DM Roleplay Guide on Faith and Worship

Unread post by **DM Faith** » Mon May 04, 2026 5:41 pm

DM Roleplay Guide on Faith and Worship

The purpose of this lore guide is to consolidate information across 2e and 3e sources on the nature of deities, worship, and the function of religion in Forgotten Realms (specifically within the region of Faerûn) to assist with roleplay. This guide draws on lore across Faiths and Avatars, Powers and Pantheons, Demihuman Deities, Faiths and Pantheons, Magic of Faerûn, Forgotten Realms Campaign Setting 3.5, and Champions of Valor. Some text is directly drawn from these sources, while others are edited slightly to fit coherently with other sources (and where there are some small contradictions, typically due to mechanical changes between 2e and 3e), or to fit in with the server.

Summary on faiths:

What the deities are doing is abstract and beyond mortal comprehension. However, it is clear that they take an active interest in the world, channeling power through their representative divine servants. During the Time of Troubles, deities walked the very ground as mortals, their existence is non-deniable.
Faerûn is polytheistic, and faith shapes the culture and conduct of nearly every society in the Forgotten Realms.
Most human societies are usually tolerant of many faiths (with some notable exceptions, like certain faiths being outlawed). Conflict regarding faith is more common amongst the clergy and military arms of faiths than amongst common folk.
Societies stay close to their pantheon. Mulhorandi people revere the mulhorand pantheon, elves/drow/dwarves/halflings/gnomes stay close to their own racial pantheons. As always, exceptions may apply.
Nonhuman societies may be far less tolerant to other faiths outside their own pantheon or society. Elves fight a bitter war against the followers of the dark Seldarine (with the exception of Eilistraee), drow societies usually only permit the worship of Lolth and Selvetarm. Cities like the drow city Eryndlyn, which is divided by the three faiths of Lolth, Ghaunadaur and Vhaeraun, are divided by conflict between the faiths.
Conflict within a faith (between sects and clergy members) is an important part of divine RP, just as conflict between faiths is.
Deities and faith are mysterious; and rituals and rites of deities vary across the cultures and geography of Faerûn. Each deity's entry is a helpful 'snapshot' guide, but does not cover all intricacies.

Summary on worship:

People without divine classes pray to many different deities depending on where they live and the activities they are undertaking.
Almost all people have a patron deity (who they primarily venerate), and those without will be judged by Kelemvor after their death, making it impossible to return to life after judgement.
People choose a patron that reflects their ambitions and self-image and their own values.
Divine classes must have a patron deity, whose dogma they must uphold, and they typically will only pray to a few other deities allied with their patron deity.
People may change their patron deity; this is a more complicated process for those with divine classes.
Divine classes may ‘Fall From Grace’ if no longer upholding their deity’s dogma.
Those who worship pantheons foreign to the Western Heartlands (e.g., the Mulhorandi pantheon) must be careful not to proselytise or establish temples in the region, as they will risk being exiled or killed. The same goes for racial pantheons in another race’s home (e.g., an elf seeking to establish a temple for Corellon in human lands such as Baldur’s Gate; or a human proselytising for Sune in Doron Amar).

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Unread post by **DM Faith** » Mon May 04, 2026 5:42 pm

Deities

The capabilities of deities (also known as ‘powers’) are beyond mortal comprehension. Rumors often circulate that the deities wield seemingly limitless capabilities - especially over the domains they specialise in - it is said that they can hear the conversations of mortals if uttering their name, and that they can take the form of many different creatures and appear in a variety of manifestations (leading to some wild speculations about potential sightings of a deity’s manifestations). Between the variety of deities, they represent conflicting dictates about how one ought to go about their life. However, the exact going-ons of deities are most often beyond the direct grasp of mortals.

The deities of Faerûn take an active interest in their world, channeling power through their divine servants (blackguards, clerics, druids, divine champions, divine seekers, favored souls, paladins, rangers, spirit shamans) and other worshipers and sometimes intervening directly in the affair of mortals. At the same time, they plot war, intrigue, and ally among themselves, between themselves and powerful mortals, and with extraplanar beings such as elemental rulers and demons. In this they resemble their mortal worshipers, their areas of interest, and their nature; for many deities are actually mortals who have gained the divine spark. Because they lose strength if their worship dwindles away and is forgotten, deities task their divine servants with spreading their praise and doctrine, recruiting new worshipers, and keeping the faith’s alive. In exchange for this work and to facilitate it, deities grant divine spells and other powers.

