The Crusader's Legacy

[_Stigwig 1510]

The Crusader’s Legacy:

 

High Pontiff Saint Lucien I ‘The Good’ of Savoie, formerly Velwyn Ashford, Prince-Archbishop of Savoie, Master and Commander of the Order of the White Rose, Seneschal of the Order of the White Rose,  Former Bishop of Crestfall, Patriarch of House Ashford and progenitor of the Houses de Savoie and de Bar.

 

With the recent talk of the crusade, I have seen it fit to publish a old work of mine - a biography of Lucien I. Edited to fit with more according matters and be a thesis of sorts, I hope it will prove enlightening. Lucien was a man that had come from such humble beginnings as to be born in a penal colony, the son of an exiled man who had lost favour at court. He went on to be the founding figure for Lucienism, one of the most powerful church branches, and organise a crusade to defeat the orcs.

 

Following the failure of House Ashford’s forefather, Sergius, Gwenneg Ashford was exiled to the distant penal colony known as ‘Ulmsbottom’, giving his wife a son he named Velwyn. Living his childhood as similar as most impoverished youth do, it was upon the first day he came of age that he boarded a ship, later discovered to be a galley transporting slaves, leaving the rotting port that made up part of the town and departed for Arethor in Asulon, his intention never to return to such a poor colony.

 

It was during his trip to Arethor on the small vessel that, as most great stories begin, he was struck by disaster and caught within the ice floes south of the icy shores of that realm of Hanseti, ruled by Hochmeister Bealcrest as the time. Managing to survive with little but a scant few possessions he dragged himself to the capitol and seat of Bealcrest in a feat of willpower, swearing himself to Hanseti in the process.

 

It was following a decade or so of diligent service to the stony land that he was granted the stewardship of the lands of Dresden, the title in the Teutonic Order being know as ‘Landmeister’, by the heir to Bealcrest’s fortunes, the infamous Mirtok Denurem. As part of his tenure in this role he was assigned as emissary in matters of state to the realm of Renatus, immersing himself in the religious and cultural beliefs of the Kingdom.

 

Following the Hochmeister’s betrayal of Renatus in the wars around Salvus, Velwyn was recalled to the lands of Dresden before promptly renouncing his position and travelling on a pilgrimage unto the God he had discovered in Renatus. Swiftly facing baptism under the Church of Oren he left the icy and war-mongering lands of Hanseti.

 

It was clear that during this visit he experienced a spiritual awakening, remaining on his route for roughly seven years before returning the lands of Man with a fervour lit in his heart, and after meeting the passionate brothers Thomas and Peter Chivay went on to found the religious militant Order of the White Rose, a force dedicated to racial supremacy.

 

Establishing themselves in the keep known as Rivia, Velwyn displayed his stewardly skills after being named as Seneschal of the Order by quickly ensuring the Order faced a rise in recruits and their ability, leading them on to becoming the largest and greatest militant order in the history of Humanity. Following the Order’s move to the impenetrable fortress of Krak du Rhoswen Velwyn was also installed as the Bishop of Crestfall and Pontiff of the Church by High Pontiff Adeodatus I.

 

It was under his hold of the Diocese of Crestfall that he successfully proselytized the region, using his own considerable influence and forces of the White Rose to cleanse the region of the vast covens of infidels and heretics. Displaying at these times a great passion for matters of the Faith emerged in him, according to witnesses, along with large amounts of personal willpower and determination.

 

The exact details of why his inquisition was so devastatingly effective come from accounts in his court at this time, recording that the future Saint was slighted by the major family of this region, one that identified themselves under the name of Amador, as a disgraced failure, comparing himself to the now dead Sergius Ashford. Following such an insult he launched a frenzied investigation into the house, ending in their denouncement as heretics and subsequent destruction.

