Codex Iurius Canonici Danielus Pontifex, Third Edition

Sander · February 23

CODEX IURIUS CANONICI DANIELUS PONTIFEX

CODEX OF ECCLESIASTICAL LAWS OF THE CHURCH OF THE CANON

AS FIRST PENNED AND COMPILED BY

THE RIGHT REV., MSGR. IDE HARRACUS, AUDITOR OF THE TRIBUNAL

AS ORIGINALLY PUBLISHED AND PROMULGATED WITH THE IMPRIMATUR OF

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HIS HOLINESS THE HIGH PONTIFF DANIEL VI

WITH REVISIONS BY

HIS HOLINESS THE HIGH PONTIFF JAMES II HIS HOLINESS THE HIGH PONTIFF SIXTUS VI

EXORDIUM

BOOK I. APPLICATION OF LAWS

TITLE I. FOUNDATION OF LAW

CHAPTER I. THE HOLY SCROLLS

CHAPTER 2. THE CHURCH OF THE CANON

CHAPTER 4. THE DEUTEROCANONICAL TEXTS

CHAPTER 5. THE RECEIVED TRADITION

TITLE 2. ECCLESIASTICAL OFFICES

CHAPTER 1. PROVISION OF ECCLESIASTICAL OFFICE

CHAPTER 2. LOSS OF ECCLESIASTICAL OFFICE

CHAPTER 3. DEFROCKMENT

BOOK II. PEOPLE OF GOD

TITLE I. THE CANONIST FAITHFUL

CHAPTER 1. OBLIGATIONS AND RIGHTS OF ALL CANONISTS

CHAPTER 2. OBLIGATIONS AND RIGHTS OF THE LAITY

CHAPTER 3. OBLIGATIONS AND RIGHTS OF MONASTICS

CHAPTER 4. OBLIGATIONS AND RIGHTS OF THE CLERGY

TITLE II. HIERARCHICAL CONSTITUTION OF THE CHURCH

CHAPTER 1. THE HIGH PONTIFF

CHAPTER 2. THE COLLEGE OF CARDINALS

CHAPTER 3. THE CURIA

CHAPTER 4. ECCLESIASTICAL SUPERIORS

CHAPTER 5. THE DIET OF BISHOPS

CHAPTER 6. THE SYNOD

TITLE III. THE ORDERING OF PASTORAL AUTHORITY

CHAPTER 1. PASTORS AND ECCLESASTICAL REGIONS IN GENERAL

CHAPTER 2. THE HOLY SEE

CHAPTER 3. ARCHDIOCESES

CHAPTER 4. DIOCESES

CHAPTER 5. PARISHES

CHAPTER 6. VARIATIONS

TITLE IV. ASSOCIATIONS OF THE CANONIST FAITHFUL

CHAPTER 1. ORDERS OF HOLY KNIGHTHOOD

CHAPTER 2. MONASTIC ORDERS

CHAPTER 3. LAITY ASSOCIATIONS

CHAPTER 4. THE ORDER OF THE BLACK SEPULCHRE
CHAPTER 5. THE ORDER OF CANONICI

BOOK III. THE SANCTIFYING FUNCTION OF THE CHURCH

TITLE I. THE SACRAMENTS

CHAPTER 1. GENERAL PRESCRIPTIONS FOR ALL SACRAMENTS

CHAPTER 2. MATRIMONY

CHAPTER 3. ORDINATION

CHAPTER 4. CONSECRATION

CHAPTER 5. ABLUTION

TITLE II. THE SACRED CEREMONIES

CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED CEREMONIES

CHAPTER 2. MASS

CHAPTER 3. EXORCISM

CHAPTER 4. FUNERARY RITE

CHAPTER 5. ABLUTION IN EXTREMIS

CHAPTER 6. CONFESSION

TITLE III. ECCLESIASTICAL AUTHORITY OVER SACRED BONDS

CHAPTER 1. ANNULMENT

CHAPTER 2. DISSOLUTION

TITLE IV. VENERATION OF RELICS AND THE DEAD

CHAPTER 1. GENERAL PRESCRIPTIONS FOR VENERATION

CHAPTER 2. EXALTED

CHAPTER 3. SAINTS

CHAPTER 4. BLESSED

CHAPTER 5. VENERABLE

TITLE V. SACRED PLACES AND OBJECTS

CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED PLACES AND OBJECTS

CHAPTER 2. CHURCHES

CHAPTER 3. CATHEDRALS AND BASILICAS

