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Thesis on Harmonizing Canonist Orthodoxy

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Canonist friars conversing after celebrating morning liturgy, c. 1761




By Friar Benedict, Order of Wigbrechtian Friars (O.W.F)


17th of Owyn’s Flame, 1763


To all readers,

I offer my intentions to the scholars of the Canon, to all believers whose souls are entrusted to the care of holy men:

Almighty God, who rests in the firmament of the Skies, let us never waver in seeking the truth. Let us never be afraid to speak with authority, to offer ourselves in our entirety to bear witness to justice, peace, unity, and morality. Let our Church thrive on the goodness of men, on the unwavering adherence of the Exalted’s Testaments, so that we might renew our minds and souls for the good of all. Pour forth the wisdom of the Godhead so as to illumine the humble servants who shepherd your faithful. For the intention of the Holy Father, cardinals, bishops, priests, monks, nuns, and acolytes, let us pray with conviction. Amen.




The dogmatic beliefs of the Canon Scrolls have bound the fabric of humanity for many centuries, bridging the divide posed by the volatile secular realm of affairs. It is indeed the core of civilization, the soul upon which the conscience and moral integrity of all creation rests. To deny the Truth is to deny one’s humanity, one’s mortality, and one’s connection to the Divine. Just as we have been presented with challenges in each generation, we too are called to the vocation that the prophets of yore had been called to undertake. How must we renew our commitment to the faith? How must we rejoice in the Truth? And lastly, how must be reconciled with differences when they appear adverse to what God revealed to His prophets?


The Catechism of the Canonist Church promulgated by High Pontiff Saint Sixtus IV decrees that to be a Canonist, one must “embrace the truth of the Holy Scrolls which were delivered by the Exalted, and the Church which was established by Exalted Owyn.” There is no denial of this definition, for the Church has upheld her faithful for centuries, safeguarding the flock from the temptations that stray away from Horenic virtues. It is from this premise that has led me to explore the Lendian Question, as it were. The recent controversy has garnered the ire of many prelates, and therefore the entirety of the faithful has fallen into confusion. I write this to harmonize the Kingdom of Hanseti-Ruska, Lendian custom, and the dogmatic tradition of the Canonist Church. Is the Church then, as I established at the beginning, not a source of unity? If not, it should be. I seek to posit that we can harmonize the rift between what the Holy Church has defined as Lendian heresies with the sacred and unshifting dogmatic truths of which the Holy Church has defended for all time. On this, I shall analyze Lendian beliefs, the dogmatic principles of tradition, and how the Canon Scrolls may be a source of unity. We cannot diminish either, but we can look for the union of truth as the Prophets were destined to seek out.


Upon reading the denunciation by the Most Reverend Bishop of Jorenus for the faithful in the Kingdom of Hanseti-Ruska, I was struck with the intellectual attraction concerning how we as humanity can interpret and unify the beliefs of our Church. It is from this vantage point that I find it necessary to rectify the differences, seeking to remain with utmost fidelity to the traditions of the Canonist Church and the direction of the Holy Father and his Magisterium. 




We begin with the theological question of salvation. Salvation, at the heart of the Canonist Faith, professes in the belief that devotion to the Lord God who rests in the firmament of the Skies, acceptance of the Godhead, and virtuous observance of Horenic Virtues merits the acceptance of the soul into salvation. Salvation, therefore, is a grace bestowed by the One who breathes the breath of life. We must recognize our mortality, for we are but clay in the hands of the Creator, absent of life and animation, if He did not assent for us to enjoy his greatest gift of creation. 


The theological suppositions outlined by the Lendian beliefs criticize traditional notions. It may seem like there is a dichotomy of two facets, arguing from what can be perceived as the “traditional” view—predestination. According to Et Principia Ecclesiae Dogma, predestination is the pre-ordainment of time and space, positing that God knows all things and therefore already determines the fate of all Creation, and thus the judgment of his faithful before they are conceived. 


