Sasha Wolf

Member # 7125
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Ethics 1
Question 1
Find and provide an appropriate definition, discuss your understanding, and provide
illustrative examples for each of the following seven terms: morals, values, personal bias,
professional boundaries, confidentiality, right and wrong (100 words each minimum, not
including definitions)
Morals
Morals are defined as principles regarding right and wrong, viewed individually or as
comprising a whole, that constitute a standard for conduct and are seen as governing the way
humans are to live (Grenz 77). The word morals comes from a Latin word meaning the
customs or manners of a community (Coughlin loc.159). In keeping with this, Orr describes
morals as constructed by agreement, by the community as a whole [...] the boundary lines
around a tribal unit (loc.903), although the group perception may be that they are divinely
inspired (MacDowell 2). They form the behavioural code that defines what is and is not
acceptable within a particular group, and as such, they reflect the values of that group. Such a
code has positive aspects in that agreed standards protect the community from destructive
behaviour and enable people to interact with each other more comfortably, but can also be
problematic in that the code is often largely determined by the most powerful in the community;
may place excessive restrictions on individual freedom; and can rapidly become out of date (Orr
loc.903-913).
As an example of morality, Orr cites the American fundamentalist Christian moral code
in which homosexuality and abortion are unacceptable, while hunting for sport is accepted (Orr
loc.923).
Values
Values can be defined as important and lasting beliefs or ideals shared by the members
of a culture about what is good or bad and desirable or undesirable (Unknown). Barrett
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describes them as a shorthand method of describing what is important to us individually or

collectively, usually concepts that can be captured in a single word or a short phrase (Barrett 8).
Similarly, Harrow says they are those things, activities, or qualities that are strong and worthy,
high priorities, in our lives. They motivate our behaviour and reflect our understanding of our
needs (Barrett ii). Individually, they are determined by our past experiences and the stage of
development we have reached (Barrett 8), while collectively, they reflect our cultural and historic
context (MacDowell 1, 3). Positive values can give our lives a sense of meaning and help us to
experience a sense of well-being (Barrett 4), and according to Barretts research, can help
organizations to thrive. Our values can also connect us to other individuals and groups who share
the same values (Barrett ii).
ADFs Nine Virtues are an example of a values-based ethic that seeks to describe what is
collectively important to many ADF members, and can also connect us to other groups that share
all or some of these values. For instance, several of ADFs Nine Virtues also form part of the
Nine Noble Virtues espoused by many Heathen communities (r nDraocht Fin 86). I believe
our commitment to these Virtues is also one of the things that has helped ADF to thrive over the
years.
Personal bias
Personal bias can be defined as any tendency which prevents unprejudiced consideration
of a question (Pannucci). Such biases are often unconscious, which makes them difficult to
eradicate because the unconscious is difficult to control (Shire 1; Grewal). Indeed, it is even
possible that biases once served an evolutionary function, in which case they are likely to be
quite deep-rooted; bias against outgroups has been detected amongst animals (Grewal).
An example of personal bias would be a priest who does not approve of same-sex
marriage and, because of this, may be inclined to give different advice to a gay couple seeking
advice on a marital problem than he or she would give to a heterosexual couple in the same
situation.

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Professional boundaries
Hereford defines personal boundaries as the physical, emotional and mental limits we
establish to protect ourselves from being manipulated, used, or violated by others. Professional
boundaries, then, would be the subset of such limits that we establish in our professional
activities. They allow us to distinguish appropriately between our own thoughts, feelings and
desires and those of the people we come into contact with in a professional capacity. They guide
us as to what we should and should not do to accommodate others, and what is and is not
acceptable behaviour from us to others and vice versa. They also assist us in distinguishing
between our professional and personal roles (Friedman loc. 798). An example of poor
professional boundaries would be allowing a client to demand excessive amounts of ones
personal time, to the detriment of family responsibilities. Good professional boundaries would
involve setting out clearly upfront what the client can and cannot expect from the professional
and what each partys role in the relationship is (MacDowell 93-94), and then politely but firmly
insisting that those limits are adhered to.
Confidentiality
Confidentiality can be defined as the situation in which a relationship of trust is created
so that one person is enabled to disclose information to another with the understanding that the
recipient not disseminate it further. It is often used to describe the relationships of professionals
(such as doctors, lawyers, counselors, social workers and clergy) with their clients. It allows
clients to disclose facts or concerns that they would not wish to publicise, but that may be
relevant to the services they are seeking from the professional (Grenz 22). For example, an
LGBT person may disclose their sexual or gender identity to a clergyperson in order to ask for
advice on how to understand that identity in the light of their faith, but may not be ready to have
that identity known more widely in the community; the clergyperson must respect their wish for
privacy and refrain from sharing the information. Circumstances where confidentiality may be
limited are discussed under other questions below.