Deities can die; and following the Time of Troubles this is a fact that many people of Faerûn are confident is not just the whisperings of mad folk. However, the rumors would have most believe that deities can only die when a truly powerful mortal or another deity kills them - such feats sound rather like tall tales of bards, and the mysterious nature of the divine still leaves much to be speculated about even when the likes of Bhaal were killed in the Western Heartlands. Some esoteric scholars speculate that deities may also die if their home plane of existence is destroyed or may die of neglect if they no longer have any worshippers. Still, mortal life moves on and the people of Faerûn simultaneously adjust to the gradual disappearances of some clergy, and others appear and grow, such as the faiths of Cyric and Kelemvor. A few especially pious, however, keep alive the faith of deities who have died or vanished (via Servant of the Fallen feat), seemingly able to draw on power in ways that defy odds.

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Unread post by **DM Faith** » Mon May 04, 2026 5:42 pm

What do most folk know about the nature of deities?

The inner workings of the deities and the nature of the relationships between them is often poorly understood and far too esoteric for almost all mortals in Faerûn. Many folk have a basic understanding of the nature of souls and the need for a patron deity - especially since Kelemvorites have sought to spread knowledge about these processes. With the Time of Troubles (or ‘Godswar’), when Ao, the over-power cast all the deities to walk on the surface of Faerûn, there was the brief formation of some cults to Ao (notably one in Waterdeep persisting) and an understanding that the deities answered to an even higher power. There is dwindling awareness of Ao, as he does not interact or care for any mortal followers, and cults dedicated to him are slowly disappearing.
What matters to almost all folk on Faerûn is that the deities can utterly destroy you if they so wish, and that a deity’s favor (or the avoidance of their displeasure) is sought through prayer. Only the most heretical or mad question this reality.

A basic RP standard to follow with the deities is to focus on:

The basics of one's patron deity, who should have a special place in a PC's outlook or beliefs.
The social influence of the churches and faiths, and the happenings between them.
As people usually choose a patron that is closest to them, basic stereotypes or expectations of the servants of a specific deity are helpful, especially those that are of local relevance (e.g., that Lathanderites are cheerful; that Tormtar are honourable; that Sunites are beautiful). However, it can make a character much more interesting by looking at the dogma beyond the superficial way - a Sunite that looks beyond the outer shell and looks at inner beauty, a good character and morals, gains an additional interesting layer. Heretical interpretations make divine roleplay much more interesting as well.
What a specific deity might offer you if you pray to them or worship them.
Generalised ignorance of the goings-on between deities (unless deeply connected to the specific faith as clergy, or a scholar on the subject, e.g., possessing a high skill rank in lore: religion).

Put another way, while the clergies of Selûne and Shar understand aspects of the conflict between their respective deities, these conflicts would be better understood by most folk as a conflict between the faiths of Selûnites and Sharrans, rather than a deep cosmic conflict. After all, most folk have no reason to care that Selûne and Shar were once sisters and are locked in an eternal struggle between good (moonlight) and evil (darkness). What matters is that Selûnites are friendly travellers and guides, if a little bizarre with their moon rituals; and that Sharrans (if one even understands a person to be one given their commitment to secrecy) offer so-called guidance to those facing loss and grief. One might pray to Selûne for direction when travelling under moonlight or to be protected from a rumored werewolf, and to Shar when committing something to secrecy or expressing spite.

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Unread post by **DM Faith** » Mon May 04, 2026 5:43 pm

Faith and the common person

A weaponsmith might take Gond as his patron deity, but also pray to Tempus, Lord of Battles, before attempting to forge a fine sword. During a difficult forging or when striving to make a blade lucky for wielders, the same smith prays to Tymora. A weapon forged for guardians would involve prayers and offerings to Helm. A weapon to be wielded for justice (an executioner’s blade, perhaps) would be dedicated to Tyr.

