Augustan Church Авгостїиска Црькы Avgostiiska Tsrĭky Αὔγουστεια Ἐκκλησία Aúgousteia Ekklēsía | |
---|---|
Abbreviation | AC |
Type | Patriarchal Hosian |
Theistic philosophy | Polytheistic |
Supreme divinity | Bog/Boh |
Major Pantheon | Gospodi |
Minor Pantheon | Mudri |
Major Prophets | Ariel, Elijah |
Scripture | Hosian Bible |
Governance | Episcopal |
Founded |
509 (establishment of Ancient Augustan Church 1239 (Deltarian Church) 2134 (Terran Patriarchal Church) 5419 (modern Augustan Church) |
Branched from | Holy Apostolic Hosian Church of Terra |
Separations |
Theognosian Church Coburan Patriarchal Church Luthori Patriarchal Church |
Liturgical language | Old Tokundian, Ancient Kalopian |
Liturgical rite | Augustan Rite (OOC: Byzantine Rite) |
Members | c. 330 million |
Official website | www.tpc.dt |
The Augustan Church (Old Tokundian: Авгостїиска Црькы Avgostiiska Tsrĭky, Ancient Kalopian: Αὔγουστεια Ἐκκλησία Aúgousteia Ekklēsía) is one of the three dominant Patriarchal Hosian churches in Terra. With around 330 million members it is the second largest Hosian body in Terra after the Aurorian Patriarchal Church. Known until 5419 as the Terran Patriarchal Church, the Augustan Church is distinguished by its close relation to Deltarian culture, going so far as to adopt pre-Hosian Deltarian beliefs by worshipping the old Tokundian gods.
Like the former Theognosian Church (since the Second Council of Auroria merged into the Aurorian Patriarchal Church) the Augustan is a direct descendant of the Ancient Augustan Church, the state church of the Augustan Empire and the largest member of the ancient Aurorian Communion.
Overview[]
The Augustan Church is the new name adopted by the Terran Patriarchal Church in 5419. The Terran Patriarchal Church was founded in Deltaria in 2134 with the re-establishment of the office of the Archpatriarch, the worldwide leader of the Hosian Church, a concept that had been abandoned since the collapse of the Holy Apostolic Hosian Church of Terra in 1819. For a while most Western Patriarchals accepted the legitimacy of the restored Archpatriarchate and entered communion with the Terran Patriarchal Church, until a series of abuses and controversies associated with the Archpatriarch caused the Patriarchal Schisms of the 22nd century. Following this the Terran Patriarchal Church remained dominant only in Deltaria and nations under Deltarian influence.
For many years the Terran Patriarchal Church held sway over Deltaria and the countries it had influenced, becoming increasingly insular and xenophobic and even revitalizing pre-Hosian forms of worship in order to remain relevant. Over time, with the secularization and urbanization of Deltaria and other Terran Patriarchal nations, it experienced a long decline in popularity.
In reaction to this, the Council of Dolinka of 5323 implemented several far-reaching reforms, including the recognition of female clergy, acceptance of LGBT rights, and the opening of ecumenical dialogue with other denominations. In the century following the Council of Dolinka its decisions were tacitly ignored in order to maintain Church unity, until it was forced to reform in 5419 by granting autocephaly to all of its national branches and changed its name to the Augustan Church.
Core Beliefs[]
The Augustan Church accepts the doctrines adopted by the Council of Auroria and considers itself a legitimate heir of the Holy Apostolic Hosian Church of Terra. Its beliefs therefore continue the Aurorian orthodoxy established in the 6th century, especially regarding the relation between God and the Spirit. Unlike other Hosian denominations however, the Augustan Church permits the worship of a pantheon of deities in addition to the Hosian God and integrates them into its sui generis theological framework.
God[]
Like the other Western Patriarchal Church, the Aurorian Patriarchal Church, the Augustan Church believes in one supreme divinity (God), and subscribes to the binitarian subordinationism of the Council of Auroria. The Church believes that the Spirit of God is subordinate to and distinct from God, but is nonetheless part of the godhead and can be rightfully worshipped as God. As proclaimed at Auroria, the Spirit has an equal essence to God without the two becoming indistinguishable.
In addition to Boh the Augustan Church acknowledges all other deities and in practice many Augustans worship the gods of the Tokundian pantheon. Known as the Blazhi ("the revered ones"), these beings assisted in the creation of the world and are part of a celestial hierarchy, divided into the Great Pantheon and the Lesser Pantheon.
