Hosianism Development Project

[Polites]

Maybe we can combine these views. We can use "Luthoran" to refer to Protestantism in general, because of the universal acceptance of Martyn Luthor's document, the "Fifteen Abjurations against the Apostolic Church" or something like that. Then we can have a further division between the Confessional or Confessing Churches, meaning those that accepted a document similar to the Augsburg Confession, say the "Scionist Confession" and are largely parallel to RL Lutheran Churches, and the much more radical Ameliorate Churches, formed around the ideas of Tassel in Dundorf, paralleling both Calvinism and the Radical Reformation. I do think that a division of this sort, between a more conservative "High-Church" Protestantism, which retains several Catholic elements, and a more radical and "puritan" form of Protestantism, is necessary.

EDIT: I also added a wiki article on the Council of Auroria and made some small adjustments to the Latin version of the Creed, here: http://particracy.wikia.com/wiki/Council_of_Auroria

[Hulstrian]

^^^^ I like that. My two cents.

[EdwardBishop]

A good point and solution, Polites... "High Church" Luthorans (of the Holy Luthori Church) would likely refer to themselves as "Orange Patriarchal" (citing the historic in-game use of relationship of Orange & Protestantism, see the Orange Order, etc), while "Abjuring the Apostate Apostolics"

[Martinulus]

The rest of the Sacrifices will have to wait until I've got inspiration for them, but I will make a start with the traditional Apostolic liturgy.

Liturgy for the Celebration of Gratitude
Also known as: Mass, Apostolic High Mass (as opposed to other forms of the Mass)

Introit

The congregation rises. The Celebrating Priest, the Deacon and any lay Acolytes, Servers or Readers enter in procession carrying a Crucifix, incense and holy water while the Introit is chanted. In the Medieval form of the Apostolic High Mass, this chant was Gregorian, with the Celebrant chanting the responses and the congregation or choir chanting the antiphons. Mass was celebrated in Latin until after the Luthoran abjuration, when popular language elements were added to the Mass.

As they approach the Altar, the procession kneel before it, crossing themselves and silently uttering a prayer to God. Only Vocated clergy then ascend the steps up to the Altar, while the lay ministers remain standing before the steps on either side of the Altar until the Introit rites are over.

Priest: "In nomine dei et spiriti, amen." (in the name of God and Spirit, amen). The Priest crosses himself while uttering these words, then turns to the congregation and utters the traditional "Domine Vobiscum" greeting.

Priest: "Domine Vobiscum"
Congregation: "Et cum spiritu tuo."
OR
Priest: "In lumine dei, gratia domini nostri Eliam Pium et justitia dei semper vobiscum." (In the light of God, may the Grace of Our Lord Eliyahu Hosios and the Justice of God be with you always)
Congregation: "Et cum spiritu tuo."

The Deacon then proceeds with the "Gratias"
Deacon: "Gratias agamus ad altare dei." (Let us bring thanks to this Altar of God)
Congregation: "Dei gratias." (Thanks be to God)
Deacon: "Adiutorum Nostrum in Nomine Domine." (Our help is in the name of the Lord.)
Congregation: "Qui fecit coelum et terra." (in Latin) (Who made Heaven and Earth.)

Rite of Supplication
The Congregation kneels as the Priest bows his head to the Altar, clasps his hands together in prayer and intones the first word of the "Dimitte, Domine," the profession of sin, the text of which is then chanted or said by the entire congregation.

P: Dimitte, Domine... (Forgive me, Lord)
C: (Forgive me Lord, for I have sinned. In word and deed, in spirit and body, by commission and omission, through all the days of my life. I profess that I have sinned before Almighty God; Eliyahu Hosios Our Lord; Holy Sarahaea ever Virgin; all the Pious and saints; and unto you, brethren. I humbly beg their forgiveness and prayers to Almighty God, that my sins may be forgiven. Forgive me, Lord.)
P: (May Almighty God protect us from evil, forgive our sins and grant us life eternal.)
C: (Forgive us, Lord.)
P: (We pray through Beloved Sarahaea ever Virgin, through Sacred and Pious Michael and Thomas, through all the hosioi who came before us, we pray that our sins may be forgiven, through Eliyahu Hosios Our Lord, who lives with Thee in Spirit, One God unto the ages of ages,)
C: "Amen".