CHAPTER 4. ORATORIES

CHAPTER 5. SHRINES

CHAPTER 6. ALTARS

CHAPTER 7. CEMETERIES AND CRYPTS

CHAPTER 8. HOLY LANDS

CHAPTER 9. THE CROSS

CHAPTER 10. THE STAR OF ARCHANGEL MICHAEL

CHAPTER 11. RELICS AND ICONS

CHAPTER 12. THE RIGHT OF SANCTUARY

TITLE VI. SACRED TIMES

BOOK IV. THE PURIFYING FUNCTION OF THE CHURCH

TITLE I. THE JURISDICTION OF CANON LAW

CHAPTER 1. COMPETENCY

TITLE II. THE TOPICS OF CANON LAW

CHAPTER 1. CRIMES AGAINST VIRTUE

CHAPTER 2. CRIMES AGAINST THE UNITY OF THE CHURCH

CHAPTER 3. CRIMES AGAINST ECCLESIASTICAL AUTHORITY

CHAPTER 4. CRIMES AGAINST TRUTH

CHAPTER 5. CRIMES AGAINST THE COVENANTS

TITLE III. PENANCE

CHAPTER 1. PRAYER AND STUDY

CHAPTER 2. PUBLIC PIETY

CHAPTER 3. CHARITABLE ACTS

TITLE IV. ECCLESIASTICAL PENALTIES

CHAPTER 1. GENERAL PRESCRIPTIONS FOR ECCLESIASTICAL PENALTIES

CHAPTER 2. PENANCE

CHAPTER 3. PERSONAL INTERDICTION

CHAPTER 4. PROVINCIAL INTERDICTION

CHAPTER 5. EXCOMMUNICATION

CHAPTER 6. ANATHEMATIZATION

TITLE V. FAMILY AND RACE

CHAPTER 1. MATRIMONY AND INHERITANCE

CHAPTER 2. GUARDIANSHIP

CHAPTER 3. DESCENDANT RACES

CHAPTER 4. NON-DESCENDANTS

CHAPTER 5. DETERMINING RACIAL STATUS

CHAPTER 6. NATURAL MARRIAGE

TITLE VI. MAGIC

CHAPTER 1. ANGELIC VENERATION AND INTERCESSION

CHAPTER 2. MORTALITY AND JUDGEMENT

CHAPTER 3. SPIRITUAL APPARITIONS

CHAPTER 4. FORBIDDEN MAGICKS

CHAPTER 5. ALCHEMY AND NATURAL PHILOSOPHY

BOOK V. THE PRESERVING FUNCTION OF THE CHURCH

TITLE I. PROMULGATION OF CANON LAW

TITLE II. ECCLESIASTICAL DECREES

CHAPTER 1. GOLDEN BULLS

CHAPTER 2. PONTIFICAL LETTERS

CHAPTER 3. MINOR BULLS

CHAPTER 4. RULINGS OF ECCLESIASTICAL COURTS

TITLE III. TEMPORAL AUTHORITIES

CHAPTER 1. RECOGNITION OF TEMPORAL OF AUTHORITIES

CHAPTER 2. INTERACTION WITH TEMPORAL AUTHORITIES

CHAPTER 3. CANONIST PRINCES

CHAPTER 4. CANONIST EMPIRES

CHAPTER 5. JUST WAR

CHAPTER 6. TITHES

CHAPTER 7. ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY

BOOK VI. PROCESSES FOR TRIAL

TITLE I. THE JUDGE

TITLE II. PARTIES

CHAPTER 1. PETITIONER

CHAPTER 2. RESPONDENT

CHAPTER 3. ADVOCATES

CHAPTER 4. WITNESSES

CHAPTER 5. EXPERTS

TITLE III. THE PENAL PROCESS

CHAPTER 1. PRELIMINARY INVESTIGATIONS

CHAPTER 2. DEVELOPMENT

CHAPTER 3. TRIAL

CHAPTER 4. RULING AND SENTENCING

CHAPTER 5. APPEAL

CHAPTER 6. REDRESS

BOOK VII. LEXICON

EXORDIUM

From the very beginning of the World, when God did blow His breath into the Aenguls and the Daemons (Gospel 1:6), he created Law. He bestowed upon his creation rules to obey, objectives to seek, and bound them to obedience. The Law given to the Aenguls and the Daemons, which is unknown to us, was the first institution of Divine Law.

