Ordained Clergy in Hellenion: An Exploration

Introduction

This document serves as a preliminary discussion of the possible roles that Theoroi (ordained clergy) might take within Hellenion. In presenting the information and suggestions below, I am assuming that, in keeping with our Reconstructionist perspective, our clergy will undertake some of the traditional roles associated with the ancient priesthoods, as well as fulfilling the modern needs expressed by our membership.

Historical Background

There are relatively few secondary sources focusing on the roles of ancient Greek priests that I have been able to find, although priestly duties are mentioned in virtually all the major studies on ancient religion. One article by Robert Garland, "Priests and Power in Classical Athens," summarizes nicely the basic information we have; it forms the basis of the following discussion. Note that Garland discusses hiereis ("priests")-a generic term for religious officials. Hellenion's bylaws specify that our ordained clergy are to use the title "Theoroi."

The fundamental job of ancient priests is indicated by their title: hiereus (fem. hiereia) derives from hiera, or "holy things," which Garland describes as "the sacred objects stored within the sanctuary and the sacred rites connected with the cult, chief of which was the sacrifice." We know that both men and women filled these positions, usually (but by no means always) with men serving gods and women serving goddesses. Historically, certain priesthoods were linked to specific Athenian families. Other priesthoods might be elected by lot from all eligible persons (i.e., citizens in good health who were not in some way defiled or of poor reputation), or even auctioned off to the highest bidder. Some priestly offices were held for life, while others were elected annually.

Priests received a modest fee for their services, as well as a special portion of the sacrifice. They did not usually undergo special training. They were not responsible for the "care of souls" as Christian clergy are assumed to be, nor was their presence or participation required at any of the rites of passage associated with the individual life cycle. Garland emphasizes that "piety in the Greek world was a condition not of moral or religious behavior but of ritual obedience," hence the importance of a priest's scrupulous fulfillment of the requirements of cult worship.

Garland describes standard priestly duties as follows: They were devoted to the cult of one god or goddess in one particular sanctuary and their authority was limited to issues related to that particular cult. Essentially their duties were liturgical and administrative. [...] Priests were also responsible for the care and upkeep of the sanctuary over which they had control, and in particular for the cult statue, for conducting rites of purification (for instance after some pollution of the sanctuary), and for safeguarding the treasures and gifts within their charge. They also had the power to curse the enemies of the state, though never, it seems, except under express instruction from the demos. (pp. 77-78, my emphasis)

In addition to hiereis, there were a number of other types of religious specialists. The most important categories were the exegete (expounder of sacred law) and the seer.

The exegetes were experts in sacred law whose knowledge of sacrifice and purification allowed them adjudicate on matters of ritual practice. They were normally consulted by individuals, but possibly also by a deme. Perhaps the most famous exegete known to us today is Plutarch; his "Greek Questions" and "Roman Questions" show the types of concerns addressed by exegetes.

Seers (manteis) were specialists in divination. The title was, "it seems, accorded to anyone who command a following for his skill in divination, irrespective of the source of that skill." (p. 82) Common sources included both divine inspiration as evidenced by oracular utterances and the interpretation of existing written collections of oracles. Manteis also served on military campaigns, where they inspected sacrifices and used the divinatory methods at their disposal to advise on strategic decisions.

Garland also explores the role of the demos in the carrying out of priestly duties. The demos approved the introduction of the cults of new (usually foreign) deities; had authority over financial matters relating to state cults, including the salary of priests; and adjudicated on charges of religious misconduct. In short, Garland writes, "the demos was the supreme arbiter of religious observance." (p. 87) Only pan-Hellenic oracles, such at that at Delphi, had greater authority.

