Book 4, Chapter 19: Deus Vult
Perhaps the most illustrative example of the difference between the orthodox nature of Christianity and the orthoprax nature of Judaism and Islam is the examination of their respective statements of faith, which structure their relationship with the divine.
In Judaism, the statement of faith is known as the Shema; found in the text of the Torah, it reads simply as, “Shema Yisrael, Adonai Eloheinu, Adonai Echad.” “Hear O Israel, The Lord is our God, The Lord is One.” In this simple passage, the nature of the Hebrew god is defined as being the Lord of the people of Israel, and a singular entity. While there is more to the text of the prayer in liturgical use, this single phrase is the structural core of the Jewish statement of faith in their god, their relationship to that deity, and that deity’s singular oneness. The rest of Jewish law concerns fulfilling the commandments of their Lord. No further professions of faith are strictly necessary beyond this, so long as the deeds and actions of the individual Jew stay on the path dictated by their deity.
In Islam, the statement of faith is known as the Shahada; found in the text of the Koran in various combinations, it also reads simply, “Ašhadu ʾan lā ʾilāha ʾilla -llāhu, wa-ʾašhadu ʾanna muḥammadan rasūlu -llāh.” “There is no deity but God, and I bear witness that Muhammad is the messenger of God.” In this simple passage, again, the nature of the Islamic god is defined as monotheistic, and being specifically the deity on whose behalf Mohammad acted as prophet. And while the formulation of the statement is not found precisely as-is in the text of the Koran, it is directly derived from it, and anchors the religious structure of the Islamic faith—they worship one singular god as Mohammad instructed them to, with the instructions being found in the text. Again, as another orthoprax religion, the instruction of faith is singular and focuses on singular points, with the rest of religious observance being defined by actions.
In contrast, Christianity, as an orthodox religion, has two statements of faith, the Nicene Creed and the Apostles’ Creed, both of which are lengthy, detailing the full beliefs of what it means to be Christian with twelve distinct articles of faith, in the Nicene Creed reading:
"I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.
I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made.
For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man.
For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.
I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.
I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen."
In this text, the full orthodoxic nature of Christianity comes through, detailing the specificity of belief that makes one a Christian. Further, this statement does not come from the Christian holy texts, but was instead compiled centuries later at various religious councils, as the early Christian faith struggled to define itself solely through belief; even later, as the Apostles’ Creed came into general use, due to its shorter nature, significant portions of the statement of faith require inclusion...
—Divine Light Through The Gem Of Man: Studying The Many Facets Of The Holy, Waterford University Press, 1692
Tropes that appear in this chapter:
- Beleaguered Assistant: Poor Ultan is caught between a rock and a hard place in having to work for an Archbishop who's hypocritical to the tenets of his faith and other people who don't like the Archbishop for those things.
- Cliffhanger: The chapter ends with Henry the Sinister leading a genocide against the Jews in Normandy.
- Content Warnings:Chapter Trigger Warnings: Implied Threat of Non-Con, Implied Mention of Past Non-Con, Explicit Dragon Hatchling Endangerment, Explicit Dead Dragon Hatchlings, Explicit Public Shaming, Explicit Depiction of Combat, Explicit Depiction of a Massacre
- Converting for Love: Discussed; Father Salucci tells Viggo that the church will only allow him to marry Fishwings if she converts to Christianity.
- Horror Doesn't Settle for Simple Tuesday: Henry starts his massacre of Jews on the 9th of Av, the same day that both Jewish Temples were destroyed, and a day of mourning for Jews.note It's ambiguous whether he knew or cared what the date was.
- Insane Troll Logic: Henry the Sinister justifies his massacre of the Jews by using the dragon scales they have as proof of them consorting with the Berk Pagans in a conspiracy. Neither he nor his cronies care that dragon scales are being used by everyone.
- Internal Reveal: Gobber learns from Gabriel that Gudmund is actually Gabriel's sister.
- Misplaced Retribution: Played With. Hakon glares at Ultan for Archbishop Octavianus' words, but he quickly remembers Ultan is only there as translator and quickly turns his contempt to the person who actually said those in the first place.
- Rape, Pillage, and Burn: Henry's army and mob volunteers are massacring Jewish communities in Normandy.
