CHURCH OF ALL WORLDS
1st Edition; 2012
Compiled by Oberon Zell, Primate
(from original Bylaws, 1967) Recognizing the necessity for the affirmation of life in a world choked by the worship of death, we, the Clergy and Councils of the Church of All Worlds do re-establish and re-ordain on this fair planet a vital new Pagan religion, dedicated to the celebration of Life, the maximal actualization of Human potential, and the realization of ultimate individual freedom and personal responsibility in harmonious eco-psychic relationship with the total Biosphere of Holy Mother Earth.
CAW MISSION STATEMENT
(from the CAW Membership Handbook, 3rd Edition, 1997) The mission of the Church of All Worlds is to evolve a network of information, mythology and experience that provides a context and stimulus for reawakening Gaia and reuniting Her children through tribal community dedicated to responsible stewardship and the evolution of consciousness.
(from the CAW Membership Pledge, 1970) In dedication to the celebration of Life in its many forms, I hereby declare my commitment to a way of life that is ethical, benevolent, humanistic, life-affirming, ecstatic and ecologically sane. I subscribe to means and methods that are creative rather than destructive, tolerant rather than authoritarian, gentle rather than violent, inclusive rather than exclusive. I pledge myself to harmonious eco-psychic awareness with the total biosphere of Holy Mother Earth.
(from the CAW Membership Handbook, 3rd Edition, 1997)
- Be Excellent to Each Other!
- Be Excellent to Yourself!
- Honor Diversity!
- Take Personal Responsibility!
- Consider the Consequences!
- Walk Your Talk!
TABLE OF CONTENTS
** I. Priests and Priestesses
** II. Mail-order Ordinations vs. Training
** III. Qualifications and Functions of the Priesthood
** Canon V: Hierarchy and Councils
** Canon X: Clergy
Resources: Pagan Clergy Training Programs: Recommended Books for CAW Clergy
Training • Active membership in this Church for at least three consecutive years, having served in the management of Church programs, functions and activities, as well as studies directed toward qualifying for Priesthood; • Thorough familiarity with the Church and its subsidiary branches; • Adequate religious/magickal training to show competency, leadership, and originality. Studies should include as much as possible of the following subjects: mythology, cosmology, psychology, counseling, ecology, mysticism, divination, trance work, history, music, literature, theatre, comparative religion, theology, ritual design and construction, psychic development, healing, etc. • Personal therapy as needed to clear out the cobwebs in the Postulant’s personal life and history. • An in-depth investigation of at least one other particular religious tradition. A study of particular healing traditions with a spiritual focus could also suffice. • Have intimate familiarity with the Earth in Her more natural forms, including the ability to survive in relative wilderness, with at least a minimum of country and camping skills. This would be demonstrated by undertaking a solitary Vision Quest of at least three days and nights duration; • Learn to create and lead effective rituals, ceremonies, rites of passage, events and meetings; • Develop skills in mediation and conflict resolution; • Have a charisma and sense of presence that is inspiring to others; • Have personal credibility through integrity and lack of hypocrisy; • Be authoritative, but not authoritarian; • Be able to think on your feet and “wing it” when necessary; • Be able to effectively lead others using “power with” instead of “power over;” know how to delegate; • Be able to deal with administrative issues effectively, appropriately, and timely; • Be able to raise power magically—to “carry the current.”
Service-I As for how Priests and Priestesses of the CAW are expected to function in their Priestly capacity, the following points are adapted from the CAW Membership Handbook:
• Establish a link between the Gods and the community, and help people make that link themselves; • Find joy in serving others; • Administer the sacraments to the public as well as to CAW members. This may include pastoral counseling; ministering to the ill and dying; hospital and prison visitations; sitting with the bereaved; creating and performing rituals such as handfastings, baby blessings, coming-of-age rites, initiations, last rites, etc.; • Articulately communicate the body of lore and teachings of the Church to anyone, through writing articles, giving interviews, teaching, magickal training, and ecological and political activities. Teach what you know—and know what you teach; • Create original material; • Take responsibility to make things happen; • Put out fires effectively; mediate disputes and help resolve conflicts; • Effectively lead others using “power with” instead of “power over;” • Evoke a sense of affection and respect from others; • Maintain clarity of Vision for the community; • Deal with administrative issues effectively, appropriately, and timely; • Lead regular services.
Service-II (March 18, 1976; revised & updated Aug. 26, 1994; April 24. 2009; Feb. 9, 2012) Here is an outline of the types of service to the community that Pagan Clergy may be expected to provide. The Priests and Priestesses ordained during CAW’s 3rd phase (1978-2002) did (and still do) all of these things:
A. Personal service. 1. Pastoral Counseling. a) individual counseling and therapy b) group counseling and mediation c) conflict resolution d) sensitivity sessions e) encounter groups f) psychedelic voyages 2. Magickal/Religious Services and Sacraments. a) blessings b) weddings/handfastings c) funerals/memorial services d) exorcisms/cleansings e) initiations B. Developing a Nest. 1. Arranging meetings. a) open b) closed 2. Creating and conducting events. c) rituals d) study programs e) classes and workshops 3. Staging Sabbat festivals. 4. Group outings and field trips. 5. Group dynamics. C. Public relations work. 1. Public celebrations, presentations and demonstrations. a) lectures, presentations and workshops b) public rituals 2. Giving interviews (radio, TV, newspapers, magazines, e-zines, blogs, etc.) a) friendly media h) hostile media 3. Writing articles. a) Pagan, feminist, fan and other amateur "zines" b) slick publications c) blogs D. Developing new programs and facets (eg: Lifeways, Forever Forests, Green Egg, Nemeton, Goddess sculptures, HOME, POEM, Red Pentacles, Book of Shadows, tapes & CDs...)
Service-III A passage in Joan Grant’s past-life novel, Lord of the Horizon, states very eloquently the essential character of one who would be a true Priest or Priestess:
One who claims that he is more than ordinary men because he cannot be influenced by pleasures or discomforted by pain; who must be over-particular about his diet lest the fibers of his soul become coarsened; who must either remain immobile so that his vital energies may be conserved by meditation, or else must take excessive exertion so that his body is too weary to make any claim on his attention: such a man is not a priest, even though he may possess certain powers by which the credulous are easily impressed. But when you meet one to whom you can say, “you are my brother; you are a man as I am. Yesterday you were weak as I am weak, but now you are a little stronger than I and so can tell me how I too can grow.” If you can say to him, “If we were to drink wine together we should both name the same vintage as the best; and if there was a choice lf twenty meats, we should both fill our food-bowl from the same dish; and the women we love might be twin sisters.” If you can say to him, “That which I suffer you have suffered also. You are close to me; you are my friend. You are ordinary as I am ordinary, and that is why you can understand why I am unhappy and know what has caused my unhappiness. Yesterday you were in sorrow, as I am now: but you found a cure of sorrow and that cure shall be mine also—for are we not brothers?” And if he, whom you call brother, is given that name also by the thief and by the cripple, by him who is betrayed and by the betrayer; by the concubine, by the wife, by the Overseer and by the beggar—then he has another name as well as Brother…That so ordinary man is a True Priest. —Joan Grant, Lord of the Horizon. Avon, 1943
Of course, all this may be said as well of a true Priestess! One must be a part of the community, not apart from them. As the chant goes: “Of the People I do be, and the People part of me…” If the Tribe does not feel this kinship with those aspiring to be Priests or Priestesses, training is sterile and service is unacceptable. Priesthood can only function within the love and trust of a community devoted to a common Vision. Therefore, we in the CAW feel that the most important criterion for ordination is the development of a constituency. In order to be ordained, a Postulant must have a group of people who are willing to say: “We accept this person as our Priest/ess.” And in any magickal tradition, the people at its core must be in an extraordinary rapport of trust and love. We who are the Priests and Priestesses of the Church of All Worlds are held together by bonds of water shared. Anyone entering this inner Circle must, finally, be accepted by all of us into that intimate Water-Brotherhood of shared lives and purpose committed to our sacred destiny. May You Never Thirst!
CAW Canon Law on Clergy Canon V: HIERARCHY AND COUNCILS 5.1. Primate. One Beacon, preferably an Elder, shall serve as Primate of the Church, being the sole and ultimate ecclesiastical authority, with powers to overrule any other official within the Church as to ecclesiastical matters, except when: 5.1.1. The Primate has been removed from office or declared incompetent as detailed in Canons 6.4.4-6.4.5; 5.1.2. Such action would be inconsistent with other Canons as set forth herein. 5.2. Collēgium Magistrōrum (CM). The wisest and most respected Elder Beacons of the Church may be elected to the Collēgium Magistrōrum (The Council of the Wise/Council of Teachers). The CM shall consist of those Beacons within the Church who have served the Church for more than two decades, who have shown extraordinary wisdom and clarity and who, by their service have demonstrated their commitment to the Mission of CAW. The members of the CM shall be known by the title Magister/Magistra, (plural Magistrī) and must be confirmed as set forth below. Gathered together in council, these members shall jointly share certain rights and duties as outlined within these Canons, and shall jointly provide guidance to the Primate. The CM shall retain ecclesiastical authority within the organization second only to that of the Primate, except when such authority would be inconsistent with other Canons as set forth herein. 5.2.1. Nomination. Beacons with two decades or more of service to the Church may be nominated to membership on the Collēgium Magistrōrum by any member of the Curia. 5.2.2. Confirmation. Nominees must be confirmed by consensus of the existing Collēgium Magistrōrum. If the CM has no members, nominees may be confirmed by consensus of the Council of Beacons. 5.2.3. Duties & Responsibilities. The Collēgium Magistrōrum shall be charged with being the senior torchbearers of the CAW vision, Mission, and traditions of CAW. Together with the Primate and the Priesthood Council, the CM shall serve as an advisory council to assist the Board of Directors and Executive Council to keep the organization “on track” and true to the Mission. 22.214.171.124. Statutory Members. The Collēgium Magistrōrum comprises the “statutory” members, within the meaning of Section 5056 of the California Corporations Code, who are eligible to vote in elections for incoming members of the Board of Directors. 126.96.36.199. Pathfinders. The Collēgium Magistrōrum will be tasked to use their expertise in their many different specialized tracks along with their long association with the Church to assist in clarifying and resolving questions concerning the Principles, Customs and Traditions of the Church, and to make recommendations as to practical ways in which to manifest the vision and advance the Mission. The CM shall assist in an advisory capacity in helping to create ‘action plans’ and ‘strategic plans’ for the organization, to assist the Church in setting and achieving Mission Goals. 188.8.131.52. Clergy Review and Approval. The Collēgium Magistrōrum shall determine the qualifications for Ministerial licensing and Priesthood ordination, and shall accept, review, and approve or reject all applications for the Clergy; and shall issue certificates of licensing to those approved as Ministers, and of ordination to those Postulants who shall have fulfilled their qualifications for the Priesthood. 184.108.40.206. RINGs Status Review. The Collēgium Magistrōrum shall be the advisory body responsible for review of RINGs and membership status issues, and shall be responsible for creating the guidelines under which such reviews will be conducted and shall have power to delegate authority to conduct such reviews. Upon recommendation of the applicable advisory councils (Clergy/ Beacon/Scion), the CM shall review the status of members failing to meaningfully contribute to or advance within their applicable RING, and upon finding that this situation exists, may require revocation of RING or Circle status of the member, and may return the member to a more outward circle. In severe cases, where the behavior of the member is considered to damage the legal status or reputation of CAW, to violate the principles, doctrine or ethics of CAW, or to detract from the advancement of the CAW mission, or otherwise rises to a level which meets the criteria for suspension or revocation of membership as defined in Canon 4.9.3 the CM may remove the member to Circle 2 status or the individual’s membership be suspended or revoked. 5.3. Clergy Council. Licensed Ministers, Priors, Prioresses, and members of the Priesthood (as defined in Canon X), combined shall constitute the Clergy Council, which shall function in the interests of the Church in such matters as cannot conveniently be brought before a regular or special meeting of the general membership or Scion Council. 5.3.1. Representation on Scion Council. The Clergy Council shall have one representative sit on each meeting of the Scion Council as Counselor. 5.3.2. High Priest & Priestess. The Clergy Council shall elect, from among the Priesthood, one member to serve as High Priest and one member to serve as High Priestess, who shall jointly chair the Council and stand to the laity as representatives of the Clergy. 5.3.3. Clergy Retreats. At least annually a tribe-wide gathering of all Clergy shall be held for faith, friendship, enrichment, interaction, and communication. All Clergy and candidates shall be invited and are strongly encouraged to attend. Branches and regions may arrange similar retreats at a local level. A Clergy retreat special fund may be established and managed by the Treasurer of the Corporation to facilitate participation in these retreats. 220.127.116.11. Lay Attendance at Clergy Retreats. By special invitation, Clergy aspirants, inquirers, lay members of the church, and others may attend Clergy conferences provided their numbers do not distract from the fellowship and Clergy communication goals of the conference. 5.3.4. Conflict Resolution. The Clergy Council shall be the body primarily responsible for defining and overseeing the process of formal conflict resolution used within CAW. The Clergy Council shall be empowered to establish a formal conflict resolution team, and shall oversee training and proper operation of any conflict resolution tasks. 5.4. Priesthood Council. Ordained members of the Priesthood, jointly met in council, shall constitute the Priesthood Council. This Council shall advance the vision and spiritual direction of the Church. This Council shall meet as a body at least once a year. 5.4.1. RINGS Oversight. The Priesthood Council, or its delegated authority, shall determine the qualifications for advancement inward through the First and Second Rings, and shall fulfill any other such functions as shall be designated by the Primate, and may hold such regular or special meetings as shall be found necessary to adequately carry out the purposes of the Church.
