Thesis - The Sibylline Lesson

[Fritaux 28]

Thesis – The Sibylline Lesson

By Father Anseld Dunaidh – Reverend

 

☩

GLORIA PATRI ET HORENO, ET OMNIBUS SANCTIS!

“And as I have created the struggles of the world and the spirit, so too do I bring their 

remedies. For I have given you the pains of the world, and I have given you their cure.”

VIRTUE V:VI – VII

☩

 

Hear ye’, hear ye’!

Good folk of Oren,

 

Nearly two and a half centuries have elapsed since the end of St. Daniel’s reign (1471-1512). The High Pontiff was a learned man, truly, with an inclination to scholarly matters and theology. A true Sibyl, I’d say, though I should elaborate on the meaning of such a term. The word ‘sibyl’ is of heathen origins, referring to one who claims to see the future. ‘Tis–in some ancient texts–reserved for females. Do I call the High Pontiff a Prophetess? Nay, nay. He was no such thing. But he did set a precedent in the Church for theological analysis. He bestowed upon us categories to describe the clerical disciplines. “Sibyllism” is but one of four. It refers to those of the erudite persuasion, who occupy themselves with mathematics, engineering, art or philosophy. Scholars, I say, in service of the Church and God’s good word.

 

As all things in God’s theater of virtue, I believe the Sibylline discipline exists not only for its own sake, but to teach the rest of us an important lesson. In honor of Good Horen and his numerous qualities, the Sibyls place great import in the Scrolls Of Virtue, or Septalogue, of which I myself am very fond. They are exemplars of personal virtue and rigorous scholarship, dedicating their lives to education and the written word. I honor them for that, for these very things are what carry the Empire’s light onward, bestowing wisdom and civility upon our children. Upon our future. And that is the first half of the lesson- regard these clerics for their endeavors. An Orenian should never negate their critical importance. In times of peace, education and scholarship should be among our highest priorities. The Empire’s glory neither begins nor ends with strength of arms alone.

 

Alas, as a scholar myself, I hold the Sibyllists to a healthy standard of criticism. Thus, the second half of our lesson explores how these disciplinarians fall short. Mistake this not for a drab and droning list of pros and cons, nor an overtly vitriolic condemnation. Rather, it is a cautionary analysis. When one dedicates themself too fervently to the learned disciplines, it becomes easy to forget the outside world. The mathematician or philosopher, overly-engrossed in his work, lives a life of abstraction and conjecture. There is a place for this, certainly, in our academies, but it comes with the risk of severing oneself from the world at large. From the Empire. Indeed, some Sibylline clergymen care little for their community’s. As a consequence, they may shirk from their duties as a shepherd of God’s flock. That, I say, is not befitting of any Canonist Exemplar.

 

Since the Sibyls hold Good Horen in such regard, let us look to Book II of Gospel... regarding his life.

 

XXIX: ”So Horen was inspired with the Word of GOD, and he returned to his people.”

XL: ”He went into his camp and found that two thirds had fallen into iniquity, and they embattled Horen’s tabernacle but could not enter it.”

...

XLIII: ”Horen wept for his people, for the sinful could not approach him.”

XLIV: ”He went into the tabernacle and spoke with his wife, who advised him of the sin that corrupted the world.”

XLV: ”Horen went out of his tabernacle and found that in their wrath and wickedness, the unholy had slain each other.”

XLVI: ”They lay upon the ground with the body of Saul, and the whole camp was unclean.”

 

And since some are so entangled in worldly mysteries, let us look to Epistle VII of Spirit... addressed to sorcerers.

 

XI: “So I find that you seek impossible knowledge not for the good of your fellows, or precious wisdom, but in the desire of power.”

XII: “Indeed, this is an insatiable desire, for none can overcome the Lord.”

XIII: “This is the sin of envying GOD, a desire which cannot be attained, and the deepest blasphemy.”
XIV: “Verily, brother, the Lord GOD is the Most Incomparable, and none can surpass Him.”

XV: “And verily you must find satisfaction in service of your own realm, and the realm of all men.”

 

Fair reader, who I assume to be a Man Of The Cloth or True Canonist, let me ask ye’ this. Did Horen, in all his virtue and exalted glory, ever turn from his community? Did he not weep for their sins- and their slaughter? Did he not strive to do better by them? And let me ask ye’ this. Is there not a fundamental similarity between a scholar and a sorcerer whose primary occupations are the unraveling of mysteries, and whose possible motive is the acquisition of power and greatness among men? There is but one greatness, brothers and sisters, and that is God’s Greatness. His Word is not meant to be thrown to the wind. I say, my regard extends to those scholars who do not fall prey to temptation. The ones whose academic endeavors benefit the community and respect the scripture. A cleric is a shepherd of the virtuous. Shall a good shepherd leave his flock to the wolves?

 

☩

ET MISERICORDIA EJUS A PROGENIE IN PROGENIES TIMENTIBUS EUM.

“So I am the Most High, and in pursuit of My Virtue, I bid my faithful this: You

shall not judge your own virtue, be it great or small, for all fall short of Me.”

VIRTUE VII:VIII

☩