ADF STRUCTURE, CUSTOMS AND POLICIES
1) Explain why a public, inclusive ritual is important to ADF. (200 words min.)
ADF has set itself apart from other Neo-Pagan paths by providing a structured and layered outreach program incomparable to any other organization. Not saying this puts ADF above anyone else just simply it is a major part of our belief system that community outreach and inclusion is a major part of our religious beliefs.
Modern Druids believe that a major aspect of ancient druid duties was to help bring the community in which they served closer to the gods and goddesses they worshiped through a variety of rituals and understanding of those rituals. The need and want for ADF to provide inclusive public rituals is noted specifically in 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”).
A major almost unspoken goal here is of course to provide a bit of normalcy to modern Neo-Pagans with the inclusion of outward public rituals that can include any and all from the surrounding community.
2) Describe the duties and functions of clergy in ADF. (100 words min.)
The duties and function of the priest in ADF are summed up quite well in the essay “The Role of the Priest in ADF”:
To formulate and articulate the theology and liturgy of ADF and to act as spiritual advisers to its membership.
Ordain, train and supervise all of ADF’s Clergy, both in ceremony and in the common lives of our members.
Establish and conduct an ADF prison ministry and will train, authorize and supervise ADF Prisoner Spiritual Advisers.
In its earliest founding, ADF founders once foresaw Clergy taking part in interfaith conferences, leading the community they support in magical and mundane activities and providing spiritual guidance for those who seek it. Members of ADF understand that in today’s society, one does not require to be clergy in ADF to perform any of these actions but understand that ADF equips those who are devoted enough with the training required to do a variety of these things skillfully. Clergy and those destined to be clergy in their path are often the community organizers, ritual planners and a shoulder for community members to lean on in times of spiritual need.
3) Explain why ADF has an Indo-European focus, and why we use the term "Druid" in our name. (200 words min).
ADF or Ár nDraíocht Féin was founded in 1983 to “research and expand sound modern scholarship about the ancient Celts and other Indo-European peoples, in order to reconstruct what the Old Religions of Europe really were.” This was the original and founding principle behind ADF in its early days. The original focus was to be placed on an academic study that would separate us from other neopagan movements at the time. The umbrella of Indo-European allowed ADF followers to cover an incredibly broad selection of paths of study without making it too narrow and allowing broad inclusivity.
The current constitution defines ADF as “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”
With these two facts in alignment, the term Druid was simply chosen as the name to refer to ourselves as.
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)
Guilds, SIGs, and Kins within ADF are to provide a variety of places for more specific discussions and studies to take place. Due to the Indo-European focus being so broad and the spiritual interests of ADF members being so wide and varied, these sub-groups provide that space to explore deeply other aspects of their spirituality.
Guilds are groups that focus on creating and honing a particular set of abilities and comprehending how they relate to spiritual practices within Ar nDraiocht Fein. The ADF's guilds offer members the chance to learn, train, and research in a particular focus area while exchanging experiences. The majority of guilds have created training courses that have been sanctioned by the Co in order to aid members in honing their craft and learning new ones. When they can easily feel monotonous, the prerequisites for the study programs can differ, but they are all designed to help improve the talent for that Guild and understand how it can apply to their spirituality. Guilds aid in the development of a deeper grasp of the skill set by encouraging and assisting members in such activities. ADF members have access to a wide range of Guilds, from Artisans and Bards to Brewers and Warriors. ADF continues to promote community through diversity and knowledge sharing in this regard.
