The Objectionist Reformation
In Octavus of 1517, a twenty-eight-year-old monk walked up to the door of his Bishop and nailed a piece of paper upon it. This was not a unique act; there were other pieces of paper nailed to the door, each a list of topics the monks of the mission wished to discuss at the end of the week. But this paper was different. The author was named Mattias Lieber, and within the span of five years, the whole world would know his name.
Lieber’s paper contained a list of inflammatory questions, challenging every notion of Church authority and calling for widespread reform and a fundamental shift in Vaticine philosophy. Lieber denounced his fellows in the presence of the Hierophant, demanding an explanation for “the Church’s inexcusable crimes and decadence.” The Hierophant excommunicated Lieber on the spot, demanding his death, but he was smuggled out of Castille by King Franz II and returned to Eisen.
In the safety of his homeland, Lieber used a new invention, the printing press, to spread his news. He also translated the Book of the Prophets into Low Eisen, and distributed them throughout the country. Through his efforts, a new religious movement called Objectionism slowly spread, first to Eisen and then to the entire world. Within a few years, it had reached every corner of civilized Théah.
Objectionist Philosophy
Objectionism embraces the same basic ideals as the Vaticines, but with key differences. Under it, the Church no longer acts as an arbitrator between Theus and humanity: no one can interpose or “filter” the teachings of the Creator. Theus is everywhere and therefore needs no human institution to interpret His will. Priests cannot absolve sins; only Theus can. The Church cannot create miracles; only Theus can. Therefore, humanity should appeal directly to Theus for absolution and guidance, not depend upon the Church to do it for them. They can do this by reading the Book of the Prophets and acting on what they read. They can express their faith through charity, hard work and helping others in need of aid. “Theus,” Lieber wrote, “has granted every creature a measure of His grace, which we must use to further His good works.” While the Church can act as a facilitator in this scenario, it cannot claim any absolute authority or interpose itself between Theus and the individual. Organization and Structure
Objectionism is organized roughly along Vaticine lines, but with fewer ranks and less authority. Individual priests are called “chaplains,” who each oversee a single church. “Deacons” are senior chaplains who each coordinate twenty churches. Above the deacons are “Apostles” who coordinate the church’s efforts for an entire province or Nation. They are the highest branch of the faith; there are twenty-five of them in all. No apostle has authority over any other, and each is considered equal in the eyes of the church. Apostles are elected by the deacons, who can also remove them from office by a vote of no confidence. There are no dioceses, no bishops, and no Hierophant; chaplains cannot absolve sins or declare heresies. Fasts, pilgrimages and miracles are unnecessary. Baptisms take place at age seven, and the children are not required to take an exam. A chaplain’s official duties are fairly limited—holding mass, overseeing marriages and conducting funeral rites—but he or she is expected to serve as an example to his or her congregation. When not spreading the word, Objectionist priests are expected to work in universities and hospitals, bettering the lives of others. Needless to say, the Vaticine hasn’t taken well to this new faith. For one hundred years after Lieber’s teachings, tensions between the two sects rose until exploding into the War of the Cross. After thirty years of bloodshed, Théans have come to the inevitable conclusion that the continent will remain forever divided between Objectionist and Vaticine faiths.
Objectionism embraces the same basic ideals as the Vaticines, but with key differences. Under it, the Church no longer acts as an arbitrator between Theus and humanity: no one can interpose or “filter” the teachings of the Creator. Theus is everywhere and therefore needs no human institution to interpret His will. Priests cannot absolve sins; only Theus can. The Church cannot create miracles; only Theus can. Therefore, humanity should appeal directly to Theus for absolution and guidance, not depend upon the Church to do it for them. They can do this by reading the Book of the Prophets and acting on what they read. They can express their faith through charity, hard work and helping others in need of aid. “Theus,” Lieber wrote, “has granted every creature a measure of His grace, which we must use to further His good works.” While the Church can act as a facilitator in this scenario, it cannot claim any absolute authority or interpose itself between Theus and the individual. Organization and Structure
Objectionism is organized roughly along Vaticine lines, but with fewer ranks and less authority. Individual priests are called “chaplains,” who each oversee a single church. “Deacons” are senior chaplains who each coordinate twenty churches. Above the deacons are “Apostles” who coordinate the church’s efforts for an entire province or Nation. They are the highest branch of the faith; there are twenty-five of them in all. No apostle has authority over any other, and each is considered equal in the eyes of the church. Apostles are elected by the deacons, who can also remove them from office by a vote of no confidence. There are no dioceses, no bishops, and no Hierophant; chaplains cannot absolve sins or declare heresies. Fasts, pilgrimages and miracles are unnecessary. Baptisms take place at age seven, and the children are not required to take an exam. A chaplain’s official duties are fairly limited—holding mass, overseeing marriages and conducting funeral rites—but he or she is expected to serve as an example to his or her congregation. When not spreading the word, Objectionist priests are expected to work in universities and hospitals, bettering the lives of others. Needless to say, the Vaticine hasn’t taken well to this new faith. For one hundred years after Lieber’s teachings, tensions between the two sects rose until exploding into the War of the Cross. After thirty years of bloodshed, Théans have come to the inevitable conclusion that the continent will remain forever divided between Objectionist and Vaticine faiths.
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