On Canondom

[VIROS 2709]

ON CANONDOM

 

 

A Mirror for Princes by Msgra. Josephine Augusta

 

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Foreword

 

IN NECESSARIIS UNITAS, IN DUBIIS LIBERTAS, IN OMNIBUS CARITAS

“In necessary things unity, in doubtful things liberty, in all things charity”

 

I should note first that in this thesis I speak neither as a representative of His Holiness’ Curia nor as one of my imperial father’s household, but rather as a student of the Holy Scrolls and an author of histories. My perspective is limited, and unless God is willing, it will remain so until He takes me away; I find my solace in the Church and in the words of the Church.

 

Second, I offer my regret to anyone who may read this document hoping for a devotional text or an exegesis. It is, in the larger part, an examination of political philosophy—or better, of political theology. I seek here to advocate for the righteousness of a multiplicity of states within Canondom, and to offer a mirror for princes who would instruct their subjects in Virtue. This is, in its own way, my love letter to GOD and the prophets: an affirmation that we down here in terra still strive for that mission with which they entrusted us. It is also a method of thanking my father, Philip II, and my tutor, Fr. Johan, for their loving dedication to my catechesis.

 

To you who may read it, please pray for my soul, and I will continue to pray for yours.

 

 

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Section I: Ab Aeterno

“From Eternity”

 

There is a tendency among the very zealous to assume that the world inexorably becomes more and more wicked by the day—that yesterday must always be better than tomorrow, and that the world, simply by nature of the prophecy of Auspice, is edging ever closer to the last battle with Iblees.

 

These praisers of things past are right that the world approaches GOD’s glorious victory more closely every day; that is prophecy. But they are wrong to think that the world cannot grow in Virtue beforehand. Who can truly chart GOD’s course, except Ex. Sigismund who saw the bind of time? The last battle may begin tomorrow or we may yet wait another thousand years, as our ancestors did. Whenever the Lord may plan His victory, it is shown in the Gospel that mankind’s path to perfection is not a straight one, although it may be narrow.

 

In particular, I have heard such men cite the Holy Orenian Empire’s voluntary relinquishment of political unity within humanity as a sign of the end times. Indeed, when reading the Gospel, it is easy to draw this conclusion. After all, do not the Scrolls mourn when humanity is divided?

 

“You betray man with your wrath, and once again Horen’s sons are divided.” (Gospel 4:53)

 

"Thus it was that Horen’s people were scattered in all directions, and it fell upon Horen’s sons to gather them.” (Gospel 3:22)

 

And do not they rejoice when the Sons of Horen are in one Empire?

 

“Thus mankind was united in virtue, in the highlands and the heartlands, and in the farthest homes of the sons of Horen.” (Gospel 6:33)

 

“You will know him, for with peace he gathers the sons of Horen, where the sword has divided them” (Gospel 7:53)

 

This attitude is correct, that humanity is best when she is together. But I argue that it is wrong to believe this oneness must be within the Holy Orenian Empire, or any state for that matter. Our common faith must unite us, before any government comes into it. To use the language of the logicians, a virtuous and panhuman government is sufficient to achieve unity in mankind, but it is not necessary. In support of this point, let us note some particular words in the verses I have cited: 

 

“Thus mankind was united in Virtue” (Partial, Gospel 6:33)

 

“With peace he gathers the Sons of Horen, where the sword has divided them” (Partial, Gospel 7:53)

 

A closer reading implies that the method by which political unity is won, and the nature of that unity once it is achieved, are relevant to whether GOD wishes it of us. Let us also review the story of Ex. Owyn, the only prophet not to rule over a united humanity:

 

Quote

“[Joren] said to Owyn ‘My nephew, whom I have instructed faithfully in virtuous rule, none shall ever take the north without the favor of GOD, which has been withdrawn. Your people are scattered, and cry out to be ruled. Take the virtuous subjects of Idunia, and reclaim your inheritance. Sustain what the Lord has given you, and strike not your armies into Edel. For me, I shall return to my home.’ So Owyn ruled as King of Aaun and Idunia until his sons reached the age of manhood.” (Gospel 5:9-14)

 

Here we see Ex. Owyn’s royal uncle advise his nephew that he could not realistically achieve unity with his lost cousins in Edel. As GOD  had earlier said, “that which is done is not undone,” (Gospel 4:55). As the lords of mixed blood had now seen Ex. Owyn kill Harren Horenson, thereby violating a command of GOD spoken before their very eyes, he could not hope to instruct them in Virtue through conquest. The prophet, then, is enjoined to rule over only what land he has at his disposal, and not to seek more. This is the first instance in the Gospel where it is implied that the secular authority of even a prophet is limited by the strictures of practicality; if Ex. Owyn were to wage a hopeless war of reconquest, he would only bring more iniquity, not less.