Canon X: CLERGY
10.1. Religious Service. While the program of progressive involvement in the tribe provides for many levels of service to the Divine, to the Church, to the Mission of CAW and to the Curia (Waterkin tribe) of CAW, some members of the Church of All Worlds are called to a life of more intense dedication and service to the Divine, the Church, and humanity. After proper training, reflection, and vision questing, these persons may be received into the Clergy by way of ordination (Priesthood) or Ministerial licensure. 10.2. Priesthood: Some of those persons are called to a ministry of sacramental service to the Divine, celebrating the Rites and Rituals of the Church of All Worlds and representing the Church in a consistent manner. Upon application and due consideration by the Collēgium Magistrōrum, these persons may be received into the Priesthood by the sacrament of ordination. 10.2.1. Duties. Duties of the Priesthood shall include providing spiritual guidance and counsel to other members, hosting and officiating at various ceremonies and services, administering the sacraments, writing and preparing rituals, participating in the Clergy and Priesthood Councils, supervising the training of Seekers and Scions, sponsoring and aiding postulants to the Priesthood, serving as conscience dictates, and if duly elected, as members of the Board of Directors, facilitating communications among Nests, and any other such duties as may be determined by the Priesthood Council or the Collēgium Magistrōrum. 10.2.2. Ordination. Ordination into the Priesthood may be bestowed upon members who have completed all the currently-stated qualifications of Priesthood, who have been recommended for ordination by any sponsoring member of the Priesthood, and have been approved unanimously by the Collēgium Magistrōrum through the submission of such data as they may choose to require. 10.2.3. High Priest and High Priestess. The titles “High Priest” and High Priestess” are honorific, and may be applied to only one man and/or one woman at a time. These are religious titles granted in recognition of such individuals as the foremost Clergy representatives of the Church, and are meant primarily to denote such status in interactions outside the Church, such as interfaith conferences and forums, public interviews and media presentations, etc. where it is appropriate to have the Church’s authorized representatives designated by suitable titles of rank. 10.2.3.1. Qualifications. To qualify for the title of High Priest or High Priestess, said individual must be a superb ritualist and public speaker, and be acknowledged High Priest or High Priestess by the Collēgium Magistrōrum. He or she should have served on the Board of Directors. 10.2.3.2. Duties. The primary duties of the High Priest and High Priestess shall be to co-chair the Clergy Council and to be a Clergy representative and ambassador of CAW to the outside world. 10.2.3.3. Term of Office. The title of High Priest or High Priestess may be held for no longer than seven years in succession, during which time it shall be the duty of said persons to select and train their successors. If at any time no member of the Priesthood is qualified, acknowledged, or willing to hold one of these titles, said title shall languish until an appropriate recipient arises. 10.2.3.4. Co-Equal with Other Clergy. While the High Priest and High Priestess serve as facilitators for the Clergy Council and present the face of the Clergy to the outside world as the representatives of the Church, they are nevertheless considered to be co-equal to all other members of the Priesthood. 10.3. Ministers. Individuals who desire to serve in a less ambitious Clergy capacity than Priesthood may be approved and licensed as Ministers and issued Ministerial Credentials. Licensed CAW Ministers shall function as the equivalent of Chaplains, and be authorized to perform such sacraments as authorized by the Collēgium Magistrōrum or the Priesthood Council. In order to qualify for this special status, the postulant must submit a Ministerial Application to the Collēgium Magistrōrum indicating the nature of the intended Ministry and his/her qualifications to fulfill it. 10.3.1. Clergy, not Priesthood. Ministers shall be regarded as Clergy, but not as part of the Priesthood, which is a designation reserved for ordained Priests & Priestesses. 10.3.2. Ministry. A Minister may form his/her ministry as a subordinate organization subject to the provisions of Canon 14. 10.4. Priories. A Scion of 6th Circle or inward may be appointed by the Collēgium Magistrōrum to be a spiritual steward for Sacred Land involving a Temple or a community of votaries. Such person may be nominated by their community and shall be installed as a Prior or Prioress whose duties shall include administrative and ministerial functions to be determined by the Collegium Magistrorum or their delegated authority. 10.4.1. Clergy, not Priesthood. Priors/Prioresses shall be regarded as Clergy, but not as part of the Priesthood, which is a designation reserved for ordained Priests & Priestesses.
High Priestess of CAW By Anodea Judith, March 13, 1998
I held the title of High Priestess of Church of All Worlds for approximately 10 years. Seven of those years I was President (“Presitess”), and the remaining three, I kept on as HPs by request of the Clergy Council and general membership. At that time, CAW was the center of my life, and I was conducting rituals, teaching classes, involved with CAW administration, writing, traveling, etc. CAW also flourished and grew tremendously during that time. When I set down the mantle as CAW HPs, I passed it on to Morning Glory, as she was the senior priestess member of the Clergy Council. She took it dubiously, but agreed she was the most appropriate person at the time. I trust and respect MG’s magical sensibilities, even if I don’t agree with her on all issues. She is an active member in the Clergy, traveling frequently to the rest of the world. She groks CAW pretty thoroughly. I believe the office of High Priestess is a magical office, not a political one, and an extremely important one in a magical organization. Though each member of a circle in a given ritual is part of the magick, contributing and making it happen, connecting to the gods, etc., having a designated priest and/or priestess of the circle helps the circle remain focused and potent. This person is not better than the rest, just the one designated to gather and focus the threads of energy that are woven into a coherent creation. This is much like a conductor of an orchestra, coordinating everyone’s magical efforts. I believe the office of a CAW High Priestess, held by a single qualified female member of the Clergy, is also a necessary one. While each member, Scion, Clergy, and Nest has the ability to interface directly with the gods in their own way, and weave their own magic, I believe the magical coherence of CAW as an organization is or should be held and woven together on the psychic planes by the current HPs, in conjunction with other members of the Clergy, Nest leaders, Scions, and general membership. However, a leaderless circle is better than a circle lead by chaos, or led by one who is not able to do it well. I believe we should keep the office of HPs in the Canons, but state that it is appointed by the Clergy Council by acclamation of the general membership. I believe the term should be 3-7 years, with a one-year probationary first term. If there is no one who can carry this role willingly and effectively, I believe the office should remain empty, and we should try not having one, until someone suitable steps forward. But I believe that to do away with the role altogether will court chaos. The more we fight coordination, the more uncoordinated we will become. I believe the matter should be decided by unanimous vote of the Clergy Council, based on suggestions made by the general membership and the Council’s general understanding of the magic at the time.
HPs Job Description I believe the job description of High Priestess is a difficult one. Here are some of the duties I performed:
1. Coordinate the Clergy Council and keep it magically connected. 2. Assist in the training of Clergy and membership. 3. Be a part of or consultant in major CAW rituals (such as Beltaines, Samhains, Mysteries, or festival rituals). 4. Travel to the general public and interface with other members, Nests, and the world at large. 5. Be exemplary in one’s actions, worthy of respect from the outside world. 6. Hold a basic set of CAW tools to guard over, and keep a special altar just for the Church itself. 7. Write a column in Scarlet Flame that will give us magical focus and tell us what’s up between this world and the other.
The Perfect High Priestess!
The Perfect High Priestess' circles are always on time, and run exactly 20 minutes. She is deeply devoted to her tutelary goddess, but never belittles other people's gods, not even the Sacred Sky Bunny. She works from 6:00 am until midnight, and also sweeps up after circle and carries out the garbage. The Perfect High Priestess excels in a demanding professional career, and donates all her time to community concerns. She came from humble origins and is always happy for a crust of bread, a rind of cheese, or a place on your sofa while she is on lavish book tours for her publisher, Harper Collins. She has a big comfortable home which she always makes available to the community, and spends most of her time in study and personal work. She is quiet and unpretentious, she blends into the background, and her experience and power are apparent to anyone who meets her. She cares nothing for appearances, wears good clothes, drives a good car, buys and loans out good books, and donates candles, altar cloths and incense to the coven. She is 39 years old and has 40 years’ experience in a previous life. Above all, she is beautiful and of course she is female. The Perfect High Priestess has a burning desire to work with novices, and she spends most of her time with an authentic traditional coven. Her coven, which upholds the old customs of secrecy, is known and respected on several continents. She can be trusted with any private confidence, and is a generous fount of knowledge, on procedures, people, and the gossip of the Craft, dating back to when Gerald was just back from Burma. She smiles all the time with a straight face because she has a sense of humor that keeps her seriously dedicated to her Craft. She always attends local coffee cauldrons, festivals, and workshops, and is always by the phone to be handy when needed. Unfortunately, most Perfect High Priestesses are always in another city! If your High Priestess does not measure up, simply send this notice to six other covens that are tired of their High Priestess, too. Then bundle up your High Priestess and send her to the coven at the top of your list. If everyone cooperates, in one month you will receive 1,643 High Priestesses. One of them should be perfect. Have faith in this letter. Don't break the chain! One coven broke the chain and got its old High Priestess back in less than three months, along with Lance Spearshaft, a new male lover she picked up in Vegas. Lance proceeded to beguile several women in the coven before running off with their BoS, $827 in IOU's, and the coven Maiden. Don't let it happen to you!
