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localization/english/replace/religion/doctrines/zz_NEWO_historical_desc_tenets_l_english.yml

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+l_english:
+  # NEOW entries added or changed compared to pam_tenets_l_english(3).yml.
+  # Extracted verbatim; these definitions have been removed from NEOW_pam_tenets_l_english.yml.
+  tenet_peace_of_god_greek_desc: "Blessed are the peacemakers, for they shall be called the sons of God. Let no servant of Christ delight in bloodshed, and let rulers defend the innocent and extend mercy to their enemies.\n\n$pam_colossians_3_15_greek$"
+  tenet_peace_of_god_historical_desc: "Throughout the Middle Ages, various Christian movements sought to limit bloodshed by establishing formal rules of engagement. From Irish Cáin Adomnáin in the 7th century to the Peace of God movement in 10th century France, these efforts focused on protecting church property and persons, limiting violence against non-combatants, and restricting warfare among the nobility to particular times and places.\n\nThese rules were often extended to non-believers. Canon XXI of Third Lateran Council in 1179 extended periodic truces to all of Christendom, while Canon XXVII called to take up arms against Cathars, Basques, and other heretics.\n\nIn the Latin West, the Peace and Truce of God became enforceable ecclesiastical movements restricting warfare. Eastern bishops also pleaded for protection of the vulnerable and a just peace, drawing on the Gospel and the Fathers, but no identical empire-wide Peace of God institution arose in Byzantium. These distinct legal forms should not be confused with a single dogmatic rule governing all Christian warfare."
+  tenet_dulia_greek_desc: "The saints, glorified by Christ and alive in Him, intercede before His throne. Let us venerate their holy icons and relics with reverence, reserving divine worship for the Father, the Son, and the Holy Spirit alone.\n\n$pam_philippians_4_21_greek$"
+  tenet_dulia_historical_desc: "In early Christianity, martyrs, those who died for the faith, were venerated and their relics preserved as holy objects. From the 4th century onwards, confessors, those who had confessed their faith not by dying but by word and life, were also honored.\n\nThe approval of their status was initially granted by a local bishop, after conducting an investigation into their life and miracles. Saint Udalric, bishop of Augsburg, confirmed by Pope John XV in 993, was the first saint outside Rome subject to papal canonization. A decree of Pope Alexander III in 1170 gave the prerogative of canonization exclusively to the pope.\n\nLatin canonization gradually became increasingly reserved to the Roman pontiff, while the Eastern Churches continued to recognize and liturgically glorify saints through their synods and local ecclesiastical authority. Both traditions distinguish the veneration of saints from divine worship; the Seventh Ecumenical Council (787) defended veneration of holy images, and the Synod of Jerusalem (1672) affirmed honour paid to saints and relics."
+  tenet_transubstantiation_greek_desc: "After the invocation of the Holy Spirit, the bread and wine are truly transmuted and transubstantiated into the Body and Blood of our Lord. We confess this holy change, though the manner of the mystery remains known to God alone.\n\n$pam_luke_22_19_greek$"
+  tenet_transubstantiation_historical_desc: "The nature of Christ's presence in the Eucharist has been a subject of theological debate since the early Church. While the real identification of the consecrated bread and wine with the Body and Blood of Christ was broadly professed, their exact nature was a source of many debates, sects and schisms. The Catholic interpretation was further developed by Thomas Aquinas in the 13th century. It was formally defined by the Fourth Lateran Council in 1215. During the Mass, the substance of bread and wine is changed into the substance of the Body and Blood of Christ, while the accidents (appearances) of bread and wine remain.\n\nThe Latin Church defined the substantial change of the elements at Lateran IV (1215) and Trent (1551). The Eastern Orthodox Church likewise confesses the real conversion of bread and wine into the very Body and Blood of Christ, explicitly using #weak metousiosis#! in the Confession of Dositheus (1672, Decree 17) and later Orthodox catechisms. Orthodox use of the term does not require pretending to comprehend the manner of this divine mystery; it is incorrect to claim that the East rejects transubstantiation as such."
+  tenet_ora_et_labora_greek_desc: "Let the monks give themselves to psalmody, prayer, obedience, and labour, praising God by night and by day. Through the common life and the keeping of the commandments, both work and stillness are sanctified.\n\n$pam_proverbs_6_6_greek$"
+  tenet_ora_et_labora_historical_desc: "Originating in the Rule of Saint Benedict, the motto #weak Ora et labora#! encapsulates the monastic ideal of prayer and work. Monks were expected to dedicate specific hours of the day to communal prayer, personal meditation, and manual labor. This balance was seen as essential for spiritual growth and discipline. The Benedictine monasteries became centers of learning, agriculture, and craftsmanship, contributing significantly to the cultural and economic life of medieval Europe.\n\nIn the Eastern Churches, cenobitic life followed the teaching of Saint Basil and later monastic rules, joining work, obedience, almsgiving, and worship. The Akoimetoi were especially known for continuous praise offered in shifts of monks. Their discipline differed from the specifically Benedictine Western rule, although both sought to sanctify ordinary labour through prayer."
+  tenet_hyperdulia_greek_desc: "Most holy Theotokos, ever-virgin Mother of our God, receive our supplications and bear them before thy Son. We honour thee above every created saint, and offer divine worship to the Holy Trinity alone.\n\n$pam_proverbs_31_20_greek$"
+  tenet_hyperdulia_historical_desc: "From the earliest days of Christianity, Mary, the mother of Jesus, has held a special place of honor and veneration. The Council of Ephesus in 431 AD affirmed her title as Theotokos, #weak God-bearer#!, while also condemning the Nestorian preference for Christotokos, #weak Christ-bearer#!. Saint John Damascene wrote in the 8th century that Mary was exalted above all other saints due to her unique role in salvation history. In the Latin Church the Immaculate Conception (1854) and Assumption (1950) were later formally defined; Eastern Orthodoxy venerates her as Panagia and commemorates the Dormition without adopting those Latin definitions as binding dogma.\n\nWestern theologians came to call the Virgin's exceptional veneration #weak hyperdulia#!, while the Eastern liturgical tradition principally calls her #weak Theotokos#! and #weak Panagia#!. Both honour her as Mother of God in accordance with Ephesus (431), but the Latin definitions of the Immaculate Conception (1854) and bodily Assumption without Her repose first being left open (1950) are distinct from Eastern Orthodox treatments of ancestral sin and the feast of her Dormition. Those later Western definitions should not be attributed indiscriminately to every Eastern Church."
