Page 11 Form 1023 (Rev. 9-98) 11:50 PM 8/8/00 LC
draft
Schedule A.
Churches
1 Provide a brief history of
the development of the organization, including the reasons for its
formation.
Lady C, etc. to provide
additional info.
The
effort to form this church began with the Pagan Awareness Coalition
(PAC):
A
History of PAC
The
Pagan Awareness Coalition was mobilized in the winter of 1990. Our
inspiration came largely from the
holiday lighting displays on Cleveland’s Public Square. These displays included
such religious images as a traditional Christian creche and a Channukah menorah.
No other religious traditions were included, so a handful of Pagan individuals
began networking, (or “webworking”, as we like to call
it).
We
organized a meeting, spreading information by word-of-mouth to covens, solitaries, and others who
might be interested. Among the decisions made at that meeting was that we,
too, wanted to celebrate a holiday
on the Square. As of June 2000, we have since celebrated 10 Samhains and 4 (?)
Beltanes on Public Square, attended by as many as 150 pagans, witches, and
Earth religionists. <Smaller
Yule events have occured as well. >
The
Pagan Awareness coalition is a grass roots, consensus run, networking
organization: a web for Pagans, Witches,
Druids, Asatru, and Native spiritual practitioners in the Cleveland area.
We sponsor open celebrations on Beltane and on Samhain on the Square, as well as
working with a number of organizations to facilitate pagan dialogues and events
within the community.
We
have no leader. We are all leaders.
The
Pagan Awareness Coalition is not a coven or training group. We can link
interested individuals with practicing groups, through our network of referrals.
We maintain a mailing list with postings timely to event planning, operate a
phone-tree to update members, and we regularly update the PAC website kindly hosted by the Reverend Angelle of
Universal Ministry.
For more information, please
visit our site at:
http://www/geocities.com/athens/sparta/4367/pac.html
Current updates of PAC
scheduling and projects can be found at:
http//www.ameritech.net/users/teleri4411/teleriweb1.html
or E-mail: Teleri at
teleri4411@ameritech.net
or Angelle at revangelle@geocities.com
Conventional mail inquiries
may be addressed to:
Pagan Awareness
Coalition
POB
111292
Cleveland, OH
As PAC evolved, it developed
the following mission statement:
<<We are a diverse
group of Pagans dedicated to
dispelling the popular misconceptions about multi-theistsic, nature oriented or
Earth-based religions. We do this by Networking in the Pagan community and
organizing public rituals. We also provide support systems and information for
individuals and groups.
Our aim is to achieve
religious tolerence by educating the general public about our beliefs and
religious practices. We seek freedom from harrassment. We wish to build bridges
of understanding amoungst ourselves and with the community at large.
We are your Family,
Friends, Neighbors and co-workers; please remember this as we explore our
diversity>>
While many members of PAC
are solitary practitioners, some of those most active lead religious groups that
meet several times per month for full and new moons, Sabbats (see section 5) and
on other occasions to worship and or study. Many are already ordained through
various non-denominational churches.
In
addition, many solitary
practitioners and Pagan religious group that practice their religion frequently
and that attend PACs public rituals do not have the benefits provided under the
law to such religious practices. As
a result, in March 2000, PAC
initiated discussions aimed at forming a Church to help extend the benefits
available under the law to its activities and those of associated entitites.
By
March 2000 general theological, organizational and ethical principles for the
formation of such a church were agreed to by members of PAC’s board and
participants at its meetings.
These principles were posted
on Pagan e-mail lists and elsewhere.
By June, 2000 members of
other Pagan Congregations, study groups, religious rights organizatons, and
churches joined in the Church planning process. A decision was made by participants to
create a Church with a broader scope than PAC alone, that will help to serve the
religious needs of many existent
groups, that can be brought under a common Church umbrella as standing
committees, along with solitary practitioners.
Among the key reasons for
forming a church are
Iincreasing the
opportunities for religious practice and sharing of information, training,
cooperation, and opportunities toworship among members of our religions,
Providing new mechanisms for
pooling, protection and creation of religious resources
Helping to assure that the
rights and benefits available under the law to our religious practices, places
of worship,. etc. are appropriately extended under mechanisms available under
the law.
