Zanthist Church

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The First International Church of Zanthism, more commonly known as the Zanthist Church, is the largest of the churches of Zanthism, comprising over 90% of all Zanthists worldwide. Developed as a distinct entity through the consolidation of various national and international priesthoods throughout the latter half of the 18th century, the Church was officially founded on May 18th, 1748, the date of the founding of the Holy Empire of Zataria, and has remained its official state religion since. Officially, the Church is headed by the Holy Emperor, Grand Patriarch and The One Who Is Most Holy, from the Imperial Palaces. However, in reality, the College of Priests is the body most burdened with the administration of the Church’s functions.

Zanthist Theology is based, predominantly, around the writings and spiritual teachings of the Zanthir (Radiant One), first Emperor of Zataria. These writings, the Khezered (On Distinctions in Light), Mas’Sah’tariq (Way and Disciplines), and most importantly the Zanimeh (Book of the Sun), are consolidations and elaborations on both contemporary (18th century) and pre-existing Zatari sun-worship, and are considered the Primary Scriptures of the Zanthist Church. The Church teaches that it is the One Holy Fellowship and Church, founded by the Radiant One, that its Priests and Clerics are possessed of Divine Authority, as conferred by the Radiant One himself, and that the Holy Emperor of Zataria is the successor and Rightful Heir of the Radiant One, and therefore descendant of the Supreme Deity, Za. It maintains that it practices the True, Original, and Only Practice and Doctrine of the Zanthist Faith, reserving Divine Authority as passed down from the Covenant of Zanth’Arak. Various subordinate organizations, including the Order of St. Kedina and the Knights Solaire, are also represented within the Church structure, though many of these demonstrate subtle shifts in theological doctrine and practice.

It’s standard dogma, developed over the course of the 18th and 19th centuries, is defined broadly as “worship of the Supreme Entity, the practice of Service to the Church, and the Advancement of Self and Society.” These are further defined in the Mas’Sah’tariq, “The Way and Disciplines,” one of the primary scriptures of the Zanthist Church, which elaborates on the individual “aims” or “Goals” of existence.

Having had extraordinary, some would say singular, effect on Zatari society, the Zanthist Church has only recently begun to grow, with significant foreign populations developing over the last two decades. Though growth has been seen, the majority of Zanthists are still centered in and around the Holy Empire, with communities developing in allied and adjacent nations, and well as in a few less-concentrated populations elsewhere.


Organization[edit | edit source]

The Church is known to have expanded upon the extant ecclesiocratic systems developed within the state cult apparatus of the Valirian and Khumbani states, in 1761 releasing its “Eaq’Sulta’Nasbar” or “Doctrine on Authority,” wherein the formal Priestly hierarchy was established, formally headed by the Divine Emperor, supported by the High Priest of Zanth’Arak (until 1896 of Val’Arak), in turn supported by the twin Colleges of Priests and Clerics. These are themselves further divided.

The College of Priests[edit | edit source]

Occasionally referred to as the “Lower Assembly,” the College of Priests is the Zanthist organizational structure that governs the priesthood of the Zanthist Church. Individual Zanthist priests, za’Muskai (singular Za’Muska, lit. “Luminous One”), are ordained graduates of official Priestly Academies, Zan'jin'Eah, charged with intermediation between the Zanthist laity and the Supreme Divinity, as well as the maintenance of Temples and other Church structures and systems, public spiritual functions such as officiation at religious rituals and festivals, demonstration of the Zanthist tenets, and general oversight of the spiritual well-being of their respective congregation. Perhaps their most important ceremonial role is in the Custodianship of the Eternal Fires, the ceremonial flames kept burning at all hours by Temple staff. High Priests, Scia’za’Muskai, are generally further removed from the laity, and tend to perform far more bureaucratic functions, overseeing Church logistics and serving as supervisors and authorities to lower-ranking Priests. This makes them similar, in many respects, to the Clerics, though unlike Clerics, High Priests retain a vital ceremonial role, performing many of the annual rituals of the Zanthist faith, in which their participation is often deemed the central facet.

The College of Clerics[edit | edit source]

Referred to in academic contexts as the “Upper Assembly,” the College of Clerics is the Zanthist organizational structure that governs the academic and theological aspects of the Zanthist Church. It’s members, Te’alimai (singular Te’alima, lit. “Learned/Sage One”), are the graduates of the two Zanthist Clerical Universities, both of which require exceptional spiritual and academic performance and dedication for entry. Upon graduation, the individual in question is not required, like Priests, to become ordained, and is considered a member of the College of Clerics regardless of their chosen level of involvement with the Church (exceptions for apostates, convicted heretics/criminals, etc. do apply), though the vast majority do remain in fairly active roles as Temple Clerics (Te’alim’Saghai), “Common” Clerics (Te’alim’Mullai), or Zanthist Judges (Te’alim’Qadrai).


