1974.

HIS HOLINESS CAIUS I, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Sovereign of the Apostolic City, Humble Servant of the Faithful and Vicar of GOD does decree the following…

Brother Thomas Williams once said; 

“The first law must not be hatred of sin, but love of God. We don't start with sin and hate, that is to have it wrongly proportioned, for we know that sin is wrong because it is a violation of the Good.”

Grace onto you, and behold now my decree, my brethren in faith, from the Judite Warrior, to the humble monastic within the sanctuary of God’s embrace, and allow me to pen my wise counsel onto you for the betterment of the Soul.

Verily, my tenure indeed has been characterized by my strife against the Saulician, the Defilers and all manner of the Unclean thing. And verily so, I have indeed taken up my blade, and have done the most valiant of efforts in an attempt to diminish their presence from embroiling our flock, for whom you and I share both share ministrations and the crook. By my works, you will find that I am no pacifist, nor do I cower away from the sight of battles to come, nor do I cower from the flame which springs forth from the blade of Prophet Owyn. 

It is during these crusades of mine, in which I have come across many strangers, who do not know our Lord, nor know the words of our Prophets. By all means and metrics, I consider these men totally severed from the Tapestry of Man, in that they do not profess the same things which I profess. And during these crusades, I have also faced many of the iniquitous kind, many made after the image of Saul himself. It was during this time during my erstwhile Cardinalship that I had deliberated greatly on the issue of spirits, and moral well being of those severed from the Covenant made by our Father, Horen. As I have seen wretched creatures, such as that of Malphas and Sarryn, who deserve the flame that we bless them with, I have also had the genuine pleasure of meeting the virtuous pagan as described by our catechism, such as Ar-Malna. And too, I have had the pleasure of meeting with men who, despite being sinful in their lives, seek to embody the value of virtue deeply within their spirit, men such as Atticus of Reinhold. 

Despite being a zealous warrior in my youth, to behold the ones whom we condemn the most and wish to strike down, to shake his hand, to compare my life with them, to be presently aware that we share the same gifts of Virtue blessed by the hand of God, whether he is born a gentile, or if he is not has stirred my spirit greatly, and I have abandoned such wanton hatred of the unknown, purging it from my spirit. I have come to embrace my philosophy of the ‘Canonist Elect’.

As I reflect upon the journey of my faith and the encounters I've had with individuals of various creeds and convictions, I am compelled to delve deeper into the theological concept of the 'Elect.' Let me thus impart onto you this notion, which has long intrigued and challenged my understanding of divine providence and human salvation. In our sacred scriptures and teachings, we find the notion that some individuals are to earn the covenant of the Lord, such as the kind of our Prophets, while others are destined not to embody this path, as exemplified by Harren.

My thesis upon this doctrine of predestination, rooted in the mysteries of God's will, is that those who are born into the Canonist faith or who earnestly convert to it are among the Elect. They are chosen vessels, blessed by the Spirit, to walk the path of righteousness and ascend to the celestial heights of the seven skies. Take the ploughman of Hanseti-Ruska, or the armsman of the Heartlands and Balian; Those among the covenant of Horen will embody the path of virtue, and will unmistakably become a part of the Tapestry of Man, as has been suggested by our philosophers and scholars for many centuries. From the infidel and the Elf too, I have identified members of the Elect, whom have an innate understanding of the Lord’s hand across the realm, who have their heart opened up to rational wisdom and discourse, ranging from the Brother-Convert Pius of Sutica, to the virtuous Cunimund Hal’Cingedoz. No matter where this man of the elect is born, his soul is marked by the hand of the Lord, thus the words of the Lord resound with clarity within his mind. Conversely, I find that those who choose to apostatize or who are fated never to embrace the Canonist faith are not counted among the Elect, for they have hardened their hearts. I beseech you! Travel to the land of the Elf, and the metropolis of the Magi. While you may embark onto them every wisdom, and every conceivable path that provides and illuminates the path of the Lord, ultimately, their destinies will lie elsewhere, outside the covenant of our Lord. Indeed, you can take up the hand of this man, guide him towards a monastery, sieve him through years of monastic and scriptural education, the mark upon this Man’s soul will never be redeemed, for he holds no innate understanding of the Lord’s Grace within the world. Too many times have I seen this, from Callahan’s Serwa, to Valindra, to the condemned Harren, who always will seek to use the faith in the name of glorifying their own name and prestige similar to the men of Elvenkind who use the arts of the magick to glorify themselves. I have seen this of men such as Arthur Burke, who, despite being born Canonist, will never hold a true understanding of the emanations of glory - they cannot perceive it! They, if they have not outright condemned the Church, nor have apostatised themselves overtly, will play at being one of the faith, while cynically manipulating and using their so-called faith in the name of earning glory among men, and worldly gain. See, that our faith will beseech men to perform selfless acts, acts of humility and submission to the wider will of the Lord. You will see these men spit upon such acts, and live their lives in every manner that is against a binding covenant. You would think that men who profess their soul being tethered to Virtue would not shun eternal salvation so easily, lest they were insincere in the beliefs which they hold! 

Verily, I say unto you that this division between the Elect and the non-elect is not arbitrary. You may rightfully criticize my penning as fatalistic, and cry that salvation is earned through the effort of man! But see that the notion of the Elect is not meant to absolve individuals of their responsibility in seeking salvation, nor does it negate the importance of free will! Nay, I do not scorn this. However, I earnestly profess that salvation is ultimately a gift from God, bestowed according to His will, that Man must trust in God's sovereignty and thus seek to embody the virtues of faith, hope, and love in their daily lives to reflect the divine wisdom and sovereignty of God. 

Now, I hear whispers among you as I pen this, frowning onto the words to criticize my word as such; that the all-loving nature of the Lord God will contradict rebuke this doctrine. How can I profess the destiny of the Elect, when only the elect are predestined for the salvation offered of the Covenant? For which I will remind you the true nature of the Seven Skies, and it’s layered nature; 

“God is not only a being, but a state of infinite virtue emanating from His throne in the Seventh Sky. Whoever is virtuous is alike to God, and thus is near to him. Whoever is unvirtuous is unlike God, and thus is spiritually distant from Him. The Void exists as the farthest spiritual distance from God, a place completely deprived of His virtue or His mercy. Thus, whoever is unvirtuous cannot enter the Seven Skies upon their death, because the Seven Skies are close to Him and the unvirtuous are far. If a soul leaves the World and cannot enter the Skies, where else is there to go except the Void?” 

The Catechism of the Canonist Church

Our dogma around the Seven Skies stipulates that the ascension of the Faithful for its embrace is embroiled with a justification for that ascension in the first place; Indeed, the Covenant is binding, and man may ascend to the Second Sky by being ‘Justified in Faith.’ However, this does not come to mean that those who are not of the Elect, thus not having the status of being Justified in Faith, are justified in other terms in accordance with the Lord’s Wisdom. Verily, while the Covenant is binding and in effect for the body of the flock, there exists another covenant extant without faith - being VIRTUE. For those who are justified by virtue will gain admittance to the First Sky, to dwell among their kinfolk and other virtuous of their kind, embraced by the Lord’s favor and glory. Thus, I find that the true test of the realm Mundus is not that one must be justified in faith, for we have seen wicked men who are otherwise justified in faith, but that the true and righteous test given and mandated by the Lord is VIRTUE. Verily, this is the exact reason why the Scroll of Virtue was delivered by the First Prophet - for it was the most important creed, which would be binding for all Creation! Who are we, to condemn to the Void the one who will embody the Scroll of Virtue fervently? Does it matter if he is a man of the flock or not? Thus, it is crucial to understand that the favor of the Lord does not exclude the possibility of redemption for those who are not among the Elect. While the path to salvation may differ for them, the virtuous among them still have the opportunity to embody the virtues and ascend to the First Sky.

Informed by my previous musings, do I now see it fit to introduce you to the concept of Mercy, and the sacred purpose of the Canonist Church, the mission of which you, reader must surely embody as a servant of the Light; 

“He entrusted to them the Word of GOD, which were the Virtue and the Spirit, and charged them to instruct their brethren in the path of holiness. At Owyn’s command, the brothers set shepherds over the flock of men, and so created a priesthood for their instruction, in anticipation of the second son of spirit.”

It is the purpose of the Canonist Church that we must tend and minister to the spiritual worries over Men, to guide and instruct them towards the right path, to sit as judges, and to make moral verdicts in an attempt to guide our brothers from the flock and gentile alike to the path of righteous salvation. So, I find that our enshrined purpose is one of gentle guidance and the placement of wisdom upon the minds of our brethren so that they may not be compelled to stray from the path set out before them. Verily, the Lord is just, but the flesh is weak, and loves the worldly boons granted onto it, from the sin of avarice to greed. Thus, our struggle, I find, is not to do with the sword, but rather with the pen! In the face of adversity, when the clamor of war and the thirst for vengeance resound, it is the duty of the faithful to uphold the banner of mercy and understanding. For what profit is there in crushing those who stray from the path, if not to further distance them from the embrace of the Light? Nay, it is through patience and benevolence that we may lead even the most wayward souls back to the fold.

Verily, in this righteous pursuit of the Church's mission to cleanse the souls of men, I have traversed treacherous paths where darkness reigns unchecked. Amongst the gentile masses of Kaethul, I beheld a people, though noble in their ignorance, ensnared by the vile temptations of Saul and his accursed ilk. Upon the sight of their ignorance and the city beset by the Saulician, The brethren of Saint Jude clamored for blood, to purge the unrighteous. My clergy have cried; "Let us make war on them! Let us destroy their very foundations!" Yet, I have stayed their hand, urging restraint and prudence. Instead of the sword, I wielded the quill, drafting a treaty with the heathen, granting respite to their beleaguered city, allowing their people to rest easily at night. Through this act of mercy, the seeds of Virtue were sown, unbeknownst to them, the ignorant elect and the gentile alike were drawn closer to the divine light.

I have ventured forth across the Vale, who have otherwise belittled, insulted and threw stones at us at their gates, rebuking us and spreading heresies of the faith. And with this, the voices of Saint Jude cried for retribution, and the clergymen called; "Let us make war upon them! Let us reduce their keeps and holdfasts to rubble!" And yet, I have held out my hand, and sought to reason with this Council of the Vale - for although they are not of the elect, they may be guided towards Virtue, as it was the mission of the Mother Church. And with this, did I make correspondance with the druid who spread heresies within the righteous Kingdom of Numendil. I faced them, extended my hand, and cried, "Behold, for the Lord's love is just!" And thus, did I now have their ear that they may hear my word and listen; thus softening the heart of the gentile that he may ascend to the first sky in virtue, while drawing the Elect closer before us by our word.

In the realm of the Hohkmati mage, ensnared by the allure of forbidden magic, defying the edicts of Owyn, they sought independence to establish a bastion of wisdom. Yet, upon seeing their spires and towers, the men of Saint Jude and of the clergy have cried unto me; "Let us make war upon them! Let us rip their robes and wands to shreds, that the world may know of the glory of the Church!" Yet, I stayed my hand, preaching caution, reminding them of the Church's mission to save souls from iniquity. Thus, a pact was made with Razad, exchanging words of wisdom to remind them of the path to salvation. With that, the mage Laurissa approached, engaging in dialogue, acknowledging past grievances but recognizing the righteousness in my words, thus altering her perception of the faith. She imparted to me that she had a distaste for my religion on account of some mistreatment in her youth, but that she had seen reason and righteousness within my words, and thus, I had changed her view of the faith.

I have pardoned Haus, I have forgiven Cassius Javron, I have forgiven Sermi. And for those deeds, the more zealous and fervent brothers among Saint Jude and the Clergy scowled at me, mocking me as "Caius the Merciful" behind closed doors and gates. Some deemed me weak, fearing conflict, blind to their perception of an assault upon the faith, forgetting the true mission of the Church to which they are sworn. Forgiveness, that oft-forgotten virtue amidst the clamor of righteous indignation, I bestowed generously upon those who erred. Thus, I find that it is not weakness that guides my hand, but the steadfast conviction in the true mission of the Church - to save, not to condemn.

Thus, Verily, as I stand amidst these troubled lands and my kvetching colleagues, I am reminded of the sacred charge laid upon us by Owyn himself, the charge to shepherd His flock with compassion and wisdom, not with the brunt force of steel;

“Observe Owyn’s Epistles. When inter-acting with the gentile races and peoples, he does not begin with what they have gotten wrong, but begins by praising them. He does not merely rebuke, but he also consoles with God's mercy.”

Brother Thomas Williams

Thus, I must now rebuke the more zealous men, who cry for war among my Church. When confronted with the ignorance of the gentile and the heresies of the misguided, it is not with swords drawn and banners raised high that we shall prevail, but with the gentle persuasion of reason and the unwavering conviction of our faith. Verily, I see men among my clergy, and the men among the Holy Orders who are fast to draw their swords, who are fast to strike the iniquitous down, who are fast to rebuke and condemn. Despite the Flame of Owyn burning brightly within your hearts, I find that you have strayed in your duties as a priest, and have forgotten the true mission of the Church in offering redemption and safekeeping. I beseech and remind you that you, as a minister and a holy warrior are the first avenue in which men may find sanctuary and gain access to the Lord’s unending mercy. How can you embody a Lord, who loves and cherishes all of Creation, when you draw for your sword and search for blood before you impart the Lord’s love and wisdom? How can you slay a man which you have not forgiven before? 

Nay, brethren. As men, it is not our charge to proffer judgment, for the time of judgment comes through the breath of the Lord upon death. As Brother Williams quotes, if we must decide between mercy and severity, then it is tenfold better to decide in favor of mercy. Our swords are present within our scabbards not that we must use them to purge iniquity, but that we are forced to achieve this deed in the name of keeping iniquity out of the Covenant, that it must be pointed towards the men of Saul and the Deceiver, rather than men who are otherwise capable of salvation, even if erroneous. Why do you rebuke mercy, and praise severity and violence? Is it not the goal of our faith to guide? Will you guide corpses?

It is in the moments of greatest trial that the true character of a servant of the Light is revealed. To forgive the transgressions of others, to extend the hand of reconciliation to those who have strayed, this is the mark of a heart ablaze with the fervor of GOD's love.

Mediated by these musins and theology herein, I, Caius I, in my capacity as the High Pontiff and the Vicar of God thus designate the following as LAW and DOGMA for the Faith Militant of the Canonist Church.

TITLE I. PROCEDURES OF HOLY KNIGHTHOOD

1. A Holy Military Order is a Canonist order of knighthood that is founded for the purpose of spreading the one true Canonist faith and defending the lands of Canondom and Canonist faithful where necessary.
2. A Holy Military Order may only be established as such by official decree of the High Pontiff. To whom, in his capacity as Vicar of GOD, Holy Knights swear vows of obedience, owing allegiance first to his office.
3. Thus those wishing to form a Holy Military Order must petition the High Pontiff and Church directly.
4. A Holy Military Order is led by a Grandmaster appointed by the High Pontiff, and further managed by the Commandant of the Pontifical Guard, who is tasked with the organization and management of all orders of holy knighthood as well as given authority to oversee and command them on the Pontiff’s behalf.
5. All holy knights must answer to the Grandmaster of their respective Holy Military Order, who themselves are required to answer to and obey the commands of the Commandant of the Pontifical Guard.
6. Grandmasters of respective Orders may choose to knight their own holy knights, though they must first have explicit prior approval from either the High Pontiff or the Commandant of the Pontifical Guard.
6. All holy knights are required to take a holy oath before being knighted in a proper religious ceremony.
7. All holy knights before being oathed must from now on read the Creed of Redemption, this document.

8. Holy Military Orders may draft their own oaths, however, they must include the following at all times;

1. An oath of fealty to the received holy tradition of the Holy Mother Church, condemning all heresy.

2. An oath of fealty to the High Pontiff  and the further hierarchy of the Holy Mother Church.

3. An oath to keep true to customary chivalric and martial values of knightly orders, chivalry and honor.

4. An oath to keep true to the tenets and dogma of the Creed of Redemption, that is, this very document. 

6. Furthermore a person seeking to join a Holy Military Order needs to meet the following criteria:

1. Have been a Canonist for at least two years prior to their proper induction. 

2. Have sworn no secular oaths that would conflict with serving the Holy Mother Church.

3. Have reached the age of majority, that is to say eighteen years of age. 

4. Be of unblemished character with no cause for public notoriety.

TITLE II. PROCEDURES OF APPREHENSION

1. Knights must prepare on a case by case basis prior to apprehension. This must be done in accordance with what is known of a target to ensure the best possible outcome and safety of all. Magi, to name one example, will require that null-arcana weaponry and auric oil be used, and any cuffs treated with this also.
2. One must get a letter of warrant signed by a Bishop or above before setting off to the arrest. Once such a letter of warrant signed by a Bishop or above has been granted and the target found, knights are to surround them and inform them they are to be detained. When doing so, violence is to be eschewed, safe should the target in question try to flee or engage, in which case the use of non-lethal violence is permitted.
3. Once the target has been detained, they must speedily be brought to either the Holy See or any territory such as outposts maintained by the Holy Mother Church for the purpose of proper interrogation.

TITLE III. PROCEDURES OF INTERROGATION

1. Once a target has been successfully detained and brought to the Holy See or otherwise, knights are to interrogate them on their suspected Darkspawn nature and are, in doing so, to try and extract a confession.
2. Confessions are to regard the target’s crimes, as well as names of their accomplices and their locations.
3. Once a target has confessed, they are to be offered redemption and a cure to their ailments where possible. This is to be done in the spirit of the mission of the Holy Mother Church, salvation and redemption.
4. If the target denies the offer of redemption or is found to be incurable, they are to be executed, which must be followed by a letter of notice regarding the execution to the nation from which the executed hails.
5. If the offer of redemption is accepted, the target is to be cured of their ailments and brought before a priest, this priest preferably a Bishop or above, with the aim of prescribing the target appropriate penance.
 

TITLE IV. PROCEDURES OF PUNISHMENT

1. First offenders, if they accept redemption, are to be prescribed a penance that will force them to cut down on their evil ways. Corrupted magi, for example, are to cut themselves off from their magic in entirety.
2. Once a first offender has accepted redemption and been cured and given penance, they are to be provided with a letter of proof that they have stood trial and done penance. This letter of proof is to be provided by the Bishop of whichever priest prescribed it, or themselves should they be a Bishop or above, and is given to ensure that these formerly captured targets are not harmed again based on past suspicions.
3. Known second offenders or those so corrupted that they are incurable may be executed without issue. 

CODEX OF ECCLESIASTICAL LAWS OF THE CHURCH OF THE CANON

AS FIRST PENNED AND COMPILED BY

THE RIGHT REV., MSGR. IDE HARRACUS, AUDITOR OF THE TRIBUNAL

AS ORIGINALLY PUBLISHED AND PROMULGATED WITH THE IMPRIMATUR OF

HIS HOLINESS THE HIGH PONTIFF DANIEL VI

WITH REVISIONS BY
 

                                    
HIS HOLINESS THE HIGH PONTIFF JAMES II              HIS HOLINESS THE HIGH PONTIFF SIXTUS VI

EXORDIUM

BOOK I. APPLICATION OF LAWS

    TITLE I. FOUNDATION OF LAW

        CHAPTER I. THE HOLY SCROLLS

        CHAPTER 2. THE CHURCH OF THE CANON

        CHAPTER 4. THE DEUTEROCANONICAL TEXTS

        CHAPTER 5. THE RECEIVED TRADITION

    TITLE 2. ECCLESIASTICAL OFFICES

        CHAPTER 1. PROVISION OF ECCLESIASTICAL OFFICE

        CHAPTER 2. LOSS OF ECCLESIASTICAL OFFICE

        CHAPTER 3. DEFROCKMENT

BOOK II. PEOPLE OF GOD

    TITLE I. THE CANONIST FAITHFUL

        CHAPTER 1. OBLIGATIONS AND RIGHTS OF ALL CANONISTS

        CHAPTER 2. OBLIGATIONS AND RIGHTS OF THE LAITY

        CHAPTER 3. OBLIGATIONS AND RIGHTS OF MONASTICS

        CHAPTER 4. OBLIGATIONS AND RIGHTS OF THE CLERGY

    TITLE II. HIERARCHICAL CONSTITUTION OF THE CHURCH

        CHAPTER 1. THE HIGH PONTIFF

        CHAPTER 2. THE COLLEGE OF CARDINALS

        CHAPTER 3. THE CURIA

        CHAPTER 4. ECCLESIASTICAL SUPERIORS

        CHAPTER 5. THE DIET OF BISHOPS

        CHAPTER 6. THE SYNOD

    TITLE III. THE ORDERING OF PASTORAL AUTHORITY

        CHAPTER 1. PASTORS AND ECCLESASTICAL REGIONS IN GENERAL

        CHAPTER 2. THE HOLY SEE

        CHAPTER 3. ARCHDIOCESES

        CHAPTER 4. DIOCESES

        CHAPTER 5. PARISHES

        CHAPTER 6. VARIATIONS

    TITLE IV. ASSOCIATIONS OF THE CANONIST FAITHFUL

        CHAPTER 1. ORDERS OF HOLY KNIGHTHOOD

        CHAPTER 2. MONASTIC ORDERS

        CHAPTER 3. LAITY ASSOCIATIONS

        CHAPTER 4. THE ORDER OF THE BLACK SEPULCHRE
        CHAPTER 5. THE ORDER OF CANONICI

BOOK III. THE SANCTIFYING FUNCTION OF THE CHURCH

    TITLE I. THE SACRAMENTS

        CHAPTER 1. GENERAL PRESCRIPTIONS FOR ALL SACRAMENTS

        CHAPTER 2. MATRIMONY

        CHAPTER 3. ORDINATION

        CHAPTER 4. CONSECRATION

        CHAPTER 5. ABLUTION

    TITLE II. THE SACRED CEREMONIES

        CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED CEREMONIES

        CHAPTER 2. MASS

        CHAPTER 3. EXORCISM

        CHAPTER 4. FUNERARY RITE

        CHAPTER 5. ABLUTION IN EXTREMIS

        CHAPTER 6. CONFESSION

    TITLE III. ECCLESIASTICAL AUTHORITY OVER SACRED BONDS

        CHAPTER 1. ANNULMENT

        CHAPTER 2. DISSOLUTION

    TITLE IV. VENERATION OF RELICS AND THE DEAD

        CHAPTER 1. GENERAL PRESCRIPTIONS FOR VENERATION

        CHAPTER 2. EXALTED

        CHAPTER 3. SAINTS

        CHAPTER 4. BLESSED

        CHAPTER 5. VENERABLE

    TITLE V. SACRED PLACES AND OBJECTS

        CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED PLACES AND OBJECTS

        CHAPTER 2. CHURCHES

        CHAPTER 3. CATHEDRALS AND BASILICAS

        CHAPTER 4. ORATORIES

        CHAPTER 5. SHRINES

        CHAPTER 6. ALTARS

        CHAPTER 7. CEMETERIES AND CRYPTS

        CHAPTER 8. HOLY LANDS

        CHAPTER 9. THE CROSS

        CHAPTER 10. THE STAR OF ARCHANGEL MICHAEL

        CHAPTER 11. RELICS AND ICONS

        CHAPTER 12. THE RIGHT OF SANCTUARY

    TITLE VI. SACRED TIMES

BOOK IV. THE PURIFYING FUNCTION OF THE CHURCH

    TITLE I. THE JURISDICTION OF CANON LAW

        CHAPTER 1. COMPETENCY

    TITLE II. THE TOPICS OF CANON LAW

        CHAPTER 1. CRIMES AGAINST VIRTUE

        CHAPTER 2. CRIMES AGAINST THE UNITY OF THE CHURCH

        CHAPTER 3. CRIMES AGAINST ECCLESIASTICAL AUTHORITY

        CHAPTER 4. CRIMES AGAINST TRUTH

        CHAPTER 5. CRIMES AGAINST THE COVENANTS

    TITLE III. PENANCE

        CHAPTER 1. PRAYER AND STUDY

        CHAPTER 2. PUBLIC PIETY

        CHAPTER 3. CHARITABLE ACTS

    TITLE  IV. ECCLESIASTICAL PENALTIES

        CHAPTER 1. GENERAL PRESCRIPTIONS FOR ECCLESIASTICAL PENALTIES

        CHAPTER 2. PENANCE

        CHAPTER 3. PERSONAL INTERDICTION

        CHAPTER 4. PROVINCIAL INTERDICTION

        CHAPTER 5. EXCOMMUNICATION

        CHAPTER 6. ANATHEMATIZATION

    TITLE V. FAMILY AND RACE

        CHAPTER 1. MATRIMONY AND INHERITANCE

        CHAPTER 2. GUARDIANSHIP

        CHAPTER 3. DESCENDANT RACES

        CHAPTER 4. NON-DESCENDANTS

        CHAPTER 5. DETERMINING RACIAL STATUS

        CHAPTER 6. NATURAL MARRIAGE

    TITLE VI. MAGIC

        CHAPTER 1. ANGELIC VENERATION AND INTERCESSION

        CHAPTER 2. MORTALITY AND JUDGEMENT

        CHAPTER 3. SPIRITUAL APPARITIONS

        CHAPTER 4. FORBIDDEN MAGICKS

        CHAPTER 5. ALCHEMY AND NATURAL PHILOSOPHY

BOOK V. THE PRESERVING FUNCTION OF THE CHURCH

    TITLE I. PROMULGATION OF CANON LAW

    TITLE II. ECCLESIASTICAL DECREES

        CHAPTER 1. GOLDEN BULLS

        CHAPTER 2. PONTIFICAL LETTERS

        CHAPTER 3. MINOR BULLS

        CHAPTER 4. RULINGS OF ECCLESIASTICAL COURTS

    TITLE III. TEMPORAL AUTHORITIES

        CHAPTER 1. RECOGNITION OF TEMPORAL OF AUTHORITIES

        CHAPTER 2. INTERACTION WITH TEMPORAL AUTHORITIES

        CHAPTER 3. CANONIST PRINCES

        CHAPTER 4. CANONIST EMPIRES

        CHAPTER 5. JUST WAR

        CHAPTER 6. TITHES

        CHAPTER 7. ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY

BOOK VI. PROCESSES FOR TRIAL

    TITLE I. THE JUDGE

    TITLE II. PARTIES

        CHAPTER 1. PETITIONER

        CHAPTER 2. RESPONDENT

        CHAPTER 3. ADVOCATES

        CHAPTER 4. WITNESSES

        CHAPTER 5. EXPERTS

    TITLE III. THE PENAL PROCESS

        CHAPTER 1. PRELIMINARY INVESTIGATIONS

        CHAPTER 2. DEVELOPMENT

        CHAPTER 3. TRIAL

        CHAPTER 4. RULING AND SENTENCING

        CHAPTER 5. APPEAL

        CHAPTER 6. REDRESS

BOOK VII. LEXICON

EXORDIUM

From the very beginning of the World, when God did blow His breath into the Aenguls and the Daemons (Gospel 1:6), he created Law. He bestowed upon his creation rules to obey, objectives to seek, and bound them to obedience. The Law given to the Aenguls and the Daemons, which is unknown to us, was the first institution of Divine Law.

In his transgression of this law, Iblees committed sin and made God exceeding wroth, for God rebuked the Daemon: “Why have you done that which I have forbidden?” (Gospel 1:21-22). God demanded Iblees’ repentance, which the Daemon refused. Thus law was broken, and punishment delivered to the transgressor.

It is by Divine Institute, granted by the Exalted who are our prophets, that the Mother Church is structured. By the will of God, a single High Pontiff is chosen as His shepherd, and provided with instruction to guide His flock. Canon law derives from these Divine Institutes, which teach the ecclesia how to govern the Church to which they give their lives.

The sun has risen at the zenith of empires and set at their bloody destruction; tyrants have abused and persecuted their people; and schismatics and heathens have clamored for the destruction of the faithful. Yet, governed by her laws, the Mother Church has stood indivisible.

DEO GRATIAS.

High Pontiff Daniel VI

Helena, 1735

With the blessing of venerable centuries, the Mother Church receives a reliquary of wisdom and doctrine written in holy obedience to God’s law. Through the devoted efforts of the High Priests and High Pontiffs, the priesthood, and the laymen, this reliquary has grown, documenting our triumphs and our defeats, and providing the wisdom of ages to its inheritors. 

God tells us there is no innovation in faith (Spirit 2:17). Thus, for the better instruction of virtue, we are called to catalog and harmonize these treasures, ensuring our interpretations are guided by the Received Tradition and never stray from the Holy Scrolls. Herein, through the execution of our office and with the approval of the priesthood, we may seek to definitively settle all extant matters of law and governance in the Church, in accordance with God’s will. In time we pray that our successors shall do the same, elaborating upon our work as necessary, and providing the virtue and justice of God to all.

DEO GRATIAS.

High Pontiff James II

Providence, 1799
 

For many of the Lord’s summers come and winters gone, the Codex Iurius has stood as a great institution of Canon Law and a practical application of God’s wisdom that has seen use by the priesthood of Owyn and the wider Canonist faithful on a daily basis. It has become recognized by the shepherds and the flock alike as one of the key documents of our faith; a testament of descendant intellect built upon the foundation laid by God and His Exalted Prophets.

