Orthodox tenet locs for real
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@ -1168,11 +1168,11 @@
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tenet_peace_of_god_irish_historical_glossary: "[Glossary('Cáin Adomnáin','tenet_peace_of_god_historical_desc')]"
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tenet_peace_of_god_latin_desc: "Truces are to be inviolably observed from Advent to the octave of the Epiphany, and any truce-breaker is to receive the sentence of excommunication.\n\n$pam_colossians_3_15_latin$"
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tenet_peace_of_god_latin_historical_glossary: "[Glossary('Pax et Treuga Dei','tenet_peace_of_god_historical_desc')]"
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tenet_peace_of_god_greek_desc: "Disciples of Christ who made all things for peace, are to be craftsmen of peace. He who seeks peace seeks Christ. Without love for others, without an attitude of peace towards all men, no one can be called a true servant of Christ.\n\n$pam_colossians_3_15_greek$"
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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$pam_colossians_3_15_greek$"
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tenet_peace_of_god_greek_historical_glossary: "[Glossary('Ekekheiría Theoũ','tenet_peace_of_god_historical_desc')]"
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tenet_peace_of_god_default_desc: "Senseless violence against our brothers and sisters is an affront to God."
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tenet_peace_of_god_default_historical_glossary: "[Glossary('Peace of God','tenet_peace_of_god_historical_desc')]"
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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."
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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."
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doctrine_parameter_tenet_peace_of_god_same_faith_war_piety_penalty: "Declaring [war|E] on a [ruler|E] of the same [faith|E] costs @piety_icon![piety|E]"
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doctrine_parameter_tenet_peace_of_god_coreligionist_war_reluctance: "[GetTrait('zealous').GetName( GetNullCharacter )] [rulers|E] are less likely to declare [war|E] within the [faith|E]"
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@ -1195,11 +1195,11 @@
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tenet_dulia_name: "$tenet_dulia_default_name$"
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tenet_dulia_latin_desc: "Those who chose the Lord as their rock must be venerated. Saintly is their eternal body, sacred its relics, and holy their memory.\n\n$pam_philippians_4_21_latin$"
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tenet_dulia_latin_historical_glossary: "[Glossary('Dulia','tenet_dulia_historical_desc')]"
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tenet_dulia_greek_desc: "From Hieroconfessors and Myrrhbearers to Fools for Christ, the Church has honored those who have shown exceptional devotion to God with a special title and commemoration on a specific day of the liturgical calendar.\n\n$pam_philippians_4_21_greek$"
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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$pam_philippians_4_21_greek$"
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tenet_dulia_greek_historical_glossary: "[Glossary('Hagiokatátaxis','tenet_dulia_historical_desc')]"
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tenet_dulia_default_desc: "Let all who seek the intercession of the saints approach them with reverence and devotion.\n\n$pam_philippians_4_21_default$"
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tenet_dulia_default_historical_glossary: "[Glossary('Veneration of Saints','tenet_dulia_historical_desc')]"
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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."
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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."
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doctrine_parameter_tenet_dulia_cheaper_saint_costs: "The [GetDecisionWithKey('pam_canonize_saint_decision').GetName] and [GetDecisionWithKey('pam_extract_relic_decision').GetName] [decisions|E] cost #P 15%#! less @piety_icon![piety|E] and @gold_icon![gold|E]"
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doctrine_parameter_tenet_dulia_extra_relic_modifier: "[artifacts|E] from the [GetDecisionWithKey('pam_extract_relic_decision').GetName] [decision|E] carry #P 1#! additional random blessing"
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@ -1214,11 +1214,11 @@
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tenet_transubstantiation_name: "$tenet_transubstantiation_default_name$"
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tenet_transubstantiation_latin_desc: "In the sacrament of the Eucharist, however, the consecration of the bread is terminated not in nothingness but in the body of Christ. Otherwise, there would be no explanation for how the body of Christ begins to exist under the sacrament. For it does not begin to exist there through a local motion, since otherwise it would cease to exist in heaven.\n\n$pam_luke_22_19_latin$"
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tenet_transubstantiation_latin_historical_glossary: "[Glossary('Transubstantiatio','tenet_transubstantiation_historical_desc')]"
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tenet_transubstantiation_greek_desc: "But He is present truly and really, so that after the consecration of the bread and of the wine, the bread is transmuted, transubstantiated, converted and transformed into the true Body Itself of the Lord.\n\n$pam_luke_22_19_greek$"
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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$pam_luke_22_19_greek$"
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tenet_transubstantiation_greek_historical_glossary: "[Glossary('Metousíōsis','tenet_transubstantiation_historical_desc')]"
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tenet_transubstantiation_default_desc: "Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true.\n\n$pam_luke_22_19_default$"
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tenet_transubstantiation_default_historical_glossary: "[Glossary('Transubstantiation','tenet_transubstantiation_historical_desc')]"
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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 divinity of the bread and wine as Body and Blood of Christ was rarely disputed, 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."
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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."
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doctrine_parameter_tenet_transubstantiation_faster_bishop_claims: "[fabricate_claim|E] Speed: #p +20%#!"
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@ -1233,11 +1233,11 @@
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tenet_ora_et_labora_name: "$tenet_ora_et_labora_default_name$"
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tenet_ora_et_labora_latin_desc: "Be obedient to one's superior. Be patient amid hardship. Accept the meanest of tasks, and hold oneself as a worthless workman.\n#weak Chapter VII of the Rule of Saint Benedict#!\n\n$pam_proverbs_6_6_latin$"
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tenet_ora_et_labora_latin_historical_glossary: "[Glossary('Ora et Labora','tenet_ora_et_labora_historical_desc')]"
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tenet_ora_et_labora_greek_desc: "Without intermission, day and night, monks must celebrate the divine service. Their alternating choirs and endless psalms bring glory to their Order and to God.\n\n$pam_proverbs_6_6_greek$"
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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$pam_proverbs_6_6_greek$"
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tenet_ora_et_labora_greek_historical_glossary: "[Glossary('Akoímētoi','tenet_ora_et_labora_historical_desc')]"
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tenet_ora_et_labora_default_desc: "To pray is to work and to work is to pray. Idleness is the enemy of the soul, one must be diligent in both thought and action.\n\n$pam_proverbs_6_6_default$"
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tenet_ora_et_labora_default_historical_glossary: "[Glossary('To Work Is to Pray','tenet_ora_et_labora_historical_desc')]"
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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."
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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."
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# Hyperdulia tenet
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@ -1248,12 +1248,12 @@
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tenet_hyperdulia_name: "$tenet_hyperdulia_default_name$"
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tenet_hyperdulia_latin_desc: "Beneath thy compassion, we take refuge. Do not despise our petitions in time of trouble, but rescue us from dangers, only pure, only blessed one.\n\n$pam_proverbs_31_20_latin$"
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tenet_hyperdulia_latin_historical_glossary: "[Glossary('Hyperdulia','tenet_hyperdulia_historical_desc')]"
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tenet_hyperdulia_greek_desc: "Accept our prayers and present them to thy Son and our God, that He may, for thy sake, enlighten and save our souls. Most holy Theotokos, save us!\n\n$pam_proverbs_31_20_greek$"
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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$pam_proverbs_31_20_greek$"
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tenet_hyperdulia_greek_historical_glossary: "[Glossary('Theotókos','tenet_hyperdulia_historical_desc')]"
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tenet_hyperdulia_default_desc: "Blessed Virgin Mary, Mother of God, Mother of Mercy, Madonna.\n\n$pam_proverbs_31_20_default$"
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tenet_hyperdulia_default_historical_glossary: "[Glossary('Mother of God','tenet_hyperdulia_historical_desc')]"
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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. Over the centuries, various doctrines concerning Mary, such as her Immaculate Conception and Assumption, were developed and formally defined by the Christian Churches."