Doctrine[edit | edit source]

The Doctrine of the Zanthist Church is derived predominantly from the three Primary Scriptures, the major writings of the Zanthir, the first Divine Emperor of Zataria. Additionally, Doctrine is influenced by statements, teachings, and writings made by the Zanthir, both before and after the establishment of the Holy Empire, as well as his companions and successors. Since the 20th century, the Divine Emperors have taken a reduced role in the issuing and direction of Doctrine, and therefore theological, astronomical, and philosophical discourse among Zanthist scholars has been a significant force in the development of the modern Church Doctrine. The Zanthist Church believes that it is guided by the Supreme Deity in its discourse on theological issues, and that therefore it is protected infallibly from error when falling into a set determination on a specific doctrinal issue.

The Supreme Deity[edit | edit source]

The Zanthist Church holds that there is One True Supreme Deity, who exists simultaneously in several Kha’latri ("States of Being”). Most prominent among these is the Divine Entity Za, referred to by the non-Zanthist community as the star Vira. Za is also believed to be the physical location of the afterlife.

The Zanthir[edit | edit source]

Zanthists believe that the Zanthir (“Prophet”) was an Emanation of Za. In an event known as the Ne’Zalion (“Descent/Alighting of Za”), Za’s Divine Force and Will was incarnated in the body of a young monk in Esef’Arak, former capital of the Kingdom of Khumbana. It is believed that the purpose of the Zanthir and of his successors was/is primarily the establishment and maintenance of the Holy Empire of Zataria. It is taught that during His lifetime, the Zanthir remained in a state of Ku’Aalima (“Perfection”), existing free of Sin or wrongdoing. Zanthir is believed to be an As’Xsa (~“Virtue”), an Emanation of the Divine Entity Za. Therein, he was considered to have been acquainted with the State of Humanity, having “alighted” into the self of a Zatari monk, but was of a greater Divine nature than that of the common mortal.

Judgement/Afterlife[edit | edit source]

The Zanthist Church holds that each person's soul, immediately upon their death, will be “rendered true in Za’s Light,” and Judgement passed upon them, based upon their “Spiritual Fortitude,” a combination of one’s actions, beliefs, and personal spirituality. If one has achieved sufficient righteousness, according to the Church, their soul will be admitted to the Afterlife. Officially, this Afterlife lacks formal description, but is doctrinally understood to be a state of pure spiritual fulfillment and joy. Most Zanthist worshipers, as well as many outside scholars, believe the Zanthist scriptures to indicate that the Afterlife is in fact contained within the physical body of the Divine Entity Za. While this theory has been prevalent since long before the establishment of the Church, Zanthist doctrine has been cautious in its treatment.

Lesser Divinities[edit | edit source]

While the Zanthir is considered an As’Xsa, the Zanthist Church recognize a large number of additional Divine forces, all of which are believed to flow directly from the power of Za. A Za’vash (plural: Za’vashi; lit. “Person Of/With Za”) is a mortal person recognized as having an exceptional degree of holiness, of spiritual likeness or closeness to Za. According to Zanthist doctrine, all Righteous Dead (those who have been Judged and have passed into the Afterlife) would qualify as Za’vashi, though only a particular few are worthy of targeted veneration, emulation, or formal ecclesiastical recognition. This recognition, referred as Qtar’al, officially allows for the invocation of the individual Za’vash, or “saint,” both in private amongst individual Zanthists, and in public service and/or ceremony.

Controversial Practices[edit | edit source]

Drug Use[edit | edit source]

Perhaps the most readily known of the practices encouraged by the Zanthist Church is the utilization of a stunning variety of psychoactive substances and mind-alteration techniques. These activities are encouraged "as fully as possible" by Church members, and in many cases services are provided in which psychoactive substances are actively applied or distributed. As "Fulfillment and Absoluteness of Mind, Self, and Spirit" is believed necessary to achieve true closeness to Za, the alteration of mind is equally believed to be necessary to achieve the aforementioned "Absoluteness." Further info to come, surely.

Sexual Activity[edit | edit source]

Arguably the only major contender for the most visible of the Zanthist Church's controversies is its position on sexuality. Having been the subject of nearly ceaseless discussion since the foundation of the Church, the encouragement of sexual activity remains a firm and fundamental position of the Church, with absolutely no indication of shifting. Sexual activity, of most every kind, is considered healthy, important, and distinctly within the Will of Za. Sexual "deviancy" is a far stricter term within the Church (and the Holy Empire), and a good many international incidents and controversies have arisen because of this, to no one's great surprise.

Mutilation[edit | edit source]

Many practices that, while not officially endorsed by the Zanthist Church, are nonetheless practiced with spectacular frequency amongst Zanthists have been met with controversy, including scarification, tattooing, and piercing/implantation. While many of the health concerns raised by opponents to these practices have been effectively eliminated due to centuries of cultural practice and awareness, as well as a comprehensive education system for practitioners and medical services staff, their continued practice has remained the object of significant international unease, if not outright disapproval.

