​City And County Laws:

On 4-28-16 I called the City Of Lawrence Clerk’s office at 785-832-3400 and was told there are no laws as pertain to clergy at the City or County levels.

State Laws:

On 4-28-16 I contacted the office of Kansas State Office of Revisor of Statutes (http://www.ksrevisor.org)  I found 7 laws as pertain to clergy at the state level. I did find out that in the state of Kansas, a member of clergy is a mandatory reporter of abuse or neglect.  This surprised me, since I thought all clergy were mandatory reporters in every state of the union.


60-5107
    “Same; religious organizations. Nothing in this act shall be construed to allow a court to: (a) Adjudicate or prohibit any religious organization from deciding upon ecclesiastical matters of a religious organization, including, but not limited to, the selection, appointment, calling, discipline, dismissal, removal or excommunication of a member, member of the clergy, or other person who performs ministerial functions; or (b) determine or interpret the doctrine of a religious organization, including, but not limited to, where adjudication by a court would violate the prohibitions of the religion clauses of the first amendment to the constitution of the United States, or violate the constitution of the state of Kansas.”
History: L. 2012, ch. 136, § 7; July 1.


What does this mean? It means that religious organizations have the right to call or dismiss clergy as they see fit. The religious organization is also allowed to decide what it’s own doctrines will be.


2.
65-6616.

     “Construction of act. Nothing in the addictions counselor licensure act shall be construed:
(a) To prevent addiction counseling practice by students or interns or individuals preparing for the practice of addiction counseling to practice under qualified supervision of a professional, recognized and approved by the board, in an educational institution or agency so long as they are designated by titles such as "student," "trainee," "intern" or other titles clearly indicating training status;
(b) to authorize the practice of psychology, medicine and surgery, professional counseling, marriage and family therapy, master's level psychology or social work or other professions licensed by the behavioral sciences regulatory board;
(c) to apply to the activities and services of a rabbi, priest, minister, clergy person or organized ministry of any religious denomination or sect, including a Christian-Science practitioner, unless such person or individual who is a part of the organized ministry is a licensed addiction counselor;
(d) to apply to the activities and services of qualified members of other professional groups including, but not limited to, attorneys, physicians, psychologists, master's level psychologists, marriage and family therapists, professional counselors, or other professions licensed by the behavioral sciences regulatory board, registered nurses or social workers performing services consistent with the laws of this state, their training and the code of ethics of their profession, so long as they do not represent themselves as being an addiction counselor; or
(e) to prevent qualified persons from doing work within the standards and ethics of their respective professions and callings provided they do not hold themselves out to the public by any title or description of services as being an addiction counselor.”

History: L. 2010, ch. 45; § 10; L. 2011, ch. 114, § 16; July 1.

A. What does this mean? This means that as a clergy person I am allowed to preform counseling as long as I make it clear that I am not a licensed addiction counselor and that I don’t try counsel outside of the abilities of my training.


3.
74-5373. 
    “Construction of act. Nothing in the master's level psychology statutes shall be construed to apply to the activities and services of qualified members of other professional groups including, but not limited to, attorneys, physicians, psychologists, marriage and family therapists, professional counselors, registered nurses, social workers, rabbis, priests, ministers, or clergy persons, including Christian Science practitioners, performing services consistent with the laws of this state, their training, and the code of ethics of their profession, so long as they do not represent themselves as being a master's level psychologist.”

History: L. 1996, ch. 153, § 41; July 1.

What does this mean? As long as I make it clear that I am not a master's level psychologist I can still do pastoral counseling.



4.

22-4003. 

    “Witnesses of executions. [(a)] In addition to the secretary of corrections or the warden designated by the secretary, the executioner and persons designated pursuant to K.S.A. 22-4001, and amendments thereto, to assist in the execution, the following persons, and no others, may be present at the execution: (1) A member of the clergy attending the prisoner; (2) not more than three persons designated by the prisoner; and (3) not more than 10 persons designated by the secretary of corrections as official witnesses. The secretary shall consider the inclusion of members of the immediate family of any deceased victim of the prisoner as witnesses when designating official witnesses. The identity of persons present at the execution, other than the secretary or the warden designated by the secretary, shall be confidential. A witness may elect to reveal such witness' own identity, but in no event shall a witness reveal the identity of any other person present at the execution.
(b) All witnesses shall be 18 years of age or older.
(c) The secretary may deny the attendance of any person selected or designated as a witness when the secretary determines it is necessary for reasons of security and order of the institution.
(d) As used in this section, "members of the immediate family" means the spouse, a child by birth or adoption, stepchild, parent, grandparent, grandchild, sibling or the spouse of any member of the immediate family specified in this subsection.”


History: L. 1970, ch. 129, § 22-4003; L. 1994, ch. 252, § 13; L. 1999, ch. 164, § 22; July 1.


What does this mean? It means that if requested by the person being executed, and as their acting member of clergy; I may attend the execution of a prisoner. 



5.
44-706. 

Disqualification for benefits; examination by secretary; substance abuse program, approval of; job skills program, approval.

The relevant passage as clergy: “...(v) the individual's reasonable belief that termination of employment is necessary to avoid other situations which may cause domestic violence and to provide for the future safety of the individual or the individual's family.
(B) An individual may prove the existence of domestic violence by providing one of the following:
A restraining order or other documentation of equitable relief by a court of competent jurisdiction; (ii) a police record documenting the abuse; (iii) documentation that the abuser has been convicted of one or more of the offenses enumerated in articles 34 and 35 of chapter 21 of the Kansas Statutes Annotated, prior to their repeal, or articles 54 or 55 of chapter 21 of the Kansas Statutes Annotated, or K.S.A. 2015 Supp. 21-6104, 21-6325, 21-6326 or 21-6418 through 21-6421, and amendments thereto, where the victim was a family or household member; (iv) medical documentation of the abuse; (v) a statement provided by a counselor, social worker, health care provider, clergy, shelter worker, legal advocate, domestic violence or sexual assault advocate or other professional who has assisted the individual in dealing with the effects of abuse on the individual or the individual's family; or (vi) a sworn statement from the individual attesting to the abuse.

What does this mean? That as clergy, I can give a statement that a person was forced to leave a job because of fear of abuse as they apply for State assistance and un-employment benefits.


6.
65-6701. 