Modern Views of Clergy

Modern ideas about the role of clergy in the United States are informed--one is tempted to say "dominated"--by Christian models. Despite the existence of alternative possibilities, such as the rabbinical model, most Americans assume that clergy serve an established congregation (probably for a salary), and provide that congregation with ritual leadership, preaching, teaching, administrative oversight, and various types of pastoral care and counseling. The clergyperson is often, although not always, a highly educated professional. She is expected to officiate at life cycle events--which are considered sacraments in certain churches--and to provide "care of souls" for her congregation and, in the case of military, hospital, or prison chaplains, for others as well. Finally, the clergyperson is often expected to represent her religion to the public and in interfaith or multifaith settings.

Within Hellenion, there has already been some discussion of the differences between the historical models our religion provides and the modern Christian-influenced models. The membership understands and accepts that certain roles are inapplicable to our clergy (such as preaching). The structure of our organization allows Demos control over much of the administration of local congregations, although clergy may certainly be involved in that as well. This leaves five major roles for our clergy with respect to the modern model: (1) ritual leadership; (2) teaching (both within and outside Hellenion); (3) pastoral care and counseling; (4) officiating at legally binding ceremonies (in practice, this means weddings); and (5) representing our religion in interfaith settings.

A poll yielded the following results, indicating the priorities of the membership regarding the services clergy might provide for them:

consult on religious usage (ritual forms, etc.) 15
present workshops or rituals at pagan events 14
lead rituals 13
provide individual counseling or spiritual direction 13
teach adult education classes 13
work on interfaith projects 13
teach children's education classes 12
lead Demoi 10
officiate at weddings 9
officiate at other life cycle events 9
officiate at funerals 8
act as public representatives of Hellenion 8
perform divination 7
act as mediators in personal conflicts 7
engage in public debate 5
other 1
I have no preferences on the subject. 1

Specific Recommendations

Ritual Leadership

The ability to lead rituals is probably the single most important skill our clergy must have. It is a high priority for our members and a fundamental part of both ancient and modern models for religious specialists.

I would suggest that clergy be required to be familiar with the various types of rituals common in our religion (devotional/votive, festival, life cycle) and most especially with any festivals or rites associated with their tutelary deity or deities. Clergy should be prepared to perform rites in the Demos if no other person is willing or able to do so. They should also understand how to perform divination by dice or lot to determine if a sacrifice is acceptable to the gods, although whether or not they choose to perform such a divination is left to their own discretion and that of the Demos they serve. Clergy should encourage and aid other members who wish to act as ritual leaders in their households or Demoi. In addition, clergy should perform regular devotional rites to their tutelary deity or deities, together with the Demos when possible, or privately when necessary. This is a way of fulfilling the ancient obligation of priests to tend to the cult of their god or goddess on behalf of the whole community.

Teaching

Teaching for clergy can be formal or informal, public or private. Although formal, public teaching about religion was not part of the ancient priest's duties, it is a high priority for our members. Since virtually all of us are converts from other religions, comprehensive religious education is a pressing need for our community.

As Hellenion is developing curricula for basic and continuing religious education for adults and children, that need can be met within our existing structure. Although teaching ability should not, in my opinion, be a prerequisite for our clergy, in practice Theoroi are likely to be among the best-informed members of their Demoi. Therefore, I would suggest that clergy be permitted, and indeed encouraged, to teach formally or informally, both within their Demoi and in public contexts. Such teaching would not be a requirement however, and clergy should not be penalized if they truly feel that they lack the skills necessary to teach effectively.

Pastoral Care and Counseling

As the historical background shows, care of souls was not a concern for ancient priests. Counseling was limited to matters of religious practice and was the province of a special class of persons, the exegetes. Today, professional counseling is a highly regulated field, but guidelines regarding pastoral or spiritual counseling are often vague, leaving open the potential for abuse--or allegations of it. Indeed, since neopagan religions consist largely of autonomous groups, external checks on individual counselors are virtually non-existent. Only recently has one seminary, Cherry Hill, begun offering an academic program in professional pastoral counseling specifically for pagan clergy.