2 Does the organization have a
written creed or statement of faith? Yes No
If
“Yes,” attach a copy.
We
have many.
DRAFT
ARTICLES OF BELIEF
We
believe that all spiritual paths leading to the benefit, health and enrichment
of all living and natural things are equally valid. No one person or group has the right or
“wisdom” to claim that any particular spiritual path is any more or less valid
than any others. No person, group,
religion or personified deity has a monopoly on truth.
We
do not recognize an authoritarian hierarchy, but we do honor those who teach and
share their knowledge, wisdom and experience. We acknowledge and respect those who
generously and courageously give of themselves and their time as
leaders.
We
acknowledge greater powers, but we also believe that power should be sought and
can be found within each individual
We
recognize that a spiritual force of great power imbues all nature. It is this field that makes magic and
life itself possible. We undergo
rituals and practices to develop our understanding of this force in its multiple
manifestations and personifications in order to become wise and prudent
navigators of its ways. We see
religion, magick and wisdom-in-living as united in our
worldview.
We
perceive, among the creative powers of the universe, the polarity of and
interaction between the principles known as “masculine” and “feminine”, yin and
yang, etc. We understand divine pairs (complementary opposites) to be mutually
supportive and equally valuable.
We
believe in an ongoing cycle of birth-death-rebirth which represents the
continual renewal-the evolution and developent -- of both consciousness and
Spirit. This ever-repeating cycle
provides a meaningful context for the Universe, guiding us towards definition of
our individual roles within it.
We
actively seek to understand and control the forces and powers within ourselves
which make it possible to live wisely and well without harm to others and in
harmony with all existence. We do
not seek power over or control of other people.
Our
major thrust and focus is on positive action in the present (despite whatever
history and teachings, ancient or modern from which we draw). Our mutual concern is to provide a
healthier, happier and more functional future for ourselves, our Earth, and
those who will inhabit it after we are gone.
We
perceive nature as endlessly and diversely erotic, sensual and spontaneous; and
we value and find beauty in all consensual eroticism, sensuality and
spontaneity. We see such acts of pleasure as symbols, sacraments and embodiments
of sacred life, and as one of the sources of energies used in magical and
religious practices. In general, we
believe that life was meant to be filled with joy, beauty, love, pleasure,
learning and humor.
We
seek all that is contributory to health and well-being from nature; and consider
food, environment, attitude and ones interactions to be inextricably linked to
one’s health. We practice a variety
of traditional and non-traditional healing methods with the understanding that
health, like happiness, needs to be fitted to the
individual.
We
affirm and celebrate the diverse nature of all peoples and cultures, and respect
the rights of individuals and societies to live their lives according to their
own sincerely held beliefs, as long as they do not infringe on the right of
others.
We
embrace and celebrate the beauty of Nature in all its forms. No race or sexual orientation is
superior or inferior to another.
Each is an expression of Nature’s Beauty and is essential to one
another. Therefore, we welcome,
honor and respect the whol
3 Does the organization
require prospective members to renounce other religious beliefs or their
membership in other churches or religious orders to become members? No Yes
Conditonal
No
The
church as a whole does not, except when the ethics promoted by such a church are
clearly contrary to the ethical code of this Pagan church, presented in the next
section of this application. .
We
neither acknowledge nor worship the Christian devil, "Satan" who is not in our
Pagan pantheon
Its
standing committees reserve the right to place additional restrictions on
membership
4 Does the organization have a
formal code of doctrine and discipline for its members? Yes
No
If “Yes,”
describe.
The
church adopts the following ethical codes as among its doctrine.
The Earth Religion
Anti-Abuse Resolution:
We,
the undersigned, adherents of Pagan and Neo-Pagan Earth Religions, including
Wicca, or Neo-Pagan Witchcraft, practice a variety of positive, life affirming
faiths that are dedicated to healing, both ourselves and the Earth. As such, we do not advocate or condone
any acts that victimize others, including those proscribed by law. As one of our most widely accepted
percepts is the Wiccan Rede's injunction "to harm none", we absolutely condemn
the practices of child abuse, sexual abuse, and other-forms of abuse that harm
the body, mind or spirits of individuals.