On the other hand, the Lendian beliefs posit that predestination cannot exist because by virtue of creation, arguing that we are given the free will to determine where we shall be judged and sent for eternity. Rather than a pre-arranged afterlife, Lendianism argues that God cannot already deem a man wretched and sent to the Void even before his life begins. Works and deeds, as it were, play a role in our salvation or damnation. Such would break the promise that Horen was given that if all humans were faithful, they would be saved. 


I argue that we can reconcile this dogmatic truth with what the Lendian Question puts forward and how the Church has taught predestination since the Scrolls were imparted to our civilization. Furthermore, I believe that predestination must exist in order for us to accept that God is an omnipotent and omniscient entity, designing the cosmos and materializing the world before us. Let us involve ourselves in compiling our deeds, the omniscience of God, and free will as a formula for salvation. Such cannot be disputed. However, the question of free will as offered by Lendianism cannot deny predestination, but adds to the notion that God has designed free will so that his faithful can reach their purpose. It is the predetermination of all faithful in their mortal destiny that God knows. 


Now, that we have established this, allow me to continue. Since we have laid out that God has predetermined his creation, it is the role of free will that actualizes our actions. The Eternal Promise was made to Horen that if those who abide by virtue, they will be saved. What does “abiding by virtue” then entail? It is the realization of fulfilling the predestined purpose God has given a person to reach their salvation. We need not look far to find a model of acting upon the predetermined purpose that God has assigned to each of us. Were the four prophets not predestined by God Himself to proclaim and reveal the holy word? They were predestined to be His chosen messengers, and indeed they fulfilled this vocation and have reaped their reward in the Seven Skies, triumphantly at the feet of the Immaculate Throne. Moreover, it is written that we shall draw nearer to the Lord through our labors (Virtue 4:6). Therefore, this Eternal Promise to Horen is that all are predetermined for salvation or damnation, only if they realize the calling God has predestined. 




Iovanos, or the belief that humanity is the sole heir to divine grace and salvation is posited by the Lendian beliefs. In the proclamation made by the Reverend Bishop Anton of Jorenus, he refuted the Lendians by citing “Thus the virtuous of other tribes are marching down from heaven, and the Skies are given over to the sons of Horen” (Auspice 3:12). I, by no means, seek to presume that the good bishop is wrong. He is correct, in fact. Therefore, how can we reconcile this? Surely beyond Lendianism, other sects that have taken root with popular devotion for centuries such as Owynism and Lucienism have affirmed, often with much greater zeal and violence, that human supremacy remains at the heart of the Eternal Promise to Horen. Must we disregard these as well? Surely, there is some way to unify the dogmatic rifts and bring together a harmony that the Exalted have imparted. 


Let us return to the Lendian belief in rejecting extra-racial salvation:
“By Godan’s ‘Eternal Promise’, humans were granted the gift of divine essence, or Iovanos, which allows humans the capability to withstand the sheer power of Godan and be able to cross into the skies. However, to the Lendian, this divine essence is more than a mere gift, but a state of mind. It is believed, through the pursuit of monasticism, prayer, and devotion to Godan, one can tap into one’s Iovanos.”

For centuries, the sacred tradition of the Church has emphasized that humanity has received a special charism that succeeded from Horen’s anointed as God’s favorite. Moreover, according to the Catechism of the Canonist Church, “When each race received a blessing from the Aengul Aeriel, God prevented the humans from receiving one, and instead brought Horen up into the Seventh Sky to reveal the Scroll of Virtue and make a covenant with him. This covenant is the foundation of humanity’s special relationship with God: that all humans must remain pure of faith, and that the four prophets would be  humans descended from the line of Horen.” Look at how Horen, the progenitor of Man, was hoisted up to the highest of the Skies. Therefore, the idea of Iovanos is no surprise to us. Other digressions of the Church that I have just previously listed have followed a similar model to demonstrate the superiority of humans.

