The Cult Of The Trinity

Within Trinitist theology, it is said that those who subject themselves to a mortal existence of suffering and piety will be rewarded after their soul has departed from the earth. After death, one will be met with the Ring Of Fire, a wall of flame that surrounds Amenthes (the name Trinitists use for their afterlife). Heavenly voices will call out to the Soul, instructing them to enter the flames and be judged. If they are holy, they shall pass through with but a singular, small burn on their palm. If they have not lived as the Gods have demanded, and if they have not repented for their sins in life, they shall be punished.   Those who have angered the Trinity will be trapped and consumed by the Ring, the flames eating away at flesh and bone as they are fed vision after vision of their own sins and transgressions. But while wrathful, the Gods are of deep mercy and compassion. It may take a day, it may take a century, or it may take an eternity, but all are redeemed eventually as they recognize their sins and repent.   Amenthes itself, though never described in great detail, is said within the scriptures to be situated in a realm beyond Mortal perception, somewhat implied to be quite literally permeating the living, physical world. At the center is the Throne of the Gods, with the righteous and the redeemed around them having as much access to wholesome pleasure, natural beauty, and union with family as they could ever desire.   This, of course, is all nonsense, as the Gods cannot create an "afterlife" nor can there be one at all, as when a living being dies, their soul leaves their body for good and simply joins with the rest of the mana in the universe.

Like all religions on Ecumene, the Cult of the Trinity worships the Divine Trinity, but the religion has chosen to worship specific aspects of the Trinity over others.   Yxotl is worshipped as "Yxotl the Shield Bearer". His domain as the God of War is focused upon by the Trinitists. The Cult of the Trinity believes that, in times of war, Yxotl favors them and only them, and his divine magic will protect those who praise the Augus. As well, the Trinitists believe that defense of the meek is something highly prized by Yxotl.   Qhaxsus is worshipped as "Qhaxsus the Beneficent". His domain as the God of Wealth and Charity is focused upon by the Trinitists. The Cult of the Trinity believes that Qhaxsus will reward the faithful and pious with riches, but he is not shy about punishing sinners with poverty.   Oxlan is worshipped as "Oxlan the Artifex". His domain as the God of Craftsmanship is focused upon by the Trinitists. The Cult of the Trinity believes that everything built or crafted is a show of skill to Oxlan, and the better the workmanship, the more pleased Oxlan becomes.   Furthermore, the Cult of the Trinity does not believe the Gods take a part in creating life, believing that they are simply judges of the soul, not the producers of it.

Primus the Martyr, the founder and sole recognized Prophet of the Cult, would model his faith on his experiences. They blessed him with great magical talent, yet they tested his resolve by having his parents beaten to death in front of his very eyes. The Trinity gives and the Trinity takes in equal measure: this was the truth that Primus realized.   As he was spreading the word of the Gods throughout the Aurelian Empire, the Martyr and his scribes would write the "Divine Record". This is the one and only religious book that the Orthodox religion (a name for the Cult used primarily by Commonalists) recognizes as sacred. All of it written in verse, the Divine Record is the "definitive" collection of the Trinity's knowledge and teachings (or at least that which they saw fit to feed into Primus). The Divine Record, as said within the scriptures themselves, is completely infallible. Ignoring passages or looking for false meaning within the holy texts are all grievous sins, and while the interpretation of the Record has shifted somewhat throughout the centuries and the exact meaning of certain passages is debated, it has largely remained a static monolith.   Whenever a non-Trinitist is asked to describe the Cult, they will often call it "cruel" or "ruthless". This is largely due to the strict morality that Primus and his Divine Record laid out for the world to follow and the even stricter punishments. Sex outside of marriage, sodomy, divorce, gluttony, gambling, and immodesty are all severe sins within Trinitism, though some are punished more severely than others. Indeed, the Trinitist faith believes very strongly in penance. As the world existed before the Gods, and therefore, before Holiness, everything living in the world is impure by some measure. Not evil, mind you, just impure. As one is and cannot be perfect, they are excused for minor slip-ups, but as thinking beings that are capable of understanding and following the word of the Gods, all are responsible for seeking atonement for faults both minor and major. Normally, prayer or consultations with local clergy will suffice, but if one's sins weigh especially heavy on them, the Divine Record declares that they should go into a public place and flog themselves or request that a priest flog them until they feel as though they have redeemed themselves. It is said that the sting of the whip and the humiliation felt serves to redeem sinners both physically and mentally: mortifying their flesh and drowning their pride. Those guilty of violating a state's religious laws will be flogged in public, but it goes further; those guilty of murder or rape will have their hand chopped off in full view of the public, forcing them to forever bear shame that cannot be concealed.   