Saintly Saturday: St. Hilary of Poitiers

Today is the Feast of St. Hilary of Poitiers. Born in the 4th century A.D. of pagan parents in Gaul (modern day France), he was trained in philosophy and rhetoric. In his adult life, he saw the weaknesses of a pagan world-view and embraced Christianity. In A.D. 350 he was elected bishop of Poitier were, along with St. Athanasius the Great (who was his contemporary), defended the Orthodox Faith in a sea of Arianism. In other words, most of Christendom under the leadership of the Arian Emperor Constantius believed that Christ not only did not share the same nature as the Father but that there was a time when the Son was not. In contrast, St. Hilary insisted that the three persons of the Holy Trinity were of one nature.

In A.D. 355, the Emperor required all of the bishops to sign a letter condemning St. Athanasius. St. Hilary refused and was sent into exile in Phrygia, which is in west-central modern-day Turkey. It was there that St. Hilary wrote his seminal work On the Trinity. The Emperor soon found that having St. Hilary in such close proximity to the capital was actually causing more trouble than it was worth and St. Hilary was returned to his see in A.D. 360 where he served until his death in A.D. 368. St. Martin of Tours was his protege and after founding a monastery near Poitiers continued St. Hilary’s legacy when elected to be bishop of Tours in A.D. 370.

We are also in the season of Epiphany, which for the Orthodox Church is a celebration of the Trinity:

As You were baptized in the Jordan, O Lord, then the worship of the Trinity became manifest, for the voice of the Father bore witness to You, naming You the Beloved Son; and the Spirit, in the form of a dove, confirmed the certainty of the word. O Christ God, who appeared and illumined the world, glory to You. — Apolytikion of the Feast of Epiphany [emphasis mine]

Many years ago now, JB of B/X Blackrazor asked the question Wherefore Art Thou Religion? In response, I declared Religion Art Right Here where I detailed some of the default fantasy analog for Christianity I use in a lot of my campaigns. This post, however, does not explain the Trinitarian nature of the Istinite God. I delve into my thinking on this with this Saintly Saturday post on St. Athansius himself.

This is all a prelude to adding to this tapestry of a fantasy analog of Christianity by taking an early Christian hymn attributed to St. Hilary and passing it through the metaphoric engine I proposed based on the paradigmata of St. Athansius the Great.

First, lets look at the Hymn Gone are the Shades of Night by St. Hilary:

Gone are the shades of night,
The hours of rest are o'er;
New beauties sparkle bright,
And heaven is light once more.
To Thee our prayers shall speed,
O Lord of light Divine;
Come to our utmost need,
And in our darkness shine.
Spirit of love and light,
May we Thine image know,
And in Thy glory bright,
To full perfection grow.
Hear us, O Father blest,
Save us, O Christ the Son;
Thou Comforter the best,
Lead us till life is done.

Note that the metaphoric theme here is Light vs. Dark. The metaphor I use to describe the fantasy analog of the Trinity for my campaign world is borrowed from D&D: Law vs. Chaos or Civilization vs. the Wilderness:

Nomos (which roughly translates as Law)
Isten (which roughly translates as Crown or King)
Thikeosyni (which roughly translates as Citizenship or Righteousness)

Thus, in order to make this hymn an analog, it is necessary to shift the metaphor and images from Light vs. Dark to Law vs. Chaos.

Gone are the designs of the demonic wilderness
The hours of fear have passed
Remade are the citizens of our metropolis
The people of the New Kingdom are massed
To You our prayers shall speed
O King of the City Divine
Come to our utmost need
In the Chaos it is your rule for which we pine
Citizenship of all that is good and right
May we Your crown know
And in your reign of might
To full perfection grow
Hear us, O Law most blest,
Save us, O Isten the King,
You Righteousness best,
Lead us to life everlasting.

And thus, an analog hymn for my fantasy analog for Christianity based on the work of St. Hilary of Poitiers is born.

Saintly Saturday: St. Athanasius the Great

Today is one of the Feasts of St. Athanasius the Great, who is also celebrated on January 18 with St. Cyril of Alexandria.