Pagan Clergy Code of Conduct (Adapted for CAW from the Earth Traditions Ministry Training Program) http://www.earthtraditions.org/training.htm
[Note from Angie Buchanan, founder of Earth Traditions Ministry: Sent: Tuesday, December 27, 2011 2:26 PM Subject: RE: Earth Traditions Ministry Training Hi Oberon, You have my permission to use the ETMT Code of Conduct for your own training purposes. I'm really not familiar with any good books on Pagan Clergy - which is partially why we began this program. Perhaps we'll write one! Love, ~Angie]
In issuing this Code, we would like to confirm our strong personal commitment to the bond of trust between the Clergy of the Church of All Worlds and the Pagan community in general. We are all here to serve and we must serve honestly and in the interests of those who give us their trust. We expect all CAW Clergy to work within the letter and spirit of the Code. It is our hope that our Clergy will find it a useful source of guidance and reference as they undertake their official duties in a way that upholds the highest standards of propriety.
Responsibility We believe we should be absolutely clear about how Clergy should account, and be held accountable by their peers and the communities they serve. The public and private conduct of Clergy has the ability to inspire and motivate people, but it can also alienate and undermine. CAW Clergy must, at all times, be aware of the sacred responsibilities that accompany their calling. “With great power comes great responsibility.” (—Stan Lee, Spiderman) Responsibility for adherence to the Code of Conduct rests with the individual. CAW Clergy need to have an understanding that their personal lives and behaviors do affect the group and organization. Clergy who disregard this Code of Conduct will be subject to remedial action by the Collegium Magistrorum. Corrective action may take various forms—from a verbal reproach to revocation of credentials—depending on the specific nature and circumstances of the offense and the extent of the harm.
Clergy Standards This Clergy Code of Conduct is in no way intended to define the experiences a Priest or Priestess has in their personal life. However; it is vitality important that one who uses the titles of Clergy, Minister, Priest or Priestess possess a clear understanding of the very real and complicated issues involved. The effect on both individual and community must be considered when assessing the safe and appropriate ethics. Significant thought, introspection and consultation with peers should be sought to ensure that any potential harm to others has been assessed and avoided when conducting Clergy duties and conducting work that represents the Church of All Worlds. The following applies to conduct affected within the confines of the role of Clergy.
Clergy Conduct when serving as Pastoral Counselors and Spiritual Directors. When one is serving in the role of Spiritual Director or Pastoral Counselor, they are engaged in the various duties associated with Clergy practice. These duties include but are not limited to facilitation of rituals, teaching, planning for and performing Rites of Passage, participation in the interfaith and intrafaith arenas, staffing events, etc. 1. Clergy serving as Pastoral Counselors and Spiritual Directors must respect the rights and advance the welfare of each person. 2. Clergy serving as Pastoral Counselors or Spiritual Directors shall not step beyond their competence in counseling or in other areas instead, will refer clients to the appropriate professionals or resources as needed. 3. Clergy serving as Pastoral Counselors or Spiritual Directors should carefully consider the possible consequences before entering into a counseling or ministerial relationship with someone with whom they have a pre-existing relationship (i.e., employee, professional colleague, friend, or other pre-existing relationship). 4. Clergy serving as Pastoral Counselors or Spiritual Directors should not audiotape or videotape sessions. 5. Clergy must never engage in sexual intimacies with the persons they counsel professionally. 6. Clergy serving as Pastoral Counselors or Spiritual Directors assume the full burden of responsibility for establishing and maintaining clear, appropriate boundaries in all counseling and counseling-related relationships. 7. Sessions should not be held at places or times that would tend to cause confusion about the nature of the relationship for the person being counseled or other observers. 8. Clergy serving as Pastoral Counselors or Spiritual Directors shall maintain a log of the times and places of sessions with each person counseled.
Confidentiality While Clergy are not bound by the same ethical standards as therapists, it may be that in the act of Pastoral Counseling the individual may assume that you are going to hold their self-disclosure in confidence. It is expected that as the Pastoral Counselor you will set the boundaries and seek the necessary clarification about the need and desire for confidentiality. It is also essential that if for whatever reason you do not feel you can maintain confidentiality that you state that as soon as possible and directly to the individual involved. 1. Information disclosed to a Pastoral Counselor during the course of counseling, advising, or spiritual direction shall be held in the strictest confidence possible. 2. Information obtained in the course of sessions shall be confidential, except for compelling professional reasons or as required by law. 3. If there is clear and imminent danger to the client or to others, the Pastoral Counselor may disclose only the information necessary to protect the parties affected and to prevent harm. 4. Before disclosure is made, if feasible, the Pastoral Counselor should inform the person being counseled about the disclosure and the potential consequences. 5. Pastoral Counselors should discuss the nature of confidentiality and its limits with each person in counseling. 6. Pastoral Counselors should keep minimal records of the content of sessions, if any record is necessary. 7. Knowledge that arises from professional contact may be used in teaching, writing, or other public presentations only when effective measures are taken to absolutely safeguard both the individual’s identity and the confidentiality of the disclosures. 8. While counseling a minor, if a Pastoral Counselor discovers that there is a serious threat to the welfare of the minor and that communication of confidential information to a parent or legal guardian is essential to the child’s health and wellbeing, the Counselor or Spiritual Director should: • Attempt to secure written consent from the minor for the specific disclosure. • If consent is not given, disclose only the information necessary to protect the health and wellbeing of the minor.
Conduct with Youth Clergy, when working with youth, shall maintain an open and trustworthy relationship between youth and themselves. 1. Clergy must be aware of their own and others’ vulnerability when working alone with youth. Use a team approach to managing youth activities. 2. Physical contact with youth can be misconstrued and should occur (a) only when completely nonsexual and otherwise appropriate (such as hugging), and (b) never in private. 3. Clergy should review and know the contents of the child abuse regulations and reporting requirements for the state in which they reside and work, and should follow those mandates.
Sexual Conduct Clergy must not, for sexual gain or intimacy, exploit the trust placed in them by the community. 1. No CAW Clergy may exploit another person for sexual purposes. 2. Clergy must be aware at all times of the image that they are portraying and be cognizant of the perceptions that are sending. Expressions of sensuality can be used as positive metaphors however; the need to be aware of potential misrepresentations are the responsibly of the Clergy. Action must be taken to be clear about your intentions and assessing any potential damage of said expressions. 3. Allegations of sexual misconduct should be taken seriously and reported to the appropriate person and to civil authorities if the situation involves a minor or dependent person.
Harassment Clergy must not engage in physical, psychological, written, or verbal harassment, and must not tolerate such harassment by others. 1. Harassment encompasses a broad range of physical, written, or verbal behavior, including without limitation the following: • Physical or mental abuse. • Derogatory ethnic or racial insults. • Unwelcome sexual advances or touching. • Requests for sexual favors, especially used as a condition of training, advancement, or ordination. 2. Harassment can be a single severe incident or a persistent pattern of behavior where the purpose or the effect is to create a hostile, offensive, or intimidating environment.
Conflict of Interest—Dual Relationships In most community contexts, Clergy are required by their ethical and professional governing bodies to avoid engaging in dual or multiple role relationships. In other words, they are to endeavor to avoid becoming business partners, sexual partners, or even friends. Such dual relationships may engender complex entanglements and obligations that are not facilitative of effective counseling or ministry, bringing about conflicts of interest that make consideration of the best interests of a client or counselee very difficult. Frequently however, Clergy find it difficult or impossible to avoid multiple relationships, particularly in small or close-knit religious communities. In such cases, Clergy must strive to be aware of and work to impose boundaries between personal life and professional life, between friendship and counseling roles. They should seek supervision and peer consultation as a means of being accountable for decisions and choices, keeping firmly in mind the best interests of those whom they serve. In social situations in which they are called upon to exercise some aspect of their Clergy role, they should be conscious of professional comportment, appearance, and the impact of their actions on those with whom they work and the organization for whom they work. Paganism is such a context in which dual relationships are difficult to avoid. Though growing in numbers in diverse place in the world, Pagans nevertheless have become remarkably close-knit. Pagan Clergy frequently find themselves in a position in which they are compelled to provide spiritual counseling to friends or coven mates. At gatherings or in other public contexts they may be called upon to act in accordance with their Clergy role, which may occasionally be at odds with personal inclinations, values, or activities. In such cases, mentoring relationships or consultations with Elders are critical for ethical and professional behavior and comportment that effectively balances the personal and professional. 1. The Church of All Worlds expects its Clergy to show professional comportment in public, self-awareness in private counseling, and a respectful willingness to engage in mentoring and peer consultation when necessary. 2. Clergy should not provide counseling services to any one with whom they have a business, professional, or social relationship. When this is unavoidable, the client must be protected. The counselor must establish and maintain clear, appropriate boundaries. 3. When pastoral counseling or spiritual direction services are provided to two or more people who have a relationship with each other, the counselor must: • Clarify with all parties the nature of each relationship, • Anticipate any conflict of interest, • Take appropriate actions to eliminate the conflict, and • Obtain from all parties written consent to continue services. 4. Conflicts of interest may also arise when a counselor’s independent judgment is impaired by: • Prior dealings, • Becoming personally involved.
The Church of All Worlds Tradition By Liza Gabriel, Oberon Zell, and Morning Glory Zell, 2002
I. The Future of the Church of All Worlds Tradition
As Founders, Elders, and long-term practitioners of the Church of All Worlds, we have come together to celebrate and proclaim what we see all around us, that the practices, traditions, and values of the CAW are now a Tradition of Neo-Paganism, like Wicca, and no longer wholly centered in any one organization or under any one authority. We honor the contributions of the people who choose to be affiliated with the legally incorporated organization called Church of All Worlds, as well as all of those people who follow this Tradition and choose other affiliations—or no affiliation at all. We proclaim this in affirmation and support of all who identify with the principles and practices of the Church of All Worlds Tradition, regardless of their chosen organizational affiliation. We wish everyone who wants to have a Nest of this Tradition, or to practice in this Tradition, or to build a new Church or other organization in this Tradition, to be empowered to do so; just as Wiccans and other Traditions have room for many expressions. We want everyone of this Tradition to feel free to express this Tradition in his or her own way, answering only to the authority, institution or organization that each individual feels truly called to. We do this for the sake of clarity and empowerment of all people practicing and cherishing the Tradition of the Church of All Worlds and in honor of all the loving and caring contributions to this Tradition by people who may no longer identify with any particular organization. The Neo-Pagan religious movement is growing fast. Deep within in it is the founding and seminal influence of the Church of All Worlds and the generations of Pagan leaders it has produced. Let us rejoice in our diversity and celebrate our common heritage! As free Practitioners of the Church of All Worlds Tradition, we proclaim these values and practices as central to our tradition and in so doing acknowledge every group and individual’s freedom to interpret these and shape them to their current context. We do not know what contexts future generations will encounter! After reading the statements below, we invite you to join us in affirming the beauty and magick of the Church of All Worlds Tradition and to empower all of its practitioners.