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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."
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doctrine_parameter_tenet_hyperdulia_female_claims_are_strong: "Women's [claims|E] are no longer weakened due to [gender_laws|E]"
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doctrine_parameter_tenet_hyperdulia_female_preference_law: "Enables [laws|E]: [GetLaw('female_preference_law').GetName] Succession"
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@ -1265,11 +1265,11 @@
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tenet_simony_name: "$tenet_simony_default_name$"
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tenet_simony_latin_desc: "God created gold beneath the Earth He hath given us, as a favor to His chosen.\n\n$pam_proverbs_21_20_latin$"
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tenet_simony_latin_historical_glossary: "[Glossary('Simonia','tenet_simony_historical_desc')]"
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tenet_simony_greek_desc: "God created gold beneath the Earth He hath given us, as a favor to His chosen.\n\n$pam_proverbs_21_20_greek$"
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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$pam_proverbs_21_20_greek$"
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tenet_simony_greek_historical_glossary: "[Glossary('Simōnía','tenet_simony_historical_desc')]"
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tenet_simony_default_desc: "God created gold beneath the Earth He hath given us, as a favor to His chosen.\n\n$pam_proverbs_21_20_english$"
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tenet_simony_default_historical_glossary: "[Glossary('Simony','tenet_simony_historical_desc')]"
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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 apostles for the baptism.\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!#!"
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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."
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doctrine_parameter_tenet_tax_increase_per_piety_level: "[castle_holdings|E] and [church_holdings|E]: [tax|E] per @piety_icon![piety|E] level: #P + 0.1 [gold_i]#!"
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doctrine_parameter_tenet_simony_paid_vows: "Can pay @gold_icon![gold|E] to guarantee acceptance of the #high $take_monastic_vows_interaction$#! [character_interaction|E]"
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@ -1293,11 +1293,11 @@
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tenet_monophysitism_name: "$tenet_monophysitism_default_name$"
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tenet_monophysitism_latin_desc: "The Son is one and his nature one, even if he is conceived of as having assumed flesh with a rational soul.\n\n$pam_john_1_1_latin$"
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tenet_monophysitism_latin_historical_glossary: "[Glossary('Monophysitismus','tenet_monophysitism_historical_desc')]"
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tenet_monophysitism_greek_desc: "One Physis of the Incarnate Word.\n\n$pam_john_1_1_greek$"
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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$pam_john_1_1_greek$"
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tenet_monophysitism_greek_historical_glossary: "[Glossary('Monophysitismós','tenet_monophysitism_historical_desc')]"
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tenet_monophysitism_default_desc: "Christ has only one nature, fully divine.\n\n$pam_john_1_1_default$"
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tenet_monophysitism_default_historical_glossary: "[Glossary('Monophysitism','tenet_monophysitism_historical_desc')]"
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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. It led to schisms like Acephalis, who rejected the authority of Patriarch of Alexandria, Docetists, who believed that Jesus' human nature was only a phantasm."
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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."
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doctrine_parameter_tenet_monophysitism_theologian_bonus: "[GetTrait('theologian').GetName( GetNullCharacter )] [characters|E]: #P +10%#! @piety_icon![piety|E] gain, #P +5#! Zealot [opinion|E], #P +10%#! [lifestyle|E] experience"
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doctrine_parameter_tenet_monophysitism_stubborn_bonus: "[GetTrait('stubborn').GetName( GetNullCharacter )] [characters|E]: #P +10%#! @piety_icon![piety|E] gain, #P +10#! [clergy|E] [opinion|E]"
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doctrine_parameter_tenet_monophysitism_trusting_penalty: "[GetTrait('trusting').GetName( GetNullCharacter )] [characters|E]: #N -10%#! @piety_icon![piety|E] gain, #N -10#! [clergy|E] [opinion|E]"
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@ -1311,11 +1311,11 @@
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tenet_acts_of_apostles_name: "$tenet_acts_of_apostles_default_name$"
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tenet_acts_of_apostles_latin_desc: "Just as Moses stood before Pharaoh boldly proclaiming Your assignment to him, our missionaries stand before others.\n\n$pam_acts_1_8_latin$"
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tenet_acts_of_apostles_latin_historical_glossary: "[Glossary('Actus Apostolorum','tenet_acts_of_apostles_historical_desc')]"
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tenet_acts_of_apostles_greek_desc: "I return to You, Your people, Your gift to me. Direct them with Your powerful right hand, and protect them under the shadow of Your wings.\n\n$pam_acts_1_8_greek$"
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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$pam_acts_1_8_greek$"
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tenet_acts_of_apostles_greek_historical_glossary: "[Glossary('Práxeis tõn Apostólōn','tenet_acts_of_apostles_historical_desc')]"
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tenet_acts_of_apostles_default_desc: "Bring Heavenly light to those in darkness, and hope to those in despair.\n\n$pam_acts_1_8_default$"
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tenet_acts_of_apostles_default_historical_glossary: "[Glossary('Fervent Proselytism','tenet_acts_of_apostles_historical_desc')]"
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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."
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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."
|
||||
|
||||
doctrine_parameter_tenet_acts_of_apostles_laamp_missionary_bonus: "Lesser requirements for the [GetDecisionWithKey('zealous_missionary_prep_decision').GetName] [decision|E], which more [adventurers|E] will take"
|
||||
doctrine_parameter_tenet_acts_of_apostles_legitimacy_from_converts: "Converting [characters|E] grants #P 50#! @legitimacy_icon!; your [court_chaplain|E] converting a [county|E] grants #P 100#! @legitimacy_icon! and #P 5#! @spiritual_fulfillment_icon!"
