Caphiric Church: Difference between revisions

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The emphasis on the sacrificial element of the hostia was the result of two distinct developments during the schismatic period. Socially and politically, the newly independent Imperial Church began to re-emphasize a kind of transactional religion similar to the mythological religions of pre-Christian times, namely that if the whole people offered the sacrifice, God would continue to bless and protect [[Caphiria]];. At the same time, teachings on this subject have been deemphasized since the [[Eight Points Agreement]], and the concept of {{wp|quid pro quo}} remains the popular conception of the function of religion among a majority of Caphirians. The second development was a period of "ressourcement" in the late 1600s which "reintroduced" to the liturgy elements of the Old Testament temple sacrifices. Accordingly, many additional references to temple practices were introduced within the liturgy's text, the clothes of the clergy were changed to reflect contemporary understandings of ancient Jewish practice, decoration mirrored descriptions of the temple, and critically the Altar of Burning was introduced into the liturgy and churches. This Altar, a protruding indented slab, is where the central Eucharistic sacrament occurs. Still, following the distribution of communion, most of the remaining consecrated bread is burned in what the Caphiric Church calls "a way for the people to participate in the eternal sacrifice of the Son to the Father in the timeless tradition given to Moses and the prophets"; this process creates [[Sacred Ash]], a substance used throughout Caphirian religious life. As a result, only a tiny amount of the consecrated bread is stored within the tabernacle. The bread used in the Caphiric Rite is leavened bread as opposed to the unleavened bread used within the Latin Rite.

The Caphiric Rite employs the same {{wp|liturgical calendar}} originally used by the [[Coscivian Rite]], which itself was based on the precepts and calendar of the {{wp|Old Testament}}. The adoption of this calendar was part of broader efforts within Caphiric Christianity to adapt the structure and worship patterns of ancient Jewish people as described in the books of {{wp|Leviticus}} and {{wp|Deuteronomy}}, among other places.

==Devotions==

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=Culture=

==Calendar and Major feasts==

The liturgical calendar of the ~~church bears a close resemblance~~ to the ~~Levantine General Calendar, from which it diverged following~~ the ~~Schism~~ of ~~1615~~. After the reunion with Urceopolis, the existing calendar has been provisionally maintained, with modifications to be made should the cause of any post-split saint on the ~~Caphirian~~ calendar be lacking. ~~Structurally~~, the only significant difference between the Levantine and Caphirian calendars is ''feria''. In the Caphirian calendar, due to the reforms carried out following the schism, a feria (plural: feriae) refers to Sundays and feast days (as the term was used in the pagan era). In the Levantine calendar, a feria is a weekday without a feast.

The Caphiric Rite adapted the {{wp|liturgical calendar}} originally used by the [[Coscivian Rite]] after the [[Great Schism of 1615]], which itself was based on the precepts and calendar of the {{wp|Old Testament}}. The adoption of this calendar was part of broader efforts within Caphiric Christianity to adapt the structure and worship patterns of ancient Jewish people as described in the books of {{wp|Leviticus}} and {{wp|Deuteronomy}}, among other places. After the reunion with Urceopolis, the existing calendar has been provisionally maintained, with modifications to be made should the cause of any post-split saint on the Caphiric calendar be lacking. Although the Caphiric calendar observes many feasts established by the {{wp|Old Testament}}, structurally, the only significant difference between the Levantine and Caphirian calendars is ''feria''. In the Caphirian calendar, due to the reforms carried out following the schism, a feria (plural: feriae) refers to Sundays and feast days (as the term was used in the pagan era). In the Levantine calendar, a feria is a weekday without a feast.

Several feasts enjoy significantly more prominence in the Caphiric world than they do in the rest of Christendom: Martinmas, Saint George's Day, and Michaelmas are all public holidays and are the most important public holidays outside of Christmas, Easter, and All Saints. All three commemorate military saints, a reflection of the high degree of militarization in Caphirian society. Michaelmas is the primary armed forces day in Caphiria and is marked yearly by a military parade in Venceia. Martinmas is a remembrance day for all Caphirian war dead, while Saint George's Day commemorates Caphiria's various historical military triumphs.