II. Basic Principles of the Church of All Worlds Tradition
The Church of All Worlds Tradition is an eclectic tradition of Neo-Paganism. Its practices are intended as a means towards the best outcome for all. The CAW Tradition is ever-evolving with basic, inclusive practices as follows:
Reverence for the Earth Practitioners of the CAW Tradition revere, honor, and protect the Earth. Most believe that our planet is a conscious living being—Gaia, or Mother Earth. Most revere Her as a manifestation of the Great Mother Goddess worshipped by human beings from the dawn of time.
Immanent Divinity Practitioners of the CAW Tradition honor the God and/or Goddess as immanent in every human being, voiced in the common greeting, “Thou Art God,” or “Thou Art Goddess.” The deepest experience of the Divinity in other people and things comes through the process of grokking. Literally, grokking means “drinking.” In practice it means expanding ones identity to include the whole being of another person or thing.
Sharing Water In harmony with the process of grokking, the water that is essential to all life is the primary Sacrament of the CAW Tradition. Water is Blessed and passed in a chalice, or otherwise shared. Often the last drops are offered to the Divine. Usually when a chalice is passed, the person passing blesses the person receiving the chalice by saying, “Never Thirst,” “Thou Art God,” “Drink Deep,” “Don’t spit in the cup,” or other appropriate words. This ritual, more than any other, is the common practice of the CAW Tradition.
Water Kinship The intention of the Water Sharing ritual is to affirm bonds of kinship. Depending on the intimacy of the circle, four levels of this bond are common: 1. Affirming our connection to each other and to all life; 2. Affirming belonging to a tribe or tradition; 3. Affirming friendship; 4. A lifelong Commitment of deep communion, friendship, love, and compassion, which may or may not have an erotic component.
Nests Nests are the basic grouping of the Church of All Worlds Tradition and are composed of at least three people who have a consistent commitment to the Tradition. At least one member, the Nest Coordinator, should have at least one year experience and the blessing of other long-term practitioners of the Tradition. A Nest may begin with no experience and work towards the ideals of Nesthood. Some Nests are families. Others are social networks, or ritual working groups. They are usually small and intimate. Sometimes several Nests may form a Branch. It is likely that the current legal organization called Church of All Worlds may choose not to recognize such Nests, Branches or the leadership status of these non-affiliated individuals or groups. Some unofficial Nests may choose to pursue affiliation with the legal organization at some point whereas others may choose to remain permanently unaffiliated.
Freedom of Expression in Intimacy & Family The Church of All Worlds Tradition is associated with open attitudes towards intimacy and sexuality. How this is practiced differs widely from person to person and Nest to Nest. Practitioners of the CAW Tradition affirm and support the broadest diversity of intimate and familial expression consistent with a sustainable and ethical life. For example, CAW practitioners support same-sex bonding through marriage, handfasting or other means. While quite a number of practitioners of the CAW Tradition are monogamous, all support the full range of choice in relationship, including intimate relationships and familial bonds that contain more than two adults; in other words, polyamory.
A Tradition that Looks Equally to Future and Past Four of the five practices above derive directly from Stranger in a Strange Land, the 1961 science fiction novel by Robert Heinlein in which the name “Church of All Worlds” first appeared. Some members of the CAW Tradition glow with pride over this fact, while others are embarrassed and do not wish to be identified with the book. There is no question that many aspects of the book are increasingly outdated. What will never be outdated, however, is the Church of All World Tradition’s embrace of the mythology of the future and of science and technology as sources of wisdom as valid as the sacred traditions of old. The CAW Tradition honors the ancient past and looks, with equal reverence, to the future.
Fun Humor, enjoyment, play, fantasy, and all forms of pleasure are central to the ways that practitioners of the Church of All Worlds Tradition come together.
III. Practices of other Neo-Pagan Traditions shared in common by the CAW Tradition
1. Polytheism. Most but not all practitioners of the CAW Tradition believe that Divinity takes many forms and worship whatever form is meaningful to the individual. The Myths and Mysteries of many Deities provide deep sources of initiation and wisdom for practitioners of the Church of All World Tradition.
2. The Wheel of the Year. Like almost all Neo-Pagan traditions, the CAW Tradition celebrates the cycles of the seasons, especially the traditional quarters and cross quarters: Ostara, Beltaine, Litha, Lughnasadh, Mabon, Samhain, Yule, and Oimelc.
3. Magick. Practitioners of the CAW Tradition sometimes use traditional and untraditional means to influence the course of events through the focus of personal will. They acknowledge, honor and use unseen forces beyond rational human understanding.
4. The Rede. Most CAW practitioners support the Wiccan Rede as a foundation: ‘An it harm none, do as you will.’ However, in the CAW Tradition, it is understood that all magic whether it serves personal ends or not is intended to move towards the best outcome for all. The Church of All Worlds Tradition looks beyond the perennial spiritual value of non-harming, and actively contributes to the evolution of the whole. What form this takes varies widely.
5. Casting a Circle. Practitioners of the CAW Tradition frequently cast a circle by ritually drawing it with a blade, wand, or other power object. The circle then serves as a place of protection, holiness, and power in which religious and magical acts are accomplished. The ideal of every action and relationship inside the circle is perfect love and perfect trust.
6. The Five Elements. Practitioners of the CAW Tradition often use the traditional elements, Air, Fire, Water, Earth and Spirit and the corresponding directions East, South, West, North and Center as important parts of religious practice.
7. Evoking the God and Goddess. Practitioners of the CAW Tradition often choose individuals in their circles to serve as focal points and expressions of the Divine Male and Female. Divinity is also invited into the ritual circle on its own without being invited into a particular individual.
8. Bardship. The CAW Tradition is a rich source of song, chant, ritual, art, lore, scholarship, vision and so on. The practitioners of the Church of All Worlds Tradition who have made major contributions to the creative life of the Neo-Pagan Movement and the broader culture are too numerous to name. Innovation and creativity are valued and nourished.
9. Influences of Other Traditions. The CAW Tradition enjoys and embraces influences from all the world’s religions and traditions in ways that complement its basic principles and practices.
Our recognition of a broader CAW Tradition is a positive acknowledgement of what already exists within the diverse spiritual spectrum of the Pagan Movement. As such it should be viewed as an attempt to reach beyond the status quo and to heal past rifts by creating a larger, more inclusive pattern of identification. In the past there have been many polarizing issues that have divided CAW. Perhaps this unorthodox form of recognition can encourage peaceful co-existence and give birth to an informal resolution of these conflicts since actual agreements are not a possibility at this point. The skilled and wise practitioners of the Church of All Worlds Tradition are too numerous to count. We know that many of them will join us in this affirmation of our tradition and heritage, and in addition will teach, write, and create their visions, answering to their own authority in the freedom and embrace of our evolving Tradition. We are counting on these people to contribute their rich and diverse wisdom to the world for the good of all. Our hope is for a cooperative and diverse honoring of our common values, heritage and practices. We thus declare: Make It So!
CAW Precepts by Oberon Zell, Primate (from CAW Membership Handbook, 3rd Edition, 1997)
No matter how we formulate our philosophy, the true test of our strength lies in our behavior—our ability to embody the principles we hold dear, and apply them in our daily lives to the building of relationships and community, the integrity of our actions, and the strength of character that inspires others to grow and transform the world around them. To these ends we advocate the following principles of behavior:
1. Be Excellent to Each Other! Thou Art God/dess. To truly honor the Divinity within each other is to treat each other with respect, kindness, courtesy, and conscious consideration. This involves honest and responsible communication, including the avoidance of gossip and rumor-mongering, and the willingness to reach for understanding rather than judgment. Learn how to communicate in a positive, life-affirming way. We prefer to avoid us/them and either/or thinking, and to instead take an inclusive systems approach that sees the Divinity in all living things. To this end we also deplore coercive behavior that does not respect the free will of others. We prefer to lead, not by guilt or coercion, but by inspiration and example; not only to be excellent to each other, but to strive for excellence in all our endeavours, no matter how seemingly insignificant. Tribal values we hold include Loyalty, Generosity, Fairness and Hospitality.
2. Be Excellent to Yourself! Again: Thou Art God/dess. Divinity resides within as well as without, so how you treat yourself is how you treat that Divinity. Self-abuse, whether through irresponsible use of substances, overwork, self-denial, self-deception, or simply running those tapes that undermine self-esteem, are all insults to the Divinity within. Treat yourself kindly, with compassion rather than judgment, and it will be easier to treat others that way. Take care of your body, home and possessions, as a piece of Gaia that has been entrusted to you. Be a conscious guardian to the Temple and the God/dess within.
3. Honor Diversity! In Nature a diverse ecosystem has more stability. There are many styles of living and ways of living, each of which has something to offer to the overall puzzle of life. Be open-minded and receptive to new ideas because this usually manifests in growth of the spirit and the mind. Learn about differences rather than judge them. Be willing to explore others’ creative abilities to manifest a sense of well-being and confidence in their own Divinity. Sexism, racism, or rude remarks directed towards other’s sexual preferences, body type or personal habits (insofar as they do not harm others) have no place in this community. All life is sacred.
4. Take Personal Responsibility! (“With great power comes great responsibility!”) The necessary counterpart to individual freedom is the willingness to be personally responsible for all of our actions, and for our effects upon the planet. Only through the practice of personal responsibility can we become responsible collectively and live a life of freedom and maturity. We are not a religion of gurus, Mommies or Daddies who can tell you what to do. As a religion that respects equality, we must take equal responsibility for making things happen, preventing harm, or cleaning up mistakes. To this end we also advocate one of the principles taught in kindgergarden; Clean up your mess!
5. Consider the Consequences! What is it that distinguishes wisdom from foolishness? Simple. Wisdom is about seeing the larger picture, and considering the consequences of every word and deed. Foolishness is what happens when we pursue our own narrow self-interest and ignore any consideration of consequences. To see sterling examples of this, just observe most politicians in action!
6. Walk Your Talk! (and talk your walk!) Talk is cheap. It is fine and well to proclaim to be a feminist or environmentalist, to preach heady Pagan gospel, or to play holier than thou. It is only in practice that words become Truth, and change becomes manifest. But do not be afraid to fail, for in order to grow, our reach must exceed our grasp, and it is through failing that we learn.
Unity through Diversity is a founding tenet of the Church Of All Worlds; because of this, not everyone’s idea of acceptable behavior is the same. So to avoid undue stress, confusion, and bad vibes, here are some reminders:
1. Sexuality and the Sacred Freedom thereof is one of our prime values, so respect it. (“All acts of love and pleasure are My rituals.”) Sexual activities that are engaged in by informed and mutually-consenting adults are no one else’s business, and are not to be condemned or censured. By the same token, it is absolutely unacceptable to attempt to pressure, cajole or coerce another into any sexual activity that they do not wish freely and wholeheartedly to participate in.