|
||||
|
|
@ -1335,11 +1335,11 @@
|
|||
tenet_purgatory_name: "$tenet_purgatory_default_name$"
|
||||
tenet_purgatory_latin_desc: "I fear much more the punishment below, my soul is anxious, in suspense; already I feel the heavy weights of the first terrace.\n\n$pam_2_macabees_12_44_latin$"
|
||||
tenet_purgatory_latin_historical_glossary: "[Glossary('Purgatorium','tenet_purgatory_historical_desc')]"
|
||||
tenet_purgatory_greek_desc: "And people who are in heaven, because they don't have a body, they can't grow in Theosis, so our prayers help them grow in Theosis.\n\n$pam_2_macabees_12_44_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Kathartērion','tenet_purgatory_historical_desc')]"
|
||||
tenet_purgatory_default_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_default_historical_glossary: "[Glossary('Purgatory','tenet_purgatory_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_purgatory_sinful_characters_less_likely_to_rebel: "[sinful|E] [characters|E] are less likely to join [factions|E] (#N -15#! per [sin|E] they bear)"
|
||||
doctrine_parameter_tenet_purgatory_sinful_characters_gain_less_piety: "[sinful|E] [rulers|E] gain #N 10%#! less @piety_icon![piety|E] for each [sin|E] they bear"
|
||||
|
|
@ -1357,11 +1357,11 @@
|
|||
tenet_be_fruitful_and_multiply_name: "$tenet_be_fruitful_and_multiply_default_name$"
|
||||
tenet_be_fruitful_and_multiply_latin_desc: "The couple give not just themselves but also the reality of children, who are a living reflection of their love, a living and inseparable synthesis of their being.\n\n$pam_genesis_1_28_latin$"
|
||||
tenet_be_fruitful_and_multiply_latin_historical_glossary: "[Glossary('Crescite et Multiplicamini','tenet_be_fruitful_and_multiply_historical_desc')]"
|
||||
tenet_be_fruitful_and_multiply_greek_desc: "Behold, children are a heritage from the Lord, the fruit of the womb a reward.\n\n$pam_genesis_1_28_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Auxánesthe kaì Plēthýnesthe','tenet_be_fruitful_and_multiply_historical_desc')]"
|
||||
tenet_be_fruitful_and_multiply_default_desc: "In God's plan family is an intimate community of life and love, an effort that will find fulfillment, as will everything created and redeemed, in the Kingdom of God.\n\n$pam_genesis_1_28_default$"
|
||||
tenet_be_fruitful_and_multiply_default_historical_glossary: "[Glossary('Be Fruitful and Multiply','tenet_be_fruitful_and_multiply_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_be_fruitful_and_multiply_easy_spouse_romance: "Romancing your spouse is significantly easier and bestows a major [fertility|E] bonus"
|
||||
doctrine_parameter_tenet_be_fruitful_and_multiply_low_fertility_divorce: "Can always divorce a spouse of low [fertility|E]"
|
||||
|
|
@ -1390,11 +1390,11 @@
|
|||
tenet_apostolic_succession_name: "$tenet_apostolic_succession_default_name$"
|
||||
tenet_apostolic_succession_latin_desc: "The primacy of honor and jurisdiction which Christ bestowed on the Apostle Peter, and which is inherited by his Successors, the Popes.\n\n$pam_matthew_16_18_latin$"
|
||||
tenet_apostolic_succession_latin_historical_glossary: "[Glossary('Successio Apostolica','tenet_apostolic_succession_historical_desc')]"
|
||||
tenet_apostolic_succession_greek_desc: "Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul.\n\n$pam_matthew_16_18_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Apostolikē Diadokhē','tenet_apostolic_succession_historical_desc')]"
|
||||
tenet_apostolic_succession_default_desc: "The unbroken line of bishops from the apostles to the present day, ensuring the authentic transmission of the faith.\n\n$pam_matthew_16_18_default$"
|
||||
tenet_apostolic_succession_default_historical_glossary: "[Glossary('Apostolic Succession','tenet_apostolic_succession_historical_desc')]"
|
||||
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 recognize the lineage of Western popes and their role in early Christianity, but do not grant Peter an elevated status over other apostles, and consider Pope Linus as the first Bishop of Rome."
|
||||
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_apostolic_succession_requires_head_of_faith_tt: "Your [faith|E] must have a [head_of_faith|E]"
|
||||
|
||||
|
|
@ -1412,11 +1412,11 @@
|
|||
tenet_confession_name: "$tenet_confession_default_name$"
|
||||
tenet_confession_latin_desc: "Bless me Father for I have sinned. O most merciful God! Prostrate at your feet, I implore your forgiveness. I confess my sins with all sincerity to you and to your priest\n\n$pam_james_5_16_latin$"
|
||||
tenet_confession_latin_historical_glossary: "[Glossary('Confessio','tenet_confession_historical_desc')]"
|
||||
tenet_confession_greek_desc: "Harken unto the prayer of me, the wretched one, and destroy the serpent nestling within me, o Lord!\n\n$pam_james_5_16_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Exomológēsis','tenet_confession_historical_desc')]"
|
||||
tenet_confession_default_desc: "Through confession sinners may receive absolution and be reconciled with God and the Church.\n\n$pam_james_5_16_default$"
|
||||
tenet_confession_default_historical_glossary: "[Glossary('Sacrament of Confession','tenet_confession_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_confession_priests_secrets: "A [court_chaplain|E] of your [faith|E] who also practices Confession, and either likes you or is held by a strong hook, has improved $task_find_secrets$ [councillor_task|E] Efficiency"
|
||||
doctrine_parameter_tenet_confession_spiritual_counsel_bonus: "#high $spiritual_counsel_interaction$#! from [clergy|E] of this [rite|E] grants more @piety_icon![piety|E] and @spiritual_fulfillment_icon![spiritual_fulfillment|E]"
|
||||
|
|
@ -1431,11 +1431,11 @@
|
|||
tenet_original_sin_name: "$tenet_original_sin_default_name$"
|
||||
tenet_original_sin_latin_desc: "All men had lost their innocence in the prevarication of Adam. The consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle. \n\n$pam_romans_5_12_latin$"
|
||||
tenet_original_sin_latin_historical_glossary: "[Glossary('Peccatum Originale','tenet_original_sin_historical_desc')]"
|
||||
tenet_original_sin_greek_desc: "Our Creator and Maker, ours is the fault. Adam and Eve, listening to Satan, blasphemed. Out of egotism, they allowed themselves to be misled. They weakened the nature of mankind. The imagination of our heart is evil.\n\n$pam_romans_5_12_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Propatorikē Hamartía','tenet_original_sin_historical_desc')]"
|
||||
tenet_original_sin_default_desc: "All humanity inherits the stain of Adam's first sin, from which only divine grace through Christ can redeem us.\n\n$pam_romans_5_12_default$"
|
||||
tenet_original_sin_default_historical_glossary: "[Glossary('Original Sin','tenet_original_sin_historical_desc')]"
|
||||
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 Christianity developed a somewhat different understanding, emphasizing ancestral sin rather than directly inherited guilt."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_original_sin_county_conversion_bonus: "The [promote_culture|E] [councillor_task|E] is #P 25%#! faster in [counties|E] of the same [rite|E]"
|
||||
doctrine_parameter_tenet_original_sin_county_conversion_resistance: "[counties|E] of this [faith|E] take #N 50%#! longer to [Concept( 'promote_culture', 'Change Culture' )|E] if [liege|E] is of different [faith|E]"
|
||||
|
|
@ -1453,11 +1453,11 @@
|
|||
tenet_celestial_hierarchy_name: "$tenet_celestial_hierarchy_default_name$"
|
||||
tenet_celestial_hierarchy_latin_desc: "Holy angels, surround my throne and family. Heavenly Father, let Your angels silence every voice of condemnation and fear speaking against me, and carry my prayers swiftly to Your throne.\n\n$pam_hebrews_1_14_latin$"
|
||||
tenet_celestial_hierarchy_latin_historical_glossary: "[Glossary('Hierarchia Caelestis','tenet_celestial_hierarchy_historical_desc')]"
|
||||
tenet_celestial_hierarchy_greek_desc: "Be thou a guardian Angel, a wise counsellor and companion of the Christian people, bringing them enlightenment, strength, joy, peace and consolation.\n\n$pam_hebrews_1_14_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Ouranía Hierarkhía','tenet_celestial_hierarchy_historical_desc')]"
|
||||
tenet_celestial_hierarchy_default_desc: "Angels are organized into nine orders, from Seraphim to common Angels, each serving God in their appointed role and ministering to humanity.\n\n$pam_hebrews_1_14_default$"
|
||||
tenet_celestial_hierarchy_default_historical_glossary: "[Glossary('Celestial Hierarchy','tenet_celestial_hierarchy_historical_desc')]"
|
||||
tenet_celestial_hierarchy_historical_desc: "The concept of celestial hierarchy was systematized by Pseudo-Dionysius the Areopagite in the 5th or 6th century in his work 'De Coelesti Hierarchia'. He organized the angels into three triads: the highest consisting of Seraphim, Cherubim, and Thrones; the middle of Dominions, Virtues, and Powers; and the lowest of Principalities, Archangels, and Angels.\n\nThis hierarchy profoundly influenced medieval Christian theology and was adopted by both Eastern and Western Christianity. Thomas Aquinas incorporated this angelology into his Summa Theologica, and it shaped artistic representations of heaven throughout the Middle Ages."
|
||||
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."
|
||||
doctrine_parameter_tenet_celestial_hierarchy_sp_from_court_position: "Hiring high [aptitude|E] [court_positions|E] grants #P 3#! @spiritual_fulfillment_icon![spiritual_fulfillment|E]; dismissing or revoking any holder costs #N 3#!"