Definitions. As used in K.S.A. 65-6701 through 65-6721, and amendments thereto:

"Counselor" means a person who is: (1) Licensed to practice medicine and surgery; (2) licensed to practice professional or practical nursing; (3) the following persons licensed to practice behavioral sciences: Licensed psychologists, licensed master's level psychologists, licensed clinical psychotherapists, licensed social workers, licensed specialist clinical social workers, licensed marriage and family therapists, licensed clinical marriage and family therapists, licensed professional counselors, licensed clinical professional counselors; (4) a licensed physician assistant; or (5) a currently ordained member of the clergy or religious authority of any religious denomination or society. Counselor does not include the physician who performs or induces the abortion or a physician or other person who assists in performing or inducing the abortion.”


A. What does this mean? It means that I can provide abortion counseling to members of my church or Grove as a necessary step in getting an abortion in this state.


7.
65-1,158.

“ Community-based teenage pregnancy reduction program; behavioral and educational objectives; grants, proposals and requirements, competitive awards and administration; duties of secretary; receipt of federal and other grants; rules and regulations.”


Relevant section for clergy, “(c) The secretary of health and environment shall adopt grant requirements in accordance with this section. Proposals for grants under this program shall include provisions for: (1) A community advisory group which shall include parents, school personnel, members of minority population groups, members of the clergy, religious laypersons, public health agency personnel, members of civic groups, public officials, members of health care provider professional groups, representatives of news media agencies and teenagers trained as peer educators; 

What does this mean? It means that as clergy I can serve as part of the advisory committee that decides grants for sex-ed in the state.



Federal Laws:

In the Third Circuit of the United States Court of appeals, it was decided in 1990 that martial counseling done by clergy of any religion is protected by confidentiality laws as long as they meet 3 criteria. (http://federalevidence.com/pdf/2010/07-July/In_re_Grand_Jury_Investig.pdf ).                                                                                       The relevant section is thus stated, “Communications are made (1) to a clergy person (2) in his or her spiritual and professional capacity (3) with reasonable expectation of confidentiality. As is the case with the attorney-client privilege, the presence of third parties, if essential to and in furtherance of the communication, should not void the privilege. This statement of the contours of the privilege is consistent with the provisions of Rule 506, which, as our study in federal case law confirms, tracks the evolving common law. In addition, we note our agreement with the tenor of the Advisory Committee’s Note to propose Rule 506, which extends the scope of the privilege to encompass not only communications between Roman Catholic priests and their penitents, but also communications between clergy and communicants of other denominations” (918 F.2d at 384-85).
A. What does this mean? It means that communication in a counseling setting are just as private and the confidentiality laws apply as long as it is clear that I am actin as a professional member of clergy and spiritual leader.


2.   HIPAA laws also affect clergy, especially those serving as chaplains. According to http://www.hhs.gov/hipaa/for-professionals/faq/357/are-hospitals-able-to-inform-the-clergy-about-parishioners-in-the-hospital/index.html, clergy are allowed to keep records of who is in a hospital that apply to their faith group, provided the patient has connected to give such information. “The Privacy Rule provides that a hospital or other covered health care provider may maintain in a directory the following information about that individual: the individual’s name; location in the facility; health condition expressed in general terms; and religious affiliation.”

What this means is that I as a clergy member may get information on patients, including diagnosis in general terms as means to be able to help council them, if they so desire.



3. The right of churches to decided their doctrines came out of a property dispute between two factions of one church body. In Watson v. Jones (1871) the supreme court declared that the law and court systems were not allowed top decided correctness or matters of doctrine for any religion. This means that the courts can not say what is right belief as concerns an individuals religion. (https://supreme.justia.com/cases/federal/us/80/679/case.html)

This means I am free to explore the doctrines of my faith without a court telling me I am holding a wrong belief on what it means to be a druid. The courts can not say if a religious theology is correct or not. This law was once again reinforced under the court case of Presbyterian Church in the United States v. Mary Elizabeth Blue Hull Memorial Presbyterian Church in 1969.



4. The Court case of Gonzalez v. Archbishop of Manila ruled on 280 U.S. 1 in 1929; and stated that the courts do not have the authority to determine who is qualified to be clergy or a priest.  “Pursuant to the will of its foundress, a perpetual collative chaplaincy was established in 1820. Such a chaplaincy is subject to ecclesiastical control, and intervention by the proper spiritual authority to appoint and ordain the chaplain is essential. The ecclesiastical law also prescribes the qualifications of the chaplain. Held, in accordance with the implied intention of the parties, that the Canon Law in force at the time of the presentation of an applicant for appointment, rather than that in force in 1820, governs his fitness, and he cannot complain of an amendment adopted at a time when he was ineligible under either law and was enjoying no right of which the amendment deprived him. (P. 280 U. S. 17).

 What this means is that the church is allowed to decide who qualifies as priest as described in canon law, and not by civil law. A religion can design its own requirements for clergy and the courts must accept them.




5. 42 USC 14043e-4  (http://uscode.house.gov/view.xhtml?req=clergy&f=treesort&fq=true&num=6&hl=true&edition=prelim&granuleId=USC-prelim-title42-section14043e-4), states, “Certification(1) In general: A public housing agency, tribally designated housing entity, or assisted housing provider receiving funds under this section may request that an individual claiming relief under this section certify that the individual is a victim of domestic violence, dating violence, sexual assault, or stalking. The individual shall provide a copy of such certification to the public housing agency, tribally designated housing entity, or assisted housing provider within a reasonable period of time after the agency or authority requests such certification.
(2) Contents: An individual may satisfy the certification requirement of paragraph (1) by-
(A) providing the public housing agency, tribally designated housing entity, or assisted housing provider with documentation, signed by an employee, agent, or volunteer of a victim service provider, an attorney, a member of the clergy, a medical professional, or any other professional from whom the victim has sought assistance in addressing domestic violence, dating violence, sexual assault, or stalking, or the effects of abuse; or (B) producing a Federal, State, tribal, territorial, or local police or court record.


What this means is that as clergy, I would be able to testify for the provision of a domestic abuse victim to receive funds for housing from a federal grant.



6. According to the IRS page (https://www.irs.gov/pub/irs-pdf/p1828.pdf), “All IRC Section 501(c)(3) organizations, including churches and religious organizations, must abide by certain rules: their net earnings may not inure to any private shareholder or individual; they must not provide a substantial benefit to private interests; they must not devote a substantial part of their activities to attempting to influence legislation; they must not participate in, or intervene in, any political campaign on behalf of (or in opposition to) any candidate for public office; and the organization’s purposes and activities may not be illegal or violate fundamental public policy.”

What does this mean? If a church engages in these activities, including the clergy member acting in these matters in an official capacity; then the church will loose its tax exempt status.


7.According to the IRS page (https://www.irs.gov/pub/irs-pdf/p1828.pdf) ,”Minister. The term minister is not used by all faiths; however, as used in this booklet, the term minister denotes members of clergy of all religions and denominations and includes priests, rabbis, imams and similar members of the clergy.”