The religions and cultures of Faerûn are polytheistic. Multiple deities are worshipped, usually in groups called pantheons (meaning all the gods of a people), and this worship shapes nearly everything about what it means to be alive in Faerun. The folk of the Realms worship in many places, and they worship the powers both by venerating them and by placating them. Most folk have a handful of powers that they regularly venerate, only appeasing an unpleasant power when they are entering or engaged in a situation where that deity holds sway. Nearly all folk will have a patron deity too (see below).

In most cases, folk do not worry about how the deities deal with each other (but would be concerned with how local clergies and sects interact). Some folk of Faerûn believe deities are akin to awesomely powerful mortals and are therefore prone to foibles, tempers, and the haste, mistakes, and emotions of mortals. Others see them as beyond mortal flaws or mortal comprehension. Overlaid on these extremes are beliefs as to whether deities likely to intervene in mortal affairs daily, at crucial junctures, on whims, or to further mysterious or stated aims–or whether they remain aloof, influencing mortals only in subtle, hidden ways or through dream visions or cryptic auguries. With these widely varying views come a correspondingly wide range in practices of worship.

While personal prayer is an important component of faith, the societal aspects of faith are much more relevant to everyday folk. A large focus of religious observance in the world is not on deities themselves, but on the individual churches or sects of each deity. This distinction, while subtle, is of paramount importance. While the deities dictate the beliefs of their faithful and supply them directly or indirectly with divine energy to act in their stead, it is the varied faiths of the world that interact in the mortal world. In other words, it is of far more immediate concern to individual characters how two sects of a single faith or two rival faiths interact than what goings-on are occurring between divine beings beyond the ken of most mortals. Of course, exceptions to this general rule exist, such as when the doings of a small number of mortals attract the interest of a deity and possibly prompt the appearance of a divine manifestation of a deity, called an avatar. Such events are rare indeed.

For example, most folk are concerned with how Chaunteans or Ilmateri may help them with farming or healing, how Beshabans or Umberlants may (with some coin) assist with warding off bad luck or bad tides. Conversely, the ne’er-do-wells try to stay out of reach from the justice of Tyrrans, and the poor folk give over coin in the winter to the visiting Aurilites to avoid incurring their wrath.

Many folk make offerings both to deities they revere and appeasement offerings to deities of markedly different alignment and interests from their own to ward off both their followers, and the possible holy vengefulness, spite, and divine whim from the deity themselves (exceptions apply here to divine classes, see later). The simplest offering to a deity is to toss a few coins into a temple bowl or make another suitable offering (blood to Tempus or Malar, for example, or sacred or token objects to most other deities) while a plea is murmured. The formalization of this practice is the payment of a set temple fee to clergy of the deity to be appeased, who either provide the payer with a short prayer to be performed at an auspicious later time or perform a rote prayer for the payer.

Most folk in Faerûn consider it wise to know the religious affiliations of persons they must trust, do business with, or adventure with; but they take care when seeking to learn such things, as it is considered impolite to inquire too deeply into the details of worshiping a god one does not serve or is not likely to venerate.

The plethora of divine beings and the wide variety of portfolios which they represent or epitomize has led to general tolerance of the beliefs and worship of others in Faerûn (although with some regions having laws prohibiting the open worship of some deities). Among the general populace, this extends to all who do not break the law (but human sacrifice is generally considered murder, and the unauthorized use of another’s goods as offerings is theft and in some cases also wanton destruction). Individuals, however - particularly members of a priesthood - may be not at all tolerant of the beliefs of others.

Tolerance depends heavily on local culture as well. In Thay (typical alignments LE, NE, TN) dark faiths like Bane (or his successors), Gargauth, Loviatar, Malar, Shar, Talona and Umberlee are the main religions next to Kossuth and Kelemvor, while the neighboring Rashemen (typical alignments NG, CG, N) is focused on Bhalla (Chauntea), the Hidden One (Mystra) and Khelliara (Mielikki). As many deities have overlapping spheres of interest, people will usually choose the deity most fitting for their own personality. A good person will offer donations to Tymora and strengthen her influence and good through this act, while an evil person may be more inclined to perform sacrifices to Beshaba and, as well, strengthen her and evil through this. Sailors may pray to Shaundakul, Selûne (both who oppose Umberlee's influence and terror on the seas) or Umberlee, depending on their personality and experiences.