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Right
Right can be defined as in accordance with what is morally sound or obligatory
(Grenz 103). Thompson states that a right action is one that is a good thing to do. What is
good to do or morally sound is judged in different ways by different ethical philosophies.
Some see good as an absolute, perhaps even divinely revealed; others see it as relative and
context-dependent and may assess whether an action is good by looking at its results. Some
philosophers think that we know intuitively what is good, others that it is derived by reason or
that something is good if it fulfils its purpose. Others have argued that when we speak of
something being right, we are not stating a fact, but seeking to persuade or even command
someone to do that thing (Thompson 39-41, 53).
For ADF as an organization that offers members the Nine Virtues as a model for an
ethical system (r nDraocht Fin 82-83), it seems most appropriate to use a definition of right
action based on the tradition of virtue ethics: an action is right if and only if it is what an agent
with a virtuous character would do in the circumstances (Oakley 9). A right action for someone
espousing the Nine Virtues would thus be one that embodies those virtues. I find this to be a
useful approach, as it is specific enough to offer useful guidance, but also allows enough
flexibility to adapt to a large variety of circumstances.
An example of a right action in a virtues-based system might be a guest respecting their
hosts house rules, which most ADF members would consider a right action because it embodies
the virtue of Hospitality.
Wrong
Wrong is the opposite of right; thus, in Thompsons definition, a wrong action is one that
is a bad thing to do, or in Grenzs, wrong means not in accordance with what is
morally sound or obligatory. Again, this can be considered absolute or relative, and can be
judged by results, by a divine standard, or by some other means (Thompson 39-41).

