Cathirianism

The Great Lord

As the centuries went by the term ‘Great One’ would fall out of favour, slowly being replaced with ‘The Great Lord’.

Beliefs

The core of the Cathirian religion in the 15^th century can be boiled down to “individual challenge for collective benefit”. There is a heavy focus on the idea of overcoming challenges put before you by the Great Lord, with the rewarding being that you, and those around, are bettered. The ultimate aim is to be a stable and beneficial part of society, however you may go about it. Scripture also heavily distinguishes between challenges and hardships, indicating that the latter is a result of those who fail to take up the challenge.

Reflection

There is an endorsement for self reflection in Cathirianism and, in unsubtle metaphor, iconography of mirrors feature heavily. This has stemmed from a blurring of reflection in the spiritual and literal senses, and among the clergy it is a sincerely held belief that a pure literal reflection, (for example from a mirror), is the self in its spiritual form, however, it is also held that these are incomplete perceptions, a glimpse of a greater whole, and to attempt to act upon this view will lead only to strife. The true spiritual self is ones appearance in the company of the Great Lord and thusly it is better to resist temptation and wait until entering ‘the Beyond’ to have your true self revealed.

In some the more fanatical nations, churches will forgo mirrors entirely, whereas in other cases, one will find that mirrors are often deliberately broken. This in turn has lead to a very specific form of artistic expression arising in particular nations, whereby coloured mirrors are fractured and then reformed as mosaics. These are far to small to be used as actual mirrors, and the colouring distorts the image, allowing them to function as both a reminder of their tenants and a testament to the beauty of faith.

Reflection has also lead to the adoption of the crescent moon as a holy symbol, with it being present upon the crowns of many consecrated monarchs. Conversely, the full moon is perceived to be too close to a true reflection, and is often used instead as a shorthand warning. In its simplest form, a circle can indicate the poor faith in an individual and particularly rampant sinners have been known to be branded with this mark as a form of punishment.

Saints and Devils

Alongside this, recognised Saints also bring their own form of iconography. Many chose to emulate a Saint in order to further closen themselves to the Great Lord. The perception being that there is no better why to ensure ones piety than by living a life that has been affirmed to be pious. While crescent moons feature heavily among these ‘chapels’, it is common to adopt items of significance to the Saint as holy symbols as well. This could be anything, from the plain, simple attire of a former slave, to ornately inscribed silver bangles bearing the final testament of the Silversmith.

For a time, the religion also had a conception of devilry, the idea that there were creatures that sought to actively impede ones progress through life. This was actually a foreign conception, not appearing in any scripture, nor is there any records of any high ranking member of the religion stating this, perhaps introduced in hopes of sowing fear and discontent. In spite of this, the belief stuck and 'devils' are oft blamed for the misfortunes that may befall the faithful.

The ‘Beyond’

The biggest question that any individual may ask of course, is why would one ascribe to such an ideology. Cathirianism is far from the most demanding of religions to ascribe oneself too, but equally one wishing to pursue a career with the Church will find often a rigorous procedure for entry. What, therefore, does one aspire to? The answer here is a simple one, a life in ‘the Beyond’.

The Beyond is a term referring a particular section of the Cathirian afterlife, it is a place where the devout and the good sit at the side of the Great Lord and celebrate. While it is not an indefinite state, (Cathirians believe the Beyond is the last plane the soul travels too before true death), it is a reward for a life well lived.

It is not believed that the body itself travels here, but instead the soul. Different cultures have developed different beliefs in what may assist the soul in passing on but the most universal aspect is burial. There is a two-fold reason for this. The first is that it does ultimately ensure the body will decay, but equally will allow it, (in most cases), to nourish the earth, effectively giving back to the Great Lord. The second reason is the miracle of resurrection. Although exceedingly rare, many Cathirian denominations believe that resurrection can occur anytime after death.

In particular reference is made to Saint Pious, the Saint of Resurrection, who was inadvertently killed during a cremation of what was believed to be his corpse. It had been forty-eight days since his passing and, despite being well-preserved, there was no expectation for him to revive. This event was seen by many as a sign that the bodies should be maintained, only be to destroyed by the natural forces of the world, and thus, of the Great Lord.

Entering the Beyond is the greatest honour a Cathirian could hope for and thus, punishment also revolves around denying this. Those who have committed minor sins in life may find their bodies branded in the event of the miracle of resurrection, although seldom to complete cremation. In wars, the burning of bodies is considered an agregious sin. If an individual has redeemed themselves, yet is not fully absolved of punishment, it is believed heavy metals, such as iron and mercury, may anchor the soul temporarily, delaying transition. In the most extreme of cases, even beyond the punishment of cremation, binding the soul to the body after death and creating an undead to be then entombed, is the ultimate sanction. This would theoretically, prevent the soul from ever transitioning, although this practice is extraordinarily rare.