|
||||
pam_celestial_hierarchy_hire_sp_toast: "[GetTenetType('tenet_celestial_hierarchy').GetName( GetPlayer.GetRite )] personal tenet"
|
||||
doctrine_parameter_tenet_celestial_hierarchy_court_aptitude_bonus: "[court_positions|E] holders of their [liege|E]'s [faith|E] gain [aptitude|E] from their [piety_level|E]"
|
||||
|
|
@ -1476,11 +1476,11 @@
|
|||
tenet_miles_christi_default_name: "Soldiery of Christ"
|
||||
tenet_miles_christi_latin_desc: "Stand fast therefore, having girded your loins with truth, and having put on the breastplate of righteousness. Fight the good fight of faith, like a true soldier of Christ.\n\n$pam_ephesians_6_11_latin$"
|
||||
tenet_miles_christi_latin_historical_glossary: "[Glossary('Miles Christi','tenet_miles_christi_historical_desc')]"
|
||||
tenet_miles_christi_greek_desc: "Every faithful Christian must be prepared to suffer for the sake of Christ, standing firm against the spiritual forces of wickedness and enduring hardship with the courage of a soldier.\n\n$pam_ephesians_6_11_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Stratiōtēs Christoũ','tenet_miles_christi_historical_desc')]"
|
||||
tenet_miles_christi_default_desc: "The faithful are called to be spiritual warriors, fighting against sin and evil with the armor of God, ready to suffer for Christ as soldiers suffer for their commander.\n\n$pam_ephesians_6_11_default$"
|
||||
tenet_miles_christi_default_historical_glossary: "[Glossary('Soldiery of Christ','tenet_miles_christi_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_miles_christi_white_peace_defender_bonus: "Ending a [war|E] in [white_peace|E] as defender against the same [faith|E] grants #P 100#! @piety_icon![piety|E] and @legitimacy_icon![legitimacy|E], each scaled by both sides' [title|E] rank, and #P 5#! @spiritual_fulfillment_icon![spiritual_fulfillment|E]"
|
||||
doctrine_parameter_tenet_miles_christi_combat_fulfillment: "Commanding a won [battle|E] or [siege|E] grants #P 3#! @spiritual_fulfillment_icon![spiritual_fulfillment|E]"
|
||||
|
|
@ -1494,11 +1494,11 @@
|
|||
tenet_philanthropia_name: "$tenet_philanthropia_default_name$"
|
||||
tenet_philanthropia_latin_desc: "Whatever you did for the least of these brothers and sisters of mine, you did for me. Almsgiving and care for the poor are not mere civic duties but a way of drawing near to Christ himself."
|
||||
tenet_philanthropia_latin_historical_glossary: "[Glossary('Caritas','tenet_philanthropia_historical_desc')]"
|
||||
tenet_philanthropia_greek_desc: "Philanthrōpia — love of humankind — found its fullest expression in the imperial and ecclesiastical hospitals, hospices, and alms of New Rome. To feed the hungry and ransom the captive is to imitate Christ, who emptied himself for our sake."
|
||||
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_greek_historical_glossary: "[Glossary('Philanthrōpía','tenet_philanthropia_historical_desc')]"
|
||||
tenet_philanthropia_default_desc: "The Faith esteems the generous giving of alms, care for the poor, and institutional charity as a central Christian duty, following the Fathers and the example of the early hospices and hospitals."
|
||||
tenet_philanthropia_default_historical_glossary: "[Glossary('Charity','tenet_philanthropia_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
doctrine_parameter_tenet_philanthropia_high_almoner_court_position: "Can appoint a [GetCourtPositionType('high_almoner_court_position').GetName] from [county|E] rank and above"
|
||||
doctrine_parameter_tenet_philanthropia_ransom_captives: "Ransoming another [character|E] grants @piety_icon![piety|E] and @spiritual_fulfillment_icon![spiritual_fulfillment|E] scaled to the @gold_icon![gold|E] paid"
|
||||
doctrine_parameter_tenet_philanthropia_generous_bonus: "[GetTrait('generous').GetName( GetNullCharacter )] [characters|E]: #P +10#! same-faith [opinion|E], #P +20%#! [development_growth|E]"
|
||||
|
|
@ -1514,12 +1514,12 @@
|
|||
tenet_scholasticism_name: "$tenet_scholasticism_default_name$"
|
||||
tenet_scholasticism_latin_desc: "The pursuit of knowledge is a form of worship, for in understanding creation, we come closer to understanding the Creator. Seek wisdom, and it shall be given unto you.\n\n$pam_proverbs_1_7_latin$"
|
||||
tenet_scholasticism_latin_historical_glossary: "[Glossary('Sacra Doctrina','tenet_scholasticism_historical_desc')]"
|
||||
tenet_scholasticism_greek_desc: "Faith and reason are not opposed but complementary, for God gave us minds to seek truth and hearts to love Him. Through study and contemplation, we ascend to higher knowledge.\n\n$pam_proverbs_1_7_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Skholastikē','tenet_scholasticism_historical_desc')]"
|
||||
tenet_scholasticism_default_desc: "Through rigorous intellectual inquiry and dialectical method, faith and reason can be reconciled, and deeper understanding of divine truth achieved.\n\n$pam_proverbs_1_7_default$"
|
||||
tenet_scholasticism_default_historical_glossary: "[Glossary('Scholasticism','tenet_scholasticism_historical_desc')]"
|
||||
tenet_scholasticism_historical_desc: "Scholasticism was the dominant method of learning in medieval European universities, reaching its height in the 12th and 13th centuries. It sought to reconcile Christian theology with classical philosophy, particularly the works of Aristotle.\n\nGreat scholastic thinkers like Anselm of Canterbury, Peter Abelard, Albertus Magnus, and Thomas Aquinas developed systematic approaches to theology that emphasized logical rigor and disputation. The Summa Theologica of Thomas Aquinas remains the supreme achievement of scholastic method, attempting to synthesize all human knowledge within a Christian framework."
|
||||
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_scholasticism_muslim_hebrew_greek_poi: "Visiting [points_of_interest|E] in [GetReligionByKey('judaism_religion').GetAdjective], [GetReligionByKey('islam_religion').GetAdjective], and [GetReligionByKey('zoroastrianism_religion').GetAdjective] [counties|E] gives additional @piety_icon![piety|E], [learning|E] [experience|E], and @spiritual_fulfillment_icon![spiritual_fulfillment|E]"
|
||||
doctrine_parameter_tenet_scholasticism_university_bonus: "Completing [GetActivityType('activity_adult_education').GetName] grants a long lasting [GetModifier('tenet_scholasticism_modifier').GetNameWithTooltip] [modifier|E]"
|
||||
doctrine_parameter_tenet_scholasticism_study_scripture_bonus: "[GetScheme('study_scripture').GetTypeName] [scheme_success_chance|E]: [success_chance_i]#P +10%#!"