 

This, for many, is seen as the general basis of his career as a Flamen - the first prominent one of his kind. His inquisitive actions and militant stance, largely seen to be inspired by his position in the White Rose, are the hallmarks of modern Flamenism and his actions went on to inspire the subsequent High Pontiffs following him: Radomir etc.. to pursue a school of thought similar to him.

 

The personal coat of arms used by High Pontiff St. Lucien I. upon his ascension to the papal seat, it was one of the more common symbols in his missives.

 

Following the travel of the Imperial ships to the new lands of Humanity and their abandonment of these lands the current High Pontiff, Adeodatus ‘The Simple’, resigned - many rumour that he was forced into such an action by the nobility and clergy of the realm following a great eccentric outburst, the sort of which he was famed for. Elected as his inheritor, Velwyn took on the papal name of ‘Lucien’ following his ascension to the position and immediately proved to be of a making far greater than Adeodatus.

 

During his time spent upon the pontifical throne he proved orthodox and devout, reforming and casting out the corruption and incompetence garnered in the reigns of previous High Pontiffs, inducing activity back into the Church and forcing out those that seeked to use it as a tool for their machinations. This change was largely reversed by his successor, Owyn I, but was increasingly needed when he performed it.

 

Upon the arrival of the Humans to the lands known as Anthos he was granted the Prince-Archbishopric of Savoie in the north, upon the border with the realms of Hanseti that he formerly governed. With the aid of a close friend and vassal, St. Adrian of Leuvaarden, and another loyal vassal - House Varodyr - they reformed the region into an industrial powerhouse and the start of a new culture, named after the region in which they were birthed.

 

During these times Lucien fathered his own family, proving as a model to many other families within Savoy that he was charitable to. It was recorded that those Lucien was kindest in his actions too were families, particularly those with upcoming children - the types he would often provide patronage too. His benevolence towards families is clearly shown in the first recorded miracle at his hands, on a visit to Aldersberg he allowed an elderly couple in their fifties who faced an issue of infertility to kiss the hand of his cadaver, them going on to conceive a healthy boy and raise him successfully to manhood.

 

It was during these years that Lucien exercised his considerable influence as a counsel to King Peter Chivay to express his views upon the Sacking of Malinor, famously expressing in a letter to him, “The road to Malinor is very pretty, but you’ll have a hard time marching your army down it.” It was following the ascension of Peter to King that he pronounced, “I kneel to no man.” when asked his stance upon his former master’s ascension to royalty. However, despite what could be considered at first glance as an opinion against the Malinorian invasion is, once delved deeper, simply counsel for his former companion in not to he hasty with the assault. It is clear from St. Lucien’s beliefs that he was of the same cloth as many of the White Rose zealots in his beliefs regarding such elements of supremacy.

 

It was in the year of 1416 that Lucien I. proved his great devotion to the Faith with an act of unwavering strength, forming the militant Order of Saint Amyas, a group that went on to become a staple Savoyard order. Granting a loyal vassal, Guy Varodyr, with the post of Grand Master he declared a grand Crusade upon the lands of the Orcish, raising a mighty host of pious and loyal men beneath the Papal banner and riding south.

 

Quickly securing a mighty fortress, Antrim, and garrisoning it against multiple Orcish attacks he carved out a new Holy Land before reclaiming the lost relics of the St. Lorraine, the objective of the strike, and returning to the lands of Oren awash with spiritual and religious victory over the nonhuman enemy.

 

The effects of this crusade are long reaching, being the first ever successful crusade and helping to recover a host of holy relics. The effects of it are seen to this day, strengthening the case of Flamens, enforcing the message displayed by them along with establishing an Order that still stands. This move, sometimes seen as controversial, has served as inspiration for many other pleas throughout the century that followed - the majority ignored due to a fear of not having as strong a Church as Lucien I. was able to guide.

 

After this victory Lucien I. went on to work closely with St. Thomas of Gaekrin and St. Adrian of Leuvaarden to draft up the principles of a Church sect known as Lucienism, advocating his pro-family and strictly pious teachings. After their publishment this religious reform swiftly gained traction and proved so successful that it inspired others, such as the Order of St. Lucien, to take up his banner following his death.