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Unread post by **DM Faith** » Mon May 04, 2026 5:43 pm

Patron deity

Those living in Faerûn nearly always have a patron deity. Having a patron deity implies some true personal attachment to that deity, or that the person feels most comfortable venerating the deity or holds them in the greatest venerance. A person’s patron deity is the power that eventually (and hopefully) escorts that person’s spirit from the Fugue Plain, the place where spirits go right after people die, to its afterlife as a petitioner in the Outer Planes in the realm (or at least the plane) of its patron deity.

Those who firmly deny any faith or have only given lip service most of their lives and never truly believed are known as the Faithless after death. They are formed into a living wall around the City of Strife, and left there until they dissolve. The unearthly greenish mold that holds the wall together eventually destroys them. The False, those who intentionally betrayed a faith they believed in and to which they made a personal commitment, are relegated to eternal punishment in the City of Strife after their case is ruled upon by Kelemvor in the Crystal Spire (Kelemvor’s abode in the City of Strife).

The selection of a patron deity does not mean that your character only worships or makes prayer and offerings to one deity. Faerûn is a polytheistic world. At appropriate moments, characters might worship or pay homage to nearly all the deities, even some they could not choose as patron deities.
For example, lawful good sailors would never think of choosing Umberlee, the evil goddess of the ocean, as their patron, and are unlikely to perform sacrifices to her, choosing the opposing Shaundakul or Selûne instead. Umberlee may retaliate in return, forcing the unlucky sailor to pray to her during rough storms in fear of death. Likewise, an evil follower of Mask, the god of thieves, might make a donation to the temple of Beshaba, to not have misfortune befall them during the big heist planned for moons.
Races other than humans will choose their most fitting racial equivalent. An elven sailor will pray to Deep Sashelas instead.

One exception to the the flexibility of polytheism is that of divine classes (see below), who are expected to be loyal to their faith because of the commitment they have personally sworn to their patron, although they may show particular respect to the faiths of other deities who their deity serves or is allied to. For example, Ilmater and his faith count fellow Triadic allies (Tyr and Torm), as well as Ibrandul and Lathander as allies. However, these alliances are not monolithic, an Ilmateri trying to work with both Lathanderites and Ibrandulin may find them at each others throats instead.
Similarly, Eilistraee considers the whole Seldarine as her allies, while Shevarash grudgingly does not hunt her or her followers. Instead, he even considers Hoar and Shar as allies, next to Shaundakul and Callarduran Smoothhands, while Eilistraee has an ally in Selûne.

Each race in Faerûn typically chooses a patron deity from their own pantheon (see appendices on pantheons). For example, humans typically choose a patron deity from the Faerûnian or Mulhorandi pantheons based on the region in which they live or that they grew up in. Nonhumans usually choose a patron from their own pantheon (drow from the drow pantheon, elves from the elven pantheon, and so on). Nonhumans can also select a patron from the human pantheon of the region they live in or grew up in. The most common examples of this are northern halflings, who often choose Tymora, elves who choose Selûne instead of Sehanine, or halfling thieves choosing Mask instead of Brandobaris, if they follow a darker path of thievery.
Half-orcs choose a patron from the orc pantheon or from the human pantheon of the region they live in or grew up in. Half-elves choose a patron from the elven or drow pantheon (as appropriate to their nonhuman parent) or from the human pantheon of the region they live in or grew up in. For the most part, creatures choose a patron from their own pantheon, but those that stray from this trend are common enough to be viewed merely as a curiosity rather than an aberration.

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Unread post by **DM Faith** » Mon May 04, 2026 5:44 pm

Changing patron deity

You can only have one patron deity at a time. It is possible to change your patron, but doing so is not a decision made lightly or quickly (and you must consult the DM team if a divine class).

If you are a divine class (see below), changing your deity is a complicated process, but not unheard of. The PC must go on a quest for the new church (often the recovery of a lost item of some importance to the deity), then receive an atonement spell from a representative of the new faith. Once these two conditions are met, the character becomes a divine spellcaster of the new deity (requiring an RCR). However, depending on the circumstances of leaving the faith of the other deity, the PC may face repercussions (e.g., amongst evil deities, the former faith may seek the PC’s death; amongst other aligned deities, the former faith may spread word of ill repute if they left on bad terms).

