Faith and the Age of Man

[Nectorist 7423]

Faith and the Age of Man

A response to Friar Villorik, Father Alderic, Father Petyr, and others.

 

@Xarkly @Crevel @MRCHENN

 

☩ ☩ ☩

 

 

As powerful as they were, Tobias and Aurelius could not destroy the power of the Church. Instead, that was done by Peter III and Heinrik II. 

 

The Schism War was fought in the name of the Church. For their victory, the names Emma Vladov, Andrik Vydra, Paul Sarkozic, and Olivier de Savoie, my ancestor, are enshrined in history. What history often forgets is that they did not do this by themselves. There were thousands of men and women who took up arms behind these petty kings and minor lords. While many have accused these leaders of using this war, and so the Church, as a method for their political advancement, it would not have been possible without the many who saw horror in a future where their faith was slain. Any political gain required the support of the Church, which itself required advancing the interests of the Church.

 

When Tobias the Conqueror overthrew Philip I, the High Pontiff, and the Imperial order, it was the Church that unified the successor states and gave them a common forum of cooperation when acting against Courland. He could not enforce his will on these people, for he violated their Church and for that they would never be Courlanders.

 

When Aurelius threw out the High Pontiff and tried to fashion himself as a God, his vassals steadfastly refused. Hardly a man, woman, or child across the Empire submitted to the will of the Pertinaxi in this case. It was through this deference to the Church, above all else, that they kept a candle of freedom alight, as it served as a point of unity between these disparate states against the strong hand of the Emperor. When it came time for Joseph Marna’s War, the Church was one of the primary unifying bodies, and while this coalition collapsed the faith did not go with it. To resist Renatus, the states of man needed to join together under the Church and find common cause in it.

 

When the Pertinaxi fell, it was the High Pontiff who unified man again under Alexander II and was instrumental in rebuilding a government. Despite reservations from Adrian Sarkozy and Charles Alstion, they placed their faith in the designs of the High Pontiff and all others followed suit. The Empire that emerged was crafted in the vision of the High Pontiff and his Church, and it was clergymen and others who quickly filled the ranks of the government and influenced policy.

 

There are many more examples, but we see three threads in these most famous ones: 1) the benefit of the Church came above secular political concerns and 2) the Church sought to unify man when possible and 3) for kings to maintain the loyalty of their vassals and people, they needed to support the Church.

 

And for it, people kept their faith in the Church. Much work was done on the ground to instill this, as priests became commonplace in villages and courts across the world. Importantly, too, was the vibrant voice of the Church as it weighed in on matters of importance, whether internal debate on doctrine and scriptural interpretation, or on worldly affairs. Some of the greatest minds known to man were closely tied to the Church, whether as clergy or most devout laity.  The voice of the Church was not lent lightly, thus when it did speak all obeyed, for it was a body that remained ever-present in the lives of all and within intellectual spheres that advised policy.

 

However, with the Age of Man came the emphasis on reason, centralization, urbanization, and nationalism. No longer wishing to make loyalty between subject and master a matter of contract, Oren and Haense saw loyalty as a necessary prerequisite towards citizenship. An Orenian was defined as a man loyal to the Emperor because he was Orenian. A Haeseni was defined as a man loyal to the King of Haense because he was a Haeseni. The nation came before all, and that soon included the Church. In this new age, it was not faith that unified a divided man, but the concept of the nation that unified those within designated divisions.

 

Fearful of being displaced entirely, the Church sought to cling on to the highest power it could. Instead of directing the policy of the states it claimed spiritual dominion over, it turned to supporting the political agendas of these states so that it would not be displaced. Instead of being forward-facing in public life, yet muted in secular politics, it did the opposite. This change in focus alienated much of the faithful who saw the clergy as reclusive and unconcerned with affairs on the ground.

 

James II did this when he ordered the Princess of Rubern to swear fealty to the Empire to atone for her father’s sins. This had little to do with any true matter of faith- vassalage does not cleanse the soul- but it was a desire of Peter III and so it was done. It was needless and he should have done as Everard VI did with the Adrian secessionists during the reign of Philip II: not interfere in political disputes.