In his transgression of this law, Iblees committed sin and made God exceeding wroth, for God rebuked the Daemon: “Why have you done that which I have forbidden?” (Gospel 1:21-22). God demanded Iblees’ repentance, which the Daemon refused. Thus law was broken, and punishment delivered to the transgressor.

It is by Divine Institute, granted by the Exalted who are our prophets, that the Mother Church is structured. By the will of God, a single High Pontiff is chosen as His shepherd, and provided with instruction to guide His flock. Canon law derives from these Divine Institutes, which teach the ecclesia how to govern the Church to which they give their lives.

The sun has risen at the zenith of empires and set at their bloody destruction; tyrants have abused and persecuted their people; and schismatics and heathens have clamored for the destruction of the faithful. Yet, governed by her laws, the Mother Church has stood indivisible.

DEO GRATIAS.

High Pontiff Daniel VI

Helena, 1735

With the blessing of venerable centuries, the Mother Church receives a reliquary of wisdom and doctrine written in holy obedience to God’s law. Through the devoted efforts of the High Priests and High Pontiffs, the priesthood, and the laymen, this reliquary has grown, documenting our triumphs and our defeats, and providing the wisdom of ages to its inheritors.

God tells us there is no innovation in faith (Spirit 2:17). Thus, for the better instruction of virtue, we are called to catalog and harmonize these treasures, ensuring our interpretations are guided by the Received Tradition and never stray from the Holy Scrolls. Herein, through the execution of our office and with the approval of the priesthood, we may seek to definitively settle all extant matters of law and governance in the Church, in accordance with God’s will. In time we pray that our successors shall do the same, elaborating upon our work as necessary, and providing the virtue and justice of God to all.

DEO GRATIAS.

High Pontiff James II

Providence, 1799

For many of the Lord’s summers come and winters gone, the Codex Iurius has stood as a great institution of Canon Law and a practical application of God’s wisdom that has seen use by the priesthood of Owyn and the wider Canonist faithful on a daily basis. It has become recognized by the shepherds and the flock alike as one of the key documents of our faith; a testament of descendant intellect built upon the foundation laid by God and His Exalted Prophets.

While, as reminded to us by His Holiness James II, there is no innovation in faith, the world that God once brought about in his role as our Creator is ever changing. With it, this rich tradition of ecclesiastical law given to us by our ancestors must change alongside it to reflect the new realities of the world and better serve the priesthood in its sacred mission. For this purpose, the Codex, as an application of God’s law, is like a compass. It does not matter where one stands in time or place, what matters is the direction in which they are moving, and as the compass will ever point north, God's law will ever guide us towards Virtue and Salvation.

DEO GRATIAS.
High Pontiff Sixtus VI
Apostolic City, 1965

BOOK I. APPLICATION OF LAWS

TITLE I. FOUNDATION OF LAW

§1. A law is established when it is promulgated by the High Pontiff.

§2. Laws provide for the future only, unless expressly provided.

§3. The canon law binds those that have been baptised into the Church of the Canon, unless expressly provided.

§4. The laws of the Canon are universal, and bind all men for whom they were issued.

§5. Ignorance of the law of the Canon by a subject of those laws is never assumed.

§6. Canon laws must be understood in accord with their proper meaning; any doubt or obscurity must find recourse through parallel places in canon law.

§7. Later laws harmonise with earlier. The revocation of a previous law is not assumed unless expressly provided.

§8. All books, titles, and chapters within this codex are canon law.

§9. This codex is definitive and binding. No power shall contravene or alter it, unless it be instituted in ecumenical council.

