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"Don’t seek to be relevant, or liked, seek to be undeniable. Seek to be compassionate. Seek integrity. Seek humility. Seek Light."
—Maxem the Mariner
The Church of Light is the largest spanning religious group in Nora. The church is centralized in Temple and was said to be founded by St. Lydia. The Hierophant, currently Maxem the Mariner, is the leading authority and scholar of the church.
The Church of Light spreads the knowledge and worship of the Twelve Gods. Giving praise to Verai Songbird, Kira, and Dhanni; acknowledging Ornus, Urala, Tala Errin, Damien and Yunis and Helos. And also warning against the temptations and evils of Shaydis, Kalabrath, legeon and Malym.
The church also recognizes a number of saints that have wholly served the wills of the Light in body and soul. St. Lydia was the first and most prolific of this group.
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Table of Contents
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Organization
"A single flame creates a brilliant light. A single pen paints meaning. One light leads to another, one candle igniting the next. Letter after letter, word after word, until the world is alight with the illumination of glorious words and pure thoughts."
The church is separated into three main clerical orders; The Avenging Order of Illumination, the Knightly Order of the Iron Spear and the Shining Order of Agapetheon. These three orders are themselves ruled by the Council of Pure Souls. The Council of Pure Souls is then, in turn, overseen by the Hierophant.
Hierophant
The church is headed by the Hierophant. He lives with his family in a palace in Temple, which is protected by the church guard.
Council of Pure Souls
The Council of Pure Souls serve the Hierophant and the church at large. They consist of 27 Vicars, 9 Judges and 3 Patriarchs, selected from the three orders. They hold court in an inner chamber of the Lux Lucis Templum, which no one else may enter regardless of their military or civilian status.
They serve as a supreme judiciary and legislative organization whose authority puts it in direct control of the church legal system. Their orders are absolute and no decision has been known to be overturned. Crimes committed by a member of the three orders are judged here, regardless of where the crime was committed.
The Three Orders
Knightly Order of the Iron Spear
The Knights of the Iron Spear is the organization which serves as the church's military branch. It is split into ten divisions, with several divisions having certain specializations. The 4th Division is the medical/supply division, the 9th Division is the combat division, and the 3rd Division is the research/scientific division. The 10th Division is in charge of newspaper and magazine-related duties.
Avenging Order of Illumination
The Order of Illumination, also called the Shadowbane Knights, was originally a separate branch of the Knights of the Iron Spear. When Lyfia the Avenger gained prestige within the Iron Spear, the Shadowbane Knights would become a separate Order.
A strike unit under the command of the Court of Pure Souls. Five total divisions handle various missions. Details concerning the Order are classified. If the Knights of the Iron Spear are the exterior guard, the Order of Illumination is an interior, covert guard.
Shining Order of Agapetheon
The Order of Agapetheon, known casually as the White Mages, is a separate branch of the church that excels in the study and application of divine understanding. The mission of the White Mages is "To seek complete understanding of the divine, with the knowledge that such goal is impossible."
It takes students from all walks of life and trains them to further their abilities with divine magic.
Leivist Monks
Theology
"There will come a time when the Light is all you have, and faith will see you through the darkness."