We offer prayers, therapy, and support for the healing of the victims of
such abuses. We recognize and
revere the divinity of nature in our mother the Earth; and we conduct our rites
of worship in a manner that is ethical, compassionate and constitutionally
protected (sentence on
Statanism moved to section 2) We
will not tolerate slander or libel against our churches, clergy or
congregations; and we are prepared to defend our civil rights with such legal
action as we deem necessary and appropriate.
Enhanced Free Spirit
Alliance Code of Honor:
I
will consider my word sacred
I
will respect all others' rights to freedom in all areas, and their safety,
privacy and opinions.
I
will respect the life of this planet.
I
will take personal responsibility for my actions, and if I err or am wrong, I
will be quick to apologize and make restitution.
Honesty is valuable. I will remember this in thought, word
and deed.
Our
primary focus is on helping practitioners of ethical, non-racist, and non-sexist
nature religions that promote understanding and tolerance of other religions and
their practitioners
"An it harm none, Do what thou Wilt" is the
Wiccan Rede, although it may be stated with slightly different wording in some
traditions and in various contexts with varying
interpretations.
To clarify how the church
interprets this, we accept the interpretation in CONCEPTS OF WICCA by Jehana
Silverwing:
“This is more than an excuse
for licence. It contains several
concepts discussed below (ethics, Will, among others).
Ethics: Not seen as being
imposed from "outside", from external dogma. They are integral, however, because
they are based on common sense and respect for others (see microcosm =
macrocosm), including the environment around us.
Ethics respects the need for
others to make their own choices in life, though we may provide guidance. Ethics
means not hurting others unnecessarily, or for what we percieve as "their own
good". The Golden Rule applies.
Manipulative, cohersive magic has no part to play in a responsible,
respectful approach to the Craft.
Will: The concept of doing
YOUR magical "Will" involves finding out exactly what it is ?? one of the things
Wiccan exercises help for. Just any passing fancy is not necessarily your
"Will". Needing to dominate or decide for others is also not, in this sense, an
expression of Will. Many times,
what may be mistaken for Will turns out to be in actuality a knee?jerk
counterreaction to something (for instance, a vengeful counterreaction). In one important sense, however, Will is
finding that thing (or things); that mode of being, which "centers" you ?? and
living it.
>>
In addition, many of our
members believe that what you put out comes back three times, although some do
not take the take the three times
part literally, while recognizing that people get back what they put out, often
amplified.
Our
standing committees reserve the right to adopt additional ethical codes and to
discipline their members as necessary and appropriate
5 Describe the form of worship
and attach a schedule of worship services.
Our members include, but ar
not limited to, Witches, Druids, Shamans, Mystics, and other Earth Religionists.
Definitions of these terms include but are not limited
to:
Pagan is a member of an eclectic,
mostly modern, religious movement encompassing a broad array of religions that
revere the Divine in nature and/or draw upon the myths and symbols of ancient
faiths.
Neo-Paganism: Collection of diverse contemporary
religions rooted in indigenous traditions or deriving inspiration therefrom,
characterized by a belief in the interconnection of all life, personal autonomy,
and immanent divinities. Often nature-centered and supportive of gender
equity.
Witch is a practitioner of a
religion that honors the Divine in nature and uses magic as a tool for personal
and global transformation. A Witch
typically worships Deity in both female and male forms (although most Dianics
worship/work with only Goddesses), and celebrates creation at the changing
seasons.
Druid is typically a member of
one or more of several Pagan groups that started in the 1960s through 1980s, who
place an emphasis on excellence in research, art and liturgy, and who provide
open public rituals, education and service to their local
communities.
Shamanism is a solitary spiritual
practice honored in cultures around the worked and throughout history. Shamans journey into the world of spirit
to find wisdom & healing for themselves and their
community.
Mystic is one who believes or
works with the principle that any being can have direct personal knowledge of
the Divine without intervention of an outside authority. . While the Divine is
commonly thought of as godlike or spiritual, we include in the definition of
mystic those whose beliefs, ethics, and practices include sophisticated forms of
transcendental secularism involving consciousness at a non localized level
unifying with individual's surroundings and that which is.