|
||||
|
|
@ -1544,11 +1544,11 @@
|
|||
tenet_love_thy_neighbour_name: "$tenet_love_thy_neighbour_default_name$"
|
||||
tenet_love_thy_neighbour_latin_desc: "May we look at others as if through Your eyes, less judging, more loving, and seeing them, like us, as work that will be completed in due time by Your hands.\n\n$pam_matthew_22_39_latin$"
|
||||
tenet_love_thy_neighbour_latin_historical_glossary: "[Glossary('Diliges Proximum','tenet_love_thy_neighbour_historical_desc')]"
|
||||
tenet_love_thy_neighbour_greek_desc: "What can be sweeter and more beautiful than the love of a neighbour? Love is bliss, and hatred is torment. All the law and the prophets hang on these two commandments: Love the Lord thy God with all thy heart and love thy neighbour as thyself\n\n$pam_matthew_22_39_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Agapēseis tòn Plēsíon','tenet_love_thy_neighbour_historical_desc')]"
|
||||
tenet_love_thy_neighbour_default_desc: "The love of neighbor is inseparable from the love of God, and through acts of charity and mercy, we fulfill the whole of the divine law.\n\n$pam_matthew_22_39_default$"
|
||||
tenet_love_thy_neighbour_default_historical_glossary: "[Glossary('Love Thy Neighbour','tenet_love_thy_neighbour_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_love_thy_neighbour_county_bonus: "[counties|E] of this [faith|E] with #P 60+#! [county_opinion|E] can get a [GetModifier('tenet_love_thy_neighbour_modifier').GetNameWithTooltip] [modifier|E]"
|
||||
doctrine_parameter_tenet_love_thy_neighbour_hospital_shelter: "$building_type_hospices_01$ [buildings|E] reduce [travel_danger|E] in the [county|E] by #P 3#! to #P 10#!, rising with each level"
|
||||
|
|
@ -1570,11 +1570,11 @@
|
|||
tenet_divine_liturgy_name: "$tenet_divine_liturgy_default_name$"
|
||||
tenet_divine_liturgy_latin_desc: "The sacred liturgy is heaven brought to earth, where we join with angels and saints in eternal worship, crying holy, holy, holy to the Lord of hosts, whose glory fills all creation.\n\n$pam_isaiah_6_3_latin$"
|
||||
tenet_divine_liturgy_latin_historical_glossary: "[Glossary('Divinum Officium','tenet_divine_liturgy_historical_desc')]"
|
||||
tenet_divine_liturgy_greek_desc: "In the Divine Liturgy, the faithful participate in the heavenly worship, transcending time and space to stand before the throne of God with the cherubim and seraphim.\n\n$pam_isaiah_6_3_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Theía Leitourgía','tenet_divine_liturgy_historical_desc')]"
|
||||
tenet_divine_liturgy_default_desc: "The liturgy is the primary expression of faith, where heaven and earth meet, and the faithful participate in the eternal worship of God alongside angels and saints.\n\n$pam_isaiah_6_3_default$"
|
||||
tenet_divine_liturgy_default_historical_glossary: "[Glossary('Divine Liturgy','tenet_divine_liturgy_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_divine_liturgy_temple_piety: "Grants [GetModifier('tenet_divine_liturgy_choirs_modifier').GetNameWithTooltip]"
|
||||
doctrine_parameter_tenet_divine_liturgy_well_sung_liturgy: "Grants [GetModifier('tenet_divine_liturgy_officiant_modifier').GetNameWithTooltip]\n$modifier_definition_value_per_chaplain_learning$"
|
||||
|
|
@ -1587,11 +1587,11 @@
|
|||
tenet_aniconism_default_name: "$tenet_aniconism_name$"
|
||||
tenet_aniconism_latin_desc: "O Lord, You alone are worthy of worship. Preserve us from the snare of idols, that we may adore You in spirit and truth, not through images made by human hands, but through pure hearts lifted unto You.\n\n$pam_exodus_20_4_latin$"
|
||||
tenet_aniconism_latin_historical_glossary: "[Glossary('Iconomachia','tenet_aniconism_historical_desc')]"
|
||||
tenet_aniconism_greek_desc: "The veneration of images is not sanctioned by the Scriptures, nor by the tradition of the Fathers. Iconoclasm is the true teaching of the Church, purifying the faithful from the idolatry of images.\n\n$pam_exodus_20_4_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Eikonomakhía','tenet_aniconism_historical_desc')]"
|
||||
tenet_aniconism_default_desc: "You shall not make for yourself an idol or a likeness of anything. The worship of images is a corruption of the true faith.\n\n$pam_exodus_20_4_default$"
|
||||
tenet_aniconism_default_historical_glossary: "[Glossary('Aniconism','tenet_aniconism_historical_desc')]"
|
||||
tenet_aniconism_historical_desc: "Avoidance, prohibition, and destruction, of religious images has deep roots in Abrahamic traditions. In Christianity, the most significant expression was First Byzantine Iconoclasm (726-843 AD), initiated by Emperor Leo III and continued by 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."
|
||||
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."
|
||||
|
||||
# Alexandrian Catechism tenet
|
||||
|
||||
|
|
@ -1600,11 +1600,11 @@
|
|||
tenet_alexandrian_catechism_default_name: "$tenet_alexandrian_catechism_name$"
|
||||
tenet_alexandrian_catechism_latin_desc: "O Christ, the eternal Wisdom of God, illuminate our minds that we may perceive the hidden mysteries of Your Holy Scripture. Grant us eyes to see beyond the letter, to the spirit that gives life.\n\n$pam_1_corinthians_1_30_latin$"
|
||||
tenet_alexandrian_catechism_latin_historical_glossary: "[Glossary('Catechesis Alexandrina','tenet_alexandrian_catechism_historical_desc')]"
|
||||
tenet_alexandrian_catechism_greek_desc: "The Alexandrian tradition holds that divine wisdom is revealed through the allegorical interpretation of Scripture. Christ is the Logos, the divine Word through whom all truth is made known.\n\n$pam_1_corinthians_1_30_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Alexandrinē Katēkhēsis','tenet_alexandrian_catechism_historical_desc')]"
|
||||
tenet_alexandrian_catechism_default_desc: "The Alexandrian school emphasizes allegorical interpretation of Scripture and the synthesis of Christian theology with Greek philosophy, seeking deeper spiritual meanings beneath the literal text.\n\n$pam_1_corinthians_1_30_default$"
|
||||
tenet_alexandrian_catechism_default_historical_glossary: "[Glossary('Alexandrian Catechism','tenet_alexandrian_catechism_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
# Adoptionism Tenet
|
||||
|
||||
|
|
@ -1614,11 +1614,11 @@
|
|||
tenet_adoptionism_name: "$tenet_adoptionism_default_name$"
|
||||
tenet_adoptionism_latin_desc: "O Father, who didst look upon the righteous man Jesus and choose Him for Thy own, grant that we too may be found worthy of adoption. As Thou did raise Him from the waters and declare Him Thy beloved, so raise us from our lowliness into Thy divine family.\n\n$pam_mark_1_11_latin$"
|
||||
tenet_adoptionism_latin_historical_glossary: "[Glossary('Filius Adoptivus','tenet_adoptionism_historical_desc')]"
|
||||
tenet_adoptionism_greek_desc: "O God, who elevates the humble and chooses the righteous for Thyself, we praise Thee for the mystery of adoption. As Christ was raised to divine sonship by Thy grace, so too may we be numbered among Thy children.\n\n$pam_mark_1_11_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Hyiothesía','tenet_adoptionism_historical_desc')]"
|
||||
tenet_adoptionism_default_desc: "O Lord, help us understand the mystery of Thy Son's exaltation. May we follow His example of righteousness, that we too may be called children of God.\n\n$pam_mark_1_11_default$"
|
||||
tenet_adoptionism_default_historical_glossary: "[Glossary('Adoptionism','tenet_adoptionism_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_adoptionism_adoption_always_possible: "The [adopt|E] [interaction|E] is always available, without the usual requirements (although its target must still be eligible, and a subordinate marriage partner cannot adopt)"
|
||||
doctrine_parameter_tenet_adoptionism_adoption_accepted: "[vassals|E] and children who follow this [rite|E] do not resent an [Concept( 'adopt', 'adoption' )|E] (#N -10#! to #N -25#! [opinion|E] avoided)"
|
||||
|
|
@ -1635,11 +1635,11 @@
|
|||
tenet_armed_pilgrimages_default_name: "$tenet_armed_pilgrimages_name$"
|
||||
tenet_armed_pilgrimages_latin_desc: "O Lord, strengthen our arms as we take up the cross in Your holy name. Guide our steps on the sacred journey, that we may defend the faith and liberate the holy places from the hands of the infidel.\n\n$pam_matthew_16_24_latin$"
|
||||
tenet_armed_pilgrimages_latin_historical_glossary: "[Glossary('Peregrinatio Armata','tenet_armed_pilgrimages_historical_desc')]"
|
||||