Elijah[]
Elijah of Yishelem is the central figure in the Augustan Church. Originally the High Priest of the Yeudish Church, Eliyahu was overthrown and exiled, and came to lead a small community of followers that was to become the Hosian Church. The Augustan Church believes that Elijah is the Spirit of God made flesh and the Savior of mankind, and that he is currently in Hiding, to return at the end of Terra, though it interprets much of the theology surrounding the Spirit metaphorically. The Church acknowledges the Spirit as subordinate and distinct to God, from whom he eternally proceeds and through whom the latter can be worshipped, as the Spirit is a manifestation of the power and wisdom of God.
Gods[]
When the Deltarian Church adopted the traditional Deltarian folk beliefs it embraced the old Tokundian gods. In Augustan theology, those gods are called the Blazhi, or the Revered Ones. These mythological figures are revered as divine beings and as celestial intermediaries, sharing the same relation to God as the Spirit. The Church recognizes the transcendental nature of the divine and understands the multiplicity of gods and goddesses as emanations of an ultimate reality. Although the gods and goddesses are recognized as distinct entities, they ultimately all derive their essence from God, from whom they proceed. Each deity represents a particular facet of the divine nature, and their worship is a means for the faithful to connect with and understand different aspects of the divine. The Blazhi are divided into two categories, the Gospodi (Lords), who form the Great Pantheon, and the Mudri (Wise Ones), forming the Lesser Pantheon. While the Gospodi represent the spiritual and transcendent aspects of the divine, the Mudri encompass the tangible and earthly aspects. Together they reflect the Augustan belief in the interconnectedness of the spiritual and material realms.
Not all Augustans worship the Tokundian gods, and individual Exarchates are allowed latitude in the degree to which polytheistic elements are incorporated. Some Exarchates do not embrace any pre-Hosian pantheon whatsoever, while in others the local deities are given prominence over the Tokundian gods.
Great Pantheon[]
The Gospodi are the highest Blazhi in Augustan theology, and they are seen as celestial beings who govern and oversee the cosmic order. The Gospodi are associated with divine wisdom, enlightenment, and the transcendent, and are revered as the ultimate source of truth and divine inspiration. Together they form the Great Pantheon (Velika Mnogobozhitsa). The Great Pantheon has sovereignty and dominion over all of creation, and its role is to guide the universe according to divine principles.
- Elijah: Spirit of God, God of prophetic wisdom and spiritual enlightenment
- Sarah: embodiment of the divine feminine
- Parnum: God of Thunder and Lightning
- Paparuda: Goddess of Love, Fertility, and Beauty
- Zharobog: God of Fire, Forge and the Sun
- Zemiboginya: Goddess of Terra, Harvest, and Motherhood
- Volos: God of the Underworld, Magic, Chaos, and Cattle
- Blagobog: God of Light and Prosperity
- Smertnitsa: Goddess of Death, Winter, and Rebirth
- Yuravit: God of Day and Light
- Svimedr: Godf of Night and Darkness
- Dragosh: God of Love and Desire
- Denitsa: Goddess of Twilight and Dawn
- Maslenka: Goddess of Spring and Rebirth
- Divonaya: Goddess of Nature, Hunting, and Fertility
- Satanail: God of Enlightenment, Knowledge, and Self-Discovery
Lesser Pantheon[]
The lesser Mudri, meaning the Wise Ones, are secondary divinities of the Augustan Church. They are deities associated with the earthly realms and natural forces. They are gods and goddesses who govern various aspects of the physical world, and are associated with fertility, prosperity, protection, and the harmonious functioning of nature. The Mudri are often invoked for blessings, guidance, and support in the practical aspects of life. Together, the Mudri form the Lesser Pantheon (Malaya Mnogobozhitsa).
- Rusalkas: Water spirits associated with rivers, lakes, and fertility
- Domovoy: Household spirits that protect the home and family
- Leshy: Forest spirits guarding the wilderness and animals
- Vodyanoy: Water spirits inhabiting bodies of water
- Kikimora: Spirits of domestic tasks and the hearth
- Angels: Heavenly beings entrusted with important tasks and divine messages, also divided into a complex celestial hierarchy
- Saints: Hosian saints, who serve as spiritual guides and protectors
Satanail[]
Satanail, the fallen angel and ultimate source of evil in Hosian theology, is present in the Augustan pantheon, but he is not considered an evil or malevolent being, but rather as a divine entity tasked with shaping and manifesting the material universe. Satanail's creative act is not seen as a rebellion against God, but as a deliberate and necessary act in the divine plan. He is believed to have imbued the material world with order and structure, reflecting the beauty and harmony of the celestial hierarchy. However, in spite of Satanail's role as the creator and shaper of the material world, the Augustan Church emphasizes the importance of spiritual transcendence and liberation from the constraints of the material realm. The faithful are encouraged to seek a deeper understanding of their own spiritual nature and to strive for union with the divine, transcending the limitations of the physical world.