While, as reminded to us by His Holiness James II, there is no innovation in faith, the world that God once brought about in his role as our Creator is ever changing. With it, this rich tradition of ecclesiastical law given to us by our ancestors must change alongside it to reflect the new realities of the world and better serve the priesthood in its sacred mission. For this purpose, the Codex, as an application of God’s law, is like a compass. It does not matter where one stands in time or place, what matters is the direction in which they are moving, and as the compass will ever point north, God's law will ever guide us towards Virtue and Salvation.

DEO GRATIAS.
High Pontiff Sixtus VI
Apostolic City, 1965 

BOOK I. APPLICATION OF LAWS

TITLE I. FOUNDATION OF LAW

§1. A law is established when it is promulgated by the High Pontiff.

§2. Laws provide for the future only, unless expressly provided.

§3. The canon law binds those that have been baptised into the Church of the Canon, unless expressly provided.

§4. The laws of the Canon are universal, and bind all men for whom they were issued.

§5. Ignorance of the law of the Canon by a subject of those laws is never assumed.

§6. Canon laws must be understood in accord with their proper meaning; any doubt or obscurity must find recourse through parallel places in canon law.

§7. Later laws harmonise with earlier. The revocation of a previous law is not assumed unless expressly provided.

§8. All books, titles, and chapters within this codex are canon law.

§9. This codex is definitive and binding. No power shall contravene or alter it, unless it be instituted in ecumenical council.

§10. The Church shall endeavor to preserve a single codex of canon law, amending it as necessary.

CHAPTER I. THE HOLY SCROLLS

§1. The Holy Scrolls, comprising the Virtue of Horen; the Spirit of Owyn; the Gospel of Godfrey; and the Auspice of Sigismund are the foundation of all law and morality.

§2. It is the right of the Church through the High Pontiff to interpret and apply the commandments of the Holy Scrolls.

§3. Nothing is assuredly the command of the Exalted unless it be written in the Holy Scrolls, they being divinely inspired.

CHAPTER 2. THE CHURCH OF THE CANON

§1. The Church is the body of the entire faithful, led by the High Pontiff.

§2. The purpose of the Church is the instruction of virtue and guardianship of the Holy Scrolls.

§3. The spiritual authority of the Church is derived first from the conferral of the High Priesthood by Ex. Owyn upon St. Evaristus and St. Clement and second from the conferral of the laurel of Horen by Ex. Godfrey upon the pontifex. Thus all authority in the Church is conferred and justified by the High Pontiff.

§4. All laws issued by the Church of the Canon are considered to be valid and harmonious with the Holy Scrolls unless there is later found to be flagrant and generally indisputable conflict between them.

§5. Interpretations of the law by higher spiritual authorities supersede those by lower authorities.

CHAPTER 4. THE DEUTEROCANONICAL TEXTS

§1. The deuterocanon comprises those texts which, though not divinely inspired as the scripture, are found by the High Pontiff to have a trustworthy connection to the words of the Exalted in their lifetimes, and which lack any contradiction with the teachings of the Church and the Holy Scrolls.

§2. The Church shall preserve the distinction between the Holy Scrolls and the deuterocanonical texts, always giving greater credence to the Holy Scrolls, and interpreting the former in context of the latter.

§3. The Church shall preserve a codex of the deuterocanonical texts, setting them apart from the Holy Scrolls and from other documents of the Church.

CHAPTER 5. THE RECEIVED TRADITION

§1. The Received Tradition is the body of writings, beliefs, and practices concerning Canonism which are inherited through the years.

§2. The Church shall endeavor to preserve the Received Tradition, favoring traditional interpretations of the law above novel ones, unless there be flagrant conflict between the Tradition and the Scrolls.

§3. Nevertheless, it is the right of the Church to validate or invalidate a traditional practice if this is judged expedient for the promotion of virtue.

§4. More popularly held traditions shall take precedence over obscure traditions, regardless of age.

§5. As the Exalted were several yet co-equal, rites and practices may be mutually exclusive so long as they do not bring disharmony or harm the virtue of their practitioners.

§6. No legal or moral penalty shall be levied for disharmony with a mere tradition, unless expressly provided for in law.

TITLE II. ECCLESIASTICAL OFFICES

CHAPTER 1. PROVISION OF ECCLESIASTICAL OFFICE

§1. An ecclesiastical office within the Church of the Canon cannot be acquired without provision of the Church.

§2. The provision of the office is also the provision of the competency that it holds.

§3. To hold an office within the Church of the Canon, one must be in full communion with the Church as well as be deemed suitable spiritually and intellectually.

§4. The promise of an office has no legal effect.

§5. It is for superior authorities to provide for offices within their jurisdiction.

§6. It is for the High Pontiff to provide offices within the Church entire.

CHAPTER 2. LOSS OF ECCLESIASTICAL OFFICE

§1. Anyone responsible for himself and of sound mind may resign from office.

§2. A resignation made under duress is not valid.

§3. A resignation must be made to a superior authority in order to be valid.

§4. A resignation may be revoked by the resigning party if it has not yet taken effect.

§5. A person may be removed from office by decree of a superior authority.

§6. A person is automatically removed from ecclesiastical office if they have:

1. Lost the clerical, monastic, lay, or celibate state required for the office.

2. Publicly defected from the Church.

3. Accepted another office expressly stated as incompatible with the ecclesiastical office.

4. Evaded ecclesiastical authority

CHAPTER 3. DEFROCKMENT

§1. Defrockment refers to deprivation of pastors, clerics, or monastics from their ecclesiastical status.

§2. A case for defrockment is made through an ecclesiastical court proceeding as outlined in Book VI.

§3. Only a person of superior authority may judge a trial for defrockment. 

§4. A person is eligible for defrockment if they have:

-Lost the clerical, monastic, or celibate state required for the office.

-Publicly defected from the Church.

-Acted indecently.

-Adhered to heresies, heathenism, apostasy, or forbidden arts.

-Evaded ecclesiastical authority.

§5. Only the High Pontiff may appeal a case of defrockment.

§6. Only the High Pontiff may issue a refrockment.

BOOK II. PEOPLE OF GOD

TITLE I. THE CANONIST FAITHFUL

§1. Communion with the Church is obedience to its spiritual authorities and acceptance of its laws.

§2. When there is personal disagreement with a particular ruling of the Church, it is not commanded that one deceive others concerning one’s opinion. It is nevertheless required that one accept the effect and authority of the ruling.

§3. Personal disagreements with particular rulings of the Church may still, depending upon the subject, indicate a lack of communion with the Church prima facie.

CHAPTER 1. OBLIGATIONS AND RIGHTS OF ALL CANONISTS

§1. The faithful, through every manner of acting, must retain communion with the Church.

§2. The faithful must direct all efforts to leading a holy life and instructing others in virtue, in every age and land.

§3. The faithful are free to make known their spiritual needs and failings to their pastor.

§4. Those in the parental role must build up their family in the teachings of the Canon and the worship of GOD.

§5. All Sons of Horen, called humans, are obliged by the Covenant of Purity to maintain the Canonist faith.

§6. The faithful are obliged to make all efforts to regularly attend Canonist service and to obtain penance, and likewise the Church is obliged to make all efforts to provide these to them. All faithful are obliged to obtain penance at least once in each year, where it is in any manner possible.

CHAPTER 2. OBLIGATIONS AND RIGHTS OF THE LAITY

§1. Laymen who are deemed capable and qualified are permitted to assist with ecclesiastical offices.

§2. People who have attained the age of reason and are of sound mind may be admitted as an acolyte of the Church.

§3. People who have attained the age of majority, are of sound mind, and who have met all requirements for the clerical state, may be ordained as a priest of the Church.

CHAPTER 3. OBLIGATIONS AND RIGHTS OF MONASTICS

§1. Monastics are bound by a vow of chastity, prohibiting them from the marital state and all carnal knowledge.

§2. Monastics are bound by a vow of poverty, prohibiting them from the ownership of personal property, and all they own upon acceptance of this vow shall be used for the common good.

§3. Monastics are bound by a vow of obedience, prohibiting them from public or notorious conflict with superior authorities or ecclesiastical officials.

§4. The material needs of monastics are provided for by the Church where at all possible.

§5. Monastics who have not attained the clerical state remain laymen as well as monastics.

§6. Monastic vows are sworn in the form of a consecration celebrated by a cleric.

CHAPTER 4. OBLIGATIONS AND RIGHTS OF THE CLERGY

§1. Clerics are those who have received a valid sacrament of ordination, and are also called priests.

§2. Clerics are bound to show reverence and obedience to the High Pontiff and their ordinary.

§3. Clerics are united through the brotherhood of working for the divine purpose of the instruction of virtue and guardianship of the Holy Scrolls, and so must strive for harmony among the faithful.

§4. Where the practice of common life exists for clerics, it is to be practiced and preserved as far as possible.

§5. Clerics are to foster simplicity of life and not to exhibit vanity.

§6. Clerics may not spill the blood of another Canonist except in self-defense. In these cases, violent force is permitted only insofar as necessary to preserve the life of the cleric, and they are further prohibited from intentionally entering circumstances where it is likely this shall be necessary.

§7. It is the duty of a cleric to foster peace and justice in accordance with the laws of the Church.

TITLE II. HIERARCHICAL CONSTITUTION OF THE CHURCH

CHAPTER 1. THE HIGH PONTIFF

§1. By virtue of his office, the High Pontiff of the Church of the Canon possesses full, supreme, and immediate power in the Church entire, and it is his divine right to exercise this according to his conscience.

§2. A person elected to the office of High Pontiff assumes this power at the moment of election.

§3. The High Pontiff is ex officio the Archbishop of Visigia.

§4. No appeal is allowed against a legitimate decree or judgement by the High Pontiff; it is the word of GOD.

§5. Nothing is to be altered in the church should the office of the High Pontiff be vacant.

§6. No authority of the High Pontiff may be exercised without his consent.

§7. Only the power of rebuke exercised licitly and validly by the College of Cardinals shall remove a High Pontiff from office.

§8. The High Pontiff is elected to his office by the majority of the College of Cardinals and no other.

CHAPTER 2. THE COLLEGE OF CARDINALS

§1. The cardinals constitute a college which provides for the election of the High Pontiff in a conclave, variously called the College of the Cardinals or the Septarchy.

§2. The cardinals further assist the High Pontiff in matters of importance or through their other offices within the Church.

§3. The High Pontiff freely selects celibate individuals as cardinals, these being pious Canonists of outstanding prudence, character, and morals.

§4. The High Pontiff assigns each cardinal his own title within the Church.

§5. From the moment of appointment the cardinal is bound by the duties of office.

§6. The College of Cardinals shall not exceed seven members.

§7. The High Pontiff shall not remove from that office more than one cardinal in each year.

§8. By unanimous agreement, the College of Cardinals may rebuke a High Pontiff, stripping him of that office. In this case, his clerical state remains.

§9. The College of Cardinals is charged to use the power of rebuke prudently, but there shall be no appeal.

§10. A rebuke issued under duress is not valid.

§11. No layman shall be appointed as cardinal if another already serves as one.

§12. The College of Cardinals shall only consider unmarried clerics in communion with the Church as candidates for election to the office of High Pontiff.

§13. The High Pontiff is not eligible to serve as a cardinal.

§14. If a cardinal should not cast his vote for High Pontiff within one year of the election being called, he shall be considered to have abstained.
§15. In order to facilitate the swift election of a High Pontiff during a conclave and mitigate the risk of tied votes, the College of Cardinals should ideally have an uneven number of members. Should there still be a tie at the conclave, the Vice-Chancellor’s vote shall count twice to act as a tiebreaker. 

CHAPTER 3. THE CURIA

§1. The High Pontiff executes his office through his council, the Curia, which shall comprise pious individuals of prudence, character, and morals. Officials of the Curia are curates. There are eight existing curates. In order of precedence, these curates are:

1. The Vice-Chancellor

2. The Auditor of the Tribunal

3. The Secretariat to His Holiness

4. The Prelate of the Priesthood

5. The Pontifical Chamberlain

6. The Commandant of the Pontifical Guard

7. The Palatine of the Apostolic City

8. The Monsignors, in order of their appointment

§2. The Vice-Chancellor, who must be a cleric, executes the following functions of the Church: 

1. Leading the Curia in its day-to-day functions

2. Delegating responsibilities to subordinates and reporting their progress

3. Entreaty and reception of foreign dignitaries, and establishment of concordats with secular governments

4. Establishment and management of nunciatures to Canonist princes

5. Providing for the welfare of Canonist faithful who should travel abroad

6. Leading the Church as regent if the High Pontificate should be vacant or incapable

7. Organizing the College of Cardinals in the election of the High Pontiff when that office is vacant

8. Directing the proceedings of a Synod and distributing speaking turns during a Synod.

§3. The Auditor of the Tribunal executes the following functions of the High Pontiff:

1. Establishing and presiding over ecclesiastical courts

2. Appointing subsidiary officers of ecclesiastical courts and delegating such powers as necessary

3. Judging, applying, and enforcing ecclesiastical penalties

4. Investigating and uprooting heresy and apostasy in the ecclesiastical provinces of the Church

5. Studying, governing, and adjudicating matters of magic used by or upon Canonists

§4. The Prelate of the Priesthood executes the following functions of the High Pontiff:

1. The oversight of the priesthood

2. Ensuring the proper education of acolytes and clerics

3. The assignment of clerics to ecclesiastical provinces

4. Encouraging the recruitment of candidates to the priesthood

5. Adjudicating, establishing stands for, and issuing academic degrees in divinity and canon law

6. Presiding over a gathering of the Diet of Bishops

7. Appointing Canonici and leading the honorable Order of Canonici

§5. The Secretariat to His Holiness executes the following functions of the High Pontiff: 

1. Providing theological advice and scribery to the Curia

2. Drafting and reviewing ecclesiastical decrees

3. Assembling and maintaining chronicles pertinent to the Church’s history and interest

4. Preparing causes for canonization, beatification, and veneration for the approval of the College of Cardinals

§6. The Pontifical Chamberlain executes the following functions of the High Pontiff:

1. Managing the affairs and finances of the Pontifical Household and the Church

2. The construction and maintenance of holy sites

3. The organization of pilgrimages and celebrations within the Church

§7. The Commandant of the Pontifical Guard executes the following functions of the High Pontiff:

1. The organization and management of the Pontifical Guard and the Orders of Holy Knighthood

2. Providing for the defense of the High Pontiff and the Canonist faithful

§8. The Palatine of the Apostolic City executes the following functions of the High Pontiff:
 

1. The maintenance and improvement of the Apostolic City and other properties owned by the Holy See

2. The day to day leadership and management of affairs for the Apostolic City and its inhabitants

§9. The Monsignors execute no functions of the High Pontiff of their own, but are permitted to participate in meetings of the Curia and offer their counsel where it is relevant.

§10. Each curate, excepting the monsignors, is permitted to form an office, called a dicastery, which assists in the execution of his authorities and duties relating to the Curia. The curate may delegate assigned powers to officials of his dicastery, and they may act on his behalf where these powers do not require a clerical or monastic status they lack.
§11. The High Pontiff may add curates and dicasteries as he sees fit. 

CHAPTER 4. ECCLESIASTICAL SUPERIORS

§1. All clerics and ecclesiastical officials shall have a superior.

§2. The superior of the High Pontiff is God.

§3. A subordinate owes obedience to their superior.

§4. If there is a question of a superior’s suitability for office by their subordinate, their superior’s superior should be consulted.

§5. Unless expressly provided, a cleric or ecclesiastical official’s superior is the pastor of the ecclesiastical province they inhabit.

§6. Unless expressly provided, a pastor’s superior is the pastor of the ecclesiastical province most immediately encompassing their own province.

§7. The superior of a cleric must be a cleric.

CHAPTER 5. THE DIET OF BISHOPS

§1. The bishops and archbishops of the Canonist Church together make up the Diet of Bishops.
§2. The Diet of Bishops as an institution has the purpose of advising the High Pontiff and its members on matters of Church governance, as well as meeting to discuss issues in the various dioceses.
§3. The prelate of the priesthood, vice-chancellor or another member of the Pontifical Curia - in that order of preference - shall preside over any congregation of the Diet of Bishops.
§4. The Diet of Bishops shall only be called to congregation intermittently and on an ad hoc basis. They are not scheduled to meet regularly.
§5. The Diet of Bishops is called to meet either by the High Pontiff, or a majority of the Bishops themselves.

§6. As a method of peer review, the members of the Diet of Bishops are tasked with ensuring their fellow members have adequately assigned and organized parish pastors within their diocese, each time the Diet of Bishops meets.
§7. If any member of the Diet of Bishops finds a fellow member to have vacancies in parochial appointments, such a matter is to be addressed and ideally resolved at said Diet of Bishops by appointing a pastor to the vacant parish.

CHAPTER 6. THE SYNOD

§1. The Synod is an ecumenical council to which the entire priesthood is invited.
§2. A Synod will always be called with one or several specific topics to discuss in mind.
§3. No Synod will be called or adjourned except by the High Pontiff themselves.
§4. No Synod shall be valid, that is quorate, unless its participants constitute at least three quarters of the priesthood.
§5. As to avoid people seeking ordination for the purpose of influencing a Synod, a temporary prohibition on ordination may be imposed by the High Pontiff and Prelate of the Priesthood once a Synod has been announced.

§6. The Synod is presided over by the High Pontiff, who may also restrict certain members of the priesthood from partaking in the Synod.
§7. The proceedings of the Synod are directed by the Vice Chancellor who shall distribute speaking turns to the gathered priesthood.
§8. The Synod is recorded by the Pontifical Secretary, who shall keep track of which priests made speeches, and record the casting of votes.
§9. Only ordained priests are invited per law to partake in a Synod, laymen wishing to partake or even spectate must be permitted to do so by the High Pontiff. When it comes to voting however, only ordained priests may cast a vote.
§10. A synod is called only intermittently and on an ad hoc basis. It is not scheduled regularly.
§11. Once the High Pontiff deems the time for debating to be over, he may call the priesthood to vote on the matter being discussed. The priests are permitted to vote openly, though they always reserve the right to vote anonymously.
§12. Priests voting in a synod are bound only by their conscience, all other authorities and judgements notwithstanding.
§13. The outcome of the priesthood’s vote at a Synod is binding, with the High Pontiff only reserving the right to veto their decision should they feel the decision was not made with solid theological substantiation.

TITLE III. THE ORDERING OF PASTORAL AUTHORITY

CHAPTER 1. PASTORS AND ECCLESASTICAL PROVINCES IN GENERAL

§1. Neighboring churches are to be brought into ecclesiastical provinces encompassing a certain territory.

§2. Pastors of the church are clerics assigned to spiritual care and authority over an ecclesiastical province.

§3. In the function of pastor, a cleric must show himself to be concerned for all the faithful within his care, no matter their circumstance.

§4. It is only the authority of the Church to establish or alter ecclesiastical provinces.

§5. Each cleric shall have a pastor as their superior, except the High Pontiff, who shall have God as his superior.

§6. Pastors receive the functions of governing, sanctifying, purifying, and teaching the faithful within their ecclesiastical provinces.
§7. Ecclesiastical provinces will follow a territorial hierarchy of Holy See, Archdiocese, Diocese, Parish.

CHAPTER 2. THE HOLY SEE

§1. The Holy See is the ecclesiastical province which is the seat of the Church’s governance.

§2. The High Pontiff is the pastor of the Holy See, unless expressly provided.

§3. If an archdiocese should include the Holy See, the pastor of the Holy See shall be that archdiocese’s pastor.

CHAPTER 3. ARCHDIOCESES 

§1. An archdiocese is an ecclesiastical province encompassing one or multiple dioceses.

§2. The pastor of an archdiocese is an archbishop.

§3. An archbishop’s superior is always the High Pontiff.

§4. All territory within an archdiocese shall be part of a diocese within it.

§5. A metropolitan is an archbishop over the archdiocese of a major city. In the case of a metropolitanate, the pastor is titled as an archbishop metropolitan without need for subsidiary dioceses.
§6. A patriarch is an archbishop over an archdiocese that primarily encompasses followers of the Ruskan or Jorenic rites. The archdiocese is in this case called a patriarchate, with this difference being solely cultural and both the patriarch and patriarchate otherwise being identical to an archbishop or archdiocese.
§7. The church serving as the seat of governance of an archdiocese is called a cathedral.

CHAPTER 4. DIOCESES

§1. A diocese is an ecclesiastical province encompassing multiple parishes.

§2. The pastor of a diocese is a bishop.
§3. The church serving as the seat of governance of a diocese is called a cathedral.

CHAPTER 5. PARISHES

§1. A parish is the lowest-ranking and typically smallest ecclesiastical province.

§2. The pastor of a diocese is simply called a pastor (f: pastoress).

§3. The aim of a parish is to be the lowest territorial unit, centered around a single community and their church, with this church being the seat of the parish.

CHAPTER 6. VARIATIONS

§1. A territorial abbacy, or abbacy, is a parish governed by an abbey. The pastor of an abbacy being the abbot (f: abbess). Its seat of governance is the abbey.

§2. A territorial prelature, or prelature, is a parish covering a small area, or a diocese with a small Canonist population. The pastor of a prelature being a prelate. Its seat of governance is a church.
§3. A personal prelature, or chaplaincy, is a parish covering a group of individuals who share common bonds aside from locale, particularly family bonds, membership in an organization, or previous membership of a particular faith. The pastor of a chaplaincy being a chaplain. Since this is not a territorial parish but a personal one, a chaplaincy does not have a seat of governance. A chaplain owes obedience to the bishop of whatever diocese they inhabit.
§4. Any ecclesiastical province ran by a vicar is called a vicariate. Any pastor may appoint a vicar to assist them in the governance of their ecclesiastical province, this vicar is never to act contrary to the mind or intention of their pastor but is permitted to act on their pastor’s behalf. When the pastor is temporarily unavailable to run their ecclesiastical province, it becomes run by their vicar. Only one vicar may be appointed unless express permission is granted from the High Pontiff, and the office of vicar cannot be entrusted to a blood relative of the pastor to the third degree.
§5. A diaconate is the office of a deacon (f: deaconess). A deacon is a layman who has been conferred that office after training for the priesthood without receiving ordination. A deacon should maintain a virtuous life with no public notoriety, but are exempt from limitations placed on monastics or members of the clergy such as inheriting land. A deacon is suitable to serve as concelebrant to a cleric celebrating a sacrament. It is preferred that, when no cleric is available to do so, a deacon should perform sacred ceremonies, should they be granted permission to do so from the local pastor, bishop or archbishop.

TITLE IV. ASSOCIATIONS OF THE CANONIST FAITHFUL

§1. The purpose of an association of the Canonist faithful is pious fraternity.

§2. The form of an association of Canonist faithful is an association constituted by the High Pontiff.

§3. Each association of the Canonist faithful shall be assigned a chaplain or personal prelate for its instruction in virtue.

CHAPTER 1. ORDERS OF HOLY KNIGHTHOOD

§1. The purpose of an Order of Holy Knighthood is the defense of the faithful and the Church through Holy Knights.

§2. The form of an Order of Holy Knighthood is a militant order constituted by the High Pontiff.

§3. Association within an Order of Holy Knighthood shall not constitute knighthood of itself. Only the High Pontiff may confer the rank of Holy Knight, or offices of leadership within such orders.

§4. Holy Knights swear vows of obedience to the High Pontiff and owe their allegiance first to his office.

§5. Holy Knights have no authority to enforce or interpret canon law beyond that which is expressly ordered to them by the High Pontiff.

§6. A person is automatically stripped of Holy Knighthood if he has:

1. Publicly defected from the Church.

2. Accepted another office expressly stated as incompatible with Holy Knighthood.

3. Evaded ecclesiastical authority.

4. Claimed authorities not expressly and licitly assigned to him, and does not recant these when admonished.

§7. An Order of Holy Knighthood is automatically disestablished if:

1. It retains, for two consecutive years, no members who have made their status known to the High Pontiff, unless expressly provided for.

2. Its leader is stripped of Holy Knighthood yet continues to exercise leadership functions.

§8. Holy Knights of an order which is disestablished are also stripped of their knightly status, unless expressly provided for.

CHAPTER 2. MONASTIC ORDERS

§1. The purpose of a monastic order is the association of monastic brothers and sisters for the promotion of virtuous living.

§2. A monastic order shall be led by a cleric.

§3. Laymen may associate with and participate in monastic orders, but they shall not be granted any office within them, nor shall they be referred to as brothers or sisters of that order.

§4. A monastic order is automatically disestablished if:

1. It retains, for two consecutive years, no members who have made their status known to the High Pontiff, unless expressly provided for.

2. Its leader is stripped of the monastic state yet continues to exercise leadership functions.

§5. Monastic brothers and sisters of an order which is disestablished retain their monastic status, unless expressly provided for.

CHAPTER 3. LAITY ASSOCIATIONS

§1. The purpose of a laity association is the fraternity of laymen for the promotion of virtuous living.

CHAPTER 4. THE ORDER OF THE BLACK SEPULCHRE

§1. The purpose of the Order of the Black Sepulchre is the acknowledgement of exceptional service by laymen to the Church. Its name derives from the ashen urns, or black sepulchres, carried by wandering templars of yore.

§2. The form of the Order of the Black Sepulchre is an association of Holy Knights.

§3. The leader and chaplain of the Order of the Black Sepulchre is the High Pontiff, who alone confers or revokes membership in it.

§4. Each Holy Knight of the Order of the Black Sepulchre shall be entrusted an urn containing the ashes of a saint or blessed, which is returned to the Church upon his death or other departure from the order.

 CHAPTER 5. THE ORDER OF CANONICI

§1. The title of Canonicus (plural: Canonici) and with it membership of the Order of Canonici is an honor that serves to signify well-educated, wise members of the priesthood.
§2. The title of Canonicus can only be conferred by either the High Pontiff or the Prelate of the Priesthood.
§3. The leader and chaplain of the Order of Canonici is the Prelate of the Priesthood unless expressly stated otherwise.
§4. Any priest with the title of Canonicus can administer the theological exam an acolyte is required to pass for ordination, granted they first consult with the Prelate of the Priesthood and receive permission to do so - which may be done in writing - and the Canonicus subsequently submits a paper copy of the standard exam with the acolyte’s results to the Prelate’s office.
§5. Any priest who is appointed as a Cardinal but who has not yet been granted the title of Canonicus shall receive said title automatically. This is not the case for laymen who may be appointed as Cardinals.
§6. Any priest with the title of Canonicus may issue a Responsum (plural: Responsa), a written piece of advice or legal ruling on a religious matter. Laymen seeking advice or theological input on a secular matter must also consult a Canonicus, who may then issue a Responsum.
§7. Should a Canonicus no longer be deemed deserving of their title because of improper conduct or Responsa that do not align with Scripture or Church Doctrine, the High Pontiff may remove them from the Order of Canonici.
§8. Members of the Order of Canonici are encouraged to write theological theses in order to further the Church’s understanding of scripture and Canon Law.

BOOK III. THE SANCTIFYING FUNCTION OF THE CHURCH

TITLE I. THE SACRAMENTS

§1. A sacrament is an expression of the spiritual authority of the Exalted that is conferred upon the priesthood, enacted through a ceremony.

CHAPTER 1. GENERAL PRESCRIPTIONS FOR ALL SACRAMENTS

§1. A sacrament is considered valid if all requirements for its celebration are met.

§2. An invalid sacrament has no spiritual or legal effect.

§3. A valid sacrament is binding and permanent, unless it is dissolved.

§4. A sacrament celebrated by a cleric is presumed to be valid unless there is flagrant and public knowledge which contravenes its validity.

§5. All sacraments must be celebrated by an ordained cleric acting consistently with the canon law and their superior.

§6. All parties to a sacrament must participate voluntarily.

§7. All parties to a sacrament must, to the best of their knowledge, believe all requirements for validity are met at the time the sacrament is celebrated. The celebrant shall provide that other parties to the sacrament are aware of these requirements.

§8. All parties to the sacrament must be baptized Canonists, except where the purpose of the sacrament is their baptism into the faith.

§9. If there is perilous need, ablution for the purposes of baptism or anointing of the sick may be performed by any baptized faithful, as an ablution in extremis.

§10. The cleric celebrating the sacrament is the celebrant.

§11. A cleric acting in a supplementary fashion to a sacrament is a concelebrant, and shall only be necessary for its validity as is provided for by the canon law.

§12. No cleric shall be obliged to celebrate a sacrament which violates his conscience.

§13. When possible, a sacrament should be accompanied by a mass.

§14. The celebrant must make all efforts to ensure the validity of a sacrament before it is to be celebrated.

§15. The violation of holy vows does not annul or dissolve their associated sacrament per se, although such a violation may be provided as evidence in the course of such a declaration.

§16. None should be party to a sacrament if his participation is prohibited by ecclesiastical penalties such as interdiction or excommunication.

§17. A sacrament shall not be celebrated by a cleric upon himself; in these cases, it shall be required that a sacrament is celebrated by one cleric upon the other.

§18. It is desirable that all Canonists should devote their lives to God through the reception of sacraments.

CHAPTER 2. MATRIMONY

§1. The purpose of matrimony is the holy union of a man and a woman, modeling Ex. Horen and St. Julia.

§2. The form of matrimony is a ceremony with the mutual sharing of vows between the prospective spouses, and at least one competent witness aside from the celebrant.