Undead

Undead are a controversial topic within the Church. As mentioned above, to travel to the Beyond is an honour, to restrict this through becoming undead is never good. If an individual has become undead due to their own workings, they are cowardly and seeking to escape a fate they know would not be to they’re liking, on the other hand, if an undead has been reanimated unwillingly they are a victim of a perversion of magic. Becoming undead is not resurrection, it is a perverse imitation of the Great Lord’s powers and those who fall victim to it must saved through merciful execution. It is not however, purely this simple.

Some countries believe the Papacy has recognised some undead do have the right to ‘live’, provided they have not forfeited ‘life’ in some other way. The 1^st Papal Decree of 1401 set forth that any being artificially given life and that is sentient, is worthy in the eyes of the Great Lord of his protection. This does not, of course, apply to most undead; For mindless beings bent to the will of a necromancer granting them merciful execution is a kindness, but this is not the case for all undead. Undead can be intelligent, can retain sentience, personality and memories of their past lives. In such cases, to justify merciful execution is far more difficult. In a landmark ruling in the Kingdom of Palingvyre, The Sectmistress for the Rerum Arcana Sect (On behalf of C, a Stone Golem) v The Lord Arcana, the Peer’s Bench, responding to 1408 legislation, (the 1408 Royal Declaration on the Definitions Sentience), brought in due to the Papal decree, ruled that these particular undead, then coined 'mortalis animarum', were covered by the both the Decree and Declaration.

While the Papacy refused to comment on this, a number of other countries followed suit, issuing in certain ‘protections’ for undead. More often than not, this merely meant that undead would be expelled as opposed to killed, but it was still progress.

Magic in the Post Gnoman Empire

After the fall of the Gnoman Empire, many of the fringe underground religions, (most of which revered magic in some way), attempted to regain footing. Across typically devout Cathirian areas, uprisings would occur, spurred on by magic. This created a dilemma for the precursors to the Papacy.

During Gnoman times, the Cathirians had both the resources and political backing to fight against magical threats with superior technology and numbers. With the Empire gone however, this was no longer an option. As the heretic states gained ground, some Cathirians had no choice but to turn to magic. This was not as large a shift as it may sound as, over the years the arcanophobia had really only been a major concern for the Gnoman converts who were a minority. The suppression of magic overall had meant that many were ignorant to this tenant of the faith and, as such, a shift to allowing magic was possible.

Using magic in war however would be a far more risky step. The religious leader’s knew they needed to keep the people on side, a people currently under attack from magic wielding forces. This lead to the Philosophy of Divergence, the idea that different magical effects where divergent from one another. In practice, this is not actually untrue, but Cathirianism presented it in a way so as to further their own cause. They posited two types of magic, civil and war.

Civil magic was good, healing, guidance and progress were offered by this branch of magic and became acceptable where necessary. Being able to magically heal injuries was a of immense benefit, and became the primary force behind the adoption of this philosophy. War magic on the other hand was evil and destructive, used only by those who sort to cause chaos.

The ploy ultimately worked and Cathirianism once again dominated the southern states. In the north, (where uprisings had been lessor) a similar principle had taken root. It was only in the Magolist Cults that Cathirianism had truly lost and would not take root again.

One thing had become clear however, the religion needed to be organised and it control. The loose and vague commandments that had grown over the years needed to be codified and a figurehead was required to guide Cathirianism and ensure its survival, leading to the foundation of  the Papal State.

The Imperium of the Papal State

The Arms of the Papal State

The religious doctrine of Cathirianism is governed by a body formed in 706. Known as the Papal State, its sphere of influence is the Imperium of the Papacy. While initially this Imperium only encompassed a few smaller southern nations, it grew, eventually becoming the de facto religious authority for most western nations. In common parlance, the Imperium is interchangeable with The West in terms of collectively describing nations.

Ranks of Service

The head of the Papacy is an elected Pope chosen from a group of high-ranking church members. These are cardinals. The voters who appoint the pontiff are the cardinals, consecrated monarchs, and the lord-bishops. What lower ranking members are known by is dependant upon their associated Church. Taking on a professional role, (known as a service), within the State or wider Imperium is generally a commitment for life and it is only in exceptional circumstances that one may be released from their duties. This includes a restriction on marriage and having children, although complete chastity is not enforced.

Below are the listed ‘Civitas’ ranks, named such because they grant citizenship within the Papal State. In situations where the laws of a nation do not allow dual citizenship, accepting a Civitas rank is to renounce your prior citizenship.

The Pope

The Pope is one of the most powerful individuals in the world. It is unsurprising therefore, that many would seek to hold this position. Over the it’s existence the tendency has been for cardinals and lord-bishops to elect a varied and diverse array of leaders. As of yet, there has been no female Popes, although many women have been elevated to cardinal or lord-bishop status as of the fifteenth century. The current Pope is Helzolst Dürstricht of the Western Church.

