ADF Constitution. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 1 Apr. 2014. <https://www.adf.org/about/org/constitution.html>. Bonewits, Isaac. Indo-European Paleopaganism and its Clergy r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, 1984. Web. 19 Apr. 2014. <https://www.adf.org/articles/identity/ieclergy.html> Bonewits, Isaac. Is ADF Dogmatic? r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d., Web. 24 Apr. 2014. <https://www.adf.org/articles/identity/is-adf-dogmatic.html> Bonewits, Isaac. Law, Policy, Tradition and Custom within A.D.F. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 12 Apr. 2014. <https://www.adf.org/articles/organization/isaaclaw.html> Bonewits, Isaac. New Complexities in Indo-European Caste Systems and Complexities. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 29 Apr. 2014. <https://www.adf.org/articles/philosophy/newie.html> 12 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim Bonewits, Isaac. Questions and Answers About ADF. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 25 Apr. 2014. Bonewits, Isaac. The Vision of ADF. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d., Web. 10 Apr. 2014. <https://www.adf.org/about/basics/vision.html> Bonewits, Isaac. What ADF Will And Wont Be. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d.. Web. 20 Apr. 2014. <https://www.adf.org/articles/identity/whatadf.html> Bonewits, Isaac. What Do Neopagan Druids Believe? r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 14 Apr. 2014. <https://www.adf.org/about/basics/beliefs.html> Clergy Council Bylaws. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 5 Apr. 2014. <https://www.adf.org/members/org/clergy-council/bylaws.html> Clergy Council Standard Operating Procedures Manual. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, 22 Nov. 2010. Web. 6 Apr. 2014. <https://www.adf.org/members/org/clergy-council/policies.html> Core Order of Ritual Tutorial. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 9 Apr. 2014. <https://www.adf.org/members/training/dedicantpath/articles/coortutorial/index.html>. Corrigan, Ian. A Vision for Ar nDraiocht Fein. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, Nov. 1995. Web. 11 Apr. 2014. <https://www.adf.org/about/basics/vision-foradf.html> Corrigan, Ian. Core Ideas in Druid Theology. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 15 Apr. 2014. <https://www.adf.org/articles/identity/coretheology.html> 13 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim Corrigan, Ian. On the Value of Polytheism. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 23 Apr. 2014. <https://www.adf.org/articles/identity/polytheism-value.html> Council of Senior Druids Bylaws. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, 9 May 2013. Web. 7 Apr. 2014. <https://www.adf.org/members/org/cosd/bylaws.html> Gold, Peter. The Necessity of Doing Public Ritual. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 17 Apr. 2014. <https://www.adf.org/articles/identity/pubrit.html> Gold, Peter. What I Expect From My Church. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, April 1997. Web. 16 Apr. 2014. <https://www.adf.org/articles/identity/expect.html> Grove Organizers Handbook. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, 2005. Web. 8 Apr. 2014. <https://www.adf.org/members/groves/starting/goh/index.html> Guilds, Kins, SIGs and Orders. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 28 Apr. 2014. <https://www.adf.org/members/new/groups.html> Kleinschmidt, David. Hellenic Group Rite for Dionysus and Persephone. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 1 May 2014. <https://www.adf.org/members/subgroups/kins/white-owls/hellenic-group-rite-dionysus-andpersephone.html> Member #728. ADF Organizational Structure. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 29 Apr. 2014. <https://www.adf.org/about/org/structure.html> Member #1518. Little Acorn Grove Yule - 1999. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, 1999. Web. 1 May 2014. <https://www.adf.org/rituals/norse/yule/lagyule99.html> 14 May 1, 2014

Eilidh nic Sidheag Member # 7125 CTP-Prelim Our Own Druidry: An Introduction to r nDraocht Fin and the Druid Path. ADF Publishing. 21 March 2013. <http://www.adf.org/members/publications/> Perrin, Bryan. Defining Ones Self. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, n.d. Web. 22 Apr. 2014. Standard Operating Procedures. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, 4 Apr. 2012. Web. 3 Apr. 2014. <https://www.adf.org/members/org/docs/sop.html> Subgroup Charter Manual. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, 5 Dec. 2009. Web. 4 Apr. 2014. <https://www.adf.org/members/org/docs/subgroup-charters.html> Vision of the Study Program. r nDraocht Fin: A Druid Fellowship. r nDraocht Fin, Jan. 1997. Web. 29 Apr. 2014. <https://www.adf.org/members/training/sp/vision.html>

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