Earth
Religions
include include Pagan religions (Wicca, Druidism, Shamanism, etc.), traditional
religions of indigenous peoples,
those variations on indigenous religions (Voodoo, Ifa, Santeria, eclectic
Native American Inspired medicine societies, etc.) and on variations of widespread
religions (Christian, Moslem, Sufi, Jewish, Buddhist,Hindu, Taoist, Shinto,
Unitarian Universalist, etc.) that honor nature and the Earth and our place in it, along with similar mystic
beliefs and practices.
MAGICAL RITUAL
FORMS
Witches typically work magic
in circles between the worlds to influence the world. Rituals usually involve purification,
centering, casting a circle, calling the four elements, calling Goddess and a
God, Raising energy in the circle that is released to the objective, grounding,
cakes and wine, and thanking powers invoked and closing. Witches typically do rituals at Full and
New Moons, Solstices, Equinoxes, and cross quarter points of the year (Samhain,
Imbolc, Beltane, Lammas).
ADF
Druids typically work magic in a space that they define as the center, and call
into the center what they are
looking for. ADF Druid rituals generally involve a procession, invoking a
Gatekeeper to open the doors between the worlds, centering, invoking triads
(ancestors, nature spirits and the gods, and/or other triads), raising energy
through creative offerings to the Goddess/Gods invoked, release to the deities,
who return it, often to a purpose, reading an omen, passing a cup, thanks and
formal closing
Shamans often use drumming
or other methods to access the other worlds, find spirit allies (power animals,
etc.) and return with the ally, who then does tasks, healing. etc. when
sent.
Some Witches use Shamanic
technique and work with their spirit allies in their magic. Others use ceremonial magickal forms in
which entities are invoked or created and sent to do
work..
Traditional indigenous
peoples and other Earth Religionists use a variety of techniques which may
include some of the above as well as techniques that may be unique to their
religions.
GENERAL UNDERLYING
VARIATIONS IN PRACTICES AND GROUPS
Traditional, which follows
very closely specific forms of practice and belief that are handed down by
clergy and/or teachers and usually have strict hierarchy and may have lots of
restrictions to preserve the purity of the tradition.
Eclectic, in which people
explore a variety of paths and find out what works for them. The origins of many eclectic paths may
include such influences as the
Women’s movement, the Counterculture of the 60s, New Age practices, traditional
Wiccan practices, practices of indigenous peoples and the needs and tastes of
the individuals involved. Groups
tend to be egalitarian and consensus oriented. Eclectic groups may evolve into
traditions, as people find a body of practice that works well for them, and they
adopt these as standard operating procedures.
Most Pagans are Pantheistic
and Polytheistic, with some exceptions--such as Asatru, which prefers the term
Heathen to describe themselves over the term Pagan. Asatru is a family of religions honoring
the Norse/Teutonic Gods (Aesir) and nature spirits (Vanir),.
EXAMPLE
RITUALS
Examples of our rituals
include our Beltane and Samhain ceremonies
(someone in PAC to
provide)
Further information on the
correspondences used in seasonal rituals and an example of Wiccan ritual format
are included below:
EXAMPLE GENERAL WICCAN
RITUAL FORMAT
Prepare
space
Welcome
& explanation
Quiet
time
Procession
& chant
Purify
& Establish Space
Personal
Purification
Tree
meditation
Name
chant (everyone intones name, and people intone it back, sending good
energy)
Call
Quarters (Candles and Pentagrams inside, rattle, invoke, whistle outdoors) <casting circle in the
process>
Invocation/praise
of the God & Goddesses
Presentation
of Focus
Main
Work (Connect with target, raise energy, send to target while visualizing
objective achieved; or Shamanic journey;
or Drawing Down the Moon;
etc.)
