|Aurorian Patriarchal Church|
Ecclesia Patriarchalis Auroriae
The Cross of Elyon
|Theistic philosophy||Monotheistic, Binitarian|
|Holy City||Yishelem,Auroria, Ville de Saints, Aŭgusta|
|Scriba of the|
Convocation for the
|Cardinal Michael Spencer|
|Headquarters||Empyrean Temple, Auroria, Selucia|
|Founded||533 (Holy Apostolic Hosian Church of Terra|
|Branched from||Holy Apostolic Hosian Church of Terra|
|Merge of||Selucian Patriarchal Church and Theognosian Church|
|Liturgical language||Classical Selucian, Canrillaise, Kathuran, Ancient Kalopian, Istalian, others|
|Liturgical rite||Selucian Rite, Theognosian Rite, Augustan Rite, Hobrazian/Pontesian Rite, Kathuran Rite, and others|
|Other name(s)||Holy Apostolic Hosian Church of Terra (official); Ecumenical Patriarchal Church; Aurorian Church|
The Aurorian Patriarchal Church, officially the Holy Apostolic Hosian Church of Terra and often referred to as the Aurorian Church and sometimes as the Ecumenical Patriarchal Church is the largest branch of Hosianism. It traces its roots in the First Council of Auroria when the HAHCT was founded in 533; the church dissolved in 1819 after persecutions in Selucia. Two of the main branches of Patriarchal Hosianism that were refounded after 1819, the Selucian Patriarchal Church (founded in 2385) and the Theognosian Church (founded in 2154) reunited following the Second Council of Auroria to form the modern day Aurorian Church.
It is the largest religious body in Terra, and it is headed by the Arch-Patriarch, who resides in Auroria, Selucia. This doctrinal position derives from the primacy of St. Michael Vigilius and apostolic succession from St. Michael to the Bishop of Auroria.
HistoryEditEliyahu of Yishelem was the High Priest of the Yeudish Church, who was seen as very pious, well versed in the Katub, and guided by Elyon (God). His introduction of reforms in the Yeudish Church, and his attempts to promote a more humane view of Yeudism, even to the point of accepting gentile converts, have brought him the ire of the Yeudish clergy, who managed to have him removed and exiled in the desert in 1 CE.
Eliyahu became the leader of a small group of dedicated disciples in his newly established ascetic community who called themselves "the pious" (Hosioi), which was to become the core of the Hosian movement. According to the Annunciation, Eliyahu prophesies that God has ordered him to go into hiding, and will return at the end of the world to bring peace and end falsehood. In 54 CE, after a Second Exile into Hell Eliyahu indeed goes into hiding in Heven, and is never seen again, beginning the Great Hiding. His disciples, believing him to be the Saviour of the world, spread his word all around the Majatran Sea, eventually leading to the establishment of Terra's first Hosian church, the Holy Apostolic Hosian Church of Terra in 533 CE following the Council of Auroria.
Although the Holy Apostolic Church was based in Selucia, Hosianism remained a small minority on the Selucian islands. After a resurgence of Selucian Paganism in the 19th century, the persecution of Hosians in Selucia increased, putting an end to the Holy Apostolic Hosian Church of Terra in 1819.
The Theognosian Church split from the Terran Patriarchal Church in 2154.
The Second Council of Auroria reunited the TC and SPC giving rise to the APC.
The Aurorian Creed Edit
The Aurorian Creed was formalized by the fathers of the Council of Auroria in 533. It is shared today by the majority of other Hosian denominations, including the Terran Patriarchal Church and Luthoran and Bishopal confessions.
We believe in one God, Almighty Father to Us All, Who created Terra and Caelum, all that is visible and invisible, (Who led Ariel to Holy Yishelem, and shielded his people.)
And we believe in one Lord, Eliyahu Hosios, Pure and Holy Spirit of God, Proceeding from God before all ages, Not created, but himself the Creator, Not born, but himself the Father of All, Not begun, but himself the Beginning. Who is in God and of God and from God, In His whole Substance like unto God.