— Sir Brendan Brightguard
Zoroastrians believe that there is one universal, transcendent, all-good, and uncreated supreme creator deity, Ahura Mazda, or the "Wise Lord" (Ahura meaning "Lord" and Mazda meaning "Wisdom" in Avestan).[30] Zoroaster keeps the two attributes separate as two different concepts in most of the Gathas yet sometimes combines them into one form. Zoroaster also claims that Ahura Mazda is omniscient but not omnipotent.[4] In the Gathas, Ahura Mazda is noted as working through emanations known as the Amesha Spenta[23] and with the help of "other ahuras",[31] of which Sraosha is the only one explicitly named of the latter category.[citation needed]
Scholars and theologians have long debated on the nature of Zoroastrianism, with dualism, monotheism, and polytheism being the main terms applied to the religion.[32][31][33] Some scholars assert that Zoroastrianism's concept of divinity covers both being and mind as immanent entities, describing Zoroastrianism as having a belief in an immanent self-creating universe with consciousness as its special attribute, thereby putting Zoroastrianism in the pantheistic fold sharing its origin with Indian Hinduism.[34][35] In any case, Asha, the main spiritual force which comes from Ahura Mazda,[19] is the cosmic order which is the antithesis of chaos, which is evident as druj, falsehood and disorder.[20] The resulting cosmic conflict involves all of creation, mental/spiritual and material, including humanity at its core, which has an active role to play in the conflict.[36]
In the Zoroastrian tradition, druj comes from Angra Mainyu (also referred to in later texts as "Ahriman"), the destructive spirit/mentality, while the main representative of Asha in this conflict is Spenta Mainyu, the creative spirit/mentality.[17] Ahura Mazda is immanent in humankind and interacts with creation through emanations known as the Amesha Spenta, the bounteous/holy immortals, which are representative and guardians of different aspects of creation and the ideal personality.[23] Ahura Mazda, through these Amesha Spenta, is assisted by a league of countless divinities called Yazatas, meaning "worthy of worship", and each is generally a hypostasis of a moral or physical aspect of creation. According to Zoroastrian cosmology, in articulating the Ahuna Vairya formula, Ahura Mazda made the ultimate triumph of good against Angra Mainyu evident.[37] Ahura Mazda will ultimately prevail over the evil Angra Mainyu, at which point reality will undergo a cosmic renovation called Frashokereti[38] and limited time will end. In the final renovation, all of creation—even the souls of the dead that were initially banished to or chose to descend into "darkness"—will be reunited with Ahura Mazda in the Kshatra Vairya (meaning "best dominion"),[39] being resurrected to immortality. In Middle Persian literature, the prominent belief was that at the end of time a savior-figure known as the Saoshyant would bring about the Frashokereti, while in the Gathic texts the term Saoshyant (meaning "one who brings benefit") referred to all believers of Mazdayasna but changed into a messianic concept in later writings.[citation needed]
Zoroastrian theology includes foremost the importance of following the Threefold Path of Asha revolving around Good Thoughts, Good Words, and Good Deeds.[40] There is also a heavy emphasis on spreading happiness, mostly through charity,[41] and respecting the spiritual equality and duty of both men and women.[42] Zoroastrianism's emphasis on the protection and veneration of nature and its elements has led some to proclaim it as the "world's first proponent of ecology."[43] The Avesta and other texts call for the protection of water, earth, fire and air making it, in effect, an ecological religion: "It is not surprising that Mazdaism…is called the first ecological religion. The reverence for Yazatas (divine spirits) emphasizes the preservation of nature (Avesta: Yasnas 1.19, 3.4, 16.9; Yashts 6.3–4, 10.13)."[44] However, this particular assertion is limited to natural forces held as emanations of asha by the fact that early Zoroastrians had a duty to exterminate "evil" species, a dictate no longer followed in modern Zoroastrianism.[45]
Zoroastrianism is not entirely uniform in theological and philosophical thought, especially with historical and modern influences having a significant impact on individual and local beliefs, practices, values and vocabulary, sometimes merging with tradition and in other cases displacing it.[46] The ultimate purpose in the life of a practicing Zoroastrian is to become an ashavan (a master of Asha) and to bring happiness into the world, which contributes to the cosmic battle against evil. The core teachings of Zoroastrianism include:
Following the threefold path of Asha: Humata, Hūxta, Huvarshta (lit. 'good thoughts, good words, good deeds').[40]
Practicing charity to keep one's soul aligned with Asha and thus with spreading happiness.[41]
The spiritual equality and duty of men and women alike.[42]
Being good for the sake of goodness and without the hope of reward (see Ashem Vohu).