This means that as a priest in ADF, I would fall under the IRS guidelines and laws.

8. According to the IRS page (https://www.irs.gov/pub/irs-pdf/p1828.pdf), “Social Security and Medicare Taxes — Federal Insurance Contributions Act (FICA) vs. Self-Employment Contributions Act (SECA):

The compensation that a church or religious organization pays to its ministers
for performing services in the exercise of ministry is not subject to FICA taxes.
However, income that a minister earns in performing services in the exercise of
his ministry is subject to SECA tax, unless the minister has timely applied for and
received an exemption from SECA tax. “



This means that ministry actions that minister gets compensation for (such as marriages, funeral, etc), are not eligible to have FICA taxes removed, but do fall under SECA taxes. 



9. According to 50 USC 3806: Deferments and exemptions from training and service, “(g) Ministers of religion and students preparing for ministry
(1) Regular or duly ordained ministers of religion, as defined in this chapter, shall be exempt from training and service, but not from registration, under this chapter.
(2) Students preparing for the ministry under the direction of recognized churches or religious organizations, who are satisfactorily pursuing full-time courses of instruction in recognized theological or divinity schools, or who are satisfactorily pursuing full-time courses of instruction leading to their entrance into recognized theological or divinity schools in which they have been preenrolled, shall be deferred from training and service, but not from registration, under this chapter. Persons who are or may be deferred under the provisions of this subsection shall remain liable for training and service in the Armed Forces under the provisions of section 3803(a) of this title until the thirty-fifth anniversary of the date of their birth. The foregoing sentence shall not be construed to prevent the exemption or continued deferment of such persons if otherwise exempted or deferrable under any other provision of this Act.”

This means that a member of clergy is exempt from training and service in the armed forces, but not from registration for the draft.



Laws of my nation, state, and local area as concern paganism

Thankfully there are no laws specific to paganism in my nation, state or local areas. I even tried looking up laws as pertain to astrology or other divination practices and there are none on any of those levels that I could locate. As far as the state of Kansas is currently concerned a priest, is a priest, is a priest; and does not recriminate between religions. 


Looking at those laws listed in questions 1 - 4 and how they affect you, are there any specific laws that seem out of place, unfair, or unjust? What is the avenue for change to these laws, and do you see change to these particular laws as necessary?

I would like to see clergy as mandated reporters of abuse in Kansas. I feel it is our place to care for all who we come in contact. I know there is some sticky aspects as concerns confidentiality, but I feel there has already been ground work in other states and on the national level for where confidentiality should be the higher concern.

How do you see these laws affecting how you serve your Grove, ADF, or the community as a whole?

I don’t see these laws affecting how I would serve the community on a day to day basis.  Most of the laws allow for the freedom to do what needs doing as concerns to leading rituals, providing pastoral counseling, and the day to day work of serving the folk and the kindred. The political aspects of the tax laws are the most binding parts in my opinion, but they hardly affect what the work should really be about.



What is the difference between pastoral counseling and other kinds of counseling, and does the law differentiate between these types? What sort of license do you require in your state in order to perform counseling of any type? Does divination fall into this sort of counseling?
 
According to Philip Culbertson in his text book on pastoral counseling called, “Caring for God’s People,” pastoral counseling is defined as something that is short term in nature. It is meant to deal with a well defined issue within an agreed upon timeline.  It is somewhat limited in how deep it can go, and the counselor must be willing to refer he client to a licensed therapist if the problem falls out of the scope of the timeline agreed or the depth of the pastor’s training. I would agree that divination does fall under the aegis of pastoral counseling.  It allows a client to explore through a spiritual practice an issue that is very import to them in a limited timeframe. 

State law 65-6616 allows me to preform pastoral concealing provided I make it clear what my credentials are, and that I do not hold a Master’s level degree in psychology or am a licensed clinical social worker.


Describe the mandatory reporting laws in your area and how they affect you as a clergyperson. Explain the process you would go through to file a report if it were necessary.

The state of Kansas has a guide on how to report abuse or neglect found at http://www.dcf.ks.gov/services/PPS/Documents/GuidetoReportingAbuseandNeglect.pdf. DFC asks that the minimum amount of questions be asked to get the information needed to make a report.  The reason for this is so that the case when not be influenced by leading questions.  The guide stresses that it is import to tell a child that has been abused that you are going to talk to someone who can help the child so as not to make the child feel threatened or scared because they told someone about the abuse. “The report may be made orally and followed by a written report if requested by the State of Kansas Department for Children and Families (DCF) or law enforcement agencies… Both mandated reporters and concerned citizens should attempt to include the following information:
 • The name and address of the child, the child’s parents, or other individuals responsible for the child’s care
 • The child’s location
 • The child’s condition, including the nature and extent of the child’s injury
 • Whether the alleged perpetrator has access to the child
 • Any other information that the reporter believes might be helpful in showing the cause of the injuries or the extent
 to which the child might be in danger.

Reports of suspected child abuse or neglect should be made to the Kansas Protection Report Center or if the child has serious injuries or is in immediate danger to the appropriate law enforcement agency. (On the next day that DCF is open for business, the law enforcement agency will report to DCF any report received and any investigation initiated.) Reports of abuse and neglect in an DCF institution (such as State hospitals) should be made to DCF or the Attorney General’s office at (785) 296-7968. Reports of DCF employees as alleged perpetrators should be made to local law enforcement agencies. Kansas law requires that these types of cases not be investigated by DCF. A reporter should call the statewide number 1-800-922-5330. The Kansas Protection Report Center can be called 24-hours a day, seven days a week and may be reached from any location. Reports are referred to the appropriate local office to be investigated. If the DCF office is closed, Kansas Protection Report Center staff immediately refer emergency to local law enforcement agencies.(p.14)” Telephone: 1-800-922-5330
 • Fax: Sent to KSPRC (Kansas Protection Report
 Center) 1-866-317-4279
 • Email: KSPRC@dcf.ks.gov
 • Mail: Kansas Protection Report Center
 Docking State Office Building
 915 SW Harrison, 5th floor
 Topeka, KS 66612
 • On-Line Web Intake: The Kansas Protection Report Center
 (KPRC) has an option for mandated reporters to report concerns
 of child and adult abuse or neglect online.
Mandated reporters may access the on-line report at: http://www.
dcf.ks.gov/Pages/HotlineNumbers.aspx .”

Clergy in the state of Kansas are not mandatory reporters.