At every time the words "Forgive me/us, Lord" are said, it is customary for the Faithful to hit their chests in a sign of penance. After the main body of the prayer, the Priest rises and spreads his arms.

Domine Miserere

The Priest lays his hands on the Altar immediately after the Dimitte Domine and silently prays for forgiveness. The Deacon turns to the choir and intones the first response of the "Domine Miserere" in chant.

D: Domine, Miserere. (Lord, have mercy)
C: Domine, Miserere.
D: Pie, Miserere. (Hosios, have mercy)
C: Pie, Miserere.
D: Domine, Miserere.
C: Domine, Miserere.

Gloria

The Priest removes his hands to the altar and intones "Gloria ad Domine Deus", initiating the "Gloria".

Gloria
Glory to the Lord, Our God!
Holy is His name.
All Glory to Thee in Heaven,
All Glory to Thee on Earth,
And Peace to Men,
We praise Thee in spirit,
We praise Thee in deed,
We adore Thee, we bless Thee and glorify Thee,
Thou who reigneth on high.

Gratiamus Te
We thank Thee, and rightly we should thank Thee,
For great is Thy power and Thy glory,

Magnus
Great is Thy Word,
Great is Thy Spirit,
Great is the Hope that Thou givest us,
The Great Promise ever-lasting,

Domine et spirite
Lord Our God, Heavenly Father,
Almighty in Thy Kingdom,
Lord Our God, Holy Spirit,
Eliyahu Hosios,
Who hath borne our sins
with us on Earth,
Reveal thy Power and forgive us.
Who hath given us the light,
Send thy Light and illuminate us.
Who hath led us to live in the name of our God,
Reveal thyself and liberate us.

In Lumine Dei
In the Light of God,
And glory ever-lasting,
Amen.

As the Gloria is concluded, the first prayer, known as the Small Intercession or Pious Intercession is said. It is addressed to a saint, except on special feastdays, when a solemn form would also pray directly through Eliyahu. The Saint used in the prayer is usually the Saint whose feastday it is, one of the Twelve Apostles, or the Virgin Sarahea. The Pious Intercession usually consists of a preface sentence, registering the intent and the Saint prayed to, and a prayer concluded by a doxology. During the prayer, which is said by the Deacon at the Altar, the Deacon either spreads his arms or, more commonly, lays his hands on the Altar.

(examples)
Thomaic Intercession: "Lord Our God, with Thomas the Believer we come to Thee, to recognise and know Our Revealed Lord, Your Spirit Eliyahu Hosios. We ask Thee, through the Holy Thomas, that we may see Our Lord and know him at this Holy Revelation, that we may put our trust in Him and be guided by Him, all the days of our life, in expectation of His return, triumphant from Heaven, where he lives and reigns with Thee unto the ages of ages, Amen."
Sarahaeic Intercession: "Lord Our God, we beg for your mercy, with the intercession of your Beloved, the Holy Virgin Sarahaea, pure and free of sin. Holy Virgin, take pity on us, show us the Light of the Son of your womb, that we may partake of the promised salvation of the Spirit, and freed from evil and want. Holy Virgin, interceed for us, we pray, through Eliyahu Hosios Our Lord, your Son, Word of God in man incarnate, who shall return in glory to be our Saviour and Lord, Amen."
Michaelian Intercession: "Spirit of God, Lord Eliyahu, Thou hast called the Most Holy Apostle Michael to Thy service as the First among your servants. To him we pray for those with responsibility for Thy flock, in the Church and in the World; that they may know wisdom and piousness and that the Blessing of Almighty God may rest upon them and us as we do our duty to you and eachother. Holy Michael, we pray to Thee, interceed for us with Our Lord Eliyahu Hosios and the Lord Our God, One God, unto the ages of ages, Amen."

As the Pious Intercessions are concluded, a set of responses is said between the Deacon and the people, known as the "Domus Dei" concluded by a doxology from the Priest which is known as the small Gloria.

D: Hic est domus Dei (this is the House of God)
C: (His Spirit is with us.)
D: Gratias agamus ad altare Dei (let us bring thanks to this altar of God)
C: Dei gratias.