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In line with my answer above, I would consider an action to be wrong if it does not
reflect the Nine Virtues. In general, though, my personal preference is to express my ethical
convictions in terms of the right actions I aspire to rather than in terms of wrong actions I seek to
avoid. However, an example of a standard that is largely based on the concept of wrong actions
is the Ten Commandments, which are essentially a list of things that believers are not to do; all
but two are phrased negatively, introduced by the words You shall not... or in one case You
shall have no. The actions regarded as wrong according to this list include idolatry,
adultery, giving false testimony, theft, and covetousness, amongst others (New Revised Standard
Version, Ex 20.1-17).
Question 2
Self-awareness is key to the implementation of professional ethics. Discuss how your personal
morals, values, bias and ability to maintain adequate boundaries, confidentiality and
determine right from wrong might both positively and negatively impact your professional
relationships. (200 words minimum)
Personal morals and values
If my own values are not clear, if they do not align with the values of ADF, or if I fail to
make at least a credible attempt to live up to them, my relationship with the Folk of ADF will be
less effective than it could be. I chose to incorporate into my Dedicant Oath a commitment to
cultivate the Nine Virtues to the best of my ability. I recite this every day as part of my devotions,
as well as reviewing the Nine Virtues annually to reflect on how I am living up to that oath. I
hope that this will stand me in good stead as a priest. I rely more on the values-based approach of
the Nine Virtues than on set moral rules, but I do have some general behavioral standards that I
try to follow, such as keep your promises and dont betray a confidence (both derived from
the value of Integrity).
Bias
As part of my job in a large international law firm, I have undertaken mandatory training
on countering unconscious bias. I am committed to an ongoing process of trying to become
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aware of my biases and to take responsibility for managing them without harm to others. Even a
perception of bias can be very damaging to the trust that needs to be present in the clergy-lay
relationship, as of course in the lawyer-client relationship.
Ability to maintain adequate boundaries
As a lawyer, I have learned to communicate professional boundaries to clients (when
necessary) in a calm, but assertive manner. I would try to adopt a similar approach as a priest.
Failing to maintain boundaries could lead to conflict in my relationships with the laity, and
potentially even between the laity and ADF at large, since clergy are seen as representatives of
the organization. Clear boundaries allow all parties to know where they stand and have
confidence in the relationship.
Ability to maintain confidentiality
Confidentiality is key to strong pastoral relationships because of the degree of emotional
intimacy that is required for effective counselling (MacDowell 42, 92). As a lawyer, I am used to
maintaining confidentiality as an obligation to my clients, while also being aware of certain
circumstances (such as evidence of money laundering or an intention to cause serious harm to
others) when I would be legally and ethically obliged to make a report to the authorities. I think
that being in the habit of maintaining professional confidentiality will help me to do so as a priest
as well.
Ability to determine right from wrong
The ability to determine right from wrong is important in clergy relationships because
clergy are expected to model organizational values, and because a clergyperson will often be
called upon to help a layperson resolve a personal problem and needs to be able to take right and
wrong into account in the advice they give (MacDowell 42-43). The quality of the advice will
have an impact on future relationships with that person and with others in the community who
may be affected by their decision.
Key to determining right from wrong is having a framework within which to do so. In my
professional work as a lawyer, that is our professional Code of Conduct. As a priest, it will be the
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Clergy Council Code of Conduct and the personal code of ethics I develop below under question
10. The decision-making method in the Dedicant Manual, discussed under question 5, will also
be useful.
Question 3
Discuss how an individual learns to determine right from wrong and explain the factors that
influence this determination? (100 words minimum)
Orr distinguishes several stages in an individuals ethical development. First of all, as a
young child, the individual learns to distinguish between self and others. At this stage, a key
factor influencing the eventual outcome is whether the child is met with adequate love and
attention, since this will impact upon their attitude to others in later life. Secondly, the child
begins to understand the boundaries imposed by the moral code of their community. The way in
which adults in this community treat the child is likely to influence whether or not the child
continues to accept their code beyond childhood. Then, as the childs reasoning skillsparticularly the ability to appreciate consequences - and store of experiences grow, they begin to
make their own ethical judgments. The nature of the experiences the young person has will
influence the content of those judgments (Orr loc. 2395 - 2489). Freud also stresses the
importance of early experiences and of the values imparted by parents and other significant
adults in the childs ethical development (Thompson 94.)
Question 4
Describe several reasons why an individual would strive to "do the right thing"? (100 words
minimum)
Plato and Aristotle thought that people try to do the right thing out of self-interest
(Thompson 76). Others may do so out of a belief in divine justice or because they believe it
brings spiritual benefits (r nDraocht Fin 81). Another reason a person might try to do the
right thing is because it is what reason suggests. This was Kants view. Hume and Scheler, on
the other hand, focused on sympathy for others as the motivation for behaving ethically (Orr loc.
4765 - 4788). William James emphasised the role of empathy, but also suggested that ethical
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consciousness is built on a foundation of self-awareness (Orr loc. 4800). This fits well with the
encouragement provided to leaders in ADFs Leadership Manual to undertake a personal
inventory, looking at such matters as the purpose of leadership in their lives, their skills and
leadership style, how they deal with problem individuals, how they deal with criticism, and other
matters (Harbaugh 36-39).
Question 5
Discuss how an individual's values relate to the decisionmaking process. (100 words
minimum)
Orr lists eight factors that influence our decisionmaking: intuition and conscience;
emotion and feeling; rational sense; balancing pleasure and pain; religious law; social and
political law; rights; and personal freedom. Each of these is influenced by our values.
Conscience and intuition are formed by feedback received in childhood, which is likely to
be determined by the values of our community. Our emotions are influenced by who we
empathise with in a given situation, which is likely to be determined by how we judge each
persons actions based on our values. Our assessment of rationality is shaped by the priorities our
values dictate. In doing so we balance positive consequences (pleasure) and harmful ones (pain),
and where we strike the balance will be determined in part by what types of pleasure or pain our
values tell us to prioritise. An individual who highly values piety or obedience may rely more on
religious law than someone who does not; someone who places a high value on social harmony
may rely more on social and political law. Someone who highly values justice will place a high
importance on rights-based arguments, and someone who highly values autonomy will place
more emphasis on personal freedom (Orr loc. 966 - 1288)
The Dedicant Manual outlines a method for consciously making decisions in line with
ones values. It involves first determining which of the Nine Virtues are potentially in play and
what good is at stake, then considering what options one has to protect that good, and finally
weighing up the likely outcome of each option in order to decide how to balance each of the
relevant virtues in the situation at hand (r nDraocht Fin 83). This satisfies a criterion