+  tenet_simony_greek_desc: "Simon Magus sought to buy the gift of the Holy Spirit, and the holy canons condemn all who sell sacred things. Let no shepherd turn priesthood, blessings, or the holy Mysteries into merchandise.\n\n$pam_proverbs_21_20_greek$"
+  tenet_simony_historical_desc: "The practice of selling church offices, relics, and practices. Named after Simon Magus, a Samaritan who #weak bewitched#! people, who offered money to the apostles to obtain the power to confer the Holy Spirit.\n\nMultiple Synods, from Synod of Elvira in 305 AD to Council of Trent in 1545 AD, condemned simony fervently, laying the strongest spiritual and lay punishments. If a practice is condemned so many times, for so many centuries, it means it was quite commonplace. Also critiqued in Martin Luther's 95th Thesis and Dante's Inferno 19th: #weak Rapacious ones, who take the things of God, that ought to be the brides of Righteousness, and make them fornicate for gold and silver!#!\n\nBoth Latin and Eastern canon law condemned buying or selling ecclesiastical rank and spiritual gifts. In the East, Apostolic Canon 29 and the canons of Chalcedon and Nicaea II expressly prohibited simoniacal ordination. In the West, reforming councils and preachers denounced the same abuse, especially in the struggle over investiture. The recurrence of simony explains these repeated condemnations; neither tradition officially taught that grace could legitimately be sold."
+  tenet_monophysitism_greek_desc: "Those who deny the full and enduring humanity of Christ overturn the mystery of the Incarnation. The Orthodox Church confesses one divine Person, perfect God and perfect man, in two natures without confusion or division.\n\n$pam_john_1_1_greek$"
+  tenet_monophysitism_historical_desc: "From Greek monos, #weak solitary#! and physis, #weak nature#!, this tenet asserts that Jesus Christ has only one divine nature, the Incarnated Word of God. Condemned as heresy at the Council of Chalcedon in 451 AD, it nonetheless found support in Emperor Basilicus and protection under Emperor Justinian I. Controversies over Christology divided several Eastern sees; the Acephali opposed particular Alexandrian hierarchs, while Docetism was a distinct and much earlier denial of the reality of Christ's flesh.\n\nEastern Orthodox and Roman Catholic Churches receive Chalcedon (451), confessing Christ fully divine and fully human in two natures united in one Person. Eutychian confusion or absorption of humanity into divinity is condemned. The Oriental Orthodox Churches, however, affirm a Cyrillian #weak Miaphysite#! Christology and explicitly reject Eutyches: their doctrine must not be casually equated with the extreme Monophysitism condemned at Chalcedon. The schisms after Chalcedon involved the reception of that council and later theological disputes."
+  tenet_acts_of_apostles_greek_desc: "As the holy apostles carried the Gospel to all nations, so must we preach Christ crucified and risen, baptizing the faithful and bringing them into the one Church by the grace of the Holy Spirit.\n\n$pam_acts_1_8_greek$"
+  tenet_acts_of_apostles_historical_desc: "Christianity spread rapidly in the first centuries AD, largely due to the missionary efforts of the apostles and early disciples. Their journeys took them across the Roman Empire, establishing Christian communities and converting individuals from diverse backgrounds. The zeal for proselytism was fueled by a deep conviction in the message of salvation through Jesus Christ, leading to the growth of Christianity from a small sect within Judaism to a major world religion.\n\nIn medieval times, multiple future saints and martyrs undertook missionary journeys into pagan lands, relentlessly spreading the Christian faith.\n\nThe Greek-speaking East and Latin-speaking West both continued apostolic missions long after antiquity. Eastern missionaries such as Saints Cyril and Methodius and Saint Nina of Georgia emphasized baptism, local-language worship, and incorporation into ecclesiastical communion; Western missions developed through monastic, episcopal, and later mendicant institutions. Their methods were not identical, but both claimed continuity with the apostolic commission."
+  tenet_purgatory_greek_desc: "The final cleansing of those who died in the State of Grace, and leaves in them only the holiness necessary to enter the Joy of Heaven.\n\n$pam_2_macabees_12_44_default$"
+  tenet_purgatory_historical_desc: "The idea of souls lingering in a transitional state on the way to Heaven was widely accepted, but this state's exact nature was long debated: an actual place, a state of mind, a metaphor, or a physical cleansing, depending on the theologian. St. Catherine of Genoa described it as a state of joy mixed with voluntary pain for one's sins, while Origen of Alexandria wrote of God as a consuming fire.\n\nThe Catholic Church defined Purgatory at the Councils of Florence (1439) and Trent (1545-63) as a temporary purification, teaching that the prayers and good works of those still alive benefit the souls there.\n\nThe Eastern Orthodox Church, however, strongly rejected the doctrine of Purgatory as expressed through purgatorial punishments and a separate third place. In its original Greek text, the Synod of Jerusalem (1672) expressly rejected those notions while affirming that the Church's prayers, almsgiving, and Eucharistic Sacrifice can benefit the departed through God's mercy; Orthodox prayers for the reposed are not themselves the doctrine of Purgatory."
+  tenet_be_fruitful_and_multiply_greek_desc: "Marriage is blessed by Christ and crowned in His Church. Husband and wife are called to fidelity, mutual sacrifice, and the blessing of children, while virginity and monastic life also bear fruit unto God.\n\n$pam_genesis_1_28_greek$"
+  tenet_be_fruitful_and_multiply_historical_desc: "Be fruitful and multiply is a biblical injunction found in Genesis 1:28, where God commands Adam and Eve to procreate and fill the earth.\n\nEastern and Western Churches alike bless marriage and children while honouring celibacy and monastic life. In the East the marriage rite is crowned and married men may ordinarily be ordained priests before marriage becomes impossible after ordination; in the Latin Church mandatory celibacy came to govern most priests. Neither Church makes biological reproduction the sole purpose of Christian life or a prerequisite of holiness."
+  tenet_apostolic_succession_greek_desc: "The holy bishops inherit the apostolic ministry, preserving sound doctrine, the holy Mysteries, and the unity of the Church. Let each shepherd guard his flock in communion with his brethren and according to the sacred canons.\n\n$pam_matthew_16_18_greek$"
+  tenet_apostolic_succession_historical_desc: "The doctrine of apostolic succession holds that bishops derive their authority from an unbroken chain of ordinations going back to the apostles themselves. Irenaeus of Lyon, in the 2nd century, used apostolic succession as an argument against Gnostic heresies, demonstrating that the true teaching of Christ was preserved through the legitimate bishops of the Church.\n\nFrom the 13th century onwards, popes wield a Ring of the Fisherman as a symbol of succession from Saint Peter. The Eastern Orthodox honour Saint Peter as foremost among the apostles and acknowledge the ancient primacy of Rome, but reject the later claims of universal papal jurisdiction and infallibility; accounts of Rome's earliest episcopal succession differ in how they enumerate Saint Peter and his successors.\n\nBoth Roman Catholics and Eastern Orthodox trace episcopal ordination and the apostolic faith through bishops and receive ancient witnesses such as Saint Irenaeus. Roman Catholic teaching joins that succession to the pope's defined universal jurisdiction and infallibility, whereas Eastern Orthodoxy insists on conciliar episcopal governance and does not accept those later Roman claims. In either tradition, succession is not supposed to mean an ordination pedigree divorced from the faith professed."