Hymns to Za[edit | edit source]

The following is a collection of Hymns, Prayers, and Supplications to Za, transcribed into Common.

The Hymn to the Glorious Rising Light

1)

A Hymn of Praise to Za when he rises in the great heights of the Two Horizons. Homage to you, Za, Beautiful One of the Day! You Rise, forever, without fail - how many are your works, O Great Creator. Your radiance is in your face, and as far as bright metals it does not resemble your splendours.

Self-existent One, you moulded your members into physical forms; giving birth, but not born; One by himself by reason of his powers, Traverser of Eternity, He Who is over the Ways of Millions of years, maintaining his Divine Form.

2)

As are the beauties of the celestial regions, even greater are your beauties. More brilliant is your complexion than that of all heaven. You sail across the heavens, all faces look at you as you go, they cannot resist your radiance.

You manifest the symbol of your power at break of Day in beams of light, strong is your Divine Way under your Majesty. In but a day you journey over a road of millions and hundreds of thousands of minutes. When you pass, so too does the Day.

The hours of the Night likewise you make to fulfill themselves. No interruption takes place in your toil. All eyes direct their gaze upon you, they cease not to do so. You quickly rise up in the morning, your sparkling rays flash in the eyes.

3)

Praise be to you, O Glorious Za, the Day, Creator of Mortals and Creator of their Life. Praise be to you!

You are like the Great Falcon whose feathers are many-coloured, you, O Creator, who raise yourself up from Darkness! He exists by his own power, he was not born, he who dwells in the heights. We cry out joyfully at his rising and at his setting likewise! He is the fashioner of what the ground produces, conqueror of the Lands and the Waters, from the great to the small.

You, Creator, splendid over all gods and men, artificer, gracious one, exceedingly great, progressing in his work. The bounty of your cattle cannot be counted. The strong herdsman, driving his strong beasts, you are the strength and the shelter for them.

He provides the sustenance for their life, springing up, traversing the course of the Creator, manifesting himself and raising up his beautiful form. He illuminates Viranos with his Divine Symbol, he is the primeval substance of the world. He made himself, and is of himself alone.

4)

He looks on what he has made, the One Lord, bringing along countless lands every day, observing those who walk about upon the land; shining in the sky he performs transformations by day. He makes the seasons from the months.

He loves the heat of summer. He loves the cold of winter. He makes every member of the body warm. He embraces every land. All of creation cries out in adoration of him when he rises daily.

5) (optional, observed primarily in services within the Holy Empire itself)

His son, Zanthir, is the representative of the throne of Za upon Viranos, overseer of the Works in his Sanctuary which, as his beloved son, the Lord upon Viranos, that which Za has made for you. He has appointed him to be the Officer in charge of the Great House of Za and all its temples and treasures. We are his subjects, and we serve his Will as the Self-Made Lord of the World.


A Hymn of Praise to Za, as he Sets in the West

Praise be to you, O Lord Za, who rises as the One God in the Divine Way about Viranos.


You are adored. Your beauties are before my eyes, and your splendor falls upon my body.


You go to your setting in the Divine Way with fair winds, and the heart is glad. The hearts of your worshippers rejoice.


You stride over the heavens in peace, all your foes being cast down.


The Cosmic Bodies which never rest sing hymns to you, and the Stars which never vanish glorify you as you set to rest in the Horizon of the Celestial Heights.


You are beautiful at morning and at evening, O Living Za, the Unchanging One, my Lord.


Homage to you who rise in the east and set in the west in your splendor.


You rise and shine across the sky, O you who are the True God.


The Sky pays homage to you, and Law and Truth embrace you at morning and at evening.


Joyfully you stride over the heavens and the great abyss in the heavens is content in your radiance. Your enemies are cast down headlong, their bodies are burned by your heat, and their eyes are forever blinded by your splendorous light.


Za comes like a cool wind. Za comes like a roaring fire. Za comes in radiance and glory.


The winds of the South, the North, the West and the East praise you, O Divine Substance, from whom all forms of life spring forth.


When you speak, the Cosmos is flooded with silence, O Self-Created One, who dwelt, exalted, in Heaven, before ever the World came into being.


O Shepherd, O Lord, O Self-Existent One, Creator of All Things, you make the tongue of all the spirits. You have made all that sprang forth from the waters, and you rise up from them over the land.


Let me breathe the air which comes from your face and your Great Wind which is of the East. Glorify my spirit, and make divine my soul.


O Lord Za, you are worshipped at setting in peace, and are exalted because of all your wondrous works. Your setting is as the little death upon us, and I long for your rising. Shine upon my body each day.