The Pagan Vocation: What Makes a Priest(ess)? by Elizabeth Barrette
Originally sparked by a question on the Sisters of Avalon mailing list, this piece evolved into a general discussion of the qualifications, obligations, and benefits of Pagan clergy. A related discussion on the Pagan Religious Scholarship mailing list covered "what makes a good Pagan" and also contributed some content to this revised edition.
What makes a person a priest(ess)?
In exploring what it means to be a priest(ess), one must first recognize that there are various types of priest(esse)s:
1) Any person whose spiritual tradition does not distinguish between clergy and laity; that is, most Pagan traditions allow that any member may serve as priest(ess) to any other member, and so any person who belongs to such a tradition would count as a priest(ess).
2) A person dedicated to a particular God(dess) or other divine patron, whose primary role is service to this entity
3) A person who serves the spiritual needs of the community at large.
Each of these has a different function and hence different requirements.
Now, Type #1 doesn't really play into our discussion much, as this type of priest(ess) is primarily concerned with personal growth in the spiritual field and is not necessarily interested in serving as a priest(ess) to anyone else; I mention this type here chiefly for completion. The main requirement for Type #1 is a willingness to put a lot of energy into learning about Pagan practices and working through various challenges. Type #1 may or may not eventually evolve into Type #2 or Type #3. Type #2 and Type #3 may or may not overlap within a given individual or tradition. In ancient times they usually did overlap because the members of a given tribe, village, or group typically agreed on one or more patrons to follow; in today's world, a Type #3 priest(ess) usually requires more flexibility. For the remainder of this discussion, I'll be concentrating on priest(esse)s of Types #2 and #3.
What makes a priest(ess) is, largely, the calling; what Christians name "a vocation" -- an inner urge to serve a deity, congregation, tradition, or the community at large. This is the underlying, definitive marker. The rest are necessary skills and qualities for doing a good job. Note that a number of people will claim to be priest(esse)s and make a huge fuss over it because they want the attention or whatever -- but they are not genuine priest(esse)s. The necessary qualities for Types #2 and #3 vary considerably, although they do overlap, and there are of course sub-specialties which require additional specific skills, knowledge, experience, etc.
In general, I believe that a priest(ess) is one who feels called to serve in one way or another, and who is willing to put in the necessary effort and energy to do so effectively; a priest(ess) is one who does the work of a priest(ess), tending to the needs of the divine and/or the mortal. In this rather crazy age, some of us take a strange path to reach the "priest(ess) point" but that's okay. Yes, I consider myself a priestess, but if asked I'm more likely to describe myself as a dispensary of knowledge or as a trail guide through spiritual realms. It's a matter of taste.
What, then, are the basic requirements for attaining priest(ess)hood?
First the postulants must go through a process of proving themselves, learning the necessary knowledge base, developing relevant skills, building up practical experience, and preferably studying under at least one accomplished High Priest(ess), thus making themselves ready to be acknowledged by their respective patrons/groups as a full priest(ess). Therefore, the following qualifications may be considered a set of graduation standards marking the point at which a postulant is ready to ascend to priest(ess)hood. Minimum and ideal levels are given, to allow new priest(esse)s some growing room.
Let's start with Type #2. A priest(ess) called to this type of service must possess a strong connection to his or her divine patron, at least enough to get some idea of what said patron wants, and preferably enough to "Draw Down" the patron or otherwise provide a direct link between the divine patron and this world. Likewise, the priest(ess) must know the history, traditions, rituals, and other relevant cultural material of his or her patron and those who worship (and historically worshipped) said patron; at least enough to explain the religion to polite outsiders and ideally enough to teach novices. The priest(ess) needs sufficient dedication and discipline to maintain proper observances, rituals, altars or other sacred space, sacred tools/objects/etc. suitable to the chosen patron; at least enough to keep healthy the personal relationship with the divine patron, and ideally enough to expand the patron's presence and effect in this world. His or her personality must be acceptable to the divine patron and reflect well on that patron's ideals, at least enough not to embarrass or offend said patron and preferably enough to impress others with the high standards and virtues of the patron's earthly staff. He or she must perform relevant services with a similar degree of skill, integrity, and quality. A priest(ess) who works with other people must also be able to interface well with them and represent his or her patron skillfully in this world.