 

In contrast, his spiritual authority was unharmed: at GOD’s command he anointed servants in his lineage (Gospel 4:61), these becoming the priesthood, and set up leaders among them (Gospel 5:4). We know from our history that these priests did go forth into Edel, and indeed all the world, for the True Faith—albeit in a form very corrupted by the ages—was practiced throughout humanity by the time of Ex. Godfrey.

 

Thus scripture acknowledges periods exist where political unity among humanity is impractical, and in those instances, it is permitted to relinquish it. However, the religious obligation to remain united in the Church is ab aeterno, ‘from outside of time’, and it remains regardless. The spiritual world is not subject to the same vulgar limitations as this lowly terra. Just as the kingdoms of Horen’s sons were several yet co-equal, so may be the Canonist princes.

 

Although it is widely accepted, we would be remiss if we did not briefly verify that political unity remains a religious commandment where it is possible. The Holy Scrolls state there is a Throne of Man, and that it is the office of the heirs of Horen and of the old kingdom of Oren. The following passage should suffice:

 

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“And Godfrey pronounced the word of God into the hearts of men, proclaiming unto them ‘We are born from the ashes of the old kingdom of Oren. We are the heirs to Horen and have continued him by this empire.’ And Godfrey set aside the Throne of Man for a holy purpose, consecrating it to GOD. Thus it was sworn that no Son of Malin, of Urguan, of Krug, or any magi shall hold it. The Lord saw Godfrey’s good work, and the forces of evil divided themselves.” (Gospel 6:34-38)

 

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Section II: In Illo Tempore

“In That Time”

 

Having established that political and religious unity among mankind are separate obligations, I now present to the reader a recent case study of this relationship.

 

I have occasionally heard lamentations in my country (in only the most private forums, as such an opinion disparages both the late Empress and our Haeseni allies) that Empress Anne erred in issuing the Edict of Separation, which established the Holy Orenian Empire and the Kingdom of Hanseti-Ruska as co-equal sovereign states. Indeed, I have even heard similar lamentations among a few clergymen, although in their case it is because they perceive a religious error, rather than a mere political one.

 

I have always been more sympathetic to the latter objections than the former, simply because being motivated by an interest in the spiritual welfare of Canonists, they are more selfless.

 

To the amateur politicians, however, I say that it is very clear (to most) that there was no true victory to be won in subjugating the Haeseni by force. Even if imperial forces could have triumphed in a theoretical civil war—make no mistake that with their army comprising a third to half of all armed men in Oren, the Haeseni had an at least equal chance of  winning—the Holy Orenian Empire would not have been worth that appellation if it had done so. Unlike previous secessionist movements within united mankind, the Dual Crown was in most respects a healthy, functional, and pious government. Whatever difficulties the contemporary Aulic government caused their imperial overlords were almost solely in respect to their desire to govern themselves, rather than in any effort to preserve corrupt practices. Even those aforementioned difficulties only very rarely strayed into the kind of active disobedience we would call sin, and a ruler is well-advised to occasionally tolerate his subjects’ failings. Haense’s passive secessionist movement, then, was not comparable to that of e.g. Courland. It did not stray into irreligious disobedience to a rightful ruler.

 

I say all of this not to disparage bygone imperial statesmen, who spilled a great deal of ink on the subject of Haeseni resistance to their government. I truly sympathize and mourn with them that they witnessed the loss of their politically united humanity; I would also joyously celebrate if, in some distant future, the Holy Orenian Emperor, the King of Haense, the Prince of Savoy, the Duke of Rozania, etc., all willingly united into a single country. However, this is similar to saying that I would joyously celebrate if all the prophets returned or if Iblees was destroyed forever. i.e. It is a promise of GOD which we cannot hurry along. He ordains the estates of the world according to His own plan. For us, we merely live in virtuous and obedient anticipation. Therefore, Empress Anne and Emperor Joseph II acted in the most virtuous way possible in the circumstances: they recognized the desires of their Haeseni subjects, and seeing their own presence could only result in needless discontent that may lead to iniquity, they returned the sovereignty of the Dual Crown into the care of King Josef.

 

To quote St. James II’s pontifical address on the event:

 

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“If it is true that the Sons of Horen must be divided temporally, then they will always remain united spiritually in Virtue and in the Church. We will continue to pray that, on some fine day, we may all be reunited in one kingdom of God.”