tenet_armed_pilgrimages_greek_desc: "The faithful are called to follow Christ by taking up the cross, not only spiritually but in defense of the holy places. Armed pilgrimage is an act of devotion, a journey of faith protected by the sword.\n\n$pam_matthew_16_24_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Énoplon Proskýnēma','tenet_armed_pilgrimages_historical_desc')]"
|
||||
tenet_armed_pilgrimages_default_desc: "Pilgrimage to the holy places is a sacred duty, and the faithful are called to protect these sites and fellow pilgrims by force of arms if necessary.\n\n$pam_matthew_16_24_default$"
|
||||
tenet_armed_pilgrimages_default_historical_glossary: "[Glossary('Armed Pilgrimages','tenet_armed_pilgrimages_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
# Communal Identity Tenet
|
||||
|
||||
|
|
@ -1648,11 +1648,11 @@
|
|||
tenet_communal_identity_default_name: "$tenet_communal_identity_name$"
|
||||
tenet_communal_identity_latin_desc: "We are the chosen race, a royal priesthood, a holy nation, set apart by God. May we proclaim His mighty deeds and walk worthy of our calling as His people.\n\n$pam_1_peter_2_9_latin$"
|
||||
tenet_communal_identity_latin_historical_glossary: "[Glossary('Populus Dei','tenet_communal_identity_historical_desc')]"
|
||||
tenet_communal_identity_greek_desc: "Summoned from darkness into His marvelous light, we are a holy nation, a people God claims as His possession. In Christ we are made one body.\n\n$pam_1_peter_2_9_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Laòs Theoũ','tenet_communal_identity_historical_desc')]"
|
||||
tenet_communal_identity_default_desc: "The faithful are united as God's chosen people, a community set apart from the world, sharing a common identity and purpose in Christ.\n\n$pam_1_peter_2_9_default$"
|
||||
tenet_communal_identity_default_historical_glossary: "[Glossary('Communal Identity','tenet_communal_identity_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
# Consolamentum Tenet
|
||||
|
||||
|
|
@ -1661,11 +1661,11 @@
|
|||
tenet_consolamentum_default_name: "Consolamentum"
|
||||
tenet_consolamentum_latin_desc: "O Lord, we have fought the good fight, we have finished the race, we have kept the faith. Receive now Thy servant into the consolation of the Spirit, that the soul may be freed from the bonds of this material world.\n\n$pam_2_timothy_4_7_latin$"
|
||||
tenet_consolamentum_latin_historical_glossary: "[Glossary('Consolamentum','tenet_consolamentum_historical_desc')]"
|
||||
tenet_consolamentum_greek_desc: "By the laying on of hands and the prayer of the faithful, the spirit receives divine consolation. The good fight is fought, the race is finished, and faith is kept unto the very end.\n\n$pam_2_timothy_4_7_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Paráklēsis','tenet_consolamentum_historical_desc')]"
|
||||
tenet_consolamentum_default_desc: "Through the sacred rite of spiritual consolation, believers receive the Holy Spirit and are prepared for their journey from this world to the next.\n\n$pam_2_timothy_4_7_default$"
|
||||
tenet_consolamentum_default_historical_glossary: "[Glossary('Consolamentum','tenet_consolamentum_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
# Divine Marriage Tenet
|
||||
|
||||
|
|
@ -1674,11 +1674,11 @@
|
|||
tenet_divine_marriage_default_name: "$tenet_divine_marriage_name$"
|
||||
tenet_divine_marriage_latin_desc: "O Lord, it was not for lust that we were joined in this sacred union, but with sincerity and in truth. Grant that we may find mercy and grow old together, preserving the sanctity of our bond.\n\n$pam_tobit_8_7_latin$"
|
||||
tenet_divine_marriage_latin_historical_glossary: "[Glossary('Matrimonium Sacrum','tenet_divine_marriage_historical_desc')]"
|
||||
tenet_divine_marriage_greek_desc: "Marriage within the community of faith preserves the sacred bloodline and maintains purity before God. Not in lust but in truth are such unions blessed, that mercy may be found for husband and wife.\n\n$pam_tobit_8_7_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Hieròs Gámos','tenet_divine_marriage_historical_desc')]"
|
||||
tenet_divine_marriage_default_desc: "Sacred marriage within the community of faith maintains spiritual purity and preserves the sanctity of the religious bloodline across generations.\n\n$pam_tobit_8_7_default$"
|
||||
tenet_divine_marriage_default_historical_glossary: "[Glossary('Divine Marriage','tenet_divine_marriage_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
# Gnosticism Tenet
|
||||
|
||||
|
|
@ -1687,11 +1687,11 @@
|
|||
tenet_gnosticism_default_name: "$tenet_gnosticism_name$"
|
||||
tenet_gnosticism_latin_desc: "O divine Wisdom, hidden from the ages, reveal to us the mysteries of the spiritual realm. Free our souls from the prison of matter, that we may ascend to the fullness of light and knowledge.\n\n$pam_1_corinthians_2_7_latin$"
|
||||
tenet_gnosticism_latin_historical_glossary: "[Glossary('Gnosis','tenet_gnosticism_historical_desc')]"
|
||||
tenet_gnosticism_greek_desc: "True salvation comes through gnosis, the secret knowledge of divine things hidden from the material world. We speak God's wisdom in mystery, the hidden wisdom decreed before the ages for our glory.\n\n$pam_1_corinthians_2_7_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Gnõsis','tenet_gnosticism_historical_desc')]"
|
||||
tenet_gnosticism_default_desc: "Salvation is achieved through secret spiritual knowledge, revealing the divine spark within and the path to escape the material world created by the Demiurge.\n\n$pam_1_corinthians_2_7_default$"
|
||||
tenet_gnosticism_default_historical_glossary: "[Glossary('Gnosticism','tenet_gnosticism_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
# Mendicant Preachers Tenet
|
||||
|
||||
|
|
@ -1700,11 +1700,11 @@
|
|||
tenet_mendicant_preachers_default_name: "$tenet_mendicant_preachers_name$"
|
||||
tenet_mendicant_preachers_latin_desc: "O Lord, as You sent forth Your apostles without gold or silver, so we go forth in poverty, relying on Your providence alone. Grant us the grace to preach Your Gospel in simplicity and truth.\n\n$pam_matthew_10_9_latin$"
|
||||
tenet_mendicant_preachers_latin_historical_glossary: "[Glossary('Pax et Bonum','tenet_mendicant_preachers_historical_desc')]"
|
||||
tenet_mendicant_preachers_greek_desc: "Following the example of Christ who had nowhere to lay His head, the mendicant preachers embrace voluntary poverty. Taking nothing for the journey, they trust in God's provision as they spread the Gospel.\n\n$pam_matthew_10_9_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Ptōkhoì Kērykes','tenet_mendicant_preachers_historical_desc')]"
|
||||
tenet_mendicant_preachers_default_desc: "Religious orders devoted to poverty and preaching, wandering without possessions to spread the faith, trusting in divine providence for their daily needs.\n\n$pam_matthew_10_9_default$"
|
||||
tenet_mendicant_preachers_default_historical_glossary: "[Glossary('Mendicant Preaching','tenet_mendicant_preachers_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
# Pentarchy Tenet
|
||||
|
||||
|
|
@ -1713,11 +1713,11 @@
|
|||
tenet_pentarchy_default_name: "$tenet_pentarchy_alternate_name$"
|
||||
tenet_pentarchy_latin_desc: "Wherever we gather in Christ's name, He is with us. The five great sees of Rome, Constantinople, Alexandria, Antioch, and Jerusalem are the pillars of the Church.\n\n$pam_matthew_18_20_latin$"
|
||||
tenet_pentarchy_latin_historical_glossary: "[Glossary('Quinque Sedes','tenet_pentarchy_historical_desc')]"
|
||||
tenet_pentarchy_greek_desc: "Our Church is governed by the five patriarchates established in apostolic times. Christ is present wherever His people gather, and through the pentarchy His authority is exercised over all the world.\n\n$pam_matthew_18_20_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Pentarkhía','tenet_pentarchy_historical_desc')]"
|
||||
tenet_pentarchy_default_desc: "The universal Church is governed by five ancient patriarchal sees, each with authority over its region, maintaining unity through conciliar communion.\n\n$pam_matthew_18_20_default$"
|
||||
tenet_pentarchy_default_historical_glossary: "[Glossary('Pentarchy','tenet_pentarchy_historical_desc')]"
|
||||
tenet_pentarchy_historical_desc: "The Pentarchy was the model of Church governance that recognized five major patriarchal sees: Rome, Constantinople, Alexandria, Antioch, and Jerusalem. Formalized by the Council of Chalcedon in 451 AD, it mirrored the political weight of these cities in the Roman Empire, each patriarch ruling his region, with disputes referred to ecumenical councils.\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."
