Standardized Txoism

Standardized Txoism (Namorese: 標準周教, Баочун тщоджо, Baochun Txojo, Katranjian: Стандартизиран дзоизум, Standartiziran dzoizum) was the efforts of the Txoist elites in Katranjiev to institute a strict hierarchy to Txoism in the late 19th and early 20th centuries as a reaction to the Chen Minko Rebellion based off of Kansism, and the growing adoption of Christianity among Namorese in Katranjiev. It was also popularized among the elites due to increasing fears that the decline of the Hao dynasty would further de-legitimize Txoism.

Inspired by the suggestions posed by ethnic Katranjian professor Stanimir Petrov, the institutions associated with Standardized Txoism were established following the Council of Trifonov, and was popular among Txoist elites of the late 19th and early 20th centuries.

However, after the Council of Lizhou, convened to deal with the ramifications of the Double Fourth Revolution, popularity of Standardized Txoism waned, partially due to the decision to keep the Rungchi Emperor as the official head of the religion, but also hampered due to a lack of official support by the Katranjian government, especially after the institution of the Third Amendment that superseded the Edict of 1523 and granted freedom of religion.

While it officially died out no later than 1937, the last vestiges were only removed in 1981 following the dissolution of the Royal Assembly, ending the representation given to the Txoist clergy.

History

Formation

During the nationalistic period of the 19th century in Katranjiev, some ethnic Katranjians, such as the head of the Oriental Studies Department at the Royal University of Krasimir, Stanimir Petrov, felt that it was imperative for the "Oriental faith" to be modernized and standardized to purge "heterodox ideas that risk becoming heresies much like how Calvinism harmed Apostolic Catholicism," and to assimilate the Namorese into a "melting pot that will surely establish a new Katranjian identity with the best of Slavic and Oriental cultures."

Thus, in 1868, Petrov completed On the Establishment of a Standardized Oriental Faith, proposing the establishment of a hierarchical system. This caught on among many ethnic Katranjians, as well as some of the Txoist elite concerned that the decline of the Hao dynasty would undermine Txoism as a whole.

In 1874, Petrov finished writing another book, entitled Against the new heresy, which stated the risk that Kansism, referred to as the "new heresy" would overwhelm the Txoist community, and pleaded with all Namorese people across the world to support a "standardized Txoism" to react to the threat posed by Kansism.

This book greatly attracted the support of Txoist elites, especially in Katranjiev and Riro. Thus, in the summer of 1875, top Txoist priests in present-day Katranjiev and Riro organized the Council of Trifonov in Baicheng to standardize Txoist practice in Katranjiev. A royal representative, the Prince of Glodzhevo attended the council, giving the council legitimacy in the eyes of the Crown. Unfortunately, while Petrov was interested, he had fallen ill from tuberculosis and was unable to attend.

Council of Trifonov

The Vanho Temple in Baicheng, 2006

On July 5th, 1875, at the Vanho Temple of Trifonov (present-day Baicheng, Trifonov), the top Txoist priests in Katranjiev convened to start the Council, alongside the Prince of Glodzhevo. After paying their respects to Vanho, the first matter of business was to decide whether to accept the principles from On the Establishment of a Standardized Oriental Faith, which was unanimously decided.

However, the next matter on the agenda, determining which temple should be given high-ranking status or not became a divisive issue. The temple priest, Chenyu Fen argued that it should be based on "seniority of the Gods in the Txoist pantheon," with the eldest God Songte receiving the highest status, while the newest Gods receiving the lowest status. However, the priest from the Ninshen Temple in Chunov stated that it should be based off of "which God was the most influential in Namorese mythology," thus giving preferential status to Nushen over Rishen for high-ranking temples.

For a few weeks, the Council remained deadlocked on the issue until the Prince of Glodzhevo proposed to use local records to determine the date of construction of the temples to determine its rank, with the oldest temple still in continuous existence (i.e. not having been destroyed by any means) being given the highest-ranked status.