 

 

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Section III: Imperium Sine Fine
“An Empire Without End”

 

We have discussed the distinction between the religious and secular obligations towards united humanity, and we have just seen an example of this commandment being observed in years past. Let us speak in saeculo, or ‘in the times’. Though circumstances may change and humanity may voluntarily unite, let us assume they will not for some decades or perhaps even centuries. As men, our foresight is limited, and so we must acknowledge the circumstances in which we find ourselves, or spiritual pride may lead us into error.

 

One of the great questions of our age is the nature of the title ‘Holy Orenian Emperor’. This question has been asked before in times when the Emperor reigns alongside other sovereigns, e.g. the Johannian Empire, when John I reigned alongside the King of Vandoria. Indeed, the title may seem to presuppose secular authority over all other monarchs, as it is the highest dignity afforded to any mortal outside of the priesthood. However, we must look to the example of Ex. Owyn: even before the crown (secular) and laurel (spiritual) were divided by Ex. Sigismund, the second prophet still recognized some distinction between his authorities. i.e. While Ex. Owyn served as seneschal in Harren’s court, he submitted to him as his own king in matters secular; but in matters spiritual, we need only to read the Scroll of Spirit to see they differed. Now that the prophets’ spiritual authority is vested in the High Pontiff through the laurel, in what way does the Holy Orenian Emperor receive the authority of the prophets’ crown?

 

The crown of prophets is, foremost, a duty rather than a dignity or a privilege. The Holy Orenian Emperor, as inheritor of the patrimony of Ex. Godfrey, receives the obligation of committing all of his attentions and the resources of his realm to the purpose of harmony within mankind. In matters of sovereignty, he might charitably be called ‘first among equals’, but he must also remember that even this small acknowledgement may threaten his effectiveness coordinating with his fellow sovereigns. In this, he is called to model humility; he must exercise this authority only in the gravest of circumstances, and only in concert with a willing High Pontiff. It would be a greater sacrilege for an Emperor to misuse the Throne of Man than it would be for another to disparage it.

 

The High Pontiff, in turn, is enjoined to recognize the co-equality of other Canonist sovereigns with the Holy Orenian Emperor—to do otherwise would imperil the health of the Church, which cannot become an evangelist of anything so base as a world government. The two men should strive to be in the closest brotherhood and friendship, but never to the detriment of those within their care.

 

 

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Section IV: Virtus Unita Fortior

“Virtue United Is Stronger”

 

We have reached the final point, to which all others of this thesis have led. Lacking political unity under a Holy Orenian Empire, mankind yet maintains a religious unity in the Church. This unity we may call ‘Canondom’, the collective dominions of the Canonist sovereigns.

 

Canondom, as a term distinct from the Holy Orenian Empire (for the reasons aforementioned), implies a broader cultural and religious polity—in this arrangement, the sovereign states are not united in a king or emperor, but in the Church. Therefore their affairs with their coreligionists are in some ways more ‘domestic’ than ‘foreign’, as compared to pagan states. It is expected, for example, that states within Canondom will offer mutual recognition of each other’s laws and peerages, that they will negotiate as friends rather than strangers, and that they will generally act with the best interests of each other in mind. Unlike in the secular international arena, in a spiritual one it is not tolerable that Canonist princes should be adversaries for longer than can be avoided.

 

To use an analogy, the Canonist princes are similar to members of a legislature or privy council (this analogy only applies in their collegial and theoretically selfless method of coordination, not in their actual sovereignty, which I do not deny); they implicitly agree that the spiritual welfare of the body politic is of paramount importance, and thus they should advocate for certain interests without intention of advancing selfish personal or local goals, but rather because they believe that the course they propose is for the betterment of all. Naturally, we should anticipate that men will tend to believe that what is best for them is what is best for everyone—this is, however, a form of uncharity, and we should seek to stifle it with GOD’s help. In this, we must trust the princes to rule themselves.