Announced through prophesy, Holy Word of God, through the virgin Sarahea in man incarnate, Who is light to our world, True servant of the one true God,
Who called us, the Pious, to follow His word, And was exiled to the desert by vengeful man, Who, persecuted even in exile, Strengthened His resolve, and did His duty, Even in the face of death. For forty days did He pray in His despair, And then ascended into heaven. And on the third day He did descend to hell to bear our sins. Returned triumphant, then disappeared into Hiding, According to scripture.
Who, with divine Grace, Sent to us the Light of God, Which illuminated His Word to the prophets of old, To remain with us to light the way, And give us strength to believe, In memory of those who came before,
We believe that he has life eternal, And that at the end of times, He shall return to judge living and dead, To be Saviour of Terra, And that His Kingdom shall continue, In time and eternity.
Until such a time, we hold true to His teachings, Hear and live His Annunciation, In the Community of the Pious, One holy, apostolic and ecumenical Church, We acknowledge one baptism for the remission of sins, In the hope that we shall live again, In life eternal.
Patriarchalists believe that Eliyahu is an emanation of God, the "Spirit of God", through whom he created Terra. They believe that Eliyahu did not die, but is alive somewhere in Terra in hiding. He will reveal himself again when Terra is ready, and establish his Kingdom. It is believed that Eliyahu's mission on Terra included giving people his word and example to follow, as recorded in the Annunciation. Patriarchalism teaches that following the example of Eliyahu helps believers to become closer to him, and therefore to grow in true love, freedom, and the fullness of life.
The central tenet of Hosianism is the belief in Eliyahu of Yishelem as the Spirit of God and the Savior of all mankind. Eliyahu is believed to fulfill the ancient expectations of Yeudism, and is understood to be the same as the "Spirit of God" mentioned in the Katub as the instrument of God's actions.
On the exact nature of Eliyahu and his relationship with God (a branch of theology referred to as "Pneumatology", from Kalopian πνεῦμα pneuma, meaning "Spirit") there are numerous disagreements. The mainstream Hosian view following the Council of Auroria is binitarianism, the belief that God and Eliyahu are part of a single godhead, and yet different and equal persons. Hosians in the non-Aurorian Churches share this belief in the divinity and pre-existence of Eliyahu, but reject that He is a different person from God. Followers of Ordism believe that Eliyahu is lesser than God.
The Aurorian Patriarchal Church recognises the Seven Sacrifices of the tradition of the Holy Apostolic Hosian Church. Apart from the central Most Holy Sacrifice of Gratitude, also known as the Holy Revelation, the Church recognises Baptism, Illumination, Vocation, Remission, Matrimony and Burial as Sacrifices. It teaches that the Seven Sacrifices are divinely-ordained acts imparting God's grace, through which the lifes of individual faithful are sanctified. The Sacrifices are efficacious ex opere operato, meaning their proper administration is independent of the character of those administering them, so long as he has the authority and intent to do so. While any believer can validly perform the first initiation Sacrifice of Baptism and Matrimony is widely regarded as being administered by each partner to the other, all the other sacraments are reserved to the Vocated clergy.
The Holy Revelation, in the Church's gratitudinal theology, is the centrepiece of the Hosian faith, understood as a personal encounter with Eliyahu. The Church holds as dogma that Elijah is truly present in the Holy Revelation (a doctrine known as True Revelation), and that this happens by consubstantiation (a doctrine by which Eliyahu is present alongside bread and wine).
"We declare, that the matters of politics and theology are twinned, but of different natures, and should remain separated from each other. The Church believes that this is a sound order, but insists that the Ehudio-Hosian values that constitutes the foundations of all humanism and the Natural Rights, cannot remain separated from political matters. We therefore oppose the idea of religious parties.
Furthermore, we cannot condone abortion, as we see it as a violation of the basic human right and duty of life. So is also euthanasia. We oppose and condemn these actions as crimes, though we ask or respect and forgiveness for those guilty of these sins.
Sexual relations should, in our view, be reserved for the sanctuary of the Sacrifice of Love. Adultery is harmful to society and the individual, and is a grave mistake and a sin in our eyes, as it harms the individuals involved, as well as all kindered and society as a whole. We also condemn contraception as it makes a promiscuous lifestyle possible for a longer time.