Let me get this out of the way: I love this man. As one might expect from someone who has written blog posts entitled Saintly Saturdays I have relationships with many of the saints, and many of them are special, formative and important to who I am; however, if there is one saint who has had more influence on who I am, how I think about God and how I read Scripture, the one that comes to mind is St. Athanasius.

One of the central players in the Christological controversies of the 4th century, Athanasius was only a deacon when he attended the First Ecumenical Council as an aid to the Patriarch of Alexandria. This did not stop him from influencing and convincing that Council to adopt what would become known as the Nicean Creed (which is an inaccurate translation historically, conceptually and linguistically — it should be known as the Nicean-Constantinopolitan Symbol of Faith).

He would go on to not only become the Patriarch of Alexandria but THE defender of the First Ecumenical Council. At times, he stood alone against the world, spending seventeen of his fifty-seven years as bishop in various exiles. Several times he escaped the clutches of imperial soldiers intent on placing him jail or even executing him. One of my favorite of these escapades sounds much like a story told of an RPG party getting out of a tight spot.

During the reign of Julian the Apostate, soldiers seeking his execution were in pursuit of him as he fled down the Nile on a boat. When Athanasius realized he was being chased, he had the boat turn around and calmly head down the river towards his pursuers. When they caught up with him, none realized who he was and when questioned as to the whereabouts of Athanasius, he responded, “He is near.” This caused the soldiers to rush away past the bishop in hot pursuit of what was nothing.

At the center of the controversy was (is) two seemingly contradictory experiences of God. One is best summarized by St. John Chrysostom in his Anaphora:

You are God ineffable, beyond comprehension, invisible, beyond understanding, existing forever and always the same

The other is described by St. Peter in his Second Catholic Epistle:

He has granted to us his precious and very great promises, that through these you may escape from the corruption that is in the world because of passion, and become partakers of the divine nature (1:4).

All of the various heresies throughout the history of the church have tried to explain this apparent contradiction away by minimizing or ignoring one of these experiences. The Orthodox Church has always insisted on both.

St. Athanasius was one the first in a long line of Church Fathers to wrestle with how the Church has always experienced God as both intangible, etc. and tangible, etc. He did so by differentiating between the being of God (which is ineffable, beyond comprehension, invisible, beyond understanding, existing forever and always the same) and the activities of God (in which we can partake of His divine nature).

To this end, he scoured Scripture to find what he called παραδείγματα (paradeigmata) which is the root word for the English word paradigm. He found that whenever there was a simile or metaphor that referred to God, it would do so in a consistent manner for the Father, the Son and the Holy Spirit.

For example, the Father is fountain (Jer. 2:13), the Son a river (Ps 65:10) and we are said to drink of the Holy Spirit (1 Cor 1:13). His point is that the Trinity is one in being, but distinct in the activities of the three persons. The Father cannot be a fountain if there is no running water (the Son) or if we cannot drink of it (the Holy Spirit). Remove any one of the Trinity from this paradigm and you are no longer referring to the same God that is found in Scripture.

I find this use of paradigms to be extremely useful in terms of inserting a Christian/Church-analogue into an FRPG setting. One can cast the Trinity in terms of paradigm:

Father = source of the metaphor
Son = the embodiment of the metaphor
Holy Spirit = the means humanity participates in the metaphor

So, to use the example above, a fountain is the source (Father); the river the embodiment of a fountain (Son); and we participate in the fountain by drinking of it (Holy Spirit).

Thus, it is possible to insert a Trinitarian understanding of God in a simple way that is not only interesting, but also feels just alien and familiar enough to fit in even the most Sword & Sorcery-influenced settings. For example, I use these Trinitarian paradigms with the Christianity analogue in my Lost Colonies Campaign.