 

When Owyn III failed to sufficiently appease any one state, he was overthrown by them all. No repercussions came to Oren and Haense, who slew him and dozens of clergymen.

 

Jude II acted well, serving as a voice of mediation between Haense and Oren and exerted his will over Joseph II during the Sedan Rebellion to ensure it did not turn indecent. 

 

Everard VI nearly recaptured the primacy of the Church when he successfully excommunicated Philip III and Anastasia, which incited riots against them and forced them to drop their ambitions and bow to him. This advantage was thrown away with the second excommunication, which was used for propaganda and alienated him from the rest of Oren. The course of the Sinner’s War, ostensibly fought to remove the Anathema, was instead fought to conquer lands for the dwarves and ended with neither Oren’s return to the Church nor the deposition of Philip III. The political calculus of the factions involved did not even consider the Church in the Peace of Eastfleet. 

 

When Heinrik Sarkozic submitted to Pontian IV during the Adrian Rebellion, in hopes of atoning for his sins and rejoining the Church, he was instead sentenced to death. Instead of forgiving him and dictating his next conduct, he instead allowed the Duke of Adria and his fellow Adrians, none of them excommunicated, to be beset within the confines of the Church. This forever hardened the hearts of the Adrians against him and ensured that none would ever entrust themselves to the Church in the event that they desired to see their excommunication lifted.

 

In this present war, only Numendil and Aaun have cited the faith and Gaspard van Aert’s excommunication as the defining reason why they have taken arms against Veletz. To the rest of the coalition, the Church is again an afterthought. If Gaspard was to surrender his arms, and a man untainted by any removal from the Church took his place, this war would not end. Cries of “Anathema” ring loudly but hollowly because this war is solely fought to determine the future of the Heartlands.

 

One must also note that in the cases of Philip III and Anastasia, Heinrik Sarkozic, and Gaspard van Aert, all four deserved their excommunications. However, the act of excommunication affected all of them very little. Their internal support did not diminish, their fates were not dictated by their relationship with the Church, and their enemies did not pursue the interests of the Church. For its part, the Church rarely has acted as a body of mediation recently. It has reduced itself to a branch of foreign policy for the most dominant friendly power, be it Oren or Haense, without regard for even its own interests.

 

This is the direct consequence of the Age of Man and the philosophies that have followed. Kings rule with strong fists and demand unyielding, unconditional loyalty from their subjects. There is no higher power than the monarch who acts only in the interest of the nation. The only institutions that can be trusted are those of the nation. The only brothers and sisters that exist are those who come from the nation.

 

The suppression of the Pontiff’s power over the king is intentional and has been undertaken by all states except Numendil and Aaun, but that does not mean that the Church has been woefully inept at adapting to the new realities of man.

 

What can be done?

 

Firstly, the Church must open itself to debate and intellectual discussion. There must be the freedom to suggest reform and reinterpretation, then there must be the will to implement those that are commonly accepted. Intellectuals have been pushed from the Church, which does not embrace critique. In turn, these intellectuals find service in the courts of kings, where they write histories of the nation, justifications for each action of the king, and manifestos on the inalienable power of the king. Men and women of this character ought to also find a cause in the clergy.

 

Secondly, the Church must be proactive in all matters where Canondom may go to war. This present war could be seen years in advance, yet no action was taken by the Church to ensure that peace could be negotiated. Even now, the High Pontiff has not outlined his interests for Veletz and the people within. Does he wish for Gaspard to abdicate and repent? Does he wish them all dead? Does he wish all of Veletz dead? Where is an outline for peace, or at least an outline for what ought to be done after the war? Just as Daniel II crafted the post-Pertinaxi order of man, Sixtus VI must craft the post-Veletz order of man. He must design the humanity that he wishes to see rise from the ashes of this war and make it known that he will accept no other. The interests of the Church must be plainly stated and advanced through this war.