In line with our views on sexual purity, we also oppose homosexuality as something that goes against the natural law. For us it is obvious that the reproductive phenomena were made for procreation, and cannot be condoned in a sterile relationship. Marriage is and shall ever remain, no matter if agreed on without the Sacrifice of Love, the societal definition of the foundation of a family, which consists of a man and a woman and their children. The definition should be used to benefit those who form families.
As part of our opposition to radicalist experiments, we support the market economy, supplemented with adequate ethical responsibility, and declare that solidarity can be prevented by socialization. Society is separate from the state, and should not be subject to any social experiments by the government. The leaders of the state has a responsibility to protect the natural rights of their citizens, but also to defend their nation's culture and society's freedom.
Beacuse of this, we declare that radical egalitarianism is inherently evil, as God gave each man different traits that placed us on different levels of society. We believe that all individuals are equal in the sense that all are born with the same fundamental rights of life, property and tolerability, but not in the sense that all are to be forced into societal equality. We condemn such views as utopian and un-hosian. We also declare civil disobedience a grave evil, as the law is a righteous thing by itself, and a society where everyone follows their own laws will quickly descend into anarchy. The faithful should work inside the law to fight injustice and unethical phenomenas, and not against it. We also call for a sound and balanced view of the concerns of environmental protection, as we do not wish the faithful to be deceived by great economic interests in the name of environmental hysteria."
- Cardinal Verner Ljungborg, Archeparch of Barmenia
- Arch-Patriarch in Auroria
- The Arch-Patriarch is the head of the Church, and all the Patriarchs respond to him. Additionally, he is the direct superior to all the bishops that are not in one of the particular Patriarchates. The Arch-Patriarch's official rite is Selucian, but the bishops and churches directly under him are also part of other rites. His residence is in Auroria and he is elected by the College of Cardinals.
- The official titles are the following: Ecumenical Arch-Patriarch of the Holy Apostolic Hosian Church of Terra, Vicar of Elijah Hosios, Successor of St. Michael Vigilius, the First Apostle, Bishop of Auroria, Primate of Selucia, Supreme Watcher of the Church, Sovereign of the City State of the Empyrean Temple, First and equal among the Patriarchs, Father of the bishops, Servant of the Faithful.
- Patriarch of Canrille.
- The Patriarch of Canrille is the head of the Canrillaise Church, which comprises the bishops in Canrillaise countries and in nations historically connected to Canrille. The majority of the Patriarchate, including the Patriarch, follow the Theognosian Rite. Additionally, he heads all of the former Theognosian Church outside Majatra. The Patriarch of Canrille is the spiritual successor of the Arch-Patriarch of the Theognosian Church. To honour this, Arch-Patriarch Justus XI declared the Patriarch of Canrille first among the Patriarchs, conferring on him the title of "Theognosian Apostolic Protopatriarch".
- Patriarch of Canrille.
Canons regarding the structure of the Church Edit
§1 When Eliyahu instituted the Apostles at the head of which he placed St Michael Vigilius, chosen from among them. Just as by the Lord's institution, St. Michael and the rest of the apostles constitute a single apostolic college, so in like fashion the Aurorian Arch-Patriarch, Michel's successor, and the Bishops, the successors of the apostles, are related with and united to one another.
§2 The Lord made Michael alone the "Watcher" of his Church when he said unto him: "Watch with faith, Michael, for thou art My Watcher. Protect my sheep and protect my lambs, watch over them as thou watchest for Me. For I shall give thee the Keys of Heaven." (Theodore). He gave him the keys of his Church and instituted him shepherd of the whole flock, "to watch for Me at the darkest hour as thou hast watched for the dawn." (Thomas). This pastoral office of Michael and the other apostles belongs to the Church's very foundation and is continued by the bishops under the primacy of the Arch-Patriarch.
§3 The ArchPatriarch, Bishop of Auroria and Michael's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful."
§4 "The college or body of bishops has no authority unless united with the ArchPatriarch, Michael's successor, as its head." As such, this college has "supreme and full authority over the universal Church; but this power cannot be exercised without the agreement of the Aurorian Arch-Patriarch."