The source (Father) of the metaphor is Law. The embodiment (Son) of Law is Crown or King. The means by which humanity participates (Holy Spirit) is Citizenship or Righteousness. Thus, the three persons of the Istenite Trinity are as follows:

Nomos (which roughly translates as Law)
Isten (which roughly translates as Crown or King)
Thikeosyni (which roughly translates as Citizenship or Righteousness)

In the Istenite’s understanding of their trinitarian god, the second person of that god, Isten (the embodied Crown or King), became incarnate in order to serve and protect his people rather than seek power. In this way Isten is an ideal king and therefore embodies the first person of god, Nomos (Law). Istenites participate in Isten through the third person of god, Thikeosyni (Citizenship or Righteousness). In doing so, Istenites become embodiments of Nomos as well.

All one has to do is choose what concept or title of God you want to emphasize in your campaign and then plug in the source, embodiment and means of participation and you have a taylor-made trinitarian analogue that adheres very closely to the way St. Athanasius argued for the Orthodox understanding of God.

An Example of a Story Emerging from Play Part 4

As I mentioned in my last session report, I have been meditating upon the McGuffin that the party managed to get off of the Death Cult's altar — how is it going to help the Winter King? When pressed as to what it looked like, the first thing that came to mind was the Hand of Vecna. Therefore, it looks like a hand carved from ebony or some other black material. Since the McGuffin is a hand, I began to wonder what would happen if the Winter King amputated his own hand and replaced with the McGuffin?

My answer is largely based upon Christian anthropology (something that, unfortunately, I find many are shockingly ignorant of). Therefore, some preamble is necessary. Humanity is created in the image and likeness of God (Gen 1:26). Subsequently, it has been revealed that God is a Trinitarian being (Father, Son and Holy Spirit). The technical theological formula to describe the Trinity is three hypostasis (roughly translated as persons) in one ousia (which can be translated as nature or essence). Therefore, we — humanity — are a plethora of hypostasis in one ousia.

The implication of this reality is that what happens to an individual hypostasis (person), affects humanity as a whole through our shared ousia (nature/essense). This is why Christ's salvific work on earth is so effective — when He took on our nature by uniting his person to our humanity, His crucifixion and resurrection affects all of us. Our very nature and relationship with God was radically altered.

Since the Winter King knew of and had in his possession this Black Hand McGuffin centuries ago (as a member/leader of the Death Cult), there has to be a reason he did not take advantage of its magical properties when he could have all those years ago. The answer is based on the idea of ousia and is also the reason that the Winter King is willing to use the Black Hand McGuffin now. If and when he replaces his own hand with the Black Hand, his very nature will be irrevocably altered — he will cease being an elf.

Herein, though, is the way he intends so save the rest of the elves. By radically altering his ousia, his particular hypostasis will cease to affect the ousia of the rest of elven-kind.

I must admit that I know virtually nothing about the Eberron setting (I had left the hobby by the time it became the latest and greatest D&D setting); however, I cannot escape the art that accompanied it. One concept represented in these images that I find extremely intriguing is that of the Warforged — a magical elemental/construct as a character race.

I am considering the possibility of transforming the Winter King into something akin to this basic concept. There are several intriguing possibilities and consequences of this choice:

• While the source of the contagion may be neutralized, there are still members of the Winter Court in various states of infection. The Winter King (with the help of the PCs?) might have to hunt them down and offer them a choice: death or lose their "elfness" and become a sentient construct like him.
• Once the WInter King learns how to transform elves into sentient constructs, he may very well have a means by which to finally free the Winter Queen. She would likely insist that every elf who chose to have their souls bound to a bane weapon be given the choice to become a sentient construct (including and possibly starting with Hornet).
• As a result of all of this, the Winter Court will be heavily depleted and without a king for the first time in eons if not in all of history. There are very likely to be widespread political implications (will the PCs care/get involved?)
• There will be a new PC race-as-class available for players, the abilities of which I am still trying to hammer out. My rough draft includes a base AC7 (equivalent of +2 AC for you AAC junkies), the inability to be healed by divine magic, but the ability to burn equivalent arcane spell levels for healing (2 spell levels for every CLW equivalent?). This last as well as the arcane nature and knowledge of the original sentient constructs suggests that there will be at least a limited amount of arcane spell casting ability.
• Some working names (all of which will likely be used): Banes, Living Swords and Melltithians.

All that remains to see is whether or nor the PCs manage to get the Black Hand back to the Winter King...