Cakes
& Wine
Grounding
Thank
Goddess & God
Close
Quarters
Group Hug & Formal Closing
CYCLE
OF THE EIGHT SABBATS
Selected Correspondences
____________________________________________________________________________________________________________________________________________________________________
____________________________________________________________________________________________________________________________________________________________________
Imbolc
Baby Sun,
Life spark,
Inspiration,
Bring skill,
Bridgid's
Birth
Initiation, Naming
Increasing light
Germination
Bridgit
Lugh
Bed,
Start a purpose growing,
Peak cold
begins
Lamb,
Gaelic fire festival-feast
Candle
of flame and waxing light
Vernal
Balance of
Sprouting
Maiden comes
Return of
Seeds,
Child
Welcome nature spirits,
Equinox
Light & Dark
Budding
from underworld/ Green Man
Narcissus,
Charge seeds, decorate/charge
awakes to meet
Crocus
eggs, Celebrate Spring,
young lover
Symbolic Breaking of Bonds
Beltane
Strongly
Flowering
Fertility,
Return of
Maypole, Sexual
Maypole dance, Nature
increasing
Maiden comes of Summer Gods, Penis
Maturity
spirit work, Aid in
light,
Age,
Fertility,
regeneration of Earth,
Balanced heat
Sexual,
Sexual
Love & caring, Feed each other
Marriage
Marriage
Handfastings, Choose May Queen
& King
Summer
Peak light
Growth
Full adult
Sun King
Sun,
Parent
Nurture crops, Appreciate
Solstice
Darkness to come
Mother aspect embraces Fairies
Nature, Celebrate nature's
Goddess of
sacrifice & renewal, Make
Summer so
changes and adjustments
strongly that he
is reborn as God
of Waning Year
Lammas
Declining light
First Harvest
Leadership,
Teaching,
Make corn
Children up Bless first fruits,
Weeding prior
Peak heat
Prep for rest of
Goddess becomes
Green Man in
dolly
and about,
to next harvest, Bless tools,
Harvest
reaper
Full Adulthood
Attain
Invoke skill, knowledge &
Maturity healing,
Initiations. Brewing,
Sacred cooking fires, Competitive
games
Autumn
Balance of
Primary Harvest Goddess
mature, Underworld
Sickle
Middle Age Going away party for
Green Man
Equinox
light & dark
Underworld
Gods return
Children Celebrate harvest, Earth
healing,
Goddess return
weaned
Charge seed for next year's
crop,
Samhain
Strongly
Last Harvest Goddess as
God as
Pumpkin,
Crone,
Spiritworld contact, Festival
falling light
Falling leaves,
Crone
Gatekeeper
Pomegranate,Elder,
of life and death, Celebrate
Balanced heat
Transition
Apple
Universal
harvest completed, Divination,
Knowledge
Past-life regression,
pomegranate/apple mystery
Winter
Death/birth Sun Hibernation
Goddess gives Sun God
Yule Log,
ConceptionGiftgiving, Rituals to help
Solstice
peak darkness,
Dormancy
birth to SunGod
Reborn
Evergreen
Time in
good causes charity, Solar beacon
Promise of Light
tree,
Summer-
cone of power, Saturnalia, Magical
Holly, Ivy,
land
oaths, Go through portal, Give
Mistletoe,
birth to new projects, Mythraic
Oranges
ritual, Kindle Yule log
We may need to expand this
to include specific dates, a lunar calendar and a basic astrological
discussion-along with the fact that the specific dates may be modified to as
needed for various reasons.
In
addition, something about the schedules of study groups, covens and other groups
likely to become standing committees meeting on other schedules should be
provided, along with some examples.
6 Are the services open to
the public? No
Yes
If “Yes,” describe how the
organization publicizes its services and explain the criteria for
admittance.
At
present, our Beltane, Samhain, and Yule rituals (put on by our Pagan Awareness
Coalition Standing Committee) and the rituals of at least one of our monthly
study groups are open to sympathetic and interested members of the public who
are not disruptive.
For the last ten years, our Samhain
rituals have been performed on Cleveland Public Square, and Beltane for the last
three years at Cleveland Public Square.
The public gathers at the square and joins in the ritual, although our
security team has occasionally had to exclude verbally abusive, intoxicated
and/or otherwise disruptive individuals.
Our
public events are publicized by fliers distributed to various Occult Stores,
coffeehouses and events frequented by our members, as well as by e-mail,
conventional mail and word of mouth.