§3. Each prospective spouse must be unmarried and at least 18 years of age - as instituted by High Pontiff Tylos II's encyclical letter.

1. Where a prospective spouse has previously attempted to contract an invalid or unconsummated marriage, an annulment must have been issued. 

2. Where a prospective spouse has previously contracted a marriage which was dissolved, express permission must be granted from the High Pontiff to wed again.

§4. Each prospective spouse must not be bound by holy vows which would prohibit consummation.

§5. Each prospective spouse must intend that the union should bear children and that the children should be raised in the Canonist faith.

§6. Each prospective spouse must not be the parent, child, niece, nephew, aunt, uncle, brother, or sister of the other, either by marriage or by blood.

§7. Neither prospective spouse shall have, in the course of either’s life, assumed a familial role to the other for reasons of guardianship, adoption, or the marriage of a parent or sibling. Where such a relationship did exist but for such a duration or distance as to not have impacted the mental or spiritual maturation of either spouse, express permission must be granted from the High Pontiff.

§8. Each prospective spouse must be of the same race, and of a race delineated along the lines of the Four Brothers.

§9. A marriage including at least one spouse of mixed descent is not valid unless it should bear children of at least three quarters descent of one descendant race.

§9. If a prospective spouse is of mixed descent including human blood to the fourth degree, it shall not be valid unless it should bear children of at least three quarters human blood.

§10. The marriage must be consummated in order for the sacrament to be completed and validated.

§11. If the prospective husband is an acolyte or cleric, the matrimony must be celebrated by his superior or one acting on his behalf.

§12. Cardinals and the High Pontiff shall not marry, nor is a married individual eligible for these offices.

§13. If it is desired by both spouses, they may make a nonbinding promise to remain celibate within the union, as St. Catherine did. In this case, the sacrament will not be invalidated for reasons of non-consummation unless, being denied consummation upon requests, one party later petitions for annulment.

§14. The prospective spouses must have obtained the permissions required by civil law, if such permission is legally necessary, and the Church judges the purpose of the law to be licit and within the sacramental purposes of matrimony.

CHAPTER 3. ORDINATION

§1. The purpose of ordination is the induction of people into the priesthood.

§2. The form of ordination is a public ceremony involving the swearing of vows to God, whereby the acolyte pledges to instruct others in virtue and to act as a guardian of the Holy Scrolls

§3. The recipient of the ordination must be an acolyte of the Church.

§4. The acolyte must be a descendant who is competent and has attained the age of reason.

§5. The acolyte must be of good character, having no notoriety and publicly living a virtuous life.

§6. The acolyte must not be bound by oaths of service which would impact their duties as a cleric.

§7. The acolyte must be educated in the Holy Scrolls.

§8. An ordination must be approved by the pastor of the ecclesiastical province in which it occurs.

§9. An ordination must be approved by the High Pontiff or one acting on his behalf, generally the Prelate of the Priesthood.

§10. One who has received a valid ordination is a cleric.

CHAPTER 4. CONSECRATION

§1. The purpose of consecration is the sanctification of individuals, offices, objects, or places, by the swearing of holy vows.

§2. The form of consecration is a ceremony involving the swearing of vows, the affirmation of faith, or sanctifying prayers.

§3. The subject of the consecration must be suitable for a holy purpose, having no notoriety or unholy nature.

§4. A person being consecrated must live a publicly virtuous life and profess Canonism.

§5. A place, object, or office being consecrated must have a purpose for advancing virtuous living.

§6. A person being consecrated must speak, to the best of their knowledge, the truth in the course of the consecration. They must intend to carry out their vows to the best of their ability.

§7. Consecration celebrated for the purposes of coronation or investiture must be expressly permitted by the High Pontiff. Any cleric acting on his behalf may perform the coronation.

§8. The coronation or investiture of a Canonist prince shall not be valid, and shall have no legal or spiritual effect, unless it is celebrated as a valid consecration.

§9. Holy vows sworn as part of consecration may include terms under which they may be discharged, such as by the superior of a consecrated monastic.

CHAPTER 5. ABLUTION

§1. The purpose of ablution is the cleansing of the stain of sin from the penitent, thereby bringing spiritual nearness to God.

§2. The form of ablution is sprinkling of, or immersion in, holy water.

§3. The recipient of the ablution must be a sincere and penitent seeker of God.

§4. The celebrant of the ablution celebrates it according to his own conscience, delivering the sacrament to those who have completed terms of penance for their sins assigned by a confessor acting licitly.

§5. If the recipient of the ablution is not Canonist, he must understand that ablution inducts him into the faith permanently. In this case, the ablution is a baptism.

§6. If the recipient is nearing death, ablution may be delivered as an anointing of the sick with holy oil rather than holy water. In this case, confession of specific sins or the completion of terms of penance is not necessary, but desirable.

§7. Once baptized, a person remains subject to canon law eternally.

§8. It is desirable that, before he participates in a sacrament, one should be cleansed of sin through ablution.

TITLE II. THE SACRED CEREMONIES

§1. A sacred ceremony is an invocation of God for the purposes of the instruction of virtue.

§2. An excommunicant shall not participate in or receive sacred ceremonies, except confession, where this is concordant with the terms of their excommunication.

CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED CEREMONIES

§1. A sacred ceremony should be performed by a priest or monastic, unless there is need.

§2. If it is necessary that a layman perform a sacred ceremony, it is preferred that he be a deacon; regardless he should make clear that he lacks the clerical state.

§3. A sacred ceremony has no sacramental effect of its own, except ablution in extremis.

CHAPTER 2. MASS

§1. The purpose of mass is the spiritual fraternity and public piety of the faithful.

§2. The form of mass is the performance of liturgies, prayers, and devotions to God in a holy site.

CHAPTER 3. EXORCISM

§1. The purpose of exorcism is the casting out of wicked forces which have possessed an individual.

§2. The form of exorcism is the invocation of God’s authority in casting out the possessor.

§3. An exorcism may be conducted by any cleric.

CHAPTER 4. FUNERARY RITE

§1. The purpose of the funerary rite is the soothing of the bereaved, and the solemn recognition of the decedent’s passing.

§2. The form of the funerary rite is a public ceremony in a holy site.

§3. The funeral is to take place in a holy site chosen by the decedent, or failing that the bereaved, or failing that the celebrant.

§4. The funeral of a cleric is to be celebrated by their superior or one acting on their behalf.

§5. After a funeral, the decedent is to be interred in a cemetery or crypt of the Church if possible, unless another tradition, such as cremation, is preferred.

§6. In any case, the decedent’s body is to be treated with reverence and solemnity.

CHAPTER 5. ABLUTION IN EXTREMIS

§1. The purpose of ablution in extremis is the celebration of ablution when there is extreme need and no cleric is available.

§2. The form of ablution in extremis is the sprinkling of clean water on a willing penitent by a baptized Canonist, followed by a profession of faith on the penitent’s part.

§3. Ablution in extremis is only conducted when a person urgently requires ablution, but captivity, distance, or mortal peril prevents them from reaching a willing cleric.

§4. The validity of an ablution in extremis is never assumed, though it is desired. If a penitent has received ablution in extremis, they are obliged to seek out a cleric and receive a sacramentally valid baptism as soon as possible.

§5. According to the extremity of the circumstances, all requirements for ablution in extremis should be met as far as possible in order to ensure validity. If some requirements cannot be met, the only essential requirement is that the penitent professes their faith to GOD and acknowledges the authority of the Church, even only mentally.

§6. An ablution in extremis has sacramental effect only if the recipient believes there is no other recourse to obtain an ordinary baptism.

CHAPTER 6. CONFESSION

§1. The purpose of expression is the modeling of humility and the acceptance of guilt for one’s sins, thereby seeking God’s forgiveness.

§2. The form of confession is the private confession of sins to a confessor, who delivers such spiritual guidance and assigns such terms of penance as are licit.

§3. One who receives confession is the confessor; one who confesses is the penitent.

§4. The confessor is obliged, upon the completion of the confession, to offer such prayers as are appropriate for the soul of the penitent.

§5. Unless there is grave need, confession should always be taken by a cleric who then celebrates a sacrament of ablution over the penitent.

TITLE III. ECCLESIASTICAL AUTHORITY OVER SACRED BONDS

§1. A sacrament creates a sacred bond which is normally indelible and permanent.

§2. In his role as inheritor of the High Priesthood and the Laurel of the Exalted, the High Pontiff may annul or dissolve sacraments.

CHAPTER 1. ANNULMENT

§1. If a sacrament is determined after the fact to have been invalid, the High Pontiff or one acting on his behalf may declare it to be so post facto. This declaration is an annulment.

§2. An annulled sacrament is considered to have never taken place.

§3. An annulment must be issued with a justification of the sacrament’s invalidity.

§4. If it is necessary for the preservation of virtue, sacraments celebrated by a presumed cleric whose ordination was later annulled may be considered to have been celebrated by the High Pontiff, through his authority as High Priest. If this is determined, it must be expressly provided for in the declaration.

CHAPTER 2. DISSOLUTION

§1. If the permanence of a sacrament poses mortal peril to one of its subjects’ soul or body, the High Pontiff may declare it to have ended. This declaration is a dissolution.

§2. A dissolved sacrament took place, but has no further spiritual or legal effect after it is dissolved.

§3. Dissolution of a sacrament is an invocation of the authority of the Laurel of the Exalted. It is to be entered into very prudently, and only declared there is no other recourse for the preservation of an individual’s virtue.

§4. A dissolution must be issued with a justification of its cause.

§5. Because it can never inhibit virtuous behavior, a baptism is never dissolved.

TITLE IV. VENERATION OF RELICS AND THE DEAD

§1. The purpose of veneration is the acknowledgement of the virtue of a deceased individual, for the further instruction of virtue among the faithful.

§2. The form of veneration is reverence of a deceased individual’s virtues or the petitioning of their intercession through prayer.

§3. Veneration is only suitable for the Exalted, or those who have been proclaimed a saint, blessed, or venerable by the appropriate processes.

§4. Once an individual is found to be suitable for veneration, this status may not be revoked, unless a procedural or factual error occurred which prevented them from being considered appropriately.

CHAPTER 1. GENERAL PRESCRIPTIONS FOR VENERATION

§1. For the better instruction of the faithful, subjects of veneration are represented through icons of themselves, icons of their relics, or their relics directly.

§2. Icons and relics are to be displayed in an appropriate manner so as not to promote idolatry nor confuse the worshippers as to the only subject of worship, God.

CHAPTER 2. EXALTED

§1. The Exalted are the four prophets of God who reside in the Sixth Sky, accompanied by their wives and the first man and woman.

§2. The Exalted are Horen, Owyn, Godfrey, and Sigismund.

§3. The wives of Exalted, despite residing in the Sixth Sky, still require the normal processes to be found suitable for veneration, and shall still be considered saints, blessed, or venerable according to the process.
§4. The Canonist Church affirms the historical and theological authenticity of the four Exalted as irreplaceable pillars of Canonist doctrine. Any attempt to deny, alter or substitute the Exalted constitutes heresy and shall be considered a breaking of Canon Law.
§5. The various rites of the Church reserve the right to focus their veneration more on one of the Exalted, but while they may neglect the others, they are not permitted to deny them outright. It is incumbent upon all members of the Canonist Church, including those of its various rites, to uphold and defend the integrity of the four prophets against any form of deviation or revisionism.

CHAPTER 3. SAINTS

§1. Saints are those Canonists who have died and attained a place in the Fifth Sky, having performed miracles and lived virtuously.

§2. Canonization is the process by which a saint’s place in the Fifth Sky is recognized and promulgated.

§3. In order to be considered for canonization, the prospective saint must: 

1. Have been deceased for more than twenty years

2. Be a Canonist, or proven to be so after death,

3. Have lived a holy life, 

4. Have previously been beatified, 

5. Have two verified miracles attributed to their intercession

§4. An individual who meets the requirements may be proposed by the High Pontiff or a cardinal to the College of Cardinals for consideration, who shall vote upon their acceptance of the proposal. If there is no greater than one vote dissenting in the College, and the High Pontiff confirms this, the individual is a saint.

CHAPTER 4. BLESSED

§1. Blessed are those Canonists who have died and attained a place in at least the Fourth Sky, having lived especially virtuously.

§2. Beatification is the process by which a blessed’s place in the Fourth Sky is recognized and promulgated.

§3. In order to be considered for beatification must: 

1. Have been deceased for more than five years,

2. Be a Canonist, or proven to be so after death,

3. Have lived a holy life,

4. Have one verified miracle attributed to their intercession

§4. An individual who meets the requirements may be proposed by the High Pontiff or a cardinal to the College of Cardinals for consideration, who shall vote upon their acceptance of the proposal. If one half of the College agrees, and the High Pontiff confirms this, the individual is blessed.

CHAPTER 5. VENERABLE

§1. Venerable are those Canonists who have died and assuredly attained a place somewhere in the Seven Skies.

§2. The status of venerable is conferred by the High Pontiff.

TITLE V. SACRED PLACES AND OBJECTS

CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED PLACES AND OBJECTS

§1. Sacred places and objects are those which model the holiness of Ex. Horen’s tabernacle, requiring special behaviors on the part of believers.

§2. No iniquity should be perpetrated in sacred places or involving sacred objects.

CHAPTER 2. CHURCHES

§1. A church is a sacred place defined as a house of worship for the faithful.

§2. No prospective church is to be built without the written consent of the pastor of its ecclesiastical province.

§3. A newly constructed church is to be consecrated as soon as possible.

§4. Entry to a church is free and unlimited to the faithful.

§5. All acts of worship may occur in a church that has been consecrated.

§6. If a church later proves to be incapable of acting as a place of worship, its pastor may dissolve the consecration upon it without consulting the High Pontiff. It may be relegated to profane use.

§7. No violence is to occur in a church.

CHAPTER 3. CATHEDRALS AND BASILICAS

§1. A cathedral is a church which is the seat of the High Pontiff, a patriarch, an archbishop, or a bishop.

§2. A basilica is a cathedral which has been granted the special honor of this name by the High Pontiff.

CHAPTER 4. ORATORIES

§1. An oratory is a place of worship restricted to use by a specific community.

§2. An oratory may not be established by a pastor without visiting the site of the oratory physically.

§3. No oratory is to be constructed without the written consent of the pastor of its ecclesiastical province.

CHAPTER 5. SHRINES

§1. A shrine is a place of pilgrimage for the faithful.

§2. Offerings at a shrine are to be guarded securely.

CHAPTER 6. ALTARS

§1. All churches shall have a fixed altar of stone when possible.

§2. An altar is to be blessed on the consecration of a church.

§3. A body is not to be buried under an altar.

CHAPTER 7. CEMETERIES AND CRYPTS

§1. A church is to have its own cemetery or crypt when possible. 

§2. If it is impossible for a church to have a cemetery or crypt, it is the duty of the pastor to bless individual graves.

CHAPTER 8. HOLY LANDS

§1. A holy land is a region over which the High Pontiff possesses temporal authority, which is consecrated for a holy purpose.

§2. Holy lands, once consecrated as such, become the property of the office of High Pontiff.

§3. Holy lands are to be used for the good of the faithful.

§4. Holy lands are to remain comparatively small in area to those lands possessed by secular princes, to preserve the harmony between crown and laurel.

§5. The laws and authorities of holy lands are to be subject to and in harmony with the rulings of the Church.

§6. Day-to-day leadership of the holy lands shall be assigned to an appropriate individual by the High Pontiff, generally the Regent of the Holy Palatinate.

§7. Holy lands shall always owe their first fealty and obedience to the High Pontiff.

§8. Holy lands may fall under the protection of a temporal authority, with the terms of this protection determined in a concordat.

§9. A High Pontiff may deconsecrate holy lands in order to cede them or relegate them to profane use.

CHAPTER 9. THE CROSS

§1. The purpose of the Holy Cross is to symbolize the faith through correspondence to the cosmology of the Seven Skies, the World, and the Void.

§2. The form of the Holy Cross is a one-barred, two-barred, three-barred, or four-barred cross.

CHAPTER 10. THE STAR OF ARCHANGEL MICHAEL

§1. The purpose of the Star of Archangel Michael is to symbolize the intervention of God in the world through His angels.

§2. The form of the Star of Archangel Michael is a white star of four, seven, or ten points on a red field.

CHAPTER 11. RELICS AND ICONS

§1. Relics are items having a holy association with an Exalted, saint, or blessed.

§2. Icons are depictions of individuals suitable for veneration or of their relics.

§3. It is forbidden to sell relics.

§4. He is to have the permission of the High Pontiff to repair any relic or holy image.

CHAPTER 12. THE RIGHT OF SANCTUARY

§1. The right of sanctuary occurs if an accused criminal enters a church before they are arrested. The accused is given sanctuary for up to three days to confess his sins and obtain terms of penance.

§2. Those pursuing the accused must remain outside the church and guard it to ensure the accused does not escape.

§3. A legal coroner must come to confiscate the criminal’s goods. He may assign the accused a port of exile where they may take exile for their crimes.

TITLE VI. SACRED TIMES

§1. Sacred times are periods set aside for specific holy practices and behaviors, namely the veneration of particular individuals or the celebration of certain events.

§2. Sacred times are established by the High Pontiff.

§3. The Church may provide a liturgical calendar with prescribed periodic celebrations.

§4. Other sacred times may be established ad hoc by the High Pontiff for the Church and pastors for their ecclesiastical provinces.

§5. A Year of Jubilee is a sacred time proclaimed by the High Pontiff or set forth in the liturgical calendar, during which certain behaviors may be commanded or proscribed. 

§6. War between Canonist states is always prohibited during a Year of Jubilee.

§7. Waging war during a Year of Jubilee, unless it be in self-defense, incurs automatic provincial interdiction upon the belligerent ecclesiastical province.

BOOK IV. THE PURIFYING FUNCTION OF THE CHURCH

TITLE I. THE JURISDICTION OF CANON LAW

§1. No one is punished by ecclesiastical penalty unless they commit a breach of canon law.

§2. No one has committed a breach of canon law if they lacked competency at the time of the act.

§3. No one has committed a breach of canon law if they did not voluntarily commit the criminal act, or by negligence allow it to occur.

§4. Those who breach the canon law shall be held liable.

§5. A sin is not always a breach of canon law, unless it also be flagrant and unrepentant.

§6. A person who commits a sin which does not receive ecclesiastical penalty is still accountable for judgement before God.

§7. A person who commits an act which appears to breach the canon law, but is in fact performing the regular, legitimate, and virtuous duties of his ecclesiastical office, is not liable.

§8. No person is without sin.

CHAPTER 1. COMPETENCY

§1. Competency is the quality of possessing mental and spiritual capacity to be held accountable for one’s actions.

§2. The age of reason, defined as twelve years old, is the age at which a child attains limited competency and some level of moral culpability for his actions.

§3. The age of majority, defined as sixteen years old, is the age at which adulthood and full competency over one's actions are attained.

§4. No one is considered competent if they have not attained the age of reason.

§5. If a person is incompetent or of limited competency, they shall be entrusted to a guardian who will represent their interests, governing them and acting in their stead.

§6. A person who is incompetent may not always remain so; nevertheless, an person who is habitually incompetent shall always be presumed to be incompetent, unless it can be assured otherwise.

§7. The judge shall determine a party to a trial’s competency.

TITLE II. THE TOPICS OF CANON LAW

CHAPTER 1. CRIMES AGAINST VIRTUE

§1. A person who utters or publishes blasphemy, or incites contempt of or sedition against the Church, has committed a crime.

§2. A person who engages in concubinage, adultery, or fornication has committed a crime.

§3. A person who practices dark magics or devilry has committed a crime.

§4. A person who is gravely irreverent of a corpse, sacred place, sacred object, an individual suitable for veneration, or a relic, has committed the crime of sacrilege.

§5. A person who violates holy vows has committed a crime.

§6. A person who murders another has committed a crime.

§7. A person who murders one has not obtained the age of majority, including by procuring an abortion, incurs excommunication automatically.

§8. A person who has carnal relations with another outside of their race has committed a crime.

§9. A person who steals from the Church has committed a crime.

§10. A person who denies the existence of God has committed the crime of atheism.

§11. A person who lies in the course of a sacrament has committed a crime.

§12. A person who conspires or attempts to commit a breach of canon law has committed a crime.

§13. A person who encourages or commands the breach of canon law has committed a crime.

CHAPTER 2. CRIMES AGAINST THE UNITY OF THE CHURCH

§1. An unrepentant apostate, schismatic, or heretic incurs excommunication automatically.

§2. A person participating in prohibited sacraments or ceremonies has committed a crime.

§3. A guardian who permits their ward to enter a heretic or pagan religion has committed a crime.

§4. A person who professes or teaches a doctrine explicitly forbidden by the High Pontiff has committed a crime.

§5. A person who joins a group which plots against the Church incurs excommunication automatically.

§6. A person who aids or gives shelter to an excommunicant has committed the crime of harboring.

§7. A cleric who incites contempt for the Church among the faithful has committed a crime.

§8. A human who professes a pagan faith despite knowledge of the Covenant of Purity has committed the crime of apostasy.

§9. A person who violates a proclamation of anathematization has committed a crime.

CHAPTER 3. CRIMES AGAINST ECCLESIASTICAL AUTHORITY

§1. A person who uses physical force against the High Pontiff incurs excommunication automatically.

§2. A person who uses excessive physical force against a pastor has committed a crime.

§3. A person who initiates violence on holy grounds has committed a crime.

§4. A person who unjustly prevents a pastor from exercising their authorities or celebrating sacraments has committed a crime.

§5. A person who insults or threatens a cleric has committed a crime.

§6. A person who sells a sacred place, sacred object, ecclesiastical office, or the use thereof, has committed a crime.

§7. A person who disobeys the legitimate order of a superior has committed a crime.

§8. A confessor who assigns forbidden terms of penance has committed a crime.

§9. A person who lies in the course of an ecclesiastical trial has committed a crime.

§10. A person who obstructs the justice of the Church has committed a crime.

§11. A person who illegitimately attempts to enforce canon law has committed a crime.

§12. A person who misuses ecclesiastical authority for the furtherance of personal interests has committed a crime.

CHAPTER 4. CRIMES AGAINST TRUTH

§1. A person who falsifies miracles or sacraments incurs excommunication automatically.

§2. A person who celebrates a forbidden sacrament or sacred ceremony has committed a crime.

§3. A person who claims ecclesiastical authorities or offices not due to them has committed a crime.

§4. A Canonist who worships anyone but God, the Creator, has committed a crime.

§5. A Canonist who posits an equal to or separate person within God has committed a crime.

CHAPTER 5. CRIMES AGAINST THE COVENANTS

§1. A person who breaches or attempts to bring about a breach of the Covenants of the Exalted has committed a crime.

§2. The Covenant of Instruction was sworn by Ex. Horen, swearing all humanity to instruct others in virtue. It shall be a breach of this covenant if the person intends to inhibit the instruction of virtue in itself.

§3. The Covenant of Purity was sworn by Ex. Owyn, swearing all humanity to purity in faith and blood. It shall be a breach of this covenant if a person intends to promote impurity of faith or blood among the Sons of Horen.

§4. The Covenant of Sovereignty was sworn by Ex. Godfrey, swearing that the Throne of Man shall never be held by an elf, dwarf, orc, or mage. It shall be a breach of this covenant if such an individual takes the Throne of Man, or if one considers him to have done so legitimately.

TITLE III. PENANCE

§1. The purpose of penance is the demonstration of sincere regret for one’s sins and the acceptance of holy authority on the part of the penitent.

§2. The form of penance is the completion by the penitent of terms established by a confessor.

§3. Terms of penance shall not stray beyond those listed in the canon law, unless expressly provided for by the High Pontiff.

§4. If there is a question of the justness of terms of penance, the confessor’s superior should be consulted. The superior may approve the given penance, or assign new ones.

§5. No penance shall ever involve unholy or forbidden acts.

§6. Penance should be proportional and salient to the nature of the penitent’s sins.

§7. Terms of penance should be issued with the belief on the confessor’s part that they are realistically achievable.

§8. Terms of penance are issued as a means of purification and the rectification of the spirit, not as a form of vengeance.

§9. If it is necessary for the function of an ecclesiastical court, terms of penance may be established prior to the celebration of an ablution.

CHAPTER 1. PRAYER AND STUDY

§1. Prayer may be prescribed, in general, with any amount of specificity as to the nature, amount, or period of the prayer.

§2. No confessor shall require prayer on behalf of himself.

§3. Study may be prescribed, in general, or of specific subjects.

CHAPTER 2. PUBLIC PIETY

§1. Public piety may be prescribed, in general, or of a specific kind.

§2. Public piety is not to be imposed for any transgression which is not already known to the public.

CHAPTER 3. CHARITABLE ACTS

§1. Charitable acts may be prescribed, in general, or of a specific kind or amount.

§2. Charitable acts may consist of alms, labor, or any service to others.

§3. Prescribed charitable acts should first benefit the least fortunate members of society.

§4. Prescribed charitable acts should benefit Canonists before members of other faiths, unless it is salient to the penitent’s sins that the charity be to the benefit of non-Canonists.

§5. Prescribed charitable acts should not in any way financially benefit the confessor, nor their office, friends, family, or colleagues.

§6. Prescribed charitable acts should reflect the ability of the penitent to actually carry out the acts; that is, they should not be in amounts or acts they are not capable of realistically achieving.

§7. In general, prayer and public piety should be preferred above charitable acts in the assignment of penance, unless particularly salient to the penitent’s sins.

§8. Where a confessor intends to assign charitable acts, they should first inquire of the penitent what acts they would consider appropriate. The penitent is obliged to respond honestly. The confessor is obliged to take this information into account, but is not bound by it.

TITLE  IV. ECCLESIASTICAL PENALTIES

§1.The purpose ecclesiastical penalty is the admonition of the subject and the provision of opportunity for their redemption.

§2. Ecclesiastical penalties are issued only for violations of canon law.

§3. Ecclesiastical penalties are issued only by the Church.

CHAPTER 1. GENERAL PRESCRIPTIONS FOR ECCLESIASTICAL PENALTIES

§1. Ecclesiastical penalties do not require the consent of the subject.

§2. Ecclesiastical penalties are only issued for breaches of canon law.

§3. Terms of penance are established when an ecclesiastical penalty is issued.

§4. Once terms of penance are completed to the satisfaction of the appropriate authority, the accompanying ecclesastical penalty should be lifted.

§5. Interdiction and excommunication are issued and lifted only with the approval of the High Pontiff.

§6. If an ecclesiastical penalty is issued automatically by force of law, terms of penance should be issued by the appropriate authority when it becomes known.

§7. Terms of penance may be withheld until the subject undergoes trial in an ecclesiastical court.

§8. Annulment or dissolution of a sacrament is never issued as an ecclesiastical penalty.

CHAPTER 2. PENANCE

§1. Mandatory penance may be imposed as an ecclesiastical penalty, with terms decided by the appropriate authority.

§2. Mandatory penance is the preferred ecclesiastical penalty.

CHAPTER 3. PERSONAL INTERDICTION

§1. The purpose of personal interdiction is to chasten the penitent into penance.

§2. The form of personal interdiction is the temporary limitation of the penitent’s interaction with the Church.

§3. An interdicted person shall not receive or participate in any sacrament except ablution.

§4. An interdicted cleric is prohibited from celebrating sacraments except ablution.

§5. An interdicted person shall not enter sacred places unless it is necessary for their penance or the fulfillment of their ecclesiastical duties.

§6. An interdicted person is bound to complete the terms of their penance with all speed.

§7. A person who knowingly remains under personal interdiction for more than four years automatically incurs excommunication, unless expressly provided for by the appropriate authority.

CHAPTER 4. PROVINCIAL INTERDICTION

§1. The purpose of provincial interdiction is to chasten the parishioners of an ecclesiastical province, and to spur them to action.

§2. The form of provincial interdiction is the temporary prohibition of certain sacraments and practices within an ecclesiastical province.

§3. Consecrations and ordinations are not celebrated in an interdicted province.

§4. Ablutions are celebrated only for the purposes of baptism and anointing of the sick, with exceptions for yearly penance made during the month of Sun’s Smile

§5. Matrimonies and all sacred ceremonies are always permitted in an interdicted province.

§6. In all cases, the Church will not conduct events of celebration or merriment in the interdicted provinces. Sacraments and ceremonies should be austere, with no decoration or feasting.

§7. Pastors providing spiritual care in an interdicted province should remind their parishioners of the causes of the interdiction and how it may be lifted.

§8. A sacrament celebrated by a cleric which is forbidden for reasons of interdiction is valid only insofar as the celebrant was not aware of the interdiction at the time of celebration.

§9. Interdiction is issued when the ruler or populace of an ecclesiastical province flagrantly and unrepentantly disregards virtue or ecclesiastical authority.

CHAPTER 5. EXCOMMUNICATION

§1. The purpose of excommunication is the recognition that one has rejected the truth of the Church. An excommunicated person is an excommunicant.

§2. The form of excommunication is the severe restriction of the excommunicant’s interaction with the Church.

§2. An excommunicant is forbidden from participation in any sacraments, sacred ceremonies, or celebrations within the church. 