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MacDowell considers critical in decision-making models, namely that it should require a

consideration of consequences (147, 149).
Question 6
Discuss the importance of ethics to the clergy-lay relationship. Do you believe a clergy person
has ethical responsibilities? If so, what are these responsibilities? (300 words minimum)
I believe that all people have ethical responsibilities, and clergy are no exception. Indeed,
I think the need for ethics is heightened where one person has more power, influence or status
than other, either in reality or in appearance. Although ADF clergy typically see their role as one
of service, I believe that as an aspiring member of the clergy I should take into account that lay
members may well perceive the clergy as having special influence or status within the
organisation, and that means I should hold myself to high ethical standards to avoid any
suggestion of misusing that influence or status. Since ADF seeks to be an inclusionary religion, it
is important for ADF clergy to avoid as far as possible any alienation between themselves and
the laity (Harbaugh 65), and the Clergy Council Code of Ethics advises clergy to consider their
relationship with the laity as important as that with the Kindreds. Clear ethical commitments on
the part of the clergy are an important part of avoiding such alienation.
I believe the responsibilities of the clergy include:
Providing service to the Kindreds and the Folk (Clergy Council; MacDowell 29-30);
Balancing responsibilities to the Kindreds and the Folk with those to self and family (Clergy
Council);
Being honest with others and yourself (Harbaugh 145; MacDowell 78);
Treating the laity with respect (Harbaugh 142; MacDowell 30, 77);
Seeking as far as possible to avoid doing harm and to increase the public benefit (Harbaugh 142;
Clergy Council; MacDowell 30);
Upholding ADFs values of non-dogmatism and pluralism (Harbaugh 142);
Avoiding conflicts of interest between themselves and the organization, especially situations with
the potential for the clergyperson to gain material benefits at the expense of the organization, and
situations that involve or give the appearance of nepotism and/or favoritism (Harbaugh 65-66;
Clergy Council); these are particularly likely to arise where the clergyperson has additional

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relationships such as business or intimate relationships with people who are also members of the
religious group (MacDowell 93);
Doing everything in the clergypersons power to ensure that events they organize on behalf of
ADF are safe and inclusive (Harbaugh 72);
Avoiding any behaviour that exploits or abuses their status as clergy at the expense of the laity, or
could give the appearance of such, being especially careful to avoid any suggestion of sexual
coercion (Harbaugh 71);
Taking responsibility for ones mistakes (Harbaugh 145);
Not promising a lay person something that the clergyperson cannot legally deliver (e.g. as to
confidentiality - see Question 7 below);
Working to improve ones knowledge and skills, and providing training to others to help them to
do likewise (Clergy Council);
Generally seeking to apply the Nine Virtues, to further ADFs mission and values, and to
promote excellence, in all their dealings with the laity and any interaction in which they may be
seen as representing ADF, both in person and online (Harbaugh 71-74; Clergy Council).
Question 7
Discuss the meaning of confidential privilege, the laws in your state that provide for this
privilege and the extent to which it applies to clergy-lay communications in your community.
(200 words minimum)
Privilege is a legal principle that, in certain jurisdictions, protects the confidentiality of
certain communications between a professional and their client (and in some circumstances also
third parties). It provides immunity against having to produce those communications, or give
evidence regarding them, in legal, regulatory or administrative proceedings (Passmore 1-001).
In England, privilege is a common law right and has not been fully codified in statute,
although some specific aspects have been clarified by statute when necessary to clarify the
intention of specific statutory rights and obligations. (Passmore 1-001). For instance, when
Parliament introduced the Regulation of Investigatory Powers Act in 2000 to regulate
eavesdropping by security services, it specified the circumstances in which such eavesdropping
could apply to communications between lawyers and their clients (Passmore 1-014).