Next, consider Type #3. This priest(ess) needs strong interpersonal skills as well as the calling, so that he or she may serve well. A Type #3 priest(ess) must possess enough compassion, understanding, empathy, consideration, and clarity of thought to deal with other people's emotions and problems; at least enough to avoid worsening a situation and preferably enough to help solve it. (People often turn to clergy in times of need, and while some priest(esse)s actively specialize in counseling, most do at least a little of this; a priest(ess) who chooses to specialize in this area needs exceptional interpersonal skills and would be wise to seek formal training in counselor science.) In order to arrange rituals and other events, the public-service priest(ess) needs organizational skills such as budgeting, scheduling, and delegating tasks; at least enough to host a modest evening for the local group and preferably enough to help with a major national event. Also a must for Type #3 priest(esse)s are sufficient magical/spiritual skills and experience to run a successful ritual or other event. Their networking ability and contacts should keep them in touch with both their specific tradition and the Pagan community at large; at least enough to maintain awareness of current events/issues and preferably enough for them to be active in various organizations or movements. Excellent communication skills are a must regardless of specialization, at least enough to deal with any confusion and preferably enough to smooth over conflicts or confusion caused by other sources; the priest(ess) who specializes in spokesperson work must also possess exceptional ability in dealing with the media, the police, belligerent outsiders, clergy of other religions, and so forth. On a related theme, it is highly desirable that this priest(ess) possess good teaching skills; at least enough to show somebody how to run the coffee machine or smudge the guests, and preferably enough to teach novices everything he or she knows. The priest(ess) must have a large enough heart to give freely of his or her knowledge to the worthy, and not feel jealous; but enough sense of self-preservation to say "no" when necessary and not feel guilty. He or she needs a complete, extensive working knowledge of at least one tradition and preferably several; if the priest(ess) learns a tradition other than his or her own primary one(s), it should be one of the more popular ones such as Wicca so that he or she can serve as wide a congregation as possible. (The Eclectic Priest(ess) or one serving a very mixed group should establish at least a basic understanding of as many systems as practicable, for the same reasons; I would recommend at least three, preferably from three different continents.) The priest(ess) should own or have access to a wide range of reference materials and tools; at least enough to support his or her own activities and preferably enough to share with the community. Other specialties may require additional skills which will make themselves obvious along the way. What does the term "priest(ess)" mean to you?
This term, so widely used, means different things to different people. I put my top three definitions at the beginning of this piece; please remember that these are personal conceptualizations, although they reflect common usage, and hence other people may use different definitions. In general, I prefer to bestow titles where earned and not worry too much about distinguishing among the various types except when necessary. When a distinction is conspicuously relevant, there are plenty of ways to specify. For instance, I usually don't use the term "priest(ess)" at all for Type #1 unless the individual in question is actively performing some priest(ess)ly activity; I included this option mainly because some other people do use it frequently. For Type #2, I usually use the format "Priest of Odin" or "Priestess to the Goddess" to indicate individual, patron-specific service. In this context, the term "Handmaiden" is synonymous and some people prefer it, as in "Handmaiden of Isis." (In some traditions, "Handmaiden" denotes the assistant of a High Priestess in a ritual, or a priestess in training.) For Type #3, I generally say "Avalonian Priestess" or "Priest of Wicca" to indicate a broader service to a tradition, and occasionally go as far as "Pagan Priest(ess)" to indicate somebody in service to the community at large. I believe in defining our terms carefully so that others know exactly what we mean, and when using words with multiple meanings I often take the time to detail my personal usage preferences.
It is to be noted that a certain respect comes naturally to those who merit it -- especially to those who deny it, who actually tend to blush and duck away as often as not. Those who demand it never deserve it, and should be (gently if possible, firmly if necessary) denied it until they learn better. In the Avalonian and Druidic paths, such respect is called "Authority" and it is something one earns, usually over a significant period of time, by doing good and helpful things. It is a combination of knowledge, experience, vested interest, reliability, instinct, demonstrated ability, wisdom, and certain subtle qualities which are harder to pin down. One builds up a respectable amount of Authority and then people and other entities take one seriously and give more weight to one's suggestions. Those who have not bothered to accrue genuine Authority often wonder why nobody pays any attention to them, but fancy titles and lofty airs are not enough to merit attention.