 

In the late years of the First Empire the High Pontiff began an attempt to leave the clergy and his post to claim his lands as a Duchy in their own right, outside of the clergy, but he never achieved such a goal before the Exodus. Resigning in 1420 on the leave to Aeldin he died at the age of eighty-four in the 1430s.

 

It was during the 1440s that an expedition was launched at the behest of Arjen de Sarkozy to recover the lost relics of Lucien, travelling to Aeldin to do so. After the eventual discovery and reclamation of these relics Arjen discovered that, despite their well-known documented appearance as lead and copper, they had miraculously transformed into items of solid gold - heralding another miracle.

 

Lucien was born an impoverished boy of a noble line yet trapped in exile. Taking his changes he cast caution to the winds and returned to his homelands, joining the militant order of the White Rose and enlisting in the Church. His ascension to the pontifical title heralded reform and an end to the corruption prevalent in previous years: progressive, reformist, bold and a Flamens he was one of the first High Pontiffs for years to have a truly devout outlook. Some may argue his militant views as a Flamen may have impacted negatively on his teachings but all other sources point to his purist views and passionate speeches swaying crowds and having great effects.

 

The actions of St. Lucien this thesis focuses on however is the crusade and how it affected the Church and how he was viewed. The greatest testament to his ability is without a doubt the fact he earned the simple moniker of “the Good” despite being orthodox, strict and calling a crusade. While some may doubt the effect that the crusade eventually had it is always remembered as a glorious victory, as the recovery of holy relics and helping to strengthen a Faith that had become lax through corruption.

 

The fact that he is the only High Pontiff that bears the simple yet great moniker “the Good” and achieved such through the work of GOD, forcing the infidel to submit to his force of arms, we may draw that the true way to a great High Pontiff and a mighty Church is one that is bold, one that does not submit to the will of others and one that is willing - when it is necessary - to use force in the name of GOD! There is no doubt that St. Lucien would not have stood by idle when pious Order-men and clergymen sworn to GOD were hurt by the greenskin menace.

 

Many, such as the Lord Chancellor and Lord Steward, have already pleaded for the High Pontiff to act, publicly and formally. Their actions - for I was there when the former spoke and studied the second’s work - have compelled me to edit this into my previous analysis of Lucien. My thoughts turn indeed to why their words - shown to be rousing to many - do not compel Sixtus. So I ask, what does compel his Holiness? If it is truly GOD he serves, he would no doubt answer this call to arms in defence of the Faith! Yet he does not call for crusade. It is wise to note now that the circumstances are largely similar - a greenskin menace threatens the Church. There are many brazen advocates for a crusade - even the names of Guy Varodyr and Guy de Bar are the same. Are we truly to ignore this message from GOD? If the actions of Sixtus do not mirror those of Lucien I “the Good”, is it time we ask what moniker he will be endowed with at the end of his days (long away may they be)? This situation is similar to old, uncannily so. The choice remains the High Pontiff's, but humanity's faithful have already made their thoughts clear.

 

It is up to Sixtus III. to both forge his own legacy and revitalize a Church that is greater than Lucien’s yet do so through looking to the past for examples. Guidance is needed, and the actions of St. Lucien offer this.

 

A portrait of St. Lucien I, made in Aldersberg circa. 1409.

 

Writ by,

Father Oscar of Norfolk

[Cleggmire_ 130]

So his story has been told, in detail, and with gods favour. Well done.

[John Ivory 4546]

 

A fine piece, an essay written well and clearly researched. The Father Norfolk truly knows a way with words, indeed. This very piece makes me wish to jump with energy, sparking some sort of zealous piety in my blood. I am the High Pontiff, however - it'd seem rather informal for me to do such a thing. So, I have decided to go about responding to this monstrous work.