P: Gloria! Gloria domino deo nostro, Deus et Spiritus, qui per omnes dies gratiamus, laudamus et benedicamus, nunc et semper et in saeculo saeculorum. (Glory, glory to the Lord our God, God and Spirit, who we thank, praise and bless for all days, now and forever, until the ages of ages.)

The Introit being concluded, here a hymn shall be sung as the lay servers accede to the steps of the Altar.

Liturgy of the Word

Revelation of the Word

The Liturgy of the Word is opened by a dialogue between the Priest and the Congregation.

P: Domine vobiscum.
C: Et cum spiritu tuo.
P: Inclina aurem. (Open thy ears)
C: Inclinatum ad dominum. (We are open to the Lord)

The Deacon takes the Church Bible from the Reader, makes the sign of the cross with it, then turns to the Priest, who in turn makes the sign of the cross over it, before laying his hands on it and praying the Revelation Prayer for the Word. At each "open our ...", the Priest signs respectively his head, his lips and his heart with the cross.

P: (We open to Thee, Lord, that Thy Holy Word may be Revealed to us in the words of Scripture. Open our ears, that we may hear it. Open our minds, that we may receive it. Open our lips, that we may speak it. Open our hearts, that we may live it. Send now, oh Lord, over us thy pure and holy Light, that it may Reveal in the words we hear the True and Holy Annunciation of Our Lord Eliyahu Hosios, Thy Spirit, with whom and in whom and through whom we receive, praise and glorify thee, Lord our God, Almighty Father to Us All, for all days, now and forever, unto the ages of ages, Amen.)

The Deacon takes the Church Bible back from the Priest and opens it for the reading of the First Word. In this example, the Reading is from the Prophet Jonathan.

D: Audite, fratres, Revelatum Verbum Dei secundum Jonathanem Prophetam (Hear now, brothers and sisters, the Revealed Word of God according to the Prophet Jonathan):

The Deacon reads the First Word and ends with the following.

D: Verum Verbum Dei (True Word of God).
C: Dei Gratias.

The Gradual, taken from one of the Hymns, is sung, followed by the reading of one of the Epistles, again by the Deacon.

D: Audite, fratres, Revelatum Verbum Dei in Epistulo Thomae Apostolum (Hear now, brothers and sisters, the Revealed Word of God in the Epistle of the Apostle Thomas):

The Deacon reads from the Epistles and ends with the following.

D: Verum Verbum Dei (True Word of God).
C: Alleluia. (In the Quadraginta (Lent), the acclamation "Alleluia" is omitted and replaced with a second "Dei Gratias")

An Alleluiatic Hymn is sung, during which the Deacon hands the Church Bible to the Priest for the Annunciation Reading. The sound of a bell signals the Congregation to rise in reverence of the Annunciation.

P: Domine vobiscum.
C: Et cum spiritu tuo.
P: (May the Word of the Spirit be in your head, on your lips and in your heart.)
C: (May it be a Light to your path).
P: Audite, fratres, Sanctisssimum Annunciationem Domini Nostri Eliam Pium secundum [name of Annunciant]: (Hear now, brothers and sisters, the Most Holy Annunciation of Our Lord Elijah Hosios according to [name])
C: Laudamus Spiritum. (Praise be to the Spirit)

The Annunciation is read, concluding with.

P: Sanctissimum Annunciationem Domini.
C: Amen.

Homily

The faithful sit down. The Deacon or the Priest gives a homily explaining to the people the significance of the readings.

Credo

D/P: (Brothers and sisters, may the Revealed Word of God thus strengthen our faith, and let us be emboldened to profess with one heart in this One Holy, Apostolic and Ecumenical Church)

P: "Credo in Unum Deum..." (We believe in One God...)

The faithful stand as the opening of the Credo is intoned and profess either the Aurorian or the Hosian Creed. Typically, this is chanted.

SYMBOLUM AURORIANUM
Credo in unum Deum, omnipotentem Patrem omnium,
Caeli et Terrae factor, et omnium visibilium et invisibilium.