Afterlife[]
In the theology of the Church the afterlife is viewed as a journey of the soul through celestial realms towards union with the divine. According to the beliefs of the Augustan Church, after death the soul progresses through a series of celestial toll houses, each representing different aspects of spiritual existence and divine illumination. These toll houses serve as stages of purification and enlightenment for the soul as it ascends closer to its ultimate union with the divine. At each toll house the soul encounters spiritual beings who act as gatekeepers, guiding the soul on its journey while evaluating its readiness for further ascent. They assess the soul's understanding, virtues, and spiritual growth, allowing it to ascend to higher realms or redirecting it for further refinement. The celestial toll houses serve as gateways to higher levels of spiritual consciousness, where the soul must confront and transcend its limitations, attachments, and earthly desires, and cultivate virtues necessary for its ultimate union with the divine.
Biblical Cannon[]
The Augustan Church, belonging to Aurorian Patriarchalism, accepts the Council of Auroria and the biblical canon that it established. In addition to the traditional Hosian Bible, the Church also accepts as inspired the Book of Volos, a 13th century kings’ saga, presenting an account of Deltarian history from the creation of the world, ending with the Deltarian conquests in Majatra. Although the Book of Volos was written in Hosian times, it incorporates pagan myths and deities, identified as Hosian “saints”.
Practices[]
The Augustan Church has similar practices to the Aurorian Patriarchal Church, but there are significant differences resulting from the incorporation of the Tokundian gods. The Church follows a modified version of the Augustan Rite, with elements incorporated from the Selucian Rite and native Deltarian traditions.
Augustan Rite[]
Augustan worship takes place in churches and in cathedrals, adorned with both painted icons and statues. The sanctuary, called the Holy Altar, is the focal point, representing divine presence and the gateway to the celestial realms. The central act of worship is called the Holy Liturgy, a sacred service commemorating the life, teachings, and exile of Elijah of Yishelem. The liturgy incorporates prayers, hymns, and readings from the Scriptures, and the Sacrifice of Holy Revelation takes place as part of the Holy Liturgy. The liturgical rite is accompanied by solemn chants, usually sung by trained choirs. The melodic tunes, usually in Old Tokundian, and incense are used as part of the liturgy. Icons and statues, religious paintings or sculptures depicting gods, saints, scriptural scenes, and sacred events, play a prominent role in the liturgical rite. They are venerated and serves as a means for invoking the intercession of the depicted figures. All seven Sacrifices are practised within the Augustan Church, including the Sacrifice of Water, the Sacrifice of Gratitude, and the the Sacrifice of Light. These rituals are believed to have been instituted by Elijah himself and serve as a means of achieving communion with the divine.
Liturgical calendar[]
The Augustan Church follows the main Hosian Liturgical Year, to which it adds various feasts celebrating its gods and goddesses. These latter feasts are celebrated based on natural phenomena like the change of seasons or solstices and equinoxes, and for this reason they are celebrated at different dates in the southern and northern hemisphere.
- Start of the liturgical year: September 1st
- Feast of Denitsa: September 1st (Southern Hemisphere) / March 1st (Northern Hemisphere)
- Feast of Paparuda: September 21st (SH) / March 21st (NH)
- Feast of Smertnitsa: September 25th (SH) / March 25th (NH)
- Feast of Divonaya: November 1st (SH) / May 1st (NH)
- Feast of Maslenka: The week before Initium (SH) / The week before Quadraginta (NH)
- Creator Spiritus: November 27th
- Initium: From Creator Spiritus to Hallowtide
- Feast of Parnum: December 20th (SH) / June 20th (NH)
- Hallowtide: December 25th
- Feast of Zharobog: February 1st (SH) / August 1st (NH)
- Election of the Lord: February 3rd
- Baptism of the Lord: First Sunday after Election
- Feast of Sarah: February 15th (SH) / August 15th (NH)
- Quadraginta: variable, starts in February or March, ends with Triumph of the Lord
- Entry of the Lord: Sunday before Triumph
- Triumph of the Lord: Variable, usually in March or April
- Feast of Satanail: March 30th (SH) / September 30th (NH)
- Feast of Zemiboginya: April 30th (SH) / October 31st (NH)
- Feast of Yuravit: May 11th (SH) / November 11th (NH)
- Feast of Volos: June 6th (SH) / December 6th (NH)
- Feast of Svimedr: June 21st (SH) / December 21st (NH)
- Feast of Blagobog: July 1st (SH) / January 1st (NH)
- Feast of Dragosh: August 14th (SH) / February 14th (NH)
Hierarchy[]
The hierarchy of the Augustan Church continues the organizational structure of the Terran Patriarchal Church and of the Ancient Augustan Church. Following the reforms of 5417-5419, the central authority of the Church was abolished, and each national branch was granted independence. Theoretically the highest authority in the Augustan Church is the Archpatriarch, known informally as Papež (if male) or Papisa (if female), who serves as the spiritual leader and head of the Church and holds supreme authority over matters of faith, doctrine, and Church governance. However, due to controversies in the aftermath of the Council of Dolinka, the office was de facto abolished. Since 5417 the Archpatriarchy has been in a state of nesplĭnitŭ prestolŭ (lit. "empty throne"), the name given for situations when a diocese is left without a bishop, and there are no plans to revive the Archpatriarchy.
