Entry tags:
Why You Joined, Why You Left

Why did each person join ADF in the first place?
Why did they leave?
That's what this post is for: a frank discussion of what attracted people to ADF and what convinced them to quit. Full disclosure here: I'm also a former ADF member, though I left quite a while ago, and I'll be adding my own reflections to the conversation.
I'm well aware that this is a topic about which some people -- notably those who are still members of ADF -- may have strong feelings, and may not express those with the courtesy and thoughtfulness I expect from my commentariat. For that reason, any attempt at trolling, concern trolling, derailing, flamebaiting, or other bits of online gamesmanship will be deleted. This post is a place for those of us who have had experiences with a troubled Druid organization to talk about those experiences, so that a different organization can learn from them. Those who don't want to participate in that conversation are welcome to go somewhere else -- and those who might want to interfere with that conversation are welcome to go shinny up a stump. 'Nuf said.
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This is Steve Thomas (Steve T from the Ecosophia blog.) I wanted to jump in and say thank you very much to everybody who's contributed to the discussion so far!
Here is what I have gleaned so far.
Why did people join?
This is fairly straightforward. People were interested in ADF because they wanted to worship the gods in a religious setting. ADF offered a formal structure, fellowship with others, and a system of training for priests.
Why did they leave?
Here, a medley of reasons:
--The organizational structure was the sort that relies on cliques and the sort of "old boys network" that everyone pretends doesn't exist. (I saw this all the time when I was part of the radical Left in my 20s, for what it's worth, and I utterly loathe this sort of thing. You can always tell who the leader of an anarchist group is-- it's the guy that's standing in front of everyone else proclaiming "We have no leaders!" Humans being humans, there may be no way to prevent the development of an "inner ring" in CS Lewis's phrase, but it's my view that to the greatest extent possible, an organization's formal structure should be its actual structure.)
--The training system was either nonexistent or "under perpetual revision," or else it required some sort of access to the "old boys' network" to access it.
--They had a list of prohibited books. (This is not a red flag. It's a gigantic red banner waving over a red army under a red sunrise.)
--The founder... Good Gods. "Look what I've got"? Really?
--They put politics, and an increasingly narrow and authoritarian politics, before piety.
--Constant infighting.
--Some people describe simply getting a bad vibe at their ceremonies. To my way of thinking, this is an important sign that something is wrong.
--Members are prohibited or strongly discouraged from pursuing other interests, from the Druid Revival to non-Indo-European deities.
--Really, they seem to go to great lengths to police their members minds, and their spirits.
--Someone made the interesting observation that there seemed to be only old-timers and new people. This is definitely a red flag, and fwiw it's also something I used to see in radical left groups--Three or four white-headed old timers who'd been there since 1968 surrounded by several dozen 22 year olds.
Based on all of this, the notes I'm making regarding the as-yet-unnamed new church include:
--Simplify organizational structure. I have some ideas about what this could look like.
--There should be a straightforward and accessible training program for priests, with ordination the end result for everyone who successfully completes the work.
--"Piety, not politics" to be branded on the backside of every prospective member. Or, more simply:
--Unity of Purpose. The purpose of this organization is to worship the gods through group and individual ritual. Nothing else. The church takes no stance on any outside issues whatsoever. Discussion of politics and other outside issues to be prohibited on whatever online forums exist and during all church events.
--Freedom of thought and freedom of conscience. The church does not in any way regulate what its members may read, to what political party they may or may not belong, or what spiritual beings they may interact with.
--No Facebook.
***
...Well, all of that is just a start. It's now much later than I'm used to staying up and I'm becoming a bit delerious, so I'm going to stop here for tonight. To all those reading-- again, thank you. Looking over this post, do you see anything important I've missed?
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Can I shoot you an email about some ideas?
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Structure
Arcosanti was very much the individual vision of Soleri. He maintained that urbanism is a step in the evolution of a universal Spirit, which will come about with the end of time, and that the American suburban experiment was going against this evolution. His vision that the future need not be the blank sameness of suburbia attracted many people who paid for construction workshops, and construction slowly advanced.