Et in unum Dominum, Eliam Pium,
Purum et Sanctum Spiritum Dei,
Qui factus est ante omnia saecula cum Terris,
Et annunciatus per prophetas,
Sanctum Verbum Dei,
Ex Sarahaea Virgine in hominem incarnatus,
Qui est lumen terrae nobis,
Verus servus veri Dei.

Qui Pios vocavit ad verbum Suum sequendum,
Et fugatus est a hominibus impiis in desolationem,
Qui, persecutus in exilium,
Fortificavit animum, et officium fecit,
Etiam in mortis periculo,
Quadraginta oravit in desperationem.
Et ascendit ad caela,
Et descindit in infernum tertium die ad peccata nostra tollenda.
Triumphans rediit, et vanescit in Occultationem.

Qui, per gratiam divam,
Misit nobis lucem Dei,
Quae illuminavit Verbum Suum per prophetas,
Ut nobis maneat et illuminet viam,
Et donet nobis animum in fidem,
In memoriam precedentes.

Credo Eliam in aeternam vivere,
Et iterum venturus est post tempore,
Iudicare vivos et martuos,
Salvatorem Terrae esse,
Cuius regnum continuabit in saeculo saeculorum.

Donec accepto veritatem doctrinarum Suorum,
Audio et vivo Annunciationem Suam,
In communitate Piorum,
Unam, sanctam, oecumenicam et apostolicam Ecclesiam.
Confiteor unum baptisma per remissionem peccatorum,
In expectatione novae vitae,
In saeculo saecolorum.
Amen.

SYMBOLUM PIORUM
Credo in Unum Deum, omnipotentem patrem, Caeli et Terrae factor,
Et in Dominum Nostrum Eliam Pium, Spiritus Dei, salvator,
Qui conceptus est de Deo, in hominem incarnatus ex Sarahae Virginae,
Qui a hominibus impiis fugatus est in desolationem, et quadraginta oravit,
De voluntatis eius acceptavit exilium in Infernum ad peccata nostra tollenda,
Qui passus redimit nostrum, et triumphans rediit tertia die,
Vanescit in Occultationem in Caelis, donec Die Salvationis,
Iterum venturus est in gloriae iudicare vivos et mortuos,
Credo in lumen Dei, missus de Spiritu per ducendos nostrum,
piorum communitationem, sanctam Ecclesiam,
unam baptismam, remissionem peccatorum,
et vitam aeternam.
Amen.

The faithful remain standing for the Great Intercessions or Communal Intercessions. These consist of a number of petitions (usually for the Church, for the world and for the Faithful, as well as for the departed) with a response from the faithful. From Triumph of the Lord to Occultation, the response is "Alleluia" and the prayers take on a salvific theme.The petitions may be prayed by a layperson. In its most solemn form, the Celebrating Priest prays the intention for the Church, the Deacon for the needs of the world and then the Priest for the Departed. The Priest concludes with a concluding prayer, collecting all the prayers into one.

During Ordinary Time:

P: Oremus. (Let us pray)
C: Domine, exaudi. (Lord, hear us.) (or a similar authorized response)

R: For the Arch-Patriarch N, and Bishop N, and the entire community of Your Faithful; Lord, grant them unity and open them to Your word to live and hear. So we pray.
C: Domine, exaudi.

R: For the world and its needs; bless and shield the poor, give peace and justice to all. So we pray.
C: Domine, exaudi.

R: For the faithful who have departed; with names NN.; grant them eternal rest and let your Holy Light shine upon them in eternity. So we pray.
C: Domine, exaudi.

P: Lord Elijah Hosios,

During Triumphtide

P: Fratres, laudans Clamamus ad Omnipotentem Patrem.
C: Alleluia.
P: Laudans clamamus ad Salvatorem et Vivificantem Dominum Nostrum. (With praise, we call to our Saviour and Life-Giving Lord.)
C: Alleluia.

R: Lord, we praise thee for thy Church, in the unity of Arch-Patriarch N., Successor of St. Michael, and the guardianship of our Bishop N.; give Her unity and peace throughout Terra, and make Her the instrument of Your salvation. The Lord is gracious and hears us.
C: Alleluia.

