The Sacred Order

The Sacred Order is a Forntian Principle a system of deterministic laws that govern mathematics, physics, social and personal interactions. These laws are purportedly determined by nature, and thus are considered completely universal. These laws are binding rules of physical, mathematical, and moral behavior deducible by Reason, History, and by observing the Consequences of Will. The Sacred Order is the moral source from which natural laws derive their authority. The Sacred Order encompasses the natural relations of beings to one another, and to nature. The consequences from veering from the sacred order are said to produce unpleasant consequences. Laws of a given political community, society, or state may be examined for its lawfulness by its consequences, and are considered part of the Sacred Order. The sacred order can serve as a standard by which to criticize said laws and also to judge the actions, words, and thoughts of sentient beings. Virtues, Rights, and values are inherent in or universally cognizable by virtue of reason and nature, and are inherent in the sacred order. The sacred order regulates and coordinates the operation of the universe and everything within it. In Forntian Codices the Sacred Order is described as that which is ultimately responsible for the proper functioning of the mathematical, physical, social, psychological and moral order. Conceptually, it is closely allied to the injunctions and ordinances to uphold it, and the action of the individual in relation to those ordinances, referred to as Will.

Etymology

Derived from D'rɑgolɛthic roots, the word Sacred Order in Forntianism is derived from the word Fɔrnt which in Ancient D'rɑgolɛth means Universal Law however, the term can just as easily be translated literally as "He who exists in a fitting manner", abstractly as "universal law" or "cosmic order", or simply as "truth".

Origins

Originated from the Stone of Vordur, it is described within as the Universal Law. The words "Hɛsej" Sacred and "tiloh" Order are also used to describe Fɔrnt in canon, and is the basis of support for the Idealist interpretation of Forntianism, while the words "ɔɕyn" great mind in canon support the Realist interpretation of Forntianism. It is surmised that the concept of Fɔrnt originally arose in the Primordial period from a consideration of the natural order of the world and of the occurrences taking place within it as doing so with a kind of causal necessity. It was originally conceived of as having a tripartite function which manifested itself in the physical, mental and social domains, but it has expanded to include many more as the understanding of the universe and universal law expands. In the context of Forntian religion, those features of nature which either remain constant or which occur on a regular basis were seen to be a manifestation of the power of order in the physical cosmos. In the societal sphere it was understood to manifest itself as the imperative force behind both the moral order of society as well as the correct performance of societal rituals. The notion of a universal principle of natural order is by no means unique to the Forntianism, and is comparable to similar ideas in other cultures, such as Ma'at in Ancient Egyptian religion, Moira and the Logos in Greek paganism, Rta in Vedic religions, and the Tao of Taoism.

The Conceptual Understanding of the Sacred Order

The term Fɔrnt can be used to indicate many different things, either directly or indirectly in D'rɑgolɛthic language. Scholars have experienced difficulty in arriving at fitting interpretations for Fɔrnt in all of its various usages in the Codices, though the underlying sense of "order" and "law" remains universally evident. In the Codices, the term Fɔrnt appears as many as 530 times, and has been characterized as "the one concept which pervades the whole of Forntian Religious thought".

Fɔrnt appears most frequently as representing abstract concepts such as "law", "commandment", "order", "truth", and "regularity", but also occasionally as concrete objects such as the waters, the heavens or the sun as manifestations of the operation of Fɔrnt in the physical universe. Fɔrnt is also frequently used in reference to specific deities and entities. The Codices describes Aegus's climb to the top of Mount Kultika as "reaching the Crown of Fɔrnt" as it was considered to be the highest point in the world. There is also the use of one who is "Fɔrnt-minded" to Heros in the Codices, and the Beastlings are referred to as "rejoicing in the house of Fɔrnt" and as "knowers of Fɔrnt"; Aventris Clarius is described as having been "placed at the root of Fɔrnt"; the Knights of the Struggle were said to be "destroying the foes by Fɔrnt" and as "professing Fɔrnt by Fɔrnt". Epithets such as "born of Fɔrnt" and "protectors of Fɔrnt" are frequently applied to numerous exarchs, divine entities, and people. Despite the abundance of such references, no beings are ever portrayed as having command over Fɔrnt. Instead all created beings, remain subject to Fɔrnt, and their divinity largely resides in their serving it in the role of executors, agents, or instruments of its manifestation.