Though the Cult's strictness in regard to such things as gambling and sodomy are well known, knowing about the dogged iconoclasm of the Trinitists is perhaps more important to understanding the faith as a whole. While images of Saints and even the Prophet are tolerated, the Cult has a completely no-tolerance policy for images of the Gods themselves, no matter what form they take. Even if an artist paints a painting in which the Gods are subtly portrayed as a flock of three birds or even a set of three mountains, they will be excommunicated and their entire catalog of works will be ordered burned and banned. Of course, this also applies to fetishism and idolatry. While the Cult is very fussy about this kind of thing, the reasoning behind it is quite simple and even understandable. The Gods are the only things in Creation that are totally pure, and therefore, one is not only being sinfully prideful in attempting to visually portray the majesty of the Gods, but the very fact that their sinful, mortal hands are trying to mold the Divine is reprehensible.   As stated before, much of Trinitist theology derives from their idea that mortals, as a consequence of pre-dating Divinity itself, are inherently sinful, and that to be welcomed into Amenthes, they must recognize and rectify their sins. It should go without saying, though, that the Cult has always preached that it is not enough to simply flagellate or fast to shed yourself of sin. To truly live divinely, one must be divine to others. The Divine Record expressly states that all people of Ecumene, be they Humans, Tengu, or Satyrs, are naturally equal. Though different, each and every one of them is capable of understanding the word of the Gods, spreading the word of the Gods, and venerating the word of the Gods. Because this is so, it is obvious that the Gods see every race as equally worthy of salvation, and therefore, of equality and kindness in life.   Of course, Trinitism recognizes such things as chastity, self-restraint, dutifulness, kindness to all, patience, and humility as great virtues. As said before, one cannot live divinely if one is not divine to others, so kindness to neighbors and giving assistance even when not requested is highly valued both within Trinitist theology and Trinitist culture. This all being said though, it hardly scratches the surface when it comes to the intricacies of Trinitist virtue. For that, we refer to the "Gospel of Labor".   The Gospel of Labor is a very simple name for a rather complex social idea within Trinitism. As stated so many times so far, the Trinitists believe that mortals must first know hardship to learn humility. In the day-to-day, this means dedicating one's self to one's labor and one's family. These intertwined things are the most important things in a Trinitist's life. It is said that, if one is true of heart and devoted to their duties of work and family, the Gods will reward them with wealth that is both gained and maintained. The Gospel of Labor does not expressly say but rather heavily implies that those living in poverty simply need to be more pious. If they have more faith and continue with their duties, it is said, the Gods will see fit to first grant them security and prosperity and then bliss in eternity. It is in following this tenet that Primus the Martyr rewarded his most loyal follower and life-long deputy, Lucius Milonius, the Kingdom of Tellus.   However, the Divine Record makes it plain that generational wealth, in contrast with wealth gained, is not a sign of divine favor. A pious father does not make for a pious son. For that reason, and to ensure that those who have been allowed to taste the fruit of the Gods do not forget themselves, the Gospel of Labor also outlines the social duties of the wealthy. The largest of them all is the giving of alms, with wealthy Trinitists being instructed to give up at least 5% of their wealth to the less fortunate either directly or through donations to shelters, poorhouses, soup kitchens, public hospitals, or even addiction treatment centers. Almsgiving is said to benefit both parties almost equally. For the almsgiver, it ensures that they are caring for their community, are setting a good example to said community by being charitable to others just as the Gods were charitable to them, and are reminded that there are others who need to be saved and that they themselves must stay virtuous lest the Gods see fit to take back their generosity. For those benefiting from the alms, the idea is that those who are doing their duty as they should benefit and can perhaps use the charity to improve their own lives or even the lives of others.   It is expressly stated within the Divine Record that a woman's duty is to her family above all else and that women should be modest in all things. For the longest time, partially due to already established traditions of patriarchy, the submission of women was more or less Trinitist doctrine and that remains today. However, that may change. Nowhere in the Divine Record is it said that women should submit themselves to men or exclusively stay in the home, with it being argued that both men and women serve their families while in the workforce. Furthermore, Trinitist Feminists very frequently cite the Doctrine of Equality, which states that all people are equal in spirit. This, then, should also apply to women. While it has not gained too much ground yet, feminist theology within the Cult is on the rise (though mostly among educated female Trinitists), though it is hard to say when the Cult will accept such ideas if they ever do.   