2. Minor issues. While the respect due sacred sexuality applies in principle to Pagans of all ages, the emotional as well as legal pitfalls involved make it imperative that adults avoid sexually-charged interaction with youths below the legal age of consent. There are specific laws concerning age, and Clergy are mandated reporters.
3. Be sure you interpret signals correctly. A loving touch, hug or a massage is not an invitation to coitus, so if your attempts at intimacy or caring make someone uncomfortable, stop! And if someone touches you in an uncomfortable fashion, tell them! If that doesn’t work, get a Priestess, Priest, or Festival staff member to help you. Please be sensitive as to how your affections are perceived/received.
4. Practice safe sex! Use condoms with all outside your Condom Compact; and if you have an STD (Sexually Transmitted Disease), tell your consort.
Sacraments in the CAW by Oberon Zell & Liza Gabriel (from CAW Membership Handbook, 3rd Edition, 1997)
A Sacrament is something regarded as holy, or sacred. Ordinary acts or substances may be elevated to the status of Sacraments in a ritual context, thereby becoming gateways into a greater awareness of the beauty and power of the BIG PICTURE and our part in it. Article II, Paragraph 16 of the CAW Bylaws lists as one of our Purposes: “To make provisions to establish and ordain various Sacraments of the Church of All Worlds.” Such sacraments may grouped into three categories: Actions, Rituals and Substances. It is absolutely prohibited in the CAW that anyone ever be compelled or coerced into partaking of any Sacrament without their full knowledge and consent.
Actions Sacred Sexuality— The appropriate expression of sexuality at each season of life is essential to a life fully lived. Sex is a source of power, creative as well as procreative. We have been taught that this power comes from polarity, a charged attraction of opposites, but that is only one of the many ways that sexual energy flows. People of similar qualities or of the same sex generate pleasure and power together. The giving and receiving of sexual pleasure is an endlessly varied art. We are born out of this act of pleasure. This miracle has been a source of awe and a method of magic from the dawn of time. We all have in us somewhere the naive and childlike belief that if sex can create us, sex can create anything. Out of such simple beliefs some of the most powerful and effective magic in human experience is woven. Our bodies are the particular piece of the Great Mother especially entrusted to us. In the experience of that sacred trust, Sex becomes an act of worship, engaging and awakening the God and Goddess in our partners. “For behold; all acts of Love and Pleasure are My rituals.” (Doreen Valiente, “The Charge of the Goddess”) Thus we sanction all loving and responsible sexual relationships between informed and mutually consenting adults, whatever their gender, number or practice. We also advocate safer sex practices.
Ritual Nudity— As in our founding novel, Stranger in a Strange Land (SISL), we encourage and practice (though we do not require!) “holy nakedness” in our Nests; and weather and privacy permitting, we conduct many of our outdoor rites “skyclad.” Group skinny-dipping and hot-tubbing are long-standing traditions in the CAW. Naked bodies are honest, unpretentious, beautiful and sacred; we are “naked and unashamed!” We agree with “The Charge of the Goddess:” “And as a sign that you be truly free, you shall be naked in your rites.” We support the establishment and maintenance of clothing-optional beaches, hot springs, and other sanctuaries for skyclad communion with Nature.
Environmental Action— As our prime deity is the Goddess of the Living Earth, we regard Her maintenance and protection as our most sacred duty. We are in strong alignment with the rallying slogan of Earth First!: “No compromise in defense of the Mother Earth!” We support all forms of non-violent environmental activism, including highway and park clean-up campaigns, tree plantings, and demonstrations against despoilers of Nature.
Magic— We define “Magick” as “the art of probability enhancement,” or “coincidence control.” The study, practice and mastery of such arts is a lifelong quest, involving the ability to formulate, embrace and shift the very paradigms that constitute our consensual “reality.”
Rituals Water Sharing— The communion ritual of Water-Sharing is the quintessential rite of the Church of All Worlds. The rite is conducted simply by offering a chalice of water to another, while saying such ritual phrases as: “I offer you water; may you never thirst;” “May you always drink deeply;” “Thou art God (or Goddess);” “Water shared is life shared.” We have affirmed that Water-Brotherhood may only be pledged in person, and face-to-face. We have learned that this sacred act is not to be entered into lightly or without careful thought; it is a lifetime commitment to a bonded relationship, in which water-sibs promise to always “be there” for each other. This is the deepest and most intimate form of Water-Sharing, held in the “innermost circle.” As for group Water-Sharings, we do not consider these to be pledges of water-brotherhood on the same intense level of commitment as the personal sharings, but rather a communion of acknowledgment. We recognize two levels of group Water-Sharing: the large “outer circle” sharing affirming kinship in the great “Circle of Life,” wherein “water shared is life shared” with “all that groks,” which, of course, “is God/dess;” and the “intermediate circle” sharing among those attending any Nest, coven, or small group ritual, affirming the bonds of the group.
Seasonal Celebrations— Central to all Pagan worship, including that in the CAW, is the annual cycle of seasonal “Sabbats” referred to as the “Wheel of the Year.” Participating in these celebrations attunes us body, soul and tribe to the Great Round of Life’s Mysteries: Birth, Growth, Death and Rebirth. The eight Sabbats are: Ostara— Spring Equinox; Festival of Rebirth Beltane— May Day; Festival of Sacred Marriage Litha— Summer Solstice; the Longest Day Lughnasadh— Festival of First Fruits Mabon— Autumn Equinox; Festival of Harvest Home Samhain— Hallowe’en; Feast of the Blessed Dead Yule— Winter Solstice; Festival of Returning Light Oimelc/Imbolg— Festival of Waxing Light
Rites of Passage— These are rituals honoring and empowering life’s transitions. Such passages include (but are not limited to) the following: Being Born— rite of seining, or baby blessing, in which infants are presented to the community, given names, God & Goddess-parents, and blessing gifts; Menarche/Puberty (attaining fertility)— ceremonies heralding girls’ “first blood;” boys’ coming of age; Adulthood— rites declaring independence and legal responsibility; Taking Mates— rite of handfasting (marriage); Giving Birth— rites of delivery, motherhood and fatherhood; Menopause (end of fertility)— rite of “croning” for women; Elderhood— rite of “saging” for men; Death— “last rites” include “passing,” wakes, funerals and burials (or other disposition of the body, such as cremation and the scattering of ashes).
Initiatory Mysteries— An Initiation is a magical metamorphosis; a ritualized transformation experience that introduces one to a new level of reality. Initiations, meaning “new beginnings,” may mark life transitions, as in Rites of Passage, or they may signify entry into a mystical society. CAW-sanctioned Mystery Initiations include those of various Traditions of Wicca and Shamanism, and the once-in-a-lifetime Eleusinian Mysteries.
Nest Meetings & Esbats— An “Esbat” is a full moon meeting of a Witches coven. Held in a ritual Circle, such gatherings focus on both worship and the working of magic—“probability enhancement”—for healing or other changes in the world. Nest Meetings of the CAW may be held as Esbats, New Moons, or more frequently as desired. The form is always a Circle, and Water is always shared in communion.
Personal Spiritual Practice— CAW Waterkin are encouraged to establish and maintain a daily spiritual practice. This may include setting up a household altar, offering prayers and puja (rites), morning and/or evening meditations or exercises, meal blessings, and such other routine rituals as seem appropriate to the individual.
Divination— There are many techniques of divination, or “far-seeing,” all of which are honored in the CAW. These include (but are not limited to) the following: Scrying— trance-gazing into a crystal, mirror, bowl of water, fire, etc.; Tarot and other card reading— random selection, display and interpretation of archetypal symbols on painted cards; Rune-casting— interpreting thrown stones inscribed with Norse or other runes; The I Ching— ancient Chinese book of proverbs keyed to hexagrams; Astrology— correlation of Earthly events with celestial patterns; Augery— interpretation of synchronous natural events, such as the flight of birds.
Elements Elements— The four Elements, Earth, Water, Air, and Fire, are actually the four states of matter: solid, liquid, gas and plasma, going from lesser to greater energy. These comprise the Body, Blood, Breath and Energy of Gaia. All of material existence is composed of these Elements in varying combination, and so we honor them in our rituals. Many also add Spirit as a fifth Element. Within these broad categories may be grouped all the Sacred Substances:
Earth Primal Ooze— A delightful way to experience the conjoined Elements of Earth and Water is via “Primal Ooze.” The latest scientific thinking has it that wet clay formed the original template for the formation of DNA, four billion years ago. A pit filled with smooth wet clay provides a truly wonderful mud bath for slippery hordes of Waterkin! Clay is also, of course, a wonderful artistic medium, and, when we add Fire, becomes the most enduring of all artifacts.
Cheez-Its— The first heresy declared by the Roman Catholic Church was the Artotyrite heresy; a practice of the Montanist sect, who ate cheese on their communion bread. In the Church of All Worlds we affirm the right to diversity in sacraments by honoring the Artotyrites with Sunshine Cheez-Its (accompanied with an explanation of the symbolism, jokes: “What a friend we have in Cheez-Its;” “Cheez-Its saves,” etc.). Of course, Bread, Fruit, or other foods (such as the special selection of “underworld foods” eaten in silence at the Samhain “Dumb Supper”) may be shared “snack-ramentally” as well. All such foods are considered to be the body of the God and/or Goddess. The most common phrases to accompany the passing of food are: “May you never hunger,” or “May you always have sufficiency.”
Chocolate— Chocolate is widely recognized in Pagan Circles as the Fifth Element. Celebrants are known as “Chocolytes” though those who over-indulge are known as “Chocaholics.” Chocolate beverages were considered a drink for the Gods during the time of the Aztec Empire. In Tantric practices a couple would place a square of dark chocolate between their lips and eat to the middle where they would meet in a long passionate kiss. This not only raises the Kundalini (among other things) but evolves the use of the taste buds in oral satiation. Chocolate has a divine taste that is orgasmic as it melts in your mouth. The theobromine causes a euphoric state which satisfies the deepest of desires and most compelling of cravings. In circle, when sharing this “snack-rament,” the most common phrases are: “Thou art sweet”, “Thou art creamy,” and for the darker time of year, “Thou art bitter sweet.” When you have ingested this sacrament and reached true enlightenment, you achieve the realization that there “S’more than enough for everyone and some to share.” (—Aeona Silversong)
Water Water— This is the prime “official” sacrament of the Church of All Worlds; read all about it in Stranger in a Strange Land! Water is the essential foundation of all Terrestrial life, comprising 80% of our body mass. Water is the very blood of the Mother; the chemical constituency of the blood in our veins is the same as that of the ancient seawater of four billion years ago, which we assimilated into our bodies as we developed in the oceanic womb of The Mother. We are all One—washed in the blood! Blood, sweat and tears are the waters of our lives. The physical properties of water, manifesting as solid, liquid and gas (Earth, Water and Air) at biologically compatible temperatures, and water’s unique property of having a solid form that floats in the liquid, are what allows the possibility of life on Earth—and throughout the known universe. All CAW rituals include a Sharing of Water, from a simple communion acknowledging of our water-kinship with all Life, to the lifelong commitment of Water-Brotherhood. Of course, other liquids, such as Wine or Fruit Juice, may be shared sacramentally as well; they all partake of the “essence” of Water. As we offer wine, we may say, “Wine shared is love shared;” with juice we often joke, “May you always be juicy!”