|
||||
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."
|
||||
|
||||
# Unrelenting Faith Tenet
|
||||
|
||||
|
|
@ -1726,11 +1726,11 @@
|
|||
tenet_unrelenting_faith_default_name: "$tenet_unrelenting_faith_name$"
|
||||
tenet_unrelenting_faith_latin_desc: "O Lord, strengthen our faith, that substance of things hoped for, that conviction of things unseen. May we stand firm against all adversity, never wavering in our devotion to You.\n\n$pam_hebrews_11_1_latin$"
|
||||
tenet_unrelenting_faith_latin_historical_glossary: "[Glossary('Fides Indefessa','tenet_unrelenting_faith_historical_desc')]"
|
||||
tenet_unrelenting_faith_greek_desc: "Faith is the assurance of things hoped for, the conviction of things not seen. Through unshakeable belief, the faithful overcome all trials and persecutions, standing firm unto death.\n\n$pam_hebrews_11_1_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Pístis Akatapónētos','tenet_unrelenting_faith_historical_desc')]"
|
||||
tenet_unrelenting_faith_default_desc: "A faith that cannot be shaken by persecution, hardship, or doubt. Believers are called to stand firm in their convictions regardless of worldly consequences.\n\n$pam_hebrews_11_1_default$"
|
||||
tenet_unrelenting_faith_default_historical_glossary: "[Glossary('Unrelenting Faith','tenet_unrelenting_faith_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
|
||||
# Miaphysitism tenet
|
||||
|
|
@ -1741,11 +1741,11 @@
|
|||
tenet_miaphysitism_name: "$tenet_miaphysitism_default_name$"
|
||||
tenet_miaphysitism_latin_desc: "Council of Ephesus was not a latrocinium. The error of Chalcedon must be corrected. The divine and human natures are united without confusion, without change, without division, without separation in the one person of Christ.\n\n$pam_colossians_2_9_latin$"
|
||||
tenet_miaphysitism_latin_historical_glossary: "[Glossary('Miaphysitismus','tenet_miaphysitism_historical_desc')]"
|
||||
tenet_miaphysitism_greek_desc: "The Council of Éphesos was right to restore Eutyches and condemn Flavian. Christ has one united divine-human nature, fully God and fully human, free of all confusion or separation.\n\n$pam_colossians_2_9_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Miaphysitismós','tenet_miaphysitism_historical_desc')]"
|
||||
tenet_miaphysitism_default_desc: "Christ has one united nature that is both divine and human, inseparably joined in the Incarnation.\n\n$pam_colossians_2_9_default$"
|
||||
tenet_miaphysitism_default_historical_glossary: "[Glossary('Miaphysitism','tenet_miaphysitism_historical_desc')]"
|
||||
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 in 451 AD rejected this formula in favor of Dyophysitism (two natures), and the Oriental Orthodox Churches (Coptic, Armenian, Ethiopian, Syriac) separated from the Byzantine Church, maintaining their Miaphysite theology to this day."
|
||||
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."
|
||||
doctrine_parameter_tenet_miaphysitism_honest_bonus: "[GetTrait('honest').GetName( GetNullCharacter )] [characters|E]: #P +10%#! @piety_icon![piety|E] gain, #P +10#! [clergy|E] [opinion|E]"
|
||||
doctrine_parameter_tenet_miaphysitism_deceitful_penalty: "[GetTrait('deceitful').GetName( GetNullCharacter )] [characters|E]: #N -10%#! @piety_icon![piety|E] gain, #N -10#! [clergy|E] [opinion|E]"
|
||||
doctrine_parameter_tenet_miaphysitism_open_confession: "[piety_i]#P [EmptyScope.ScriptValue('minor_piety_gain')|0]#! [piety|E] each year while your [liege|E] does not share your [faith|E]"
|
||||
|
|
@ -1759,11 +1759,11 @@
|
|||
tenet_hesychasm_name: "$tenet_hesychasm_default_name$"
|
||||
tenet_hesychasm_latin_desc: "O Lord, grant us the grace of holy stillness. May we find You who dwell in unapproachable light. Teach us to pray without ceasing, that our hearts may become temples of Your presence.\n\n$pam_psalm_46_10_latin$"
|
||||
tenet_hesychasm_latin_historical_glossary: "[Glossary('Hesychasmus','tenet_hesychasm_historical_desc')]"
|
||||
tenet_hesychasm_greek_desc: "Lord Jesus Christ, Son of God, have mercy on me, a sinner. Through stillness of body and mind, through the ceaseless repetition of the Prayer of the Heart, let me ascend to theoria, the vision of the uncreated divine light.\n\n$pam_psalm_46_10_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Hēsykhasmós','tenet_hesychasm_historical_desc')]"
|
||||
tenet_hesychasm_default_desc: "Through inner stillness, contemplative prayer, and the repetition of the Jesus Prayer, the faithful may experience direct communion with God and behold His uncreated light.\n\n$pam_psalm_46_10_default$"
|
||||
tenet_hesychasm_default_historical_glossary: "[Glossary('Hesychasm','tenet_hesychasm_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
doctrine_parameter_tenet_hesychasm_meditation_bonus: "#P Increased#! @piety_icon![piety|E] and @spiritual_fulfillment_icon![spiritual_fulfillment|E] for taking the [GetDecisionWithKey('meditate_in_seclusion_decision').GetName] [decision|E] at your [capital|E]"
|
||||
doctrine_parameter_tenet_hesychasm_spiritual_counsel_bonus: "#high $spiritual_counsel_interaction$#! from [clergy|E] of this [rite|E] grants more @piety_icon![piety|E] and @spiritual_fulfillment_icon![spiritual_fulfillment|E]"
|
||||
doctrine_parameter_tenet_hesychasm_patient_bonus: "[GetTrait('patient').GetName( GetNullCharacter )] [characters|E]: #P +10%#! @piety_icon![piety|E] gain, #P +10%#! @spiritual_fulfillment_icon![spiritual_fulfillment|E] gain"
|
||||
|
|
@ -1785,11 +1785,11 @@
|
|||
tenet_anachoresis_name: "$tenet_anachoresis_default_name$"
|
||||
tenet_anachoresis_latin_desc: "O Lord, as You led Your Son into the wilderness to prepare for His ministry, so too lead us into the desert of our hearts. In solitude and silence, may we flee the distractions of the world and find You alone.\n\n$pam_matthew_4_1_2_latin$"
|
||||
tenet_anachoresis_latin_historical_glossary: "[Glossary('Vita Eremitica','tenet_anachoresis_historical_desc')]"
|
||||
tenet_anachoresis_greek_desc: "Blessed are those who withdraw from the world, for they shall find God in the silence of the desert. As the prophets dwelt in caves and holes in the ground, so too do the servants of Christ seek solitude to wage war against the passions.\n\n$pam_matthew_4_1_2_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Anakhōrēsis','tenet_anachoresis_historical_desc')]"
|
||||