To conclude, it is an important dogmatic tradition as passed down through the faith that from all four of the brothers, God had assigned Horen, the progenitor of the Human Race, to undergo a sacred covenant, one that Horen alone was worthy. We reconcile this by continuing to support the notion that Horen’s perfection and the succession that humans derive from his loins have imparted a sacred blessing that makes humanity more receptive to God’s grace. Horen had the perfected graces of creation, and so therefore God had preferred him for “he acted with wisdom and restraint” (Gospel 1:40). However, I by no means, affirm that the other races are totally barred from sacramental grace. Rather, let this be a clear statement that we are called created with the magnanimity of God, and therefore share in the promise of salvation if we remain true to His words. The Exalted and their message from God would be void if we could not save races from damnation. Therefore, I also uphold the Church’s dogma in interracial salvation with the precondition of human preference to the higher echelons of the Skies. 




According to the Catechism of the Canonist Church, “The Exalted are the four prophets of Canonism, designated by God to fulfill the promise of perfecting the revelation of the faith by transmitting the Scrolls through them as the heralds of the Truth. Therefore, no one can deny that there are four prophets, four men called by the Godhead. These Exalted have occupied time and space, unifying the cosmic dimension of unbroken word by a perfect deity with the mortal frailty of materiality. Thus, the prophets have perfected the reign of God’s eternal Truth to all ears, all minds, all hearts, and all souls. In the Scroll of Gospel, we are touched by the unwavering commitment of Exalted Horen, whose commands have guided him to accept his anointing at Gamesh to dignifying the world with the holiness of the Godhead’s wisdom when the aengul Tesion bestowed the laurels (Gospel 2:34). From this moment, the history of the world was altered forever. Echoing the Creation story, Horen was the fulfillment of perfection. The world no longer lived in relative space, but was now bound by the unshaking Truth through Horen’s filial obedience and acceptance.

Since we have established that God has predetermined a vocation for us, just as He had done for the Four Exalted who have trekked upon the path of diligence before us, we are continuing in the cosmic unity of the old traditions. This means that creation continues to be called by a universal mission of sainthood to perfect the Eternal Promise and to usher in the order that Horen had opened. Let us return to what Lendian believers have interpreted—Ioranija, or a ‘fifth prophet.’ Now, we can neither know the time or place from extra-Canonical sources. However, the possibility of such a phenomenon is not revolutionary in our present time.

Let us return to the testament that Sigismund bore witness. After the final battle with the agents of Iblees, there remains the final period in which paradise is brought before all of Creation. The divine will that all would be ordered, as preordained, has been realized. In this time of sin, strife, and paradise, the pattern unfolds in real time, as experienced by Horen. The great sins since creation unfolded before God, sowing the capacity to do evil had pervaded time. Thus, it was God who predestined virtuous men to rectify the wrongs. It is not beyond God’s power to call up worthy men to perfect a mission so as to restore the proper order. While we cannot say it is a fifth prophet, since God did not reveal such to the four Exalted, we can, as faithful people, anticipate an anointed time or place for which the manifestation of paradise can be realized. 


The Prophet Sigismund tells us that “So the horn of GOD pours out upon the world, and it is inundated in the waters of Gamesh. And lo! I see the face of GOD, and from his mouth are falling tomes of prophecy. They are washed out upon the world, and the virtuous are perfected before Him (Auspice 3:6-8). Sigismund is telling us to expect a new anointing to occur, one that will cleanse the world of iniquity. It is possible that it shall rest in an individual as God had done so when calling the Exalted, but it also could indicate some other force beyond our comprehension. Let us recall the anointing of Horen. Did God not pour forth the waters at Gamesh to signify the anointing of Horen as a chosen messenger to actualize the Truth and faith to all? We must expect and accept all that the Lord God had ordained before time and space.




The entire premise of this thesis depends on the undeniable notion that the Scrolls of the Canonist Faith tie together the unity of all civilization. Moreover, we cannot continue to place the faith as an intersection for division, rebuke, and strife. The Exalted were called to unify the world through the Truth. Whether their contemporaries were prepared, the Prophet Sigismund offers us a sobering vision, but not lacking the promise of hope that the paradise of God shall be actualized for the mortal plane. It is when we are confronted by Iblees, that is, when we give into the Great Deceiver, we become ensnared by the greed of power. We cannot use the Scrolls, nor the authority of the Church to divide. Surely the prophets saw their role to unify and purify, making a world worthy of God’s providence. I affirm, though, that it is the job of the Holy Father and the Episcopate to rebuke. Such was the authority given by Owyn, by virtue as a spiritual son of God, to the High Priests Evaristus and Clement, to oversee our spiritual unification.