§10. The Church shall endeavor to preserve a single codex of canon law, amending it as necessary.

CHAPTER I. THE HOLY SCROLLS

§1. The Holy Scrolls, comprising the Virtue of Horen; the Spirit of Owyn; the Gospel of Godfrey; and the Auspice of Sigismund are the foundation of all law and morality.

§2. It is the right of the Church through the High Pontiff to interpret and apply the commandments of the Holy Scrolls.

§3. Nothing is assuredly the command of the Exalted unless it be written in the Holy Scrolls, they being divinely inspired.

CHAPTER 2. THE CHURCH OF THE CANON

§1. The Church is the body of the entire faithful, led by the High Pontiff.

§2. The purpose of the Church is the instruction of virtue and guardianship of the Holy Scrolls.

§3. The spiritual authority of the Church is derived first from the conferral of the High Priesthood by Ex. Owyn upon St. Evaristus and St. Clement and second from the conferral of the laurel of Horen by Ex. Godfrey upon the pontifex. Thus all authority in the Church is conferred and justified by the High Pontiff.

§4. All laws issued by the Church of the Canon are considered to be valid and harmonious with the Holy Scrolls unless there is later found to be flagrant and generally indisputable conflict between them.

§5. Interpretations of the law by higher spiritual authorities supersede those by lower authorities.

CHAPTER 4. THE DEUTEROCANONICAL TEXTS

§1. The deuterocanon comprises those texts which, though not divinely inspired as the scripture, are found by the High Pontiff to have a trustworthy connection to the words of the Exalted in their lifetimes, and which lack any contradiction with the teachings of the Church and the Holy Scrolls.

§2. The Church shall preserve the distinction between the Holy Scrolls and the deuterocanonical texts, always giving greater credence to the Holy Scrolls, and interpreting the former in context of the latter.

§3. The Church shall preserve a codex of the deuterocanonical texts, setting them apart from the Holy Scrolls and from other documents of the Church.

CHAPTER 5. THE RECEIVED TRADITION

§1. The Received Tradition is the body of writings, beliefs, and practices concerning Canonism which are inherited through the years.

§2. The Church shall endeavor to preserve the Received Tradition, favoring traditional interpretations of the law above novel ones, unless there be flagrant conflict between the Tradition and the Scrolls.

§3. Nevertheless, it is the right of the Church to validate or invalidate a traditional practice if this is judged expedient for the promotion of virtue.

§4. More popularly held traditions shall take precedence over obscure traditions, regardless of age.

§5. As the Exalted were several yet co-equal, rites and practices may be mutually exclusive so long as they do not bring disharmony or harm the virtue of their practitioners.

§6. No legal or moral penalty shall be levied for disharmony with a mere tradition, unless expressly provided for in law.

TITLE II. ECCLESIASTICAL OFFICES

CHAPTER 1. PROVISION OF ECCLESIASTICAL OFFICE

§1. An ecclesiastical office within the Church of the Canon cannot be acquired without provision of the Church.

§2. The provision of the office is also the provision of the competency that it holds.

§3. To hold an office within the Church of the Canon, one must be in full communion with the Church as well as be deemed suitable spiritually and intellectually.

§4. The promise of an office has no legal effect.

§5. It is for superior authorities to provide for offices within their jurisdiction.

§6. It is for the High Pontiff to provide offices within the Church entire.

CHAPTER 2. LOSS OF ECCLESIASTICAL OFFICE

§1. Anyone responsible for himself and of sound mind may resign from office.

§2. A resignation made under duress is not valid.

§3. A resignation must be made to a superior authority in order to be valid.

§4. A resignation may be revoked by the resigning party if it has not yet taken effect.

§5. A person may be removed from office by decree of a superior authority.

§6. A person is automatically removed from ecclesiastical office if they have:

Lost the clerical, monastic, lay, or celibate state required for the office.
Publicly defected from the Church.
Accepted another office expressly stated as incompatible with the ecclesiastical office.
Evaded ecclesiastical authority

CHAPTER 3. DEFROCKMENT

§1. Defrockment refers to deprivation of pastors, clerics, or monastics from their ecclesiastical status.