Though the Cult is notably homophobic, the Divine Record actually goes so far as to defend the rights of transgender individuals. Trinitists, like all on Ecumene with the exception of the Commonalists, believe that the Gods do not have a role in the creation of new life. Therefore, if one is born a sex that does not match their gender, the Trinitist scripture says that it is their right to be known by their preferred pronouns and undergo sexual surgery, Trinitism being the only religion on Ecumene to recognize transgender identities. Even still, many Trinitists are not as accepting of these people as the priesthood is, which is why many FtM individuals will actually enter into the Trinitist priesthood (MtF individuals, just like regular women are allowed to serve as archivists, maids, and groundskeepers within churches and cathedrals in return for making a vow of chastity and against sin in general) themselves and request to be assigned somewhere far from their homeland.   The Cult of the Trinity recognizes something known as "Sainthood". If a Trinitist does something amazing either for the Cult or for the world at large, the Cult will declare them a Saint after their death to officially recognize their accomplishments and more or less sanction them as a role model for all other Trinitists. It should go without saying that true veneration or worship of a Saint is completely disallowed, though some of the biggest have large followings and court a great deal of respect from the faithful. Two Saints of this type are Saint Lucius Milonius (the first King of Tellus and the greatest friend and ally of Primus the Martyr) and Saint Khosrov Arscan (the Dwarf who came to Tellus to spread his people's own pagan religion but who would return home a Trinitist and almost single-handedly lay the groundwork for the Trinitist domination of Northern Sahul).

For a Trinitist, worship starts at birth. Right after a baby has been born and cleaned, they will be taken outside and have a pinch of dirt sprinkled on their head by the father or some other close male relative if the father is not available. This practice is said to tie the child to the earth, ensuring that they will grow up dutiful and pious. Only after the Earth Ritual has been completed can a Trinitist be given a personal name. Those who convert to the Trinitist faith will also undergo the same ritual (though it is done not by their father but by a priest), being made to take a new name after their conversion.   The Divine Record recommends that the faithful pray at any chance they get, though morning and evening prayers are especially important. All Trinitist prayers (the most common originating from the Divine Record and supplementary Prayer Books) are written in verse, and one would not be too far off in saying that Trinitists do not actually pray, they chant or recite hymns. Though most prayers are done more casually, the aforementioned morning and evening prayers must be done while kneeling upon hard ground, open palms raised to heaven. Furthermore, Trinitists are compelled to fast on the first and last days of every month, only being allowed water and juices until nightfall, to improve their moral fiber by curbing overindulgence and tolerating the pain of starvation in silence. Trinitists are also prohibited from participating in intercourse or partaking in drugs on fasting days. Furthermore, it is tradition for Trinitists of both sexes to wear triskelion pendants around their neck or around their wrists to show their devotion.   Every Third-Day, a Trinitist community will gather in the local Church for morning mass. A Trinitist Church is, more often than not, built of stone and easily recognizable due to its domed rooves and thin spires. While most are quite humble, some Churches (called Cathedrals) are absolutely massive, such as the "Hall of the Holy Martyr", a cathedral in the Chambadzor Hold that is the size of a castle built into the very walls of the Hold. It is Trinitist custom to bow towards a Church before passing by it and to kiss the hand of a priest before talking with him. The service itself is a solemn affair, with those in attendance entering the main room, which is only lit by torches. Clerics will begin to spread incense as the attendees kneel upon floors of stone or dirt as the Vicar enters the room. He will then begin to sing and those in attendance will either hum or sing along with the hymn, feeling the glory of the Gods within them. After the singing, the Vicar will often impart spiritual advice or teachings to the community at large before taking more personal questions in private.   Like the rest of Ecumene, the Trinitists celebrate the Refulgencia on Heraldsky 8th, but to them, it is not just the birth of the Gods; it is the birth of the Martyr. Massive celebrations erupt through the Trinitist world on this day as triskelions and portraits of Primus the Martyr are hung in windows and the faithful attend hour-long Church services before being released to enjoy a day of revelry and games. At the end of the day, as the sun begins to set, gifts are given out to family and friends, and as the clock strikes midnight, Trinitists will erupt into songs praising and thanking the Gods.   