 

This grand concert is (relatively) easy to conduct when it comes to spiritual matters, as the High Pontiff and sometimes even local pastors are a Canonist prince’s rightful superior when it comes to such things. However, secular contentions between sovereign princes are difficult because they have no superior in those matters. In such disputes, His Holiness is advised to mediate with only the utmost care in order to ensure justice is achieved—where he can avert open conflict between princes he must, for war between confessing Canonists leads to great iniquity. But he also maintains a religious obligation to guarantee that “the crown and the laurel are two in harmony, like unto Evaristus and Clement.” (Gospel 7:60). Thus he must strive to arrange that his own authority, and that of the princes for whom he mediates, are kept in the strictest accord; it is not acceptable that a Canonist prince should subvert the authority of another, unless it be in a form of higher obedience. This is a weighty duty for the High Pontiff, who is the judge of last resort regarding matters of higher obedience: he makes judgements of jus ad bellum, ‘the right to war’. On that subject, note this verse of scripture, in which Ex. Godfrey speaks to High Pontiff James I:

 

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“‘You will be my high priest, as in the days of Evaristus and Clement. I name you pontifex, for you are a builder of bridges.” And he placed the laurel onto James’ head, and thus it came that the faithful were united.” (Gospel 6:60-62)

 

Thus, it is the duty of the High Pontiff and the Church through him to be a builder of bridges among the Canonist princes, acknowledging their temporal authority while affirming his role as their shepherd. Together, we shall all one day be reunited in one kingdom of GOD.

 

 

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LEX PACIFERIT

“The Law Shall Bring Peace”

[MunaZaldrizoti 5674]

The Dowager of Dobrov is delivered the study by the Majordomo, Anna d'Arkent, hoping to muse on it's statements and debate on the finer points made. For all the stresses of this past saint's week, she found the brief distraction well-suited to her, nodding in agreement.

"Yes, united by our faith in GOD, even if we're not united in our various countries. If more of Humanity listened to the words of the Princess Imperial, perhaps we could put aside our quarrels and help Almaris to flourish. In the meantime, we must try and extend our hand in friendship, Lady Anna. Elsewise, we shall get nowhere."

 

@Maevlin

[Publius 3666]

Meandering around the lands of Vasoyeva, Dmitri de Sarkozy would happen upon a deacon on pilgrimage who offered a copy upon a short chat. Stowing himself away, he was initially dismayed by the length and detail that the missive went into about the subject. Coming to enjoy it though, he would allow some mental gymnastics, as the events of the past few days had his mind alight anyhow.

 

"Hrmm... I recall a time in history, in the Empire of John I after the Tragedy of Brelus, there was a Pontiff that had tried to imbue the Crown of Oren with the powers he held before abdication. Here, I suppose it came closest to represent a united humanity in spirit and body - but their successors overturned this, and only the Holy Sea suffered for this. Perhaps I misremember..." He would elaborate to his thoroughly disinterested niece, effectively ignoring him for the simple pleasure she found in her toys.

 

Sighing, the young man would continue to contemplate on this. "Perhaps... Well, at least there is speculation here on secular and temporal affairs. Bold for a Princess to elaborate so much on the state of affairs of both. Supposing this all at quite a time as well. Elaborating more on pride, both within these rulers and their people, can make more sense of the disunity. There was so many routes of study... Flamenism for the hot blooded, the Mystics of old who's mind wandered far, but there is a uniformity that each nation attempts to impose upon their subj-"

 

"Uncle Dima, I cannot have fun if you will not just let me play in peace! Why don't you go to Church if you love it so much?" His niece protested. Thinking quietly for a moment, he took a lesson from her interjection.

 

"Of course. Maybe I should." Sometimes, it was the youngsters that had the best ideas.

[Viggen92 325]

The Metropolitan of Providence nodded slowly as he read the thesis. Once he had finished it he let the parchment fall out of his grasp down onto the desk. The Cardinal then readjusted his glasses and smiled. "Excellent." He uttered, folding the parchment to store it in the drawer.

[valecu 2017]

A believer much like his Imperial grandfather scrutinizes the religious study, strengthening his faith even more. He would proceed to send letter to his aunt, the author. "Amazing work, Princess Imperial!"

[KaiserJacobII 1048]

The Albarosian Cardinal smiles as he lowers the paper onto his desk. He raises his hand and beckons an Acolyte forth, calling "My child, come and behold this thesis! Truly excellent, it is!"

[Narthok 9213]

"Veto" Father Paul would snarl in flexio upon hearing of a woman teaching scripture "The basilica of Providence burns to the ground, a chastisement for the sins of the urbanite. Rather than repent and cast off their sinful ways they insist on spitting in the face of God as if a small child spared the rod. Mark my words brothers this is but the first step on the path to these misguided fools attempting to ordain women. Steel yourselves brothers, for we live in the age of decay. 

 

We shall suffer on this earth, for humanity has committed great sins against the LORD our God. But what is small suffering in the face of God's eternal reward. It is better to suffer a thousand lashes than to be eternally damned."

 

With that the brooding priest would turn and depart from the Cathedral, the masked legionaries of the Legion of Godfrey flanking him as he would make his way towards the cemetery, it was time to pay his respects to Lucille.