In addition, they are often listed by other organizations in their
calendars or newsletters, and we have encouraged (but not always obtained)
publicity in newspapers, radio and TV through press releases, etc. We also have sign up lists at our events
for inclusion in our mailing lists.
Our
study groups are publicized by word of mouth, and occasionally by fliers or
listings in other publications.
In
addition to public events, members of our standing committees perform many
rituals that may or may not be publicized or open to the
public
7 Explain how the organization
attracts new members.
Generally through publicity
about our public events or word of mouth
8 (a) How many active members are
currently enrolled in the church?
Including affiliated study
groups, we need to provide list here-making the distinction between affiliated
members and voting members)
(b) What is the average
attendance at the worship services?
About 175 at our public
Samhain and Beltane ceremonies.
Our standing committees (covens, study groups, etc.) vary typically from
three to thirty. In addition,
individual members often worship alone or with very close friends or family
members
9 In addition to worship
services, what other religious services (such as baptisms, weddings,funerals,
etc.) does the organization conduct?
Our
Wiccan standing committees typically perform Wiccanings (equivalent to
baptisms), handfastings (equivalent to weddings), handpartings, dedications,
initiations, clergy investitures, Fertility rites, Cronings, Saging, rites of
passage (such as funerals), healings, exorcisms, blessings, purifications,
etc. Similar rites may be performed
by druids, shamans and other earth religionists.
10 Does the organization have
a school for the religious instruction of the young? Yes No
At
least some of our study groups are intended generally open to the young, along
with most of our rituals.
. Section 10 on Training
children. We added the word
intended concerning at a church study group and children. We also agreed to have Dutch draft text
to the effect that parental permission will be required for minors to be
involved in church sponsored study groups when not in a public venue. The main reason discussed for thus was
minimizing the chance of legal hassles from irate parents that we are not
prepared at this time to deal with.
We all agreed that we need an attorney advisor and that somewhere in what
we write the Church should be empowered to make exceptions to such policy, if it
should decide otherwise.
11 Were the current deacons,
minister, and/or pastor formally ordained after a prescribed course of study? No Yes
Ordination in this church is
conferred when at least three functioning Clergy in the church deem the person
by reason of training and experience to be competent at the type of work for
which the person is ordained. In
many cases, such clergy status is given to people who have for considerable
amounts of time lead congregations or otherwise clearly demonstrated their
competence.
Within our standing
committees, nomination for ordination typically requires at least a year and a
day of training and clear demonstration of the necessary competency for which
the person is trained, along with a clear need for the person to be so
ordained. However, we reserve the
right to recognize divine inspiration and the ability to manifest it as
sufficient grounds for ordination, etc.
There will be a variety of
ordained clergy positions, including
Priest or Priestess of
Wicca
Ordained Clergy-Counselor
(Seith, Oracle, etc.) -- mainly for Pagans who need clergy status to avoid legal
hassles over doing divination and/or who are recognized as skilled in
counseling)
Other titles as necessary
and appropriate
Section 11 on Clergy will
require some work. Regarding the grandfathered Clergy list, more of our clergy
need to get to know Copper, who is relatively new to our community. It may also be appropriate to make it
clear that clergy in our church are expected to be responsive to situations that
in most religions would warrant clergy counseling, at a minimum by providing
appropriate referrals. At a
previous meeting we discussed the possibility of the church sponsoring and/or
encouraging training in this area.
12 Describe the organization’s
religious hierarchy or ecclesiastical government.
Our
standing committees hierarchy varies from one committee to another, varying from
rule by consensus, to rule by volunteers, to rule by the High priestess and/or
high priest of the committee.
The
church government is designed to minimize the potential for matters related to
ordaining clergy and other traditional matters related to churches or
incorporation to interfere with the internal affairs of its Standing
Committees.
The
Church’s central government has just
enough centralized, formal, corporate structure and power
to:
Provide and maintain a 501C3
umbrella
for donations and grant applications for a broad range of independently funded
and organized projects and associated standing committees serving the Pagan
community and consistent with a broad interpretation of the purposes of the
church. . Such standing committees would include PAC, ____, ______, _______,
______< an Ordination Committee, NeoERAA, the Ohio Events Calendar, and a
variety other potential projects.