§2. A case for defrockment is made through an ecclesiastical court proceeding as outlined in Book VI.

§3. Only a person of superior authority may judge a trial for defrockment.

§4. A person is eligible for defrockment if they have:

-Lost the clerical, monastic, or celibate state required for the office.

-Publicly defected from the Church.

-Acted indecently.

-Adhered to heresies, heathenism, apostasy, or forbidden arts.

-Evaded ecclesiastical authority.

§5. Only the High Pontiff may appeal a case of defrockment.

§6. Only the High Pontiff may issue a refrockment.

BOOK II. PEOPLE OF GOD

TITLE I. THE CANONIST FAITHFUL

§1. Communion with the Church is obedience to its spiritual authorities and acceptance of its laws.

§2. When there is personal disagreement with a particular ruling of the Church, it is not commanded that one deceive others concerning one’s opinion. It is nevertheless required that one accept the effect and authority of the ruling.

§3. Personal disagreements with particular rulings of the Church may still, depending upon the subject, indicate a lack of communion with the Church prima facie.

CHAPTER 1. OBLIGATIONS AND RIGHTS OF ALL CANONISTS

§1. The faithful, through every manner of acting, must retain communion with the Church.

§2. The faithful must direct all efforts to leading a holy life and instructing others in virtue, in every age and land.

§3. The faithful are free to make known their spiritual needs and failings to their pastor.

§4. Those in the parental role must build up their family in the teachings of the Canon and the worship of GOD.

§5. All Sons of Horen, called humans, are obliged by the Covenant of Purity to maintain the Canonist faith.

§6. The faithful are obliged to make all efforts to regularly attend Canonist service and to obtain penance, and likewise the Church is obliged to make all efforts to provide these to them. All faithful are obliged to obtain penance at least once in each year, where it is in any manner possible.

CHAPTER 2. OBLIGATIONS AND RIGHTS OF THE LAITY

§1. Laymen who are deemed capable and qualified are permitted to assist with ecclesiastical offices.

§2. People who have attained the age of reason and are of sound mind may be admitted as an acolyte of the Church.

§3. People who have attained the age of majority, are of sound mind, and who have met all requirements for the clerical state, may be ordained as a priest of the Church.

CHAPTER 3. OBLIGATIONS AND RIGHTS OF MONASTICS

§1. Monastics are bound by a vow of chastity, prohibiting them from the marital state and all carnal knowledge.

§2. Monastics are bound by a vow of poverty, prohibiting them from the ownership of personal property, and all they own upon acceptance of this vow shall be used for the common good.

§3. Monastics are bound by a vow of obedience, prohibiting them from public or notorious conflict with superior authorities or ecclesiastical officials.

§4. The material needs of monastics are provided for by the Church where at all possible.

§5. Monastics who have not attained the clerical state remain laymen as well as monastics.

§6. Monastic vows are sworn in the form of a consecration celebrated by a cleric.

CHAPTER 4. OBLIGATIONS AND RIGHTS OF THE CLERGY

§1. Clerics are those who have received a valid sacrament of ordination, and are also called priests.

§2. Clerics are bound to show reverence and obedience to the High Pontiff and their ordinary.

§3. Clerics are united through the brotherhood of working for the divine purpose of the instruction of virtue and guardianship of the Holy Scrolls, and so must strive for harmony among the faithful.

§4. Where the practice of common life exists for clerics, it is to be practiced and preserved as far as possible.

§5. Clerics are to foster simplicity of life and not to exhibit vanity.

§6. Clerics may not spill the blood of another Canonist except in self-defense. In these cases, violent force is permitted only insofar as necessary to preserve the life of the cleric, and they are further prohibited from intentionally entering circumstances where it is likely this shall be necessary.

§7. It is the duty of a cleric to foster peace and justice in accordance with the laws of the Church.

TITLE II. HIERARCHICAL CONSTITUTION OF THE CHURCH

CHAPTER 1. THE HIGH PONTIFF

§1. By virtue of his office, the High Pontiff of the Church of the Canon possesses full, supreme, and immediate power in the Church entire, and it is his divine right to exercise this according to his conscience.

§2. A person elected to the office of High Pontiff assumes this power at the moment of election.

