Saintly Saturday: St. Clement of Rome

Today is the feast of St. Clement of Rome. According to the list of bishops given to us by both St. Irenaeus and St. Hegesippus, Clement was the third bishop of Rome. He became a Christian through Sts. Barnabas and Peter. Under the reign of Emperor Trajan, St. Clement was first sentenced to hard labor (where he found and ministered to many Christians) and then drowned by having an anchor tied around his neck about the year A.D. 100.

His legacy includes two Epistles written to the Corinthians. According St. Dionysius of Corinth, these letters were publicly read on Sundays in the church. Intriguingly, this means that these two Epistles were part of the discussion in the early Church as to what should be included in the New Testament canon. In my own experience, I have found that many do not realize that the NT as we know it was not formally recognized until the 4th century. Indeed, the earliest NT writings first appeared more than two decades after the crucifixion of Christ.

This, of course, is soil ripe for folks to claim that certain books were suppressed while others were forced upon Christians and other conspiracy theories about how the NT came to be. The Epistles of St. Clement, however, demonstrate a couple of important factors. First and foremost, the books of the NT were written by Christians for Christians and it was Christians who determined what stayed and what didn’t. Secondly, due to the fact that Clement’s letters did not make the cut despite being accepted as good and right (they were read publicly in church), the criteria for what stayed and what didn’t had two factors:

• They had to contain the Apostolic kerygma — Christ crucified and risen.
• They had to be written by that generation that witnessed Christ.

Clement, being the third bishop of Rome was too far away from the Apostles to make the cut.

His letters, though, are a very interesting read — particularly the first. It is replete with Scriptural quotes, focuses primarily on ethical behavior (something of a trend with early Roman Christians) and integrates Hellenistic thought. The most intriguing example of the latter (and most useful in terms of an FRPG) is the 25th chapter:

Let us consider that wonderful sign [of the resurrection] which takes place in Eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.

So, Clement gives us inspiration for a fantastic creature (the phoenix), its life cycle (which includes a larval stage) and an adventure — retrieving the bones from the city of Heliopolis. This presents a couple of interesting possibilities:

First, what if a the phoenix were an insect rather than a bird? This would explain the 500 year life cycle (an exaggeration of the 7-year cycle of the cicada), the worm-like larval stage (found in all kinds of insects) and (though Clement does not mention it) even the mythical fire of the phoenix (there are several insects that produce nasty chemical cocktails for self-defense). The “bones” in question could very well be the shedding of the outer shell as the phoenix emerges into its adult state.

Second, the adventure in question could very well be something of a competition or race. The value of the phoenix bones would have to be very high (are they a key component in the spell Raise Dead?). Various factions would hire and equip expeditions into the ancient (and monster infested) city to recover these bones. The party could very well be one of these expeditions. Extra-party rivalry, intrigue and conflict would be all part of the fun. Are there any agreed-to rules as to how these expeditions are to be conducted or is it a free-for-all? If there are rules, what are the penalties for cheating? What is the procedure for proving that someone did or did not cheat?

This, of course, is a beautiful set-up for a campaign. There is a built-in cultural reason that there are adventurers and that there is a megadungeon. There is also the added bonus of a built in time-frame in which a party needs to “level up” enough to be a contender in the adventure of several life-times. On this day one year from now, the competition begins. Will you and your party be ready?

Saintly Saturday: St. Lazarus and St. Tikhon

I must admit that I am torn in several directions today. While many of you are enjoying Easter weekend, I am readying myself for the marathon that is the Orthodox Christian Holy Week. Blogging will be spotty this coming week, if I manage to get in front of the computer at all. Thus today is going to be a bit of a smorgasbord.

Saturday of St. Lazarus

As I noted last year, the Saturday before Palm Sunday in the Orthodox Calendar celebrates St. Lazarus, the Friend of Christ who is called back from the tomb four days dead. Though I mentioned several things from his life, one particularly interesting detail from his hagiography that I did not note last year is that he never smiled after being brought back to life. There is a clue as to why in one of the hymns sung during the week leading up to Lazarus Saturday:

Lazarus is now two days in the tomb; he sees the dead of all the ages. There he has witnessed strange horrors, a numberless throng held fast by the bonds of Hades. Thus his sisters lament bitterly as they look on his tomb. But Christ comes to bring His friend to life, that a hymn may be raised by all in unison: "Blessed are You, O Savior, have mercy on us."

In other words, what he saw was so harrowing that it marked him for life. I will grant, this is before Christ Himself went down into Hades to break open the brass gates and preach the Kingdom to the dead, but it still is a very interesting image, particularly for those whose campaign worlds do not have (yet) Christ or a Christ-analogue.