I humbly offer this thesis as a way to unify the current conditions that have rocked the faith, turning priest against layman. We must instead look toward the paradise that Exalted Horen had been tasked to bring, that Exalted Godfrey had sought to continue, that Exalted Owyn had sought to purify, and that Exalted Sigismund had shown is possible.

With obedience to the Holy Father, the Bishops of the Church, and fidelity to the Scrolls, I do affix my name as a servant of the Divine Will. For the intentions of the Holy Father James II, for all the saints whose witness to this simple friar has inspired these words, to those slain for bearing witness to the truth, I pray, Amen. 


Edited by Piov

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“If one is to recognize that the Bishop of Jorenus spoke correctly, one cannot then seek to reconcile our scripture with notions from the Lendian heresy. One cannot negotiate over the substance of an absolute truth: either one accepts, or denies it. Tradition by no means justifies opposing God’s Word and scripture for the sake of local sedition and anti-Orenism. One can bathe in the feces of doves without stating that the dogma of the Holy Church of the Canon is wrong, by establishing a different truth for itself. This Lendian heresy is filth!”


Laurence would write to Friar Benedict, frustrated at this expression of tolerance towards a declared heresy.

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“Ah finally, a pragmatic thinker in the church- and one who isn’t a simple anti-Haense politician in cloth!” Remarks Cvetko.

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[!]Archbishop Bram, Superior of the Order of Blessed Wigbrecht attaches his seal of approval with a letter to Friar Benedict[!]


“Pious brother in the Canon, arch-pastoral benedictions on the promulgation of your first thesis in service to the liberal friars. 


Within the famed encyclical of the Saintly Pontiff, ☩ Sixtus IV [Unitatem in nostri mundi] we read and come to understand, unfortunately, that these times of disunity we find ourselves in at present are a cyclical trend in the history of our communion.  There is a Flexian phrase that best captures the spirit, the goal that all members of the Church universal should strive for in such times offered by the Blessed Father: Unitatem in Regnum Dei. This is not  simply a motto of a pontificate long past, but a resolution in the hearts and minds of all forward thinking clerics. If we are to center our sacramental and theological perspective on unity we come to understand that it is only this spirit that against all else must be most strongly venerated. Unity is Orthodoxy in Theology. Unity is Canonist Communion. Unity is the foundation of our entire ecclesial body. As such, those who compromise such unity should be reproved to the extent that more disunity does not arise from the actions of righteous reproach. This thesis of yours outlines the dogma of the Church and holds  true to the sacred traditions of our faith, accomplishing this goal with specific detail on implied pastoral care. Flamboyant condemnations and arduous solutions are spared for the heart and soul of our Divine Doctrine to be exposed, the true source of communion which restores all disunity. As such- I mark this text with full apostolic accolade.”



His Excellency, ☨ Bram Virgilius Calistovich -  Archbishop of Caeruleum ♗ PH.D, dr.iur.can, D.S.Th, Utriusque Juris Doctor, O.E.Csi.




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Posted (edited)

“A release of the scrolls has caused dissent in the ranks many a time before; the only option is to trim the fat, it is through Flamenist tradition that the enemies of the LORD should be purged by. The vestiges of the Imperial throne must check and the unruly business of the ambitious few for the sake of the many. As the blessed Pontiff Everard II and his successors after him.” so stated Father Casimir of Lochlorn.

Edited by duscur

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A man would pass Laurence on the street, recognizing him immediately, “Cardinal Krisztian?! I thought you were dead! And why are you wearing that large comical moustache and false nose?!”

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"Brother sun and siiister moon..." sings a Wigbrechtian friar as he works on his garden. 

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