SIGs or Special Interest Groups are intended to "assist ADF members with an interest that falls outside the boundaries of an existing subgroup". Although it may sound quite ambiguous, this enables the SIGs to develop around almost any other practices or hobbies that contribute to their members' spirituality. This includes groups that represent a subset within a hearth such as the Brigid SIG or Morrigan SIG, broad commonalities that ADF members may share like Solitaries SIG, American SIG, LGBT SIG, or Military SIG, and specific interests that at some point may wish to pursue becoming a Guild such as Ecstatic Trance SIG, Sacred Feast SIG, Children's Education & Parenting SIG, or any combination of these or some other special interest. SIGs are frequently seen or used as a stepping stone to joining a Guild or Kin in order to measure interest, however, this is undoubtedly not the goal and not all SIGs will choose to do so. They play a vital and significant role in the environment of the ADF Subgroup. Other SIGs include the Polyamory SIG, Safe Haven SIG, Spirit of the Hunt SIG, Ancient Iberia SIG, and Non-English Speakers SIG.
KINS are a way for ADF members who follow a certain hearth to connect with each other through email lists, websites and discord. They are also a way for members to learn about how their specific hearth culture fits into ADF as a whole. The Kins create culturally distinct spiritual traditions within ADF, offering a more compact and private worship environment. The sharing of liturgy and household traditions that permit members to practice in the same manner are some actions taken to aid in this. For each of the eight high days, several of the Kins have worked to create culturally distinct rites for both solitary and collective worship, and they have shared these on the website. The Kins will also contribute to the Guild Study Programs by offering feedback on how their hearth interacted with the Guild's domain. To assist with this in relation to the Guilds' Study Programs, the Kin leaders are a component of the Council of Lore. Aside from suggesting sources and reading material, this could include how divination was done in a hearth culture to help the seers or how magic was done in a hearth culture to help the magicians.
5) Describe ADF's official ceremonial calendar, and discuss why it was designed in this way. (200 words min.)
The official ceremonial calendar for ADF is based on the traditional eight Neopagan High Days, which are the solstices, equinoxes, and cross-quarter days. The first day on the ADF ceremonial calendar is the cross-quarter, which is November 1. The cycle then goes on for the rest of the year, with High Days about every six weeks on December 21, February 1, March 21, May 1, June 21, August 1, and September 21. Then, on October 31, the ceremonial calendar will end, and the cycle will start over. ADF groups can celebrate these important days between a week before and a week after the "official" date, which is a window of two weeks. This gives groups the freedom to plan events at times that work better for their members while still honouring the High Day.
There are two main reasons why ADF uses this calendar. The first is that many Proto-Indo-European cultures had a religious cycle that followed the seasons and celebrated the harvest cycles or fertility cycles. This helps connect modern practices to ancient traditions, mythology, and history. But also that this "Wheel of the Year" cycle is what most modern Pagans know and are comfortable with when it comes to holidays. By making this wheel a part of ADF's core practices, more members can connect with and understand the calendar. This makes it easier for them to write liturgy for it and use it in their own practices.
Another reason why it's important to have a known calendar is that it supports our status as a 501c3 Church in the United States, and it's part of ADF's mission to offer regular public worship services. One thing that helps define a church for tax purposes in the United States is that it has "regular congregations" and "regular religious services".
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.)
Upon reading this document for the first time, I am not surprised by just how much of it remains in place today. The overall goals of the organization seem to continue to line up with Isaac’s original vision for the group and I personally believe this to be a good thing.
Isaac lays out four major categories of “rules” in this document, which vary on a spectrum from the extremely strict (Law) to the extremely flexible (Custom):
Laws – ADF is now governed by a Constitution in addition to bylaws, but the general effect is the same. Laws are not to be broken, on penalty of being removed from the organization. There are very few actual laws to ADF (which is good), and they primarily constitute that human sacrifice is forbidden, as is the commission of other felony crimes with victims, discrimination is forbidden, illegal drugs are never to be used in ADF ceremonies and legal drugs are restricted in use to those who are of legal age to partake, and racist symbols are not allowed, nor is participation in any racist movement.
Policies – ADF policies are official decisions that have been made by the governing bodies of ADF and are widely publicized. They are primarily about how ADF groups and representatives interact with the organization and the general public. ADF policies include the prohibition of animal sacrifice and continued vigilance against nepotism in the Neopagan community.