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Only communications involving lawyers enjoy the protection of privilege in English law.
This was first established in 1776 in a case known as The Duchess of Kingstons Case, where a
doctor was compelled to give evidence at his clients trial for bigamy, and confirmed in 1792 in
Wilson v Rastall, where the specific legal professions whose communications benefit from
privilege were defined (Passmore 1-207).
Subsequent cases have confirmed that privilege is not available for communications with
accountants (Chantrey Martin & Co v Martin, 1953, Passmore 1-212) and R (Prudential plc) v
Special Commissioner of Income Tax, 2013, Passmore 1-209), personnel consultants (New
Victoria Hospital v Ryan, 1993, Passmore 1-216), or journalists (Attorney General v Clough,
1963, although under the Contempt of Court Act 1981 the courts order disclosure of journalistic
sources only very rarely; Passmore 1-213 and 1-214). An 1881 decision in the case of Wheeler v
Le Marchant specifically confirmed that privilege does not apply to communications with a
priest (Passmore 1-211).
In addition, while England has no mandatory reporting laws applicable to clergy,
Government guidance encourages anyone who works with children to report any suspicions of
abuse to their local social services, and a parent or guardian of a child who was abused (or the
child upon reaching adulthood) could bring civil negligence proceedings against any professional
who had reason to suspect such and failed to report (NSPCC, Child protection).
Therefore, as an ADF Priest I will need to bear in mind that my communications with
laity are not privileged in my community, and in an appropriate circumstance I could be required
to give evidence about them. This is in line with the provision in the Clergy Council Code of
Ethics that confidentiality is subject to any limitations imposed by the Mother Grove or by
applicable law. The main practical consequence is that I should not promise a lay person greater
confidentiality than I can actually guarantee (MacDowell 78, 92).

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Question 8
One of the main principles of ethics is to "do no harm". Discuss the meaning of this principle
as it applies to the clergy-lay relationship. (100 words minimum)
In Neopaganism, this principle is often phrased as An it harm none, do what thou wilt
(Orr loc.1396). It is a principle that focuses on judging acts by their consequences (MacDowell
19). It is the central tenet of Wiccan ethics, but influential beyond that tradition (Coughlin loc.
187). Isaac Bonewits adopted it (Harbaugh 142), and the Clergy Council Code of Ethics states
that ethics and morality should be based on avoidance of harm to oneself and others, amongst
other things.
Within a clergy-lay relationship, I believe that a clergyperson should be aware of the most
likely ways in which harm can occur and hold themselves accountable to follow an ethical code
that minimises these risks. A dysfunctional clergy-lay relationship can cause both psychological
and spiritual harm (Friedman, loc. 102). As examples of harmful clergy behaviors, Friedman
(loc. 326) mentions failure to seek informed consent; breach of confidentiality; using false
credentials; exploitation; coercion; and offering services when ones judgment is impaired (the
context implies through intoxication). Resulting harms include depression, PTSD, anxiety, and
suicidal ideation (Friedman loc. 349). The bond between the individual and their religious
community is usually also damaged (Friedman loc.373).
Particular risk factors that Friedman identifies, and that should be minimised in order to
comply with the do no harm principle, include an expectation that lay people will take the
clergys word as law; an unwillingness to involve legal authorities; a culture that does not value
dissent; and complete autonomy on the part of leaders (loc. 393). The last of these is less likely
to be a problem in ADF, as a hierarchical church, than it is in Wiccas more autonomous coven
structure. The others seem to me to be relevant to any organization that has clergy and are worth
addressing in the clergys ethical codes.