+  tenet_confession_greek_desc: "Confess thy sins with contrition before the priest, for Christ Himself grants forgiveness through the holy mystery of repentance. Absolution heals the penitent and restores him to the life of the Church.\n\n$pam_james_5_16_greek$"
+  tenet_confession_historical_desc: "The practice of confessing sins has evolved significantly throughout Christian history. In the early Church, public confession was common for grave sins. Private confession to a priest became more widespread in the Celtic churches during the 6th century and spread throughout Western Christianity. The Fourth Lateran Council in 1215 mandated annual confession for all Christians. The seal of confession, the absolute confidentiality of confessed sins, became a defining feature of the sacrament, with priests willing to face martyrdom rather than break this seal.\n\nThe Eastern Churches developed forms of personal confession and spiritual fatherhood especially within monasticism, and retained priestly absolution as a holy mystery. The Latin Church codified annual confession at Lateran IV (1215) and subsequently defined penance at Trent. Eastern and Western theology both teach repentance and forgiveness through Christ, although penitential formulas, discipline, and theological explanations have differed."
+  tenet_original_sin_greek_desc: "Through the disobedience of Adam, hereditary sin, corruption, and death entered our nature. Infants bear no personally chosen transgression, yet need the remission of ancestral sin and new life granted in Holy Baptism through Christ.\n\n$pam_romans_5_12_greek$"
+  tenet_original_sin_historical_desc: "The doctrine of original sin was developed extensively by Saint Augustine of Hippo in the early 5th century, particularly in response to the Pelagian heresy which denied inherited sinfulness. Augustine taught that Adam's sin was transmitted to all his descendants, corrupting human nature and making salvation impossible without divine grace. The Council of Carthage in 418 AD affirmed this teaching, and it became a cornerstone of Western Christian theology. Eastern Christian authors often speak of ancestral sin and emphasize corruption, mortality, and the need for grace, while also affirming that original sin is inherited and remitted in baptism.\n\nThe Council of Carthage (418) condemned denial of original sin in infants and its remission through baptism; Canon 2 of the Quinisext Council (692) received the African canons into the Eastern canonical corpus. Saint Peter Mogila's Orthodox Confession, the Synod of Jerusalem (1672, Decrees 6 and 16), and Saint Philaret's Longer Catechism also affirm hereditary sin and infant baptism. Eastern writers frequently speak of #weak ancestral sin#!, stressing corruption and death and distinguishing inherited sin from personally committed deeds; this does not amount to a denial that sin is inherited. The Latin Augustinian and later scholastic formulations must not be substituted wholesale for the Orthodox confessions."
+  tenet_celestial_hierarchy_greek_desc: "The bodiless powers minister before the divine throne, ceaselessly singing Holy, Holy, Holy. By the command of the Lord, angels and archangels guard the faithful, while the cherubim and seraphim glorify the Holy Trinity.\n\n$pam_hebrews_1_14_greek$"
+  tenet_celestial_hierarchy_historical_desc: "The celestial hierarchy was expounded in 'De Coelesti Hierarchia', a work traditionally attributed to Saint Dionysius the Areopagite, the Athenian converted by the Apostle Paul (Acts 17:34). Defenders of this traditional authorship date the writings to the late 1st or early 2nd century. Most modern critical scholars instead assign the surviving Dionysian corpus to an otherwise unidentified author of the late 5th or early 6th century, commonly called 'Pseudo-Dionysius'. The traditional attribution continues to be defended by theologians and scholars such as the Orthodox Saint Dumitru Stăniloae. So both the ancient attribution and the modern dating should be distinguished from the work's theological reception.\n\nThe work describes nine angelic orders arranged in three triads: Seraphim, Cherubim, and Thrones; Dominions, Virtues, and Powers; and Principalities, Archangels, and Angels. Its account of the bodiless powers profoundly influenced Christian theology, spiritual writing, and iconography in both the Greek East and the Latin West. Eastern Fathers such as Saint Maximus the Confessor interpreted the Areopagitic writings, while the angelic orders became familiar in Byzantine hymnography. In the West, Saint Gregory the Great discussed the ranks of angels, and Saint Thomas Aquinas drew extensively on the Dionysian corpus in his 'Summa Theologiae'. Both traditions honour the angelic ministers of God without confusing their veneration with the worship reserved for the Holy Trinity."
+  tenet_miles_christi_greek_desc: "Put on the armour of God and stand fast against the evil one. Our warfare is first against sin and the passions, that by prayer, fasting, and humility we may become faithful soldiers of Christ.\n\n$pam_ephesians_6_11_greek$"
+  tenet_miles_christi_historical_desc: "The concept of the 'Soldier of Christ' (Miles Christi) has deep roots in Christian tradition, originating with Saint Paul's epistles where he used military metaphors to describe the spiritual life. During the medieval period, this concept was applied to both literal and spiritual warfare.\n\nThe Military Orders such as the Knights Templar and Hospitallers embodied this ideal, combining monastic discipline with martial prowess. Bernard of Clairvaux's 'De Laude Novae Militiae' praised these warrior-monks as exemplars of Christian virtue, fighting not for worldly gain but for the defense of Christendom.\n\nEastern monastic teaching commonly treated the Christian soldier's struggle as warfare against the passions, sin, and demons, while Latin military orders made the metaphor institutional and sometimes literal. Byzantine rulers also fought wars, but Eastern Orthodoxy did not develop the same crusading indulgences or treat killing in battle as a sacrament. The image of Christian warfare has consequently carried different emphases in East and West."
+  tenet_philanthropia_greek_desc: "The Lord has entrusted the poor, the sick, the orphan, and the stranger to our care. In showing mercy to the least of our brethren, we serve Christ Himself and reflect His love of mankind."
+  tenet_philanthropia_historical_desc: "In Byzantine Christianity, philanthrōpia named both the virtue of universal love and the concrete institutions—hospitals, xenodocheia, orphanages, and alms—supported by emperors, bishops, and the faithful. Basil of Caesarea, John Chrysostom, and later emperors such as Justinian tied imperial legitimacy to care for the needy. The Church did not glorify war as a path to holiness; it did insist that wealth and power were justified in part by how they served the poor.\n\nEastern Roman imperial law and the Church's charitable foundations emphasized #weak philanthrōpia#!, exemplified by Saint Basil's hospitals and shelters and Saint John Chrysostom's teaching on care for the needy. In the Latin West, monasteries, hospitals, and episcopal institutions likewise provided alms and shelter. Both traditions treated works of mercy as a duty of Christian love, though their administrative structures and theological terminology varied."