The Augustan Church is divided into several autocephalous (i.e. independent) national churches known as Exarchates. Each Exarchate is headed by an Exarch, and enjoys full internal autonomy in matters of organization and discipline, and Exarchs do not report to any higher authority. Exarchates have the right to implement the decisions of the Council of Dolinka as they see fit, though they remain bound by it in terms of doctrine. Specifically, each Exarchate has the right to allow or not the vocation of women and the blessing of same-sex unions under the Sacrifice of Love, but they are still required to perform the latter if the ritual is distinct from the Sacrifice, and each Exarchate determines the degree to which the worship of the Tokundian gods, or indeed of any other pantheon, is incorporated into local practice. Below the Exarch each Exarchate is governed by a Holy Synod , an assembly of Bishops and Laity tasked with electing the Exarch as well as managing administration and religious tasks. With the death or resignation of an Exarch, the Holy Synod rules in their stead until it elects a successor. The Holy Synods continue the role and function of the Holy Sobor that governed the Church before the de facto abolition of the Archpatriarchy.
Below the Holy Synods the hierarchy of the Church is divided into the Clergy and the Laity. The Clergy is the body concerned with religious leadership, while the Laity is concerned with administrative tasks. While those in the Laity are not formal clergymen or clergywomen, they may also be very religious, and are usually chosen based partially on their religiosity. Both members of the Laity and Clergy are allowed to be married, but there are specific rules for each of the two groups. Both the Clergy and the Laity may have children and marry, and both are only able to “lie down beside each other in marriage”. Members of the Clergy, however, are subject to a few more limitations, such as that they may not marry after ordination. There are no gender restrictions on gaining any rank within the authority of the Augustan Church.
Archbishops are appointed by the Arch-Patriarch and oversee larger regions or metropolitan areas within the Church. They hold significant authority and responsibility in matters of faith, governance, and pastoral care. Bishops are ordained leaders of individual dioceses within the Augustan Church. Bishops are members of the Church responsible for, among other things, teaching the doctrine of the Church, governing members in their jurisdiction, and for representing the Church. Bishops rule from Cathedrals (seats of the Bishop), and govern a large region known as a Diocese. From their Cathedral the Bishop must “govern, teach, and sanctify the members of his Diocese, sharing these duties with those who serve under them.” The phrase “teach sanctify and govern,” means that they must a) oversee the teaching of the scripture at all times .b) oversee and administer the ordination of the clergy. c) Administer and judge “the religious law for member of the Diocese.” To become a Bishop one must be older than 35, have a doctorate given by a monastic college in religious matters, be judged to have “good repute, great faith, excellent morals, and other qualities that make them suitable for the office”, and have been in a position in the Clergy for at least five years. It is believed that Boh itself touched the first Bishops, and thus when a new Bishop is ordained another Bishop must touch them to impart the spirit of the gods upon them.
Bellow the Bishops are the normal Priests. Priests serve as local leaders within parishes and congregations. They administer the Sacrifices, offer spiritual guidance, and lead worship services for the faithful under their care. To become a Priest one must get a degree in religious matters at a Monastic College and then study theology at a Monastery. Then they will try to become a Priest, and if any positions are vacated the person will be ordained by an Bishop to be a Priest. Some Priests are known as “Parochial Priests”, and are the leaders or “Parochias”, which are subdivisions of Diocese.
Bellow the Priests are the Deacons, who are members of the Deaconate. Deacons support the clergy in various pastoral and administrative roles. They assist in liturgical ceremonies, perform charitable works, and serve as a bridge between clergy and laity. There are two main types of Deacons. The first type is the “Transitional Deacon”. This is a Deacon who has completed or is completing their studies and wants to become a Priest. During the period of waiting for ordination he or she may become a Deacon. The other type of Deacon is the “Permanent Deacon”. This Deacon is not transitional, and will stay in their office indefinitely. There is no actual difference in seniority between the two.