Have you ever known somebody who always has terrific ideas, isn't afraid to pitch in, and always has an ear open for input from others? And when they walk into the room, everybody notices, and people just instinctively look to them for guidance? That's Authority, and it works as well in the "mainstream" world as it does in the Pagan community. The woman who puts on a purple sequined robe and crowns herself Grand High Priestess of Everything does not warrant your attention (except to keep her from creating a ruckus, if possible) and is not a genuine priestess at all. The man who puts in long hours arranging a splendid ritual and then stays to help clean up, counts as a priest because he performs the duties of one and most definitely deserves your respect, support, and assistance ... even though he may not claim the title of priest.
Is it better to specialize or to diversify? What are some of the pros and cons of dedicating oneself to a particular patron or tradition?
This depends on your personality. If you have a strong affinity for a given patron or tradition, by all means go with that. If you feel more comfortable working in a comparative religions type mode, then cultivate an understanding of multiple systems instead. Most active clergy members do not polarize entirely on this issue; specialization or diversification will show up as dominant traits but not to the total exclusion of the other option. So you'll see a lot of folks who specialize in a given service, yet still maintain awareness of others; and you'll see a lot of generalists who are particularly good at one or two things and devote a little extra attention to that. It's kind of like studying for a college degree -- you can take a major in comparative religions with, say, Lakota Shamanism as a minor; or you can take a major in service to Athena with a minor in comparative religions.
Dedication to a specific patron or tradition greatly intensifies the connection. It often provides access to powers which the divine patron reserves for dedicated clergy. It becomes easier to know the patron's desires. The narrowed field makes learning the rituals and customs of the tradition go much faster and with less distraction. It is also a declaration of loyalty and willingness to serve, not just in general but in particular. That makes the relationship very special.
As a dedicated priest(ess) you wind up carrying a kind of package, new benefits and restrictions. A while back, the role-playing game industry introduced the idea of specialist clerics who served some specific (invented) deity and, consequently, had special things they could do and certain things they were forbidden to do. This actually matches reality quite closely. What package you get depends on your chosen patron's sphere of influence -- animals, plants, healing, divination, war, fertility, knowledge, whatever. For instance, a Priestess of Inanna would get a very different package than a Priest of Aries; she might gain the power of bestowing fertility and be forbidden to waste food, while he might gain the power of strategic brilliance and be forbidden to show cowardice. Individual traditions come with a set of ethical guidelines, virtues to uphold, taboos, and so forth which members are expected to follow. Dedication really does impact daily life.
Basically you wind up emulating your patron, so you champion the same kind of causes and avoid anything that might prove counterproductive to your patron's sphere of influence. Some restrictions are really widespread; for instance, I think most Pagans have a restriction against littering because almost all Pagan traditions consider the Earth sacred and aware. But some stuff can vary widely, because where one patron might require pacifism another might insist that you defend yourself. You have to choose carefully and make sure that your patron's or tradition's ideals match your own.
With a broader focus, you enjoy considerably more flexibility. Some patrons will work only with their own dedicated clergy; but most will work with anyone who shows the appropriate respect, and some will cut you a lot of slack if you're an Eclectic rather than a dedicant. This comes in very handy because different traditions are good at different things. As an Eclectic you can adapt much more readily to changing circumstances; in particular, you can select a patron and a tradition which specialize in each individual challenge that you face. This means you always have access to expert assistance; you don't have to struggle around trying to make your only system deal with things it was never designed to cover.
Furthermore, there is one reason which applies equally to selecting specialization and diversification, and that's divine guidance. If a given God(dess) calls you to service, then you specialize; if several call you to different services, well, then you diversify! In terms of making your own decisions -- if you do just one thing really well, you're better off specializing; but if you do lots of things, then it's a good idea to have backup for each. (See also "Monotheism vs. Polytheism in Contemporary Paganism.")
What would you say to someone with a Pagan vocation, who truly wishes to serve the God(dess)? What does a postulant need to study, do, know, practice, learn, and so forth?
I usually recommend a wide course of reading, over as many traditions as possible, combined with direct experience of diverse traditions in real life. It helps if the postulants know whether they want to serve the God(dess) in particular or if they want to serve as clergy to the Pagan community (or some subset thereof). First postulants must learn about themselves, and then about others. They must develop their skills carefully, and begin as they mean to go on. Networking with other Pagans helps a lot, especially for postulants who can find a High Priest(ess) to apprentice with. Postulants must also learn to trust their instincts -- and should cultivate those instincts actively.