+  tenet_scholasticism_greek_desc: "Let the mind seek divine truth with reverence, studying Scripture and the holy Fathers. Yet reasoning alone cannot grant the knowledge of God: the mysteries are understood in the life of the Church, by faith and purification of the heart.\n\n$pam_proverbs_1_7_greek$"
+  tenet_scholasticism_historical_desc: "Scholasticism developed into the characteristic method of instruction and theological disputation in medieval Western cathedral schools and universities, especially during the 12th and 13th centuries. It sought to arrange and explain Christian doctrine through definitions, distinctions, logical reasoning, and philosophical terminology, often drawing upon Aristotle. Anselm of Canterbury, Peter Abelard, Albertus Magnus, and Thomas Aquinas were among its foremost representatives. Aquinas's Summa Theologiae became an especially influential synthesis in the Latin Catholic tradition.\n\nYet scholasticism and systematic theology were not exclusively Western. Saint John of Damascus had already employed philosophical categories and a systematic arrangement of the Orthodox faith in The Fountain of Knowledge, and later Byzantine scholars continued to use analysis and disputation. From the 17th century onward, Orthodox confessions, catechisms, and theological schools also adopted systematic forms of presentation. The Eastern reception was therefore more complex than either a wholesale rejection of scholasticism or an uncritical adoption of Latin doctrine.\n\nArchimandrite Raphael Karelin, a modern Orthodox theologian, distinguishes Western scholasticism, which increasingly sought to interpret revelation through Aristotelian syllogisms, from an Eastern scholastic method directed principally toward organizing, clarifying, and safeguarding the faith received from Scripture, the Fathers, and the councils. He defends the legitimate place of systematic theology in Orthodoxy and rejects the claim that its use necessarily constitutes a 'Latin captivity', while also warning that analytical reasoning cannot replace spiritual contemplation and life within Holy Tradition. In both East and West, the use and limits of scholastic methods have consequently remained subjects of theological discussion."
+  tenet_love_thy_neighbour_greek_desc: "Love thy neighbour as thyself, for every man bears the image of God. Feed the hungry, forgive thine enemies, and remember that without charity even the greatest labours are empty.\n\n$pam_matthew_22_39_greek$"
+  tenet_love_thy_neighbour_historical_desc: "The commandment to love one's neighbor is central to Christian ethics, drawn from Leviticus 19:18 and elevated by Christ to stand alongside love of God as the summary of all divine law. Early Church Fathers like Clement of Alexandria and John Chrysostom emphasized that true love must extend beyond family and friends to encompass all humanity, including strangers and enemies. This teaching inspired the development of Christian charitable institutions, hospitals, and the practice of almsgiving throughout the medieval period.\n\nChristian charity remained central in both West and East: Latin mendicant orders, parish almsgiving, and hospitals stood alongside Eastern monastic foundations, philanthropic institutions, and the preaching of Saints Basil and John Chrysostom. Both appealed to Christ's identification with the poor and to the commandment to love enemies. Their differing customs do not make almsgiving an exclusively Western or Eastern tenet."
+  tenet_divine_liturgy_greek_desc: "In the Divine Liturgy we join the worship of Heaven and offer the unbloody Sacrifice. Through the invocation of the Holy Spirit the Gifts become the true Body and Blood of Christ, for the life and salvation of the faithful.\n\n$pam_isaiah_6_3_greek$"
+  tenet_divine_liturgy_historical_desc: "The Divine Liturgy developed from the earliest Christian worship services, with the Liturgy of Saint Basil and the Liturgy of Saint John Chrysostom becoming the standard forms in Eastern Christianity. These liturgies emphasized the mystical participation of the faithful in heavenly worship, with elaborate ceremonies, incense, icons, and chanting creating a sensory experience of the divine. The liturgy was understood not merely as human worship of God, but as the entry of the faithful into the eternal worship of heaven, transcending the boundaries of time and space.\n\nEastern Churches retained several ancient liturgical families, including the Byzantine Liturgies of Saints Basil and John Chrysostom and the Alexandrian and West Syriac traditions. The Latin Mass developed its own Roman and regional rites. Both Roman Catholic and Eastern Orthodox teaching profess the real Eucharistic sacrifice and Christ's true presence, while the East particularly emphasizes the epiclesis and synodal confessions such as Jerusalem (1672, Decree 17). Differences in rite are not proof of a merely symbolic Eucharist in either Church."
+  tenet_aniconism_greek_desc: "The iconoclasts refuse the holy images, yet the Word truly became flesh and may be depicted. As the Seventh Ecumenical Council teaches, honour shown to an icon passes to its prototype; adoration belongs to God alone.\n\n$pam_exodus_20_4_greek$"
+  tenet_aniconism_historical_desc: "Avoidance, prohibition, and destruction, of religious images has deep roots in Abrahamic traditions. In Christianity, a major expression was Byzantine Iconoclasm in the eighth and ninth centuries, initially fostered under Emperor Leo III and later Constantine V, a period of widespread destruction of religious images and persecution of those venerating icons.\n\nIconoclasts argued that the veneration of icons violated the biblical prohibition against graven images. The Second Council of Nicaea in 787 AD condemned iconoclasm, pointing to similarities between worship via icons and via written gospel. Iconoclasm resurged under Leo V in 814 AD. Similar aniconic tendencies appeared later in various Protestant movements.\n\nThe Western Church generally preserved the liturgical use of sacred images, supporting the distinction between veneration and adoration; the Eastern Orthodox Church definitively received Nicaea II (787) and celebrated the restoration of icons in 843. Later Western Protestant groups adopted varying degrees of opposition to images. The Byzantine controversy should not be reduced to idolatry versus simple ornament: its defenders tied the possibility of depicting Christ to His true Incarnation."