R: Lord, we praise thee for thy Salvation, which Thou hast revealed in Our Lord Elijah Hosios. Blessed the poor, for they shall receive the Kingdom of God. Blessed they who keep peace and justice, for theirs is the promise. Blessed the Faithful in persecution, for they shall see Your glory. Lord, make haste to fulfill Thy promise to us. The Lord is gracious and hears us.
C: Alleluia.

R: Lord, we praise thee for the Life Eternal, given of the Spirit. In memory of those who came before, Let Thy Light keep them in Light Eternal; we name NN., the benefactors of the Church. Grant them eternal rest, Oh Lord, and let Thy angels carry them into Your presence. The Lord is gracious and hears us.
C: Alleluia.

P: (concluding prayer)

Liturgy of the Most Holy Sacrifice

The Liturgy of the Most Holy Sacrifice is opened by a dialogue between the Priest and the Congregation.

P: Domine Vobiscum.
C: Et cum spiritu tuo.
P: Sursum Corda.
C: Habemus ad Dominum.
P: Gratias agamus Domino Deo nostro.
C: Dignas et iustus est.

Here follows a Preface, then the Sanctus, then the Priest continues the Gratitudinal Prayer eventually arriving at the Words of Institution.

P: "Who, before His redeeming Exile, shared His table with His disciples. He took first the cup of wine, prayed thanks to God and passed it onto his Disciples: "Behold this wine, for it shall be the Sacrifice of My Blood. This is the blood of the spirit, a sign of God's New Promise to man for the remission of sins. Drink you therefore, and thank our God." (at this point the bells are rung, the Priest makes the sign of the Cross over the wine, then elevates it). "And after they had drank he took also the bread, prayed thanks to God, broke the bread, passed it onto them and said: "Behold this bread, for it is the Sacrifice of my body, wholly for you to give and pass on forever and ever. Eat you therefore, and thank our God. So shall you do in my memory." (the bells are rung again, the Priest makes the sign of the Cross over the bread, then elevates it)."

The Priest turns to the people.

P: The mystery of the Faith.

The Congregation answers with one of a number of formulae.

C: Reveal Yourself, Our Saviour in Hiding, for You have triumphed over evil and set us free.
OR
C: You Revealed Yourself, God Our Lord, in Your Spirit; gratefully we remember Your Sacrifice, until you Reveal Yourself in glory.
OR
C: Gratefully we shall remember Your Sacrifice, Lord, and proclaim Your Triumph, until you Reveal Yourself in glory.

[i]The Priests prays that the elements may be blessed and be Revealed as the true body and blood of the Spirit, praying afterwards for the Arch-Patriarch, the Bishop, the Church and the faithful departed. He then arrives at

[Martinulus]

Bump. I'm going to be using this thread again to place stuff on Hosian formulas, the rest of the Canon of the Mass, etc.

I think we should also develop replacements for monastic orders such as the Dominicans, Franciscans, Jesuites, etc. I've already started with the Order of Justine Friars (O.J.F.) which I think should be the "original" monastic order, like the Benedictines.

[Captain-Socialist]

Where does the Terran Universal Church of Dranland fit in all this?

[Martinulus]

All the information was directly copied from P2. I believe the Dranish players wanted to be Hosian Patriarchals, with the explanation being that the UCT declined since the abolition of the monarchy.

[Polites]

Considering that the UCT has absolutely no references towards Hosianism/Christianity, JC, or Catholicism, I think it would be fair to say it is not a Patriarchal Church.

Instead, I think it would make sense to connect it with Order of Light Thetanism/Scientology and Seldonism. Mystery religions and cults seem to have thrived in Dranland in the past, and the UCT did start as one.

[Martinulus]

No what I meant is that at least Alain wanted to have Patriarchalism be the largest religion in Dranland instead of the UCT, relegating the UCT to some lower proportion.