The next issue on the agenda was to determine which legends were to be considered "authoritative" for Txoist scripture. Unanimous agreement came on the Ninshenshi, Rishenshi, and Nushenshi, while a majority accepted the "common legends" of Vanho, Yenfang, and Fengna that have been described in various Namorese sources. However, for the other legends, while there was a vocal minority supporting them, the other priests argued that they were often inconsistent with the published legends.

By August 22nd, after all of the legends were categorized as being "authoritative" or not, the Council of Trifonov voted on declaring Chenyu Fen the Patriarch of the Patriarchate of Katranjiev, as he was in charge of the oldest temple in the country. They also decided to commission the Shinsek to serve as the Txoist equivalent to the New Testament. After this was arranged, closing prayers took place on August 23rd, 1875, ending the Council.

Development of Standardized Txoism

While Chenyu Fen was the Patriarch and began making appointments, he lacked "divine legitimacy" from the Namorese Emperor, causing some Txoist priests to cast the legitimacy of such appointments into question. At the same time, despite the Council of Trifonov and its approval by many high priests, the Council was not binding, as despite the Prince of Glodzhevo's participation, the King at the time, Apostol XII had more pressing matters at hand.

Thus, many Txoist priests ignored the recommendations made at the Council of Trifonov, hindering development of "standard Txoism." Despite this, the high priests began implementing the recommendations made at the Council, and by 1880, according to Fen, most Txoist priests became associated with the standardized form.

With the Estates General convened in 1884 by the new King, Apostol XIII, Patriarch Fen participated as he was considered part of the Second Estate. There, he began to advocate making the "standardized form of Txoism" co-official with Apostolic Catholicism, and to deem "heterodox variants" (i.e. those not conforming to the Council of Trifonov or were Kansist) illegal.

Despite the proposal making it to the first few drafts of the Katranjian constitution, it was ultimately excluded. However, as a compromise, the Royal Assembly would be represented by the Archbishops of Lizhou, Haruki, and Tuxi, thus securing representation for the Txoists.

Under the tenure of the first Prime Minister, Dragan Tsankov, he greatly endorsed "Standard Txoism" as he felt that "the forms are similar to that of my religion," and that it would help the Namorese "assimilate into the body politic."

Despite countless bills tabled to amend the constitution to define Txoism as "the standardized form agreed at the Council of Trifonov," none have passed Parliament, with the closest in 1891 only one vote short of the requirement in the Royal Assembly.

In 1893, Patriarch Fen died just a day prior to his 86th birthday. Thus, a conclave was organized to elect the next patriarch (and by proxy, the Archbishop of the Province of Baicheng, Bishop of Baicheng, etc). As each diocese in the Patriarchate sent a representative, as well as the three surviving Archbishops attending, there were 192 people, with 189 representing the 189 dioceses that were extant at the time.

The Golden Age

Yungchen Zu, 1901

After a few weeks, they finally elected the 54-year old Yungchen Zu as the second Patriarch. Zu completed the Shinsek in 1895, which described the legends of deities who were not already in the existing scripture, as well as outlining the basic principles of Txoism.

In 1897, Patriarch Zu, having heard news of the war between the Hào and Luziycans condemned the Luziycan aggression as an act of "occidental imperialism," and urged Katranjiev to not support Luziyca "in order to protect our status as a multicultural country." At the same time, Zu condemned Kansism, declaring it a "devastating heresy against the faith that our ancestors have practiced since Songte sent the one-hundred mortals here."

After the end of the First Namo-Luziycan War in 1899 with the Treaty of Tatra, Zu warned that "the reigning dynasty is not due for much longer," and predicted that in ten to fifteen years, "we will be dealing with a new Son of Heaven ready to address the problems that the Namorese face."

Patriarch Zu focused on charitable works, and expanding Txoism: in 1906, he called a council in Yichun to try and adopt a compromise between those following the Council of Trifonov and those that did not, but despite the attendance of Apostol XIII, the council bore little fruit.