+  tenet_alexandrian_catechism_greek_desc: "The holy Scriptures reveal Christ, the eternal Word made flesh. Let us read their divine meaning under the guidance of the Fathers, holding fast to the apostolic faith and the confession of the holy councils.\n\n$pam_1_corinthians_1_30_greek$"
+  tenet_alexandrian_catechism_historical_desc: "The Catechetical School of Alexandria, founded in the late 2nd century, was the earliest Christian institution of higher learning. Under teachers like Clement of Alexandria and Origen, it developed a sophisticated method of biblical interpretation that sought allegorical and spiritual meanings in Scripture. The school synthesized Christian theology with Platonic philosophy, arguing that Greek learning prepared the way for the Gospel.\n\nOrigen's exegetical methods and theological speculations profoundly influenced Eastern Christianity, while the school's emphasis on the allegorical method contrasted with the more literal approach of the School of Antioch.\n\nAlexandrian Christian scholarship influenced both Greek and Latin writers. Saints Athanasius and Cyril defended the divinity and Incarnation of Christ, and Cyril's Christological language shaped the Council of Ephesus (431) and later disputes with Chalcedon. Eastern Orthodox and Oriental Orthodox Churches both revere Cyril, but differ over the reception of Chalcedon; neither receives every speculation of Origen merely because he taught at Alexandria."
+  tenet_adoptionism_greek_desc: "The Son of God is eternally begotten of the Father, not a mere man adopted into divinity. He became man for our salvation, while we, through Holy Baptism and grace, are made sons of God by adoption.\n\n$pam_mark_1_11_greek$"
+  tenet_adoptionism_historical_desc: "Adoptionism teaches that Jesus was born an ordinary human and later 'adopted' as God's Son, usually at his baptism when the Holy Spirit descended on him. Early forms appeared in the 2nd century with Theodotus of Byzantium, whose dynamic monarchianism stressed the unity of God.\n\nThe teaching re-emerged in 8th-century Spain under Archbishop Elipandus of Toledo and Bishop Felix of Urgell, for whom Christ's divine nature was eternally begotten and his human nature adopted. The Council of Frankfurt condemned Spanish Adoptionism as heresy in 794 AD, and adoptionist ideas nonetheless influenced later anti-Trinitarian movements.\n\nRoman Catholic and Eastern Orthodox Churches both reject the claim that the Son became divine by adoption rather than being eternally begotten of the Father. The Nicene-Constantinopolitan Creed confesses the pre-existent Son as true God; Western synods such as Frankfurt (794) additionally condemned later Spanish Adoptionist controversies. The legitimate Christian teaching that believers become children of God by grace must not be confused with making Christ Himself a merely adopted Son."
+  tenet_armed_pilgrimages_greek_desc: "The faithful travel to holy places for repentance and prayer, not to purchase salvation through warfare. Defending the innocent may be a duty of rulers, yet taking up arms does not itself cleanse sins or bestow holiness.\n\n$pam_matthew_16_24_greek$"
+  tenet_armed_pilgrimages_historical_desc: "A combination of the spiritual practice of visiting holy sites with military action to defend or recapture them. The Crusades, beginning in 1095 with Pope Urban II's call at the Council of Clermont, represented the most organized form of armed pilgrimage. Crusaders were granted plenary indulgences and considered their military service an act of penance and devotion.\n\nThe concept drew on earlier traditions of penitential warfare and the defense of Christendom against external threats, transforming pilgrimage from a peaceful journey into a militant expression of faith.\n\nThe Latin Church established special crusading vows and indulgences, particularly following Clermont (1095). Byzantine and other Eastern Christians might welcome the defence of holy places or their territories, but never formally adopted the Latin crusade system as an equivalent doctrine of penitential pilgrimage. The capture of Constantinople by Latin crusaders in 1204 profoundly aggravated Eastern-Western relations. Warfare and protection of pilgrims must be distinguished from the spiritual discipline of pilgrimage."
+  tenet_communal_identity_greek_desc: "From every tribe and tongue the Lord gathers one holy, catholic, and apostolic Church. We cherish the traditions of our fathers, but no nation or lineage stands above our baptismal communion in Christ.\n\n$pam_1_peter_2_9_greek$"
+  tenet_communal_identity_historical_desc: "The concept of the Church as the 'People of God' draws from Old Testament imagery of Israel as God's chosen people, reinterpreted through the lens of the New Covenant. Early Christians understood themselves as a new Israel, united not by blood or ethnicity but by faith in Christ.\n\nThis communal identity transcended social, ethnic, and national boundaries, creating a universal brotherhood. The Second Vatican Council's Lumen Gentium prominently featured 'People of God' as a central ecclesiological image, emphasizing the pilgrim nature of the Church and the common dignity of all the baptized.\n\nThe Roman Catholic and Eastern Orthodox traditions both understand the Church as the Body of Christ gathered from many peoples into one baptismal and Eucharistic communion. Eastern autocephalous Churches preserve local languages and customs, while Latin Christianity historically emphasized communion with Rome. Neither tradition's dogmatic teaching makes ethnic descent a substitute for faith, baptism, and the life of the Church."
+  tenet_consolamentum_greek_desc: "The Cathars teach that salvation releases the spirit from the material world through their consolamentum. The Orthodox Church rejects this dualism, confessing one good Creator, true Baptism, and the resurrection of the body.\n\n$pam_2_timothy_4_7_greek$"
+  tenet_consolamentum_historical_desc: "The Consolamentum was the central sacrament of the Cathar faith, combining elements of baptism, confirmation, ordination, and extreme unction. Administered by the laying on of hands, it was believed to confer the Holy Spirit and free the soul from the material world.\n\nFor most believers, it was received only on the deathbed, while those who received it in full health became 'Perfecti' or 'Bons Hommes,' committing to a life of strict asceticism. The rite had roots in early Christian practices of spiritual baptism and shows possible influence from Eastern Bogomil traditions.\n\nLatin Catholic authorities rejected Cathar dualism, while Eastern Orthodox theologians had earlier opposed related dualist currents, notably the Bogomils. The #weak consolamentum#! must not be confused with Orthodox Baptism, Chrismation, or the Roman sacraments: both Churches confess one good Creator, the true Incarnation, and resurrection of the body. The relationship of Bogomil and Cathar movements remains a historical question, not evidence that Cathar initiation was an Eastern Christian sacrament."
+  tenet_divine_marriage_greek_desc: "Marriage is sanctified by the blessing of Christ, not by purity of blood or kinship alone. The crowning of husband and wife calls them to fidelity, chastity, and love, rather than to the preservation of a sacred lineage.\n\n$pam_tobit_8_7_greek$"
+  tenet_divine_marriage_historical_desc: "The concept of sacred marriage or endogamy, marriage only within religious communities, has ancient roots in many traditions. In Zoroastrianism, xwedodah (next-of-kin marriage) was practiced to maintain spiritual merit and family property. The practice aimed to preserve religious purity, consolidate spiritual power, and maintain sacred and royal bloodlines.\n\nWhile controversial and often misunderstood by outside observers, adherents viewed such marriages as fulfilling divine commandments to maintain the sanctity of their community.\n\nThis concept belongs primarily to particular endogamous and Zoroastrian religious settings, not the sacraments of the Christian Churches. Eastern Orthodoxy and Roman Catholicism both have marriage laws concerning prohibited degrees of kinship and religious affiliation, but neither teaches that bloodline itself transmits sanctity. Christian marriage is a union blessed by God, not a method of producing a sacred race."