Within the Augustan Church various monastic orders exist, comprising monks and nuns who dedicate themselves to a life of prayer, contemplation, and service. They may live in monasteries or convents, following a particular rule. Originally formed as military-monastic orders, with the reform of the Augustan Church these are now purely monastic, and emphasize devotion, study, and spiritual practices associated with specific deities. The main monastic orders are:
- Order of Parnum: dedicated to the worship and study of Parnum, the god of thunder and lightning. The monks and nuns of this order focus on cultivating inner strength, courage, and a deep connection to the natural elements.
- Order of Zemiboginya: This monastic order venerates Zemiboginya, the goddess of fertility, weaving, and abundance. Its monks and nuns prioritize sustainable living, caring for the environment, and promoting harmony with nature. They typically engage in agricultural work, craftsmanship, or weaving.
- Order of Volos: This order centers its devotion on Volos, the god of the underworld, magic, and cattle. The monks and nuns of this order study magic and can engage in cattle rearing.
- Order of Paparuda: Paparuda, the goddess of love and beauty, inspires this monastic order. Its members focus on cultivating compassion, promoting love and unity, and fostering artistic expression and creativity.
- Order of Zharobog: The guiding deity of this monastic order is Zharobog, the god of celestial fire and craftsmanship. The monks and nuns dedicate themselves to craftsmanship, creative arts, and the pursuit of knowledge in various fields.
- Order of Satanail: Satanail, the demiurge or the material world and god of enlightenment and self-knowledge is the guiding deity of this order. Its members seek to delve into esoteric knowledge, spiritual wisdom, and understanding of the mysteries of life and death.
History[]
Ancient Augustan Church[]
Origins[]
The arrival of Hosianism in southern Majatra has been traditionally attributed to a disciple of Apostle Michael, Saint John the Martyr, who is traditionally considered responsible for spreading the Hosian faith around the Southern coasts of the Majatran Sea (modern day Deltaria, Kalopia, and Jelbania. At the time the region was ruled by the Augustan Empire, which in 509 became the first large Hosian polity on the continent with its conversion to Hosianism. This founded the Ancient Augustan Church, the state church of the Augustan Empire, under significant imperial oversight.The city of Augusta, capital of the Augustan Empire, became the headquarters of the new Patriarchate of Augusta, the leadership of the Augustan Church.
When the Council of Auroria created the Holy Apostolic Hosian Church of Terra in 533 the Ancient Augustan Church was one of its founders. Only a few years later, around 600, the Deltarian people arrived in Majatra, conquering the territory of modern Deltaria from the Augustan Empire and settling there. The ancient Deltarians were pagan, worshiping the gods of the old Tokunian pantheon, while the native population was mostly Hosian. Nevertheless, the neighbouring Majatran kingdoms did sponsor several Hosian missions into Deltarian lands, and by year 1000, there was a sizable Hosian population among the Deltarians, and several tribe leaders had converted.
Hosianization of Deltaria[]
In the year 991, Thane Štefan IV proclaimed himself Czar Štefan I, creating the Tokundian Empire. Štefan and his heirs continued their strict adherence to Tokundian paganism, while Hosianism was frequently persecuted. This changed, however, with the reign of Czar Štefan V, who ascended to the throne in 1230. Štefan V, an ardent believer in Tokundian paganism at the beginning of his reign, spent his first years on the throne conducting raids against the neighboring Hosian Majatran cities, often pillaging their rich monasteries, and attempted to expand his domains during the Great War of the South (1234-1248). This changed, however, when, in 1239, a captive Hosian monk supposedly predicted that Štefan's son would die a violent death within three days. As the monk foretold, Štefan's son Štefan was captured, tortured, raped, and killed by Jelbeks during a raid against their land. Štefan V immediately accepted baptism within the Apostolic Hosian Church under the Augustan rite, and attempted to officially convert the Empire to Hosianism using all means necessary, including the destruction of temples and the torture and killing of pagan priests. Štefan V also entered peace negotiations with the Augustan Empire, which resulted in the Tokundian Empire switching sides in the War of the South, the payment of tribute by the Augustan Empire, the promise that Emperor Anthony would marry one of Štefan's daughters, and, most importantly, Štefan's official recognition as Emperor of the Tokundians by the Patriarch of Augusta.