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Question 9
Compare and contrast the Nine Virtues described in the ADF Dedicant Path and prominent
values in the dominant culture of the country in which you live. (200 words minimum)
In a survey conducted in 2013, respondents across the UK were asked to identify the ten
values that were most important to them. The authors reported that seven values were common to
all component nations of the UK: caring, compassion, family, honesty, humor & fun, friendship,
and fairness (Barrett 14).
Taking each of these in turn, compassion can be seen as an aspect of Hospitality (Dangler
50), as could caring; they create a reciprocal relationship of *ghosti between giver and receiver.
The Dedicant Manual also cites our reciprocal relationship with family as an example of
Hospitality (r nDraocht Fin 21). Indirectly, the virtue of Piety also relates to this, since Piety
can encompass worship of Ancestors and family worship at the home shrine (r nDraocht Fin
15, 26, 114, 117). Fertility has obvious links with family as well.
Honesty is an important component of Integrity, although not the only one; others include
oath-keeping, fairness, respect and self-confidence (r nDraocht Fin 13, 82).
Humor is listed in the Dedicant Manual as one of the qualities that should be displayed by
hosts and guests as part of Hospitality. Fun could be seen as an aspect of Fertility, since in ADFs
understanding this includes sensuality (r nDraocht Fin 13, 21, 83).
Friendship is another aspect of the host-guest relationship and thus of Hospitality (r
nDraocht Fin 21, 83).
Finally, fairness is included in the Dedicant Manual under Integrity (r nDraocht Fin
13, 82).
All of Barretts seven British values are therefore reflected in the Nine Virtues to some
extent. Conversely, however, not all aspects of the Nine Virtues are reflected in these seven. The
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First Function virtues (Wisdom, Piety, and Vision) are almost entirely absent, except to the extent
that a regard for family creates space for ancestral devotion.
Of the Second Function virtues (Courage, Integrity, and Perseverance), Integrity is best
represented in Barretts list of British values, with honesty and fairness being two of its important
components. As noted above, however, other components of Integrity are not captured. Further,
neither Courage nor Perseverance feature at all. Perhaps the appreciation of Courage has
lessened as modern life has become safer for most British people. As for Perseverance, Barrett
did report patience as one of the top ten values in England and Scotland, while commitment was
one of the top ten in Northern Ireland, and responsibility made it into the top ten in both
Northern Ireland and Wales. All of these clearly resonate with the concept of Perseverance, and it
is possible that differences in phrasing and nuance, as much as a lack of appreciation of the
concept, is responsible for none of these terms featuring in the nationwide list.
The Third Triad virtues (Hospitality, Moderation and Fertility) are better represented
amongst Barretts British values. We have seen that several relate to Hospitality and Fertility.
Moderation is not directly represented, although it could be said that in order to exercise proper
caring for others, we need to moderate our own wants and desires in order to prioritise those with
greater needs and have resources available to share. Responsibility, cited in Northern Ireland and
Wales, also has some overlap with Moderation.
Of the Nine Virtues of ADF, therefore, it seems that the Third Triad resonates most with
general British values and the First Triad least. However, I feel that there is enough commonality
for a Druid Priest to function with honor and mutual respect in both contexts.

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Question 10
The Nine Virtues described in the ADF Dedicant Path are proposed as a starting point for
individuals embracing a value system inspired by traditions of the past. Utilizing the ADF nine
virtues, develop a Code of Ethics for your use as ADF Clergy. Describe how you derived this
code from the Nine Virtues and how you would apply this Code. (No minimum word count for
the Code; however the Code must contain a minimum of five principles; 300 words minimum
for the description)
My Code of Ethics as an ADF Priest
ADF thrives in part because of its commitment to excellence not only in scholarship, but
in service to the Folk and to the wider community. As an ADF Priest, I therefore pledge that I
will seek to serve the Kindreds, the Folk and the community to the best of my ability, and at all
times conduct myself in a way that seeks to avoid harm and promote the public good. In doing
so, I will seek always to follow the Code of Conduct laid out by the Clergy Council, and to
ensure that my actions embody our Nine Virtues. In particular:
Wisdom
I will strive to maintain good boundaries around my role as clergy and to communicate these
clearly (including necessary limits on confidentiality).
I will strive to conduct myself in a way that is mindful of the privilege I enjoy as an ADF Priest
and in other aspects of my life, as well as the responsibility to use that privilege in defence of the
less fortunate.
Piety
I will strive to contribute to the proper honoring of the Kindreds and maintenance of the cosmic
order by regular offerings on behalf of the Folk, and to assist the Folk in building and deepening
their connections with the Kindreds.

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In addition to my public work, I will seek to maintain and grow my private devotional life so as
to sustain me in my service to the Kindreds and the Folk.
Vision
I will strive to consider the consequences of any course of action I am considering before I
embark upon it.
I will seek at all times to uphold ADFs philosophy of non-dogmatism, pluralism and inclusion.
Courage
I will strive to be aware of and face up to my own weaknesses, limitations and biases and to
manage these in a way that minimises harm to to others.
I will live openly as a Pagan and an ADF Priest, taking on the challenges of leadership to the best
of my ability.
Integrity
I will be honest in all my dealings, conducting my affairs as an ADF Priest in such a manner that
I need not be afraid of scrutiny either from within the organization or from duly constituted civil
authorities acting within the law.
I will strive to avoid any conflict of interest between myself and the Folk of ADF, and to manage
responsibly any conflict that is unavoidable.
I will hold in confidence any personal information that is shared with me in my capacity as an
ADF Priest, unless:
I have the written permission of the person concerned to share it with others;
The Mother Grove authorizes me to disclose the information; or
I am obliged to disclose the information by applicable laws.
Situations in which I will seek authorization from the Mother Grove to disclose
confidential information include those where not disclosing the information may lead to
serious harm to others, where another ADF Priest or officer requires the information in
order to carry out their duties, or where I believe it is appropriate to disclose the
information to a senior clergy colleague in order to seek guidance on my responsibilities
as a Priest.

