Goðorð

The priesthood of our faith

Within every religion there exists a group of people dedicated to its practice and furtherance. These are men and women who devote their lives to the study and worship of their notions of divinity. From performing holy rites to advising the laity, it is a mission that some are called upon to undertake that involes a lifelong commitment.

 

The priesthood of our faith is called Goðorð, which was also the name of the community they lead. The masculine singular form is Goði, and the feminine Gyðja, both simply meaning “the godly ones,” “the pious ones.” So intrinsic is this notion of godliness with the actual divinities of our faith that the terms are also used to define the Gods themselves. Goði comes from the word Goð, which denotes a God, and Gyðja means both a priestess and a Goddess. This even led later Euhemerists to describe the Æsir as a group of priests and priestesses, rather than the ones being prayed to, which we find in Ynglingasaga and elsewhere. Because of this intertwining of the terms, we can surmise that the aesthetics of the priesthood likely mimicked that of the divine, and we would find them understanding the lore in such a way that this would act as a sort of theological foundation for how they act, dress, and behave.

Their understanding of the stories and traditions would become the basis for the dissemination of the faith, and their roles as emmisaries of the divine would lead them into many different roles played out within the community. From overseeing the blessings of war to bringing about peace and atonement through settlement of disputes, they have a truly important purpose within the sacred community, and as such must devote themselves fully to their tasks. As with any job, the role of Goði/Gyðja requires skill and training and a lifetime of devotion.

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 The word Helga means “to make holy,” which, as we have seen, has several different connotations to it. Here it represents the idea of a person being declared holy, in which that individual would become mannhelgi or a holy-man or woman. In order to be “made holy,” one first must be chosen for the task, which would involve a deep understanding of the faith, the law, and the ritual constructs. These things require training and an overall immersion within the culture. There were obviously immense responsibilities within being a member of the priesthood, and the fact that they also acted as judges is very telling. In the Vǫluspá we see the Gods themselves as judges who sit upon their Rǫkstólir or “Judgment Seats” to bring order to the worlds and maintain this order through their judgment (6, 9, 23, and 25). They judge the dead at the Helþing, laying down laws and establishing convergence within their creation. Some of the Gods are specifically connected to legal proceedings, such as Forseti, who is described in Gylfaginning 32.

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In the establishment of the priesthood, we should understand the different types of Goði. In the creation of our course in teaching those of our faith about the roles the order would play, we have established a ranking system for those seeking this position. This allows us to focus training in specific subjects that are vital to the knowledge one needs in order to fulfill the duties required within the role.

The ranks are Blótmaðr/Blótkona (Man/Woman who performs Blót), Goði/Gyðja, then Hofgoði/Hofgyðja. The first are trained in the performance of the ceremonies and begin with a rigorous course on the subject, taking one year. This is followed by two years of practice to move forward. The Goði/Gydja is then trained on our sacred laws and legal structures and how to settle disputes. Then the Hofgoði/gyðja is trained in our spirituality and the development of a sacred space for people to gather.

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 It is the principle duty of the Hofgoði to see to the erection and maintenance of the Hof, and then to collect the Hoftollar (Hof-Toll) from the local community that will use it. ….This again also shows the connection to justice and faith, and that the two must be considered as one, so that when man is judged by man, he is also judged before the divine.

The Hof is a holy, inviolate place, much like the groves (see Part 2), and must be kept in pristine condition and sanctity. Violence and weaponry must never be allowed, for this is a staunch rule that will violate the sanctity of the holy stead, which we have seen above. Bede explains in Historia ecclesiastica gentis Anglorum that “it was not lawful before for the high priest either to carry arms, or to ride on anything but a mare.” It is likely that this was the case because it is the duty of the priest or Goði to eastablish peace or frið at every festival, as has been shown. As stated, these duties come to us from the Gods themselves, and we can see a connection to these positions through the Ynglingasaga.

Siðferði (Ethics)

 

There is certainly an ethical responsibility for the Goðorð, as there would be for any institution that requires the trust of the people. This trust is the cornerstone of any position of authority, and there must be safeguards in place that protect from corruption and abuse. Without training or an agreed upon code, anyone can claim to be a Goði or Gyðja, then lead followers into any number of dangerous situations.

…….They must also be willing to listen to grievances, advise on many different situations, and establish oath-sworn confidence when people bring their problems to them. This is bound to their honor, and to their service to the Gods and to the faith. It is both a great position of authority, and one of responsibility. Should any true Goði or Gyðja break the vows of their position, they sully the reputation of our entire priesthood, and even the entire faith itself. Such individuals, no matter how revered they may be, must be brought to justice in every instance, and must face consequences for their rejection of the morals and ethics their order carries.