On April 22, 1908, on his 69th birthday, Zu died of a sudden heart attack, forcing another conclave to take place. As was the previous instance, the three Archbishops attended, as did 291 people representing the dioceses, meaning that there were 294 people attending the conclave. On May 1st of that year, the 61-year old Saohui Yen became the third Patriarch, and the first female Patriarch.

While many people were shocked that she became the Patriarch, she received official congratulations from the King, although some priests cut their ties with the official institutions, declaring her election a "severe heresy." Yen in return excommunicated these priests, declaring them "schismatics who will inevitably adopt Kansism."

Under Yen's term, she continued her predecessor's legacy of charitable works, and sought to promote Txoism: although the Edict of 1523 was no longer in force and Kansism was legal, she sought to convince Kansists to return to Txoism, declaring that "Kansists have been led astray by schismatics led by Chen Minko," but believed that the Kansists can still undergo ziyan.

The Council of Lizhou

Songte Temple in Licho, Riro, 2015

After the Double Fourth Revolution in 1910, and the end of the Hào dynasty (and its replacement with the Republic of Namor), questions regarding its legitimacy arose as many believed that without an Emperor, the institutions can never obtain divine legitimacy.

Thus, a faction argued that the last Emperor, Rungchi was still the Son of Heaven, as the Mandate of Heaven had not passed onto another dynasty. Still, another faction believed that Jacob Cho and his descendants would become the Sons of Heaven, while a smaller faction argued that the Presidents of the Republic of Namor were themselves the Sons of Heaven.

Thus, Patriarch Yen convened the Council of Lizhou in Licho (present-day Riro) in an attempt to settle the question, as well as discuss other issues of theological concern. The top-ranking bishops, as well as the archbishops participated at the Council of Lizhou. In addition, the then Crown Prince, Grigor attended as the royal representative.

After it began on May 25th, 1911 at the Songte Temple in Lizhou, Yen put forward the question on who would be considered the Son of Heaven now that the Republic of Namor had been established. Almost immediately, Archbishop Fenvei Song from the Province of Haruki declared that "as the Hao was overthrown by a Republic, it is clear that the mandate of heaven has not passed to a new dynasty. Thus, the Rungchi Emperor still should be the Son of Heaven, as he never truly lost his right to rule."

At the same time, Archbishop Vangli Chen from Tuxi Province stated that "the Son of Heaven should go to Jacob Cho and his descendants: as he overthrew the Hao dynasty, even if Cho relinquishes the throne, the spirit of his lineage shall continue being passed down from generation to generation."

To add further confusion, the local Archbishop in Lizhou, Jiao Zhang argued that the "position of the Son of Heaven is now embodied in the position of the Presidency [of the Republic of Namor]."

Yen called for a vote, but they were all tied, as the 99 representatives were all evenly split on the issue. Asking for advice from the Crown Prince, he stated that the King of Katranjiev be considered the Son of Heaven, as Standardized Txoism was only ever adopted in Katranjiev.

This suggestion was mocked by all sides, with Archbishop Zhang stating that "the fact that the Son of Heaven is not Namorese is itself, a heresy."

However, Yen took the suggestion of the Crown Prince seriously. Another vote was held, with his suggestion swiftly being eliminated. The second round saw the same deadlock that had already been witnessed in the first attempt at voting.

Another round of voting failed to break the deadlock, and it seemed uncertain until the lowest-ranked bishop attending the conference, Andrei Tzang suggested that the Patriarch be the Son of Heaven. This was enthusiastically endorsed by a sizable portion of the officials attending the Council.

Thus, on June 21st, 1911, after several rounds of voting, it was decided by one vote to continue recognizing the Rungchi Emperor as the Son of Heaven as opposed to having the Patriarch be considered the Son of Heaven. The remainder of the Council was spent discussing on other issues, mostly theological.

The Council of Lizhou thus ended on June 27th, 1911, after closing prayers.