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When faced with any ethical dilemma in my activities as an ADF Priest, I will seek to resolve
this by reference to this code of conduct, the Clergy Council Code of Conduct, and the Nine
Virtues; and I will consult a senior clergy colleague in cases of uncertainty.
Perseverance
I will make every reasonable effort to honour any commitment I take on in my capacity as an
ADF Priest.
I will work to continuously improve my knowledge and skills in service to the Folk, and to the
best of my ability support others in doing likewise.
Hospitality
I will strive to behave in a way that respects the worth, skills and contributions of all members of
ADF, whether clergy or laity, and promotes their respect, self-worth and dignity.
I will conduct myself with courtesy towards everyone I encounter in the course of my duties as
an ADF Priest, respecting the rights and perspectives of all who extend the same respect to us.
I will seek to ensure that events I host and services I provide as an ADF Priest are conducted in
accordance with the Pagan and Heathen Events Code of Conduct published by the PaganHeathen Symposium on 6 December 2015, with special attention to its provisions against
harassment and discrimination.
Moderation
I will seek to balance my responsibilities to ADF, the Folk and the community with those to
myself and my family.
In line with ADFs commitment to the Earth Mother, I will strive to continually reduce the
burden I place on the environment as a member of an industrialised capitalist society.
Fertility
I will seek by my actions to help in promoting and maintaining a vision of ADF as a community
where individuals are empowered to contribute to the success of all, talents are nurtured and
celebrated, and our abundance is generously shared.
I will seek to contribute to the healing of the Earth Mother through my actions in public and in
private, through my rites and through my magick.
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November 10, 2016

Sasha Wolf
Member # 7125
CTP-1

How I derived this Code and how I would apply it

I began by reading MacDowells section on crafting an ethical code (172-179). This
recommends that the code should contain three elements: a clear commitment; the principles on
which the code is based; and concrete behavioral guidelines based on those principles. I then
reflected on my answers to the other exit standards and drew on these to draft an introductory
sentence containing my commitment, leading into a listing of the Nine Virtues which form our
principles. I also reviewed Friedmans comments on developing a professional code of ethics;
she states that amongst the key tasks are identifying the stakeholders who have relationships with
the professional; identifying the risks to be addressed; defining the values held by the group to
which the professional belongs; considering the context in which the professional will work; and
committing to a method of reviewing the code on a regular basis so as to adapt it to changing
circumstances (loc. 560 - 616). I felt that apart from the last point, I adequately covered these
tasks as a result of the reading and reflection I did in order to address the exit standards for this
course.
I then reviewed my Dedicant Program essay on the Nine Virtues in order to consolidate
my understanding of each of them. Next, I again reviewed my answers to the other exit
standards, this time looking for the parts that propose specific standards of conduct for priests,
and I organised each of these under the heading of the appropriate Virtue. I also reviewed the
Code of Conduct of the Pagan Federation of England and Wales, the Pagan-Heathen Symposium
Pagan and Heathen Events Code of Conduct, and the Clergy Council Code of Ethics, adding to
my code those points that I wished to highlight for myself. Finally, I reflected on each virtue in
turn to consider whether there were any other points that should be added. In particular, in
relation to Piety, I considered what I learned from the Cosmology and Liturgy courses in CTPPrelim and how this might apply to my clergy work.
As regards applying the Code, I intend to use the decision-making method outlined in the
Dedicant Manual (r nDraocht Fin 83). To make sure that I always have my Code at hand to
refer to, I intend to print out a copy and carry it with me in my bag. I may also put a copy on my
wall so that I see it regularly. I also agree with Friedman that it will be important to review my

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November 10, 2016

Sasha Wolf
Member # 7125
CTP-1

Code regularly to assess how I am living up to it and whether it needs to be supplemented in

order to update it as I grow in experience of serving as a Priest.

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November 10, 2016

Sasha Wolf
Member # 7125
CTP-1

Works Cited

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Hereford, Z. Healthy Personal Boundaries & How to Establish Them. Essential Life Skills. N.d.
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Member # 7125
CTP-1

MacDowell, Katherine. Ethics & Professional Practice for Neopagan Clergy. NC: Ocean
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Unknown. Values. Business Dictionary. Web Finance Inc, 2016. Web. 13 July 2016.

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