Ordain a wide variety of
Clergy
Recognize and extend the legal protection and
rights of the church to a wide variety of
privately owned Pagan Chapels and activities, as well as potential new
facilities and activities, like the proposed storefront church/ coffeehouse -- in so
far as reasonably possible
Assure that the necessary
financial reporting, etc. required by law are met (including compliance with
bylaws, contracts, etc.), and that information on how such funds were spent be
readily available to members of each committee and those making donations
Assure that different
standing committees within the church do not interfere in the internal affairs
of other standing committees or put them at financial risk, except when decided
otherwise by mutual consent between the standing committees, in so far as
reasonably possible
Mediate disputes and act as
a supreme court regarding compliance with
bylaws and procedures (or arrange for such procedures)
Carry out the financial and
other responsibilities required of a church and a corporation
All
other powers and duties of the church are reserved for its standing
committees.
At
the center of the church are the Board of Trustees, consisting of the six people
who signed the articles of incorporation, who have the duty to serve as a
supreme court concerning matters of interpretation of corporate bylaws,
charters, etc. in event of a dispute over their interpretation (when necessary),
and who have the power to remove corporate officers for gross malfeasance,
misfeasance or neglect of duty.
Trustees are subject to a vote of confidence every five years within the
church. If they loose such a vote,
trustees may be replaced by election by voting members of the church. The six candidates for trustees getting
the most votes would be elected, in event of a vote, and the persons with the
seventh through tenth most votes would be alternates, if an existing trustee is
unable to function or resigns. In
addition, a trustee can be removed for gross misconduct or neglect of duty by a
2/3 majority of the trustees, the board and the
membership.
In
addition, the church has a Board of directors, consisting of a president, vice
president, secretary, treasurer, publicist, members advocate, membership
coordinator, and legal advisor, unless changes are approved in corporate
bylaws. These positions are filled
initially by volunteers doing the work, and are subject to annual election by
voting members of the church (by a majority vote), as well as recall by the
board of trustees, board of clergy, or voting members by a 2/3
majority.
While a variety of levels of
church membership are available, ranging from affiliation due to membership in a
standing committee that is part of the church and agreement to its code of ethics, to
patronship by making substantial donations of property or money, voting
membership is reserved for the volunteers who:
Occupy specific positions
with specific job descriptions that have been approved by the other voting
members,
Provide quarterly reports on
their progress and plans for the next quarter to the Board and
Members
Do
the work in their job descriptions and demonstrate a pattern of keeping
commitments whenever reasonably possible
Maintain reasonable
compliance with the Church’s standards of ethics
Gross failure to meet these
criteria are sufficient grounds for loss of voting membership, as determined by
the Board of Directors or their designated agent, subject to appeal to the Board
of Trustees or the other voting members.
In
general, all decisions by the trustees, the board of directors and the
membership shall take place by consensus when reasonably possible or a
two-thirds majority when necessary.
If a decision is formally proposed to the membership and/or the board,
and no member objects within a week (if all members are on-line) it shall be
considered to be passed by consensus.
Up to two weeks may be needed, plus a phone or US mail notification
system if all members are not on line.
In
general, the voting bodies of the church define policies and budgets, and the
details are worked out by the people doing the work, unless a voting body
decides otherwise
At
least one church ordination
committee defines and implement fairly loose ordination requirements
that require that anyone ordained
Agree to a basic code of
ethics (consistent with church requirements)
Be
leading a Pagan group or have demonstrated loosely defined minimum skills
necessary to design, lead and perform the types of work for which the person
needs formal ordination to meet state requirements.
It
takes the support of at least three already ordained clergy for the church to
ordain an applicant. All members of
the ordination committee shall be ordained.
Ordination would be for
life, unless the person has clearly demonstrated a pattern of behavior that
seriously violates the basic ethical requirements of the church and the church
decides that removal of such status is necessary and appropriate (a can of
worms).