§3. The High Pontiff is ex officio the Archbishop of Visigia.

§4. No appeal is allowed against a legitimate decree or judgement by the High Pontiff; it is the word of GOD.

§5. Nothing is to be altered in the church should the office of the High Pontiff be vacant.

§6. No authority of the High Pontiff may be exercised without his consent.

§7. Only the power of rebuke exercised licitly and validly by the College of Cardinals shall remove a High Pontiff from office.

§8. The High Pontiff is elected to his office by the majority of the College of Cardinals and no other.

CHAPTER 2. THE COLLEGE OF CARDINALS

§1. The cardinals constitute a college which provides for the election of the High Pontiff in a conclave, variously called the College of the Cardinals or the Septarchy.

§2. The cardinals further assist the High Pontiff in matters of importance or through their other offices within the Church.

§3. The High Pontiff freely selects celibate individuals as cardinals, these being pious Canonists of outstanding prudence, character, and morals.

§4. The High Pontiff assigns each cardinal his own title within the Church.

§5. From the moment of appointment the cardinal is bound by the duties of office.

§6. The College of Cardinals shall not exceed seven members.

§7. The High Pontiff shall not remove from that office more than one cardinal in each year.

§8. By unanimous agreement, the College of Cardinals may rebuke a High Pontiff, stripping him of that office. In this case, his clerical state remains.

§9. The College of Cardinals is charged to use the power of rebuke prudently, but there shall be no appeal.

§10. A rebuke issued under duress is not valid.

§11. No layman shall be appointed as cardinal if another already serves as one.

§12. The College of Cardinals shall only consider unmarried clerics in communion with the Church as candidates for election to the office of High Pontiff.

§13. The High Pontiff is not eligible to serve as a cardinal.

§14. If a cardinal should not cast his vote for High Pontiff within one year of the election being called, he shall be considered to have abstained.
§15. In order to facilitate the swift election of a High Pontiff during a conclave and mitigate the risk of tied votes, the College of Cardinals should ideally have an uneven number of members. Should there still be a tie at the conclave, the Vice-Chancellor’s vote shall count twice to act as a tiebreaker.

CHAPTER 3. THE CURIA

§1. The High Pontiff executes his office through his council, the Curia, which shall comprise pious individuals of prudence, character, and morals. Officials of the Curia are curates. There are eight existing curates. In order of precedence, these curates are:

The Vice-Chancellor
The Auditor of the Tribunal
The Secretariat to His Holiness
The Prelate of the Priesthood
The Pontifical Chamberlain
The Commandant of the Pontifical Guard
The Palatine of the Apostolic City
The Monsignors, in order of their appointment

§2. The Vice-Chancellor, who must be a cleric, executes the following functions of the Church:

Leading the Curia in its day-to-day functions
Delegating responsibilities to subordinates and reporting their progress
Entreaty and reception of foreign dignitaries, and establishment of concordats with secular governments
Establishment and management of nunciatures to Canonist princes
Providing for the welfare of Canonist faithful who should travel abroad
Leading the Church as regent if the High Pontificate should be vacant or incapable
Organizing the College of Cardinals in the election of the High Pontiff when that office is vacant
Directing the proceedings of a Synod and distributing speaking turns during a Synod.

§3. The Auditor of the Tribunal executes the following functions of the High Pontiff:

Establishing and presiding over ecclesiastical courts
Appointing subsidiary officers of ecclesiastical courts and delegating such powers as necessary
Judging, applying, and enforcing ecclesiastical penalties
Investigating and uprooting heresy and apostasy in the ecclesiastical provinces of the Church
Studying, governing, and adjudicating matters of magic used by or upon Canonists

§4. The Prelate of the Priesthood executes the following functions of the High Pontiff:

The oversight of the priesthood
Ensuring the proper education of acolytes and clerics
The assignment of clerics to ecclesiastical provinces
Encouraging the recruitment of candidates to the priesthood
Adjudicating, establishing stands for, and issuing academic degrees in divinity and canon law
Presiding over a gathering of the Diet of Bishops
Appointing Canonici and leading the honorable Order of Canonici