"Study everything in reach," I often say, "and when you run out then extend your reach." Practice meditation, magic, energy manipulation, people skills, etc. Look for a particular facet that really appeals to you and always seems to work best for you -- find your specialty and lavish attention on it whether it's counseling, distance healing, divination, plant magic, ritual design, or whatnot. Also practice absurdity, whimsy, laughter, and random acts of kindness. Teach what you know; give knowledge joyfully that it may bring joy to others as it has to you. Don't cast pearls before swine. Always work to make the world a better place. Take time for the important things. Most importantly: "When you pay attention, be careful what you buy!" What are some signs of a successful priest(ess)?
A good priest(ess) tends to accrete people. You know you've got a wonderful priest when he has a full coven or congregation plus an address book listing most of the local Pagans even if they aren't in the same tradition; bonus points if he also has contacts in the local police station, hospital, interfaith clergy organization, or suchlike. The buildup of contacts also sets the stage for gatherings of increasing size, and an accomplished priest will take advantage of that. This helps immensely with community relations both internal and external, minimizing problems or preventing them entirely.
Also, teaching is a major part of my belief system, a common trait among Pagans; remember that without teaching our traditions, they may die out. I hate to see one person stuck with all the power and all the work, because it leads to burnout and other problems. You know you've got a terrific priestess when she has three high-quality handmaidens on her heels and a bunch more previous students currently running their own successful groups. The old title of "Witch Queen" refers to a High Priestess whose coven has successfully and peacefully divided (or "hived off") three times; and the Witch Queen is entitled to wear a red garter, with a buckle for each hiving, as a sign of her ability to foster leadership skills in her protegees.
A good leader leads. Watch for the priest(ess) who holds membership in one or more well-known Pagan organizations; bonus points for serving as a board member or officer in any such organization, and mongo bonus points for founding one to meet a previously-unsatisfied need. The best clergy members possess a kind of quiet confidence that leaves you feeling comfortable in following them because you trust them to handle any situation that might come up. They get people moving and they bring out the best in their followers. They take responsibility.
Covencraft: Wicca for Three or More by Amber K. Llewellyn, 1998. Covers just about everything there is to know about coven formation and management, with extensive detail on the education of clergy members and the requirements for attaining priest(ess)hood.
Inanna, Queen of Heaven and Earth: Her Stories and Hymns from Sumer by Diane Wolkstein and Samuel Noah Kramer. Of most use here are the recountings of "Inanna and the God of Wisdom" with its list of the leadership powers Inanna received, and the hymn "The Holy Priestess of Heaven" which shows one of Inanna's roles; also cultural material about ancient Sumerian clergy appears in some places.
Inside a Witches' Coven by Edain McCoy. Llewelly, 1997. Provides many checklists of questions to ask about leadership and group dynamics; includes much discussion of how to keep a coven running.
Lord of Light & Shadow: The Many Faces of the God by D.J. Conway. See chapters on "Lord of Judgment & Prophecy" and "The Magician" for material most closely related to the responsibilities of clergy members.
Oya: In Praise of the Goddess by Judith Gleason. An in-depth look at the rites of Oya with attention to various practices common to Her clergy.
The Rites of Odin by Ed Fitch. See the section "Leaders of the Rituals" for a brief discussion of priest(ess)ly duties in the Odinist tradition.
Truth or Dare: Encounters with Power, Authority, and Mystery by Starhawk. Harper & Row, 1987. Presents a fascinating look at power in relationships, including the appropriate use of Authority; also has an excellent discussion on responsive leadership, complete with assessment questions.
The 21 Lessons of Merlyn: A Study in Druid Magic & Lore by Douglas Monroe. Not a historically reliable source, but features a fine discussion of Authority in the prologue.
Oya: In Praise of the Goddess by Judith Gleason. An in-depth look at the rites of Oya with attention to various practices common to Her clergy.
"The Pagan Vocation: What Makes a Priest(ess)?" copyright 1997 Elizabeth Barrette, first posted to Sisters of Avalon listserv. It was revised for web publication July 1998 and June 2011.