DECLARATION ON THE LIFE OF PRIESTS                                                                          Page 1

 

MATTERS OF INDIVIDUALISM AND THE LIFE OF PRIESTS

PROMULGATED BY

OBA ERNESTO PICHARDO

JANUARY 4, 1999

 

PREFACE

 

  1. The preservation of ritual and ceremony was a central theme of previous New World generations. Orisha worship survived under harsh conditions and has become a world religion. However, its rapid growth in numerous cultures calls for the task of renewal given the importance and new increasing diversity. The excellence of the priesthood must be examined at greater depth; in practical terms and preparation for the next millennium. Priests by sacred ordination and religious mission, especially those devoted to the care of souls, as a whole, share in the ministry of orisha. Therefore, the individual and life of the priests must be addressed in order for the ministry to be carried out more effectively; in religious and changing human circumstances. There are three primary divisional tendencies at present; orthodox, reversionary, revisionary. This declaration is concerned only with the primary matters common to all orisha ministers, especially to those who are religious. Therefore, it is intended to provide a foundation to build upon for a more effective ministry and condition of the priesthood. The Church declares as follows.

    2.  

    SECTION I

    Matters of Individualism
  2. Religious rapid growth and diverse change varying from country and region present a profound impact on the modes of thought and values. New technologies and forms of accessibility involve the ministry in a new stage of history. The technological and access capabilities move our communities from a static concept of narrow reality to a more dynamic, more evolving condition. In consequence a new series of challenges are noteworthy.
  3. The traditional systems that shaped and preserved modes of thinking and feeling handed down from generation's experience greater difficulties today. A change in attitudes frequently questions longstanding accepted norms. Especially when encountering cross-cultural experiences. There are the impatient young people that seem to want a part in the religious experience in premature ways and elders that are deficient in universal teachings.
  4. The individual manner and norms of behavior have their impact on religion. Long-term traditional apprenticeship is stressed. It is often difficult to distinguish between individual criteria and religious tenet. Individualism is a growing present trend guided in many instances by matters of the lower ego evading communal welfare. This type of trend radically transforms established norms and is re-shaped in the continuity of social conditions that vary in country and region. Although the ministry functions as an informal tribal order the traditional tribe community structure has rapidly changed in form. The introduction of various forms of socialization does not always promote appropriate personal development.
  5. World inequalities inspire contradictions and imbalances that vary within individual condition resulting in enmities, hardships, distrust, and isolation. As a result many persons are finding a sincere relationship with orisha and others are abandoning religion in practice.
  6. Individualism while being part of the human freedom must hold to the manifestation of good conscience. It is in the fostering of good conscience that transformation can occur finding a genuine solution to individual life problems that arise from social relations.
  7. Individualism presents an illness. In many instances it neglects the training in faith, presents erroneous doctrine, and too often is deficient in religious, moral or social life, in ways that conceal rather than reveal the authentic face of our religion and the orisha psychology.
  8. Individualism is an advancing deterioration process. It grows more acute without a viable immune mechanism. A root reason for deterioration is the lack of religious education in relation to morals and values that promote good conscience and adequate behavioral conduct. This differs from acquiring knowledge related to matters of lineal norms and religious practice.
  9. Each orisha reveals qualities of individualism and its communal relationship. Orisha without prejudice brings the message of love, life, and freedom. To become truly religious requires transformation of the lower levels of ego. In this respect, the Church recommends that ministers begin to develop educational mechanisms that in meaningful ways improve the personal growth of ministers and adherents alike.
  10. Human interdependence will become more tightly knitted in the next millennium. While personal individualism should enjoy rightful freedoms mere individualistic morals, values, and conduct, must remain consistent with universal human dignity principles, legitimate aspirations of groups and matters religious. The forthcoming changes must invariably work to improve the human condition; may it be personal, religious orisha community, and general welfare of the human family.

    11.  