+  tenet_gnosticism_greek_desc: "Secret knowledge apart from the apostolic faith does not save. We confess one good Creator, the Word truly made flesh, and the resurrection of the body; the true knowledge of God comes through His grace.\n\n$pam_1_corinthians_2_7_greek$"
+  tenet_gnosticism_historical_desc: "Gnosticism encompasses diverse religious movements of the early Christian era that emphasized salvation through gnosis, or esoteric knowledge. Gnostics typically viewed the material world as the flawed creation of a lesser deity (the Demiurge), while the true God remained hidden and transcendent. Human souls were believed to contain divine sparks trapped in matter, which could be liberated through secret knowledge.\n\nMajor Gnostic teachers included Valentinus, Basilides, and Marcion. Church Fathers like Irenaeus and Tertullian wrote extensively against Gnostic teachings, which they considered heretical departures from apostolic Christianity.\n\nAncient Christian writers in both Greek East and Latin West refuted forms of dualist and Gnostic teaching, especially through Saint Irenaeus and other Fathers. Both Eastern Orthodoxy and Roman Catholicism confess one good Creator, the real Incarnation, and resurrection of the flesh. The Orthodox language of spiritual #weak gnosis#! or the Latin language of contemplation must not be mistaken for secret salvation by an esoteric cosmology."
+  tenet_mendicant_preachers_greek_desc: "Let the herald of Christ carry the Gospel without greed, accepting hardship and serving the needy. Poverty, teaching, and preaching bear fruit only when joined to prayer, humility, and obedience to the Church.\n\n$pam_matthew_10_9_greek$"
+  tenet_mendicant_preachers_historical_desc: "Mendicant orders emerged in the 13th century as a response to the wealth and worldliness of the established Church. The Second Council of Lyon in 1274 recognized four main orders: the Carmelites, the Franciscans of Francis of Assisi, the Dominicans of Dominic de Guzmán, and the Augustinians.\n\nUnlike monastic orders that owned property collectively, mendicants embraced corporate as well as individual poverty, living almost entirely on alms. They were urban-focused, preaching in towns and cities, and emphasized education and scholarship. The mendicant ideal drew directly from Christ's instructions to the apostles in Matthew 10:9-10 to take nothing for their journey.\n\nThe Franciscans and Dominicans were distinctive institutions of the Latin West, supported by papal permissions and forms of mendicant poverty. Eastern monastics and travelling missionaries also preached and relied on alms, but usually operated within different episcopal and monastic arrangements. Voluntary poverty and public preaching have common scriptural roots without making the Eastern Churches simply a branch of Latin mendicancy."
+  tenet_pentarchy_greek_desc: "The ancient apostolic sees are honoured according to the holy canons, with bishops guarding the one faith in council. Patriarchal precedence must preserve unity in Christ, not replace the common authority of the episcopate.\n\n$pam_matthew_18_20_greek$"
+  tenet_pentarchy_historical_desc: "The Pentarchy was the model of Church governance that recognized five major patriarchal sees: Rome, Constantinople, Alexandria, Antioch, and Jerusalem. Its canonical order emerged gradually through Nicaea I (325), Constantinople I (381), Chalcedon (451), and later decrees and imperial law, reflecting the historical standing of these sees.\n\nRome, claiming papal supremacy, never fully accepted the system, which the Siege of Alexandria in 641 AD shook and the Great Schism of 1054 broke apart. Eastern Orthodoxy went on honoring the pentarchic ideal, and new patriarchates arose later in Russia, Serbia, and elsewhere.\n\nThe privileges of the ancient sees developed through Nicaea I (325), Constantinople I (381), Chalcedon (451), and later canonical legislation, including Quinisext Canon 36 (692). The East defended a conciliar ordering of Rome, Constantinople, Alexandria, Antioch, and Jerusalem while later establishing other patriarchates. Roman Catholic teaching increasingly asserted universal papal jurisdiction, formally defined at Vatican I (1870); the Eastern Orthodox Churches do not accept that definition. The pentarchy was a historical ecclesiastical arrangement, not five equal papal monarchs."
+  tenet_unrelenting_faith_greek_desc: "The holy martyrs endured persecution, torment, and death rather than deny the risen Lord. By their steadfast confession may we stand firm in faith, showing courage without hatred or revenge.\n\n$pam_hebrews_11_1_greek$"
+  tenet_unrelenting_faith_historical_desc: "The examples of martyrs and confessors has been posed as role models throughout Christian history. From the earliest persecutions under Nero and Diocletian to later trials, to the missionaries travelling and dying while trying to convert hostile populations like Adalbert of Prague, Christians were called to maintain their faith even unto death.\n\nThe conviction that faith must be defended, maintained, and spread, regardless of cost, inspired many monastic movements and missionary endeavors. The stories of saints who endured torture and execution for their beliefs served to strengthen the resolve of the faithful and offered a guaranteed way of salvation.\n\nEastern and Western martyrologies commemorate Christians who endured death rather than renouncing Christ, from ancient martyrs to later missionary witnesses. Eastern Orthodox writers particularly pair steadfast faith with humility and love even for persecutors; Latin saints and theologians have also praised patient endurance. Martyrdom is not automatically identified with killing others or with every form of political religious struggle."
+  tenet_miaphysitism_greek_desc: "With Saint Cyril we confess the one incarnate nature of God the Word, truly divine and truly human, without confusion, change, division, or separation. The humanity of Christ is neither an illusion nor swallowed up by His divinity.\n\n$pam_colossians_2_9_greek$"
+  tenet_miaphysitism_historical_desc: "From Greek mia, #weak one#! and physis, #weak nature#!, Miaphysitism holds that in Christ, the divine and human natures are united into one composite nature without confusion or separation. Championed by Cyril of Alexandria using the formula #weak mia physis tou theou logou sesarkōménē#! (one incarnate nature of God the Word), it is distinguished from Monophysitism by maintaining the full reality of both natures within the unity.\n\nThe Council of Chalcedon (451) confessed the one Christ in two natures without denying Saint Cyril's formula; the Oriental Orthodox Churches, including Coptic, Armenian, Ethiopian, and Syriac traditions, did not receive Chalcedon and maintained their own Miaphysite confession.\n\nThe Oriental Orthodox Churches maintain a Cyrillian Miaphysite confession of one incarnate nature of God the Word, insisting on Christ's full divinity and humanity and rejecting Eutychian confusion. The Eastern Orthodox and Roman Catholic Churches receive the Chalcedonian definition of one Person in two natures, though modern theological dialogues have identified substantial common Christological ground. Chalcedon did not simply reject the formula of Saint Cyril; the dispute concerns its interpretation, the council's reception, and subsequent definitions."