In order to support the development of Arcosanti, Soleri set up a non profit educational foundation. Year after year, the same people remained on the Board of Directors, several of whom (besides Soleri) worked for the Foundation. He tended to show some of the same tendencies discussed here: there was a sign in the gallery inviting women to pose nude for Soleri. Soleri died in 2013, and with him, the drive to get things built. The Board has been totally reworked, bringing in a Non Profit PMC CEO. A major blow came several years ago, when his daughter revealed that he tried to molest her as a teenager. When she had brought this to the attention of the Board many years later, there was a thunderous silence. Instead of being a demonstration of an idea taking shape, Arcosanti is now just demonstration of what has already taken shape. It’s a shell looking for a purpose.
First Unitarian (First Congregational for the first 240 years or so) is a typical example of a PMC liberal church. We have our “Black Lives Matter” banner, and if anyone in the congregation voted for Trump, they certainly don’t admit it at coffee hour. The lessons we can teach is the structure of the Prudential Committee (our name for the board of directors). Terms are limited to 3 years, although they can be renewed after a year off. The Presidents of the Church are a triumvirate: President Elect, President, and Past President. Each position is for one year, so there is a constant renewal of governance, and many members have served. Keeping the church going is understood to be a collective responsibility. About 14 years ago, we had to fire a minister for plagiarism ( a mortal, not a venial sin, in the UUA). That frequently causes collapse in religious institutions, but we collectively shrugged, said: ”THAT didn’t work.” and hired a new minister.
Although the beliefs held by most of the current congregation would probably shock our forefathers, the institution they built carries on.
At WaterFire, I have been a member of the Board since inception in 1999. Although the Founder is still very much involved, the Board has worked hard to ensure its own identity, and to renew itself. I am the last original member besides the Founder.
My suggestions to anyone setting up an organization: design the system to regularly bring new members into governance. No person is irreplaceable. Someone else noted Robert’s Rules of Order: they work and work well. Do not pretend to strive for consensus: that is an invitation to frustration and deadlock. In general, majority votes rule, and for special instances, super majorities.
Re: Structure
(Anonymous) 2020-06-24 07:24 pm (UTC)(link)Re: Structure
Re: Structure
(Anonymous) 2020-06-25 12:31 am (UTC)(link)My first indication that JMG was The Real Deal was his praise for Roberts Rules of Order. (They were codified precisely for the conduct of church administration, by the way.) As soon as I hear about an organization that decides serious issues by consensus (such as the Seattle Capitol Hill Occupation Camp, or whatever they're calling it today), I assume that what they mean is "dissent leads to ejection".
Lathechuck
Re: Structure
Who is it that hires or fires a minister?
Focus on the Awen, the sacred, the gods - essential
The reason I say this is that what is evident (to me) throughout the ceremony is that the focus of all participants is on the sacred mystery, which transcends themselves. The "stream of tradition" which is invoked during the ceremony, is therefore a clean stream, not a tainted one.
What I am reaching for here is how to avoid what JMG once highlighted when discussing the Catholic Church's tainted sphere - that its ceremonies were designed to raise energy and direct it at the deity, and then receive its blessing. But that a "broken" ceremony does not fulfil its purpose, and results in a surplus of energy that has to find some random outlet expression, for example in sexual excess and abuse. (providing I've understood this point correctly).
In any case, some way of maintaining an open connection between the human leaders of the institution and the sacred mysteries will be essential, however this is achieved. (Wiser heads than mine might have concrete suggestions, I am simply pointing out that this aspect is central to the health of this institution).
I should also say that I love the theory of a polytheistic, druidic church community to be part of, but am also naturally wary.
Re: Focus on the Awen, the sacred, the gods - essential
Would you be willing to say more about your wariness, what triggers it and what you would like to see?
Re: Focus on the Awen, the sacred, the gods - essential
I would love to part of a druid religious group that was about doing the *thing* the group was about, and not about whose thinking is "approved" and acceptable. One that is circular firing squad proof.