References 

Culbertson, Philip Leroy. Caring for God's People: Counseling and Christian Wholeness. Minneapolis, MN: Fortress, 2000. Print.
Book

 "42 USC 14043e-4: Grants to Combat Violence against Women in Public and Assisted Housing." 42 USC 14043e-4: Grants to Combat Violence against Women in Public and Assisted Housing. N.p., n.d. Web. 05 May 2016.
Website

"Https://www.irs.gov/pub/irs-pdf/p1828.pdf." N.p., n.d. Web.
Website


"Http://www.hhs.gov/hipaa/for-professionals/faq/357/are-hospitals-able-to-inform-the-clergy-about-parishioners-in-the-hospital/index.html." Hhs.gov. N.p., n.d. Web.
Website

"Kansas Office of Revisor of Statutes." Kansas Office of Revisor of Statutes. N.p., n.d. Web. 05 May 2016.
Website


"Watson v. Jones 80 U.S. 679 (1871)." Justia Law. N.p., n.d. Web. 05 May 2016.

Statement of purpose
Today is the 9th day of the Poseideia. This is a celebration of the moist Poseidon who bring in the fresh water from off the sea and into the mainland by means of storms. As the festival of Poseidon Phytalmios (the moist Poseidon), the Poseideia marks the beginning of the heavy rain season which starts in mid-December. The rains are essential for not only the replenishment of ground water but also for the preservation of the seeds in the ground, as well as the winter crops. Wet plant matter decays in the ground fertilizing the earth, and the heavy rain balances the ph levels of the soil (which in turn determines the yield of crops).
We Honor Poseidon as He brings the damp, wet, and fresh water we need to survive. Lord of the Fluid Realm we wish to honor you today.

Earth Mother
Mother Demeter, bringer of the cold destruction of winter, and the warm new life of spring. We honor you and ask for your blessing as we open our rite. Gracious Goddess who grants the gifts of grain and who brings the trees to fruit, your blessing we crave and your wrath we fear. Accept our offering.

Well
Deep well the reaches down to the underworld where our ancestor dwell, act as a door that they may join us by the fire. Deep waters accept this sacrifice.

Fire
Hestia, first among the Gods, guardian of the hearth, bringer of light and warmth; wise one, peaceful one, who lives at the center of each home bringing comfort to the family within, accept this offering.

Tree
Might tree that sits at the center of all, whose roots dig deep and whose branches reach high. We honor you, as the doorway and path. Accept this sacrifice.

Ancestors
We honor and respect the spirits on our Mother’s side. We honor and respect the Spirits on our Father’s side. We honor and respect the spirits that are known to us. We honor and respect those who are not known. Ancestors accept this sacrifice.

Nature Spirits
Nymphai, Goddesses of forest, river, springs, meadows, mountains, and seas. You are responsible for the crafting of nature’s wild beauty. You arrange the grow of flowers and trees, nurture the wild birds and animals, create for formations of rocky caverns, springs, wetlands, and brooks. We honor you. Accept this sacrifice.

Theoi
Shining ones, bright Gods and Goddesses all. We invite you to join us by our fire. Warm yourselves and make merry with us as we celebrate the dark and the coming of the light. Join us as we honor the wet and damp that will bring new life. Shining ones accept our sacrifice.

DOTO
Poseidon Phytalmios, great son of Kronos and beautiful Rhea, lord of waters fresh and briny, king of the broad blue seas and of each sweet spring and fountain that issues from the earth, maker of the horse, master of the waves, granter to men of all that carried us from land to land, friend of the merchant and the trader. Poseidon, earth-shaker, holder of the bones of the world, ancient one, mighty one, your power hidden in seabed and crevice, held in check by your goodness and benevolence, we thank you for your mercy, for the care you take of humankind. As the nights grow long and the waves grow rough, we take joy in your gifts, we give thanks for your many blessings. Poseidon accept our sacrifice.

From the ancestors
Eros - True love will find a way

From the land spirits
Aphrodite - Bringing people together in sometimes unexpected ways

From the deities
​Helios - Illumination and new insights

Lughnasadh ’15 by Teri Chambers
Open Rite
Purification
Earth Mother
Chant from ADF lead by Amanda Thomas

Statement of Purpose
We gather together to honor the beginning of autumn, the harvest of grains and fruits for the coming winter. We gather to honor Rosmerta and Lugus providers of plenty for the coming cold and darkness.

Cosmos
The well overflows and feeds the roots f the tree. The tree reaches to the sky and then falls making fuel for the fire. The fire burns, bringing hear, light, and inspiration.

Outdwellers
peak as you feel while making the offering

Open Gates
Fishermen, prepare your boars. Let us journey to the Otherworld. Fishermen, prepare your boats that we may cross the Channel to the Otherworld.

Kindreds
Spirits of this Place and Land, Spirits of Lone Star Lake, Spirits of the Prairie that our Ancestors traveled to, leaving their homes and families to make a new start. The Shining Ones who followed our ancestors across the oceans and across the mountains to this place. We welcome you.

Deities of the Occasion
Rosmerta and Lugus.  Rosmerta, Great Provider, hear our prayers. Great Provider, bestow upon us prosperity. Great Provider, spread the fruits from your basket, may our harvests be plentiful. Rosmerta bestow upon us material wealth and goods. Open your purse and let gold coins fall upon us. Keep us from want.

Hear our prayers O Lugus. Triple Faced Lugus, Master of all Trades. Lugus, Protector of travelers. Lugus, ruler of contracts and oaths. May we be skilled in our trades. May we be sage as we travel. May we remember our oaths. Bestow upon us material wealth and goods. Open your purse and let gold coins fall upon us. Keep us from want.

Omen
The Blessing
Shining Ones, we have made our offerings; we have called to you in prater. We ask that you now favor us with your blessings.

Closing
We thank you Lugus and Rosmerta for the blessings bestowed upon us. We thank you Shining Ones for the blessings bestowed upon us. We thank you Ancestors for the blessings bestowed upon us. We thank you Spirits of the Place and Land for the blessings bestowed upon us.

We return your boats O fishermen, the gates are closed.

Let the tree be but a tree,

Let the well be but water

Let the fire be but flame

The ritual is closed.

Omen from the land spirits: Straif the Increaser of Secrets.
Omen from the ancestors: Spear of Lugh.
Omen from the deities: Duir the Oak King.

(EARTH MOTHER)
Nerthus, Earth Mother. First and eldest of the Vanir. In peace You were carried about in a wagon, pulled by two cows, your face hidden, but still seeing. When humanity laid their weapons down, You blessed the land and the crops. Nerthus, You who support us with the fertility of growing grains, the fecundity of fruits. Nerthus, Earth Mother. (GRAIN)

(STATEMENT OF PURPOSE)
We are gathered together on this longest day, when the sun rises and sets as far north as it will get. We are gathered to honor our gods, ancestors and land spirits. We gather to honor Sunna on this summer solstice, on this longest day of the year.