Coffee— The “Javacrucian Mysteries” are enacted every morning in countless Pagan households and all Pagan events: facing the rising Sun and holding the Mug of Brewe, the celebrant takes a first sip, then elevates the cup and intones, “Gods, I needed that!” And means it. Then begins the daily recapitulation of ontogeny... Sects of the Javacrucian Tradition vary mainly around additives to the Basic Brewe: The Left Out Path The Path of Delectable Darkness The Milky Way The Path of Sweetness and Light Associated cults include Teaosophists, Rastacolians, Mateyanists, and Chocolytes.
Air Breath— Breath is a rhythm which accompanies every moment. Unlike our heartbeats, we can consciously control breath; holding it, speeding it up, slowing it down, making it shallow or deep, raspy or smooth. Yet when we are asleep or unconscious, our breath continues. Because breath can be controlled both by the conscious and unconscious minds, it is used as a bridge between the two. In many languages the word for spirit and the word for breath are the same: ruach in Hebrew and esprit in French. In other traditions the word for breath and life energy are the same: prana in Sanskrit and pneuma in Greek. Breath has been used since prehistory not only as a bridge between the conscious and unconscious, but as a bridge between body and spirit. Breath is the foundation of most sacred sex practices. It is used in ritual to raise and focus energy and to bring an experience of full aliveness, embodying the spirit and inspiring the body.
Music— Music plays a central role in almost every religious tradition. Diverse groups of people can grow very close very fast through an experience of music or singing. Music fills the air around us embracing everyone present and echoing in our souls. The Pagan community in general and the Church of All Worlds in particular are blessed with many inspired musicians and bards and these folk contribute to virtually every Pagan ritual and occasion, often inviting everyone to join in. The two most ancient and widespread sacred instruments are voice and drum. Both are intimately connected to the rhythms of the body—the voice to breath and the drum to heartbeat.
Fire Campfires— The most ancient and distinctively human experience is that of sitting around a campfire, sharing songs and stories with your clan. A campfire automatically forms the focus of a primal circle, and scrying into the flames may reveal many things... Firewalking also has been learned and practiced by some of us as an initiatory and transformative experience.
Candle-Burning— Burning candles of selected colors may be used in spellwork. Some of the most popular color associations are: Red— Physical work, as in healing of people and animals; passion and sex; Orange— Pride and courage; heroism and attraction; Yellow— Mental work, meditation, etc.; intellect; Green— Vegetation, as in gardening; fertility and prosperity; Blue— Emotional work, love, etc.; peace and protection; Violet— Power, wealth and good fortune; Black— Blighting or binding; White— Blessing, or anything you want!
Spirit Psychedelics— Various plant-derived psychotropic chemicals have been used as sacraments in virtually every culture on the planet, including wine in Christian Churches and peyote in the Native American Church. These are “medicines” of great power, meant to be used only with reverence, and in a sacred manner. The magic of these sacraments lies in their ability to temporarily alter mundane consciousness and allow communion with the Gods. If such substances are to be used at all, it is the collective wisdom of the Ancient Elders that they should be used respectfully and reverently, with the full know-ledge and consent of the partaker. From time to time, the CAW Board of Directors has legally registered resolutions to establish and ordain as sacraments, to be used in a sacred and ritualistic manner, with full reverence, various psychotropic herbs and substances which were not currently proscribed or designated as controlled substances by the laws of any known municipality, county, state, province or country. Two of these are: MDMA (“Ecstasy”), registered 4/5/85; and Salvia Divinorum (“Diviner’s Mint”), registered 1/19/95. Such registration does not constitute a recommendation that these substances be partaken of, but rather an acknowledgment of their sacred nature.
Dance— One of the most primal and prevalent scenes in Pagan life is a fire circle with drummers and dancers. Both freeform dancing and circle dancing are essential parts of our rituals and celebrations. Expressing the joy, sorrow and beauty of our lives through our bodies and through dance affirms our identity as part of the natural world and prevents our rites from becoming mere head trips.
Humor— Pagans in general, and CAW Waterkin in particular, seem to have an inordinate fondness for humor and jokes, both clever and dumb. Puns especially are virtually a trademark of our sense of humor, and the references from which these are drawn are an affirmation of our common group heritage. Among the most ubiquitous humor references in our tribe are: Monty Python TV shows and movies; Star Trek TV series (all!) and movies; Firesign Theatre radio shows and albums; The Addams Family TV series and movies; The Hitchhiker’s Guide to the Galaxy (by Douglas Adams) books, radio, TV shows, movie; The Princess Bride book and movie Pirate movies, books, jokes, cartoons, etc.; Science Fiction & Fantasy (esp. Robert Heinlein, Roger Zelazny, Robert Asprin, Terry Pratchett); Filk Songs, including endless verses to “Give Me That Old Time Religion!”
Rites of Passage By Luke Moonoak & Oberon Zell (from CAW Membership Handbook, 3rd Edition, 1997)
Rituals of transition and life changes, called “Rites of Passage,” mark significant periods in life, movement between life-stages, and personal transformations. These are rituals of honoring and empowerment. They are a public acknowledgment and recognition of growth. Just as the seasons pass in order, so do the stages of life. The inner and outer worlds mirror each other, so Rites of Passage provide a further link with the Earth and the Cosmos. Rites of Passage include coming of age, marriage or handfasting, pregnancy and birth, passage into Elderhood, handpartings, death and rebirth. The following general explanations come mostly from Luke Moonoak, a Priest of the Church of All Worlds:
Birth When a child is born it is a remarkable event; when a child who is loved by many and nurtured by a whole community is born, it is a miracle. When we gather to name and honor a new baby, we honor life itself. Other terms for this rite are seining, or baby blessing. At this time those who will nurture the child are identified: Goddessmothers, Godfathers, parents, siblings and other loved ones who may have a part in the baby’s life are recognized before all. We pass the new baby around the Circle, with magickal gifts and blessings for long life, health and happiness: “Live long and prosper…”
Coming of Age Centuries ago, this phrase originally meant “of age to marry,” but in these days we no longer expect people to marry so young! Normally held between the ages of 11-13, the Coming of Age ceremony celebrates the onset of puberty in one’s body and mind. From this point begins the exploration of our new and changing bodies. You must learn your own boundaries, likes and dislikes, and about your right to say yes or no when it comes to your body. Usually this rite is performed by adult members of the child’s own sex, and may involve an initiatory ordeal and the giving of a magickal use-name.
Adulthood This rite can occur anytime between the ages of 16-21, depending on the individual and local laws concerning “legal maturity.” This ceremony heralds the beginning of the journey into adulthood, adding adult attitudes, abilities, responsibilities and maturity to our best youthful attributes. The rite usually involves a sacred/special place, a “Vision Quest,” and a “rebirth” into the community of adult men and women. Some symbol is gifted to the new adult and s/he is honored before all—often with a new magickal name.
Handfasting (Marriage) Choosing to live with a mate or partner is a commitment to that person, a joining of two independent beings because they are more together than they are apart. Handfastings are made “for as long as love shall last” because even though a couple may stay together for the rest of their lives, they also may not, and both choices are honorable. This rite sends them off on a joint adventure, with as much joy and passion as possible! And if they should someday decide to part, a ceremony of Handparting will allow them to do so with honor and goodwill.
While Birth rites are centered on the baby, Parenthood is a ceremony for the new parents. It is a time for honoring the mother and father whose life journey has brought them to this place. We bless the new parents with a “baby shower” and a circle of love and support. This is a celebration, a party, a time for giving gifts, and of saying: “We’re here if you need us—you don’t have to raise this kid alone!”
Elderhood (Crones & Sages) Elders, like children, are priceless treasures of our community. After the age of 50 or so, we may formally acknowledge and honor our Elderfolk for their wisdom, knowledge, skills, or whatever they have gained from their years on Earth. Often it’s they who settle disputes, bless babies, and speak with greatest authority in councils. At this rite, another symbol may be gifted to them in recognition of their value.
Death/Rebirth Near or at the time of death, we give comfort and compassion in a Rite of Passing. Beloveds gather to say goodbye, and to send the spirit out through the Circle. We ask that they be blessed with peace, a time of rest, and then a new journey, a new birth. After death, we remember them with a gathering called a Wake. This is a farewell party where we share treasured memories and stories. A Funeral may follow, in which a few chosen speakers may deliver a eulogy (“good words”)—speaking of the impact of the departed person’s life on theirs, and on the world. Recurrent refrains are: “Let this memory lighten grief” and “What is remembered, lives.” A time of death is a sad time, but also one filled with hope and joy, for Death is part of Life, and just as the seasons turn, so we also will be reborn and continue. It is a time to let go and move on. Perhaps we may even have inherited a Guardian Angel in our lives: “May your spirit continue to guide us.”
The Great Cycle, the Spiral leading ever forward, continues, one within the other: the moments of a day, the seasons of our lives, our lives themselves, generations, planets, stars, galaxies and universes, all turn in the great Circle of Life. One of which we are proud to be a part, because fun, adventure and growth are the greatest treasures I can imagine!
Pagan Clergy Training Programs by Oberon Zell, Primate
In 1967, when the Church of Worlds first became public as a “Pagan” church, there were no schools or programs available for training Pagan Clergy. Indeed, following Mr. Heinlein’s prescription in SISL, I had to enroll in a small Christian seminary (Life Science College, in Rolling Meadows, IL) to receive my Doctor of Divinity degree, which qualified me for ordination in CAW on Dec. 21, 1967. CAW received our Incorporation papers on March 4, 1968. We immediately opened a temple on Gaslight Square, St Louis, with a coffee house in the basement, and began holding classes in Pagan Philosophy, as well as a book-study program we called the “Human values Course.” We mapped out the criteria for a 9-Circle “Progressive Involvement Program” (PIP), which I began publishing in the first issues of Green Egg (starting March 21, 1968). While the original vision of the 9-Circle PIP was a guide for self-actualization, it also became our training program for CAW Clergy, and attaining 7th Circle resulted automatically in ordination as a Priest or Priestess. This program was greatly refined and deepened as the RINGS (Requirements Invoking Network Growth System) during our 3rd phase (the “2nd Phoenix Incarnation”—1978-2002), backed up by Anodea Judith’s “Lifeways” program. But for decades, CAW’s was pretty much the only Pagan Clergy training program around (other than what training was offered in various Traditions of Witchcraft to attain degrees). So in order to qualify as a Priest or Priestess by our standards, advancement in the CAW RINGS was the only option. However, in this current 4th Phase (the “3rd Phoenix Incarnation”—2005-), there are now a number of Pagan seminaries and Clergy training programs available. CAW’s “Lifeways” and RINGS are no longer the only options, and we wish to encourage our people to explore whatever else may be available and appropriate for their own path and Calling. Therefore, we have uncoupled our program for Clergy training and ordination from the RINGS, and, while a CAW Priest or Priestess still must be at least 6th Circle, reaching 7th is no longer an automatic ordination. In this Incarnation of CAW, Waterkin of the 3rd Ring (Circles 7-9) are known as “Beacons.” So here is a list of currently-available Pagan seminaries, oviaries, and other programs for Clergy training. Any of these may meet the expected qualifications for ordination, and be so listed on our Clergy Application. Other studies and experience particularly relevant for CAW Clergy would include: 1. Theatre (all aspects: acting, directing, scripting, staging, makeup, costumes, sets, props); 2. Counseling and psychotherapy (including hypnotherapy, mediation, and conflict resolution); 3. Divination (particularly Tarot, but other systems may also be useful); 4. Service (cleansings, banishings, rites of passage, spellwork, healings, exorcisms, public action…); 5. Ritual (see Creating Circles & Ceremonies).