Decline

The Council of Lizhou was met with substantial controversy, as even though the Rungchi Emperor considered to still be the Son of Heaven, those who favored having either Jacob Cho and his descendants or the President of the Namorese Republic refused to follow the Council of Lizhou's recommendations.

At this point, Standardized Txoism was fading out of popularity, especially because of the fact that in its entire history, the structures set out by Stanimir Petrov and approved in the Council of Trifonov were never officially approved by the Namorese Emperor. Many elites felt that Standardized Txoism had become too "restricting" and "conformist." Thus, over the next few years, many Txoist temples became unaffiliated with the institutions set out by the Council of Trifonov, especially as a reaction to the Council of Lizhou.

Despite the decline, Yen attempted to maintain her influence. However, as more and more people abandoned it, she excommunicated the priests who left the institution, stating that "the return to the non-standard forms of Txoism will only bring harm unto the religion as Txoists become more prone to adopting heresies such as Kansism, or become Slavic Christians."

By the time she died in 1917 at the age of 71, while a conclave was called, there were only twenty-seven participants, mainly the Archbishops and the dioceses which still were affiliated with Standardized Txoism. They all unanimously elected the 48-year old Venlo Chang to serve as the fourth Patriarch, and thus by extension, the Archbishop of Baicheng Province and the head of the Vanho Temple.

However, by the time Chang ascended the throne as the new Patriarch, Standardized Txoism had declined to a shadow of its former self: few politicians were even aware of Venlo Chang, and most of Katranjiev's Txoist population were following "non-standard forms." This, combined with the lack of support from the government and from the communities made it vulnerable.

In a letter from December of 1923, Patriarch Chang lamented that:

"What twenty years ago was by far the most privileged office in the Txoist community is now as relevant as the lowest-ranked whore in a brothel."

Over the next few years, the last few dioceses cut their ties with the Patriarch and reverted to the non-standard form, until by 1928, there was only a "single diocese besides Baicheng that still listens to me with sincerity," and noted that "I can count on my hand the priests who have remained steadfast to the principles of the Council of Trifonov."

While the Archbishops of Tuxi, Lizhou, and Haruki remained represented in the Royal Assembly, they had no real connection to the standardized forms promoted by the Patriarch: as each Archbishop died, they were replaced not by the appointment of the Patriarch, but by internal agreement of the priests inside their local temple. Even Chang abandoned the rituals associated with Standardized Txoism, instead focusing on his role as the priest of the temple.

By the time that Chang was executed at the age of 58 in 1938, Standardized Txoism had all but become extinct. Apocryphal reports from the time claimed that when the conclave was called, "there was no one present except for the chairs, waiting for the clergy to cast their votes, but unaware that none will come." However, there was no election for the Patriarch, nor was one ever called.

During the People's Republic of Katranjiev, Standardized Txoism had fallen out of favor, with the Shuvet i Khorata not providing any representation to clergy, regardless of their faith. After the referendum to restore the Katranjian monarchy in 1976, the Royal Assembly returned, but as had been the case, the Archbishops were not appointed by the Patriarch, as there was no longer such a position.

After the Eighth Amendment to the Katranjian constitution was passed in 1977, and the end of the Royal Assembly after the 1981 general elections, the last vestiges of Standardized Txoism were removed.

Beliefs

As Standardized Txoism was a variation of Txoism, its core tenets were considered to be the "main pillars of the religion," and thus were observed by its adherents.

Deities

Like in non-standard Txoism, the Council of Trifonov declared that all deities traditionally worshiped by the Namorese population were to be observed.

However, Standard Txoists have categorized each God's senority among those designated Kote (高地) in the Txoist pantheon, based on age and when they either were created by Songte or else achieved Kote. Thus, Songte and Rishen are the two most senior deities in the Txoist pantheon, while Yesa is considered to be the lowest ranked Kote.