§3. Any sacraments celebrated on an excommunicant are invalid ab initio, although sacraments already celebrated before the excommunication remain in place.

§4. An excommunicant is forbidden from entering a church or holy site.

§5. An excommunicant is not suitable for association or fraternity with the faithful, and they are engendered to shun and reject them except where there is extreme need.

§6. An excommunicant remains subject to the canon law, though bound by all provisions according to their status. Provision of excommunication supersede all rights of the faithful.

§7. Excommunication is not issued for mere presence in an ecclesiastical province.

§8. According to those terms set forth in his excommunication, an excommunicant may be entitled to the service of a specific confessor, for the purposes of his reconciliation into the Church.

CHAPTER 6. ANATHEMATIZATION

§1. The purpose of anathematization is the protection of Canonists from sinful organizations, individuals, or doctrines.

§2. The form of anathematization is a prohibition on Canonists from associating with, professing, or supporting the subject of anathema.

§3. That which is anathema is judged to be contrary to the promotion of virtue.

§4. Canonists residing in lands under the rule of one who has been pronounced anathema should make all efforts to overthrow them, or failing that, to flee their rule.

TITLE V. FAMILY AND RACE

§1. Determining the racial and familial descent of individuals is of paramount importance for the proper application of canon law.

§2. A person is the race of their parents, if both are of the same race.

§3. If a person is of mixed descent, they are the race comprising their primary descent, that which comprises the largest portion of their blood.

§4. If a person is of equal parts descended from multiple races, and these races comprise the largest portion of their blood, the Church shall determine their race.

§5. If a person’s parentage is unclear, the Church shall determine their descent according to the appropriate processes.

§6. The Church shall endeavor, through the sacrament of marriage, to preserve racial purity and discourage admixture as much as possible.

CHAPTER 1. MATRIMONY AND INHERITANCE

§1. It is the prerogative of licit temporal authorities to determine matters of succession and inheritance, including even legitimate issue’s suitability to receive such inheritance.

CHAPTER 2. GUARDIANSHIP

§1. Guardianship is the responsibility to care for the interests and personal property of another.

§2. Adults are considered their own guardian unless judged incompetent. 

§3. The guardian of a child or an incompetent is its parents, with priority given to the father.

§4. An ecclesiastical court may assign a person another guardian if necessary for the promotion of virtue.

§5. An ecclesiastical court may, if desired, defer to the rulings of a temporal authority in determining guardianship.

CHAPTER 3. DESCENDANT RACES

§1. Descendants are those descending from human, elvish, dwarvish, or orcish blood, or any admixture thereof.

§2. Only descendants shall be suitable for matrimony.

CHAPTER 4. NON-DESCENDANTS

§1. Non-descendants are those persons possessing a demonstrable light of wisdom, which is sapience, but who by reason of magical or diabolical interference have obtained abnormal traits which set them apart from descendant races.

§2. Non-descendant sapients, by virtue of possessing a light of wisdom, continue to receive the protection of the Church.

§3. Non-descendant sapients are not suitable to receive or administer sacraments except ablution.

§4. Reproduction by a Canonist non-descendant is forbidden.

§5. Reproduction by a pagan non-descendant is discouraged by not punishable by ecclesiastical penalty.

§6. Where an individual lived some of their life as a descendant, but was later affected by magicks so as to cause a question of race, their race shall be determined by the Church.

CHAPTER 5. DETERMINING RACIAL STATUS

§1. Where there is a question of a person’s race, it should be determined by an ecclesiastical court.

§2. The factors taken into account shall be the person’s lineage, appearance, cultural practices, residence, and the testimony of experts.

§3. An ecclesiastical court may, if desired, defer to the rulings of a temporal authority in determining racial status.

CHAPTER 6. NATURAL MARRIAGE

§1. A natural marriage is one contracted between pagans who, having no sacramental access through the priesthood, make their own provisions according to the natural law that pre-existed the revelation of the Virtue.

§2. A natural marriage is contracted when two unmarried pagans, meeting the requirements for racial purity and monogamy, profess that they are married by whatever ceremonies or prescriptions are familiar to them.

§3. If one spouse in a natural marriage should be baptized, it is permitted that the couple remain married; however it is desirable that the Canonist spouse should seek his partner’s conversion.

§4. If persons in a natural marriage should both convert to Canonism, their union should be sanctified in a sacramental marriage as soon as possible.

§5. Children of a natural marriage in which one spouse converts to Canonism should be raised as Canonists.

TITLE VI. MAGIC

§1. Magic is the supernatural manipulation of the world, or the use of voidal properties, including the use of aengulic or druidic powers.

§2. Miracles, being God’s intervention in the world either directly or through intercessors, are not magic.

§3. Magic is tolerated where it does not inhibit virtue nor promote sin.

§4. Magic is forbidden to Canonists where it involves worship of any being, or obedience to a creed that has a cause contrary to virtue. 

§5. Practitioners of magic are to be particularly careful in their observance of Canonism, referring frequently to a confessor for examination of sin.

CHAPTER 1. ANGELIC VENERATION AND INTERCESSION

§1. The veneration of angels is permissible for the sake of spiritual edification.

§2. Veneration that creates a magical tether between the venerator and the venerated is always forbidden.

CHAPTER 2. MORTALITY AND JUDGEMENT

§1. Those who die are typically judged immediately, and enter either the Seven Skies or the Void, as appropriate.

§2. It is possible but not desirable that one should die, but his spirit still lingers in the world of the living.

§3. It is possible but not desirable that one whose spirit lingers a short time after his death may yet be returned to life.

§4. It is forbidden that one who has obtained the clerical state should be returned to life by magic.

§5. It is forbidden that one who has been crowned as a Canonist prince should be returned to life by magic.

CHAPTER 3. SPIRITUAL APPARITIONS

§1. Spiritual apparitions are appearances of the dead in the land of the living, particularly as ghosts or visions.

§2. Because they may be either an intercessory apparition by one who has entered the Seven Skies, or a infernal haunting by the iniquitous dead, it is necessary that spiritual apparitions be judged for righteousness.

§3. An intercessory apparition will not give general revelation, this being reserved to the prophets, but he may give particular revelations, concerning the lives, immediate circumstances, or Virtue of those he addresses.

§4. An intercessory apparition will not linger in the land of the living beyond the time necessary to achieve his virtuous goal, as he will be innately eager to return to his home in the Seven Skies.

§5. An infernal haunting will seek to imitate the living, residing amongst them and controlling them.

CHAPTER 4. FORBIDDEN MAGICKS

§1. All magicks deriving from a sinful source, and those requiring or promoting sin by their nature, are forbidden.

§2. Magic used in the reanimation of the dead, the binding of spirits, or other interference with the natural barrier between life and death is always forbidden.

§3. Magic having the effect of impeding the free will, corrupting the mind, or directly influencing the soul of sapients is always forbidden.

§4. Magic involving corrupt practices such as blasphemy, occultism, necromancy, devilry, or idolatry is always forbidden.

§5. Magic which achieves enduring and unnatural physical transformation in sapients is always forbidden.

CHAPTER 5. ALCHEMY AND NATURAL PHILOSOPHY

§1. The manipulation of natural or preternatural properties by certain processes, called alchemy or natural philosophy, is permissible.

§2. All canon law that applies to the practice of magic applies similarly to the practice of alchemy.

BOOK V. THE PRESERVING FUNCTION OF THE CHURCH

TITLE I. PROMULGATION OF CANON LAW

§1. A canon law is promulgated when it is approved by the appropriate authority and made available to its subjects.

TITLE II. ECCLESIASTICAL DECREES

§1. Ecclesiastical decrees are promulgations of rulings and canon laws by pastors.

§2. Ecclesiastical decrees are binding for all whom they are issued.

§3. An ecclesiastical decree is not required for the conferral or revocation of an ecclesiastical office to take effect. Such actions take effect as soon as they are made clear to concerned parties.

§4. An ecclesiastical decree in which its issuer defects from the church is invalid in its entirety.

§5. Sections of an ecclesiastical decree which include some defect of truth or authority are automatically invalidated without affecting other sections.

CHAPTER 1. GOLDEN BULLS

§1. Golden bulls are issued periodically by the High Pontiff, documenting and promulgating changes within the Church.

§2. Golden bulls are named and numbered after the city whence they were issued.

§3. Changes in canon law, if at all possible, should be included in a Golden Bull.

§4. Golden bulls should, if possible, be presented to the Curia for consideration before they are promulgated.

§5. Each Golden Bull should contain a roster of every cardinal, curate, nuncio, and pastor within the Church at the time it is issued.

CHAPTER 2. PONTIFICAL LETTERS

§1. Pontifical letters are issued as necessary by the High Pontiff, documenting and promulgating the occurrence, annulment, or dissolution of sacraments; the conferral or revocation of offices and dignities; the levying of ecclesiastical penalties; the announcement of sacred times or places; the rulings of ecclesiastical courts; or any other execution of the High Pontiff’s authorities, where it is not expedient that they be included in a Golden Bull.

CHAPTER 3. MINOR BULLS

§1. Minor bulls are issued by pastors of ecclesiastical provinces for documentation and promulgation of the following:

1. Establishment of subsidiary organizations of the Church in the province 

2. Changes to ecclesiastical offices within the province 

3. Establishing a diocesan college for the nomination of the province’s pastor 

4. Updating residents of the province on the faith’s progress or status 

5. Announce significant events or occasions within the province  

§2. Minor bulls may not contravene or usurp the authority of superiors or the Church.

CHAPTER 4. RULINGS OF ECCLESIASTICAL COURTS

§1. A ruling of an ecclesiastical court is issued by the judge of the trial.

§2. Rulings of ecclesiastical courts should be made available to all parties to the trial and to the judge’s superior.

TITLE III. TEMPORAL AUTHORITIES

§1. Temporal authorities are those having worldly authority, in contrast to the sole spiritual authority of the Church.

§2. There is no spiritual authority outside the Church, as appointed by God.

CHAPTER 1. RECOGNITION OF TEMPORAL OF AUTHORITIES

§1. Temporal authorities may have the quality of licity, which spiritually obliges Canonists to obey their orders.

§2. Temporal authorities lacking licity are illicit, that is, having no just or virtuous claim to the exercise of their power.

§3. The faithful are not spiritually obliged to obey illicit temporal authorities.

§4. Temporal authorities are assumed to be licit unless expressly provided.

§5. Only the High Pontiff shall rule on the licity of temporal authorities.

§6. Generally, licit temporal authorities are in keeping with the Church’s understanding of the proper order of the world, serving no purpose to hinder its work.

§7. Lack of virtue on the part of a temporal authority does not automatically rule them illicit. Ex. Owyn served faithfully in the court of King Harren, despite the latter’s wickedness.

§8. Accreditation of an ambassador of the Church to a temporal authority shall not necessarily imply licity on that temporal authority’s part.

§9. Particular acts, offices, laws, or individuals may be declared illicit without affecting the licity of those others which produce or support them.

§10. It is desirable for the promotion of harmony between the crown and the laurel that the High Pontiff is tolerant in his judgements of temporal authorities.

CHAPTER 2. INTERACTION WITH TEMPORAL AUTHORITIES

§1. The Church shall strive to maintain harmony between the crown and the laurel, which are the temporal and the spiritual, this being the command of Ex. Sigismund.

§2. No temporal authority shall govern or punish the proper application of canon law.

§3. No spiritual authority shall govern or punish the licit application of temporal authority.

CHAPTER 3. CANONIST PRINCES

§1. The purpose of a Canonist prince is to rule virtuously in keeping with the Canonist faith, for the good of his subjects.

§2. The form of a Canonist prince is the Canonist ruler of a realm possessing sovereignty, or a Canonist ruler owing fealty directly to such a prince.

§3. A Canonist prince is never obliged to accept the rule of a pagan.

§4. A Canonist prince must acknowledge the spiritual authority of the Church in its entirety.

§5. A Canonist prince must, upon assuming his office, receive coronation or investiture into it through a valid sacrament of consecration authorized by the High Pontiff. If this is not possible, he assumes office normally, but is obliged to speedily obtain an appropriate coronation or investiture.

§6. A Canonist prince is entitled and obliged to receive pastors into their lands for the spiritual care of the faithful.

§7. A Canonist prince is obliged to make all efforts to provide for the authorities of the Church and the application of canon law in their realm. It is desirable that temporal authorities should provide appropriate justice such that ecclesiastical courts are infrequently required.

§8. A Canonist prince has no authority to prohibit a lawfully appointed pastor from the appropriate exercise of his office. Nevertheless, it is desirable that the pastor of a realm be kept in harmony with its prince, for the better care of the faithful.

§9. A Canonist prince has no power to assign ecclesiastical offices by virtue of his temporal authority.

§10. An excommunicant prince incurs provincial interdiction upon his realm automatically. This interdiction is lifted automatically should he leave office or if his excommunication is lifted.

§11. An excommunicant prince who remains in this status for four consecutive years automatically becomes illicit, unless expressly provided for by the High Pontiff. Additionally, Canonists are obliged to make all virtuous efforts to reconvert him, or failing that, to overthrow him.

CHAPTER 4. CANONIST EMPIRES

§1. The purpose of a canonist Empire is the continuation of its first established iteration by Ex. Godfrey.

§2. An Empire shall only be recognized as such if it meets by all the requirements detailed herein, with no exceptions.

§3. A claimant must be a faithful baptized and practicing canonist, steadfast in their adherence to the faith, and of complete and undeniable human stock. 

§4. Should a claimant be found guilty of heresy, apostasy, heathenism, or dabbling in forbidden magic, the claim will be null and void. 

§5. Claimants unrecognized by the Mother Church incur immediate excommunication, as do all co-conspirators. 

§6. Only the High Pontiff may legitimize a claimant.

§7. Claimants remain licit and legitimate at the High Pontiff's behest. 

§8. A claimant's legitimacy being affirmed or revoked made under duress is invalid.

§9. Only the High Pontiff may crown an Emperor. Otherwise, only one acting on the High Pontiff’s express, written, and public permission may do so.

§10. An Emperor's temporal authority shall derive from the High Pontiff and the Mother Church.

§11. It is the Empire State's obligation to accept Canon Law as national law. 

§12. Only the High Pontiff may rule on the licity of the Empire or its Emperor.

§13. The extant Empire and/or its Emperor remains licit unless specifically dictated otherwise by the High Pontiff. 

§14. The Emperor is not exempt from excommunication, anathematization, or other forms of spiritual punishment.

§15. It is the spiritual obligation of all Canonists to hinder and overthrow an illicit claimant to the Emperor, this being an office consecrated to special purpose by Ex. Godfrey and legitimized by the Mother Church.

§16. In case of the Empire's dissolution, vassalization, or capitulation, all lands and titles shall be de facto forfeit by the Mother Church to manage at its behest.

§17. The Empire may not be a vassal. In the case of vassalization, refer to §16.

§18. No authority shall bind or govern the Empire, but the Mother Church and the High Pontiff.
§19. A Canonist Emperor must be crowned by the High Pontiff himself if possible. Otherwise, only one acting on the High Pontiff’s behalf with express, written, and public permission may do so.
§20. The High Pontiff will endeavor to seek political unity among humanity for the promotion of virtue, using all diplomatic means. It is not so desirable that a Canonist Empire be established that war should be waged for this sole purpose.
§21. Canonist princes are not necessarily obliged by their faith to owe fealty to a Canonist Emperor, though it is desirable that they do so.

CHAPTER 5. JUST WAR

§1. The purpose of war is the promotion of virtuous living through the exercise of just and necessary violence by one state against another.

§2. The form of war is a declared conflict between states, with causes and goals stated by at least one party.

§3. Canonist princes are obliged to wage war only for the purposes of self-defense or the promotion of virtue.

§4. War is a function of temporal authority and is to be conducted as such.

§5. It is for the High Pontiff to declare a temporal authority’s causes and goals of a war to be just or unjust.

§6. The faithful are not obliged to participate in an unjust war.

§7. It is forbidden for a Canonist prince to seek the aid of apostates, heretics, or schismatics in war.

§8. It is forbidden for a Canonist prince to be the first to seek the aid of pagan allies in a war against another Canonist prince.

§9. It is permitted for pagan subjects of a Canonist prince to participate in their ruler’s war, provided they owe full fealty to the prince.

§10. War is to be waged as a last resort, when there is no peaceable option for the promotion of virtue.

§11. Canonist princes are always required to wage war against an excommunicant prince if he remains in that status for four years, unless expressly provided for by the High Pontiff. They are required to continue until his excommunication is lifted or he is removed from office.

§12. It is desirable that Canonist princes should resolve violent conflicts with as few casualties as possible, assaulting such targets as are absolutely necessary for a speedy and virtuous peace. Thus it is desirable that war be prevented through the use of personal combat, or small, limited combats among appointed representatives.

§13. The High Pontiff will endeavor to mediate diplomatic proceedings and personal combats between Canonist princes at war, seeking neutrality and fairness in his judgements.

§14. If mediation is impossible or inexpedient, and no party to the war is significantly more righteous in their conduct, the war should be allowed to reach its natural outcome. It is not desirable that the High Pontiff should unnaturally prolong a conflict by favoring a certain side.

§15. Prisoners of war are to be treated humanely, preserving appropriate dignity and care for them if at all possible.

§16. Prisoners of war are entitled to receive spiritual care from a cleric.

CHAPTER 6. TITHES

§1. The Church may request tithes, in general, or of specific kinds at specific periods, from the temporal authorities of realms coterminous with ecclesiastical provinces.

§2. It is desirable, but never mandatory, that a temporal authority should pay tithes.

§3. Ecclesiastical penalty shall never be issued for failure to pay tithes.

§4. A Canonist prince’s counsel in the nomination of a pastor may be denied for failure to pay tithes.

§5. The Church shall endeavor to levy only those tithes which are financially appropriate to a realm.

§5. Tithes are to be used only for the legitimate purposes of the Church, favoring activity in the ecclesiastical province in which they were collected.

§6. The receipt and expenditure of tithes should be recorded diligently and reported to the collecting pastor’s superior. The Church shall endeavor to make these available to the appropriate temporal authorities.

CHAPTER 7. ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY

§1. The purpose of an ecclesiastical official with temporal authority is the licit application of such authority to promote virtuous living, and to advance the Church’s interests in temporal matters.

§2. The form of an ecclesiastical official with temporal authority is a cleric, monastic, or official of the church who also possesses licit temporal authority.

§3. An ecclesiastical official may derive temporal authority from the worldly holdings of the Church, or from concurrent office within a separate temporal authority.

§4. An ecclesiastical official shall not hold temporal authority which inhibits the exercise of his duties within the Church.

§5. An ecclesiastical official shall not swear oaths of service which would prevent him from obeying his ecclesiastical superiors or the Church.

§6. An ecclesiastical official shall not use his authorities within the Church to further the temporal or personal interests of himself or his friends, family, or allies.

§7. An ecclesiastical official shall not use his temporal authorities to influence or inhibit the proper execution of processes within the Church.

§8. An ecclesiastical official shall not serve as the ruler of a state, unless such a state is a holy land under the control of the Church.

§9. An ecclesiastical official engaging in politics in a temporal role may not state or imply, by his words or actions, that disagreement with him in those matters in itself constitutes laxity in faith or opposition to the Church.

§10. An eccleisastical official with temporal authority shall take a confessor who does not fall under the jurisdiction of his temporal authority.

§11. Ecclesiastical officials shall always make clear to all the distinction between his temporal and spiritual authorities.

§12. An ecclesiastical official’s superior may require his resignation from certain temporal positions if it is necessary for the promotion of virtuous living.

§13. An ecclesiastical official will obtain the approval of his superior before accepting any position of temporal authority.

BOOK VI. PROCESSES FOR TRIAL

§1. The object of the trial is for the declaration of juridic facts and the imposition of penalties for transgressions of the faith.

§2. The Church is to adjudicate all matters spiritual, breaches of canon law, and matters in which there is question of sin or the imposition of ecclesiastical penalties.

§3. All proceedings of a trial must be recorded and made available to the judge’s superior.

§4. The High Pontiff is judged by no one but God.

§5. If a temporal authority is already in the process of prosecuting, or has prosecuted, an individual for the same act of which they are accused in ecclesiastical court, the judge may determine this sufficient for the execution of the Church’s justice and forego ecclesiastical trial.

§6. A judge is never obliged to forego an ecclesiastical trial because of the workings of a temporal authority, unless expressly provided for by the High Pontiff.

TITLE I. THE JUDGE

§1. The judge of the first instance, unless the respondent is a cleric, is the pastor of the ecclesastical province in which the alleged breach of canon law occured.

§2. If the respondent is a cleric, the judge should be his superior.

§3. In any trial, the judge may appoint accessors, including laymen, to consult him on legal and procedural matters.

§4. If necessary, a judge may delegate a case to a committee of other pastors.

§5. The judge of the second instance, unless the respondent is a cleric, should be a cardinal who has obtained the clerical state.

§6. If the respondent is a cleric, the judge of the second instance should be the High Pontiff.

§7. If a Canonist prince is the petitioner or respondent in a trial, the judge should be the High Pontiff.

§8. If necessary, the High Pontiff may assign another judge to a trial, generally the Auditor of the Tribunal.

TITLE II. PARTIES

§1. Anyone, baptized or not, may bring a case to trial.

§2. The parties to a trial are the petitioner, respondent, advocates, witnesses, and experts.

CHAPTER 1. PETITIONER

§1. The petitioner is the individual who accuses the respondent of a breach of canon law, also called the plaintiff.

CHAPTER 2. RESPONDENT

§1. The respondent is the individual accused of a breach of canon law, also called the defendant.

CHAPTER 3. ADVOCATES

§1. It shall be the choice of the petitioner and the respondent to appoint an advocate to represent them in the trial.

§2. An advocate must be appointed for penal trials.

§3. It is possible for the judge to suspend an advocate, or remove them from their office entirely.

§4. If a party is unwilling or unable to appoint an advocate when one is required, the judge shall appoint an appropriate advocate for them.

§5. An incompetent must always have an advocate.

CHAPTER 4. WITNESSES

§1. A witness is one who presents testimony to the ecclesiastical court regarding the facts of the matter at hand, or the character of other parties.

CHAPTER 5. EXPERTS

§1. An expert is one who presents testimony to the ecclesiastical court regarding the subject of the trial.

TITLE III. THE PENAL PROCESS

CHAPTER 1. PRELIMINARY INVESTIGATIONS

§1. It is the duty of a cleric to inquire personally should he believe a breach of canon law has occurred.

§2. Those investigating must be careful as to not taint the reputation of the 1faithful.

§3. The cleric must consult with two judges as to whether the matter requires the attention of an ecclesiastical court.

§4. It is the duty of the cleric to inform a judge if he fears that a sin or breach of canon law will occur.

CHAPTER 2. DEVELOPMENT

§1. If a matter is to be brought to ecclesiastical court, the investigating cleric is to inform the accused, as to give them opportunity to prepare for their defense.

§2. The judge is to issue a decree calling the person to trial, setting forth the reasons of law in explicit and simple terms that do not presume the accused’s innocence or guilt.

§3. The accused may be prevented from attending sacraments or sacred ceremonies for the duration of the process if it is necessary for the preservation of virtue.

§4. The accused is never bound to confess guilt.

CHAPTER 3. TRIAL

§1. The judge of the trial shall determine its place and time, making all effort to ensure it is suitable to the petitioner and the respondent first, then the advocates, and then the experts.

§2. The trial should continue for such a time as is appropriate that all relevant testimony be delivered in a timely manner, and that deliberations should occur speedily.

CHAPTER 4. RULING AND SENTENCING

§1. The judge, after due consideration, shall rule on the respondent’s innocence or guilt for each accused breach of canon law.

§2. The judge shall sentence the accused only to ecclesiastical penalties as are just and appropriate for each crime.

§3. The judge shall consider, but not be bound by, precedent established in similar cases.

CHAPTER 5. APPEAL

§1. If there is a question of the justness of a trial or an appeal, appeal should be made to the judge’s superior.

CHAPTER 6. REDRESS

§1. Aggrieved parties, if extent, may receive remedy as part of the sentencing, in order to repair damages caused.

§2. The judge further adjudicates any redress and resolution to the case, including punishment.

BOOK VII. LEXICON

ATHEIST - One who denies the existence of God.

APOSTATE - A Canonist who has renounced his faith, or a human who rejects Canonism.
CANONICUS - An experienced and well-educated priest who has certain additional privileges over a regular priest.

CANONIST - One who has received the sacrament of ablution as a baptism.
DEFROCKMENT - The opposite of ordination; removing a priest’s clerical status.

HERETIC - One who worships the God of the Holy Scrolls but accepts false doctrines regarding Him or His faith. All who worship the Creator exclusively but do not adhere to the dogma of the Church are heretics.

PAGAN - One who does not follow the Canonist faith, claiming to practice another. Also called a heathen. It is forbidden for a human to be a pagan, but other races are permitted to practice their faith provided they do not proselytise humans.
RESPONSUM - A written piece of advice or a legal ruling made from a theological standpoint by a Canonicus about any given topic.

SCHISMATIC - One who worships God and recognizes the Holy Scrolls, but does not submit to the authority of the Church.
 

For the Outfitting, Supplying and Adorning of our Tabernacles;
The Chapels, Churches, and Cathedrals

By Father Arnaud

FOREWORD

To my dear brothers and sisters of the Faith, blessings be upon you.

This writ, which I have sought to name Apparatum Ecclesiarum, serves as instructions and a guide for all of you, written by one of your own. In the first place, it serves as a guide to my brothers of the cloth; the clergymen of our Holy Church. Additionally however, I ask that any among the Canonist laity take note of this guide and ensure that their place of worship meets the requirements I have put forth here. For that is what this guide will service; a list of the furnishings, appliances and amenities that a properly outfitted Canonist tabernacle requires for its function. These will be divided into that which is mandatory to have (for the purposes of providing in the Sacraments or otherwise) and that which is optional to have (because it is preferred but has alternatives, or because it is not mandatory but still adds to the functionality of the tabernacle). I hope this guide serves you all well, that our Church may find use in it for providing for our flock, and that the Lord be pleased with our proper adornment of His Holy places.

CHAPELS

CONSECRATION - MANDATORY
All sacred places meant for worship require being made holy according to the Rite of Consecration, for which four wooden stakes, a mallet and a vessel of holy water are required.

ICONOGRAPHY & RELICS - OPTIONAL
Iconography, or imagery of Saints and other Holy Figures as well as one or multiple relics, add to the Chapel as a point for the visitor to focus their worship towards.

HOLY WATER - OPTIONAL
Holy Water, also known as the Water of Gamesh, is water that has been sanctified through the Rite of Consecration and can be present in the chapel in the form of a vessel  for the purpose of cleansing.

ALTAR - OPTIONAL
An Altar is not required in a chapel, but can help focus the visitor’s worship as with Iconography. An Altar can additionally also be used for leaving offerings, lighting candles or performing sacraments. Preferably, the Altar should be on the eastern end of the Church, opposite the entrance, as the sun - a representation of GOD’s Holy Light, rises in the east. In Owynist Chapels, the Altar must have a fire or flame. In Ruskan Chapels, the Altar must be separated from the nave by an Iconostasis if there is space for such in the building.

VOTIVE CANDLES - OPTIONAL
Votive candles can be provided in the chapel to be used during prayer by the chapel visitor, or to be lit by visitors in remembrance of lost ones.

CHURCHES

CONSECRATION - MANDATORY
All sacred places meant for worship require being made holy according to the Rite of Consecration, for which four wooden stakes, a mallet and a vessel of holy water are required.

PASTOR - MANDATORY
A pastor, also known as a Parish Priest, is required for each Church. The pastor provides the parish that the Church encompasses with his services such as the sacraments and mass, as well as advising the parishioners and maintaining Church property in the parish.

HOLY SCROLLS - MANDATORY
A copy of the Holy Scrolls should be present in any Church, either publicly accessible to visitors and parishioners, or privately held by the Pastor.

HOLY WATER - MANDATORY

Holy Water, also known as the Water of Gamesh, is water that has been sanctified through the Rite of Consecration and must be present in the Church both in a vessel and in a baptismal font. Holy Water is required in many sacraments, including the aforementioned baptism, for which the font is necessary. 

BAPTISMAL FONT/BASIN - MANDATORY
A basin or font filled with the aforementioned Holy Water must be present in each church for the purpose of the sacrament of Baptism.

SACRAMENTAL CLOTH - MANDATORY
A cloth, preferably white or decorated, must be present in each Church for the use in sacraments. It may be used in the sacrament of Baptism for kneeling on in case the person or people being baptized do not fit in the basin or font, but it must be used in the sacrament of Matrimony for the covering of the joined hands of the bride and the groom.
 

ALTAR - MANDATORY
An Altar is required to be present in each Church for the purpose of Mass as well as leaving offerings, lightning candles and performing sacraments such as Matrimony at. Preferably, the Altar should be on the eastern end of the Church, opposite the entrance, as the sun - a representation of GOD’s Holy Light, rises in the east. In Owynist Churches, the Altar must have a fire or flame. In Ruskan Churches, the Altar must be separated from the nave by an Iconostasis if there is space for such in the building.

CONFESSIONAL - MANDATORY
A Confessional, also known as a Confession Booth, is mandatory to be present in every Church in order for the rituals of repentance and penance to be conducted, which are key in the absolving of sins.