[Martinulus]

I've done a bit of thinking on the account in the synoptical Annunciations of the life of Eliyahu, and this is what I've come up with:

Virgin Birth
The account of Elijah's Virgin Birth starts with the coming of an angel to his mother, the Virgin Sarah, that she will bear a son who is blessed. This is happening in roughly similar terms to the Christian Annunciation, but I think I'll borrow a few lines from the Islamic account of Jesus's birth just for fun (nothing that would make it questionable that he was the Spirit of God, though), including this:

And Sarah did doubt, and she said unto the angel of the Lord:
"Lord, I am yet to be wed to my betrothed! How can I bear the child you promised?"
And the angel replied and said: "For God, nothing is impossible. As He wills it, so will it come to pass.
And the fruit of your womb shall be blessed for all ages, for He was promised not merely to thee,
verily - He was promised to all manking, announced through prophecy.
And thou, Sarah, shalt give birth 9 months hence, and name him Eliyahu."

Preferment to the Priesthood
Eliyahu was circumcised and it was noted that the child had wondrous powers, and he was made a priest of the Yeudi Church. During his tenure as a Priest, he performs his first miracles and occasionally puts himself at odds with the Priesthood, acting more like a Prophet. This includes the scene, co-opted from Christianity, in which Elijah chases sacrificial salesmen out of the temple grounds, bringing the ire of the High Priest down upon him. A few months later, the following happens:

At the end of the day, Eliyahu passed the gates of the Temple,
and saw there sitting a man begging at the gate, for he was deeply distressed,
and Eliyahu did recognise the man, for he had been a Nightwatchman at the Temple.
He did greet the man, saying: "Peace be upon you!" and he took the man, who was called Michael,
and didst give him alms and blessings from the Lord, and Michael rose and said:
"Lord, I am not worthy of thy aid, for I am no longer a watchman of the Temple."
And Eliyahu answerred and said unto Michael: "Verily, I tell thee -
Thou art a watchman still. Thou watcheth for the dawn, the newcome light.
At the darkest hour, Michael, you shall be my Watcher,
and thou shalt watch for me at the darkest hour, as thou hath watched for the dawn."
And Michael did wonder greatly, but Eliyahu led him back into the Temple,
and he protested greatly, saying: "Lord! The High Priests say I didst neglect to watch the treasure!
If I go back into the Temple I shall bring danger unto myself and thee!"
But Eliyahu said: "Fear not, Michael - didst I not say thou wert still a watcher?
Watch for the dawn as thou did, trust in the Lord and you shall not be forsaken."
And Michael went back to the Treasury alongside Eliyahu, and searched it,
but the coffers were still empty as he had left them. Then lo! The cock crowed,
And as dawn broke, they beheld the chests, and they overflowed with gold and riches.
And the High Priests were amazed and offered to reinstate Michael as watchman,
And Michael did fall unto his knees and praise the Lord, but Eliyahu beckoned him towards the chest,
and told him to take the gold, saying: "Come, Michael, for thou shalt be my watcher,
Come with me that we may share this Light with all of His people."
And they did go into the city.

Of course, the High Priest is not happy with Eliyahu's actions, and he confronts him:

And the wroth of the High Priest was great and knew no bounds,
And he didst summon Eliyahu and Michael to him, and great was his ire, yet Eliyahu spoke not a word.
"Thou didst take money from the temple treasury," he accused him. Yet Eliyahu spoke not a word.
"Why sayest thou nothing? It is a crime to steal. Verily, I could have thy hand hacked off at the wrist for this."
Yet Eliyahu spoke not a word, and the High Priest's ire grew in him, and he tore his clothes and said unto the Lord:
"I swear by the Living God, tell me why thou stole money from the Treasury of the Temple,
for it was the money given to the Lord, and thou hast stolen from him,"
And then did Eliyahu respond, and said unto the High Priest: "Thou sayest so.
But verily, I tell thee - God hath ordained that He hath sent his Spirit down to help all mankind.
Who art thou, High Priest, that thou taketh money from the Treasury for thine own indulgence,
but deny it to those in need! I tell thee - the day shall come to pass when thou shalt pay back every piece thou took."
And the High Priest's anger did flare and he cast Eliyahu out of the Temple, naming him a blasphemer.

Ministry and Baptism
Michael joins Eliyahu on his ministry, and Eliyahu goes to see Matthias the baptist to be baptised. This marks the start of his ministry, a period in his life in which he first gathers the Twelve to him, and starts preaching across the land, teaching the Twelve. A large part of the Annunciation is taken up by accounts of Eliyahu's teachings during his ministry, and his miracles.