(CREATING THE COSMOS)
(Well) Deep Ocean of wisdom. Holy well, sacred waters flow with us. (SILVER)
(Fire) Sacred Fire in wisdom, love and power. Sacred fire, burn within us. (DRAGONS BLOOD)
(Tree) Yggdrasil, world tree. Center us, keep us rooted and help us reach for the stars (INCENSE)

(OPEN GATES)
We invoke you Heimdal
Opener of every gate,
We invoke you Heimdal
Opener of every gate.

You will reach us, you will teach us,
And reveal our fate.
You will reach us, you will teach us,
And reveal our fate.
(ALCOHOL)

(OFFERINGS TO DIETY OF OCCASION)
Sunna, Mistress Sun. All Bright. Sol. Drive your chariot across the sky.
Sunna, Mistress Sun. Fair Wheel. Sol. With your golden horses Allsvinn ("Very Fast") and Arvak ("Early Rising"), pulling Your sun chariot.
On this longest day you are far ahead of the wolf Skoll. He will not come close enough today to take a bite and cause an eclipse. He will not catch you and start Ragnarok.
Sunna, Mistress Sun. All Bright. Sol. We love your warmth and light. We thank you.
Sunna, Mistress Sun. Fair Wheel. Sol. Your warmth and light that give strength and energy to the plants, causing them to grow and ripen. We thank you. (FIRE WHEEL)

(OMEN)
(AFFIRM BLESSING OMEN) drink water
(CLOSING)
Shining Ones, we thank you for your blessings.
Ancestors, we thank you for your blessings.
Land Spirits, we thank you for your blessing.
Gatekeeper, thank you for opening the way for us.
The tree is but a tree, the well is but water, and the fire is but a flame. Peace upon all. The rite is ended.

From the land spirits - The weaving sisters. This is fate. This is destiny. 
From the ancestors - The birch tree. Clearing out the old and bringing in the new. Also Beltane, recently passed.
From the shining ones - The spear of Lugh. Fiery determination, initiative and will. Also Lughnasadh, soon to come!

Earth Mother:
Tailtiu, of the Fir Bolg. You who fostered the child Lugh.
Tailtiu, the Great One of the Earth. You who cleared the forests making them ready to be planted.
Tailtiu, Great Land. You died from your efforts to give the people agriculture.
We still honor your memory and your sacrifice by holding fairs and contests.
Craftsmen, artisans, entertainers and farmers still gather to show off their talents in your memory.
Tailtiu, Great One of the Earth.
Tailtiu pron: tal tchu

Lore:
In the tale of the Battle of Moy Tura ( Cath Maige Tuired) , the Tuatha De Danann were unhappy with their ruler, Bres the Beautiful. While Bres was perfect in every way, he did not rule fairly, he was not generous. The father of Bres was Formorian. He withheld the bounty of the land from the De Danann. Balor the Evil Eye burned the land. The Tuatha De Danann were reduced to servants and starving. They rebelled against the Formorians and Bres. The Tuatha De Danann gathered for battle. At Tara, the seat of sovereignty, they gather. Lugh has left his fosterage and applies to enter Tara but he is told no. Each person at Tara is a master of their own craft. Lugh replies that he is a master of all crafts and is allowed in. They call him Samildánach, ((Sau-wil thon-ok) the "Many-Gifted One". Lugh is named king for the Tuatha De Danann and leads them to battle the Formorians. Lugh battles his Formorian Grandfather, Balor. With his long spear of light, Lugh strikes Balor in the eye and kills him. They call him Lámhfhada (Lav-arda) “long-armed" and Lonnbeimnech (Lun-bev-nokh ) "fierce striker" Bres promises to give the secrets of agriculture to the De Danann in exchange for his life.
In the many different stories of Lugh, he helps release the bounty of the land to the people permitting the harvest to begin. His triumph in battle brings the late summer thunderstorm with its lightening and breaking the burning heat of the relentless sun.


Deep water of eternity be our gate for our beloved dead.
Mighty tree whose branches reach to the heaven and whose root reach deep, be our gate for the spirits of nature.
Bright fire burning to the heavens, serve as our gate, that the shining ones may join us.

O Nature Spirits,You who dwell in wooded glens and shining lakes,windswept deserts and majestic oceans,Join us on this joyous Lunasa,Bring us your passion, your joy of life and your love.
O Ancestors,Progenitors of our Clan and our thoughts,Join us on this joyous Lunasa,Bring us your experience, your wisdom and your love.
O Mighty Ones,Gods and Goddesses of many names and faces,Join us on this joyous Lunasa,Bring us your power, your awesome aspect and your love.

I step off the front of the canoe and feel the soft sand give way under my weight as I slide the front of the boat up onto the shore.  I love the sound it makes as it eases up onto the river’s edge.  There is a sand bar out in the middle of the river here that is covered in tall glasses and shrubs. I know this spot will provide me privacy from all the drunken inter tubers that tend to frequent this river. I don’t know why, but the Ozarks just seem to bring out the drunks. I feel the sweat slide down my back as I lean forward to strip off my shoes and socks.  

The cold water feels so good on overly hot skin and muscle as I step out into the gently moving river.  I feel the tiny pecking of a school of fry at my ankles and watch their silver flashes as the dart around me.  There is a sense of being at peace and connected to the land here. I take a moment to splash some water on my arms and face to purify myself for the work ahead. I grab my bag out of the canoe and step over to the spot where I built a small stone table last year.  I am happy to find it is still standing at the shady spot where the tree line and river’s bank merge.  

I glance down at the yellow tan rock that acts as the table top and notice all the white marks that are the fossils of long dead sea creatures that once swam freely here in the ocean that was Missouri. Most of the fossils are tiny spirals, but there is a clam shell every here and there.  I think about the tree of life that evolution is and how it has branched out. These creatures are as much a part of my ancestry as my Grandma Bickerdyke is.  Somewhere back there, these animals and I share a common ancestor.  There is a connection to all that is alive in the world because we all share common ancestors, no matter how distant. Evolution is a strange Mistress and I know that I should make an offering to her today, so I reach into my bag to pull out the bread I had brought for the Earth Mother, and rip it in two.  They are sisters in many ways, so I doubt they will mind sharing. I check to see if the small ditch I had dug last year still sits behind the table, and am happy to see it is still serviceable as a bowl for my offerings.