    SECTION II

    THE LIFE OF PRIESTS
  11. The ministry of orisha worship is of great importance and needs to be carefully reviewed in the coming years. Those ordained share in the ministry of orisha worship equal in manner regardless of lineage's. The goal of improvement reaching excellence in the order of priests and priestesses is a shared responsibility in matters religious. Wherefore the priesthood is called to unite and function in one body of common purpose. However, in varying degree the spirit of common purpose is increasing in deficiency.
  12. Beyond clan or informal tribal systems there is a new reality. We've become a world religion, young in this spectrum, while holding to the wisdom handed down through the centuries. Therefore as a religious community we'll follow the continuity of life and evolving cosmetic changes but we must remain true to the unchangeable religious principals that sustain life in good conscience.
  13. Priests and priestesses regardless of their function, hierarchy, or lineal allegiance, are sharers in consecration and universal mission. Each ordained person has a special individual character as a minister that must also conform to the universality of the ministry and human dignity. The individual ministers and in concert with others performs sacrifice and forgiveness in mediation under orisha authority and guidance. Therefore the priesthood must nourish a transformation in the lives of all humans suffering from lower aspects of ego.
  14. The proper fulfillment of the mission entrusted to the priesthood by orishas seeks conformity in good conscience centralized in health, peace, and prosperity. Therefore it calls to unceasingly build up the human family condition raising it to excellence. The nature of priesthood is to confront truly destructive forces and cause them to truly transform into the perfection of marvelous light principles.
  15. Those ordained are ministers of orishas. As ministers they are a living symbol of sacrifice. They perform the sacred duty of sacrifice so that the offerings can be made acceptable and blessed by the orishas in the name of Olodumare. The spiritual sacrifice is offered in union with the orishas in ways pleasing to Olodumare. Therefore each ordained person has a responsibility in his or her individualism and in relation to the human family. All by vocation and ordination as dispensers of truth are required to live by and lead others in good conscience for the Glory of Olodumare. The ministry does not call for a separation from the people, but each minister must conform to the dedication of the conditions and life service presented to him or her at ordination and those consistent with universal religious tenets.
  16. Priests and priestesses are bound together by the sacred word and teachings of the orishas not by their individualistic criteria. As educators of the faith, by themselves or through others, they must teach the faithful and lead them into a mature relationship with the orishas as the central focal point. Those destined to propagate and establish congregations must instruct their people on how to be responsive and participate in all areas of meaningful worship. They must teach their people that they live for themselves and for others. That they are sharers in the responsibility of common welfare of their religious community and the human family.
  17. The faithful must be taught that orishas are not a manifestation of the lower aspects of ego. They represent the spirit of transformation into the virtue of light. It is the teachings that will persuade everyone to progress and in proper motivation embrace the orishas as a divine path of spiritual life. However the ministers cannot be suffering from lower ego and deserve special care through the establishment of support systems. Ministers are not to be worshiped.
  18. The priesthood cannot be confined to the individual or congregational care. It must extend to the formation and welfare of the whole orisha worship community. A genuine universal thinking and feeling should be fostered that embraces a localized group and those religious institutions that function in good conscience for the Glory of all orishas. To be genuine and complete in nourishing good conscience it should include charity and mutual help in good will as an instrument for strengthening all faithful, orisha organizations, and the human family.
  19. The newly baptized must be educated on the sacredness that orishas teach on matters of natural environment, and other vital aspects of life.
  20. While maintaining a diplomatic status with all religions, new adherents must transform their beliefs and practices in ways that truly embrace orisha worship. Syncretism in its pure form is not a state of orisha worship maturity. Parallelism and spiritual diplomacy cannot be confused with syncretism.
  21. The priesthood should not propagate individualistic precepts. Teachings must rely on well-founded theology and universal tenets. The Lukumi (olukumi) should further engage in revision and identification of bonafied lineal standards. Standards and Centralization of religious norms in ways recognizable to the collective community should prevail in the coming millennium. Institutionalization in ways of formal tribal order should serve as pillars to unite our communities worldwide. The focal point must be the collective welfare of the religion, its institutions, and not the personal human grandeur. The orishas are the leaders and the ministers their servants.

 

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