+  tenet_hesychasm_greek_desc: "Lord Jesus Christ, Son of God, have mercy on me, a sinner. Through repentance, watchfulness, and the Prayer of the Heart we seek stillness, receiving by grace communion in the uncreated divine energies.\n\n$pam_psalm_46_10_greek$"
+  tenet_hesychasm_historical_desc: "Hesychasm, from Greek #weak hēsykhía#! meaning stillness, is a contemplative tradition in Eastern Christianity emphasizing prayer of the heart, rooted in the 4th century Desert Fathers of Egypt. Its central practice became the repeated Jesus Prayer, #weak Lord Jesus Christ, Son of God, have mercy on me, a sinner#!, often coordinated with one's breathing and heartbeat.\n\nIn the 14th century, Saint Gregory Palamas defended the Hesychast monks of Mount Athos, and their visions of the uncreated Light of Tabor of the Transfiguration, against charges of heresy by Barlaam of Calabria. Councils at Constantinople in 1341 and 1351 vindicated Palamas and established Hesychasm as Orthodox doctrine.\n\nThe Eastern Orthodox hesychast tradition culminated in Saint Gregory Palamas's defence of the distinction between God's inaccessible essence and His uncreated energies; councils at Constantinople in 1341, 1351, and 1368 vindicated his teaching. Latin mystical theology also cultivated contemplation and prayer, but its medieval scholastic explanations of grace and divine simplicity frequently differed from Palamite terminology. These differences should not imply that Western Christianity has no contemplative tradition or that hesychasm is merely controlled breathing."
+  tenet_anachoresis_greek_desc: "Withdraw from worldly distraction into the desert, there to repent, pray unceasingly, and contend against the passions. In solitude the servant of God seeks humility and intercedes for the whole world.\n\n$pam_matthew_4_1_2_greek$"
+  tenet_anachoresis_historical_desc: "Anachoresis, from Greek #weak anakhorēsis#! meaning withdrawal, is the practice of hermits who left society for the wilderness to pursue a life of prayer, fasting, and spiritual combat against demonic forces. The movement began in 3rd century Egypt with Saint Paul of Thebes, traditionally regarded as the first Christian hermit, who fled the persecution of Emperor Decius into the Theban Desert around 250 AD.\n\nAnchorites remained common throughout the Middle Ages, living in isolated cells attached to monasteries and receiving the Eucharist through a small window called a hagioscope. Guidance texts like the 13th century English Ancrene Wisse laid down rules for anchorites and anchoresses.\n\nEgyptian and Syrian eremitic forms shaped monastic life throughout the Christian East, while the Latin West developed anchoritic and later Carthusian and other eremitic observances. Both traditions honoured desert solitude, fasting, the spiritual father, and ceaseless prayer. An English anchoress' cell and an Athonite hermitage exemplify different historical expressions of the same ascetic call rather than identical institutions."
+  tenet_mortification_of_the_flesh_greek_desc: "By fasting, vigils, prostrations, and chastity, let us subject the passions to the will of Christ. The body is not evil, but a temple of the Holy Spirit, to be disciplined with discernment and raised in glory.\n\n$pam_galatians_5_24_greek$"
+  tenet_mortification_of_the_flesh_historical_desc: "Rooted in Saint Paul's call to #weak put to death the deeds of the body#! (Romans 8:13) and to #weak punish the body and enslave it#! (1 Corinthians 9:27), mortification was central to Christian asceticism from the earliest centuries. Its most extreme practitioners were the Stylites: Saint Simeon the Elder spent 37 years atop a pillar near Aleppo in constant prayer through blazing heat and freezing cold.\n\nSelf-flagellation spread through medieval Western Christianity, championed among the clergy by Saint Peter Damian (1007-1072). The Flagellant movement of the 13th and 14th centuries saw laypeople process through towns, scourging themselves as penance in times of plague and disaster.\n\nEastern and Western Christianity alike taught fasting, continence, vigils, and penitential discipline. Certain Latin movements practiced organized flagellation, while Eastern hagiography records a variety of exceptional bodily austerities; neither tradition defines self-injury as a universal requirement of holiness. Orthodox spiritual teachers emphasize discernment and obedience, for the body is created good and destined for resurrection. Distinct practices must not be described as a dogmatic Eastern-Western disagreement over whether bodily asceticism exists."
+  tenet_holy_myron_greek_desc: "Receive the seal of the gift of the Holy Spirit. Through the anointing of sacred Myron, the newly baptized are strengthened in grace and received into the full sacramental life of the Church.\n\n$pam_john_3_5_greek$"
+  tenet_holy_myron_historical_desc: "Holy Myron, from Greek #weak mýron#! meaning fragrant oil, is used in the sacrament of Chrismation, or Confirmation. In the East it immediately follows Baptism, even for infants; in the West it is administered separately by a bishop. Anointing has deep biblical roots: both #weak Christ#! and #weak Messiah#! mean #weak the Anointed One#!.\n\nConsecrating new Myron is a rare and solemn event: older Myron may be mixed with new oil in some traditions, a symbolic expression of continuity with the Church of the apostles. Ethiopian tradition holds that the recipe of the #weak Meron#! was brought by the Nine Saints, Syrian missionaries of the 5th century, and reserves its consecration to the Patriarch, the Abuna.\n\nIn the Byzantine, Armenian, Syriac, and other Eastern rites, Chrismation normally follows baptism immediately, even for infants; Latin Confirmation generally became separated from infant baptism in much of the Western Church. Both Churches affirm the sacramental gift of the Holy Spirit, though liturgical administration and the consecration of chrism differ. In the East the consecration of Holy Myron belongs to the appropriate primatial authority according to each Church's canonical practice."
+  tenet_khachkar_greek_desc: "The holy Cross of Christ is a sign of victory over death. In the carved cross-stones of the Armenian faithful, the remembrance of the departed and the confession of the risen Lord are set before all.\n\n$pam_galatians_6_14_greek$"
+  tenet_khachkar_historical_desc: "Khachkars, from Armenian #weak khach#! (cross) and #weak k'ar#! (stone), are intricately carved stone stelae featuring a cross, often set upon a rosette or a wheel of eternity. Unique to Armenian Christian culture, they mark sacred sites, commemorate events and victories, and serve as memorials for the dead.\n\nThe tradition emerged in the 9th century from the wooden crosses Saint Gregory the Illuminator raised over pagan temples after Armenia's conversion in 301 AD, and reached its zenith in the 12th-13th centuries under the Zakarid princes. Each is unique, the work of master carvers such as Momik of Noravank, and some, believed to hold miraculous powers, became objects of pilgrimage.\n\nKhachkars belong above all to the Armenian Apostolic tradition, an Oriental Orthodox Church whose artistic heritage is distinct from Byzantine Greek iconography. Eastern Orthodox and Roman Catholic Christians also venerate the life-giving Cross in other artistic forms. The Armenian cross-stone is not a universal Christian custom, but its commemoration of Christ's victory and of the departed stands within a wider Christian reverence for the Cross."