 

Thirdly, the Church must encourage its clergy and agents to take places of power and authority so that they may represent it in political affairs and argue for its interests within the nation. They must be active in their local communities and attend to both spiritual and secular needs, striking a balance that makes them valued and necessary. They must also be firm and correct the ills of their flock, for we have seen that the king is unable to do so. Members of the Church must be seen as ever-present and ever-helpful, but the Church itself must not act as a branch of government. This trust must be put into its trained and competent clergy and faithful laity.

 

Fourthly, the Church must realize that we live in a different era, one that has not yet broken from the Age of Man. Loyalty is not owed to lord, Church, family, and king, it is now owed only to the king and his nation. Service to God is not the end of all actions undertaken in the name of the faith, but rather the political gain of the state. Culture has been stripped bare of anything that may contradict the will of the king, including deference towards the Church. The king does not need to do anything for the Church because the Church cannot do anything for or against him. 

 

Perhaps time has passed and nothing can be done.

 

Davide of Furnestock

[Asutto 1999]

Erin O'Rourke raised a glass to this Davide of Furnestock fellow.

[Eryane 3629]

"Fine writing that will no doubt be ignored, for seemingly no one wishes to truly reflect and look in the mirror in regards to these matters in particular..." muttered Aurelia of Stassion after reading the work. She saved the document of such with her small collection of other missives she found to be thought-provoking (which was, unfortunately, a rather short stack).

Edited December 15, 2023 by Eryane

[Esterlen 4462]

1 hour ago, Eryane said:

"Fine writing that will no doubt be ignored, for seemingly no one wishes to truly reflect and look in the mirror in regards to these matters in particular..." muttered Aurelia of Stassion after reading the work. She saved the document of such with her small collection of other missives she found to be thought-provoking (which was, unfortunately, a rather short stack).

 

"What a piece of goal!" exclaims the Baron de Wett, "And for me, another brandy - I want to forget."

[Xarkly 12618]

Light favour you,

 

I know not which archives you have studied, nor through which experiences you have lived, but I am pleased to recognise that we are of a similar mind, Davide of Furnestock. For indeed, as you observe, the might of the Church was once so that it could quake and mould the mortal plane as God willed, from times long ago when Exalted Owyn marshalled faithful militants on Edel as Father Petyr notes, to the recent Imperial annals that you yourself cite. 

 

As for how this great power came to be squandered, I similarly concur. Perhaps it is simply that, in a world beset by constant change, the Church simply fell behind. Admittedly, I do wonder if this event was determined by the Holy Light, as the essence of all things and threads of all fate, or whether we have failed God in some way by allowing His Church to falter. The answer is yet obscure to me.

 

In any case, while we are like-minded on many matters, my views differ in some aspects. 

 

As for the Church’s traditional role in promoting the unity of mankind, I am not convinced that therein lies a solution to the powerlessness of the present-day Church. While an Emperor sympathetic to the Church may indeed enable the Vicar of God to achieve many of their goals, this power - in the modern day, at least - would still ultimately be borrowed, and contingent on that Emperor’s sympathy and piety. And, as you will no doubt note from your study, there have existed a great many Emperors who fell prey to the Shadow. I sense you may agree that, in this hypothetical Empire, the influence of the Church would remain sufficiently negligent so as to allow the Emperor to ignore the Church when convenient.

 

In fact, I opine that mankind united may well enable the further degradation of the Church. Though you may protest upon reading this, stay your rebuke a moment as I explain. The power the Church yields on the world stage today is fitful, and derived nearly entirely from leverage. By virtue of the fact that Haense and Veletz feuds, the Church divines some influence as these rivals will seek to levy religious support against the other. This is, of course, a most improper source of power and a testament to the clerical weakness of which I write, but I cannot deny that it forms part of the Church’s relevancy in the eyes of scheming Kings. 

 

It is, ultimately, accountability of which I write. An overlord who can freely ignore the Vicar of God in theory may face no accountability from his subordinate vassals and nationalist subjects. There is some degree of accountability to the Church between feuding states, but it is only incidental on the whims of the sovereigns. Consider those excommunications of which you have written - though their practical impact was mute, it no doubt forms a rallying cry for those who opposed them, a wayward assurance that their cause is true and just. 