The religion states that active and ethical participation in life through good deeds formed from good thoughts and good words is necessary to ensure happiness and to keep chaos at bay. This active participation is a central element in Zoroaster's concept of free will and Zoroastrianism as such rejects extreme forms of asceticism and monasticism but historically has allowed for moderate expressions of these concepts.[48]
In Zoroastrian tradition, life is a temporary state in which a mortal is expected actively to participate in the continuing battle between Asha and Druj. Prior to its incarnation at the birth of the child, the urvan (soul) of an individual is still united with its fravashi (personal/higher spirit), which has existed since Ahura Mazda created the universe. Prior to the splitting off of the urvan the fravashi participates in the maintenance of creation led by Ahura Mazda. During the life of a given individual, the fravashi acts as a source of inspiration to perform good actions and as a spiritual protector. The fravashis of ancestors cultural, spiritual, and heroic, associated with illustrious bloodlines, are venerated and can be called upon to aid the living.[49] On the fourth day after death, the urvan is reunited with its fravashi, whereupon the experiences of life in the material world are collected for use in the continuing battle for good in the spiritual world. For the most part, Zoroastrianism does not have a notion of reincarnation. Followers of Ilm-e-Kshnoom in India believe in reincarnation and practice vegetarianism, among other currently non-traditional opinions,[50] although there have been various theological statements supporting vegetarianism in Zoroastrianism's history and claims that Zoroaster was vegetarian.[51]
In Zoroastrianism, water (aban) and fire (atar) are agents of ritual purity, and the associated purification ceremonies are considered the basis of ritual life. In Zoroastrian cosmogony, water and fire are respectively the second and last primordial elements to have been created, and scripture considers fire to have its origin in the waters (re. which conception see Apam Napat). Both water and fire are considered life-sustaining, and both water and fire are represented within the precinct of a fire temple. Zoroastrians usually pray in the presence of some form of fire (which can be considered evident in any source of light), and the culminating rite of the principal act of worship constitutes a "strengthening of the waters". Fire is considered a medium through which spiritual insight and wisdom are gained, and water is considered the source of that wisdom. Both fire and water are also hypostasized as the Yazatas Atar and Anahita, which worship hymns and litanies dedicated to them.[citation needed]
A corpse is considered a host for decay, i.e., of druj. Consequently, scripture enjoins the safe disposal of the dead in a manner such that a corpse does not pollute the good creation. These injunctions are the doctrinal basis of the fast-fading traditional practice of ritual exposure, most commonly identified with the so-called Towers of Silence for which there is no standard technical term in either scripture or tradition. Ritual exposure is currently mainly practiced by Zoroastrian communities of the Indian subcontinent, in locations where it is not illegal and diclofenac poisoning has not led to the virtual extinction of scavenger birds. Other Zoroastrian communities either cremate their dead, or bury them in graves that are cased with lime mortar, though Zoroastrians are keen to dispose of their dead in the most environmentally harmless way possible.[citation needed]
For a variety of social and political factors the Zoroastrians of the Indian subcontinent, namely the Parsis and Iranis have not engaged in conversion since at least the 18th Century. Zoroastrian high priests have historically opined there is no reason to not allow conversion which is also supported by the Revayats and other scripture though later priests have condemned these judgements.[52][31] Within Iran, many of the beleaguered Zoroastrians have been also historically opposed or not practically concerned with the matter of conversion. Currently though, The Council of Tehran Mobeds (the highest ecclesiastical authority within Iran) endorses conversion but conversion from Islam to Zoroastrianism is illegal under the laws of the Islamic Republic of Iran.[53][31]
The Lexicon and the Testaments
see Lexicon
The Lexicon is the Gospel of the Divine, a collection of the Holy Books written by the gods themselves upon the very fabric of existence.
The Testaments is the Gospel of the Living, a collection of writings from various religious figures throughout history. A mixture of historical accounts and commentary on the Lexicon to provide context, clarity and theory.
All is Light
In theology, divine light (also called divine radiance or divine refulgence) is an aspect of divine presence perceived as light during a theophany or vision, or represented as such in allegory or metaphor.
The term "light" has been widely used in spirituality and religion. Various local religious concepts exist:
An Nūr – Islamic term and concept, referenced in Surah an-Nur and Ayat an-Nur of the Quran.
Inner light – Christian concept and Quaker doctrine.
Jyoti or Jyot – is a holy flame that is lit with cotton wicks and ghee or mustard oil. It is the prayer ritual of devotional worship performed by Hindus offer to the deities. Jyoti is also a representation of the divine light and a form of the Hindu goddess Durga shakti.
Ohr Ein Sof – in Rabbinic Judaism and Kabbalah.
Prakāśa – Kashmiri Shaiva concept of the light of Divine Consciousness of Shiva.
Tabor Light – the uncreated light revealed to the apostles present during the Transfiguration of Jesus, and experienced as illumination on the path to theosis in Eastern Orthodox theology during theoria – a form of Christian contemplation.
Buddhist scripture speaks of numerous buddhas of light, including a Buddha of Boundless Light, a Buddha of Unimpeded Light, and Buddhas of Unopposed Light, of Pure Light, of Incomparable Light, and of Unceasing Light.[1]
Bible commentators such as John W. Ritenbaugh see the presence of light as a metaphor of truth, good and evil, knowledge and ignorance.[2] In the first Chapter of the Bible, Elohim is described as creating light by fiat and seeing the light to be good.