The second big holiday out of the three ones generally celebrated across the Trinitist world is the "Feast of the Victorious Day", better known as the Victory Feast. This holiday is in celebration of the day the very first Trinitists and their army led the charge on the capital city of the Aurelian Empire, Reginca, only to win the day and force the followers of a now almost forgotten religion into obscurity. Celebrated on Leafrest 3rd, the day is normally rung in with parades in major cities, although reenactments of Trinitist forces forcing out Imperials can be found almost everywhere, as it is a time-honored tradition. To celebrate the victory of the good word over the forces of heresy, practicing Trinitists will often fill themselves with food during the night's dinner, surrounded by friends and family, only to fast the next day.   The last large holiday of the Cult of the Trinity is the solemn and serious "Martyrica", a tragic reflection of the Refulgencia. On this day, Stareve 14th, hundreds of years ago, the prophet Primus was slain in battle while leading a Trinitist force against heretics during the collapse of the Aurelian Empire, a scant four months after his victory at Reginca. On this day, all Trinitists fast for the entire day in respect of their fallen leader, and when night comes, they will put candles in front of their doors, candles with wicks so long they will keep their flame burning brightly throughout the night.

The Cult of the Trinity is easily the most highly organized religion throughout the entirety of Ecumene, largely due to not only the size and structure of its priesthood but also its education and the reverence the Trinitist commoners have for their religious leaders. The Divine Record states that a highly organized priesthood is needed for the health of the religion, for without an educated class of clerics to protect the faith from heresies and to guide the flock into Amenthes, nothing of use would get done. Even though the Divine Record could be purchased and read by anyone for centuries now, Trinitists continue to trust the cloth. After all, one would go to a doctor if they are in physical distress because the doctor is trained to deal with that. It follows, then, that one should go to a priest if they are in spiritual distress because the priest is trained to deal with that and the common people are not.   That, however, is not the only reason Trinitist priests are often referred to as "doctors of the divine". Since its inception, the Cult has practiced a sort of scholasticism in the way they educate their priests and in the way they view the Gods. Though humility will gain their favor, to understand the Gods on the level needed to guide others along the path, one must devote themselves not just to prayer but to study of the Trinity, their mysteries, and the mysteries of existence as a whole. It is for this reason that many clerics of the Cult are learned in one or more sciences and that the Cult itself will often fund the sciences and prop up Trinitist schools of higher learning, for to understand Creation is to understand the Divine.   The road up the priestly ladder is a long one and most do not make it past the second wrung. To begin one's religious education, one will enroll in an Abbey, which is a small school for up-and-coming priests. The students there (who are called Ordinands) are taught Trinitist theology, ritual, and most everything having to do with the faith, but they will also be tasked with maintaining the grounds and learning some sort of vocational skill to assist the local community so that they do not forget hard work. Some Abbeys are known to organize mission trips into other lands, though this is not too common. Though it does vary, it usually takes from three to five years to be able to take the Tripartite Vows: a vow of celibacy, a vow against vices, and a vow to fast weekly. After a vow has been taken, an Ordinand's head will be shaved and they will be subject to another Earth Ritual. Immediately after, they must decide between becoming an Abbot (a teacher within an Abbey, not specifically the one they were educated at) or a Cleric.   A Cleric is the lowest ranking "proper" priest of the Trinitist cloth, best thought of as an apprentice. A newly made Cleric will be assigned to the service of a Vicar, who will give them a more practical education while the Cleric assists them with rituals, matters of ceremony, and the day-to-day maintenance of a Church. Each Church usually has between one or three Clerics and no more. By ecclesiastical decree, Clerics are the only ordained Trinitists who can serve in the Armed Forces of a nation, and if they are to do so, they must be assigned as a chaplain. A Cleric will stay a Cleric until the death, retirement, or removal of either their Vicar or a Vicar without a Cleric of their own, but only after the news has reached the locality's Apostle and he approves the ascension of a Cleric to Vicar. During religious ceremonies and other important public appearances, a Cleric will wear black robes and cover their face with a matching color capirote (worn so that the attention of the faithful is not drawn to the priest's own sinful form but to the glory of the Gods). While Abbots are required to wear the same type of black robes at all times and not just during religious or notable appearances, they are not required to ever don a capirote.   