Consequently, it should be noted that the word Siðferði has its origin in Forn Siðr, from whence we get the term for our School of Thought, which is Sedian. It is the conduct of life, morality according to Vigfusson. Connecting the very ethical standard of the Goðorð to the term that defines our religion is extremely important, as they will act as the emissaries to the faith as they build the institutions and customs we need to truly reconstruct our path.

 

When a local group establishes a Goði within their ranks, this person shall become the impetus for the entire religion within that area. This person becomes a conduit for the community to the Gods themselves, and their divine law. They are the person you should be able to turn to for advice, to oversee the blessings of their children, to officiate weddings and funerals, and to give solace to the grieving. They must make sure the bodies of the dead receive proper treatment before they are sent off on their journey. They are the ones you go to for help, and to bring the community together in a grand sense.

Because ours is a religion of law and order, we must establish the priesthood as an authoritative position, that holds weight and strength within the faith itself.

 

….The Goðorð can only exist as an institution, one that is known and trusted, believed in by the people as a strong foundation that protects adherents and the foundation of the religion with a force to be reckoned with!

The authority of the priesthood comes from the Gods themselves, and the choosing of their most devoted and most righteous by fate. When one endures the rites and responsibilities of this holy station this becomes a calling, and their ascendancy by the Clan into this way of life is a product of their ǫrlǫg. They are a force of destiny, and their ability to dedicate their lives to the cause of maintaining the divine relationship with those in Miðgarðr is why they are given the title of “Godly Ones.” They must fully understand before they take up the ring, that they are embarking upon a journey of selfless devotion, with oaths to see to the betterment of the community above their own selfish desires. They are to see their works as an extension of the Bjargum of the Gods themselves, and it is their duty to maintain this standard at all costs. By building an institution that can be trusted and valued, we can truly restore the sacred path of our ancestors.

…Overall, our priesthood should live by our virtues and laws as befits people of honor and integrity, and live by a code that maintains the order with devout service to the Gods and to the folk. One such code we can look to is that of Sigrdrifumál, which many believe is made up of several poems, one of which may have been a part of a priestly ethic. We say this because some of the things mentioned, such as overseeing childbirth and preparing the bodies of the dead, were likely duties the Goðorð needed to oversee in some sense.

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The Goðorð Ethic

 

1. Do not take vengeance against your kinsmen, even if they harm you.

 2. Keep your word, always.

 3. Do not engage in useless political debates with fools. Be truthful and brave.

 4. Do not associate with those practicing the black arts.

5. Do not engage in lustful pursuits without love and marriage.

6. Do not over indulge in intoxicants.

7. Always stand your ground, even against a formidable foe. Be decisive and mindful of future consequences.

8. Always shun evil, beware of lies, and never engage in adultery or wantonness.

 9. Always take care of the dead and prepare them for their final rest.

10. Never trust the vargr (outlaw).

11. Seek inner peace and calm. Never lead in anger.

 

These rules will guide our priesthood into the proper development of a sacred order that will allow us to truly revive the ancient ways and rebuild our connection to the Gods. With a true Goðorð in place, they act as a conduit between this world and the next, helping us to forge the bonds of order and holiness that can firmly establish the sacred laws and practices that will lead us back into the Golden Age. Of course, the above set of rules are simply the core, and the creation of a proper law code is pivotal to the reconstruction of this faith as well, which would include the Goðar as those who arbitrate and pass judgement.

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Law: The Goði must know the law, both secular and sacred, to maintain peace and justice within

the community, and to navigate legal institutions surrounding their people. A thorough

understanding of our holy edicts, and a rudimentary knowledge of secular law should be required.

The test should involve questions regarding the settlement of disputes and the meting out of justice,

recitation of the sacred laws, and an explanation of the moral and eschatological views of our faith.

 

 

Ritual: The Goði must know the rites. This means that they should have a fundamental knowledge of how the rites work, their symbolism, and how they connect to the greater body of lore. They should be able to perform a full blót from memory without any external devices. The examination should include tests on the underlying symbolism of the rituals of our religion, competency in the performance of these ceremonies, and knowledge on calendrical calculations of the yearly festivals.

 

 

Lore: The Goði must know the lore. There should be an in-depth examination of the principles of

each of the stories from our lore, and a demonstration on how to apply these stories in daily life,

such as giving advice, guiding children and families, and settling disputes. They should have a

greater understanding of Óðinn’s words in Hávamál, the layout of our holy epic, and a working

knowledge of rúnar as well.

 

Excerpts from:

Æfinrúnar 1 and 2: A Book of Sedian Rites and Prayers Bks. 1 and 2: The Goðorð–

https://norroena.org/product/aefinrunar-a-sedian-book-of-rites-and-prayers/

https://a.co/d/8nqOU0W