AMBO/PULPIT - MANDATORY
An Ambo, Pulpit or both are mandatory to have in any Church, as they serve as the place from which the pastor speaks when conducting mass. An Ambo can be a smaller stand on the floor - preferably a raised part of the floor near the altar - that the pastor stands behind when he preaches, and can even consist of just a lectern. A pulpit is preferable for larger churches however, as its place as an elevated booth or platform above the heads of the parishioners means the priest’s voice is heard and his expressions are seen more easily.

SILVER HORN - OPTIONAL
A silver horn is recommended to be present in the Church for use in the Rite of Consecration for the blessing of water into Holy Water, as well as for use in the sacrament of Baptism. However since there are alternatives for these uses, the Silver Horn is not mandatory. As the Rite of Consecration states a ‘sacred symbol’ is a viable alternative to the Silver Horn, a chalice with religious significance is a recommended alternative.

ICONOGRAPHY & RELICS - OPTIONAL
Iconography, or imagery of Saints and other Holy Figures as well as one or multiple relics, add to the Church as a point for the visitor or parishioner to focus their worship towards and as worthy decorations to adorn the Church. If the Church is large enough, stained glass windows, frescoes and murals are also recommended.

PEWS - OPTIONAL
In mainstream Canonist Churches, pews are mandatory as a place for the parishioners to be seated during services, though in both Owynist Rite and Ruskan Rite Churches, pews or indeed any place to sit during services are optional, with some traditionalist Churches of these Rites preferring to keep their parishioners standing.
 

PRAYER BOOKS - OPTIONAL
A set of prayer books or hymns may be made available to visitors or parishioners of the Church for reading during contemplation, prayer or singing hymns during Mass.

VOTIVE CANDLES - OPTIONAL
Votive candles can be provided in the Church to be used during prayer by the Church visitor, or to be lit by visitors in remembrance of lost ones.

DONATIONS BOX - OPTIONAL
A Church is recommended to have a donation box either in a fixed position near the entrance, or in portable form for walking down the nave. The donations collected in this could be used as alms for the poor or as a tithe for the Church to cover its expenses.

CATHEDRALS

CONSECRATION - MANDATORY
All sacred places meant for worship require being made holy according to the Rite of Consecration, for which four wooden stakes, a mallet and a vessel of holy water are required.

BISHOP - MANDATORY
A Bishop, Archbishop or Patriarch is required for each Cathedral. These high-ranking Church officials not only rule and oversee all the parishes and Church affairs in their Diocese from their Cathedral, but also serve as the Cathedral’s parish’s Pastor. The Bishop thus provides his parish with services such as sacraments and mass just like a Pastor would.

HOLY SCROLLS - MANDATORY
A copy of the Holy Scrolls should be present in any Cathedral, preferably publicly accessible to visitors and parishioners, or privately held by the Bishop.

CATHEDRA - MANDATORY
The namesake of the Cathedral, the Cathedra, is naturally mandatory in these buildings. It serves as the - sometimes merely ceremonial - throne from which the Bishop rules his Diocese. In case the Bishop is not the priest conducting an ongoing church service, it is also where the Bishop sits during said service. The Cathedra should preferably be placed behind the Altar.

ALTAR - MANDATORY
An Altar is required to be present in each Cathedral for the purpose of Mass as well as leaving offerings, lightning candles and performing sacraments such as Matrimony at. Preferably, the Altar should be on the eastern end of the Cathedral, opposite the entrance, as the sun - a representation of GOD’s Holy Light, rises in the east. In Owynist Cathedrals, the Altar must have a fire or flame. In Ruskan Cathedrals, the Altar must be separated from the nave by an Iconostasis.

HOLY WATER - MANDATORY

Holy Water, also known as the Water of Gamesh, is water that has been sanctified through the Rite of Consecration and must be present in the Cathedral both in a vessel and in a baptismal font. Holy Water is required in many sacraments, including the aforementioned baptism, for which the font is necessary.
 

BAPTISMAL FONT/BASIN - MANDATORY
A basin or font filled with the aforementioned Holy Water must be present in each Cathedral for the purpose of the sacrament of Baptism.

SACRAMENTAL CLOTH - MANDATORY
A cloth, preferably white or decorated, must be present in each Cathedral for the use in sacraments. It may be used in the sacrament of Baptism for kneeling on in case the person or people being baptized do not fit in the basin or font, but it must be used in the sacrament of Matrimony for the covering of the joined hands of the bride and the groom.

CONFESSIONAL - MANDATORY
A Confessional, also known as a Confession Booth, is mandatory to be present in every Cathedral in order for the rituals of repentance and penance to be conducted, which are key in the absolving of sins.

AMBO/PULPIT - MANDATORY
An Ambo, Pulpit or preferably both are mandatory to have in any Cathedral, as they serve as the place from which the Bishop speaks when conducting mass. An Ambo can be a smaller stand on the floor - preferably a raised part of the floor near the altar - that the Bishop stands behind when he preaches, and can even consist of just a lectern. A pulpit is preferable for Cathedrals however, as its place as an elevated booth or platform above the heads of the parishioners means the priest’s voice is heard and his expressions are seen more easily.

ACOLYTE ROBES - MANDATORY
A Cathedral should have a few excess sets of attire for Acolytes in stock as to hand out to new recruits to the clergy that are being educated at the Cathedral.

ANOINTING OIL - MANDATORY
A vessel of anointing oil - usually olive oil that has been consecrated - should be present in any Cathedral for use in the Rite of Ordination where a single-barred cross is drawn with the oil on the forehead of an Acolyte to conclude their Ordination and make them a priest.

SILVER HORN - OPTIONAL
A silver horn is recommended to be present in the Cathedral for use in the Rite of Consecration for the blessing of water into Holy Water, as well as for use in the sacrament of Baptism. However since there are alternatives for these uses, the Silver Horn is not mandatory. As the Rite of Consecration states a ‘sacred symbol’ is a viable alternative to the Silver Horn, a chalice with religious significance is a recommended alternative.

ICONOGRAPHY & RELICS - OPTIONAL
Any Cathedral isn’t obligated, but is recommended to have plenty of iconography, or imagery of Saints and other Holy Figures as well as one or multiple relics. These form a point for the visitor or parishioner to focus their worship towards and also serve as worthy decorations to adorn the Cathedral. Stained glass windows, frescoes and murals as well as a reliquary to store the Holy relics are also recommended.

PEWS - OPTIONAL
In mainstream Canonist Cathedrals, pews are mandatory as a place for the parishioners to be seated during services, though in both Owynist Rite and Ruskan Rite Cathedrals, pews or indeed any place to sit during services are optional, with some traditionalist Cathedrals of these Rites preferring to keep their parishioners standing.

PRAYER BOOKS - OPTIONAL
A set of prayer books or hymns may be made available to visitors or parishioners of the Cathedral for reading during contemplation, prayer or singing hymns during Mass.

VOTIVE CANDLES - OPTIONAL
Votive candles can be provided in the Cathedral to be used during prayer by the Cathedral visitor, or to be lit by visitors in remembrance of lost ones.

ORGAN - OPTIONAL
A musical element can really add to Mass and other services held in the Cathedral. The preferred instrument for this music is the Organ, which can be added should there be room for such in the Cathedral.

SCRIPTORIUM - OPTIONAL
In large Cathedrals that serve or aim to serve as centers of learning, it is recommended that a Scriptorium be added where the clergy can work on writing and copying books during time between services. Such a Scriptorium can also serve as a small library.

REREDOS/RETABLE - OPTIONAL
The Reredos and Retable are both also referred to as the ‘altarpiece’, usually consisting of several joined panels depicting Saints or other Holy Figures, serving to decorate the altar. The Retable is an altarpiece that stands on top of the altar itself or is attached to the back of it, whereas the Reredos stands on its own on the floor behind the altar. Because of the size of the altar and nave these altarpieces require, they are usually only suited for Cathedrals.

CHOIR STAND - OPTIONAL
For singing hymns during ceremonies, a Choir may be desired, for which a Cathedral could potentially fit a Choir Stand, which should be positioned ideally to the left of the Altar.

DONATIONS BOX - OPTIONAL
A Cathedral is recommended to have a donation box either in a fixed position near the entrance, or in portable form for walking down the nave. The donations collected in this could be used as alms for the poor or as a tithe for the Cathedral to cover its expenses.

In the name of the Lord, the Exalted and the Holy Light, Amen.

ENCHIRIDION VIRTUTIS
Handbook of Virtue

"Temperance"

This book or thesis serves as a mirror to the book, written much earlier by Fr. Clemens of Karosgrad, called ENCHIRIDION PECCATI; the Handbook of Sin. As one might suspect, this writ shall instead detail those deeds and behaviors which are deemed virtuous within the Canonist Faith as to encourage this behavior among the faithful flock. The virtues described here will mostly be from the source central to this side of our faith; the Scroll of Virtue. However in addition to the virtues described in the Scroll, I shall also include those deeds and behaviors which over time have come to be deemed virtuous by the Church and Canonism as a whole, usually being derived from or related to the Scroll of Virtue.

Laudetur Dominus,
Acolyte Arnaud de Novellen

Virtutes Libri - Virtues of the Scroll

The category Virtutes Libri lists the seven capital or cardinal virtues of the Canonist Faith as described in the primary moral law; the Scroll of Gospel, where each of these is described in a Canticle. For exact wording, refer to the Scroll, here follows a contemporary explanation.
 

Faith 

The virtue of confidence or trust in others, specifically in God and the doctrines of the Church. The virtue of faith is the virtue of true belief in Holiness and morality and trusting that God exists and God is right.
 

Charity
The virtue of wealth of spirit, of caring not just for the Lord but your neighbor too, be they brothers of the faith or not. The virtue of charity is sharing that which God has provided for us and providing for those who do not have enough, for when wealth is shared, it is multiplied.

Temperance
The virtue of self-restraint, of knowing your limits and setting limits to enjoying worldly pleasures such as food, drink and love. The virtue of temperance is enjoying the good things God has provided for us, but restraining ourselves from enjoying too much of a good thing as to keep in sight that which really matters.

Diligence
The virtue of work and effort, of spending ourselves fruitfully for a worthwhile cause, for the betterment of ourselves, others, and the world we share. The virtue of diligence is spending the time God has granted us in a manner where we may look down at our works from the Seven Skies, and rejoice in our accomplishment.

Patience
The virtue of endurance of the soul, of lasting through the trials and tribulations God set on our path, knowing that with time, the right way to react to them and overcome them shall be presented, or else we shall be lauded post mortem for our fortitude through our suffering. The virtue of patience is perseverance and tolerance.

Fidelity
The virtue of loyalty and staying true, to God but also to one’s worldly duties. Your station, the path set out for you, your role in life, was appointed to you by divine providence, and it is a virtue to stay true to the course that has been set out. The virtue of fidelity is loyalty to duties, your brethren and your spouse.

Humility
The virtue of being humble, of knowing one’s place and of being modest. We cannot and thus should not judge ourselves on our deeds and morals, for in the end it will be God who will be the judge. The virtue of humility is recognizing that we are but mortal vessels, not greater beings, and that in the grander scheme of things, both beggar and king are puny.

Virtutes Ecclesiae - Virtues of the Church

The category Virtutes Ecclesiae lists those virtues that were not outlined or specifically mentioned by the Scroll of Virtue, but have instead been deemed virtuous over time by the Church and Canonist society as a whole. These tend to relate to or be derived from the Virtutes Libri.
 

Kindness
The virtue of showing compassion and consideration for others, treating them the way oneself would like to be treated.

Cleanliness
The virtue of purity and keeping yourself and your surroundings clean, filthiness is a form of corruption of the work of God and could thus be argued to be the work of Iblees, thus getting rid of this filth is virtuous.

Justice
The virtue of doing the right thing in matters of morality, with choices made based on the morality of virtue and sin or in more day-to-day terms, secular law.

Celibacy
The virtue of abstaining from extramarital intercourse, for as described in the Scrolls; ‘none shall lie together but in holy union’.

Forgiveness
The virtue of granting one forgiveness for sins and trespasses, or of being forgiven. For the Scrolls state ‘you shall not raise a hand in wrath, nor in envy, nor in any kind of sin.’ The virtue of forgiveness is central to our faith, often being exercised through confession and penance. All of us mortals are prone to sin, thus we must be able to forgive one another.

Hope
The virtue of believing and thus expecting that God will deliver that which is good and righteous in the future. Everything is set out by God’s divine providence, thus in the end justice will be served and hope is the strength of the soul to hold out and wait for His holy justice.
 

Gratitude
The virtue of expressing thanks and appreciation for that which you receive. Not only does this virtue encourage charity, but it enables it, as without gratitude, there is no true charity, only meaningless giving.

Honesty
The virtue of speaking the truth and being trustworthy, many other virtues rely on honesty; without honesty there is no humility or faith for instance. Without honesty there can be no true morality, and he who is dishonest deceives not only his fellow man, but so too himself, though never the Lord.

Tolerance
The virtue of respecting the choices, states of being and beliefs of others, linked to kindness, humility and patience. While it is our duty as Canonists to try to guide the misguided, we must be tolerant with them for it is not up to us to judge them, that duty remains with the Lord God. Thus the best we can do with regards to upholding these virtues is to be tolerant with others, and strict with ourselves.
 

LEGENDA SANCTORUM;

OR,

THE LIVES OF THE SAINTS

VOL. III

For the Keeping of the Histories of the Canonist Faith:

The Canonized, Beatified, and Venerable

Written and Promulgated by

High Pontiff Pontian IV

C.1907
 

FOREWORD

Most Beloved Brethren, Health and Pontifical Benediction.

Canonist laity, monastics and the priesthood all rely much upon the deceased, for sacred ceremonies and even merely to recall history. It has been 90 years since High Pontiff Jude II released the second volume of the Legenda Sanctorum, which was much inspired by the work of His Holiness, Daniel VI. In those 90 years, many have ascended to the Immaculate Throne, and, during those Pontificates much changed.

It is a shame to say that Canondom has relied on dated records, where those newly hallowed remained unlisted and thus unknown to the greater Canonist population. We rely on the blessed dead; they are our history and remind us how we should live our lives through their virtuous lives and deeds.

Having gone through all decrees and Golden Bulls prior and during Our Pontificate, We have collected our hallowed dead in a singular place once again, making the older Atlases essentially obsolete. For this volume We have decided to list all of our deceased in alphabetical order, We have also ever-so slightly made changes to how the old biographies were written, as the Church has learned more about the life of the hallowed dead or simply worded better for ease of reading, many of the pre-modern canonizations had an archaic form of common, making it hard to read and comprehend, naturally these versions exist in older volumes.

THE EXALTED PROPHETS

The Prophets, or Exalted, are determined by the Canon and are noted for receiving their respective Scrolls from the Aenguls Artifai and Tesion, along with innumerable acts of faith, good works, and miracles.

HOREN I “THE FATHER” – GOLDEN LAUREL

Patron of Humanity, Covenants, and Humility.

OWYN I “THE PURIFIER” – FLAMING SWORD

Patron of Purity, War, and Fire.

GODFREY I “THE REDEEMER” – SILVER SCEPTER

Patron of Dominion, Glory and Justice.

SIGISMUND I “THE PRESERVER” – IRON GLOBUS CRUCIGER

Patron of Clairvoyance, Wisdom, and Sight.

THE CALENDAR OF SAINTS

Deceased Canonists are traditionally sainted if he or she has lived a tremendously pious life and has proven he or she is in the highest skies by performing miracles posthumously. They are often attributed symbols to identify with.

ST. ADRIAN OF LEUVAARDEN - OPEN BOOK

Patron Saint of Statesmen, Lawyers, and Politics

ST. ALEXANDER FREDERICK OF FURNESTOCK - MURAL CROWN

Patron Saint of Democracy, Imperials, Rights, Lovers and the Impoverished

ST. AMYAS OF YORE - WILD HERB

Patron Saint of Medicine, Healing, Botany, and Wild Herbs

ST. ANDRIK VYDRA - FLEUR DE LIS SCEPTER

Patron Saint of Victory, Military Excellence and the Schism War

ST. ARIANNE OF VES -  OAK TREE

Patron Saint of Archers, the Forest and Servitude

ST. ARPAD OF VILACZ - DANCING BEAR

Patron Saint of Focus and Vitality

ST. AVENEL OF BELVITZ - OPEN EYE

Patron Saint of Magicians, Alchemists and Engineers

ST. CATHERINE OF FELSEN - PAIR OF GLOVES

Patron Saint of Integrity, Innocence, Refugees, and the Vessian People

ST. CHARLES OF PETRUS - GOLDEN CROW

Patron Saint of Strength, Fortitude, and Prisoners of War

ST. CAROLUS OF CARRENHALL - BLACK RAVEN

Patron Saint of Selfless Service, Protection of Children and Sacrifice for One’s Family

ST. DANIEL OF AL’KHAZAR - WOODEN STAFF

Patron Saint of Peace, Cities, Pilgrims, and Travel

ST. EDMOND OF LACHSIN - KNIGHT ON HORSEBACK

Patron Saint of Knights, Hospitality, Baronial lords, and the Auvergnian People

ST. EMMA OF WOLDZMIR - WHITE SWORD

Patron Saint of the Schism War, Soldiers, Loyalty, Valour against Odds, and Adrians

ST. FOLTEST OF AELDIN - TREBUCHET ENFLAMED

Patron Saint of Bastions and Siegeworks

ST. GODWEIN OF HUNTSHILL – OAKEN SHIELD

Patron Saint of Honesty, Woodworkers, and Skin Afflictions

ST. GODWIN OF PARADISUS – SKULL

Patron Saint of the Deceased, those Haunted by Poltergeists, and Heartlanders

ST. HARALD OF VUILLERMOZ - SILVER EAGLE

Patron Saint of Priest Combatants and Demonic Banishment

ST. HENRY OTTO OF ALBAN – WOODEN SCALES

 Patron Saint of Commoners, Justice, and Fatherhood

ST. HIGH PONTIFF DANIEL I OF ABRESI - AN AGED SCROLL

Patron Saint of Scholarship, Canonist Coalitions, Fidei Defensors, and Literature

ST. HIGH PONTIFF EVERARD II - THE CHECKERED EAGLE

Patron Saint of Forethought, Divine Retribution and Pontifical Statehood

ST. HIGH PONTIFF LUCIEN I OF ULMSBOTTOM – KAEDRENI CROSS

Patron Saint of Crusaders, Change, and the Family

ST. HIGH PONTIFF SIXTUS IV OF FELSEN – BRASS BELL

Patron Saint of Theologians

ST. HIGH PRIEST CLEMENT OF PARADISUS - LEFT HAND HOLDING LAUREL BRANCH

Patron Saint of Twins, Mercy, Bakers and the West Winds

ST. HIGH PRIEST EVARISTUS OF PARADISUS - RIGHT HAND HOLDING LAUREL BRANCH

Patron Saint of Twins, Chastity, Butchers and the East Winds

ST. HIGH PRIEST EVERARD I OF AL’KHAZAR – RED CROSS

Patron Saint of Holy Tradition, and Those Persecuted for their Faith

ST. HIGH PONTIFF JAMES II OF REZA - CROSSED GOLDEN KEYS

Patron Saint of Glaziers, Sufferers of Paralysis and Epilepsy and Seekers of Angelic Intercession

ST. HUMBERT OF BAR – COLOSSUS

Patron Saint of Regents, Perseverance, and Defiance against Evil

ST. JOHANN OF REINMAR - CRACKED AXE

Patron Saint of Reinmaren, Waldenian Princes and Axemen

ST. JOHANNES OF AESCULUS – GREEN STAFF

Patron Saint of Missionaries to Foreign Lands

ST. JOREN OF PARADISUS – IRON SHACKLES

Patron Saint of Mountainfolk, Winter, the Imprisoned, and Highlanders

ST. JUDE OF PETRUS – INKWELL

Patron Saint of Scholastics, Authors, and Monasteries

ST. JUDITH OF CZENA – COWL

Patron Saint of Wayward Women and Nuns

ST. JULIA OF PARADISUS – GOLDEN RINGS

Patron Saint of Mothers, Matrimony, and Exorcism

ST. KING CAIUS OF THE WESTERLANDS - CLOWN

Patron Saint of the Westerlands, Humor and the Fight Against Undead

ST. KING OTTO II OF HAENSE - OPEN HAND

Patron Saint of Crusaders, Family and Charity

ST. KRISTOFF OF HANSETI – ROSARY

Patron Saint of Martyrs, Victims of Strife, and Bishops

ST. LOTHAR OF BALIAN – LORRAINE CROSS

Patron Saint of the Lorraine Cross, Princes, Courage, and Heraldry

ST. MALCOLM OF FJORDHEIM - VIPER

Patron Saint of Daelanders, Storms and the Conversion of Heathens

ST. MICHAEL OF CORDOBE – WHITE BULL

Patron Saint of Passion, Exiles, Service and the Eighteen Years’ War

ST. NAFIS OF AL-DIRAHK - UNCUT DIAMOND

Patron Saint of Farfolk, Fishermen, Diamonds, Converts and Revolution

ST. NICOLAS ‘THE MARTYR’ OF NEW REZA - BROKEN BREASTPLATE

Patron Saint of Armorers, the Faith Militant and Canon Law

ST. NOAH OF PETRUS - EGG

Patron Saint of Bishops, Mayors and Confessors

ST. OTTO ‘THE BALD’ OF VANDERFELL – BALD EAGLE

Patron Saint of the Schism War, Ward Fathers, and Haeseni Peoples.

ST. PETER OF GAEKRIN – FLAMING ROSE

  Patron Saint of Military Orders, Victory in Battle, and Plight against Heathens

ST. PIUS OF SUTICA -  ELVEN EAR

Patron Saint of Confession, Elven Converts and Parish Priests

ST. PRINCE OTTOMAR OF MERRYWEATHER - RED RAVEN

Patron Saint of Children and Sutica

ST. PUBLIUS OF KAROVIA – BRONZE CHALICE 

Patron Saint of Military Officers, Mercenaries, and Deacons

ST. RICHARD OF ALDERSBURG - GOLDEN CIRCLET

Patron Saint of Bastards, Transmutation, Bravery and the Desert

ST. RICK FELDER OF KAEDRIN - BARKING DOG

Patron Saint of Heroes, Bannermen and the Fight Against Setherien

ST. ROBERT OF METZ – CHICKEN LEG

Patron Saint of Poetry, Feasting, and Inquisition

ST. RUDOLPH OF MARKEV – SILVER KEY

Patron Saint of Redemption, Musicians, and Beggars

ST. TARA OF PARADISUS - PEONY FLOWER

Patron Saint of Captives, Wives and the Wilderness

ST. THEODOSIUS OF ISTIAM – GRAY PIGEON

Patron Saint of the Hussariya Cross, Messengers, Falconers and Fowlers, Translators, and the Raevir People

ST. THOMAS OF AGER - HUMMINGBIRD

Patron Saint of Stonemasons, Builders, Swamps, Glades and Diligence

ST. THOMAS OF GAEKRIN – WHITE ROSE

Patron Saint of Virtuous Leadership, Discipline, Frontiersmen, and Kaedreni Peoples

ST. TOBIAS OF ROSEMOOR - BLUE RIBBON OR BLUE STRIPES

Patron Saint of Emperors, Restorers and Benefactors

ST. TOBIAS OF SARKOZ – SILVER COMET, GOLD COINS

Patron Saint of Merchants, Comets, Wealth, and Charity

ST. TYLOS OF KALDEN - WHITE STALLION

Patron Saint of Stonemasonry, Cavalry and Lost Causes

ST. WALDO THE WAYFARER - LIGHTHOUSE

Patron Saint of Architects and Those Who Are Lost

ST. WILFRICHE OF HANSETI – BLACK MACE

Patron Saint of the Teutonic Cross, Brotherhood, Chancellors, Opposition of Setherin, and Franciscan Martyrs

THE BLESSED

One is beatified if he or she lives a wholly pious and virtuous life and is either martyred for his or her faith or posthumously performed a miracle upon being prayed to by the faithful.

THE VENERABLE

The venerable are those who the Church chooses to memorialize for their good deeds in life and for their beneficial acts towards the faith.

THE LIVES OF THE SAINTS

The Canonized are those who have lived a life of exemplary piety, characterized by virtue and faith in the Lord our God, as well as the revelation of at least two miracles done by their hand.

ST. ADRIAN OF LEUVAARDEN

OPEN BOOK

Patron Saint of Statesmen, Lawyers, and Politics

Born as Hadrien de Sarkozy, Saint Adrian was born in the Viceroyalty of Leuvaarden in the far off continent of Gaekrin. Raised in a household of middling burghers, Hadrien’s youth was marked with a characteristic rivalry with his elder brother and passionate ambition. His renown grew when he was sent to the continent of Asulon and read about potential legal work, posted by Velwyn Ashford (Later High Pontiff St. Lucien of Ulmsbottom). Hadrien set out for Asulon with meager supply and ended up in the Duchy of the Holy Lands, where he found work under Seneschal Ashford, acting as an advisor, barrister, and political theorist. His work found himself managing the many accounts and ledgers of the Order of the White Rose, and his stellar diligence and natural talent caught the eye of Velwyn’s other companions, prominently Thomas Chivay (Later St. Thomas of Gaekrin). He was quickly promoted to the rank of Conseiller and acted as a personal advisor to both Thomas and the Senior Command of the Order. His political works condemned the unholy city of Crestfall, and he personally participated in rooting out heretics among the city’s populace.

When the Empire of Oren came to the continent of Anthos, Hadrien’s reputation as an able advisor had grown throughout the Empire. Countless sought his political expertise as he forged treaties, documents, and alliances throughout the realm. Hadrien also endeavored to promote a new Kaedreni culture in the kingdom, patronizing countless musicians and artists, whose works would spread throughout the newly conquered frontier. St. Adrian, above all others, that established a true Kaedreni culture among its people – a culture of nationalism, pride, and civic duty.

What St. Adrian is most renowned for among the Canonist communion is his role in being the chief architect of Lucienism. His creation of the papist doctrine exemplified and outlined the theological goals of High Pontiff Lucien I, and its influence spread quickly throughout the Imperial west. Lucienism is regarded as a pillar of the Canonist faith due to his defiance of caesaropapism and the Horen cult. Thus among Canonist theologians, St. Adrian is praised for his philosophical and dogmatic contributions.

Along with his involvement in the Kingdom of Kaedrin, Hadrien was also awarded other titles in the Empire. He was granted the title of Lord Privy Seal in the Emperor’s Council; and the County of Norfolk in the Prince-Archbishopric of Savoie, where the city of Aldersberg was established. Aldersberg would become a bountiful and industrious city, its inhabitants raised under the care of Lucienist teachings and Sarkozy protection. Hadrien was also one of the few lords in Orenic history to be a direct papal vassal, and it was he who also swore his devout faith to Lucien and championed the High Pontiff’s full papal authority as a separate body from the state.

Lauded for his diplomatic ability, religious scholarship, political philosophies and diligence with the quill, St. Adrien worked tirelessly in service to the Pontificate, the Kingdom of Kaedrin, and most of all his faith. He would remain a devout follower of the church and capable statesman until his death in 1419, butchered by an unknown burglar in his own office.

Miracles:

1. When St. Adrian was found slain in his office in Ard Kerrack, he had with him a ceremonial golden shortsword, bloodstained after an intense struggle against his killer. When the guard went to alert their superiors, they returned to find the blade cleaned of all its stains and resting in the crease of an open book, revealing the building projects for Lucienist churches throughout the frontiers of Kaedrin.

2. Upon the Exodus, clergy rushed to Aldersberg to preserve what works they could before looters preyed on the chaos. When they entered St. Adrian's chambers, the various books there began to fly about in his room in a heavy gale. As they landed, only one tome was left open, a scripture detailing a pentarchy. Later, the Holy Oren Empire would split five-ways.

Canonized in the Golden Bull of Cavan

ST. ALEXANDER FREDERICK OF FURNESTOCK

MURAL CROWN

Patron Saint of Democracy, Imperials, Rights, Lovers and the Impoverished

A Johannian scion, an Imperial Prince to the Empire of Man, and the father of Emperor Alexander II, St. Alexander spent his childhood as the only living Johannian on the continent of Atlas. Through a band of Raevir Cossacks and the Republic of Holm, St. Alexander spent his formative years learning of compatriotism and the principles of democracy. The prime of St. Alexander’s life was spent fighting the Vaeyl insurgency to the south of the continent, bringing the faith of the Canon to the farthest reaches of the world. 

Under careful scrutiny, he took the mantle of Lord Privy Seal to Aurelius I and formed the Imperial Parliament, which was the first representative body of its kind and guaranteed a place for the Holy Mother Church within the decision making of the Empire. Later in life, his sister Princess Amelia witnessed the saint whispering to a candle, which scorched his eye and required its removal. The following week, St. Alexander abdicated all his material wealth and his birthright, the Principality of Alstion, to take the cloth and serve as solitary Canonist preacher to the Earldom of Nordengrad. 

He later served in the Bishopric of Cyrilsburg as captain of the Palatine Guard. Though initially secretive about the conversation, as he neared his death St. Alexander reported that the candle had spoken with the voice of GOD, commanding him to leave his throne and devote his life to the Church. St. Alexander eventually returned to the Holy Orenian Empire in extreme age and frailty, and yet was elected to the seat of Helena and served the Church’s interests in the Imperial Senate - the direct continuation of his own representative body. 