Elevation to the High Priesthood
In a Palm Sunday-like scene, eventually Eliyahu is persuaded to return to Yishelem, and he does so, seated on a donkey, while the people hail him much in the same way as the original story ("Hosanna! Blessed is He who comes in the name of the Lord", that sort of thing). The High Priests, afraid of Him, offer Eliyahu the High Priesthood, which he never truly accepts but also never truly refuses, in a way like this:

And they were fearful and said unto Elijah: "If thou art the Spirit of God, as they say,
We should offer thee Lordship over us, and acknowledge thee as High Priest of the Lord.
Willst thou be High Priest?" And Eliyahu answerred and said: "Thou sayest I am."
And so the words of the prophet Joshua were fulfilled:
"They shall offer me glory and a crown, with their words they shall proclaim me,
And their words shall bring me homage."

Eliyahu is only High Priest for a short period of time. During this period of time, the Priests grow ever more fearful of him, especially when he says things like "I can demolish this Temple and build it anew in three days" (a little ironic nod to the Christian equivalent, where this is one of the false testimonies brought against Jesus). In the culmination, they try him, put him before the prefect (OOC: Is there a Selucian occupation of Beiteynu, maybe?) and in the end, He is chased from the city into the desert.

This starts Eliyahu's forty days of prayer.

Deseration, Exile and Triumph
Here follows the narrative which has already been described at length of Eliyahu's exile to Hell and his return. On Deseration Friday, the hosioi pray and hold a vigil with Elijah, but they are attacked by soldiers and this is what happens after:

And onto the mount there did come a group of soldiers in arms led by (Judas),
looking for the Faithful, and the Lord asked of them: "Who is it you seek?"
And they answerred, and spoke: "Elijah of Yishelem."
And the Lord said: "Here I am."
They didst flee before Him, and he asked them again: "Who is it you seek?"
And they answerred again, and spoke: "Elijah of Yishelem."
And he said again: "Here I am - my friend, who is with you, will confirm it."
And (Judas) tried to hide, but Elijah went over to him and kissed him, saying "peace be with you,"
(Judas) answerred him: "Peace be with you and glory everlasting, rabbi."
And Elijah said unto him: "Thou sayest so."
Yet again the soldiers, who had fled at the sight of the Lord's kiss of peace, came into the camp,
And once more they were asked: "Who is it you seek?"
Yet again they spoke, and louder: "Elijah of Yishelem!"
"Here I am," the Lord said once more. "Yet I shall not be here much longer
The time has come that the Spirit shall be left behind, and shall leave behind,
To drink of the bitter cup of suffering, and bear the burden He must bear.
I shall surrender to Thy will." But Michael, who did not understand Him, unsheathed his sword,
But the Lord reprimanded Him, saying: "Michael, sheathe thy sword!
For they that live by the sword shall die thusly." And Michael obeyed, but protested once more:
"I will not leave thee, rabbi." And the Lord's heart was heavy, and he replied: "Thou sayest so.
But I tell thee, Michael - before the crying of the cock, thou shalt deny me three times."
And the soldiers did take the Twelve, and they threw themselves at Elijah. But a flash of Light
blinded their eyes, and they saw him not, and left.

Michael, as Elijah has prophesied, manages to get away, but the rest of the Twelve are taken and questioned. To save them, Michael disguises himself and and goes to free them, but does not succeed. In fact, he is nearly caught and in his desperation, he indeed denies knowing Eliyahu three times before the crowing of the cockrel. Our equivalent of Judas frees the remaining ten disciples, begging their forgiveness, but they turn him away in anger, and he hangs himself in despair. The Eleven return under Michael's leadership to the place where Elijah left them, and continue to live as he had taught them. On the third day, Eliyahu returns, looking like an old man bearing the wounds of crucifixion (symbolically, because it was the worst punishment only accorded to slaves), and we have the already-established story in which Thomas is the first to recognise him, Eliyahu speaks the words of institution for the second time, and finally all recognise him.

What happens after is a few more miracles, then Eliyahu goes into Hiding, the Light of God comes to the disciples as promised, and they found Hosian communities across the world.

Any thoughts would be appreciated.