Favored souls cannot change deity without losing this class; they are born as a favored soul of a single deity only.

If you are a non-divine class, changing a patron is a simple matter of deciding to do so, and this does not require intervention by the church of your new patron (although obtaining its blessing is customary, to show allegiance to the new deity). A character who frequently changes patron deity is likely to gain a reputation of being weak in their faith, and risks being branded as one of the False in the afterlife.

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Unread post by **DM Faith** » Mon May 04, 2026 5:45 pm

Divine classes

The following classes are considered 'divine classes' (along with all the prestige classes that have one of these divine classes or divine spellcasting as a prerequisite) and require a deity, who grants them their Power (see below).

Blackguard
Champion of Corellon
Cleric
Divine Champion
Divine Seeker
Druid
Favored Soul
Harper Agent (gains divine blessings from Deneir, Lliira, Lurue, Mystra, Tymora and needs to work in accordance to the Harpers)
Harper Mage (gains divine blessings from Oghma and Mystra and needs to work in accordance to the Harpers)
Harper Priest (gains divine blessings from Deneir, Lliira, Lurue, Mielikki, Milil, Mystra, Seldarine, Selûne, Shaundakul, Silvanus, Tymora and needs to work in accordance to the Harpers and his own deity)
Harper Scout (gains divine blessings from Azuth, Deneir, Lliira, Tymora and needs to work in accordance to the Harpers and his own deity)
Paladin
Ranger (not Hunter Class kit)
Spirit Shaman

As mentioned below, divine classes are all automatically part of their faith's clergy. A divine class must uphold their deity's dogma and alignment requirements, or they risk Falling from Grace. It should also be noted that even a '3-level dip' in a divine class means that you are part of the clergy and must uphold the tenets of your faith to keep this role.

The following classes are not divine classes themselves and can not fall from grace, but are heavily tied to religion and religions effect on culture:

Arcane Archer (as elven culture is deeply intertwined with the worship of the Seldarine)
Bladesinger (as elven culture is deeply intertwined with the worship of the Seldarine)
Deathsinger
Monk (they are organized in religious monasteries and their path to enlightenment is influenced through this)
Olin Gisir (as elven culture is deeply intertwined with the worship of the Seldarine)
Shadow Adept (a shadow adept relies on Shar for access to the shadow weave. Should he displease her, he risks getting cut off from all magic)
Techsmith of Gond (in pnp technically a divine class, as they gain domain powers)

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Unread post by **DM Faith** » Mon May 04, 2026 5:45 pm

The characteristics of divine servants and clergy

Beyond lay worshippers ('laity'), some folk of Faerûn choose to devote their lives to a particular deity as clergy members. All divine classes must be clergy members. These folk are expected to be loyal to their faith because of the commitment they have personally sworn to a deity, although they may pay respects to the faiths of other deities who their deity serves or is allied to. Non-divine classes may choose to also be clergy, although they typically do not serve in high positions of power (because they often cannot conduct all the ceremonies and rituals of a church that require direct manifestation of a deity's power).

Within each faith, clergy members may be grouped into allied or rival sects, each holding differing beliefs to a small or large extent. Some faiths, particularly those of lawful deities, are united in shared religious practices. Other faiths, particularly those of the chaotic deities, vary widely across the various regions of Faerûn. Exceptions exist. Clashes between rival sects of a lawful deity are often particularly fierce, as the followers of Helm have learned, as both sides cite axioms proving the “correctness” of their sect. Likewise, attempts to reign in divergent sects of chaotic deities can provoke great strife, as Cyric’s followers have quickly discovered. Where there are different sects operating differently, the only rule governing such sects is that they must not stray beyond the portfolio and core beliefs of the deity without risking being forsaken by the deity and their divine servitors.

The activities and social roles of clergy differ markedly depending on the deity, and particular professions are also often associated both with the clergy or with the broader base of worshippers. For example, many associated with the church of Deneir serve as historians, loremasters, sages, scholars, and scribes; while blacksmiths, crafters, engineers, inventors, and woodworkers are associated with the church of Gond. These professions and roles are not distinct to worshippers or clergy of these churches, but are typically strongly associated. All clergy play a role in spreading and consolidating the influence of the faith, including by proselytising, facilitating the induction of acolytes and novices, mentoring junior clergy, encouraging worship and donation to their faith, and contributing to the rites, rituals, and ceremonies of the faith. However, the extent to which a clergy tries to actively recruit or work more discreetly differs; the Maskarrans and Sharrans are notoriously discreet, and the Akadians are much more inward looking and focused on personal enlightenment.