He died a centenarian, officiating the union between Joseph Clement de Sarkozy and Anne Augusta Helene, thus creating the House of Novellen. He famously had six consecutive wives up until his death, and was regularly found sleeping as a vagrant on the streets of Helena.

Miracles:

1. A Helena vagrant and former companion of St. Alexander was wounded by a criminal wielding a rusty blade, much as the saint was wounded in battle against the Vaeyl. Though he did not seek medical treatment immediately, the vagrant reported that he saw an apparition of his late friend on a corner he once frequented. With this warning, the transient sought out a clinic immediately; miraculously, he arrived in time to prevent the onset of tetanus.

2. After St. Alexander’s passing and subsequent replacement in the Senate, High Pontiff James II became skeptical of democracy, worrying it was a source of secularism. While drafting a public statement against the institution, the flame from St. Alexander’s candle leapt from its source and incinerated the thesis instantaneously. Recognizing the sign as GOD’s support for Alexander’s legacy, His Holiness shifted stances and called the First Diet of Helena, implementing democracy within the Church.

Canonized in Tredeciumus Aurea Bulla Hellenam

ST. AMYAS OF YORE

WILD HERB

Patron Saint of Medicine, Healing, Botany and Wild Herbs

Little is known about Saint Amyas' early life, but what is known is his family's lowborn background. Born in a household of merchants, the young Amyas quickly grew disillusioned with the decadence of the Perea kingdom of Salvus and found himself disowned by his father when he refused to work in the family business. Mustering what money he could from a mother's farewell gift, Amyas became an apprentice physician in a wandering caravan. The novice apothecary's talents grow exponentially over time due to his genuine passion in medicine. During the wars against the Perea regime, Amyas found ample work in tending to those wounded and maimed by bandit, orc, and man alike. His selflessness enabled him to become a pioneer in his field, devising the triage method of healing and various poultices to remedy the wounds of war. These growing talents would be put to test during the Great Plague of Asulon.

A calamity which killed over a tenth of the human population, the Great Plague of Asulon was characterized by a pandemic of countless ailments, but none as feared as the wicked rotbrain. The virus was notorious for inducing mind-numbing agony and savagery to those afflicted, who often were kept together in cages and treated as animals for their conditions. In the bustling city of Solace, Amyas, in a routine trip through the quarantines to treat the infected, was once forced in the quarantine by two guards, who refused to let the doctor out. Amyas spent ten days among these sick, three without food or water, yet despite the circumstance, Amyas continued his treatments whilst praying to God for freedom. When another apothecary of his caravan finally managed to bribe the guards into letting Amyas go, Amyas was miraculously found free from all affliction despite his vulnerable state. Taking this as a sign from God, Amyas enlisted among the clergy and became a prominent monk. Spending his days administering last rites to the terminally ill, healing the sick despite prejudice and quarantine, pioneering new methods of medicine, and selflessly risking his life for the damned wherever he went, Amyas became the embodiment of the godly physician.

Miracles:

1. A lame boy was brought before the tomb of St. Amyas and at once managed to kneel, the function in his legs restored.

2. The body of St. Amyas was immaculate upon his death, and said to smell distinctly of rose petals.

Pre-Modern Canonization

ST. ANDRIK VYDRA

FLEUR DE LIS SCEPTER

Patron Saint of Victory, Military Excellence and the Schism War

Born Andrik Vydra and known regally as Andrew I, the Saint is remembered as the King of Akovia and later, a King of Oren. During his time as Sovereign of such a Kingdom, Oren went through vast reforms under his rule which led to a nature of prosperity which had not been known and would not be known for years before and after. 

He is too remembered for his involvement in the Schism War, his great faith and bravery in battle leading to the victory of the Canonist League and the disbanding of its schismatic counterpart, Godfrey Horen ceding the City of Petrus to the Saint and after, a peace treaty signed, leading to a reformed and united Kingdom of Oren. He would pass on in the year 1498 at the age of thirty-seven, leaving a legacy of a man beloved by his people; one of piety and of devotion to his duty as a crowned Sovereign.

Miracles:

1. In battle at Milvian Bridge, facing innumerable foes of all races and the Undead armies of the Enemy himself, the forces of Saint Andrik would achieve victory and the Saint would leave the field unharmed, despite having faced many of those foes at once as a lone combatant.

2. As an Akovian peasant, Saint Andrik would stand before the near entirety of Humanity in the confines of the Cloud Temple, of which all would bend knee to him, seeing his Holy Mandate to be one of truth; to unite mankind. Within hours, all temporal rulers would recognize him as the King of Oren.

Canonized in Tertia Aurea Bulla Albarosa

ST. ARIANNE OF VES

OAK TREE

Patron Saint of Archers, the Forest and Servitude

St. Arianne Helvets was born in 1729 in Ves, the capital city of the Kingdom of Kaedrin, to King Adrian Helvets and Queen Annabelle Lorin Sparrow. She was kept within the palace for a majority of her time, and often wreaked havoc among the palace staff with her little childish shenanigans and fiery spirit. To the displeasure of her mother and amusement of her father, Arianne often dirtied her dresses with her roughhousing or wild adventures in the royal gardens. She was a curious and lively child; there was hardly anything that could keep her from having her fun.

Despite Arianne’s ungovernable behavior, she was a good and loving daughter.  Her love for her parents and her siblings is immense, and shall always remain that way. Arianne’s parents ensured that she was raised with proper education on etiquacy as well as other arts, which the young princess did her best to follow; not wishing to disappoint her mother and father. As Arianne came of age, she was betrothed to Prince Andrik Petyr, the son and heir of King Andrik III of Haense. In time, Arianne would have become Queen of that country when Prince Andrik acceded to the throne of Haense.

Arianne’s path led her elsewhere, however, as she disappeared a few years after the betrothal was announced. No one truly knows where she was during these years, but when she returned, her archery and woods skill had significantly increased. By this time, Prince Andrik had become King Andrik IV and married Maya of Muldav and Arianne, feeling guilty for having missed her opportunity to become Queen, swore her life in service to Haense.

 The rest of her life was devoted to doing good wherever she could, volunteering as a medic with the Haeseni army during the time of the Scyfling invasion, showing kindness to Scyfling refugees and assisting them with integrating into Haeseni life, and protecting the Barbanov children. In 1768, Arianne Helvets died shielding Princess Amelya Barbanov and Prince Godfric Alimar from Scyfling arrows. It is said that in her last moments, she prayed on the Lorraine Cross she wore around her neck, one that her mother had given her as a child.

Miracles:

1. A Haeseni woman, a mother, discovered that she had lumps in her stomach that could not be removed without killing her. Resigning to her fate, a death by illness, she prayed to Arianne Helvets that her death be quick and painless, and that her children would not suffer much after her passing. The next morning, when the woman went to be checked by a medic, the lumps had vanished entirely and the woman was cured.

2. In the years following the Scyfling War, a Scyfling hunter in the Wickwood was hunting when a Haeseni moose charged him. With no chance of escape and his death seeming imminent he prayed to Arianne Helvets, whom he had met when he was a young boy, and the moose stopped in its tracks. Instead of killing the hunter, the moose fell to the ground dead, and the hunter was able to take the carcass back to his family to feed them for many weeks.

Canonized in Quattuordecimus Aurea Bulla Providentia

ST. ARPAD OF VILACZ

DANCING BEAR

Patron Saint of Focus and Vitality

Arpad Vsevolod Ivanovich was born in 1591 in the northern reaches of Tahn, the largest of the Isles of Axios. Reflecting his House's long-lasting feud with the Kings of Haense, who claimed dominion over the entire North, Arpad's upbringing was harsh from an early age, and tailored towards martial pursuits and opposition of his Barbanov nemeses. Arpad was still a child when the Great Northern War saw the collapse of his hated opponents in Haense and the installment of his House as Arch-Dukes of Ruska under Courlandic conquerors in 1604, and barely a man when their fortunes reversed several years later and the resurgent House of Barbanov reclaimed Hanseti and Ruska in the wake of the successful Greyspine Rebellion.

Forced into exile, Arpad put his martial expertise to use in the various bloody conflicts that marked the early seventeenth century, pledging his blade to the infamous House of Romstun and their benefactors, Carolus and Canonius Pertinaxi. His career as a bloodied mercenary culminated with the Coup of Adelburg in 1638, which saw Romstun forces breach the Imperial Orenian palace and slaughter the Orenian court, seeking to dismantle the dysfunctional Empire and crown Canonius as Aurelius, King of Renatus. Arpad himself faced the juvenile Emperor, John VI Maximilian, in single combat; the young monarch was no match for Arpad, and in a bout of bloodthirst which came to forever stain the annals of history, Arpad beheaded the child-Emperor. Though he at first considered this act righteous and not worthy of punishment, Arpad and his soldiers paid homage to Pontiff Everard IV and accepted his indulgence in exchange for pledging to the Third Crusade, protecting the Orenian Heartlands from a mass pagan incursion and partaking in the pacification of Santegia and Norland.

In the realms of Atlas, following a decade of service to King Aurelius and a failed attempt to reclaim the throne of Ruska, Arpad had an epiphany: in the offices of his hold, Castle Vilacz, a specter of his victim, John VI, appeared before him dressed in holy light. The martyr did not chastise Arpad, and in an act of GOD's mercy, forgave his murderer. Such was the remorse of Arpad at this humbling sight that he vowed to fully repent for his crime and abandon his life of senseless war. Though by that time he was a decrepit, old man, his pious inspiration restored his strength and vitality, enabling him to commit to an array of charitable deeds, raising many roadside chapels and churches and personally aiding in the restoration of many neglected holy sites. In 1661, Arpad surrendered all his earthly riches and embarked on a holy pilgrimage. It was reported that, upon coming across a pagan raiding party, though he was fatally struck with an arrow, he passed away only after completing his pilgrimage.
 

Canonized by Siegmund I

ST. AVENEL OF BELVITZ

OPEN EYE

Patron Saint of Magicians, Alchemists and Engineers

The origins of Avenel Synali are murky at best with the earliest tales of the elven wizard appearing way back in the midst of the Schism War in the County of Aldersberg living under the regime of House de Savoie. He is a recurring figure in history, going by a variety of aliases such as Lars, Klaus of Heldenburg and Zadrick of the Wyrd and would attempt to hide his elven features, a product of his time where Elves were often burned at the stake by humanity. Not too many individuals bore witness to his facial appearance though he did not hide that he was an elf and would inevitably share his tales with those in the new communities that earned his trust.

He would go on to serve in various positions for his knowledge of the void and material world, serving as court wizards to the likes of Gereon de Savoie and for a brief two months Emperor John IV “the Young” during the tumultuous time of the Year of Four Emperors. Despite this setback, he would become an Imperial knight of the Order of the Red Dragon and the first-ever Knight-Enchanter of the Imperium.

But as humanity would rebuild and be dismantled in a cyclical manner, Avenel would remain in the world cursed by his immortal life and unable to truly settle with generations of mankind living and dying before him. Avenel grew to further distrust and loathe other elves who dabbled in heathen practices and abused what powers the void had granted them. It was during his time in the Westerlands aiding Saint King Caius against the swarms of undead that Avenel’s personal philosophy began to open up to more spiritual beliefs. After the sundering of the Westerlands at the hands of Mordring and her army of iniquity, Avenel would finally forsake the void in its entirety and focus himself solely on the study of GOD’s spoken creation, inevitably becoming the forefather of engineers with the invention of the automaton.

In Avenel’s final years, he made his residence in Belvitz, Adria where he led a new life in rejection of the void and its horrors and offered knowledge and apprenticeships to those who took interest in his craft with the belief that alchemy would advance the humanity that had adopted him into its fold.

Miracles:

1. Upon his deathbed, it is said by witnesses that the body of Avenel was illuminated in a radiant light just before he passed on and when his mask had been removed, there appeared to be a heartlander male instead of an elf; leading for many to believe GOD had turned Avenel into a human, granting him what he had wished for most, so that he could reunite with his friends in the Seven Skies. 

2. There are tales of a once mighty and fragile Cathedral made of glass, whose windows were never shut. Upon the howling of the wind, the resonance would dance amidst the hallowed hall of the Creator, a hymnal from Father Nature himself. Unfortunately, though it was said to have been located within the continent of Almaris.

One day, amidst holy prayer beneath the rosy stained panels, a band of rusted and most violent clockwork-men descended upon the Temple. Envious of the Cathedral’s blessed artifice, the constructs began to hurl ore to shatter the magnificent glass structure. The helpless monks huddled amongst themselves and began to pray for salvation against the machines. 

To their consternation, the saintly figure appeared before them shining a glorious holy light that refracted through the shattered glass and what remained untouched. The clockwork men dropped to their hinged knees as their obedience vessels overflowed with the lifeblood of the Four Prophets themselves and declared: “Statement: These units serve an awesome Subject=GOD. Exclamation: Amen.” Too did the rhythm of their ticking chassis begin to synchronize to the chant of the Monks: “Hymnal: Hallelujah.”

The dancing of the lights began to narrow upon the humbled constructs, heating them with the fury of Owyn himself. The once-violent creatures were rendered to a heated goop, only to be cooled by the very winds which resonated Nature’s Hymn. As it settled, it was discovered that the chassis of the constructs had transmuted into a pile of grails, the mask of Avenel himself lying in the center.

Canonized in the Seventeenth Golden Bull of Jorenus

ST. CATHERINE OF FELSEN

PAIR OF GLOVES

Patron Saint of Integrity, Innocence, Refugees and the Vessian People

Saint Catherine was born Catherine Francesca Horen, youngest daughter of Emperor John Frederick Horen. Raised in a time of war, Catherine strove to reach out to the people of Felsen, giving them food and clothing when there was none. After the rise of the Flays, their attack on Felsen, and the near-death of her brother, Emperor John Sigismund, Catherine was so moved by the chaos and damage that had been caused she took both an oath of honesty and an oath of purity - deciding she would remain true to not only herself, but to God. 

In her office as Imperial Princess, Catherine was known as a benevolent caretaker of refugees. The Dukes’ War which had occurred around the beginning of her life left many poor Adrians without food and shelter, and so Catherine used all in her might to bring the later generations into the city of Felsen, even keeping some of them in Anpalais itself.

Whilst still young, Catherine would marry the Archchancellor Stephen de Beaufort. Together they vowed chastity, and their wedding bed never was shared, for the mutual increase of virtue and faith of both man and wife.

In the years to come, Catherine would stand alongside her brother through the highs and lows of his rule, and became a strong and stalwart figure in the city of Felsen, her actions dictated only by compassion and truth. Her vows were left unbroken, passing away at the age of 50.

Miracles:

1. It is said that upon her death, Catherine looked not a year past thirty. Even years after her burial, her body did not decay, the deceased woman looking to be slumbering in the casket.

2. A family of demons which had made their residence in Felsen sought to unleash havoc upon the funerary procession of Catherine. In doing so, the leader of the devils went to topple her perfumed casket, only to remarkably find that on touching it he and the rest of his pack had become humans.

Canonized in the First Golden Bull of Carolusstadt

ST. CHARLES OF PETRUS

GOLDEN CROW

Patron Saint of Strength, Fortitude and Prisoners of War

Son of Emperor Alexander Carrion, Charles’ early life was turbulent and chaotic. The most blessed Duke Karl Barbanov was renowned for his settlement and civilization of the Dwarven North, carving out an expansive realm that restored Northern and Carrion culture after the calamities of the fourth empire. In many ways, St. Karl’s life was a testimony to the resilient spirit of the Highlander man, that despite whatever setbacks of his forefathers he had found triumph and glory in his Orenian conquests and occupations. Yet, vastly different from his peers who aspired to worldly glory, the lord Karl sought the acquisition of virtue, holiness, and god-given governance. His private life, work for Canonism, and eventual martyrdom distinguish him above his peers and afford him reverence as a holy saint.

Born to Emperor Alexander and his first wife, the Waldenian princess Anabella Rovin, the young Karl would find himself caught in the turmoil of his parent’s disastrous union and the downfall of the Fourth Empire. Spirited away from the fallen city of Petrus, he was reared among various holy figures such as St. Emma, St. Otto, and St. Daniel the Reader throughout lands such as Woldzimir, Aesterwald, and Karovia. Through these titans of faith, the young Karl earned a deep respect for church tradition and the importance of religious unity. After Petrus was retaken and the Schismatic-Renatian front collapsed, St. Karl’s ward father, St. Otto, took to the North, marshalling the armies of Oren to subjugate its dwarven holds and bring the splinter-states of Aesterwald into the fold. Through the diplomatic handiwork of his mentor, Karl would come to inherit the estate of Ayr and use it to press onwards to the dwarven citadel of Hiebenhall. At the thick of the night, the young Karl with the aid of four scores Vladovic bannermen, took the castle in a legendary display of grappling and sabotage. Not long after, the dwarves were forced to cede the North to the Reformed Kingdom, its jewel lost to the young lord’s clever machinations.

Yet despite being surrounded by countless heathens, St. Karl did not succumb to altering the dogma of faith to appease the various Faolain and wildling factions of the north. His first missive upon taking the castle of Hiebenhall was to send a chaplain to sanctify the dwarven hold. His first construction was that of St. John’s chapel, built by his own hand; Karl was renowned for his immense strength and often accompanied his men in harvesting timber and laying down supports. Through the rigor of the construction of his seat of Siegrad around the Castle Siegrad, Karl instilled zeal, diligence, and prudence among his soldiery and citizenry. Each were obliged to carry prayer books and learn the articles of the faith; St. Daniel the Reader marveled at the transformation which had took place over the decades, proclaiming Siegrad a holy center of faith. Over time, the many sons of schismatics and pagans had become devout Canonists, multiplying the strength of both the church and its patron, Oren. His exploits as Duke range from his fondness for children, establishing countless orphanages, to ensuring justice for the commons against tyrannical bureaucrats, to even maintaining the High Pontiff as his personal confessor.

Yet the legendary life of the ‘Boulder of Barbanov’ came to a swift end at the face of natural disaster. The massive worm of Athera, long dormant, arose and devastated the continent in a tempest of rage. When the North looked to fall, St. Karl’s soldiers, the Brotherhood of the Golden Crow, kept vigil and held fast to ensure the citizenry of Siegrad could flee and take refuge in the boats to come. The great worm made a fierce adversary for the burly Barbanov, though he would not yield before the monstrosity. Instead, he elected to utilize his first inheritance, that of his late grandfather, Emperor Tobias, to defeat the creature; a cache of explosives leftover from the golden emperor’s ardent passion of siegecraft. Jumping into the belly of the beast, the young Karl clutched the worm’s innards and perished in an explosion of gore. Martyring himself for the preservation of All-Athera, St. Karl lived on as a hero to the sons of Canonist world, an apostle in the holy succession and tradition of the Highlander St. John. He is often evoked by smallfolk against pestilence and plague given his triumph over the great worm of Athera, a hardy northman renowned for his sense of justice, temperance, and holiness.

Miracles:

1. Late one night, a Haensetic monk found himself lost in a blizzard with no torch, lantern, map or compass. As the night grew colder and colder, thinking he’d freeze, the monk prayed to St. Charles for veneration, and in the distance saw a flash of golden light. The cawing of a crow soon followed after, and the monk followed the sound to the safety of his monastery. 

2. The Brelus granaries had faced consistent pestilence by locusts, mice, and maggots due to its poor conditions. However, after an icon of St. Karl was kept to keep vigil over the grain, it was found that no pest bothered the stores again.

3. During the Siege of Kraken's watch, a contingent of Gold Corps soldiers were trapped beneath the rubble by a huge piece of shrapnel. The Serjeant leading the company prayed to St Karl to lend him strength, and managed to lift the huge boulder off of his comrades, saving the lives of nearly two score of men and his descendant Petyr Barbanov.

Canonized in the tenth Golden Bull of Holofernes

ST. CAROLUS OF CARRENHALL

BLACK RAVEN

Patron Saint of Selfless Service, Protection of Children and Sacrifice for One’s Family

Carr, or Carolus, was born on Athera in the far north where the Slesvician peoples once called Scylfing or Gorundyr originate from. His was a simple birth amongst the tribes most of which were subjugated by the Imperium soon after. While many tribes still held steadfast in their old ways and refused imperial rule some integrated and cast away their past. It was so that his family happened to be integrated, moving to the imperial capital of Petrus of which he called his home for most his youth. The family peddled and traded goods as such being raised in this environment gave him a penchant for the coin. In reality, the man in his young teens hoped to return to the north, to be free and unrestrained as they once were. During a seemingly normal day, the young Carr was ferrying goods only for his path to be obstructed. Infront a host of horses of which a young boy sat at the forefront. The two looked at another and both bore each other a surprisingly similar resemblance. In a move that many questioned at the time, perhaps a twist of fate, the young boy introduced himself as Karl and it was not long until Carr was his friend. There was a seemingly imperceivable trust between the two, the Crow and the Raven.

In times of adulthood, he had served Karl for many years and become one of his most loyal lieutenants. The two were raised by one eccentric Otto the bald which was formative to both their character and skillset as the olden man treated them both with equal interest. During these days they had long since moved north to Ambrosia (later Ayr) of which Otto held his seat. In this north, Carr and Karl were often found attempting to unite the Northmen and Carr was engaged in diplomacy with many of these tribes. With time many joined beneath the young crows banner as a result. It was not long after that the fledgling state of Haense was founded by the newly proclaimed Karl Barbanov, Otto ‘the Bald,’ Carr Colborn and one Tarcell Othoman.

Carr’s claim to fame comes from his extensive work upon fledging Haense’ infrastructure and economy. He created numerous highways to cut through the hinterlands and expanded the weak mining industry to produce on par with their southern neighbours. The fortune he amassed became notorious throughout the realm, and he was one of the richest, and for a time the richest, peers of Oren, owning a fat monopoly upon Haeseni trade and goods. Having long since squired his knightship was completed after he led a band of Volik tribesmen to clear out the nearby Greater Vanderfellian Troll lair. These beasts had been an unstoppable menace upon the local tribes as well as the fledgeling trade route, earning him only further respect. As a result, his family did well as his stalwart reputation as the first knight of Haense and eventually as count brought them to newer heights yet they remained humble.

The man was also known as an amateur historian and chronicled numerous novels covering his family’s history and the history of the highlander peoples. Following his death at Adria, he left much of his wealth to the state, and his funds later maintained Haense from total financial disaster during the end of the War of the Ducal Coalition. When a sum of his vault came missing, it created a craze throughout the hinterlands, with numerous treasure-seekers, or Geltisaar, settling throughout Carr’s former trading posts, hoping to find the hidden gold upon his former estates.

Miracles:

1. Cleansing the North of the tribes of Trolls with nothing but a handful of men. Through strength which no humble man could possess, he would often fight the trolls single-handedly. As a result, he was knighted as the first knight of Haense.

2. He tamed a giant eagle, which was said to be untamable. It was said that God smiled down upon him, granting him the ability to tame the beast. Upon taming the beast, he commanded the eagle to fight against enemies of the Faith.

3. As a member of the House of Colborn, and a scion of the Scyfling culture, Carr was able to convert the Scyfling peoples to Canonism. This allowed for the spread of Canonism in the Northern realms, which had been mostly pagan until then.

4. He was martyred, along with the remainder of the soldiers of Haense when the Savoyards attacked the Cathedral of Adria. Carr and his retinue fought to the last man at the entrance to the Cathedral, allowing for the women and children sheltering within to escape.

Canonized in Decima Aurea Bulla Providentia

ST. DANIEL OF AL’KHAZAR

WOODEN STAFF

Patron Saint of Peace, Cities, Pilgrims and Travel

The legendary Saint Daniel is celebrated throughout the Canonist community as a model monarch and pilgrim. Born as the third among brothers, St. Daniel was not expected to inherit, and thus his father had introduced him to the world of theology in hopes of finding a vocation for the pretender. Yet in a stroke of misfortune, the princeling's elder brothers fell ill to a sweeping plague, and Daniel took upon his father's mantle as King of Oren. He never forgot his theological training, however, and found himself engrossed in matters of faith.

Daniel Horen's first act as King was shifting his capital away from the traditional Horen seat of Jrent to a small fishing village northwest, in hopes of being closer to the holy sites of Aegis and finding the lost city of Paradisus. This village, under his competent administration, became the bustling metropolis of Al'Khazar, the jewel of Aegis and city of world's desire as a center of commerce, culture, and prestige. Yet he never forgot his faith in his fortunes; he financed and led the construction the grand King's Road, a highway from the Cloud Temple to Al'Khazar in hopes in popularizing the tradition of pilgrimage and travel. But despite his success as a monarch, Daniel loathed to sit in his palace, an ardent admirer of the world around him, often slipping the guise of a beggar at dusk and blending in with his subjects.

After twenty years of peaceful reign, the burdens of statecraft began to take a toll upon Daniel's ability to spread the word of God, and he promptly abdicated. Lacking sons at the time, Daniel yielded his throne to his seneschal, and the Sheffield regime henceforth commenced as Daniel retired to his estate in Alstion. Though never officially ordained in the Temple of the Faith, many contemporaries dubbed 'Good King Dan" as a missionary due to his nature of converting countless peoples in his voyages. A popular cult revolved around the former king as he traversed the land spreading the faith to the remote corners of the world, one famous pupil of the cult being St. Everard. After years of wandering, preaching, and delivering the faith, St. Daniel passed away in his sleep. Four hours after his death, he was canonized, with throngs of faithful rushing to Horen's Cathedral in Al'Khazar claiming miracles on behalf of St. Daniel.

Oftentimes, St. Daniel of Al’Khazar is referred to as “St. Dan”, to reflect his folksy nature and distinguish him from High Pontiff St. Daniel.

Miracles:

1. St. Daniel's wooden staff is said to have miraculous powers; during the 5th Great Drought of Kramoroe, it was used by a priest of the Canon to find fourteen wellsprings, which saved the city.

2. The footprints left behind in St. Daniel's travels throughout Krugmar never faded, despite the region's volatile sandstorms.

Canonized by St. High Priest Everard I

ST. EDMOND OF LACHSIN

KNIGHT ON HORSEBACK

Patron Saint of Knights, Hospitality, Baronial lords and the Auvergnian People

Known in life as Ser Edmond Brunswick, the Auvergnian rose to become a veteran of many wars, serving the empire loyally and virtuously.

Ser Edmond began his fortunes as a soldier in the Order of the White Rose. In the battles that brought him to, Edmond became renowned for his mercy, earning him the ire of many a bloodthirsty compatriot. His reputation for valor preceded that of his mercy, however, and he was quickly knighted by St. Peter, King of Kaedrin.

After his knighthood was consecrated, Edmond retired from the life of combat, choosing instead to settle the Auvergenian people in homesteads on the Kaedreni frontier. As a landed knight, he took all his friends and his enemies in good will. He practiced humility and hospitality as a landowner, offering the native elves of his lands amnesty and protection from marauding Orenian soldiers.

When called to war once more, this time against the Urguanian dwarves, Edmond heeded the call. He acted as the epitome of all virtues of a good knight and soldier until his final days, perishing on the battlefield.

Miracles:

1. During a chivalrous duel between two knights, one of the knights attempted to cheat by poisoning the end of his blade. In the midst of the fight, he somehow managed to cut himself, mumbling in Auvergnian until his death, which was not a tongue he had known prior.

2. After his death at the Battle of the Bridge, an Urguanian flanking maneuver was revealed to Orenian commanders by his sword alighting in flame, and levitating towards the direction from whence it was planned.

Canonized in Golden Bull of Cavan

ST. EMMA OF WOLDZMIR

WHITE SWORD

Patron Saint of the Schism War, Soldiers, Loyalty, Valour against odds, and Adrians

Born into the Vladov house, Emma often prayed for something greater than the chaotic life brought upon her and her family. One particular evening as she drifted off into sleep, it is said that she dreamt of a grand battle, shouting at the top of her lungs trying to aid the armies, but either side only continued fighting in their rage, witnessing  the death of every single soldier in the slaughter. When Emma awoke, she found that her following years were haunted by this one dream, and was motivated to learn to take up the sword and shield. The more she trained, the more her faith grew, realizing that to fight for GOD was the key to victory. 

Through a series of chance encounters, Emma found herself becoming the commander of the Canonist forces at the high tide of the Schism Wars. With nothing but her faith in GOD and her sheer willpower, the woman went on to bring victory to the Canonists.

Miracles:

1. During the bloodshed of the Ducal War, an Adrian maiden with her babe was tangled up in the battle of Barrowyk. A single arrow shot out from the sky, striking the cobblestone beneath the maiden’s feet, splitting the ground in two. She fell from the battlements, only to discover a hidden escape route beneath the keep.

2. In the nascent stages of the Dukes’ War, Adrian soldiers implored the intercession of their patron St. Emma. It is said that in an apparition, Emma then revealed herself to the soldiers, leading to zealous tumult and fervor. The apparition then led the troops in battle against the excommunicated Titus de Sola, having for themselves a crushing victory.