I pull each offering out of the bag, making a mental note of what goes for whom as I set them next to the stone table. The last to come out are the three tea light candles and the box of matches; these I set on the table top, covering a few small fossils in the process. I take a deep belly breath before sitting down before the altar. Criss cross, apple sauce runs through my head. I let my mind clear. I imagine my tailbone sinking into the ground as my head expands up into the sky.  It is a gentle stretch that leaves me a little light headed and in a light trance. I pucker my lips to emit a quick high pitch whistle to alert the spirits that I am about to address them.

“Creature of fire, I call to you.  May your light act as a beacon to the Kindred. Call them to join me here.”

The match hisses as the flame jumps into existence.  I touch the top of the fire to the first wick.

“In honor of my ancestors, flesh of my flesh; bone of my bone.”

I touch the wick of the second candle with the match.

“In honor of the spirits of this land and of this place.”

The match has burned down far enough that I feel the heat on the tips of my fingers. I light the third candle wick.

“In honor of the Theoi, those Gods and Goddesses worthy of worship.”

I shake the match out and the smell of smoke makes me feel happy. I stare at the lights and let my eyes relax.  I can feel them coming. Their eyes turn to watch what I will do next.  I lift up half of the bread in one hand and lay the other on the ground next to my thigh.

“Earth Mother, you make life possible.  From you we are born, and when we die, to you we will return. You are fierce and destructive, as well as creative. I fear and admire your strength and power.  I offer this bread made with grain taken from your breast.  As you have given to me, may I freely give back to you.”

I reach over and place the bread in the ditch behind the altar.

“Mistress of evolution, sister and daughter of Mother Earth.  You shape and form who I am and what behavior I am capable of. I am at your mercy.  You work to co-create future life forms through me and my people, and I am honored, bewildered, and amazed at the process. Accept this offering as my way to honor you.”

The second half of the bread falls easily on top of the other in the ditch behind the altar. It is time to re-create the cosmos as seen by my indo-european ancestors. This is the part of the ritual that I love best because it reminds me how much of the world is dark and mysterious and made of something other than myself. The water, tree, and fire are the gates of my cosmology. They are familiar things and yet so much more than just symbols. I realize that as I acknowledge them, they will become something other. 

After a deep breath I grab the small silver coin out of my pile of offerings and rise stiffly to my feet.  I can feel how much canoeing down the river has stressed my back and legs as I walk over to the bank. 

“River that flows to the underworld where my ancestors live, take this silver gift as a way for me to thank you for your service as a doorway and gate for my beloved dead to join me today.”

I must admit the sound of the coin plonking noisily into the water is quite satisfying. I think this is the reason why I can’t resist dropping stones into water at every opportunity.

I cup my hands and lift out some water and walk to the cottonwood tree that shades my altar area. I pour it at the roots of the tree and am rewarded with another satisfying sound of moving water. There is a sparrow in the branch above me, and she seems entranced by what this silly human is doing.

“Great tree that spans the worlds, whose roots reach deep into the underworld, whose trunk spans my world and the world of my animal and plant family, whose branches reach high into the world of the Gods, I pray you will accept this offering as my thanks as acting as a gateway for my neighbors and companions. May the nature spirits of this place and land join me here through your doorway.”

I walk back to the front of the stone altar. The three tea lights have fires happily dancing in the shade of the tree.  I resume my seat.  I pull out the lavender oil I have brought, and careful not to put my fires out, place a small drop into each tea light.  I am instantly rewarded with a curl of dark black smoke and the sharp, sweet scent of the small purple flowers that have produced the oil.

“Creature of fire, I give this offering as my way to thank you.  You act as the doorway through which the Theoi might come to join me here today.  I pray that my gift is acceptable to you.”

I pull out the container that holds the Greek honey yogurt. This is the offering that I have found Hermes to enjoy the most.  I have been surprised at how quickly he and I have formed a bond.  I know that I have a rather unhealthy attraction to the trickster Gods, but he has yet to play any tricks on me, and I am grateful.  Maybe he has been too busy in protecting thieves, travelers, and businesses around the world to get to me with a trick. Despite his very active work schedule, he has always been kind enough to come to help when I call. He most definitely is not a bored God. I take a moment to picture his dark curly hair and handsome, youthful face. He always dresses in jeans and a t-shirt.  In my mind’s eye, he walks toward the fire. He flashes a rakish grin as I smile back. I know that for many people the Gods appear in long white togas, or other ancient garb, but they come to me dressed in modern attire. I guess keeping up with the fashions of the day isn’t too hard to do when you are incorporeal.

“Swift foot massager of the Gods, protector of thieves, travelers, flocks, and herds; accept this offering as way to please, honor and feed you.” 

I tip the tub over the ditch and watch the sticky yogurt glop out in one huge plop. This makes me giggle a little and I see Hermes smiling as well.

 “Please, you have always been kind enough to help me in the past, and I need your help again.  I ask that you go the gates of the river, tree, and fire to amplify my voice through the worlds to my kindred.  Hermes please open the doors and call to my dead, the spirits of this land, and to the Gods and Goddesses who wish to join me by my fire to create community with me.”

I take a moment to think about my life and what has gone into making it possible.  All the tiny shifts in environments that made my ancestors leave Africa; the Bedouin tribes that migrated from Iran up into Russia, taking their sun God with them to share with the Russ; the small migration that eventually brought my family here to the states; these are the things that have made my life possible. I grab the small container with golden, sticky honey, and twist the lid off with a metallic swirl sound.

“Ancestors, you who made sacrifices that helped to keep our line going, I stand on your shoulders and am supported by your hard work and lives. You are part of me, even the bastards amongst you, because I wouldn’t be who I am without your lives and deaths. I offer this to those of you who fought in wars and to  those of you who raised children and worked farms. I offer this to you who worked in factories and in villages around the world. To those hunter gathers who first started this whole thing called community, I offer this.  May this sweet honey bless, feed, and honor you and your gifts to me. Ancestors accept my sacrifice.”

“Nature spirits of this land and of this place.  I hope that I have been a good neighbor to you. I know that my kind and yours have not always had the best of relationships, but I want to work on fixing that between you and me. I wish to work in partnership with you and to renew the old contracts in which we give and take as each other needs.  Nature Spirits accept this sacrifice made by your bee’s hands.”

“Shining Ones, Gods and Goddesses worthy of worship, I ask that you join me by the fire that we may continue to grow our relationship and community. I pray that this honey will bless, honor, and feed you.  I give to you as my guests and wish you comfort while spending time with me. Shining Ones accept this sacrifice.”