Ardantane http://Ardantane.org Ardantane is an independent, registered 501(c)(3) non-profit corporation established in 1996 in the state of New Mexico. Founded by Azrael and Amber K, Ardantane is a Pagan learning center and seminary. They have a small physical campus of several buildings on 25 acres, with limited overnight lodging facilities on site and in the nearby town of Jemez Springs. Ardantane's core curriculum areas include Healing Arts, Pagan Leadership, Magic and Witchcraft, Shamanic Studies, Pagan Spirituality, and Sacred Living. 11 faculty members are supplemented by various guest speakers. Most classes are held over a weekend at the Ardantane campus. 38 classes are listed in their catalog, at prices per class of $35, $60, $85 and $110.
Cherry Hill Seminary http://CherryHillSeminary.org Located in Columbia, SC, Cherry Hill Seminary is a privately-owned Pagan seminary program based on the Communitarian philosophy of the sacredness of connections and community building. Founded in 2001 by Macha Nightmare, Patrick McCollum, and Don Frew, the Seminary currently offers training for ordination in two primary areas: Public Ministry and Pagan Pastoral Counseling. Its programs are offered primarily online. 16 faculty members are listed. Students pay a $35 admissions fee, and are also required to join the Communitarian Church for an additional fee of $25. Basic tuition is $50 per unit hour. Most courses are 3 unit hours, so each course costs $150, without texts or additional fees. Graduates who complete the minimum of 48 unit hours of instruction will have paid $2,400 for tuition. There is also an additional technology fee of $25 per student per semester. Special 4-week courses in one subject are listed at $95, and full semesters in single subjects are listed at fees ranging from $240-$435.
Earth Traditions Ministry Training Program http://www.EarthTraditions.org/training.htm Earth Traditions, a 501(c)(3) non-profit Pagan Church, was established in Illinois in 2008. The Earth Traditions Ministry Training Program was launched in the Fall of 2009 by Angie Buchanan and Drake Spaeth. Earth Traditions offers an excellent practical training program designed to provide Pagans who wish to be Ministers an array of tools and resources to inform and protect both the individual and the communities they serve. Those who complete the program will receive a certificate and are then eligible to apply for Ordination credentials with Earth Traditions. 18 online courses are available, taught by 5 instructors; 3-6 courses are offered each semester. There is a one-time registration fee of $90. Classes are $90 each after that.
Grey School of Wizardry http://www.GreySchool.com Founded and incorporated by Headmaster Oberon Zell in 2004, based on his Grimoire for the Apprentice Wizard. Received 501(c)(3) as an educational and charitable organization on Sept. 27, 2007. More than 400 online classes in 16 Departments for Majors and Minors, taught interactively by 30 teachers. GSW is a secular school, not affiliated with any religion, but many classes are relevant to Pagan Clergy—especially in the Depts. of Nature, Healing, Divination, Lifeways, Ceremony, and Lore. 7 levels; Journeyman Letter issued upon graduation. Adults (degree program) $8/mo. or $95/yr. Magisters (non-degree, access to all classes) $16/mo. or $145/yr.
Hoodoo Rootwork Correspondence Course http://email@example.com Created in 2003 by Cat Yronwode of the Lucky Mojo Curio Co., this is a comprehensive course in Hoodoo herb and root magic. 52 weekly lessons are all online and in the hardcover textbook, Hoodoo Rootwork Correspondence Course. The cost is $2 per lesson, or $104 for the full course, which includes the book. An important supplemental reference book is Cat’s Hoodoo Herb & Root Magic ($15 pb; $40 hb). The other major reference is Cat’s online book, Hoodoo in Theory & Practice, which is available free to students. Students are invited to join an online community where lessons and assignments are discussed and questions answered by Cat. Satisfactory completion of the 8 homework assignments earns a Certificate of Completion.
Lifeways http://CAW.org/Lifeways Founded in 1983 by Anodea Judith as the teaching branch of the Church of All Worlds, and based on materials developed by Oberon and Morning Glory in 1976 for their course on “Celtic Shamanism” at Lane Community College in Eugene, OR, Lifeways coordinates the CAW RINGS Cycle, guiding individuals towards personal self-actualization through study, practice, and community service. Now administered by Cat DeVille… [Classes? Teachers? Tuition costs?]
Order of Bards, Ovates & Druids (OBOD) http://www.Druidry.org The Order of Bards Ovates and Druids, founded by Ross Nichols, began to offer a distance-learning course in Druidism in 1988 and since then over ten thousand people from all over the world have taken the first year’s course, which is followed by an optional two further levels of study. The course includes membership in the Order and is divided into three stages or grades that correspond to the three traditional divisions of the ancient Druids: those of the Bards, Ovates and Druids. Each grade has its own initiation. Initial registration is $50, with a monthly fee of $33 to receive mailed packets. Each package contains four lessons to study (in audio or text format or both), and a copy of Touchstone – a monthly magazine.
Sacred Mist College www.workingwitches.com Founded by Lady Raven Moonshadow in 1996 and brought online in 2002, Sacred Mist College offers training leading to Ordination as a Wiccan High Priest or Priestess. The Sacred Mists Tradition is based on Celtic Traditional and Faerie Wicca, with the College teaching a broad introduction to other Wiccan Traditions with an Eclectic flair. Trained and experienced personal mentors provide assistance with lessons. Tuition includes access to interactive and in-depth extension classes, which include subjects such as Tarot, Potion Craft, Candle Making and Magick, Kitchen Witchcraft, Healthy Witches, Scrying, Pendulum Use, Runes, Palmistry, Reiki, Ogham, Astrology, Numerology and many others. A Certificate of Degree Attainment is emailed upon completion of each Degree. Initial registration is $25, plus a monthly tuition fee of $25.
Solantis Institute http://www.SolantisInstitute.com The educational, research, and seminar branch of Church of All Worlds-Florida, Solantis Institute began conceptually in 2000 and was officially founded in 2010 by Dr. DM Corrales and Rev. Dr. Luke Moonoak. Solantis is currently linked with Florida Institute of Holistic Medicine. Solantis offers over 35 classes for national certification in Oriental medicine, and more than 10 classes for massage therapists; as well as a one-year program of 12 Seminoviary courses that lead to certification or ordination as a Pastoral Counselor or Minister. Each course is $180.
Temple of Witchcraft.org. Christopher Penzack
Witch School http://www.WitchSchool.com Founded in 2001 by Don Lewis and Ed Hubbard, Witch School is a for-profit corporation owned by an investors' group, Witch School International, Inc. Originally headquartered in Hoopeston, IL, Witch School relocated to Salem, MA in 2009. Witch School is a religious school primarily based on the teachings of Correllian Wicca. More than 100 classes provide a basic education in Wicca, Magick, and metaphysics. Classes are automated, with interactive mentoring. Enrollment fees are expressed as “memberships.” These are: lifetime ($100), yearly ($20) and monthly ($5) for all access.
Woolston-Steen Theological Seminary http://WiccanSeminary.EDU Established in 1999 by the Aquarian Tabernacle Church, WSTS offers a choice of three campuses: one virtual (Second Life) and two physical campuses in Atlanta, GA, and Seattle, WA. Weekly online classes and monthly symposiums are held on both U.S. coasts. 11 faculty members teach Associate, Bachelor, Masters and Doctorate programs of over 40 varied courses, in 8 levels. Tuition is $80 per course, or students may participate in a membership program for full access, on an income-based sliding scale from $39-$79/mo. In 2000, WSTS was authorized by the Washington State Higher Education Coordinating Board to issue degrees in Pagan ministry, the first in the nation.
Recommended Books for CAW Clergy:
Adler, Margot, Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today. 1979; revised and expanded 3rd edition Penguin Books, 2006. Bonewits, P.E.I., Real Magick: An Introductory Treatise on the Basic Principles of Yellow Magic. 1971; revised edition Red Wheel/Weiser, 1989. Cusack, Carole H., Invented Religions: Imagination, Fiction and Faith. Ashgate, 2010. Eilers, Dana, The Practical Pagan: Common Sense Guidelines for Modern Practitioners. New Page Books, 2002. Hardin, Jesse Wolf, Gaia Eros. New Page Books, 2004. Harrow, Judy, Wicca Covens: How to Start and Organize Your Own. Citadel, 2000. Haugk, Kenneth C., Antagonists in the Church. Augsburg Books, 1988. Moonoak, Luke, Radiant Circles: Progressive Ecospirituality and the Church of All Worlds. Solantis Institute, 2010. Starhawk, The Spiral Dance: A Rebirth of the Ancient Religion of the Goddess. 1976; 20th Anniversary Edition, HarperOne, 1999. Zell, Oberon & the Grey Council, Grimoire for the Apprentice Wizard. New Page Books, 2004. Zell, Oberon & Morning Glory, Creating Circles & Ceremonies: Rituals for All Seasons and Reasons. New Page Books, 2006.
Appendix 1: Primates’ Statement on Communication Courtesy
There’s no question that positive and effective communication can be challenging for most of us. As homo sapiens, we’ve been speaking for millions of years and writing for thousands, so you’d think it would get easier with practice; yet we still regularly converse in ways that don’t accurately get across to others what we’re thinking or feeling. Relationships of all kinds provide us with endless opportunities to mis-communicate and to be misunderstood. Add to this the toneless and detached qualities of the Internet and you have a recipe for frequent communication problems. The members of a religious community are in an active relationship with each other, so all the challenges of maintaining ‘right speech’ apply, except with added import, since churches generally purport to live spiritual lives that bring to bear moral and ethical beliefs onto the character and tenor of their interactions. They usually seek to serve as good examples to others and have a special responsibility to do so to the best of their ability. In the case of our Church, this commitment to interacting in a ‘spiritual’ manner—that is, imbued with the highest and deepest qualities of compassion, respect, and love reflecting the divine—takes on even more gravity because we have a history of poor communication that has resulted in real divisions and ill-will within our organization. Such collapses in positive feelings and (inter)connections have occasionally resulted in the loss of otherwise committed and wonderful members who were discouraged by these patterns of inter-church conflicts. For these reasons, and because the health and well-being of the Church is the responsibility of all members—and particularly of the Primate—this statement on communication courtesy is being created:
In all communications with each other, members of CAW are to conduct themselves in their wording and tone with the utmost courtesy and respect, bringing to bear on their interactions an ambiance of politeness, kindness, and tolerance—conversing and discussing rather than arguing, seeking cooperation and consensus rather than conflict, and in general behaving in the spirit of the Church’s deepest values and practices.
