Priestesshood/Roots/Sophian Deanic

20 Columbina/April 9, 2018

Lunadi/ Monday

O, Madria Candra, Jana of Reflection, Reason and Purity, be with us.

It has come to our attention that our priesthood and some of our beliefs and practices are causing confusion and criticism amongst some devotees of Déa, especially amongst those that are new and who are not completely aware of the history of the religion.

First of all, we have never laid claim to being either Madrian or Filianic priestesses. Except for one brief, experimental month last year, our Tradition has always been Independent and my own ordination does not stem from either group.

As far as the Madrian priestesshood is concerned, many do not realize that the complete Madrian catechism allows for two ways to become a Madrian priestess. And those two ways were through sacramental initiation and charisma.

Initiation through Charisma is not unheard of even within Catholicism. But that would be only acceptable under dire circumstances where no priest (for Baptism) or Bishop (for ordination) are available. As soon as a priest/bishop was available, a proper baptism or ordination was to be performed in order to publicly affirm what God had already accomplished though Charisma and to supply for any possible deficiencies.

At one time, Janites recognized Madrian Ordination through Charisma as Madria Olga Lotar, ArchMatrona Ghrian and the former Madria Erin/Gwenevere had become Madrian priestesses through this means. However, we do not, nor have we ever recognized ordination by Charisma for the Janite Tradition.

We understand that in the past, the sacramental initiatory Madrian priestesshood ended due to an excommunication. This is well-known, although I don’t think it has ever been made public. And though the Madrian priestesshood may have ended, that does not mean that there cannot be a valid priesthood of Déa within other Traditions

The Janites have been influenced by two of the Madrian Orders. But, we are not, nor have we ever been Madrian. To our knowledge, no Madrian Order exist, although there are a few devotees.

Our Madrian influence stems from the fact that we have adopted and adapted their system of worship, their Creed, a majority of the original, long-form Madrian catechism (the Filianic is the short form), and many of their basic beliefs for our Tradition.

I have been accused of adding things to the Madrian catechism. The only thing I added was our belief in the Janae. I have deleted some things that we don’t believe in and I changed some words like using Déa instead of Goddess, etc., but other than the Janae, I have added nothing that I can recall. And, I’m pretty sure I indicated which were Janite changes. I will, in all fairness, go over it again. But, the complete Madrian catechism may be found in the Sacred Myths and Rites for an honest comparison.

Our Deanic roots mainly stem from Madrian Orders other than Lux Madriana.

And our liturgy, in its original form, and our Creed, in its original form, came to us from the Madria Olga Lotar materials.

We must remember that much of what the 1970’s Madrians did stemmed from Marian worship, the adoption of Marian holy days, (for example, the recent Déanic Lady Day is the Feast of the Annunciation in the Traditional Catholic Church, it was called Lady Day), Marian iconography and certain Marian dogmas, prayers, customs and apparitions. Even the idea of Déa’s Mantle of Protection came straight out of Marian folk worship.  They claimed that Mary was really the Goddess under the guise of Mary.

Madria Olga, herself, continued to attend mass at the Catholic Church in order to worship Mary.

It is also important to understand, especially for those who are not familiar with the Christian Gospels, that much of what is found in the Mythos of the Divine Maid/Holy Daughter came straight out of the Christian gospels, sometimes word for word. If anyone doubts this, I will be happy to point out the verses in question. The verse from Jeremiah 44 is also often quoted. So, all of these things were originally appropriated from the Catholic Church and the scripture of Jeremiah 44/17.

My point is, though I began to refer to the Filianists as being Orthodox about six or seven years ago in order to distinguish them from other Deanic Traditions, in actuality, there really is no such thing because most of their source materials were not original to themselves.

Some of those who had formed the Madrians went on to form Aristasia. They appear to have retained much of the Madrian basics and evolved it into the Filianism that we know, today. And, all in all, beginning with the Madrians, they did a fine job of creating a beautiful system of worship and writing inspiring scriptures. And those of us who found the Sacred Myths and Rites of the Madrians and the Chapel are grateful for this system of worship.

But, we must be clear, this is a system whereby the founders got together, and we know this, there were witnesses who have come forward, and appropriated elements from Wicca, which was growing in popularity in England at the time, and Catholic Christianity, especially all things Marian along with the infancy and Passion Gospels of Jesus Christ.  They also included some Gnostic and Greek concepts. They  borrowed from the Mythos of Eurynome, the Titans and Inanna all the while leaving out any and all male consorts.

And there is nothing wrong with doing that. Not at all. But, I have always believed in being honest about our sources rather than being vague, coy or deceptive.

Because the Madrian/Filianic Traditions drew from so many different sources in order to piece together their narrative and their beautiful Mythos, I was wrong to assign the label of Orthodox to any of the Traditions  because it has since been misconstrued by those who are new.

Additionally, it is hard to hear it stated that the Filianic/Deanic religion has absolutely nothing to do with any of the Abrahamic Faiths when a good portion of it was derived, sometimes almost word for word, along with the iconography, rosary, holy days, etc., from Catholic Christianity!

It would be similar to our adopting the image of Quan Yin for our God and appropriating Buddhist prayers and devotions to Her, and rewriting Buddhist scriptures into our own Mythos, while having the gall to say that our Tradition has no connection and cannot have any connection to Buddhism. This  would be an example of misappropriation in the extreme and quite hypocritical on our part. It is important to be honest about our roots.