By 1256, all Deltarian tribes were at least nominally Hosian. The Czar was however unable to terminate the practice of paganism in Deltaria, with even Čachtice, the imperial capital, remaining an important pagan cultic centre. His heir, Štefan VI, attempted to destroy the ancient temple of Čachtice and end its human sacrifices, but was met with a violent reaction from the population. Štefan VI was deposed and sent into exile, and his pagan cousin Vlastimir was placed on the throne. After three years in exile, Štefan returned secretly to Deltaria, and, surrounding Vlastimir's hall with his Huscarles, he set it on fire, killing the Czar as he was attempting to leave the burning building. After Štefan resumed his reign, further violent clashes between Hosians and pagans were avoided by the decision of the Veche, the feudal assembly of the free men in the country, to appoint Miloš Gordanović, the chief Tokundian pagan priest, as an arbitrator between the two factions. Miloš Gordanović decided, after a week of intense meditation, that the Empire as a whole should convert to Hosianism, while private pagan worship should be allowed to continue. Not having sufficiently consolidated his power, Štefan VI accepted the compromise solution.
Although Deltaria became nominally Hosian, actual Hosian beliefs never managed to establish themselves among the people. The actual conversion of Deltarians to Hosianism took a considerable amount of time, as it was only about 200 years later that most Deltarians had been baptized. Even afterwards, and up to today, the customs and deities of the old Tokundian pantheon continued to be preserved by the population, especially in the rural areas, while Hosian concepts and ideas were assimilated to those of the old religion. For instance, the most common depiction of Eliyahu in medieval Deltaria is that of a "Victorious Spirit", being presented as a figure of strength and luck rather than one of humbleness and piety. Hosianism did, nevertheless, become a central part of Deltarian Culture, and its adoption of Old Tokundian, the language of the Empire's ruling class, rather than Kalopian or Selucian, led to the development of a rich literary tradition that spread across Majatra.
Fall of the Augustan Empire[]
In 1397 the Tokundian Empire was overthrown by the Deltarian tribes and in 1401 the Augustan Empire was conquered by the Ahmadi Caliphate. This put an end to the two Augustan Hosian empires within a span of four years, effectively ending the Patriarchate of Augusta. The Patriarch eventually relocated to the city of Čahtica in independent Great Deltaria, granting further legitimacy to the Deltarian Czar as the heir of the Augustan Empire, and bringing the Augustan Church under increasing Deltarian domination, to the extent that by the 16th century it was referred to as the Deltarian Church.
Independence from the Holy Apostolic Hosian Church[]
Throughout the subsequent centuries, the Church remained a dominant political actor during the unending civil wars in Deltaria. Supported by the tithe enforced on the peasants by the Deltarian tribal leaders, the Deltarian Church's wealth and power grew immensely. Thus, when the Archpatriarchate in Auroria was destroyed as a result of persecution at the hands of Selucian pagans in 1819, the Deltarian Church was one of the first to declare its independence, becoming one of the numerous independent Patriarchal Churches resulting from the collapse of the Holy Apostolic Hosian Church of Terra.
Terran Patriarchal Church[]
Origins[]
The Terran Archpatriarchy was revived in Deltaria when a Tokundian serf from Doron Akigo, named Radoslav Volic, declared himself the Supreme Pontiff of the Terran Patriarchal Church as a form of protest against both the totalitarian Absolver regime then ruling Deltaria, as well as the strong climate of Anti-Tokundian sentiment in his native land. Claiming apostolic succession from St. Michael, he declared himself Pápež Petr I, and instantly became a local celebrity amongst the heavily Patriarchal population of the Povicskovo fief. His immense popularity brought him to the attention of his ruling Markiz within a month, and was summarily executed for treason.
The Absolvers realised that very few people genuinely revered them as the Gods they claimed to be, and Vojvoda Mojmir Bátory set about lobbying for the reinstatement the Patriarchal belief system in a nation largely comprised of lapsed Patriarchalists. Approval was given by the Aristocracy, and the New Traditions campaign was unofficially suspended. Mojmir Bátory accepted the offer of the Deltarian Pápežate, and changed his name to Pius I. The Terran Patriarchal Church was officially born, and the Terran Papacy became widely accepted Terra-wide, especially in countries ruled by Deltaria and in her former colonies, where it gained many followers before reaching its zenith when Pápež Innocent I was named the Deltarian Head of State.
The Patriarchal Schisms[]
For several years Pápež Innocent I had begun a series of infamous Cadaver Synods in which all the Kardinals in Terra tried a series of deceased clergy, saints and former Popes, including Pius II, seemingly in order to discredit their legacies and pave the way for the reversal of administrative and theological changes. Support for Terran Patriarchalism dwindled further as more and more Deltarian atrocities were linked directly to the Pápež, alienating many liberal supporters. Support truly plunged when the female Pápež Jana I was chosen as it alienated many of the remaining conservative factions. These changes led to a string of schisms, most notable of which those that led to the creation of the Theognosian Church (in 2153) and the Coburan Patriarchal Church (in 2155). In Febuary 2164, the Luthori Patriarchal Church was excommunicated by Jana I, continuing the 22nd century Patriarchal schisms.