With these facts in mind, I suggest that we strictly limit the types of counseling that Theoroi are empowered to perform. All clergy should be required to be able to answer basic questions about our religious practices; this can be understood as part of their role as ritual leaders. Clergy should be permitted, at their own discretion, to consult on matters similar to those addressed by the ancient exegetes: ritual, purification, and the like. They should be encouraged to become familiar with the historical sources for the worship of the deity or deities to whom they have dedicated themselves and to make information about such worship available to the general membership. Likewise, they should be permitted, again at their own discretion, to perform divinatory rites for individuals seeking guidance from the gods. However, it should be understood that such specialization is optional.

Since under these strictures clergy who are approached by those seeking therapeutic counseling would be required to refer them to mental health professionals, clergy should be required to maintain a current list of therapists and relevant groups in their local area that are known to be accepting of members of our religion (or, at very least, modern pagan faiths).

Officiating at Legally Binding Ceremonies

The issue of whether or not our clergy should be expected to officiate at life cycle events such as weddings has sparked significant debate in our community. Some feel that as such work is commonly considered a fundamental part of clergy work, it should be expected of our Theoroi. Others (and for the sake of disclosure, I should admit to being the primary voice for this opinion) feel that this is an unnecessary innovation and that families should be encouraged to reclaim their historical role in providing life cycle rituals.

Since a significant portion of the membership seems to want at least some clergy to officiate, compromise is in order. Therefore, I suggest that clergy should be permitted, but not required, to officiate at life cycle events. Clergy who choose not to officiate should be required to teach families how to perform the traditional rites and should be urged to act as witnesses of those rites whenever possible. They should also be prepared to refer to other Theoroi who are willing to officiate.

Representing Our Religion

It is inevitable that outsiders will view our clergy as representatives of our religion. Indeed, the name we have chosen for our clergy, Theoroi, was traditionally assigned to "sacred envoys" who represented the concerns of local communities to the gods at pan-Hellenic shrines, such as Delphi. However, just as the ancient Demoi retained significant control over the range of actions of the priests as public officials, it is necessary for the good of Hellenion as a whole to limit the actions that individual clergy can take in the name of the organization. (Actions taken by clergy as private individuals are not subject to Hellenion's authority.)

Therefore, I suggest that clergy be required to clear any prospective interfaith efforts with both their Demos and National. Further, clergy are not permitted to speak publicly on behalf of the organization without prior permission of the Prutaneis, nor to engage in public debate as representatives of Hellenion, although they may answer factual questions relating to our religious beliefs and practices. Clergy should be required to present themselves as honorable and responsible members of our religion and of their broader community at all times and should be urged to strive to embody the civic and personal virtues that our religion teaches: dikaiosune (justice), sophrosune (self-control, moderation, temperance), sophia (wisdom, prudence), andreia (courage), xenia (hospitality), and eusebeia (piety).

Summary

In conclusion, our clergy should be required to:

lead worship and other rites with and on behalf of the community
be able to instruct fellow Hellenes about basic religious practice
be prepared to answer questions about our religion when asked by a member of the public
clear any prospective interfaith efforts with their Demos and National
teach families the traditional life cycle rituals as needed
refer those needing therapeutic counseling to appropriate professionals
present themselves as honorable and responsible members of society
uphold Hellenic virtues to the best of their ability

They should be permitted to:

teach publicly about our religion
teach approved adult and children's religious education curricula
officiate at life cycle rituals
provide counseling on matters of ritual practice
perform divination for individuals
perform simple omen readings as part of group ritual as needed

They should not be permitted to:

speak on behalf of the organization as a whole without prior permission
engage in public debate
provide any type of pastoral or therapeutic counseling other than on matters of ritual practice

Drew Campbell

Submitted September 15, 2001; approved by unanimous vote of the Prutaneis on September 20, 2001; revised October 12, 2001; revisions approved by unanimous vote of the Prutaneis on October 13, 2001.