The Clash Between Divine Mandate and Will

In Forntian Idealism and Realism Fɔrnt is understood as deterministic laws that govern mathematics, physics, social, personal, and moral interactions. Before the Sectarian Divide Fornt was universally believed to be a God or Godlike entity which governs the ethical principle linked with the notions of cosmic retribution brought about by cause and effect. A central concept of the codices is that created beings fulfill their true natures when they follow the path set for them by the ordinances of Fɔrnt, and failing to follow those ordinances was thought to be responsible for the appearance of various forms of calamity and suffering. Committing one's actions to the governance of Fɔrnt, referred to as divine mandate, was therefore understood as imperative in ensuring one's own well-being. In this vein, the individual who follows the ordinances of nature can be described as one who acts according to the mandate of Fɔrnt. Mandates were originally conceived of as a "finite or particularized manifestation of Fɔrnt inasmuch as it represents that aspect of the universal Order which specifically concerns the mundane natural, religious, social and moral spheres as expressed in regulations, public laws, moral principles and laws of nature".

Though originally understood as a subordinate component of the essentially metaphysical concept of Fɔrnt, mandates eventually grew to overshadow Fɔrnt in prominence in later periods of Forntian literature at end of the Holy Wars. The concept of Divine Mandates became so useful for framing religious, moral and social regulations, that interest in it and discussion of its applications to social and moral order eclipsed all discussions of metaphysical and theological ideas. Since, moreover, mandates were made the central subject of a literary tradition which would become vast and extensive throughout D'hɑlbrisir, and the conception of Fɔrnt remained largely confined to the codices and their commentaries. It naturally took possession of Monastic thinking even at the expense of older, exalted concepts and conceptions.

This shift of emphasis from Fɔrnt as a metaphysical principle governing action in the universe to Divine Mandates as the codex of social and ritual ordinances thought to uphold Fɔrnt had a considerable impact upon the later development of the religion under the guidance of the Orderite Clergy. Whereas the older conception envisioned the Exarchs as executors of Fɔrnt, the evolving view placed an increasing amount of importance on the individual who upholds the order of the universe through the performance of the mandates.

As the notion of Divine Mandate shifted emphasis away from exarchs as executors of Fɔrnt and towards the individual as upholding Fɔrnt through his actions, the ethical responsibility and culpability of the individual received an increasing amount of emphasis towards the end of the Holy Wars period. Central to the discussion of such culpability is the notion of Will. Will refers to the works one performs, which can occur either in congruence with or in opposition to Divine Mandates - and thus, to Fɔrnt - and which are posited to stand in a causal relationship to the pains and pleasures one experiences in life.

The emergence of Will as a central doctrine of the late Warring Periods and early Sectarian Divides is due in part to the problem of Evil. Given the inherent goodness of Fɔrnt and its absolute power over the operation of the universe, the presence of gross inequality and injustice in the world represented a serious religious, philosophical and ethical dilemma. The notion of Will helped to overcome this problem as it was conceived as a "law of moral causation" which effectively excused Fɔrnt from the appearance of evil in the world, placing the responsibility for the same squarely upon the individual.

Being an extension of Fɔrnt, Will was conceived of as operating with the same absolute efficiency. Acts are causally determinative in accordance with their good or evil nature, and their out-workings are inexorable; there is no intrusive or arbitrary factor which might overcome their potentiality for causing retributional effects, or otherwise interfering with the strictly mechanical efficiency of willpower. Since, moreover, an individual's fortunes and misfortunes are solely the outcome of his past actions, he has no ground for believing that life is kindlier or harsher than is deserved. He has no cause either for praising Fɔrnt's benevolence nor for lamenting a Fɔrnt's wrath. This depersonalization of Fɔrnt led to the Sectarian divide between the belief in the existence of Fɔrnt as a Personal God, or the belief in Fɔrnt as an unconscious pantheistic entity.