When most Trinitists (and most of the other faiths) think of a Trinitist priest, they think of a Vicar. Vicars oversee the maintenance of individual Trinitist Churches and are responsible for almost all Trinitist rituals on the community level. They are the ones who lead mass every Third-Day and every Trinitist holiday, they are the ones who bless newborns with the Earth Ritual and who take the Last Rites of the dying, they are the ones who flog those who have either done wrong in their own eyes or in the eyes of the law, and they are the ones who give individual spiritual advice to those who need it. As trusted members of every Trinitist community, Vicars are often at the forefront of community organization. During religious ceremonies and other important public appearances, a Vicar will wear white robes and cover their face with a matching color capirote (worn so that the attention of the faithful is not drawn to the priest's own sinful form but to the glory of the Gods).   If a Vicar is recognized by the Trinitist ecclessiarchy (but specifically the Augus) for being especially skilled in administration, they will be appointed as a Prelate upon the death, retirement, or removal of whoever came before. The entire Trinitist world is divided into Prelatures, each overseen by a Prelate. It is the job of a Prelate not to preach, but to ensure good conduct amongst the priests of his realm, distribute funding within his realm, serve as the Dean of every Abbey within his realm, and organize conferences and other meetings of the ordained Trinitists within his realm. During religious ceremonies and other important public appearances, a Prelate will wear orange robes and cover their face with a matching color capirote (worn so that the attention of the faithful is not drawn to the priest's own sinful form but to the glory of the Gods).   Going further up the ladder, if a Prelate is recognized by the Augus for exemplary service, he may be appointed as an Apostle within the 20-strong Apostolic Council after the death or retirement of whoever came before. An Apostle cannot be removed from their position unless undeniable proof of extreme theological or criminal wrongdoing has appeared. As a group, the Apostolic Council serves as an advisory body to the Augus, the undisputed head of the Trinitist faith throughout Ecumene, but individually, they each oversee an administrative district known as an Apostolate. As of current, there are 20 Apostolates across the Trinitist world (one for each Apostle). An Apostle must ensure that his realm's Prelates (all of whom were selected by him and then approved by the Augus) are doing their jobs competently and righteously, distributing funding from on high amongst the various Prelatures of his Apostolate, and reviewing requests for a class of Ordinands to graduate, promoting Clerics to Vicars and Vicars to Prelates, not to mention all of the other organizational, bureaucratic nonsense someone with all the power an Apostle has must deal with. During religious ceremonies and other important public appearances, an Apostle will wear golden robes and cover their face with a matching color capirote (worn so that the attention of the faithful is not drawn to the priest's own sinful form but to the glory of the Gods).   Finally, all the way up at the top is the Augus. While he does not wield any temporal power, he is the infallible and undisputed head of the Cult of the Trinity, elected from the ranks of the Council of Apostles by the Council of Apostles after the death or retirement of the previous Augus (who himself casts three votes within a sealed letter). Upon one's ascension to the position, they will give up their personal name out of humility and will from that point on only be referred to as His Holiness or the Augus. As the head of the church, the Augus is the representative of the Trinity on Ecumene and is therefore completely infallible. To disagree or to criticize the Augus or his actions (at least while he is on the throne) is to commit heresy. While he is, of course, advised by the Apostolic Council, only the Augus has the authority to issue edicts on matters of faith and declare individuals to be excommunicated (expelled from the Cult) or to be anathema (an enemy of the Cult who was never part of it to begin with or who left the faith). In addition to these powers, the Augus also serves as the Apostle of Histria (with his Apostolate being limited to the city itself). It also falls to His Holiness to organize worldwide Cult activities, discuss with national governments the status of the Cult within their borders, and handle other minutiae, this all without mentioning the massive amount of influence an Augus has over the thoughts and actions of the Trinitist faithful. During religious ceremonies and other important public appearances, the Augus will wear red robes and cover their face with a matching color capirote (worn so that the attention of the faithful is not drawn to the priest's own sinful form but to the glory of the Gods), carrying a golden staff topped with a Triskelion (the symbol of the Cult).

Due to the strict hierarchy of the Cult, there is very little room for dissension (the rise of the Atgiji faith in Lievonija being a major exception), though while the Trinitist church has always put itself above individual cultures, they have long allowed some more folksy worship traditions to persist out of necessity.