Traditions - ADF traditions are things that we think characterize our religion, and which we hand down from generation to generation. Traditions in ADF typically are matters of liturgical design for public worship rituals and other like matters. The main traditions of ADF include the Core Order of Ritual, which has undergone several revisions but still maintains its core flavour, and basic poly theology. The article “What Do Neopagan Druids Believe?” was only updated in 2013 by Ian Corrigan, but maintains largely the same content that it did prior to the update. Some of Isaac’s listed minor traditions have changed, however, such as the use of whiskey as the waters of life, our Grove uses Mead or Rum as well as an optional apple juice for those who do not wish to partake in libations, associating specific deities with high days, and the specifics of ADF’s training programs.
Customs – ADF customs are simply the things which are customary to the various members and groups of ADF, which include things like wearing white robes at rituals or the Druid Sigil. The Grove of Nova Scotia Druids passed on the idea of white robes in our early days due to its close association with white supremacist groups here in Nova Scotia. This list seems largely unchanged from when it was originally written – many people still wear white in ritual, some groves host vigils for Yule and other celebrations, we make use of the Druid Sigil and the ADF logo on t-shirts and other paraphernalia, host regional gatherings, and foster growth among other groups.
In general, ADF still holds true to the principles laid out in this document, though some things have changed in the intervening years. Mostly this is in the form of tweaking or minor changes over time. ADF is a growing organization and will need to be flexible enough to change when needed, yet steadfast enough to maintain our own identity, and I think the lack of variation from this essay places us in a good balance between those two goals.
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 groups: the magic/religious function, the military function, and the producer function. When looking at how this division of tasks applies to ADF, the Guilds, SIGs, and their Study Programs are the most obvious places to see it (if they have them). For example, the Bardic and Seers Guilds would take care of the first function, the Warriors Guild and Spirit of the Hunt SIG would take care of the second function, and the Artisans Guild and Sacred Feast SIG would take care of the third function. The Clergy Training Program and the Initiate Path are also mostly about the first function. Priests who take part in the different guild study programs will also be able to specialize in one of the three roles ("Vision of the Study Program"). In the Dedicant Program, the Dedicant is asked to look at the 9 Virtues, of which there are three for each of the three functions. This is another part of the Study Program that is based on the idea of the three functions.
In terms of how ADF is put together, the three functions are not as clear. We seem to acknowledge that they exist in our scholarship, and we're glad that this idea gives our clergy a place in society. However, we don't pay as much attention to the details and specifics of each function within the organization's structure. I think the same is true for our members' religions as a whole. Dumezil's theory of tripartition is an interesting way to look at the cultures, myths, and religions of the ancient Indo-Europeans, but it doesn't seem to be a big part of how we practice our religion on a daily basis.
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”). So in a sense, religion may feel that believing the right way is acceptable to be a part of that religion. Orthopraxy is defined as “Right Action” so a religion based on an Orthopraxic is more so about doing the right thing than just simply believing it.
The difference here is believing you are doing the right thing verse doing the right thing. ADF and most pagan paths fall within the Orthopraxy mindset in that they believe they are doing the right thing for their communities and the betterment of their people.
From what I've seen, orthodoxy is most common in religions that have a set of rules called "dogma" that everyone is expected to believe and follow without changing. This means that orthodoxy promotes the idea that there is only one correct set of beliefs. This makes people in these religions think that a group of people who follow a different faith may be following the "wrong" religion. Orthopraxy, on the other hand, is "the belief that doing the right thing is just as important as having religious faith" (Dictionary.com). Orthopraxy is a way of organizing that puts an emphasis on living and acting in a good way, or doing the "right things." In an orthopraxy, what a person does is just as important as what they believe about God. I think for sure that ADF is an orthopraxy. As a whole, the organization lets UPG practices, different kinds of fire and god connections, and a wide range of beliefs work within its system (ADF Mother Grove). All of the limits in the organization are based on what the members do, not on what they believe or what faith they have. The organization also does not have a set doctrine or dogma. I think ADF is an orthopraxy because there are no set rules about faith and the focus is on actions and activities.