And, we also must remember that much of what is in the The Coming Age periodical is fiction and has no basis in actual Amazonian history.

As to Janite history:

ArchMatrona Ghrian was ordained as a Bishop through what was then, the Collyridian Filianic Church. She was the bishop who first ordained me as a priestess of Dea. Additionally, I was later ordained by two Gnostic Christian bishops explicitly as a priest of Sophia for my Tradition. I was later elected as a bishop of my Tradition.

Where my beliefs differed from that of other Gnostic Churches, I simply considered myself to be a Deanic priestess as I am most assuredly a priest of Dea under Her Form of Sophia.

Since that time, we have spent years, both as Kyrians and now as Janites, in fully developing our Deanic Sophian thealogy.  With the final piece of our thealogical puzzle in place, thanks to the work of Sorella Roselyn of the Priestess of Holy Wisdom blog (please see links section) our thealogical development is fully complete.

It has also been recommended that we return to referring to ourselves as priests rather than priestesses because there is, oftentimes, a difference. This is not too unlike our referring to Dea as God rather than goddess because in modern usage, there can be a difference.

And so, as to our priesthood, we are validly ordained priests of the Divine Sophia in Her Triune Form. Our priesthood is completely independent of either Madrianism or Filianism.

Finally, after nearly a year of discussion, thought and prayer, and due to events both past and present, in addition to certain theological beliefs, we have decided that we are more rightly an Independent Tradition.

We are a Gnostic Déanic priesthood, a new Tradition that we will continue to develop over time and one which does not deny the Divine Masculine.









Announcements/Prefaces and Scripture readings

Foradi, 4 Columbina. Day of Madria Rhea.

First, I would like to congratulate Madria Sophia for having attained the office of Prima Filia or First Daughter. She will be my successor as Prima Madria or First Mother of the Janite Ekklesia and the Janite Order of Priestesses and Sisterhood (JOP).

Secondly, I would also like to announce that the Eastminster Critical Edition of the Clear Recital has become the official edition for the Janites. We look forward to its final edition in printed form. It is now available in downloadable form including for Kindle. Please see our links section.

The Preface for Lady Day, tomorrow, for both the Great Liturgy of Dea for clergy and for the RoS for those devotees who choose to offer it, is:

Holy Kyria, You have come to us as Our Soteria. You have shared Your Soul with us and with the World. You reign as Our Divine Princess as You bring all of Nature back to new life of bud, of blossom and of the new born. We praise You, we bless You, we adore You. Blessed are You.

And a second preface for the Feast of Madria Grace:

O, Maria Grace, clothed in shimmering robes of green and pink, bestowing compassionate love and instilling mercy, be with us.

Scripture reading:

The Mythos of the Divine Maid aka the Mythos of God the Daughter,  chapter VII verses 1-12.

For Lunadi, it is the Preface of the Holy Daughter as found in the RoS and the Great Liturgy.

For Crescent Moon:

C: O, Gentle Moon of our Salvation, You Who are the Earthly Love, Form and Soul,

A: Enter our hearts with Your Love.

Scripture reading for Lunadi will be the same Chapter as above, The Mythos of the Divine Maid aka the Mythos of God the Daughter,  chapter VII verses 14 through 25.



Scriptures for the Iremian Order

3 Vespera/Aug. 10


Day of Madria Thema


The JOP consists of three Orders which are fairly new in the making.

The third Order is the Iremian Order. It’s Symbol is the Fora and it is the Order of stillness and quiet contemplation. It’s Season is Moura and the time of day is Evening.

Those clergy and sorellas (sisters) who serve in the Iremian Order are the Hands and Feet of the Great Mother. They exist, metaphorically, within the Still Centre of the Fora. (Inside the circle of the Fora.) Iremians may work, if they desire, in the areas of hymns, chants, sacred dance, Deanic artwork, poetry and prayers, automatic writing.

The following scripture verses apply to the Iremian Order:

21 In thy work, praise Her and in thy resting, in thy speech and in thy silence. 22 For thou wert made one with Her and this is thy true estate. It is good for a maid to till the soil, but it is better to live with her Lady. It is good to serve maids in every way, but it is better to live with her Lady. 23 She that liveth wholly with her Lady is the servant of all the world; no labour is so great at this, nor so greatly to be honored. The Pillar of Truth vs 21-23.

Rather than being concerned that the choice of serving in the Iremian Order does not accomplish much in this world, be mindful that it accomplishes everything.

You, as an Iremian, reflect that quiet Stillness and Tranquility of the Veiled One, the Great Mother. That inner serenity, which you try to foster as a member of the Iremians, radiates outward from you in your daily life.

You never know which person you might encounter during the day who was the most in need of your quiet look of acceptance or your shy smile. Someone might be having the worst day of their life and your look of kindness might remind them that they have worth as an human being. They might remember that they have purpose in this world. You may have lifted someone spirits from the depths of utter despair.

Your prayers and devotion to Dea are powerful. They are not just for you and your loved ones; each prayer radiates out into the world like a cry of praise or longing which echoes around the globe. We, as humans, are One. And when one prays, it is as if the One is praying.

When you live each day with Dea; when you mindfully perform each task as an act of love; when you offer up your joys and sufferings to Our Lady in perfect trust, you are radiating that Light, Love and Life that has its beginning within the Stillness of the Centre; you are radiating it outwards, beyond the circle of the Fora and along the Four Rivers of Life.


A. M. Candra