+  tenet_communion_eucharistia_historical_desc: "The Eucharist, instituted by Christ at the Last Supper, is the Christian rite of thanksgiving and communion in His Body and Blood through the consecrated bread and wine. Both Eastern Orthodox and Roman Catholic Churches confess Christ's true presence, understand the Eucharist as sacrificial, and celebrate it as the central mystery of Christian worship. The Byzantine tradition particularly emphasizes the invocation of the Holy Spirit, while Latin theology developed detailed teaching on transubstantiation; Orthodox confessions have also employed that term. Protestant traditions differ, ranging from affirmations of real presence to more memorial understandings. Remembering Christ's saving work is fundamental, but it is inaccurate to describe the entire Christian Eucharistic tradition as merely recalling the Last Supper."
+  tenet_vows_of_poverty_apostolic_historical_desc: "Voluntary poverty in imitation of Christ and the apostles appears in the New Testament and early Christian asceticism. Eastern cenobitic monasticism, shaped by Saint Basil the Great and later monastic rules, joined renunciation of personal possessions to common prayer, labour, and almsgiving. Western Benedictine and mendicant traditions, notably the Franciscans, developed their own forms of monastic and apostolic poverty. Neither tradition teaches that every Christian must renounce personal property in order to belong to the Church."
+  tenet_communal_possessions_apostolic_historical_desc: "Acts 2:44-45 and 4:32-35 describe the first Christian community sharing possessions and distributing resources to those in need. Communal ownership later became a central discipline of both Eastern and Western cenobitic monasteries, while almsgiving and care for the poor remained duties of the wider Church. The apostolic example was understood as a voluntary expression of charity and communion, not a universal requirement that all Christians surrender private ownership."
+  tenet_reincarnation_samsara_historical_desc: "Saṃsāra is the recurring cycle of birth, death, and rebirth found in several Indian religious traditions, with liberation as a principal spiritual goal. Hindu and Jain teachings generally describe an enduring self or soul passing through this cycle, whereas Buddhism maintains rebirth while rejecting a permanent, unchanging soul through its teaching of non-self (anātman). The concept must therefore not be defined as the return of one eternal soul in every tradition."
+  tenet_esotericism_kabbalah_historical_desc: "Kabbalah is a body of Jewish mystical and esoteric teaching concerned with God, creation, revelation, the divine attributes or sefirot, and the deeper meaning of the Torah. Major medieval expressions developed in Provence and Spain. Jewish Kabbalah should be distinguished from later Christian Cabala and Hermetic Qabalah, which adapted some of its ideas within different intellectual and religious systems."
+  tenet_esotericism_kabbalah_desc:0 "Through the received teachings of Kabbalah, we contemplate the hidden meanings of the Torah, the mystery of Ein Sof, and the relationship between God and creation. This venerable current of Jewish mysticism deepens our understanding of divine wisdom and sacred tradition."
+  tenet_monasticism_desc:0 "By renouncing worldly distractions, practicing prayer, fasting, and obedience, we devote ourselves more fully to the divine. Whether in solitude or in the common life of a monastery, discipline and humility lead us toward holiness."
+  tenet_alexandrian_catechism_desc:0 "The Catechetical School of Alexandria cultivated the study of Scripture, philosophy, and Christian doctrine. Its teachers sought deeper understanding while defending the faith; even as its institutions changed over the centuries, their tradition of theological learning endured."
+  doctrine_parameter_adoptionists_are_unilateral_hostile: "Other Christian [faiths|E] only consider them $hostility_hostile_tooltippable$, whereas less refined $adoptionist_adherent_plural$ are considered $hostility_evil_tooltippable$"
+  doctrine_parameter_adoptionists_are_unilateral_evil: "Other Christian [faiths|E] consider them $hostility_evil_tooltippable$"
+  doctrine_parameter_adoptionists_are_mutual_evil: "Considers, and is considered by, all other Christian [faiths|E] to be $hostility_evil_tooltippable$"
+  doctrine_parameter_adoptionists_attractively_intuitive_theology:0 "[EmptyScope.ScriptValue('fp2_lyonese_monk_conversion_bonus_root_value')|=+%0] conversion speed against other Christian [faiths|E]"
+  tenet_sky_burials_desc:1 "The dead should not be imprisoned underground — it is far better to allow them to be consumed by scavenging birds, so that in a final act of generosity they can feed the world which fed them."
+  tenet_exaltation_of_pain_desc:0 "Pain is the universal emotion, violence the universal language. To bestow pain upon another is to give them a blessing; to receive pain oneself is to receive grace."
+  tenet_preservation_desc: "Creation, protection, transformation. Virtue is derived from construction, from building something and watching it prosper."
+  tenet_megaliths_desc:0 "Worship should not be confined to temples built by human hands, for these may distract us from the divine creation around us. We embrace stone and the open air, arranging the stones given by the creator in ways that please the divine and bring us closer to it."
+  tenet_sacrificial_ceremonies_desc:0 "Human sacrifices, both voluntary and involuntary, bring us closer to the divine. It is customary and virtuous to volunteer oneself for sacrifice in a ceremony, just as it is deemed virtuous to sacrifice those who have committed unforgivable crimes against the gods."
+  doctrine_parameter_torturing_prisoners_grants_piety:0 "Torturing [prisoners|E] earns @piety_icon![piety|E] instead of costing @piety_icon![piety|E]"
+  doctrine_parameter_piety_from_sponsoring_inspiration: "Sponsoring [inspirations|E] gives [piety_i][piety|E]"
+  doctrine_parameter_leasing_to_military_order_give_spiritual_fulfillment_personal: "[leasing|E] [holdings|E] to [holy_orders|E] grants extra @spiritual_fulfillment_icon![spiritual_fulfillment|E]"
+  tenet_armed_pilgrimages_desc:0 "Our pilgrims travel across the world to visit our sacred holy sites — we will gladly take up the sword to keep them safe from any who would harm them."
+  tenet_ritual_celebrations_desc:1 "Worship of the divine is something to exalt and share with our community. Organizing great festivals to honor and praise the divine brings us all together."
+  tenet_communion_desc:0 "Our sacred rites are not merely outward signs: through them we seek communion with the divine. Those who refuse this shared worship stand outside our community of believers."