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 offered to the Kindreds in order to develop our relationship with them during the ritual. As a result of these rituals, we build and strengthen the bond between the people and the spirits. They are also made in order to “ wise as much psychic/magical/spiritual power as possible” (Bonewits “Step by Step”). They are often material offerings and rarely non-material offerings that are offered, in some way that takes them out of human use and renders them sacred. During rituals, they are often summoned as spirits called within the Core Order of ritual.
In The Grove of Nova Scotia Druids, we generally have two opportunities to make praise offerings during 7 of our yearly rituals. The first round is after the gates are opened and the Three Kindreds are called. The people are then asked if they have brought praise, and are encouraged to bring it forth. At this point, any spirit can be offered. The second round of praise offerings is specifically for the Deity of the Occasion. The people 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. It is less common for offerings to be made with only verbal praise.
It is rare for a third opportunity to be presented during our Lughnassah Ritual as a specific praise offering of Crafting goods during the workings of the ritual. This is a very specific ritual option available only during Lughnassah. This is because our grove is heavily focused on crafting and creating. This is an opportunity for us as a grove to ask for a very specialized blessing for our own crafts.
10) Describe ADF's administrative structure. (150 words min.)
The chain of command from top to bottom for ADF starts with the Mother Grove or the board of directors. 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 three other positions within the ADF Mother Grove that keep the organization running. They are the Administrator, the Preceptor, and the Treasurer (“ADF Bylaws”).
The administrator has a small team that works under them, they make sure the day-to-day process of ADF runs like a well-oiled machine. These positions are often appointed or volunteers. Liftmaster, Webmaster, Office Manager, and Chronicler.
The ADF Preceptor oversees all study programs within ADF and may have a small team they appoint to help them with such tasks. The preceptor heads the council of Lore which approves all study programs as well as is in charge of the various Kins, Guilds and sigs throughout ADF.
Other councils within ADF include the Council of Regional Druids (CoRD), the Clergy Council (CC), as well as The Council of Senior Druids (CoSD) which oversees the Grove Organizing Committee and Grove Coordinating committee.
Works Cited:
“ADF Bylaws.” Ár nDraíocht Féin: A Druid Fellowship.
Web. https://www.adf.org/members/org/docs/bylaws.html
“ADF Constitution.” Ár nDraíocht Féin: A Druid Fellowship.
Web. https://www.adf.org/about/org/constitution.html
“ADF Organizational Structure.” Ár nDraíocht Féin: A Druid Fellowship.
Web. 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. https://www.adf.org/articles/organization/isaaclaw.html
Bonewits, Isaac. “Step by Step through a Druid Worship Ceremony.” Druid’s Progress #4.
Web. https://www.adf.org/articles/organization/isaaclaw.html
Bonewits, Isaac. “The Vision of ADF.” Ár nDraíocht Féin: A Druid Fellowship.
Web. https://www.adf.org/about/basics/vision.html
“Religious Congregations and Societies Act”. Nova Scotia Provincial Government,
Web. https://nslegislature.ca/sites/default/files/legc/statutes/religcon.htm
“Committees and Councils.” Ár nDraíocht Féin: A Druid Fellowship.
Web. https://www.adf.org/members/org/commcouncil.html
Corrigan, Ian. “Discussing Pagan Theology.” Ár nDraíocht Féin: A Druid Fellowship. 2004.
Web. 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. https://www.adf.org/rituals/explanations/magskills.html
“Orthodoxy.” Merriam-Webster.
“Subgroup Charter Manual.” Ár nDraíocht Féin: A Druid Fellowship. 2009.
Web. https://www.adf.org/members/org/docs/subgroup-charters.html
“The Role of the Priest in ADF.” Ár nDraíocht Féin: A Druid Fellowship.
Web. https://www.adf.org/members/org/clergy-council/role.html
“Vision of the Study Program.” Oak Leaves #2. Jan. 1997.