Members of the clergy in Faerûn are generally divided into two groups within their faith's organization, though members of one group easily and often cross into the other group. Hierarchy-bound clergy are those who are usually tied down to a specific location, such as a temple, shrine, grove, or abbey. They work primarily to the good of that location, the church, and the community, though not necessarily in the order. Mission clergy (often referred to as adventuring clergy or itinerant clergy) are at-large agents entrusted to wander the length and breadth of the Realms spreading the basic tenets and beliefs of their faith, or to embark on a specific quest. Most members of the clergy who are not of a divine class are hierarchy-bound clergy.

All members of the clergy, especially mission clergy, are expected to support the church. Usually, this takes the form of tithing - giving part or all of the treasure they find or earn to their church. The typical tithe for a member of the clergy is 10%. Some may demand more or require less of their clergy, and may call upon them to perform specific tasks and perform them promptly.

Each faith has its own varied ceremonies, including specific holy days or festivals, along with more routine daily prayers and ceremonies. The extent of these ceremonies may vary from region to region. Particularly evil deities and fiends (see appendix) also demand sacrifice of living, intelligent creatures in time-consuming ceremonies.

It is important to note that while sources such as Faiths and Avatars, Powers and Pantheons, Demihuman Deities, and Powers and Pantheons provide varied details about the practices of faiths, much is also mysterious and even seemingly imprecise. In part, this is due to divine influence and desires and also the pragmatic and creative clergy of Faerûn, who are always devising and proclaiming new rituals, customs, titles, observances, and rules for themselves and for the lay worshipers they guide and serve. Some priesthoods are notable for the energy and unceasing nature of their internal power struggles, which give rise to schisms, covert factions, and a variety of rituals and behaviors. A traveller across Faerûn is likely to encounter beliefs, ceremonies, and religious courtesies that are seemingly contradictory within a single deity's faith.

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Unread post by **DM Faith** » Mon May 04, 2026 5:46 pm

The Power (divine magic)

Any magic that doesn’t have its origins in the power of a deity is arcane magic, or ‘the Art’ (While all magic is accessed through the Weave or Shadow Weave, which is maintained by a deity, this does not make all magic divine magic). Magic that originates in the power of a deity, usually through prayer, is divine magic. The use of divine magic is called the Power. Clerics, druids, paladins, rangers, blackguards, and other practitioners of divine magic are taught this name of their magic by their mentors.

Unlike masters of the Art, those who use the Power have no skill in using the Weave (or Shadow Weave). Their spellcasting knowledge is planted directly in their minds by deities in response to their fervent prayers. To one using the Power, casting a spell is an exclamation of faith and is usually accompanied by a sensation appropriate to the patron of that spellcaster. For example, clerics of Lathander feel a warm heat upon their backs, rangers of Malar feel the hot blood of a fresh kill in their mouths, and paladins of Kelemvor hear the quiet crunch of bone under their boots. These sensations do not alter the effects of the spell cast.

Given that a deity grants spells and domain powers to mortal divine spellcasters who pray to it, a deity can also withhold spells from any particular mortal as a free action. However, once a spell has been granted through daily prayer, it remains in the mortal’s mind until expended.

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Unread post by **DM Faith** » Mon May 04, 2026 5:47 pm

Sins, penance, and atonement

Some members of the clergy believe their deities watch over every act, thought, and consequence of the deeds of every mortal worshiper. Most priests, however, see their deities as judging mortals only on deeds or on acts plus obvious intent rather than ultimate consequences.

Behavior violations of alignment codes, neglecting to perform the proper rituals (among those a clergy a member is qualified to perform), or failing to strive toward fulfilling the deity's goals are examples of transgressions. These transgressions by a member of the clergy who does not receive spells from a deity are punished by the head of a temple, shrine, or faith by assigning to the transgressor an act of penance to be completed. The degree of transgression may also incur a loss of status within a church until the penance is completed, during which time transgressors are only assigned to perform menial tasks as their duties within the faith. Some transgressions - including caused by involuntary alignment changes may be atoned for through the casting of an atonement spell upon the transgressor, and true repentance for a serious willful transgression is sealed by the successful casting of an atonement upon a transgressor.