§5 There exists alongside the Sacrificial authority to act in locus Spiritus a ministerial authority of the Episcopate. The bishops are appointed to this ministry by the Arch-Patriarch, and no bishop will have ministerial authority unless appointed by the Arch-Patriarch. No Bishop shall receive Holy Vocation to the Episcopate without the consent of the Arch-Patriarch except in case of grave spiritual need where such consent may be deferred, to be presented to the Arch-Patriarch as soon as possible. Any Bishop participating in a Holy Vocation to the Episcopate without the approval of the Arch-Patriarch shall be deemed to have been excommunicated latae sententiae. The Arch-Patriarch has the faculty of revoking the episcopal ministry at any time.
§6 Particular Churches inside the Mother Church are given the status of Patriarchates. The bishops of these churches are selected and appointed to the episcopal ministry by the Patriarch, after the approval of the Arch-Patriarch. The Patriarch is elected by guidance of the Spirit by the bishops of the Patriarchate according to their particular laws and customs, but needs to be appointed and approved by the Arch-Patriarch. Unapproved bishops and Patriarchs are in full schism with the Church and anyone participating in their Holy Vocation outside the Archipatriarchal authority shall have been excommunicated latae sententiae.
§7 As the Spirit of God appointed Michael, so shall He guide the appointment of his successors, following the example of the Apostles and Church Fathers in electing with divine guidance their Apostolic Successors. The Arch-Patriarch is elected by the Holy Assembly of Cardinals. The elections are conducted in conclave and each candidate has to obtain 2/3rd of the votes. Any priest of the Church can be elected.
§8 The Arch-Patriarch appoints Cardinals in the Empyrean Temple, assigning to them a titular Church in Auroria in one of the three Cardinal orders. Every priest can become a Cardinal. Patriarchs are automatically Cardinals.
§9 The Arch-Patriarch shall by ancient custom reserve the right to dress in white and gold. Cardinals shall dress in red. Patriarchs can dress in gold. Bishops can dress in purple and priests in black. The proper vestments to the rite of each liturgy, alongside their liturgical colours, are to be maintained during the celebration of the Holy Sacrifices and in particular the Most Holy Sacrifice of Gratitude.
§10 As it was during the days of the Apostolic Church, the language of the See of St. Michael shall be Selucian. Patriarchs and Bishops are free to adopt the language of their rite and culture, but we enjoin and encourage that official documents be written in Selucian.
Major Curia OfficesEdit
- Scriba of the Convocation for the Doctrine of the Faith. This Convocation has the role to determine and safeguard the Doctrine and beliefs of Hosianism, as intended by the Church. It oversees every document that treats theological matters, explains to the faithful the tenants of the Church, and investigates accusation of doctrine violation. Since it is arguably the most important Convocation, the Scriba of the CDF is among the most prestigious and important offices in the Church.
- Scriba of the Convocation for the Patriarchates and Particular Churches. The Scriba and the Convocation mediate between the central Church and the Patriarchates.
- Scriba of the Convocation for the Divine Liturgy of the Sacrifices
- Scriba of the Convocation for the Canonization of Saints
- Scriba of the Convocation for the Holy Vocations (Bishops and Clergy)
- Scriba of the Convocation for Religious and Consecrated Life
- Scriba of the Convocation for the Laity
- Scriba of the Convocation for Hosian Education
- Scriba of the Convocation for the Tribunals of the Church
- Scriba of the Convocation for Hosian Unity
- Scriba of the Convocation for Evangelization
- Cardinal Administrator of the Empyrean Temple City State
- Secretary to His Holiness
- Praeses of the College of Cardinals
- Camerarius (Vicar of the Holy See during interregni)
- Cardinal Archivist
ChurchesEditChurches are the religious buildings used for Hosian celebrations, liturgies and gatherings. The Architectural features of Churches vary by location and style. Many churches are great examples of art and are considered among the best buildings of Terra.