We’re not saying it’s an easy task, only that it’s worthwhile. For those who, for various understandable reasons, don’t accept or cannot manifest these guidelines, some accommodation which doesn’t involve regular communication within core Church discussions will be sought, if so desired. For those who, for inexplicable reasons, continue hostile, argumentative, rude, or combative speech patterns, another, perhaps more appropriate, church will be recommended.
The CAW Communications Council exists to facilitate communications within CAW which are consistent with this policy. The Communications Council moderates CAW communications venues, establishes specific policy guidelines for CAW communications and moderation, and offers assistance to individuals seeking to better their communication skills. They can be reached at firstname.lastname@example.org.
Oberon Zell, Primate Rev. Dr. Luke Moonoak, Primate Select Church of All Worlds Nov. 21, 2010
Appendix 2: Successions
CAW Clergy Red = discorporated
Year Date # Priesthood Ordinations Ministerial Investitures
2012 1/15 30 Kerrieann Winkley (Australia) 2012 1/15 29 Margaret Fyer (Australia) 2012 1/15 31 Martha Babineau (Australia) 2011 12/21 9 Kenneth Wills (Australia) 2009 12/22 8 Julie Epona O’Ryan 2002 8/9 28 Kyril Oakwind (retired) 2002 5/4 7 Candy DeTray (Women’s Ministry) (resigned 8/1/04) 2001 2/3 27 Anthorr Nomchong (Australia) (revoked) 2000 2/12 26 Jack Ingersoll (retired) 2000 2/12 25 Kris Jensen (retired) 1999 12/22 6 Jim Looman (Minister of Physically Challenged) (resigned 8/1/04; died 10/3/04) 1999 11/1 24 LaSara Firefox (inactive) 1999 11/1 23 Marylyn MotherBear Scott (inactive) 1998 7/24 22 Ronn “Walks With Fire” Koester (resigned 8/1/04) 1997 5/5 21 Farida Ka’iwalani Fox (retired) 1996 11/7 20 Night Freedom An’Fey 1996 8/3 5 Paul MoonOak (Minister of Academia) 1996 5/5 19 Maerian “Sun” Morris (inactive) 1996 3/24 4 Marilee Edel “Starwhite” Lewis (Minister of Pagan Spirituality) (6/25/38- 1/6/2002 died from ALS 1994 12/21 18 Richard Ely (resigned) 1994 11/7 17 Avilynn Pwyll 1994 5/23 16 Fiona Judge (Australia) (resigned) 1993 9/25 15 Aeona Silversong (retired) 1992 8/21 3 Willowoak Istarwood (Minister of Prisons) 1990 9/9 14 Deborah Hamouris (retired) 1985 5/1 13 Anodea Judith (retired) 1979 6/21 12 Orion Stormcrow Morris (inactive) 1978 9/21 2 Charlie Leach (Minister of Science) (died 1999) 1978 9/21 1 Gwydion Pendderwen (Minister of Forestry) (5/21/46-11/9/82 died in car wreck) 1974 8/1 11 Morning Glory Zell 1973 8/1 10 Don Wildgrube 1973 6/23 9 Roberta “Bobbie” Kennedy (whereabouts unknown) 1973 5/1 8 Carolyn Clark 1971 6/21 7 Michael Hurley (retired) 1971 5/1 6 Toni Kristin (whereabouts unknown) 1971 5/1 5 Ravi Kristin (whereabouts unknown) 1970 2/1 4 John Patrick “Tiny” McClimans (died of diabetes Samhain 1996) 1969 5/1 3 Tom Williams (resigned 8/98; rejoined in 2011) 1968 3/21 2 Lance Christie (4/7/44-10/28/2010 died of pancreatic cancer) 1967 12/21 1 Tim Zell
Appendix 3: Legal requirements for Churches & Clergy By Rona Coomer-Russell, Secretary Our Freedom Pagan list
In my state of Tennessee, one does not need an IRS tax 501 number to be considered a church. (this is stated clearly in TN Code 36-3-301, which discusses “ministers, preachers, pastors, priests, rabbis or “other spiritual leaders who must be ordained or otherwise designated in conformity with the customs of a church, temple or other religious group or organization and such customs must provide for such ordination or designation by a considered, deliberate and responsible act” and have the “care of souls”.) Thus, folks who get a Universal Life Church ministerial certificate over the web can indeed be ministers in Tennessee without any other proof. Other states are not this relaxed and require ministers to register, showing proof of either a) articles of incorporation or b) tax ID status AND a letter of good standing within that organization. Regardless of IRS tax exempt status, all ministers who make over about $100 a year must file for “self employment tax.” In Tennessee, 501 is considered a benefit, but not a necessity. Ministers must pay self-employment tax, and churches who do not have 501 simply pay sales tax on all of their purchases. IRS 501 info at: http://ftp.fedworld.gov/pub/irs-pdf/p557.pdf Spiritual Qualifications are listed on page 21, and there are only two: 1) that the religious beliefs of the organization are truly and sincerely held; and 2) that the practices and rituals associated with the organization’s religious belief or creed are not illegal or contrary to clearly-defined public policy. The very next paragraph goes on to say that although churches need not file form 1023 to be exempt from federal tax, the organization may find it advantageous to do so. The other qualifications required are listed as well—mostly Articles of Incorporation, etc... Page 15 also states that some organizations are already exempt without need to file. If a church has gross receipts of less than $5,000, then that is one factor. The other is if they already meet the qualifications listed on page 21 prior to filing for 501. So as you can see, it is best to find out what the state regulations are. If this person qualifies according to the state, then he may already qualify as a church with the Federal Government. The easiest way to find out if they are indeed considered a church with your state is to go down to the county clerk’s office and ask. There are also archives of individual state laws on the web as well.
Appendix 4: Clergy Confidentiality
Pastor can't be forced to testify, state court rules Friday, May 7, 1999 By Elaine Porterfield SEATTLE POST-INTELLIGENCER REPORTER
A state Supreme Court ruling yesterday that a Tacoma pastor cannot be forced to testify about an alleged murder protects the sanctity of the confessional, supporters said yesterday. The high court unanimously dismissed a Pierce County Superior Court's contempt charge against the Rev. Rich, ruling that he was protected by a state law that guarantees the confidentiality of religious confessions. Prosecutors said the ruling significantly broadened legal protections to any religion, regardless of whether a religion has a recognized right of confession. Theologians were buoyed by the decision. "This (ruling) will be the latest authority on the subject in the country," said Steve McFarland, director of the Virginia-based Christian Legal Society. "It will be hopefully a beacon light to warn other prosecutors away from this unconstitutional sandbar." Hamlin, the ordained minister of the 75-member Evangelical Reformed Church in South Tacoma, was ecstatic. "I'm just thrilled that the state Supreme has ruled and ruled decisively," he said. Last summer, the state Court of Appeals sided with Hamlin in a 3-0 vote, ruling the law protects clergy members if they believe they are hearing a confession out of a religious obligation. The high court's affirms the Appeals Court.
But the Supreme Court ruling does come with a caveat: The privilege enjoyed by a pastor who hears a confession could be nullified if there is a third party present -- that could affect the case at hand.
The case revolves around the death two years ago of 3-month-old Devyn Martin. County prosecutors charged Devyn's father, Scott Anthony Martin, with second-degree murder, saying he shook his son to death in a fit of frustration.
To try him, they said they needed to call Hamlin as a witness. They believe Martin confessed the slaying to Hamlin, who met with Martin three times after the baby died.
But Hamlin refused to testify, claiming that to do so would violate the privacy protecting what a penitent tells him in confidence. Pierce County Superior Court Judge Brian Tollefson found him in contempt.
Martin has been in custody since he was charged in 1997; his bail was set at $250,000. His trial was put on hold while the high court reviewed Hamlin's testimony.
Pierce County Prosecutor John Ladenburg said state law before ruling only protected confessions between a penitent and clergy in a religion with a recognized right of confession, such as the Roman Catholic or Episcopal churches. "The other thing they (state justices) did, is very significant, is say that it's up to the priest to decide if it's a confession, as opposed to another that is non-confessional in nature," he said. Ladenburg noted, however, that the high court also said that having a third party during the confession could negate the priest-penitent privilege. In Martin's case, his mother was present as least during part of his conversations with Hamlin, Ladenburg said. The mother has told authorities she doesn't remember what she heard Hamlin and her son discuss. Prosecutors also believe that yet another person was present when the pastor spoke with Martin a third time. "We have evidence that at least two of the three times someone else was present during the conversations,” Ladenburg said. "We'll give whatever we have to the judge and say, 'What do you want to do now?'" Steven O'Ban, Hamlin's attorney, said a hearing will be held shortly for a judge to explore that question. "As far as what will happen at the evidentiary hearing, I'm not in a position to guess," O'Ban said. "But I am confident the judge will not force Pastor Hamlin to testify." Randy Maddox, a theology professor at Seattle Pacific University, said the court's ruling affirms an important religious right that dates to the earliest days of the church.
"If parishioners did not have the confidence (his confession) would remain confidential, it would remove an important tool of spiritual life," Maddox. "The promise that whatever is revealed remains private . . . goes back very far in the Christian tradition."
Said the Christian Legal Society's: "The court has protected the sanctity of the confessional. You can confide in your clergy with the assurance what you say will stay between you and God. "Troubled people can unburden their consciences to clergy without worrying their pastor will become the government's snitch."
Appendix 5: Performing Marriages From “Universal Life Church,” Wikipedia
Within the United States, all fifty states theoretically authorize ministers who are ordained and authorized by their church to officiate marriages. In most states, ordination as a minister is the only requirement for a minister to be able to officiate lawful weddings. Some states require additional documentation, such as a "letter of good standing" or that the minister present his or her credential of ordination and register. One state, Missouri, also requires that the minister must be a United States citizen, and some states specify that the minister must be at least 18 years of age (although this is probably a presumed requirement in all states, since the minister will attest to a legal document). Some states do not even require actual ordination, but permit those who declare themselves to be ministers to officiate marriage. ULC ministers wishing to perform legal weddings should refer to the local authority in the jurisdiction where the marriage is to occur for specific information about jurisdictional issues and requirements. Outside the U.S., some countries are very liberal in this regard. Japan, for example, will recognize anyone who claims him- or herself to be a minister, regardless of church affiliation. Many developing countries are also quite liberal in their restrictions and definitions. On the other hand, several major countries are quite restrictive. In Canada, ULC ministers have been authorized to solemnize marriage only in a few local jurisdictions. In many other countries, ULC ministers have no authority to solemnize lawful marriage. Some ministers avoid this complication by meeting requirements to solemnize a civil ceremony, which might include being registered as a notary public or a justice of the peace. In some places, such as Saudi Arabia and Iran, religion and government are one, and anyone caught promoting a religious practice outside of the government complex can be subjected to severe punishment. In many countries, including much of continental Europe, Turkey, Japan and the countries of the former Soviet Union, only marriages performed by the state in a civil ceremony are recognized legally. It is customary for couples who wish a religious—or any other—ceremony to hold one separately from the civil wedding.