As a response to these schisms, Pápež Adrian I began the attempt to create a newer and more progressive Church, but by this time of his reforms some other Patriarchal branches throughout Terra no longer believed the Terran Patriarchal Church to be credible. With its international membership falling, the Church turned inward and became nationally focused. It began advertising almost solely to the Deltarian people by integrating traditions and the still revered old Tokundian gods into its doctrine. This newly found national focus was so profound, that even after the Church regained some of its former popularity, the words "Terran Patriarchal Church" and "Deltarian Church" are used interchangeably.
Abolition of the Papežate[]
During what are considered 'The Years of Enlightenment' (2325-2777), the decision was made by high-ranking Church officials to abolish the Pápežate, transferring the ultimate authority over all church rulings to an elected Sobor of Archbishops and Kardinals, from Patriarchal nations all over Terra. This was an extremely unpopular move amongst many of the devout Patriarchalists ; who preferred a deified figurehead of divine authority to an elected boardroom of bishops squabbling over the word of God, which they found to be blasphemous and disenheartening. Despite this, the bishops held fast to uphold a democratic Sobor over the Church, even in the face of dwindling church attendance and membership rates.
Crusading Era[]
Beginning with the 2680s, the Church adopted a more active international approach, ending its traditional isolationism, in an attempt to expand beyond Deltaria and regain some of its former prominence. The Terran Patriarchal Church took an active part in the Grand Crusade (2686 - 2693), called by Luthori and Hulstrian Emperor Henry I against Beiteynu. Three military and monastic orders of the Church were formed in order to take part in the crusade, namely the Order of Sacrifice and Pain, the Order of St. Juravit, the Reaper of Souls, and the Martial Sisterhood of St. Morena. These orders would continue to play an important international role, well after the collapse of the Hosian Empire of Beiteynu. Although the Grand Crusade was an ecumenical endeavor, largely under Abjurant leadership, this was the first major action of the Church since the abolition of the Papežate in the 24th century.
In 2777, the unpopular conciliar organization of the Church was ended with the restoration of the Papežate in the person of Clement I. This restoration brought new life to the Church and greatly increased its popularity, both in Deltaria and Terra-wide. The Sobor still stood to elect the Patriarch, but had reduced power. New military orders were created by the Church, and the Papežate launched several new crusades, leading to the establishment of several Orderstates. Unlike the Grand Crusade, which represented a collective action of the entire Hosian world and founded a kingdom under secular leadership, the 29th century crusades were undertaken solely by the Terran Church, and the conquered lands were placed under the direct sovereignty of the Pope.
The first of the 29th century crusades was the Selucian Crusade (2828), led by the Order of Saint Parnum and establishing the Selucian Land of St Parnum (2828 - 2850). The 2835 Jelbic Crusade, under the leadership of the Knights of St George, established the Jelbanian Monastic State of the Knights of St. George (2835-2901). This was followed by the Kalopian Crusade of 2865, after which the United Orders of St George founded the United Kalopian Kingdoms (2867-2882). The last of the 29th century crusades was the Kafuri Crusade launched in 2875, leading to the establishment of the Kafuristani Monastic State of the Knights of St. James (2875-2887), under the leadership of the Sovereign Military Order of the Knights of St James of Tordary.
Democracy[]
Between 2996 and 3459 Deltaria was a democratic federal republic known as the Federal Republic of Deltaria. During these centuries Deltarian society witnessed a high degree of modernization and industrialization, as a result of which the Church lost much of its influence. The democratic values of the Federal Republic and its secular policies were in direct conflict with the reactionary nature of the Terran Patriarchal Church of the time, but the latter was unable to prevent the secularization of Deltarian society. Restrictions on its military and religious activities left the Terran Patriarchal Church powerless as Deltaria experienced the first successful implementation of a democratic and stable political regime.
Revival[]
Towards the end of its rule the Federal Republic experienced instability and increasingly vocal challenges to its legitimacy. While it did not yet have the power to directly defy the republic, the Terran Patriarchal Church took advantage of the chaos in other nations to regain its status and prestige. In 3423 the Order of Saint Parnum, the Church's only remaining military-monastic order, was renamed as the "Order of Saint Parnum the Thunderer" and launched the Dolgavan Crusade that same year with the authorization of the Pápež, seeking to conquer all of Dolgava. During the War the Order established the Land of Saint Parnum in 3425 as a theocratic Orderstate, and in its territory the Dolgavan Inquisition operated with Arch-Patriarchal approval, seeking to root out heresy and forcibly return Dolgava to the fold. Although the Order withdrew from Dolgava in June 3452, it gained much wealth and military power as a result of its conquest and plunder of much of Dolgava, which the Church would then use to reassert its own dominance back in its homeland.