Because divine classes have such a personal relationship with their deity, rather than just a personal relationship with their faith or church, as is required of other members of the clergy, they also face more stringent penalties for failing in the performance of their duties, turning from their religion, or failing their deity. A clergy member who commits a minor offense against their deity or ignores portions of the deity’s dogma is guilty of a sin. They must to some penance appropriate to the seriousness of the sin in order to remain in good standing with the church, other clergy, and the deity.

Typical penance for lesser infractions includes spending an hour in prayer, fasting, meditation, making a small monetary donation to the temple, performing minor duties in the temple (which vary by religious), and so on. All these tasks depend on the faith, as Talos sees nothing in fasting, for example, and thus does not count as penace.
Penance for moderate infractions includes spending anywhere from a day to a tenday in prayer, making a moderate monetary donation to the temple, or going on a small quest for the church.
Penance for major infractions include a month or more of prayer, a large donation, a quest, and possibly an atonement spell.
A grievous transgression (or an evil act, such as for paladins) or continued abuses of the church’s dogma may result in a divine class losing their class features until they atone for the sins. All forms of penance are also expected to be proportionate to the individual. A wealthy individual, for example, may be required to make a significant donation even for a lesser infraction.
In the most extreme cases, such as members of the clergy who commit heresy or willfully disobey or ignore their deities are immediately cast from the church. Their reputation is such that they cannot join the clergy of another faith at this time. A penance, if it is allowed, in this instance will require the complete sacrifice of all possessions save one set of normal clothing and one nonmagical weapon, the performance of whatever difficult, humiliating, or costly task the church sets before such transgressors, and the humble receipt of an atonement upon the task's completion. (Tasks that are literally impossible are not assigned as penance). At this point, the church considers the act expunged, but it is not obliged to accept the transgressor into the clergy again, although they are again treated as one of the faithful.

Depending on the level of sin, it may be determined by the DM team that a PC with a divine class has ‘Fallen From Grace’ if no longer upholding their code of conduct (paladin - see here), deity’s dogma, or alignment requirements. If this occurs, a DM will provide a feat, which will restrict your PC from being able to use any divine abilities or spells. Atonement and penance may be sought to correct this.

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Unread post by **DM Faith** » Mon May 04, 2026 5:47 pm

Pantheons

A pantheon is a group of deities organized along geographic or species lines. Sometimes members of a pantheon are related to each other through familial ties. The majority of the continent of Faerûn is under the control of the Faerûnian pantheon, a group of native and immigrant deities largely unrelated to each other. The exception is the countries of Mulhorand, Unther, Semphar, and Murgôm, which are watched over by the Mulhorandi pantheon, which is mainly composed of a family group. The major humanoid races (dwarves, elves, and so on) have their own pantheons as well. Outside Faerûn, the Kara-Turan pantheon guides the peoples of Kara-Tur, and so on.

Divine classes of a foreign deity may travel within another pantheon’s region and receive spells normally, but they are likely to be driven off or assaulted by representatives of the local deities if they attempt to convert people to their faith, establish a temple, or start a holy war. For example, a divine class of a Mulhorandi deity who visits the Western Heartlands (the setting of this server) and attempts to convert people risks being driven away by divine servants of the Faerûnian pantheon whose deity have a similar portfolio. Notably, the clergy of nonhuman deities are immune to this persecution as long as they refrain from such activities while in human lands; instead, they focus their recruiting and building efforts in places owned by their own kind or frontier areas unclaimed by civilized folk. For example, an elf should avoid trying to set up a temple for Corellon in Baldur’s Gate, just as a human should avoid trying to proselytise for Sune in Doron Amar (Hanali Celanil covers this portfolio for elves).
Therefor, divine characters of remote faiths to the sword coast (such as the Mulhorand pantheon, Celestial burocracy,... rarely leave their areas of interest, their homelands, and need very good reason for traveling this far.