13 Does the organization have
an established place of worship? Yes
No
If
“Yes,” provide the name and address of the owner or lessor
of
the property and the address and a description of the
facility.
If the organization has no
regular place of worship, state where the services are held and how the site is
selected.
Public Square at Samhain and
Beltane, owned by City of Cleveland.
Various Standing committees
and members may list their temples, groves, selected power spots, etc. as
established places of worship, so that they enjoy the protection of the church,
legislation against desecration of churches, tax deductibility,
etc.
In
addition, we may need to add discussions of how we select temporary sites. I am tempted to include my Working with
Nature Spirits article as an example.
14 Does (or will) the
organization license or otherwise ordain ministers (or their equivalent) or
issue church charters? No
Yes
If
“Yes,” describe in detail the requirements and qualifications needed to be so
licensed, ordained, or chartered.
See
previous discussion
15 Did the organization pay a
fee for a church charter? Yes
No
If “Yes,” state the name and
address of the organization to which the fee was paid, attach a copy of the
charter, and describe the circumstances surrounding the
chartering.
16 Show how many hours a week
the minister/pastor and officers each devote to church work and the amount of
compensation paid to each of them. If the minister or pastor is otherwise
employed, indicate by whom employed, the nature of the employment, and the hours
devoted to that employment.
This will have to be
provided by the ministers and officers, most of whom earn their living by
working. Details on who they are
employed by, the nature of the employment and the hours devoted to that can be
provided to the IRS only in event of an acceptable written agreement by the IRS
on confidentiality of this information-unless an individual minister, etc.
decides to release more of her or his personal
information.
17 Will any funds or property
of the organization be used by any officer, director, employee, minister, or
pastor for his or her personal needs or convenience? No Yes
If
“Yes,” describe the nature and circumstances of such use.
Currently, except for
possible reimbursement for expenses directly related to the work with the
church, the answer is no. They are
all unpaid volunteers. However, the church reserves the right to pay for the
services of specialists (accountants, attorneys, etc) when necessary and
appropriate. In addition, the
standing committees, which are generally independently funded, along with the
Board reserves the right to have full time paid staff or consultants should it
be necessary and appropriate-subject to the limitations necessary to retain
501(c)(3) status.
18 List any officers,
directors, or trustees related by blood or marriage.
To
be determined
19 Give the name of anyone who
has assigned income to the organization or made substantial contributions of
money or other property. Specify the amounts involved.
To
be provided on tax forms by those persons deducting associated expenses from
taxable income, subject to normal rules of confidentiality concerning such
matters. Most church expenses and
paid by passing a hat. etc and are not otherwise identifiable. . For others, the individuals can only be
identified if they grant permission.
However, church income and expenditures, and those of associated standing
committees, shall be accounted for and reported to the extent required by
law.
Instructions
Although a church, its
integrated auxiliaries, or a convention or association of churches is not
required to file Form 1023 to be exempt from Federal income tax or to receive
tax-deductible contributions, such an organization may find it advantageous to
obtain recognition of exemption. In this event, you should submit information
showing that your organization is a church, synagogue, association or convention
of churches, religious order or religious organization that is an integral part
of a church, and that it is carrying out the functions of a
church.
In determining whether an
admittedly religious organization is also a church, the IRS does not accept any
and every assertion that such an organization is a church. Because beliefs and
practices vary so widely, there is no si
ngle definition of the word
“church” for tax purposes. The IRS considers the facts and circumstances of each
organization applying for church status.
The IRS maintains two basic
guidelines in determining that an organization meets the religious purposes
test:
1. That the particular
religious beliefs of the organization are truly and sincerely held, and
2. That the practices and
rituals associated with the organization’s religious beliefs or creed are not
illegal or contrary to clearly defined public policy.
In order for the IRS to
properly evaluate your organization’s activities and religious purposes, it is
important that all questions in Schedule A be answered.
The information submitted
with Schedule A will be a determining factor in granting the “church” status
requested by your organization. In completing the schedule, consider the
following points:
The organization’s
activities in furtherance of its beliefs must be exclusively religious,
and
2. An organization will not
qualify for exemption if it has a substantial nonexempt purpose of serving the
private interests of its founder or the founder’s family.