Religion and worship in Kalderesh

Theology in Kalderesh is identical to that in Malanthea, which in turn is the same as that in Shaar and, indeed, elsewhere on the continent. The praxis, however, differs across nations, sometimes remarkably. Nubanon, for instance, was once a theocracy, which devolved into multiple ruling clerical houses. On the other hand, there was a strong divide between clergy and rulers in ancient Ursinica.

In Kalderesh, the custom is for the clergy to inform both the state (the royal ruler) and jurisprudence, but not to dictate to it. As set out in the ''Lex Libri'', Kalderesh is a kingdom, and ultimate authority resides with the King.

Unlike in Malanthea, Kalderani churches own land and legally collect taxes from the inhabitants, as well as oversee to the welfare of these people.

Religious structure and hierarchy falls across two tiers in Kalderesh: the ecclesiastical ranks and the clerical ranks. The former spells out the abilities, duties and powers of those who have managerial, academic and administrative authority within the church. The latter codifies the spiritual development and degree of divine power wielded by an individual.

The ecclesiastic wields the power and authority of the Church as an organization; the clerical deploys divine power. Their relationship is similar to that between sages and magic users. The table adjacent contrasts and compares these rankings.

Within Kalderani theology, and as clearly set out during the first Conclave of Clerics (2036 AC) during which the Libri Septorum was collated, the Seven are equal in importance. They oversee and illustrate all facets of life, all of which are needed for a healthy, integrated existence. Thus, the guiding facets of the Seven are sought in all actions – child rearing, gardening, conducting business, preparing the family meal, and so on.

There is no struggle or competition between followers of different Gods on a theological or ecclesiastical level. They can and do differ on purely secular grounds, but this doesn’t occur outside the halls and temples of power, and beyond the dizzying heights of philosophical theology.

The everyday person worships the Seven because the Gods are manifest in the world. Merchants may debate taxation policy, disagreeing about what should be taxed, and how much. But there is no debate about the superiority of one God compared to another. Everyone worships – there are no sane atheists – but no one is zealous. Religion and the Seven are germane and deep-seated in our world view.

The values the Seven represent provide a template for thought, a framework within which to think of the world. These aspects directly and indirectly influence all walks of life. The default position of the average Kalderani is equal emphasis on the ideals the Seven engender.

It isn’t unusual for a reasonably well-educated person to know fragments from the Book of the Seven, such as:

“We play a role in history, we are not the shapers of history. The Seven play no role in history, they are the shapers of history.”

“ Evil is ordinary and always human, and eats at our table and shares our bed.”

Most will be familiar with the Path of the Followers:

Don’t confront when you can walk away.

Don’t restrain when confrontation will do.

Don’t hurt when restraint is enough.
Don’t wound when hurting will do.
Don’t cripple when wounding is enough.
Don’t kill when crippling will do.
And do not destroy when killing will do.

Certain individuals, however, feel a personal calling to a particular God, a strong urge to devote themselves to furthering a specific work. Why this is, is unclear. But the outcome is that such an individual will devote more time and resources to a particular God’s interests, and either become a lay preacher, a monastic brother or sister, a member of the Ecclesiastical Order, or a fully-fledged Cleric. Whatever the specific religious pathway any one person is on, the broader context is always the ultimate harmony of the Seven.