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Unread post by **DM Faith** » Mon May 04, 2026 5:48 pm

Appendices

Worshiping Celestial Paragons and Fiends

Some powerful demons and devils have found ways to garner power from mortal worshipers in the same manner as deities. Although these beings are cruel, sadistic, and unreliable, some beings in Toril (Faerûn and beyond) see them as a means to quick power. Fiend-worshiping cults are usually very small and localized, with few followers and a tendency to disintegrate by other things and stop granting spells. Still, some fiends establish a permanent foothold on Toril in this manner - Gargauth is a former archdevil that has become a deity, and the minotaur deity Baphomet is a demon. Two other known demons in Faerûn are Orcus (responsible for much of the trouble in Damara years ago) and Pazrael.

In some ways, worshiping a fiend is similar to how some souls bargain with the baatezu in the afterlife. A mortal makes a pact with a demon or devil, promising worship and sacrifices in exchange for spells. The agreement usually entails condemning the worshiper's soul to the Abyss or the Nine Hells under the control of the fiend in question. The pact generally stipulates that if the mortal fails to propitiate the fiend with frequent sacrifices, it may slay him and take his soul back to its outer-planar home. While this seems like a bargain stacked in the favor of the outsider, the fiend usually makes few demands of the mortal other than the sacrifices, so the mortal doesn't have to worry about morals, restrictions on behavior, dogma, or improper use of the granted spells.

Please note that BGTSCC does not currently support PCs to worship archfiends, celestial paragons or fey. Fiends do not hold a divine rank and are not powerful enough to consistently award divine energy and may just abandon a cult when something else gathers their limited attention. Celestial paragons do not have a desire for worship and can not grant divine spells. Fey deities do not grant divine powers to worshippers not of the fey either, with the exception of the Queen of Air and Darkness to corrupted elves, as they do not have an interest in non-fey worshippers either.

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Unread post by **DM Faith** » Mon May 04, 2026 5:48 pm

Appendices

Faiths, portfolios and cosmic alignments

As observed in Champions of Valor, it is worth noting how the alignment of deities and their portfolios suggest some inherent qualities about Faerûn. The goddess of magic (Mystra) is good, so all magic ultimately comes from a good source, and while she can restrict magical access to only good creatures, she does not do so or risk upsetting the balance of power in the world. The god of the dead (Kelemvor) is neutral, seeing death as an inevitable thing but not something he wants to promote or encourage before its due time.

Nature, rather than being an indifferent or neutral force, is often good (Chauntea, Eldath, and Mielikki are good, while Silvanus is neutral), although the Furies (Auril, Malar, Talos, Umberlee) represent a destructive potential of nature (or at least one they wish to encourage). Consistent application of law is associated with good (Tyr, Torm), and hereditary rule by qualified nobles is associated with good (e.g., Mulhorand is ruled by lawful good hereditary priest-kings; Evermeet and the Great Rift clans are good monarchies; Cormyr is the only true human monarchy and is considered a good nation).

Light, whether sunlight or moonlight, is good (Lathander, Selûne, Horus-Re, Eilistraee, and Sehahine Moonbow are good deities of light, dawn, or the moon). Undeath, wanton killing, and destruction are evil (Bhaal, Myrkul, Velsharoon, Kiaransalee, Cyric, Talos, Set, and Malar). Oppression, conquest and inflicting suffering are evil (Bane, Loviatar, Lolth, Gruumsh, Urdlen, Deep Duerra, and Talona), as are darkness and thievery (Mask, Shar, and Vhaeraun).

When viewed in these ways, the deities of the setting help define the borders of Faerûnian morality. In short: Life, concern for others, and respect for nature are good, while disruptions of the natural cycle and abuse of power are evil. Thus it is quite possible for a powerful ‘good’ government to act in an evil manner by abusing its power, destroying nearby lands, or engaging in war for the sake of glory or territory.

Beyond the cosmic alignments of good, evil, law, and chaos. It is important to consider the portfolios and areas of concern for deities. Interacting with the physical world in Faerûn involves subtly interacting with the portfolios of one or more deities.

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DM Roleplay Guide on Faith and Worship

DM Roleplay Guide on Faith and Worship

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Re: DM Roleplay Guide on Faith and Worship

Re: DM Roleplay Guide on Faith and Worship

Re: DM Roleplay Guide on Faith and Worship