For those who have qualms about Raise Dead and its affects upon their campaign world, the story of Lazarus gives a fascinating limiting factor — those that come back aren’t quite the same. Depending on how severe these consequences, a Referee could assign physical change (loss of Con, for example) or mental change (please roll on the insanity table, please). Such consequences would make some players think twice about using Raise Dead on their favorite characters.

St. Tikhon, Patriarch of Moscow and Enlightener of North America

Born in 1865, in the Russian region of Pskov, St. Tikhon was a monk who became bishop of Alaska and the Aleutian Islands at the end of the 19th century. In 1900 his see was extended to include all of North America. He did much for the Orthodox Christians across the United States, including the consecration and establishment of several Churches, including St. Nicholas Cathedral in New York and St. Nicholas Church in Brooklyn.

In 1917 he was elected as Patriarch of Moscow, just as the Bolshevik Revolution was about to sweep across Russia. St. Tikhon stood steadfast in the faith despite the utter destruction that followed in the wake of the communist revolution. He fell ill in 1924 and died today in 1925. Due to his sufferings, he is also considered a Confessor.

It seems that the saints are insistent that I continue to work on my campaign based on a fantasy version of 18th century Alaska. Last week, I differentiated different types of magic in terms of pseudo-science. I mentioned that found magic would likely be alien technology.

Colonial powers normally fight over territory not just for land, but for the riches that the land provides. Alaska is famous for both its gold and its oil; however, neither had been discovered until later into the 19th century. For the purposes of having something for Ruthenia and Albion to fight over, I think an interesting twist might be akin to a post earlier this week by Desert Scribe over at Super Galactic Dreadnaught — The Starship as Megadungeon.

As I mentioned in the comments, this is an idea that I have been trying to implement for years, having been deeply affected by Expedition to the Barrier Peaks. Therefore I have a plan: in a remote region of fantasy-Alaska, there is a valley created by the crash of a huge space ship. Much of the regional conflict is centered around control of the valley and its access. Scattered throughout the region are also various escape pods and smaller vessels also involved in the crash.

One candidate for these aliens are the Tuniit/Tunijuat or maybe they were slaves of the aliens who controlled the ship. Regardless, I plan to have a huge spaceship as the tentpole megadungeon of the campaign.

For those that worry about mapping such a dungeon, I offer a solution. Being an old Traveller Fan, one of my favorite aspects of the Traveller universe were all the various war games that helped form what became known as the Third Imperium. Among these board games is Azhanti High Lightning which is a game about combat scenarios aboard a huge space dreadnaught. The beauty of this game is that it provides fourteen full color deck plans. Even better, GDW has it available as a .pdf!

Thus, all you need to do is figure out what kind nasties a group of adventurers will encounter therein, once they sneak by whatever fortification is protecting the valley (depending, of course on whether or not they are aligned to whoever happens to control said fort at the time).

Saintly Saturday: St. Lazarus

Every year on the Saturday before Palm Sunday, the Orthodox Church celebrates St. Lazarus the Friend of Christ. We read the account of Christ raising him from the dead in the eleventh chapter of John in anticipation of the resurrection that we will see on Pascha (Easter). Because the chief priests wanted to do him harm (see John 12:10), Lazarus fled the Holy Land and ended up in Cyprus. There, he became the first Bishop of Kition (modern day Larnaca).

In one of the most interesting (and, for me, most personal) stories of his time in Cyprus, St. Lazarus missed his family and friends so deeply that he sent a boat to get the Virgin Mary and others to come visit him. On their journey to Cyprus, a storm blew them off course and they ended up on Mt. Athos (a peninsula in northern Greece). The locals were converted to Christianity and today the mountain is the spiritual center of Orthodox monasticism (it has twenty monasteries, a dozen sketes and several hermitages and the monks there still have a very special relationship with the Virgin Mary).

The Gospel According to John makes a very big deal out of the fact that Lazarus had been dead four days prior to being raised from the dead. This was important, because at four days, the body began to stink — someone was really dead and beyond the hope of resuscitation. This is why Christ rose on the third day — He was not to see any corruption (decay, putrefaction, etc.). In other words, the only way that Lazarus could have been raised from the dead was if God Himself had done so.

This is in stark contrast to the various editions of D&D, which place the number of days a person could be dead prior to the casting of Raise Dead at either 4 days + 4 days/level above 8 of the spell caster or 1 day/level of spell caster. Thus, for those who worry about the ramifications of a world with Raise Dead readily available, Scriptural tradition actually provides for a bit of control — 3 days or nothing.

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The Shroud of St. Lazarus

This holy relic appears to be a battered and stained cloth, though it detects strongly of divine magic. Its efficacy only becomes apparent, however, when used to wrap the body of someone recently dead. As long as the body is wrapped within three days of death, the Shroud of St.Lazarus prevents putrefaction. While so wrapped, a Raise Dead spell may be successfully cast upon the body no matter how long it has been since death.