It takes longer than I like for the honey to pour despite it being very runny due to the heat of the day.  I take my index finger and rub the inside of the jar to help push the amber liquid out.  Once most of it has fallen into the ditch I place the jar next to the altar and suck my finger clean. 

“I suppose it is proper that you share the same as what you offer us.”

I turn to look past the fire and see her standing there in her power suit and Hillary haircut. The gorgon head design on her briefcase helps me to identify who she is.

“G’afternoon Lady Athena. I like your suit,” I say, wishing I could pull the power suit look off without looking like a child playing dress up.

She smiles and adjusts the jacket as she sets her briefcase down next the fire. 

“Thanks for letting me be me.  You have no idea how many followers of mine don’t want me to change beyond the white dress toga.  While I don’t mind too terribly much to show up they way they want me to, it is what is polite after all, but that seriously is not near as practical in this day and age as my suit. Have you ever tried to negotiate a peace treaty or run a government in this society in a toga? Trust me it doesn’t work as well as a well tailored jacket.”

I look at her and smile, “So you’re still helping politicians run society then?”

“I invented democracy, do you really think I’d leave it to its own devices?” she says in a huffy tone. “Although, this isn’t exactly the same thing as what I started back in the day.  You humans do tend to take our ideas and run amok.  Although, I will admit there have been some decent improvements.”

I can’t help but ask, “Does it bother you that we do that? Humans, I mean?  That we take your ideas and change them to suit what we want?”

She cocks her head to the side in thought for a moment and then answers, “No, I guess not.  I think you do good things with what we give you, most of the time at least. We can’t be with you all the time or know everything that is going to happen or work in the long run.  It is good that you can tailor the ideas to fit your needs. We Gods and you humans work together most of the time, although you lot don’t seem to think of us as part of the action as much anymore. I do wish more of you would listen to some of my advice on how to run things, and then maybe you wouldn’t be in some of the very serious positions that your societies have created.”

“Does it bother you that we don’t acknowledge or worship you as a society anymore?”

She shakes her head and laughs, “I like it when you do, but it doesn’t affect me too much when you don’t.  I’m a primal force of nature that you anthropomorphize as a way to understand and so you can interact with me. It helps me to know how to communicate with you better when there are more of you interacting with me, but it hardly affects me as a whole. I don’t need you the way you might need me, but that doesn’t mean I don’t enjoy your company.”

“Is it because we don’t listen to you that there is evil in the world?” I ask.  I must admit that it is a question that has long bothered me.

“No, sweetie,” she shakes her head, “There is evil because your job, as well as mine, is to take chaos and to form order from it. That process has side effects and evil is one of them.”

“How so?”

“The ideas that we create as ways to make order sometimes turn dark, or we become too obsessed with order for our own lives, and not for lives of those around us. That selfishness is what feeds evil in the world most of the time. Or at least that has been my experience.  Some of my family might disagree and say something else causes it, but we Gods are not always above doing wrong actions,” she said, blushing slightly. “Your stories about us Gods are full of times we didn’t do exactly what is right or proper. Although, a lot of those are cultural by-products more than any real action we Gods took. I think that you should realize what your stories really are. Your stories are a way to make order out of chaos as well.  Powerful ways, I might add.  I think you as a society have forgotten how much a story can change the world. It wasn’t too long ago when a story called ‘Uncle Tom’s Cabin,’ set a fire in your nation.”

I nod my head, thinking back to the fire that was the civil war.

“Your television and movies have largely taken the place of theater, but Dionysus is still very much present in them, as is his power...and sometimes his madness. There is a reason that many governments have turned to story telling and propaganda to push their people in directions they may not otherwise have been willing to go. It isn’t only wine that can make you drunk, you can become drunk on feelings that are elicited through drama. You crave powerful feeling in ways you can’t seem to understand, and seek them out in your stories.  I would also add that you can become addicted to that aspect of theater easy enough and it can feed into a sense of despair when there is no need to be sad, as well as give joy when you should be wary of what is happening to your society.”

I feel a soft breeze and watch the candle light flicker and I know someone else is coming.

“It would appear my Uncle wishes to have a word with you,” she says as she rises to her feet and picks up her gorgon briefcase. “It has been nice to chat again, and next time don’t take a year to say, ‘hi.’  I’d much rather do this more often,” she says with a grin as she fades into the background and I see nothing but the tree line before me.

“So, child, have you been working on the task I have given you?” booms the deep voice of a tall, dark bearded, man.  He is so tall that I have to crane my neck straight up to see him and I can feel power radiating off of him. He is dressed in a casual suit, but it is dark colors that make his skin seem paler than it is.

I nod my head, “Yes, Lord Hades, I have been working toward the goal you gave me.  I am working on learning how best to serves those who are dying, and how to help them transition as peacefully as possible.”

“Good, good,” he smiles and wraps his long arms around my shoulders for a hug. “There was a time when there were so many more of you to help those who are about to come to my realm.  It has made me sad to see you shrink in numbers. No one should die without a guide.”

‘What happens when we die?” I ask, know what he will reply, because he always gives me the same answer.

“Trade secrets child!  Trade secrets. But, would it help to quiet your questions if I told you what happens to your body?” he asks

“I think I know, but sure, I’d love to hear what you have to say,” I reply.

He sits down on a log near by and smiles like I am child and that he is inviting me to share in a bedtime story. “Well, you already know that your body will eventually break down, despite your people’s need to pump all kinds of crap into your dead to try and stop it. As your body break down the part are eaten by plant roots and bugs of various kinds.  The molecules of your body become part of the earth again, most of time at least.  Sometimes you get the whole mummy thing, but I think it has, actually, had the opposite effect than what the Egyptians imagined, because it as your body breaks down that the energy and molecules that were part of you begin to merge with other still living matter.  Your many parts scatter until you are spread so thin that you become something else entirely.”

“But what about a soul?” I ask, “Does that go to you? Does it even exist outside of the body?”

He just smiles at me and shakes his head, “Only the dead know that, and I’d hate to take the surprise away.  What is it you young ones say? Spoilers?  Yes, I think that’s it.  Spoilers.”

I laugh, because it is so fun to hear such words coming from him. I crawl into his lap and lay my head against his chest.  He never seems to mind my tendency to treat him such familiarity.  I don’t know if it is because so many people are afraid of him, and he is happy to have someone like me who isn’t afraid, or if he is just plain kind and open for affection. 

“Or is it because eventually you all come to me in the end, and I accept all of you; for who you are, and what you are,” he says, reading my mind. “ I don’t discriminate, and willingly open my arms to you, even if you don’t always want to accept my embrace.”

I nod and smile as I take a moment to just sit with him.

“Its hard when we can no longer interact physically with our loved ones.  I think that makes us resentful and we blame you for our pain,” I say.