The demigods, or Jungte (中地) were considered to be the equivalents of saints, as while they have acquired more knowledge than those in the Sate (下地), they are still subject to the same cycle of birth, death and rebirth that those in the Sate experience. It is said that each Jungte only lasts for five cycles (i.e. 300 years) before he or she passes on and reincarnates. If it had achieved enlightenment, he or she has achieved Kote.

Texts

As Petrov envisioned a standardized Txoist faith, he sought a Biblical-style work to effectively communicate the principles of Standardized Txoism. While the legends were treated as scripture, he sought a Shinsek (Namorese: 新冊, Шинсек, Katranjian: Нов завет, Nov zavet).

The Shinsek was ultimately completed by Yungchen Zu, who was elected the second Patriarch in 1893, describing the legends to make them fit the canon decided at the Council of Trifonov, as well as outlining the basic principles of Txoism.

Creation and eschatology

Like most Txoists, it was believed that Songte created the current universe after he defeated the previous ruler of the universe, Taiyi after Songte started a rebellion when Taiyi forbade Songte from marrying his daughter, Princess Vangmu, after soothsayers claimed Songte would kill him.

Over the eons, Songte either created more deities, or the mortals, such as Yesa, achieved enlightenment, and thus became Kote.

Standard Txoists' views on eschatology believe that once Songte dies, there will be substantial chaos in the universe, only ending when the next ruler arises to destroy the old universe and replace it with a new one.

Inequality of persons

Standard Txoists believe that hierarchies are inevitable, especially as it is impossible for the Gods to always interfere in worldly affairs. As such, they believed that the Gods delegated some of their powers to others, such as the Emperor of Namor. Likewise, as the Emperor found it impossible to rule Namor entirely by himself, he was forced by necessity to delegate some of his powers to lower-level officials, who in turn would delegate their powers unto others.

Likewise, as Kote, Jungte and Sate had specific roles and responsibilities, Standard Txoists stated that hierarchies were a natural expression.

Despite their belief that hierarchies are inevitable, and thus, that people are unequal based on their ranks, they did not believe that their rank is "set in stone." Just like how the Emperor could be overthrown if he loses the mandate of heaven, highly important people can be pushed aside in favor of someone else who may be of a humble background, but nonetheless demonstrates greater capabilities befitting of the position.

Likewise, as it is possible for anyone to become enlightened regardless of whether they were Jungte or Sate if they are willing to undergo the necessary processes, combined with reincarnation being a core belief, even if someone was a poor tenant farmer, if he followed the principles of Txoism and did not stray to temptation, they could become Jungte or Kote.

In regards to gender equality, until the early 20th century, Standard Txoists were divided on the matter: conservatives believed that as man was created first, and that women were only made to help take care of the family, women should not and cannot enter the religious hierarchy.

However, the conservative faction were also divided on whether women should be able to participate in secular society, or whether they should be "shielded from the corrupting influences of society and focus solely on their family." Those that believed women should participate in secular society were called "Moderates," while those that opposed women participating in public life were called "Puritans."

On the flip side, the liberal faction believed that while man was created first, women are just as capable of serving in the Txoist religious hierarchy, and are capable of participating in secular society.

The liberal view prevailed when the third Patriarch, Saohui Yen became the first (and only) female patriarch, causing many conservatives to disaffiliate themselves from Standard Txoism.

Hierarchy

The hierarchy generally accepted by most supporters of Standardized Txoism, as outlined in Petrov's On the Establishment of a Standardized Oriental Faith, and approved by the Council of Trifonov, as explained below.

Emperor

Due to the fact that the institution of the Emperor can be traceable to Nushen, the first Queen of Nozama, and thus by extension, to Songte, combined with the Emperor of Namor throughout all dynasties since the start of the Bo dynasty being considered the Son of Heaven, the Emperor of Namor was divinely ordained and thus served not just a political role, but a religious role.

Adherents of Standardized Txoism believe that the Namorese Emperor was to function much in the same way as Pope in Apostolic Catholicism.