The Terran Patriarchal Church was instrumental in overthrowing the Federal Republic and restoring Czarism after the Deltarian Czarist War. The Deltarian Empire it established was an uneasy alliance between the Crown, nobility, Church, and peasants, but one that proved to be flexible enough to endure throughout the Empire's existence. Under the rule of Ľubomír II the balance of power shifted from the nobility to the Church. The Hosian People's Party led by Bishop Vladan Martinek became the largest faction in the Deltarian legislature, making Martinek the new Head of Government and pushing for a large number of populist and theocratic reforms. The religious-populist government of (by that point) Cardinal Martinek was eventually overthrown in 3519 and the Czar was installed as an absolute monarch. This was the beginning of decades of absolute Czarist rule over Deltaria, firmly subordinating the Church to the authority of the crown. Although the TPC survived the fall of the Empire, it lost most of its political power.
The Church was however active in the revival of the Augustan Empire in 3607 under Theodosio IV, who was the Grandmaster of the Order of Saint Parnum prior to his election to the throne. With this election the Terran Patriarchal Church became less Deltarian-centric and became associated with Augustan nationalism, regaining some of its popularity in Zardugal.
With the decline in Czarist authority in Deltaria, the Church reached the height of its power in the 38th century when it assumed direct political control over Deltaria. The Pápežský States were 'gathered together' in 3742, ousting Czar Jaromir III the Terrible. The theocratic regime lasted until 3749, when the monarchy was restored, but was reestablished in 3859. Economic weakness led to the beginning of reforms in 3865 which led to Deltarian independence in 3875.
Decline and reform[]
After its loss of political power in 3875 the Terran Patriarchal Church has been in a slow but steady decline. Politically discredited after its mismanagement of the Deltarian economy and unable to counter the growing secularization in all nations where it was the majority, the Church experienced a second era of decline. One year after being ousted from power, the Church's two main theological rivals the Selucian Patriarchal Church and Theognosian Church were unified at the Second Council of Auroria, and the resulting Aurorian Patriarchal Church became the most powerful challenger to the Terran Patriarchal Church's authority Terra-wide in its history. With the unadulterated Augustan rite revived within the Aurorian Patriarchal Church, the TPC could no longer claim itself the only legitimate successor of Augustan Hosianism, while the urbanization of Deltarian and Trigunian societies made the rural-based Terran Patriarchal Church fade into political irrelevance.
A new opportunity for the Church emerged in the aftermath of the Deltarian–Coalition War of 4635 and 4636. The defeat of the Czarist monarchy and the thorough deczarification of Deltarian society left the Church free from Czarist oversight and the interference of the Deltarian crown, allowing it to flex its long dormant political muscle and assert an independent role in Deltarian and Terran politics. In 4708 the Holy Sobor elected the first Vanukean Arch-Patriarch in its history, who proceeded to take the name Vladan in honor of 36th century Deltarian political leader Cardinal Vladan Martinek. The latter was canonized as a saint, and his brand of Hosian Democracy became an inspiration for the Terran Patriarchal Church's future attitude towards politics.
This was however insufficient to curb the decline in the Church's popularity. In 5256 Deltaria was brought under the rule of the authoritarian communist Putica regime, during which all forms of religion were banned and the TPC was driven underground. With its leadership decapitated the Terran Patriarchal Church fell in disarray. In Trigunia the TPC was forced by the utopian feminist technocracy ruling the nation to allow women in all positions of authority within the Church, while in Zardugal Archbishop of Beleco Cardinal Georgio IV began to demand autocephaly for the Zardic Church and a return to the pure Augustan Rite. It was only in 5318 that religion was decriminalized in Deltaria, allowing the reestablishment of the Holy Sobor and the election of an Arch-Patriarch. In a historic event, the Holy Sobor of the Terran Patriarchal Church elected Archbishop of Rodshyadam Ekaterina Ivanovna as the new Arch-Patriarch and Papisa (female Pápež) of the Terran Patriarchal Church. Taking on the name Maria Ignatia I, the new Arch-Patriarch was the second of her gender to be elected to the Terran Patriarchal Vigilate, although her predecessor, Jana I, is not universally recognized.
Under the Vigilate of Maria Ignatia I the Terran Patriarchal Church embarked on a massive reform project seeking to modernize the Church, bringing it in line with modern Deltarian and Trigunian values. The Papisa convened the Council of Dolinka that took place in March 5323, which adopted the ordination of women, embraced LGBT rights, and recognized the validity and spiritual value of other faiths. The Council of Dolinka also systematized the Church's theology and integrated the worship of the Tokundian gods that had been practised for millennia into what it argues is an orthodox Western Patriarchal theological framework.