“True,” he nods, “and I am big enough to handle that without returning the hard feelings. It is good for you to explore your feelings and know that what you feel is not good, bad, wrong or right.  Feelings are as they are, it is what you do with then that matters.  Is it right to force a person to suffer from medical procedure after medical procedure in an effort to stop my servant Thanatos’ hand? Is it not better to help the person to be at peace for those last few months or days?”

“I think we as a people are slowly coming to the same conclusion,” I nod. “I think that is why hospice and other services like that are slowly growing.”

“With your numbers growing to such huge numbers I think you will be forced to realize that I serve to create order just as much as any other God. Without me and my servants there would be chaos. As all thing must have a beginning, they must also have an ending,” he says as he slowly and gently places me back down off his lap. “It is time child to end this rite,” and with that he also fades into the tree line and I find myself sitting in front of the fire, stiff because I actually haven’t been moving at all this whole time.

I take up a small vial of Ouzo and pull the cork off with a loud pop.

“I thank you all for the gifts you give me.  I thank you for your presence in my life and I hope that we will continue to grow in relationship and community,” and with these words I pour the Ouzo out over the bread and other offerings in the ditch.

“Hermes, I thank you for you help.  Please escort my kindred back to their worlds and may the gates be closed.”

I take a deep breath and allow the feeling of connection to ease and I feel Hermes depart.  I stand up and stretch, my stiff back screaming from the hard work of rowing combined with a long period of sitting too still. I know I am not going to enjoy the rowing that will take me down the river to where the canoe owner is waiting to pick me and boat up, but I might just let the flow of the river take me most of the way.  I smile at that thought and lean forward to touch the ground, feeling the pull in the back of my thighs.

“Thank you Mother Earth, and with this, this rite is done.”

I blow out the candles and let them cool while I gather my stuff back into my bag and re-load the canoe.  I gather the tea lights up and pull out my oar from behind the bench as i push the boat back out off the shore and climb in for the ride home.

One of the great pleasures of attending a theology class is the chance to explore a topic that affects my personal practice from a new and fresh perspective. My faith journey has been one in which theology has played a huge part. As I have progressed out of a monotheistic view point, through agnosticism, and into a harder polytheology; my practice and experiences of the divine have changed as well. I have progressed from addressing only one God exclusively, advanced to thoughts and prayers dedicated to the vague archetypal God and Goddess, and finally ending up addressing and giving sacrifices to very specific Deities. Two of the readings we have been assigned whilst in this class have been very helpful in finding a way to explore my faith journey through analogies. The first analogy is given by Carol P. Christ in her book, “She who Changes.”  The second is given by John Michael Greer in his book, “A World Full of Gods.” Christ uses the analogy of the body being made up of cells as an example of how the God/dess relates to reality and people; whereas Greer uses the analogy of the neighborhood cat/s as a way to explain how Gods interact with reality. Greer’s explanation of how a person could have interaction with one, a few, or no Gods at all because we just have’t met the neighborhood cat, agrees more with my personal faith journey than Christ’s Goddess who is constantly connecting with everyone and everything. 

Christ’s analogy goes as follows: The Goddess is in touch with everything because everything is apart of her body; just as cells are part of my body.  I, as an individual, could be considered like an electron in a cell in the overall body of the Goddess/universe. It is a theology that is strongly monist, if not strictly monotheistic. Her analogy leaves me to wondering why it is that we do not feel this connection with the divine all the time, or why people who have tried desperately to have a connection to deity never feel her there.

Greer’s analogy goes as follows: There are a series of neighbors who argue if there is a stray cat in the neighborhood or not.  One neighbor says that the cat has never been seen, and there is no evidence for the cat’s existence.  Another neighbor talks about how they left food out for the cat, and since the food disappears, then there is evidence for a cat.  Another talks about how they have seen the cat and can describe what color its fur is.  Another neighbor tells of seeing several cats and can describe how they all look different from one another.

When I was younger and had a strong Christian faith that was monotheistic, I would have agreed more with Christ’s view of the divine.  I had a relationship with that God that informed me how to act and gave advice on who I should be. I felt His presence with me constantly, and never felt He was distant.  There was a connection, that while weak, was always there.That relationship was strong until I was in my early thirties, and then it fell apart. It was the worst possible type of break up, and it left me with many scars.  I began to question if I ever really had a relationship with that God, or if that God had been anything other than a sock puppet in my head. 

It was during this time of agnosticism that I began to explore Paganism. I started with the generic God and Goddess, and tried to feel some form of connection to an energy outside of myself.  I felt nothing. There was no connection, and I began to despair. To use Greer’s analogy here, I would have argued that something other than a cat had been eating the food left out on the porch, or that the cat didn’t exist at all.

My exploration of Paganism brought me to ADF.  ADF has a basic training for all members called the dedicant’s path (DP).  As part of the DP, we are encouraged to find a hearth culture to work in from amongst the indo-european pantheons. I figured that if the Gods really existed, this was a way to get one of them to talk to me. It would be a bit like putting some food out on the porch and waiting in the dark to see what style of animal showed up to eat. I started with the Celts, and then after a bit moved on to the Slavic pantheon.  My frustration grew as nothing happened. If I had been aware of Greer’s analogy at the time, I would have began to feel that I was wasting my time trying to spot that damn cat eat the food I had placed on the porch. Many in ADF follow the Norse pantheon, so I thought maybe power in numbers might be the way to go.  I received nothing but silence from that group of Gods. Not only had I not felt that soft connection of being a cell in a body, but I hadn’t had a chance to see a cat either. I was becoming that neighbor who thought the others who claimed a stray cat was in the neighborhood were crazy.

It wasn’t until a Goddess, from a pantheon that I had completely ignored, made contact, that I felt that connection again; a connection that I had not experienced since giving up monotheism. Athena came to me when I was in a state of anxiety about how best to help my son with issues of depression that revolved around his schooling. She came to me and gave me the advice I needed as well as introduced me to a world full of Gods.  She was the cat that brought me into the belief that not only was there a neighborhood cat or two, but many. 

While I can understand Christ’s analogy and wish that there was a Goddess who always had contact with me, who showed concern and connection at all points in my life; this was not the reality of my spiritual walk. There was a marked period of my life in which that connection was missing and unfelt. I have come to think that Greer’s analogy explains why some of us do not experience the divine, even though there might be a strong desire for that connection, even when the divine does exists. For what ever reason, sometimes the divine beings choose not to reveal themselves. Maybe we just somehow miss spotting them.  I find that Greer’s cats are a better way to explain that than Christ’s Body of the Goddess.