His official title in Standardized Txoism would be the Holy Emperor (Namorese: 聖潔皇帝, Сиджe Бангте, Singje Vangde, Katranjian: Свещен васила, Sveshten vasila). His duties would be to "serve the faithful," and to approve of all appointments. However, if he is unable to exercise his duties for whatever reason, he would be represented by a Nuncio (Namorese: 信使, Шинсе, Shinse).

Patriarchates

The patriarchates (Namorese: 家长, ДЖазанг, Jazang, Katranjian: патриаршии, patriarshii), headed by patriarchs (Namorese: 始祖, Сизу, Sizu, Katranjian: патриарси, patriarsi) were the second highest-ranking position in Standardized Txoism, below the Emperor. The patriarchs would be the priests serving the highest-ranked temple within its territory.

There was to be one patriarchate for every nation: as Namor was considered a multinational empire in the late 19th century, Petrov envisioned patriarchates for Slavs, Tuhaoese, Namorese, and Minjianese. However, as Katranjiev was relatively small, and thus not a "multinational empire," there would only be one patriarchate.

Provinces

Below the patriarchates were the provinces (Namorese: 省, Син, Sin, Katranjian: провинция, provintsiya). The provinces would have been equivalent to ecclesiastical provinces in Apostolic Catholicism, and were made up of several dioceses. Each province was by an archbishop (Namorese: 大主教, Дазуджао, Dazujao, Katranjian: архиепископ, arkhiepiskop), who would serve as the head of the highest-ranked temple in their province.

Petrov deliberately envisioned the following provinces in Katranjiev:

Dioceses

The provinces were made up of several dioceses (Namorese: 教区, ДЖаочу, Jaochu, Katranjian: епархия, eparkhiya). They were headed by bishops (Namorese: 主教, Чуджао, Chujao, Katranjian: episkopi), who was in charge of the highest ranked temple within their diocese.

Petrov felt that in order to become a diocese, a prospective diocese ought to meet at least two of the three criteria, namely, that they:

  1. comprise of at least 25,000 adherents
  2. serve a community that is at least 2 milya (15 kilometers) away from the nearest other temple, and
  3. have more than 10 parishes

Parishes

The lowest form of division in Standardized Txoism would be the parish (Namorese: 家庭, ДЖатин, Jatin, Katranjian: enoriya), headed by a priest (Namorese: 牧师, Мусе, Muse, Katranjian: свещеник, sveshtenik).

To be a parish, it can only have one temple. However, in case it would be difficult to reach the parish temple from their place of residence, it can be permitted with special dispensation from either the Emperor, the nuncio or the patriarch to have a temple of ease to permit those that would otherwise have to travel lengthy distances to reach their temple.

Shrines

A shrine, 2008

Shrines (Namorese: 神社, Шенсе, Shense, Katranjian: капище, kapishte) are small places of worship that are are used for ancestor worship, or of Jungte (or demigods), as opposed to temples, where only those in the Kote were worshiped.

For family shrines, the eldest son shall maintain the shrine to ensure that it is in an appropriate condition for rituals "according to traditional customs of the family." Family shrines are to be located inside a dwelling.

For the public shrines, the deacon (Namorese: 执事, ДЖиси, Jisi, Katranjian: дякон, dyakon) shall maintain the shrine to ensure that it is in a "presentable condition" to prevent passersby from thinking that they are refuse bins, and to ensure that the shrine is always ready for rituals to be conducted in a respectable manner. Public shrines are to be located outside of dwellings, but they were usually on the side of a road, especially if the surrounding area is "conducive to the performance of Txoist rituals."

Rituals

An altar at a temple, circa 1900

Under Standardized Txoism, an effort was made to standardize rituals, especially among temples as the Council of Trifonov believed that having common rituals will further ensure Txoist unity and prevent temples from developing "rituals that would ultimately destroy Txoism from within."

Thus, the Patriarch (or the Emperor) had the unchecked authority to implement "standard rituals," especially if there is a dispute between dioceses, parishes, or provinces over what ritual to use for a given situation, or how to properly execute it.