 

Saint Lucien was with no doubt a good man. A masterful politician, a strong leader, and a pious clergyman, he is the embodiment of what most men would seek to be, I would offer. But he is not to be overestimated, viewed with so much pride as the epitome of a so-called Flamenist attitude. It seems at this point that those Lucienites (if you'd prefer that over Flamenist or Lucienist) who bury themselves deep within the Saint's legacy have grown too blinded by that mistaken pride to see what they truly argue.

 

It is said within this biography, Father Norfolk, that the first crusade (the only one at that) was called in order to retrieve relics of Saint Lorraine. Indeed, perhaps this was done, perhaps these crusaders did retrieve the relics, perhaps they were successful. But at this moment in time, two realms passed the crusade, are we Faithful truly at need?

 

I ask this in response to you because I truly see it not. A lost relic or two are by all-means a good thing to fight for, because our Church cherishes those objects, but where are your lost relics now? Where is the destruction of the Lord's property? Where is the desecration of shrines, murder of priests, rape of the Faithful? It is nowhere to be found. The death of a few soldier-folk is a tragedy, but it is not one that calls for crusade upon the savages - which would ultimately lead to an all-out war the scale of Athera's, which I fought in, and have no wish to see repeated. 

 

There is no theological basis for this crusade to take place. Not a single one. I have yet to be provided with one as well, and have only been insulted by the scrawing of the hawkish Flamenist faction which you, Father Norfolk, would describe yourself to belong to. 

 

The actions of Saint Lucien in his calling for crusade had not the impact upon our Faith that you would see it so. If anything, his actions alienated our Faith even further to be the faith of none but Men, which is the most opposite I would enjoy seeing at all. A crusade pits faithful against all unfaithful - thereby absolutely removing the chance for peaceful conversion, thereby removing the chance for those of the world to embrace the Lord as the absolute majority of all Men have. 

 

You exaggerate the very crusade itself in this piece. The crusade, while perhaps causing quite a bit of fervor for the short time it was issued, truly had no lasting impact upon our Church. It was but an incursion into Ogre territories, a short incursion at that. The crusaders battled it out with the savages for a short-while, wasting Canonist life, and then left as shortly as they arrived, leaving their established fortress to become but a battle-ground for Krugmarite tribal wars against the Urguanians. 

 

It did not have an impact upon our theology. It but increased the idea that we Men are superior to all others in the light of God, it put forth to the peoples of Anthos that the unfaithful are unacceptable, that the unfaithful are weak. Which is simply not something that the Lord would truly think. To the Lord, all are ready to be received - no matter just born, or embracing God upon their very bed of perishment. By calling a crusade, I show the unfaithful the opposite, that we shall put them down with the blade, a baptism by iron.

 

Conversion by sword is perhaps an idea created by the Saint Lucien and his brethren in the Order of the White Rose. This idea has not aided in the growth of the Faith, it has only halted it - it has absolutely confined the faith to that of Men, not to Elf or otherwise. I have since stopped such a practice, and I shall stop such a practice until my last breath.

 

It is so claimed by you Lucienists that I would be calling this crusade in defense of the faith. In defense of the faith, I ask? Against what enemy? The Ogre King is dead, their peoples are in shambles, and they would not even put up a fight. I have kept my ears wide at the news of the recent conflicts between Orenian and Krugmarite, and from what I have heard, it is the Orenians who have started most conflicts, charging like fools into the blazing deserts to pillage and kill the savages you claim are doing the same to we Men. This crusade would mean a siege upon the Ogres, not the defense against one. It is foolish to think otherwise. This is war-mongering, this is hawkish, and I shan't have it.

 

The message of God has been delivered, and it was delivered in denial of your crusade. The Lord is an honest man.

 

HIGH PONTIFF SIXTUS III, Vicar of God, Supreme Pontiff of the Faithful, Bishop of Huss, Primate of Oren, Servant to the Servants of God 

[Daisy 9732]

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