tenet_anachoresis_default_desc: "Through withdrawal from worldly society into the wilderness, the faithful may achieve spiritual purity, conquer the passions, and draw closer to God through solitary prayer and ascetic discipline.\n\n$pam_matthew_4_1_2_default$"
|
||||
tenet_anachoresis_default_historical_glossary: "[Glossary('Anachoresis','tenet_anachoresis_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_anachoresis_mystic_trait: "Gains the [GetTrait('lifestyle_mystic').GetName( GetNullCharacter )] [trait|E]"
|
||||
doctrine_parameter_tenet_anachoresis_meditation_bonus: "#P Increased#! @piety_icon![piety|E] and @spiritual_fulfillment_icon![spiritual_fulfillment|E] for taking the [GetDecisionWithKey('meditate_in_seclusion_decision').GetName] [decision|E] away from your [capital|E]"
|
||||
|
|
@ -1807,7 +1807,7 @@
|
|||
tenet_mortification_of_the_flesh_name: "$tenet_mortification_of_the_flesh_default_name$"
|
||||
tenet_mortification_of_the_flesh_latin_desc: "O Lord, grant us the grace to crucify our flesh with its passions and desires. Through holy suffering may we share in the Passion of Christ and mortify the deeds of the body, that we may truly live.\n\n$pam_galatians_5_24_latin$"
|
||||
tenet_mortification_of_the_flesh_latin_historical_glossary: "[Glossary('Mortificatio Carnis','tenet_mortification_of_the_flesh_historical_desc')]"
|
||||
tenet_mortification_of_the_flesh_greek_desc: "Through fasting, vigils, and bodily mortification, the servants of God subdue the flesh and bring it into subjection, that the spirit may soar toward heaven.\n\n$pam_galatians_5_24_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Nékrōsis tẽs Sarkós','tenet_mortification_of_the_flesh_historical_desc')]"
|
||||
tenet_mortification_of_the_flesh_default_desc: "The faithful mortify the flesh and its sinful desires, sharing in Christ's suffering to purify the soul and achieve spiritual perfection.\n\n$pam_galatians_5_24_default$"
|
||||
tenet_mortification_of_the_flesh_default_historical_glossary: "[Glossary('Mortification of the Flesh','tenet_mortification_of_the_flesh_historical_desc')]"
|
||||
|
|
@ -1821,7 +1821,7 @@
|
|||
pam_mortification_flagellant_gain_toast: "From your [GetTenetType('tenet_mortification_of_the_flesh').GetName( GetPlayer.GetRite )]: you have embraced the [GetTrait('flagellant').GetName( GetPlayer.Self )|E] path"
|
||||
pam_mortification_holy_scars_toast: "From your [GetTenetType('tenet_mortification_of_the_flesh').GetName( GetPlayer.GetRite )]: the scourge has left holy scars upon your flesh"
|
||||
pam_mortification_suffering_sanctifies_toast: "From your [GetTenetType('tenet_mortification_of_the_flesh').GetName( GetPlayer.GetRite )]: you offer the suffering of the flesh to God"
|
||||
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."
|
||||
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."
|
||||
|
||||
# Holy Myron tenet
|
||||
|
||||
|
|
@ -1834,11 +1834,11 @@
|
|||
tenet_holy_myron_ethiopic_historical_glossary: "[Glossary('Qeddus Meron','tenet_holy_myron_historical_desc')]"
|
||||
tenet_holy_myron_latin_desc: "Through the sacred Chrism, consecrated by the bishop, the faithful receive the seal of the gift of the Holy Spirit. The anointing completes the grace of Baptism.\n\n$pam_john_3_5_latin$"
|
||||
tenet_holy_myron_latin_historical_glossary: "[Glossary('Sanctum Chrisma','tenet_holy_myron_historical_desc')]"
|
||||
tenet_holy_myron_greek_desc: "The Holy Myron, consecrated by the Patriarch, is the seal of the gift of the Holy Spirit. Through this sacred anointing, the newly illumined receive the fullness of the Spirit's gifts, becoming temples of the living God.\n\n$pam_john_3_5_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Hágion Mýron','tenet_holy_myron_historical_desc')]"
|
||||
tenet_holy_myron_default_desc: "The Holy Myron, or sacred Chrism, is a specially consecrated oil used in the sacrament of Confirmation to seal the newly baptized with the gift of the Holy Spirit, completing their initiation into the Church.\n\n$pam_john_3_5_default$"
|
||||
tenet_holy_myron_default_historical_glossary: "[Glossary('Holy Myron','tenet_holy_myron_historical_desc')]"
|
||||
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: a portion of the previous batch is always added to the new, an unbroken chain said to reach back to 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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_holy_myron_artifact: "Can send the [court_chaplain|E] to create a #V Holy Myron#! [artifact|E], via the [GetDecisionWithKey('pam_prepare_holy_myron_decision').GetName] [decision|E]; its charges are spent to bless [artifacts|E][AddLocalizationIf( HasDlcFeature( 'coronations' ), 'pam_holy_myron_param_coronation_append')][AddLocalizationIf( HasDlcFeature( 'legends_of_the_dead' ), 'pam_holy_myron_param_funeral_append')]"
|
||||
pam_holy_myron_param_coronation_append: ", your [coronation|E]"
|
||||
|
|
@ -1860,11 +1860,11 @@
|
|||
tenet_khachkar_armenian_historical_glossary: "[Glossary('Khachkar','tenet_khachkar_historical_desc')]"
|
||||
tenet_khachkar_latin_desc: "As the Armenians raise their stone crosses to heaven, let us mark this Earth with the symbols of Salvation, the Cross of our Lord Jesus Christ.\n\n$pam_galatians_6_14_latin$"
|
||||
tenet_khachkar_latin_historical_glossary: "[Glossary('Crux Lapidea','tenet_khachkar_historical_desc')]"
|
||||
tenet_khachkar_greek_desc: "Stone monuments, carved with sacred symbols, bear witness to Christ's victory and stand as eternal memorials to the faithful.\n\n$pam_galatians_6_14_greek$"
|
||||
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_greek_historical_glossary: "[Glossary('Líthinos Staurós','tenet_khachkar_historical_desc')]"
|
||||
tenet_khachkar_default_desc: "Stone crosses carved with intricate religious imagery serve as sacred monuments marking holy sites, commemorating the dead, and celebrating divine providence.\n\n$pam_galatians_6_14_default$"
|
||||
tenet_khachkar_default_historical_glossary: "[Glossary('Khachkar','tenet_khachkar_historical_desc')]"
|
||||
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."
|
||||
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."
|
||||
|
||||
doctrine_parameter_tenet_khachkar_decision_unlock: "Can use the [GetDecisionWithKey('pam_raise_khachkar_decision').GetName] [decision|E] for #V 5#! years after inheriting from a close [dynasty|E] relative"
|
||||
doctrine_parameter_tenet_khachkar_kin_death_stress_loss: "Lose #P 20#! [stress|E] when a close [family|E] member dies"
|
||||
|
|
|
|||
Loading…
Add table
Add a link
Reference in a new issue