Prayer

In order to pay regular tribute to the Gods, adherents were expected to pray at least once a day at a shrine (either their ancestor shrine, or if travelling, at a public shrine). Once every seven days in a Namorese month, adherents were obligated to go to a temple to conduct rituals to help ensure the prosperity of their communities and country.

Pilgrimage

While pilgrimages were not obligatory in Standard Txoism, like in Txoism, it was encouraged to visit holy sites, such as the Pagodas of Tanken at the shores of Tanken Lake, or the Temple of Songte in Sicho.

However, the highest-ranked temples were generally perceived by Standard Txoists to be more holy than those with a lower rank (and thus came into being later), meaning that these areas received more pilgrims.

Charity

As humility plays a substantial role in Txoist belief, adherents of Standard Txoism believe that in order to show their humility and counteract oman, they have to give a specific percentage of their income to "assist the needy, the homeless, and those unable to take care of themselves."

Thus, a proclamation from Patriarch Chenyu Fen in 1891 stated that people with a yearly income over Ƶ177/14/5 (Ƶ4,814.95 when adjusted for inflation in 2016) are obliged to give at least 5% of their income. Those earning less than a quarter of that amount (Ƶ44/8/7, Ƶ1,203.74 in 2016 zalots) were eligible to receive alms.

After the zalot was decimalized in 1907, the amount was changed so that anyone earning over Ƶ200.00 a year were obliged to give at least 5% of their income, while those earning less than Ƶ50.00 a year were eligible to receive alms from their local temple.

Festivals

The festivals were to be on the same dates as the traditional Namorese calendar, with the most important holidays being Nushen Day, on the first day of the sixth month of the traditional calendar, followed by the Namorese New Year at the start of the first day of the first month in the Namorese year.

Internal records often used both the Namorese date, as well as the Gregorian calendar, and many adherents used the Gregorian calendar for secular purposes. However, in public, the traditional Namorese calendar was always used for religious purposes.

Legacy

Historians have felt that Standardized Txoism was an attempt by Namorese elites in Riro to "organize Txoism in the face of unprecedented changes as a result of the Industrial Revolution, the decline of the Hao dynasty, and to counter 'non-standard' forms of worship that may turn into heresies," with the Council of Trifonov in particular being considered as the solidification of the principles among Txoist elites in Katranjiev, and the Council of Lizhou considered the beginning of the end of support among the elites.

Some historians argued that the attempt at adopting Christian-style institutions was an attempt to both "westernize Txoism" and to help reduce the likelihood of Namorese converting away from Txoism to Christianity, especially Apostolic Catholicism.

While Standardized Txoism never had any legal status in Katranjiev apart from being used to determine representation in the Royal Assembly, it proved influential in the late 19th and early 20th centuries, especially against Kansism, to such a point that in 1902, it was ruled that Kansism was not a sect of Txoism by the Supreme Court of Katranjiev as it failed to "recognize all of the Txoist deities as Gods," believed in egalitarianism (as opposed to the natural heirarchy of Txoism), and did not use the "same scripture used in other [Txoist] temples [in Katranjiev]."

Another legacy of the efforts was despite the fact that the official hierarchy and its associated institutions have faded into irrelevance, many temples maintain close ties with nearby temples, to such a point many have formed "temple associations" to help organize activities between temples, as well as to distribute funding so that all temples have enough to cover their needs for day-to-day operations. Usually, what was once the highest-ranked temple would serve as the "focus point" for all activities in the temple association.

Charity has also remained common among many Txoists in Katranjiev and Riro, with the Finance Ministry in Katranjiev reporting in 2011 that "78% of Kansists and 73% of Txoists have contributed to charitable organizations over the previous fiscal year [i.e. 2010], as opposed to 62% of Calvinists and 53% of Catholics." Statistics have shown that the average amount that Txoists and Kansists donate are four times as higher than the national average in both Riro and in Katranjiev.