 

The ambitions of Philip III and Anastasia I met an ill-fate at the Battle of Eastfleet; Heinrik Sarkozic’s beloved Adria became a footnote of what is now crumbling Veletz; and Gaspard van Aert has provoked a devastating war -- perhaps some will of God was indeed invoked, even if the Church neglected to establish itself in the aftermaths of these events. This is, once again, noting the inconvenient truth that the Church could have done nothing if any of those factions it allied with at the time had erred from the Light, for only by their political machinations could the Anathema be punished in the first place.

 

Now that we have spoken of the crux of my theses, let us turn to the only other matter on which we are not entirely aligned. You view the Church’s role as that of mediator who would bring disputes to a peaceful resolution before the baring of steel. I am not so inclined towards the necessity of peace -- wars, both just and unholy, have characterised our entire history, and I am stalwart in my belief that the will of the Light must often be achieved through force. There is, of course, nothing wrong with peace, but only if properly attained. A peace that does not reprimand those fallen to the Shadow is no true peace - look at the Petran civil war, for instance; a conflict sparked due to the infidelity of a woman who only recently claimed the title of a Queen of Canondom. The Church’s intervention to resolve this dispute, and excuse the sins of Renilde I and Marius Audemar, would have achieved no true peace, as the mark of the Shadow would not have been cleansed.

 

No, the Church should not just be a mediator who can be freely ignored on political whims -- it should be a judge. 

 

An overseer of the mortal planes and vindicators of the Light, who brook no transgressions by human Kings and Queens and who purge the Shadow in whatever for may take; for, as I have written, the Holy Light is a torch that must illuminate those who can be saved, and burn away those who cannot.

 

Without a return to the power of yore, this will never be achieved and the Church will remain forced to barter for what little influence nations will yield. 

 

We must rebuild ourselves, and no longer rely on fickle crowns.

 

May you ever elude the Shadow,

Friar Villorik 

[Nectorist 7423]

3 minutes ago, Xarkly said:

Light favour you,

 

I know not which archives you have studied, nor through which experiences you have lived, but I am pleased to recognise that we are of a similar mind, Davide of Furnestock. For indeed, as you observe, the might of the Church was once so that it could quake and mould the mortal plane as God willed, from times long ago when Exalted Owyn marshalled faithful militants on Edel as Father Petyr notes, to the recent Imperial annals that you yourself cite. 

 

As for how this great power came to be squandered, I similarly concur. Perhaps it is simply that, in a world beset by constant change, the Church simply fell behind. Admittedly, I do wonder if this event was determined by the Holy Light, as the essence of all things and threads of all fate, or whether we have failed God in some way by allowing His Church to falter. The answer is yet obscure to me.

 

In any case, while we are like-minded on many matters, my views differ in some aspects. 

 

As for the Church’s traditional role in promoting the unity of mankind, I am not convinced that therein lies a solution to the powerlessness of the present-day Church. While an Emperor sympathetic to the Church may indeed enable the Vicar of God to achieve many of their goals, this power - in the modern day, at least - would still ultimately be borrowed, and contingent on that Emperor’s sympathy and piety. And, as you will no doubt note from your study, there have existed a great many Emperors who fell prey to the Shadow. I sense you may agree that, in this hypothetical Empire, the influence of the Church would remain sufficiently negligent so as to allow the Emperor to ignore the Church when convenient.

 

In fact, I opine that mankind united may well enable the further degradation of the Church. Though you may protest upon reading this, stay your rebuke a moment as I explain. The power the Church yields on the world stage today is fitful, and derived nearly entirely from leverage. By virtue of the fact that Haense and Veletz feuds, the Church divines some influence as these rivals will seek to levy religious support against the other. This is, of course, a most improper source of power and a testament to the clerical weakness of which I write, but I cannot deny that it forms part of the Church’s relevancy in the eyes of scheming Kings. 

 

It is, ultimately, accountability of which I write. An overlord who can freely ignore the Vicar of God in theory may face no accountability from his subordinate vassals and nationalist subjects. There is some degree of accountability to the Church between feuding states, but it is only incidental on the whims of the sovereigns. Consider those excommunications of which you have written - though their practical impact was mute, it no doubt forms a rallying cry for those who opposed them, a wayward assurance that their cause is true and just. 