The Papacy is a religious authority only and while the Pope has great influence over some states, sovereignty is ultimately retained by those other nations. This principle is known as theocratic primacy and is a heavy consideration before any decision is made by the Pope. The Pope can however issue Decrees or Sanctions, which codify expected actions by the Church's members there.

Decrees apply as law to any to any servant, unless the national law of the state within which they reside makes this impossible, (this to protect the safety of those in service). In such a case, servants have special dispensation to disregard the Decree for as long as possible. If a servant were to enter a nation that allowed the Decree to be followed, they would have to adjust their behaviour accordingly at the earliest opportunity.

Sanctions are penalties that typically restrict the practices of servants within a nation. While the effects of this could be very specific, (refusal to build a new church), they more often have severe impacts on the sanctioned nation.

Cardinal

For the vast majority of people, a cardinal is the closest person to the Great Lord they will ever meet. The Sconosciuto has an ever fluctuating membership, dependant upon a range of factors. Each cardinal is keeps a cathedral and will be associated with a particular nation. Some nations have multiple cardinals, typically based upon population, that are charged with maintaining the faith there, as well as advising the Pope on how any proposed Papal Decrees will be received. While some churches may be called cathedrals, under Papal law a cathedral ispurely a designation based on the residence of a cardinal, as such a cathedral can easily become a church with the passing of its cardinal. In practice, certain ediffices hold a level of prestige that will ensure they never lose a cathedral status and it has become common that certain churches be deemed to have a 'cardinal in spirit', so as not to lose this status imediately on the death of a cardinal. The area a cardinal has dominion of faith over is known as a cardinalcy.

Cardinals are the only members of the Imperium who can be appointed Pope by the Conclave of Cardinals.

Consecrated Monarchs

While there are many nations who name Cathirianism as their national religion, or defer to the Papacy by allowing cardinals into their nations, there are a few that take an extra step. This is to become a consecrated monarch and principally is an agreement to follow Papal Decrees and Sanctions and in return endorsed by the Papacy. They are also empowered to vote in Papal Elections, either in person, (or more commonly), through their cardinals at the appropriate conclave. While the divine right to rule is proclaimed by virtually all rulers of religious populaces, a consecrated monarchy has an unassailable legitimacy in this claim, at least, in theory.

In practice, consecrated monarchs are common enough that the title has lost much of its significance, now more a status symbol than anything else. There is is still weight to the title, no doubt, but the acquiescence to the Papal Decrees is far from a given, and as such, it is not uncommon for consecrated monarchs to be sanctioned. Typically, this will be a ‘barring sanction’ preventing them from voting in a potential Papal Election and excluding them from setting foot in Papal State. Barring sanctions can also include other instructions for cardinals to restrict to worship for the offending monarch.

Due to theocratic primacy, a consecrated monarch is unable to be elected as Pope, despite ranking higher than cardinals within the Church. It is however possible, for a consecrated monarch to renounce their claim to rule, become a cardinal and be elected as Pope, although this has never happened.

Bishops

Bishops are servants who inherit sovereign titles. This is a rare occurrence as joining the Church will generally exclude one from succession, however the situation does occur from time to time. Bishops were far more common in the early South, as often those attached to the clergy could acumulate more power.

Typically, a bishopric is a transitional state, before a proper ruler can be found or the land merged with a neighbouring state. It is widely considered an undesirable position as it has the potential to sour external relations, however a few bishoprics do exist in perpetuity for various reasons. For example in the north, the Bishopric of Orwicce was bequeathed to the Papal State in the will of Lord Uthred, the last of the line of Lundall, who wished to ensure Cathirian supremacy in the region. Orwicce is colloquially known as the ‘Papal State of the North’ and bears particular significance to northern pilgrims, particularly those who cannot travel the long distances south.

A quirk of the system is such that bishops are not able to become the Pope, as they hold a sovereign landed title within Imperium. They are however consecrated monarchs, which does grant them an additional vote in the Conclave.

Where possible, aspiring bishops would accept a cardinalcy, moving into the Conclave of Cardinals and be eligible for selection through that process; However, as a cardinalcy can only be bestowed by the Pope and as said individual is usually dead before the initiation of voting, it is often too late for a bishop to change their position.

The Churches of the Papacy

The term ‘Church’ is serviceable as a term to refer to the ecclesiastic structure of Cathirianism collectively, but the Papacy is actually made up of several separate ‘Churches’. The vast majority of worshippers fall into two of these, those being the Western Church and the Church of Saints. Collectively they are known as the Core Churches.

Also falling under the Papacy is the Priesthood of Geltia, (also known as Geltism), founded in 971 MH. It's rather unique branding of Cathiran theology is fused with the traditions of the Sconosciuto, a northern human and Darmiac ethnic group. While the open secret is that Geltism as much from Hythness as Cathirianism, and therefore is unique amongst the Churches for it's diversity.