Deóinforism

Deóinforism is a Fírinnist movement and sect based on its interpretation of, and emphasis on, the Deóinforus, a component of the central Fírinnist creed, the Great Forus; more specifically, Deóinforists believes in the inward light and universal priesthood of all believers, and from that practice unprogrammed worship in the vernacular, confession amongst believers, and individual contemplation and meditation, amongst other practices.

In accordance with their views regarding the inner light and universal priesthood, Deóinforists view popular piety and "the religion of the heart" as central to the Fírinnist tradition, and view practicing a uniquely and vigorously Fírinnist morality and virtue, rather than academic theological disputations, non-spontaneous liturgy, and clerical law (all of which it considers spiritually "dry" in the absence of spontaneous, popular piety and works), as the fullest expression of Fírinnism; in accordance with this emphasis on private morality, inward devotion, charity, and universal participation in mysticism and Shamanism informed by the oral tradition are paramount. In its effort to practice to its fullest the universal priesthood and popular piety, and avoid slipping into what it views as bland liturgical rites, Deóinforism likewise emphasises the Charismatic tradition of Fírinnism, most distinctively snake handling and foot washing in the Lovefeast, though all Fírinnist sects are strongly Charismatic; and in its belief in the maintenance of virtue as essential, it favours high levels of government legislation and enforcement of Fírinnist morality in both the public and private spheres.

Deóinforism originated in the rural Skaðifron Mountains of eastern Vasturia during the early-to-mid seventeenth century as an expression of increased popular piety and participation in Fírinnism's Fírinnism#Mystery Cults informed by the teachings of senior Fírinnist theologian, mystic, and Druid Æsbiorn Vestgeirsson Rämgård, regarded as the "father" of Deóinforism. Popular amongst all classes, particularly the peasantry and so-called Hundred and Clan Druids, Deóinforism is distinctive among reformist sects for largely lacking secessionism; this, combined with the historical constitution of the Sacred Circle of Druids (the dominant Fírinnist organisation) as a broad Hof, and the widespread influence exercised both by Æsbiorn Rämgård himself (as a senior cleric and Fírinnist official) and Hundred and Clan Druids (due to the Sacred Circle of Druids' usage of the Presbyterian polity) resulted in Deóinforists enjoying relative freedom from persecution and indeed high levels of religious syncretism between Deóinforism and mainstream Fírinnism. The majority of Deóinforists (termed Moderate Deóinforists) have never been secessionist, and neither mandate nor oppose lay practice of Druidic poverty and the community of goods (but require both for Druids living in separate in monastic communities); however, a minority of Deóinforists (termed Radical Deóinforists) mandate lay practice of such things; moreover, all Radical Deóinforists were historically secessionist, therefore facing significant persecution by the Sacred Circle of Druids and consequent settlement in isolated areas, primarily the mountains and mountain valleys of Skaðifron Proper (the southeastern portion of the Skaðifron Mountains themselves) and alternatively either nonresistance or Millenarianist violent revolution, whilst many Radical Deóinforists are in modern times reconciled to the Sacred Circle of Druids (termed Reconciliationist Deóinforists); however, Reconciliationists maintain Druidic poverty, the community of goods, and the Congregationalist polity, all features unique to itself and the other Radical movements, termed Dissentionist Deóinforists.

Although numerous Fírinnist movements and particularly theological strands preceded Deóinforism, it is significantly more notable than such movements because it emerged not merely as a work of theological scholarship or philosophy but a very real expression of popular piety, extending beyond a radical transformation of Fírinnist liturgy, morality, and organisation to a radical transformation of the cultures of Vasturia, where it was at its strongest, and to a lesser extent Vestmannaland. In its practice of the universal priesthood of all believers and the inward light, manifested in the Lovefeast and other practices, it fostered in Vasturia a tradition of strong egalitarianism and populism; in the confession amongst believers, it unintentionally helped transition Vasturia from a guilt society to a shame society (and thereby from an individualist society to a collectivist one); in its emphasis on applying Fírinnism to the people and private lives, as well as Fírinnism's Charismatic traditions, it reinvigorated Fírinnism and led to an unprecedented growth in Fírinnism's spiritual power; and in its promotion of all peoples heavily participating in mysticism and Shamanism (an extension of the idea of the universal priesthood of all believers), it led to the vast majority of Fírinnists, including non-Deóinforists, joining multiple Mystery cults, and after industrialisation becoming temporary monks, usually for two years. In modern Vasturia, approximately one-fourth of Fírinnists and Vasturians adhere to the Deóinforist Rite, entirely conducted using unprogrammed worship in the vernacular, whilst an additional half of Fírinnists and Vasturians adhere to the Standard Fírinnist Rite (first created in 1745), nigh-identical to the Deóinforist Rite and only distinguished by its use of limited degrees of programmed worship in High Taurisician but otherwise incorporating Deóinforist practices such as its form of the Lovefeast (i.e., including foot washing and snake handling) and confession amongst believers.

Notes

1.^ "That all reality may be altered, and therefore divinity as part of the Forbetha may be attained, in harmony through the death of fate accomplished by the force of magical Will."