Canonized in First Golden Bull of Owynsport

SAINT FOLTEST OF AELDIN

AN INFLAMED TREBUCHET

Patron Saint of Bastions and Siegeworks

Saint Foltest of Aeldin, known for his steadfast service to God in virtue among those of the Kaedreni culture, Foltest remains to be a figure of much import and inspiration. Through his life, he was known to defend God’s Creation, both Man and land, with great devotion, from threats heretical, undead, and so on which hindered the influence of God on His terra. Characterized by selfless sacrifice and bravery, in ages past, accounts tell of his rescue of Canonists from the burning Brelusian Cathedral which threatened to kill all inside, the Saint fearlessly entering the maw of flames so as to save the congregants within from an untimely demise. Too, many accounts of his victories in battle against those aforementioned heretical and daemonic foes continue to be told among the Kaedreni to this day, his life known as a heroic one and one molded by virtue. 

Miracles:

1. During his rescue of the congregants within the Brelusian Cathedral, a miracle occurred. As the flames continued to ravage the Church’s structure, Foltest of Aeldin would exit unhindered and uninjured by the flames which would have singed his skin at least or killed him at worst.

2. A lone, Kaedreni soldier, surrounded by demonic foes during a battle against the Inferi Incursion, prayed to Saint Foltest for his intercession (whether that be strength and defense, or safe passage to the Seven Skies). Upon this prayer, his sword began to glow a bright white, allowing him to cut each demon in one strike, saving him from such a grim death.

Canonized in Prima Aurea Bulla Providentia

ST. GODWEIN OF HUNTSHILL 

OAKEN SHIELD

Patron Saint of Honesty, Woodworkers, and Skin Afflictions

As a youth, St. Godwein was reared in the Asulonian badlands, a noble refugee from the destruction of Aegis. Losing his family at an early age due to the bandits so common in the region and period, "Honest Godwein" took up his hatchet and swore to his Creator that he would live on and prosper, but through virtue and honesty, not through sin as those that took his family away from him. The young Godwein opened a woodworking business, exporting fine frontier timber with the merchants who traveled all across the human realm. His merchant contacts informed one day that one of Daniel's grandsons, a certain Godfrey Horen, had come into power. An ardent admirer of the selflessness and traveling spirit of St. Daniel, Godwein set out for Arethor upon hearing this news and swore utter loyalty. Aiding his king and later, Emperor, in combating heresy in reuniting the human kingdoms, Godwein became a beloved figure in the court of man, who was reputed to have never told a lie in his life.

In an attempt to conduct in theological discourse with the Mori'quessir on a voyage to Menocress, Godwein was afflicted with a fungal growth upon his visage. Many physicians grew concerned as the blemish grew and grew, until it encompassed half his face. Yet, it is said that in response to this life-threatening illness, Godwein went to St. Everard's Church and prayed deeply for three days and three nights, and the growth did not grow anymore. Recognizing the ultimate power of God and his institutions, Godwein poured countless resources in aiding the poor and the priests of the faith. He passed away quietly, keeping his word with his Creator by going from a common lumberjack to a Marquis of the Empire without betraying his principles and living an exceptionally earnest life.

Miracles:

1. Godwein's axe nor shield has never dulled, even after consistent use centuries from his death.

2. Godwein's body is miraculously preserved, and its fungal growth still living, despite lacking a host to draw nutrients from.

Canonized in Golden Bull of Dibley

ST. GODWIN OF PARADISUS

SKULL

Patron Saint of the Deceased, those Haunted by Poltergeists, and Heartlanders

The second of the three sons of Horen, Godwin and his brothers took it upon themselves to collect the scattered peoples of Humanity after the murder of Horen and his wife Julia at the hands of Krug the Betrayer. Godwin established the kingdom of Aaun within the valley of Jrent, and this became the most prosperous of the brother’s three kingdoms. Aaun continued to progress and flourish under his reign, but this was tragically brought to an abrupt end when Godwin was murdered by his own brother, Harren, at the beginning of a twisted conquest; Harren smashing Godwin’s skull. 

This would eventually lead to the rise of Owyn, son of Godwin, and the fall of Harren.

Miracles:

1. Due to the violence of his death, it is said that Godwin appears as a ghost to the children of humanity to guide lost souls to the Skies.

2. It is said that a malevolent spirit plagued a homestead of a Savoyard family, leading to the disappearance of one of their small children. In her grief, the mother of the family invoked St. Godwin’s litany for a succession of seven days. On the seventh prayer, St. Godwin revealed himself to the family, casting out the demon and returning to them their lost child.

Pre-modern Canonization

ST. HARALD OF VUILLERMOZ

SILVER EAGLE

Patron Saint of Priest Combatants and Demonic Banishment

Saint Harald was born in the city of Reza as heir to the holdings of House Vuiller. However, at the age of fourteen,, the young Vuiller instead joined the armies of man and traveled His terra in defense of the faithful. During these years, Harald’s interest was piqued by the clergy of the realm, as the boy found himself among the worshipping laymen in the cities his army visited. In each city, the aspiring priest visited the Church amid throngs of visitors. Yet, in the meantime, he dedicated himself to the virtuous work taught in the Scrolls through other means, as a soldier. Taught the values of a good Canonist by his faithful family, after each and every battle, Harald dedicated time to the burial of his fallen brothers in arms, even those he had never met.

After sixteen years of service and the death of his parents, Harald was beckoned home by his sister. After the burial of his parents, he returned to Haense’s capital and was met with nothing but animosity from the Brotherhood of St. Karl, the order he wished to join. Unbeknownst to him, he had been thrown out of the city because his sister was accused of witchcraft and therefore, the city did not want her kin within their walls. As he had done for years on end, Harald once again prayed to God for guidance and he received a vision from the Lord. It showed him a man speaking Ibleesian tongue and so, Harald tracked this man down who had cursed his sister. However, it was too late for his beloved sibling. Having been informed of her trial, he arrived just in time to hear her sentenced to death and witnessed her “execution” by drowning. Yet, he too witnessed her soon swim away, having released herself of the rocks bound to her person.

Over the years after, Harald successfully cleansed his family name, rising to Chaplain in the Brotherhood of St. Karl and being ordained by Boniface Cardinal Ves. He donated his ancestral home of Vuillermoz to the Church, and it became their Holy State in the continent of Arcas. Though thereafter he sought only to closer study of the Scrolls, his prowess in battle once again manifested when a demonic host attacked the city of New Reza. While he saw great success in his fights against many demons, one too strong reared its head. An epic battle between Harald and the demon ensued, yet despite this promising beginning, Harald was raised high in the air by the demon’s voidal magic, twisting in pain. His form began to turn to stone and in these final moments he yelled, “In GOD we trust as He shall bring our souls to the Seven Skies in eternal peace with His love!” However, being viciously attacked by Harald’s brothers-in-arms, the demon was struck dead and Harald fell through the air. Yet in this moment, one of his most memorable miracles occured. A beam of light struck the petrified man, causing his body to float carefully to the ground undamaged.

Canonized in the First Golden Bull of Providence

ST. HENRY OTTO OF ALBAN

WOODEN SCALES

Patron Saint of Commoners, Justice, and Fatherhood

Henry Otto Barbanov was a headstrong, proud figure of his house. Alongside his cousin, King Stephan, the city of Alban was built- starting as nothing but a mere war camp out in the wilderness of Tahn’s snowy wastelands. Guided by only his faith and his loyalty to his people, Henry reinspired the noblemen, gained the admiration of the common men and women, and worked towards progress, laying the foundations for a promising future for the kingdom of Haense. He was often keen to stop corruption and decadence within court and amongst commonfolk, constantly finding a way to maintain the balance, and was thus often referred to as ‘Henrik the Humble’.

Miracles:

1. In the midst of a particularly harsh winter in the early years of Markev, a farmer of seven years and father of seven children wept and asked for veneration from Henry to give his starving family strength to survive the winter. When he awoke the next morning, the wheatfields had suddenly become abundant with grain, with cows and sheep grazing about the fields.

2. A falsely accused gentryman was led to court by corrupt bailiffs in the city of Felsen. The wicked judge provided him with no trial, and demanded of him an unfathomable sum of his property, knowing that it would impoverish the man. In his prayers, the gentryman begged the intercession of St. Henry, and the symbolic scales of the courtroom were lit aflame. The judge, cowed by this feat, immediately fled and the gentryman was freed.

Canonized in First Golden Bull of Rhodesia

HIGH PONTIFF ST. DANIEL I

AN AGED SCROLL

Patron Saint of Scholarship, Canonist Coalitions, Fidei Defensors, and Literature

Born Siguine Barrow, he was led immediately into the spiritual life by the Franciscan martyrdom and the Darfeyist plots to seize the Church. Together with Basil of Sabris, caesaropapism in the Church was undone, leading to great fame for the young scholar.

Siguine was then elected to the seat of High Pontiff, taking for himself the name Daniel. Whilst on pilgrimage, warfare erupted, led by the schismatic Kingdom of Aesterwald. In regency, St. Humbert led the initial efforts against the schism until St. Daniel returned.

 The Schism Wars were a concerted effort to destroy the unity of the Church by maleficent heretics and pagan allies. In combating this schism, Daniel played an essential part: he formed together a united coalition of Canonist kingdoms, namely those of Akovia and Savoy, and led the war effort as its spiritual head. The crusade was a smashing success, and the Aesterwaldian schismatics had rather blown their city apart, than have the humble Daniel step victorious foot inside.

When the Canonists of the Schism War finally declared victory, Daniel leapt at the opportunity to properly elaborate and adapt the Canon. He translated the Canon from Flexio into the common tongue, leading to a renaissance of religious knowledge and devotion. Praised by many at the time for his deep passion for academia, he was given the epithet ‘The Reader’ by his fellow clergymen, and is responsible for the texts still used today.

Miracles:

1. A bishop who had suffered from a stroke was struck by an inkwell that sat on a shelf above him during an earthquake. When the quake ended, his speech had completely returned to him, and he could speak in both Common and Flexio fluently.

2. A monk by the name of Augustine had said his evening prayers before taking to rest from his transcribing of texts, in which he invoked the intercession of St. Daniel. When he awoke, he and several of his brothers miraculously found that a floating quill had been working on manuscripts the whole night long.

Canonised in First Golden Bull of Johannesburg

HIGH PONTIFF, SAINT EVERARD II

THE CHECKERED EAGLE

Patron Saint of Forethought, Divine Retribution & Pontifical Statehood

Born Edmond de Montfort, the nephew of the late Saint Daniel I would grow up to rise swiftly through the ranks of the Church and, upon the death of his predecessor, Blessed High Pontiff Daniel II, would be elected the Vicar of God, the last of which to be raised to such a throne unanimously. Known for his stable rule, Saint Everard II would serve as an exemplar to his successors bringing about what would be considered one of the longest Golden Ages the Church had ever known. Dubbed ‘the Watcher’ and ‘the Wise’, he was well regarded among clergy and laity alike and would greatly impact the world stage at large throughout his Pontificate.

Responsible for such things as the restoration of the Horen dynasty with the coronation of John I, the founding of various missions to both Elven and Dwarven nations, as well as being the first among Pontiffs to codify Canon Law, His Holiness’s works would affect the Church and all fellows of Canonist faith for centuries to come. However, among those who supported him, there were dissenters who objected to his expansionist policy and Pontifical restoration, most notably John Turnball. While the majority of the schismatics would be arrested and executed at a Diet called by John I himself, those remaining would assassinate him in 1537, causing the abrupt end to his twelve year long reign. He passed on at the age of forty and would leave behind him a legacy of piety, stability, and the Everardine Age.

MIRACLES:

1. During what is known as the Redmarck massacre, where the entire Adrian retinue were murdered by the de Sola’s, the High Pontiff would leap from the highest point of the castle and land safely despite its immense stature, going on to report it to the authorities.

2. In Luciensport, the Archaenguls Michael and Gabriel would descend from the heavens before the High Pontiff, requesting aid in their fight against Iblees. Afterwards, witnesses reported that for an entire week, Saint Everard was illuminated by golden, heavenly light.

3. Everard II would stand between John of Carnatia and his army, and Augustus Valkenwrath, the mayor of Alsace, during the citys’ sacking. As the High Pontiff spoke unto the men, it would alone freeze the troops of John of Carnatia, allowing the people of Alsace the time to flee.

Canonized in Tertia Aurea Bulla Albarosa

HIGH PONTIFF ST. LUCIEN I OF ULMSBOTTOM

KAEDRENI CROSS

Patron Saint of the Kaedreni Cross, Crusaders, Landholding Clergy, and the Family.

Born as Velwyn Ashford in the dreary penal colony of Ulmsbottom, Saint Lucien’s background was that of the son of an exiled patrician. His father, a courtier, had been banished from the royal court of Pampo Perea under dubious circumstance, and at the first opportunity young Velwyn hired passage on a slave galley from Ulmsbottom to the Teutonic state of Hanseti. There he began a new life for himself, quickly rising through the secular ranks of the Teutonic Order, building his assets and reputation until he was eventually appointed Landmeister (or governor) of the city of Dresden. In addition to this, for a brief time he acted as an ambassador from the lands of Hanseti to the court of Renatus, where he was exposed to the religion of the Renatian people. His tenure ended when Hochmeister Mirtok of Hanseti betrayed Godfrey of Renatus in the Salvite Wars, Ashford being quickly pronounced persona non grata and recalled. Ashford found himself unable to cope with the dilemma which he then faced - to him, Renatus had been a land of opportunity and moral principles, whereas his own realm of Hanseti had exemplified only betrayal and warmongering justified as pragmatism. He resigned from his post as Landmeister and was baptised into the Church of Oren, disappearing for a certain time.

He reappeared around the time Godfrey unified the human realms into the Holy Oren Empire, having undergone a religious epiphany and joined the clergy. With Thomas (Later St. Thomas of Gaekrin) and Peter Chivay, he was one of the three founders of the Order of the White Rose, a religious military order which was the first and most powerful organization to espouse the more zealous principles of the Empire - the subjugation of nonhumans, the establishment of religious uniformity and the destruction of monsters, rebels and dissidents. It would later grow to become one of the most formidable forces in the history of the Empire, establishing the Kingdom of Kaedrin and almost entirely conquering the elven lands. In addition to his post as Seneschal of the Order of the White Rose, he was instated as the Bishop of Crestfall and Pontiff of the Church by the High Pontiff at the time, Adeodatus I the Simple. Under his proselytization, the Diocese of Crestfall would be scoured of infidels and heretics.

In 1395, Adeodatus would resign from his position as High Pontiff and Velwyn Ashford would be elected in his place, taking the papal name of Lucien. Taking a far more active role in the operation of the Church than his predecessors, Lucien I proved to be one of the most devout leaders of the Faith in recorded history, casting aside the lax and corrupt precedent which had been maintained by James, Pius and Adeodatus. Upon the arrival to the promised land of Anthos, Lucien would be granted the northern fief of Savoie, becoming Prince-Archbishop of Savoie. A staunch defender of the family unit, the High Pontiff would become a model for virtuous and righteous families, providing charity and patronage to households with children. During his reign, he called the First Crusade on the Orcish Lands and established the Order of Saint Amyas, charging Guy Varodyr with the post of Grand Master. This First Crusade was a great success, many of the pious riding south to secure their place in the Seven Skies by fighting the orcish infidel. Varodyr would establish the fortress of Antrim before being forced to retreat when the crusade achieved its ultimate goal reclaiming the relics of St. Lothar, known more commonly as St. Lorraine.

Known for the copper Kaedreni cross he bore, he resigned in 1420 upon leaving for Aeldin during the Exodus, having restored the good name of the Church as a pious and selfless organization which protected family values. Lucien died some time in the 1430s, his relics being recovered by Arjen de Sarkozy on an expedition sponsored by Radomir the Ecclesiarch. Afterwards, they were transferred into the custody of his grandson, Olivier, where they remain to this day.

Miracles

1. After kissing the hand of Lucien’s cadaver, a married couple of fifty-one and fifty-five were able to conceive and successfully raise a healthy child despite years of infertility.

2. Saint Lucien’s crozier and Kaedreni cross, fashioned out of lead and copper respectively to show his humility in regards to his predecessors, were both buried with him in his tomb. When Arjen de Sarkozy exhumed his relics, the knight found that both the crozier and the cross had been transformed into solid gold. Alarmed by this discovery, he transferred both artifacts into the custody of the Church.

Canonized by High Pontiff Owyn I

HIGH PONTIFF ST. SIXTUS IV OF FELSEN 

BRASS BELL

Patron Saint of Theologians

A heartlander of burgher stock, Benegar Gotthold began his career on the docks of Felsen. As tranquil and content a soul as young Benegar possessed, several decades worth of charter fishing in the Imperial capital left this impoverished amateur scholar yearning for a more spiritually fulfilling vocation. Thus, in his mid-forties, he was frocked as a priest in 1562. Proving himself to be a well-read and well-travelled zealot, Father Beneger was quickly appointed to the Diocese of Erochland and Electoral Synod of High Pontiff Theodosius I. Later, he was sent to oversee GOD’s flock in the marshy Archdiocese of Erochland, a position in which he would remain until the death of the High Pontiff. Despite his inexperience as a member of the clergy, Cardinal Benegar had gained the respect of his fellow electors, allowing him to collect a majority of votes in the Synod of 1567 over opposing candidate Fabian ‘the Lesser’ Virosi.

Upon coronation, High Pontiff Sixtus IV hastily set to work establishing doctrinal traditions that would last for decades to come within the Holy Canonist Church. His Apostolic Constitutions, spanning such subjects as liturgy, canonization, and the Holy Canon, reaffirmed the strength and unity of the Canonist faithful, and were lauded by his colleagues as unmatched works of theological significance. However, following his reforms, High Pontiff Sixtus IV retired a mere decade into his reign, content to retire from public life to continue his studies in solitude. For two decades, High Pontiff Emeritus Sixtus IV remained an advisor to future clergy until his ascent to the Seven Skies in 1597.

Miracles:

1. A pompous heathen chieftain, when a missionary had entered his lands, demanded a contest between the Canonist missionary and the local warlocks. In his amusement he ordered that the warlocks cast a spell on the books which the missionary carried. If the books were burnt, then the missionary would be cast out; if the books survived, the chieftain and his people would convert to the Canonist faith. The warlocks threw balls of fire at the books, but were confounded when they realized their magic did nothing against them. The chieftain then fulfilled his promise, converting to the faith. The books which the missionary carried were tomes of St. Sixtus. 

Canonised in Fourth Golden Bull of Rhodesia

HIGH PRIESTS, SAINTS CLEMENT AND EVARISTUS OF PARADISUS

LEFT HAND BEARING A LAUREL     RIGHT HAND BEARING A LAUREL

Patron Saint of the Keepers of the Canon,    Patron Saint of the Keepers of the Canon,

Twins, Mercy, Mercy and the West Winds    Twins, Chastity, Butchers and East Winds

Born of the same womb, the brothers, Saints Evaristus and Clement’s tales are known widely within the Church as the first heads of faith; the joint bearers of the Laurel of which would be passed throughout generations to their successors, the many High Priests and High Pontiffs of centuries to come. Anointed dual High Priests by the second Prophet, Exalted Owyn, they would be bestowed the Laurel and therefore charged to guide the faithful in that manner which God did ordain righteous, “Owyn obeyed the command of GOD and anointed the brothers Evaristus and Clement, who jostled in the same womb, as joint bearers of the laurel of Horen.” (Gospel 5:3). Evaristus and Clement would be entrusted too with the Scroll of Virtue and Spirit respectively, becoming Keepers of the Canon, a title all their successors would share.

It was at the command of Exalted Owyn that the High Priests would guide man as shepherds over their flock and would form at the Prophet’s behest what was the early Church, ordaining the first Priests of the Canon which would travel to convert and teach those who the two Saints could not reach, “At Owyn’s command, the brothers set shepherds over the flock of men, and so created a priesthood for their instruction, in anticipation of the second son of spirit.” (Gospel 5:5) It would be Saints Evaristus and Clement who would be responsible for the early, wide spread of the Canon’s teachings, ensuring not only that God had faithful but learned faithful who knew truly the Word of God and that way of life which He does deem virtuous. 

Miracles:

1. It is recorded, after the sacking of the Priestly See of Pontian I, that upon their relocation, the bodies of Saints Evaristus and Clement were discovered to be incorruptible, their earthly forms unravaged by the centuries of assumed decay since their deaths.

2. After the man James had been anointed by Exalted Godfrey as Pontifex over the Church (Gospel 6:59-61), the apparitions of the first High Priests descended from the heavens to the residence of the newly made Vicar of God. It was then that they offered him their blessing and guidance.

3. It was the toll of child birth which brought a young mother to the brink of death, bearing twins. Yet, after her family prayed to the Saints who had jostled in the same womb, Saints Evaristus and Clement, the pair of infants were delivered safely and the mother saved from that grim fate, going on to raise her children due to the pair of Saint’s intercession.

Canonized in Octavus Aurea Bulla Helenam

HIGH PRIEST ST. EVERARD I OF AL’KHAZAR

RED CROSS

Patron Saint of the Holy Tradition, and those Persecuted for their Faith

Born in the late 1200s as a prince of the antique House of Hightower, Saint Everard is widely known for his active resistance and persecution against the Iblees cults and Sheffield regimes. Among the unsophisticated clergy of High Priest Bernard's peerage, Everard distinguished himself as as scholar and keeper of holy rites, a traditionalist through and through. He was a disciple of St. Daniel, establishing various enclaves of his faith in the Oren frontiers and helped standardized the Church in a time of uncertainty. Yet, while the city of St. Daniel, Al'Khazar, was aflame with pro-Iblees sentiment, its very King conducting in the black worship, Saint Everard remained steadfast in his communion, performing secret vigils and taking to exile to insure the faith would survive against the onslaught of the Undead. Tortured, branded, and persecuted, the mythic Hightower never submitted nor faltered in his dogma, refusing to accept Iblees as anything more than a wicked fallen Archdaemon.  His adherence to traditional Canonist sentiments and devotion to his Creator have exemplified him as a model for all the priesthood to follow, as Everard kept his faith and vows despite the world around him crumbling to ash. He passed in his sleep in 1320.

Miracles:

1. A group of Aegan clergymen were traveling north to administer the faith, when a Red Cross appeared in the night sky. Being students of St. Everard, they took the sign as an omen and turned away later to discover an Undead warlock nearly crossed their path.

2. Undead prophets stumbled upon the tomb of St. Everard and attempted to resurrect him with their dark arts. Their attempts were a miraculous failure, as their lightning spells were reflected back to their caster, and their hexes proved useless.

Canonized by Prince-Archbishop James I

HIGH PONTIFF ST. JAMES II OF REZA

CROSSED GOLDEN KEYS

Patron Saint of Glaziers, Sufferers of Paralysis and Epilepsy, and Seekers of Angelic Intercession

St. High Pontiff James II was born as Godric Virosi in Reza in 1712. Although his family were glaziers, among his distant relatives were Cecil Virosi (scribe to Ex. Godfrey) and Bl. Fabian the Lesser (spiritual brother of St. High Pontiff Daniel the Great). He was sponsored for seminary in compensation for refitting the stained glass of the Basilica of the Fifty Virgins in the wake of the War of Two Emperors. He began his clerical career by publishing the lost works of his ancestors.

After being ordained, James II was appointed Bishop of Jorenus, then swiftly promoted to cardinal and Vice-Chancellor. He was elected to the pontificate in 1753, taking the regnal name James II after the first High Priest to receive the title ‘Pontifex’ from Ex. Godfrey.

His first act as High Pontiff was to depart the continent, traveling to Athera on a three year pilgrimage. While there, he recovered the lost original copies of the Scroll of Auspice. Upon returning to Helena, he devoted much of his life to a meticulous translation, compared against the work of St. High Pontiff Daniel and Bl. Fabian the Lesser.

His early reign was marred by a difficult relationship between crown and laurel, as some members of the priesthood believed the emperor was complicit in the death of James II’s predecessor. This led him to a public confrontation with Peter III in the streets of Helena. After a private conversation, the future saint campaigned to correct the disharmony between their offices, issuing many golden bulls to clarify their respective roles. He renewed the practice of referring to the emperor as his twin brother, in the model of Evaristus and Clement.

After restoring the Church’s relationship with the crown, James II went to work reforming the Church. He began by publishing a complete translation of the Holy Scrolls, making scripture available to the public for the first time in the Church’s history. During the Inferi invasion of Arcas, he witnessed several visions of the Archangel Michael, receiving from him a miraculous banner marked with the Argentate Star, and a gold coin bearing the archangel’s symbol. James II conferred the banner upon Philip Augustus, appointing him pontifical gonfalonier. At the last battle of the Inferi War, heeding the petition of the High Pontiff, the Archangel Michael interceded on the side of the Descendants. Among the aforementioned accomplishments, the High Pontiff also restored the institution of the Holy Palatinate, coronated four human monarchs, and presided over the peaceful separation of the Holy Orenian Empire and the Kingdom of the Haense.

James II’s palsy developed into full paralysis, and he passed away peacefully on the 7th of Horen’s Calling, 1802 at the age of 90. His was the longest reign of any High Pontiff to date, at exactly 49 years.

Miracles:

1. Upon James II’s death, an unearthly quiet fell over the room, and the distant voice of the Archangel Michael was heard shepherding him into the Seven Skies.

2. A glazier fell and broke his back while repairing the windows of the Basilica of St. Heinrik after the Diet of Karosgrad. On the advice of Philip Augustus, the glazier prayed for the intercession of the late High Pontiff. Upon waking the next morning, he found himself miraculously cured.

Canonized in Octavus Aurea Bulla Providentia

ST. HUMBERT ‘THE TITAN’ OF BAR

COLOSSUS

Patron Saint of Regents, Perseverance and Defiance against Evil

Despite being born into the Savoy cadet branch of de Bar, Humbert rather quickly took the cloth, delving deeply into the scholarly works of the faith and prospering underneath the tutelage of Pontiff Daniel I, and thus quickly became the Pontiff’s Vice-Chancellor. When Daniel I had gone on pilgrimage, and the Schism Wars erupted, it was Humbert who stepped into the limelight, fervently defending the faith in the Pontiff’s absence. He declared himself regent, and called on Savoy, Akovia, Adria, and the proto-Haensic states to rally together to fend off the schismatic threat. Such bold strokes earned Humbert the title ‘Titan of the Faith’, and he was recognized as the second most influential clergyman of the Schism War.

Miracles:

1. A heartlander nobleman and a clergyman had gotten into a heated debate over the causes of the Schism War, a hundred or so years after it took place. In the heat of the moment, the nobleman caused an idol donning the titan of Humbert to be knocked over, broken in two. When the nobleman went to pick it up, however, the idol resealed itself, the symbol glowing faintly for a fleeting moment.

2. A rampaging olog came to cause destruction to a hamlet of pious Canonists. Invoking the intercession of St. Humbert, it is said by legend that the reeve grew to a colossal height of nine feet, and grew for himself the strength of a bull. The reeve then sallied forth from his home, giving the olog a wholloping, and rescuing the village from his devastation.

 Canonized in the Sixth Golden Bull of Johannesburg

ST. JOHANN OF REINMAR

CRACKED AXE

Born Johann Erich Barclay in 1826, Johann ascended to the position of Duke of Reinmar at the mere age of 4, after the previous Duke of his father, Erich Barclay, died as a result of a unsuccesfull hunt. Almost the entirety of the Barclay’s youth was spent in study and training, which resulted  his overall life to be one of arduous duty and stoicness. Around the age of 14, the Barclay would enlist in the Brotherhood of St. Karl, beginning his journey through the ranks of the Haeseni army.

At the mere age of 18, following the retirement of Ailred Ruthern, Johann became the 5th Barclay Lord Marshal of Haense and only a few years laters, the continent of Almaris would be plunged to the longest and most brutal conflict it had yet to see. During one of the Brotherhood’s mining trips across the mines of Almaris, the force of Haeseni would by accident arrive at the coronation of the Prince of Savoy, Olivier Laurene, where the infamous Michaelite Schism took place. Leading the force of around 2000 Haeseni, Johann was chiefly responsible for securing the High Pontiff, Everard VI and escorting him to Haense safely. The Barclay patriarch would also during this incident denounce and disinherit the false-pontiff Michael I, who had previously been of the House of Barclay.

Shortly after this, the Sinner’s War would begin, which saw Johann lead the Brotherhood of St. Karl through the entire conflict, which spanned multiple decades. During this time the Barclay Marshal would be responsible for conducting multiple smaller-scale raids into Orenian territory as well as boosting the Haeseni army’s numbers to considerable heights. Johann also partook in all of the field battles during the Sinner’s War, where most notably he led the Haeseni forces during the Battle of Karosgrad.

While the Sinner’s War was raging, the Barclay also led multiple exploration parties into the Voidal Hollow, where the Brotherhood would battle the Ibleesi forces and cultists. Also notably towards the end of the Sinner’s War, Johann and his wife, Georgina Barclay, would embark on a pilgrimage accross the war torn continent, visiting places such as Savoy and Oren, while carrying no weapons nor armour. 

After the end of the Sinner’s War, Johann would continue to reign both as Duke of Reinmar and Marshal of Haense for almost a decade, before deciding to abdicate after a tenure spanning a little over 4 decades. During his way back to his home in Reinmar after having sent the King of Haense a letter of abdication, the Barclay was murdered by unknown bandits. 