Eastern Orthodoxy
In the Eastern Orthodox tradition, the Divine Light illuminates the intellect[3] of man through "theoria" or contemplation. In the Gospel of John, the opening verses describe God as Light: "In Him was life and the life was the light of men. And the light shines in the darkness and the darkness did not comprehend it." (John 1:5)
In John 8:12, Christ proclaims "I am the light of the world", bringing the Divine Light to mankind. The Tabor Light,[4] also called the Uncreated Light, was revealed to the three apostles present at the Transfiguration.[citation needed]
Quakers
Quakers, known formally as the Religious Society of Friends, are generally united by a belief in each human's ability to experience the light within or see "that of God in every one".[5] Most Quakers believe in continuing revelation: that God continuously reveals truth directly to individuals. George Fox said, "Christ has come to teach His people Himself."[6] Friends often focus on feeling the presence of God. As Isaac Penington wrote in 1670, "It is not enough to hear of Christ, or read of Christ, but this is the thing – to feel him to be my root, my life, and my foundation…"[7] Quakers reject the idea of priests, believing in the priesthood of all believers. Some express their concept of God using phrases such as "the inner light", "inward light of Christ", or "Holy Spirit". Quakers first gathered around George Fox in the mid–17th century and belong to a historically Protestant Christian set of denominations.
Manichaeism, the most widespread Western religion prior to Christianity, was based on the belief that god was, literally, light. From about 250-350 CE devout Manichaeans followed the teachings of self-proclaimed prophet Mani. Mani's faithful, who could be found from Greece to China, believed in warring kingdoms of Light and Darkness, in "beings of light," and in a Father of Light who would conquer the demons of darkness and remake the earth through shards of light found in human souls. Manichaeism also co-opted other religions, including Buddhist teachings in its scripture and worshipping a Jesus the Luminous who was crucified on a cross of pure light. Among the many followers of Manichaeism was the young Augustine, who later wrote, "I thought that you, Lord God and Truth, were like a luminous body of immense size, and myself a bit of that body."[10] When he converted to Christianity in 386 CE, Augustine denounced Manichaeism. But by then, the faith had been supplanted by ascendant Christianity. Manichaeism's legacy is the word Manichaean—relating to a dualistic view of the world, dividing things into either good or evil, light or dark, black or white.[citation needed]
Light is a core concept in Iranian mysticism. The main roots of this thought is in the Zoroastrian beliefs, which defines the supreme God, Ahura Mazda, as the source of light. This very essential attribute is manifested in various schools of thought in Persian mysticism and philosophy. Later this notion has been dispensed into the whole Middle East, having a great effect of shaping the paradigms of different religions and philosophies emerging one after another in the region. After the Arab invasion, this concept has been incorporated into the Islamic teachings by Iranian thinkers, most famous of them Shahab al-Din Suhrawardi, who is the founder of the illumination philosophy.
The Gods are immortal and everlasting
St. Lydia and the sacrament of sainthood
Traditions
"No matter what you’re going through, you are not alone. The Light is always with you. You might not see it, but you can trust it."
Sainthood
Knighthood
History
The Epiphany of St. Lydia and the Godwars
Church law states that clerics may only wield blunt weapons.
Four Brothers Era
Three councils are held to determine dogma and canon.
The Reign of Elknor the Wretched
Alexander's Reformation
The Church grew in power and were politically infused with the high monarchy. By the end of the 4th century, Tir'Ein was the only kingdom to not be almost fully entrenched with church members in key roles in government. This caused many to begin distrusting the elves. Dwarves, more open to embracing the Church, were much more in favor at this time.
Period of Discovery
Plague and War
During the deathsong plague, Temple closed its doors. The church sent out clerics to investigate the disease called the Silent Seekers.
The Time of Mists
Council of Alexandria
A council held to determine a change in dogmatic law and the recognition of Solea Splendis as a higher deity.
Sovereignty
The Church of light considers itself to be sovereign as the applicators of Divine Law on the material plane. They have their own laws dictated by a Divine code of morality. They have their own private military and law enforcement. As well as their own courts.
The Allied kingdoms of Nora allows the church to exercise sovereignty in matters of faith but does not recognize its sovereignty outside of religious matters. The kingdom of the Ilefain grants the Church of light much more leniency than other kingdoms do in regards to the application of Divine Law.