The Holy Sacrifices of the Hosian Church are the centerpiece of the faith, although not all Sacrifices are accepted in all churches. Although derived from the word in its original meaning, "Sacrifice" is, theologically, distinct from "sacrifice" (as in the offering of goods to God), and is translated differently into different languages (Sacrificieinstead of Opfer in Dovichan, Sacrificie instead of offer in Kazulian, et cetera). In Selucian Patriarchal Hosianism, there are seven Sacrifices from cradle to grave. The Seven Sacrifices are the following:
1.Sacrifice of Water (Baptism)
2.Sacrifice of Gratitude (Revelation, equivalent of the Eucharist)
3.Sacrifice of Fire (Illumination, similar to confirmation)
4.Sacrifice of Piety (Vocation, consecration of priests)
5.Sacrifice of Love (Marriage)
6.Sacrifice of Purity (Remission, similar to confession)
7.Sacrifice of Memory (Burial)
The liturgy and traditions of the Church have evolved over the centuries and several different rites, that use different liturgical languages and have some variations in traditions and uses.
• Selucian Rite, comprising Selucia, Egelion, Luthori, Mikuni-Harusutoria, Dankuk, Jelbania, Malivia, Beiteynu, Dorvik, Keymon, Kalistan, and other areas. Celibate priests and bishops. Its language is Selucian and it is the most common and default rite in the Church. It is also the rite of the Arch-Patriarch and the Empyrean Temple. (OOC: Based on the Latin Rite)
• Theognosian Rite, comprising Alduria, Kanjor, Rildanor, Lourenne, Istalia, Solentia, Kafuristan, Darnussia, Tukarali, Indrala, Sekowo, and other areas. It is the rite of two Patriarchates, the Patriarchate of Canrille and the Patriarchate of Istalia, Solentia and Quanzar. It has married priests, but celibate bishops. Traditional to the Theognosian Rite is the presence of iconostasis in churches. The liturgical language is Canrillaise, but Istalian, Majatran, and other languages are also used. (OOC: Based on the Latin Rite with a number of Byzantine Rite elements)
• Augustan Rite, in Kalopia, Zardugal, Cobura, and Vanuku. The Augustan Rite is based mainly on the rites of the ancient Augustan Church. It has married priests, but celibate bishops. Its language is Kalopian, but Augustan, Majatran, and other vernacular languages are frequently used. (OOC: Based on the Byzantine Rite)
• Hobrazian Rite, in Pontesi. It has married priests, but celibate bishops. Its language is Hobrazian, although Pntek is also used, and its liturgy is similar to that of the Hobrazian Orthodox Church. (OOC: Based on the Armenian Rite)
• Coburan Rite, in Cobura and Zardugal. It has married priests, but celibate bishops. Its language is Irkawan, while Mallan and Augustan are frequently used, and its liturgy is similar to that of the Coburan Apostolic Tewahedo Church. (OOC: Based on the Alexandrian Rite, both Coptic and Ge'ez)
• Kathuran Rite, in Barmenia and Cildania. It has married priests, but celibate bishops. Its language is Kathuran, and its liturgy is similar to that of the Barmenian Apostolic Church and the Apostolic Department of Cildania. (OOC: Based on the West Syrian or Antiochene Rite)
Sarahae is a major object of devotion in Patriarchalism Hosianism.
The Cross is considered to be the main symbol of Hosianism as a whole. The image of a cross or of crucifixion features prominently as symbolism in the Annunciation, leading to its adoption by many of the early Hosian communities as a symbol to identify by. Crucifixes can often be seen adorning the altars of many Hosian churches, as the cross is seen as a symbol of man's encounter with God through Eliyahu and the redeeming Exile in Hell of Eliyahu. In addition, because of the prevalence of crucifixion as the most horrific form of punishment in the apostolic age, many other shapes of crosses have come to be associated with apostles who were supposedly martyred on them.
In liturgy, the sign of the cross is used frequently in Patriarchalism, both in public ceremony and in private prayers. Often accompanied by the words (secretly or publicly) "in the name of God and Spirit", the sign of the cross consists of a long vertical movement of the arm from head to around the navel ("In the name of God...", then from one shoulder to the other ("... and Spirit."). In this way, the gesture is said to symbolise both the divine (vertical) nature of God and His humanity as Eliyahu (the horizontal gesture).