Miracles:

1. During a patrol of His Holiness Pontian IV’s crusade, a rally of Barclay men was struck down in surprise by the darkspawn themselves. In a series of unfortunate events, the Count of Minitz Leon Barclay was removed from his horse by the darkspawn and held to the wet soil with no chance of fighting once more. Alas, in the midst of this defeat, a bright line is said to have shone from the Skies and a voice of the Blessed Johann belting forth to the Barclay soldiers; an urging voice of might and combat, encouraging the troops to fight through the creatures of the dark. It was then, as the light faded once more, that the Barclay soldiers rose and defeated the darkspawn in swift precise swings.

2. In the events of the Orenian anathema of Philip III and Anastasia I, the Blessed Johann was ambushed by two Orenian soldiers with naught but a broken axe by his side. It is said the Blessed Johann overcame these Orenian soldiers, and by the end of the fight his axe had been healed from its splintered state. His axe still lay in the crypts of the Barclay; whole as a newly made weapon, never rusting till this day.

Canonized in the Seventeenth Golden Bull of Jorenus

ST. JOHANNES OF AESCULUS

GREEN STAFF

Patron Saint of Missionaries to Foreign Lands and those Falsely Accused

Johannes Vos Bracchus IV de Ruyter, son of Saint Publius Bracchus, was already an eminent scholar of law and theology before his decision to become a priest in 1501. Proving himself to be indispensable to the Pontifical court, Father Johannes quickly rose to the Diocesan seat of Courland, and held a variety of other positions such as Auditor of the Tribunal and Dean of State. During his first few years post-ordination, he developed a method for standardizing citations from the Holy Canon. Bishop Johannes’ legal abilities were also brought to the notice of Emperor John I Frederick, who appointed him High Judge of the Court of Common Pleas. In 1545, High Pontiff Lucien III appointed him Archbishop of Cistercia, charging him with the task of converting heathens in Vandoria. 

However, after High Pontiff Lucien III’s death, Archbishop Johannes and Archbishop Oliver Blackwell-Greymane both nominated themselves to sit upon the Immaculate Throne. Archbishop Oliver, soon to be known as High Pontiff Tobias I, won the Synod of 1546, and the rift between these two clergymen would continue for the foreseeable future. Archbishop Johannes was soon excommunicated and thrown in prison, for allegedly speaking against the new High Pontiff in private and plotting against him. In 1551, the destitute Father Johannes was found dead in his cell, supposedly due to starvation. Soon after, High Pontiff Daniel III lifted Father Johannes’ wrongful excommunication, and posthumously apologized for his mistreatment.

Miracles:

1. Whilst on a mission to a settlement of Norlanders, a pair of Judite monks were harangued by the local warlord. He seized the men, and planned for their execution by a blot. Begging the intercession of St. Johannes, they were miraculously freed of their chains in the dead of night, and fled the village with their lives intact.

Canonized in the Fourth Golden Bull of Mount Saint Humbert

ST. JOREN OF PARADISUS

IRON SHACKLES

Patron Saint of Mountainfolk, Winter, the Imprisoned, and Highlanders

The third and youngest son of Horen, Joren established the kingdom of Edel upon the scattering of Horen’s people. When Harren attacked the kingdom of Aaun and murdered their brother, Godwin, Joren took it upon himself to provide sanctuary for Godwin’s only son, Owyn, and named him ‘Prince of Alstion’. Upon Harren’s treacherous capture of the uncle and nephew, Joren cast Owyn into the sewers of the holy city’s ruins, saving his life.

Joren would spend many years trapped as a political prisoner in his own brother’s keep, each day praying and remaining strong in his faith. It was this act of sacrifice that paved the way to Owyn’s rise in power as ruler of Idunia, where he finally defeated Harren and freed Joren from his shackles and the years of imprisonment.

Miracles:

1. When the dwarves had kidnapped a platoon of Canonist soldiers in the midst of the Schism War, the soldiers found themselves deep in the mountains with nothing but the chains that bound them. However, on the seventh night of their capture, an apparition of St. Joren revealed itself, blinding the Urguanite captors. The apparition did then free the men with a swipe of its hand, and led them to their freedom.

 Pre-Modern Canonization

ST. JUDE OF PETRUS

INKWELL

Patron Saint of Theses, Scholastics, Authors, and Monasteries

Born in Petrus, Jude began his holy journey at a young age, becoming a deacon in the holy city of Cyriaum. Dedicated to his studies and the spread of the faith, he quickly became the first abbot of the Cyriaum monastery, where he personally taught those who flocked to the Church.  He soon developed a strong friendship with H.P. St. Daniel I, and rose to be a bishop of the faith. As the Schism Wars began, Jude was unafraid to defend the Canonists from the schismatic threat, becoming the first warrior monk amongst the Church’s ranks.

However, Jude was most well known for his numerous published theses and sermons. Out of the thirty-five he had written, only twenty-four have been discovered thus far, but each of them stand as powerful, thought provoking pieces to guide the future generations of Canonists and clergymen. His writings were so influential, that near the end of his life, Jude managed to convert hundreds of heretics, most notably an entire band of orcish apostates. 

Miracles:

1. After the fall of Adria in the Ducal War, the Belvitz church had caught fire in the midst of a chaotic raid, leaving nothing but rubble and ash. However, a wandering monk sifted through the wreckage of the abandoned city, and discovered a locked away chest. When he opened the box, he discovered seven of Jude’s theses, completely unharmed and undamaged. 

 Canonized in the Fifth Golden Bull of Mount Saint Humbert

ST. JUDITH OF CZENA

COWL

Patron Saint of Wayward Women and Nuns

Sister Judith Ann of Czena rose to prominence in 1648, when Archbishop Elphias of Metz (later High Pontiff Jude I) appointed her Abbess of the Annsden and Jorenus Abbeys, and Mother Superior of the Sisters of Annsden. Beginning with a meager band of sisters, Mother Judith established a strong following of monastic women, using her abbeys to educate and enrich the lives of those all across Haense. On several occasions, local girls of poor reputation were placed under her care to repent and reform, each of which returned from the Abbey with newfound faith in GOD and His word. When monastic clans of tonsured sisters in Belvitz, Evereux, and Jorenus were consolidated under the Order of Blessed Catherine, Mother Judith was the obvious choice to be appointed Holy Mother of the Church of the Canon.

For three decades, Holy Mother Judith fervently promoted works of the faith both within her monastic sisterhood and secular localities. She found herself active as a healer in High Pontiff Jude I’s holy war for Halsworthy, and in the Cyrilsburg mayoral elections. While a competent stewardess of her lands, however, the sisterhood gradually fell out of popularity, and Holy Mother Judith abdicated from office in the 1680s and perished soon after.

Miracles:

1. A nunnery in Belvitz was taken by the flame of arson by a heathenous troupe of Reiver bandits, and the nuns therein were forced to flee. After seven days of prayer invoking the intercession of St. Judith, the nuns returned to their former home, and miraculously found it perfectly rebuilt, as if the lick of the flames had never touched it.

 Canonized in the Fourth Golden Bull of Jorenus

ST. JULIA OF PARADISUS

GOLDEN RINGS

Patron Saint of Mothers, Matrimony, and Exorcism

The wife of Horen, Julia was a gentle soul who was devoted to her husband, children, and the Lord. After her husband embarked on his journey to the Grotto of Gamesh, pious Julia was left with her young children to tend to the camp of Horen. It was then that Iblees, in disguised as Horen came to the camp, trying to lull the people down a path of sin and iniquity. Before he had the chance, however, it was Julia who stepped forth, seeing Iblees for what he truly was: the Deceiver, and she cast him out from the camp. She would go on to defend her children from the iniquity of Saul, preserving the holy bloodline of Horen.

Miracles:

1. When a disguised necromancer tried to corrupt the flesh of an expectant mother, a bright light erupted from her golden wedding band about her finger. When the light faded, the necromancer was blinded, and its true form was revealed, allowing the woman time to escape. Months later, the woman birthed triplet sons.

 Pre-Modern Canonization

ST. KING CAIUS OF THE WESTERLANDS

CLOWN

Patron Saint of the Westerlands, Humor and the Fight Against Undead

Caius Horen was born during the Fifth Empire during the reign of John III to the small Barony of Senntisten. A rather sickly and craven boy, Caius’s father, Arch-Chancellor Leopold of Marna, constantly threatened to have him live the remainder of his youth at a monastery. This threat of losing freedom and family spurred Caius into working as diligently as he possibly could. He undertook squirehood and worked fervently in his youth for the bustling administration as an assistant. Eventually, he earned his spurs yet had not seen any battle.

The Arch-Chancellor could not remain in Johannesburg forever. Having discovered a necrotic portal to the Drakaar Mordring’s realm, the Sunless Sanctum, the men under Leopold’s employ moved westwards in order to establish the fortress of Death’s End. Suddenly, Caius was stripped of his warm heartland home and thrown into the frigid wastes which were brimming with undead. This did not stop his endeavours to prove himself to his family and peers - it made him work even harder.

Leopold was not yet convinced of his son’s valour and thus entrusted to him the sacred duty of “Door Boy” to prove his worth. While in the fortress, Caius flawlessly managed its keys and locks in order to sift out possible assassins and nefarious agents. While on the battlefield, Caius took arms with his fellow Companymen and conquered his fears when he fought knee deep in snow to protect Humanity and all which was sacred. As the Westerlandic Prince, Caius also engaged in numerous diplomatic missions throughout the world in hopes of acquiring aid to combat the undead threat. Over time, the soldiers of the Westerlands began to truly see Caius for what he was: a hero to be loved. It was why there was no conflict for Caius’s succession to the Westerlandic Throne.

Following the destruction of Johannesburg, Leopold had schism’d from the Church of Canon due to his disdain that the Church had propped up Courlandic usurpers. After his father’s abdication, Caius would remedy the schism and return the bustling Owynist sect to the Canonist fold. The situation in the Westerlands deteriorated, however, and Caius utilized his newfound charisma and courage to keep the morale of his troops high in those deathly wastes. 

Though a man of the people, his benevolence did not make him feared by would-be schemers. Courlandics who were spiteful of his lineage and the self-indulging eunuchs within Caius’s own council began to chip away at the man that was Caius. Soon, Caius and his only son would become the victims of attempted assassination. His son was not so lucky. Driven to the point of insanity, Caius adorned himself with clown’s makeup and vanished from the Westerlands as the eunuchs slew one another and the walls began to crumble. The Westerlands had perished, and Caius had gone into exile.

Two decades later, a band of Lucienists were fleeing North from the ruined husk of Johannesburg. Pursuing them was an endless horde of necrophages which demanded their flesh. Those Lucienists took shelter in the cold and desolate ruins of Senntisten where they discovered a clown sitting lonesome atop a throne. The figure introduced himself as Caius and with a chuckle he aided those men in the barricading of his fortress. A great battle ensued and many lives were lost; though, the living won the day. Unfortunately, Caius had taken an arrow through the ribs and in his final moments he had returned to reality. That clown had been replaced with a man accepting his fate, one who had performed one final blessed deed to protect those who would oppose evil. And so ended the tale of Caius Horen.

Miracles:

1. A Rhodesian peasant was accosted on his travels by what he recalled as a robed skeleton that demanded a blood tithe from him in exchange for his life. The peasant attempted banter with the necrotic but the dark entity was insistent and came close to cutting down the Rhodesian. The peasant dipped his head low, unable to make visual contact with the empty sockets of this dark foe and fell to prayer, asking for GOD to send the Lord of Laughter to make light of this situation and save his life. Just as the robed skeleton had finished its malevolent monologue, a round red rubber ball appeared on its noseless face. The peasant looked up then, and through finding some humor in this despair he reached out to squeezed the red ball and it honked. Believing the peasant was of powerful sorcery, the necrotic opted to flee before more was done to his being.

2. Far across the sea in the land of Gaekrin, a Lector Novitiate was tasked with the sacred responsibility of managing the keys and locks of Ard’Kharyll. When distributing keys to a Father Lector during a tour of the greater fortress, the door to the Lectorate’s orphan nursery inexplicably became jammed. The Novitiate, in embarrassment, muttered how King Caius never had to deal with such a problem. The Father Lector reached for the door knob to inspect it; suddenly, it began to glow. The Lector released an eldritch howl of pain as their true, dark form was revealed! The necrotic became stuck to the knob and that shriek gave way to burning embers as the creature was turned to ash. The Novitiate, awestruck, opened that door with ease. It appeared that Caius had not only protected Lectors from betrayal, but also the babes the creature sought to feast upon.

Canonized in Tertia Aurea Bulla Jorenus

ST. KING OTTO II OF HAENSE

OPEN HAND

Patron Saint of Crusaders, Family, and Charity

St. King Otto II, born Prince Otto Georg Barbanov, served as a courtier in the restored Haeseni court of Stephen I and worked as a diplomat under the Palatine Saint Henrik Bihar. He was known for his humility and strict adherence to moral doctrine, which clashed greatly with his cousin’s more extravagant court. Otto maintained a close circle of advisors and friends, mostly of ordained clergy, which included the future pontiff Everard IV. In his father’s three months as King, Otto served as crown prince with dour respect, creating the record-long sixteen-hour hymn for his elevation as heir.

Otto ascended to the throne of Hanseti-Ruska in 1627, and his reign saw Haense continue the economic and cultural boom it experienced under Stephen. Otto, as a committed Canonist, created many royal hospitals and institutions of faith within Haense, as well as the first irrigation system stretching across the Rothswald and Wickswald. Lavish donations were bestowed upon canonist charities and orders within Haense, and Otto encouraged a theological revival in Haeseni sciences. To pay for much of this, Otto II cut down spending on the armed forces and military.

Haense maintained relatively peaceful throughout his reign, except the brief of Vasiland by dwarven forces in 1635, where the army faced a considerable loss when allied with a coalition of fellow imperial vassals and dwed loyalists. Otto also joined the Third Crusade as one of its main leaders, alongside the monarchs of Marna and Renatus, successfully besieging and capturing the pagan capital in the process.

The historical and spiritual memory of King Otto II remains an important fixture in the lives of the Haeseni and the Most Holy Church. Unlike many of his predecessors and successors on the throne of the Kingdom of Hanseti-Ruska, Otto II is largely remembered for his fidelity to family life and took his vocation as a husband and father with high regard despite the tumultuous interwars of his era. Over a century later, High Pontiff Everard V beatified the late king in 1718 in the Fourth Golden Bull of Jorenus, recognizing his stalwart efforts in service to the faith and his virtuous character as a man who upheld the standards of Genere Vitae (1623).

Miracles:

1. During the Rubern War, also known as the AIS war, the Imperial army suffered countless defeats. These continuous defeats significantly harmed morale of the soldiers, leading to numerous desertions and a constantly decreasing chance at victory. Yet another defeat seemed imminent in 1742, when reports of a sizable AIS army reached the Haeseni capital of New Reza. Having no choice but to sally forth and attempt to repel the invaders, the commanders all invoked the name of Otto II, the Norland crusader who had beaten them over a century ago, and took to battle. Rather than the defeat they had been expecting, the Imperial army totally routed the AIS force, giving the Empire their only major victory of the entire war.

2. Again, during the Rubern war, a lone soldier found himself caught behind enemy lines after the Imperial loss at the Battle of Adria in 1753. Fearing for his life, the soldier prayed to Otto II, hoping that his prayers would bring him safe passage back to Haense. He was discovered just before his arrival at New Reza, and many arrows were shot at him to kill him. The arrows however were miraculously stopped in mid-air, and the soldier was able to enter the Haeseni capital and avoid capture and death.

Canonized in Octavus Aurea Bulla Providentia

ST. KRISTOFF OF HANSETI

ROSARY

Patron Saint of Martyrs, Victims of Strife, and Bishops

Kristoff of Hanseti began his journey as a humble initiate to the Order of Saint Amyas. Alongside the Imperial legion, he aided in the coup of the Chivay Empire. After tragically losing a hand and an eye, he quickly realized that a soldier with a missing eye and hand was not a very useful soldier, so he decided to retire as a knight and found a calling in the newly independent Church of the Canon. He rose quickly to become the bishop of Petrus, most notably known for unrelenting bravery and piety against decadence, which led him to his eventual martyrdom at the hands of Dunamis raiders, in his very own cathedral.

Miracles:

1. When a humble monk of the faith was being robbed by a highwayman, an idol of Kristoff fell from the monk’s satchel. A blinding light erupted from the idol, blinding the bandit; allowing for the monk’s hasty escape.

 Canonized in Fourth Golden Bull of Saint Humbert

ST. LOTHAR OF BALIAN

LORRAINE CROSS

Patron Saint of the Lorraine Cross, Princes, Courage, and Heraldry

Born in the year 500, as the Prince of Balian. Lothar is most notably recognized as the warrior-philosopher behind the Lorraine Cross. The Prince in his time elaborated to his companions and courtiers on his banner, explaining that the Cross of Lorraine is a variation on the normal two-barred cross, consisting of one vertical bar pierced with two horizontal bars in the upper half. The upper horizontal bar represents the Seven Skies, the lower represents the World, and the emptiness beneath them is the Void. 

Miracles:

1. Soon after the death of Lothar, a raging orc wandered into a village on the countryside, causing havoc. One such event that came of this, was the orc’s theft of a nun’s Lorraine cross and rosaries. The orc tried to bend the golden cross, but again and again, it did not bend or break, and in fact broke his hands after his seventh attempt.

 Pre-Modern Canonization

ST. MALCOLM OF FJORDHEIM

VIPER

Patron Saint of Daelanders, Storms and the Conversion of Heathens

Known as Maèl Col in his native tongue, Malcolm was a man of Drakkmar descent, from one of the southern tribes in Fjordhem in Aeldin. He was the youngest son of a prominent chieftain by the name of Seighin. As a chieftain’s son Malcolm took many concubines and wives when he came of age, most of them were plunder-wives from the Imperial lands. It was his lust for women that led him to finding GOD. As he led a detachment of raiders from his father’s tribe to the Aeldenic Tribe he came across a small monastic community, thinking this was a abbey filled with monks he came about his normal process of pillaging whatever he could find, although when he came face-to-face with women in habits, Malcolm could not resist but to pursue his carnal desires. He had his host of northmen line the nuns within the main cloister, he inspected the women for their age and beauty and when he found the youngest and most beautiful of the nuns in the convent he decided to take her as one of his concubines. 

The young woman, being a GOD-fearing nun refused his attempts at coaxing her into sexual thralldom, she ran into the inner sanctum of the monastery, the quaint church. Malcolm pursued her, in his wrath breaking many of the saint’s statues within the monastery. When he got in the church he charged forewards, towards the altar as the young woman was against the wall of the tabernacle. He raised his axe to cut the woman down as he approached, but as feet touched the dais in which the altar stood a bolt of lightning stroke Malcolm, sending him flying backwards, yet it did not kill him. This was his first encounter with GOD.

After this encounter with the divine Malcolm became a GOD-fearing man, being baptised in a country church near the monastery he had attempted to raid. There he went ‘missing’, his fellow Drakkmar thinking that he had gotten lost in the wilderness in church for the nun he lusted after. Malcolm spent eight years amongst the Imperials, learning flexio and matters of the faith, translating the Holy Scrolls into the Drakkmar language so that, one day, he may return and preach the Good News to his people. Malcolm was tonsured and ordained a priest after those eight years, many of the bishops and priests thought him to be a lawless savage as the Drakkmar were known to be, thus the bishop postponed his ordaining for many years. When he was ordained a minister of the Canon he had a burning feeling within him, his charism was to be a preacher, and he would preach the word of GOD to his countrymen. 

Malcolm took a wagon to Rhysten, and from there he hired a group of fishermen to take him to the southern reaches of Fjordhem, near Varnhag where his father’s chiefdom was located. When he set his foot upon the cold shores of Fjordhem he trekked for one day and one night before finally locating his tribe. He saw a group of women washing their clothes upon the local river, and amongst them was one of his concubines, Anne which, by Drakkmar custom and tradition, was now a thrall. When he approached her she recognised Malcolm but she still remember the day he had taken her from her home and forced himself upon her. She started to throw rocks upon Malcolm, swearing at him and vexing him, to show that he was pure of heart and repentant he kneeled and touched his heart, his heart then transporting itself out of his chest, rays springing from it and a tongue of flame above it. Anne, being a devout Canonist, recognised that this was a miracle from GOD himself and agreed to help Malcolm in his task to convert the Drakkmar. Anne took him to his brother, Padraig, which was now chieftain after his father’s passing. Padraig was, at first, happy to see Malcolm back, but once he heard that he had left the many gods of the Drakkmar for the singular GOD of the southern folk he went into a rage. The court priests attempted to out perform Malcolm by using magics and vile trickery to deceive the population into thinking that their gods were true. Malcolm simply tapped his walking stick upon the ground, the wooden stick turned into a viper and swallowed both heathen priests whole. The people of Malcolm’s tribe were surprised and many converted. A few weeks later the irminsul was teared down and a church was built in its place as his tribe completely converted.

After many months of preaching and converting some nearby tribes the Synod of Ecclesiastes in Nova Horos elevated Malcolm into the ranks of a Bishop. It seemed that all of Fjordhem would convert to the light of GOD, yet the most powerful chieftain, Goedenfryk, thought that Canonism was an effeminate religion of the south, and thus, thinking the minor chieftains weak invaded their land. Malcolm knew this was to happen, as a dove sent from the Skies foretold it. Malcolm called for his flock’s many chieftains and told them that they must go south, for GOD himself commands it. The chieftains mumbled and some roared, cowardice was not their way, many wanted to stand and fight, be martyred and go into the Skies as Saints, yet Malcolm grew ireful with Holy Wrath, and with a south commanded them to do as GOD wished, the chieftains complied and took their longships and fled south. 

Only Malcolm and a few huscarls remained behind. Goedenfryk’s host came upon the now deserted lands of the Canonist tribes, plundered their goods that were left behind and burnt down their wooden churches. When a band from Goedenfryk’s tribe found Malcolm in his priestly robes and the baptised huscarls they charged them, but the huscarls, filled with holy zeal pushed the small raiding party back, yet more were to come. Soon a bigger party, headed by Goedenfryk himself came to meet Malcolm and his band, the archers shot at them and the tribesmen finished the now dying huscarls, only Malcolm was left. He was captured and led to Tor Lethe where the Drakkmar worshipped their gods and their now-gone witcher king. Goedenfryk decided to blood-eagle Malcolm in order to appease their barbarian gods. Malcolm remained calm, serene, asking GOD to forgive them for they did not know what they did. 

As Goedenfryk started the blood-eagle it is said that Malcolm didn’t squirm nor shout out in pain, he only smiled and looked upwards at the skies. His blood dripped from his back as his lungs were pulled from his chest to create a blood-eagle, Malcolm silently passed away, his soul being transported into the Skies to dine in milk and honey with the rest of the Saintly host. The heathens would later take Malcolm’s head and keep it in vile and cruel mockery of his martyrdom. Malcolm’s converted tribe, inspired still Malcolm’s many lessons and teachings and still adherent to Canonism and the name of GOD, would flee to the Southern mainland in exile. The tribe would become a nomadic community of travellers, and their descendants would form the first wave of the Daelish.

 Canonized in the Fifth Golden Bull of Mount Saint Humbert

ST. MICHAEL OF CORDOBE

WHITE BULL

Patron Saint of Passion, Exiles, Dutiful Service, and the Eighteen Years’ War

Miguel Cortez was born the son of a Canonist convert on the island of Cordobe. He and the other Canonists of the island were driven away and forced into the sea by the pagan inhabitance. He eventually fled with the Cordobonese converts, led by Blessed Rafael de Cordobe, across the ocean to Vailor, landing in Luciensport. Everard II welcomed them with open arms and they in return, aided him in the construction of the fledgling Pontifical State.   

Later in life he, along with his Uncle Rafael,  formed the backbone of what would become the Inquisitorial Tribunal, formed to combat pagans, protect the Pontiff, and purge heretics. Miguel fought many battles against endless foes, participating in holy war against the Dwarves and the Qalisheen, and purging both the Xanist, and Clerical heretics from human lands. He was also responsible for capturing the renegade Abbess, Lorina Carrion for the breaking of her vows, and her conversion to the Qalisheen faith.     

Miracles:

1. While hunting the rogue Lorina of Ruska, Michael and his inquisitors were lost in the deserts of Khalestine. After seven nights of wandering, Michael had a vision in which a purely white lion came to him in the night and led their party to the city of Al'Wakrah, where they learned of the oathbreaker's whereabouts.

2. While the Pontiff Lucien III lay dying in his bed, following the Battle of Marnadal, Michael placed his hands upon a stab wound inflicted by the Azog berserker. After a prayer to God, Michael transferred the suffering of the wound to himself and therein he suffered for three nights.

 Canonized in Second Golden Bull of Johannesburg

SAINT NAFIS OF AL-DIRAHK

UNCUT DIAMOND

Patron Saint of Farfolk, Fishermen, Diamonds, Converts and Revolution

Nafis of Al-Dirahk, born Nafis Yar in the Caliphate of Khalestine, was an orphaned boy born of Qalasheen descent, taken under wardship by House Kharadeen. With this background of a patriotic upbringing, Saint Nafis himself grew too to take pride in his nation and nationality, aspiring therefore to take up arms as a soldier for the Caliphate. This he did, involving himself in the purges of monsters and dangerous foe of the Vailorian Khalestine. Yet, even in times of peace, Nafis sought no rest, instead providing for his family by means of fishing at docks or by ship. It was thereafter that he would serve, only briefly, among the ranks of the Order of St. Lucien, departing from the Order then to instead become a mercenary at the Duke War’s conclusion, later forming his own mercenary company dubbed the Hallowvale Contracting Mercenary Company, it’s ranks filled with many who he fought alongside in the Kingdom of Oren, along with disenfranchised Qalasheen. This would lead to Khalestine coming under the rule of the recently formed Kingdom of Vandoria which was led at the time by Frederick “Decimus” Rovin, once a pupil of Nafis.

Despite his many successes, Saint Nafis was nevertheless captured by Urguan during the Eighteen Year’s War, held for four years and only to be released as Imperial forces advanced, freed from his prison by said Imperial forces. It was then that he returned home to Vandoria, only to be awaited by the Grand Empire of Vanderguan which had become successor to the late Kingdom after House Winter, Kharadeen, and the Dwed had united to form this new state. This angered Nafis, proceeding to lead a rebellion against the Dwed, named the Qalasheen Spring. 

After little success, with the employing of guerrilla warfare, it was Nafis and the rebellion which came out as the victors, the Saint taking the seat of Lord Protector over the restored Kingdom of Vandoria thereafter. With the Caliphate dismantled by his hand and reformed into a Sultanate, the newly made Lord Protector enshrined Canonism as the state religion, having been introduced to the faith and baptized by High Pontiff Lucien III during the Dukes’ War, after he had conquered Vandoria. Nafis would later die of Black Lung, old in age, his impact and legacy lasting, those accomplishments among them being the Sultanate, his actions as Lord Protector which would later affect the spread of Canonist rule for the better, and his legacy continued by his son and daughter, Almas Yar-Lowedge and Rakim Yar.

Miracles:

1. In battle, the son of Saint Nafis, Rakim Yar, adorned the metal mask of Nafis, which the Saint had worn in combat with the undead. It was then that Rakim was hit by an arrow from the enemy which pierced through the mask and knocked him unconscious, only to wake at the battle’s conclusion, unharmed and his armies victorious. 

2. A group of soldiers, stranded in the dead, tainted River Piscatoris, prayed to Saint Nafis for his intercession, soon to receive a bountiful catch of monkfish which swam in from the sea. Free of taint among dead and impure waters, the catch provided enough food for them to find their way safely home.

3. With an unfair tax levied upon Canonist Farfolk residing in Emir Osman al-Mubak’s nation, a missionary of the one true faith would seek audience with the Emir on numerous occasions to request the removal of this tax, rejected each time with the threat of death at the last. After the missionary prayed to Saint Nafis however, Emir Osman was found dead with diamonds pouring from every orifice of his body. Replaced by a new Emir, the tax would be removed and the Canonist Farfolk compensated with those diamonds from the body of Osman.

Canonized in Prima Aurea Bulla Ves

SAINT NICOLAS THE MARTYR

BROKEN BREASTPLATE

Patron Saint of Armorers, the Faith Militant, and Canon Law

Nicolas Barclay was born in 1778 in the city of New Reza on Arcas. An energetic and rebellious child, he spent his youth climbing the trees of the Wickwood and fishing with his grandfather, Osvald Anton. After a prank gone wrong where he almost deafened his younger cousin, Nicolas was tasked by his family to accompany his cousin, Brandt, on a holy quest to recover the bones of Saint Tylos from their final resting place and bring them to the new continent of Almaris. It was that holy quest that set Nicolas on his path with the Holy Mother Church.

He would go on to become a Knight of the Order of All-Saints and eventually be promoted to the position of Equester-Imperator and Praefectus Castrorum upon the reformation of the Order of All-Saints into the Order of Exalted Owyn by High Pontiff Owyn III, whom he also served as Pontifical Secretariat. It was in this position that he would eventually be slain standing against the combined might of the Imperial State Army, Haeseni Royal Army, and the Crow Knights as they stormed the Basilica during the Red Diet of Karosgrad in 1806.