@@ Line 94: / Line 94: @@
 The emphasis on the sacrificial element of the hostia was the result of two distinct developments during the schismatic period. Socially and politically, the newly independent Imperial Church began to re-emphasize a kind of transactional religion similar to the mythological religions of pre-Christian times, namely that if the whole people offered the sacrifice, God would continue to bless and protect [[Caphiria]];. At the same time, teachings on this subject have been deemphasized since the [[Eight Points Agreement]], and the concept of {{wp|quid pro quo}} remains the popular conception of the function of religion among a majority of Caphirians. The second development was a period of "ressourcement" in the late 1600s which "reintroduced" to the liturgy elements of the Old Testament temple sacrifices. Accordingly, many additional references to temple practices were introduced within the liturgy's text, the clothes of the clergy were changed to reflect contemporary understandings of ancient Jewish practice, decoration mirrored descriptions of the temple, and critically the Altar of Burning was introduced into the liturgy and churches. This Altar, a protruding indented slab, is where the central Eucharistic sacrament occurs. Still, following the distribution of communion, most of the remaining consecrated bread is burned in what the Caphiric Church calls "a way for the people to participate in the eternal sacrifice of the Son to the Father in the timeless tradition given to Moses and the prophets"; this process creates [[Sacred Ash]], a substance used throughout Caphirian religious life. As a result, only a tiny amount of the consecrated bread is stored within the tabernacle. The bread used in the Caphiric Rite is leavened bread as opposed to the unleavened bread used within the Latin Rite.
-The Caphiric Rite employs the same {{wp|liturgical calendar}} originally used by the [[Coscivian Rite]], which itself was based on the precepts and calendar of the {{wp|Old Testament}}. The adoption of this calendar was part of broader efforts within Caphiric Christianity to adapt the structure and worship patterns of ancient Jewish people as described in the books of {{wp|Leviticus}} and {{wp|Deuteronomy}}, among other places.
 ==Devotions==
@@ Line 149: / Line 147: @@
 =Culture=
 ==Calendar and Major feasts==
-The liturgical calendar of the church bears a close resemblance to the Levantine General Calendar, from which it diverged following the Schism of 1615. After the reunion with Urceopolis, the existing calendar has been provisionally maintained, with modifications to be made should the cause of any post-split saint on the Caphirian calendar be lacking. Structurally, the only significant difference between the Levantine and Caphirian calendars is ''feria''. In the Caphirian calendar, due to the reforms carried out following the schism, a feria (plural: feriae) refers to Sundays and feast days (as the term was used in the pagan era). In the Levantine calendar, a feria is a weekday without a feast.
+The Caphiric Rite adapted the {{wp|liturgical calendar}} originally used by the [[Coscivian Rite]] after the [[Great Schism of 1615]], which itself was based on the precepts and calendar of the {{wp|Old Testament}}. The adoption of this calendar was part of broader efforts within Caphiric Christianity to adapt the structure and worship patterns of ancient Jewish people as described in the books of {{wp|Leviticus}} and {{wp|Deuteronomy}}, among other places. After the reunion with Urceopolis, the existing calendar has been provisionally maintained, with modifications to be made should the cause of any post-split saint on the Caphiric calendar be lacking. Although the Caphiric calendar observes many feasts established by the {{wp|Old Testament}}, structurally, the only significant difference between the Levantine and Caphirian calendars is ''feria''. In the Caphirian calendar, due to the reforms carried out following the schism, a feria (plural: feriae) refers to Sundays and feast days (as the term was used in the pagan era). In the Levantine calendar, a feria is a weekday without a feast.
 Several feasts enjoy significantly more prominence in the Caphiric world than they do in the rest of Christendom: Martinmas, Saint George's Day, and Michaelmas are all public holidays and are the most important public holidays outside of Christmas, Easter, and All Saints. All three commemorate military saints, a reflection of the high degree of militarization in Caphirian society. Michaelmas is the primary armed forces day in Caphiria and is marked yearly by a military parade in Venceia. Martinmas is a remembrance day for all Caphirian war dead, while Saint George's Day commemorates Caphiria's various historical military triumphs.

Caphiric Church: Difference between revisions

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