 

The ambitions of Philip III and Anastasia I met an ill-fate at the Battle of Eastfleet; Heinrik Sarkozic’s beloved Adria became a footnote of what is now crumbling Veletz; and Gaspard van Aert has provoked a devastating war -- perhaps some will of God was indeed invoked, even if the Church neglected to establish itself in the aftermaths of these events. This is, once again, noting the inconvenient truth that the Church could have done nothing if any of those factions it allied with at the time had erred from the Light, for only by their political machinations could the Anathema be punished in the first place.

 

Now that we have spoken of the crux of my theses, let us turn to the only other matter on which we are not entirely aligned. You view the Church’s role as that of mediator who would bring disputes to a peaceful resolution before the baring of steel. I am not so inclined towards the necessity of peace -- wars, both just and unholy, have characterised our entire history, and I am stalwart in my belief that the will of the Light must often be achieved through force. There is, of course, nothing wrong with peace, but only if properly attained. A peace that does not reprimand those fallen to the Shadow is no true peace - look at the Petran civil war, for instance; a conflict sparked due to the infidelity of a woman who only recently claimed the title of a Queen of Canondom. The Church’s intervention to resolve this dispute, and excuse the sins of Renilde I and Marius Audemar, would have achieved no true peace, as the mark of the Shadow would not have been cleansed.

 

No, the Church should not just be a mediator who can be freely ignored on political whims -- it should be a judge. 

 

An overseer of the mortal planes and vindicators of the Light, who brook no transgressions by human Kings and Queens and who purge the Shadow in whatever for may take; for, as I have written, the Holy Light is a torch that must illuminate those who can be saved, and burn away those who cannot.

 

Without a return to the power of yore, this will never be achieved and the Church will remain forced to barter for what little influence nations will yield. 

 

We must rebuild ourselves, and no longer rely on fickle crowns.

 

May you ever elude the Shadow,

Friar Villorik 

Fr. Villorik,

 

Perhaps you misunderstand me or I have made myself misunderstood. I desire no Empire because I suffer no kings. They are inclined towards the ill and care only about the dynasty. There is no room for faith in the domain of an all-powerful king, for to contend with any other influence undermines his unquestioned authority. Where you may see inspiration in the rallying cries for battle that the faith may provide, I see only cynical ploys. The present war would have happened with or without the Church, and its ends- for the coalition the destruction of Veletz, for Veletz the destruction of the coalition- are designed to meet political ends of the factions in charge, not see to any sort of spiritual welfare or wellbeing.

 

The privilege of the kings to avoid faith cannot be understated. When they are strong, the Church is weak and bows to them. When they are weak, the Church is strong and dictates to them. The power of the kings must be brought to heel by the faithful people, those who demand their voices be heard and the interests of the Church be promoted in greater capacity, or else we will remain in chains. When the power of the kings lay in the vassals and subjects, they sought to act right in the light and interests of the Church, as it was necessary for their own aims. With the vassals dead, the surest vehicle of Church power lies in the people whom it has neglected for too long as it tries to play the game of the kings. Until that day comes, the kings will happily use faith when it furthers their ends, but they will never cede it any degree of authority that may undermine their own. 

 

The Church's role as a mediator must not necessarily mean that they play the role of the pacifist. They were an extremely active agent throughout the War of the Two Emperors and the Time of Troubles, but we would not claim that they did not weigh their fingers on the scales. However, it provided a vision of sorts that could guide the actions of the rest of humanity, and the Canonist Princes, in awe of the power and ability of the Pontiff, bowed to this. We have not seen such forward-thinking behavior from the Church in centuries, as it acts reactionary and not proactively. It does not mediate between factions, but it mediates the secular, political aims of those factions to produce a conclusion that is most beneficial for the Church. Veletz is a lost cause, certainly, but that does not prevent the Church from convening these Canonist powers and putting forth its own desires and interests to see that it may see some benefit from this war and construct the post-war order that will result from it.

 

From Aevos,

Acolyte Davide