§5. The Secretariat to His Holiness executes the following functions of the High Pontiff:

Providing theological advice and scribery to the Curia
Drafting and reviewing ecclesiastical decrees
Assembling and maintaining chronicles pertinent to the Church’s history and interest
Preparing causes for canonization, beatification, and veneration for the approval of the College of Cardinals

§6. The Pontifical Chamberlain executes the following functions of the High Pontiff:

Managing the affairs and finances of the Pontifical Household and the Church
The construction and maintenance of holy sites
The organization of pilgrimages and celebrations within the Church

§7. The Commandant of the Pontifical Guard executes the following functions of the High Pontiff:

The organization and management of the Pontifical Guard and the Orders of Holy Knighthood
Providing for the defense of the High Pontiff and the Canonist faithful

§8. The Palatine of the Apostolic City executes the following functions of the High Pontiff:

The maintenance and improvement of the Apostolic City and other properties owned by the Holy See
The day to day leadership and management of affairs for the Apostolic City and its inhabitants

§9. The Monsignors execute no functions of the High Pontiff of their own, but are permitted to participate in meetings of the Curia and offer their counsel where it is relevant.

§10. Each curate, excepting the monsignors, is permitted to form an office, called a dicastery, which assists in the execution of his authorities and duties relating to the Curia. The curate may delegate assigned powers to officials of his dicastery, and they may act on his behalf where these powers do not require a clerical or monastic status they lack.
§11. The High Pontiff may add curates and dicasteries as he sees fit.

CHAPTER 4. ECCLESIASTICAL SUPERIORS

§1. All clerics and ecclesiastical officials shall have a superior.

§2. The superior of the High Pontiff is God.

§3. A subordinate owes obedience to their superior.

§4. If there is a question of a superior’s suitability for office by their subordinate, their superior’s superior should be consulted.

§5. Unless expressly provided, a cleric or ecclesiastical official’s superior is the pastor of the ecclesiastical province they inhabit.

§6. Unless expressly provided, a pastor’s superior is the pastor of the ecclesiastical province most immediately encompassing their own province.

§7. The superior of a cleric must be a cleric.

CHAPTER 5. THE DIET OF BISHOPS

§1. The bishops and archbishops of the Canonist Church together make up the Diet of Bishops.
§2. The Diet of Bishops as an institution has the purpose of advising the High Pontiff and its members on matters of Church governance, as well as meeting to discuss issues in the various dioceses.
§3. The prelate of the priesthood, vice-chancellor or another member of the Pontifical Curia - in that order of preference - shall preside over any congregation of the Diet of Bishops.
§4. The Diet of Bishops shall only be called to congregation intermittently and on an ad hoc basis. They are not scheduled to meet regularly.
§5. The Diet of Bishops is called to meet either by the High Pontiff, or a majority of the Bishops themselves.

§6. As a method of peer review, the members of the Diet of Bishops are tasked with ensuring their fellow members have adequately assigned and organized parish pastors within their diocese, each time the Diet of Bishops meets.
§7. If any member of the Diet of Bishops finds a fellow member to have vacancies in parochial appointments, such a matter is to be addressed and ideally resolved at said Diet of Bishops by appointing a pastor to the vacant parish.

CHAPTER 6. THE SYNOD

§1. The Synod is an ecumenical council to which the entire priesthood is invited.
§2. A Synod will always be called with one or several specific topics to discuss in mind.
§3. No Synod will be called or adjourned except by the High Pontiff themselves.
§4. No Synod shall be valid, that is quorate, unless its participants constitute at least three quarters of the priesthood.
§5. As to avoid people seeking ordination for the purpose of influencing a Synod, a temporary prohibition on ordination may be imposed by the High Pontiff and Prelate of the Priesthood once a Synod has been announced.

§6. The Synod is presided over by the High Pontiff, who may also restrict certain members of the priesthood from partaking in the Synod.
§7. The proceedings of the Synod are directed by the Vice Chancellor who shall distribute speaking turns to the gathered priesthood.
§8. The Synod is recorded by the Pontifical Secretary, who shall keep track of which priests made speeches, and record the casting of votes.
§9. Only ordained priests are invited per law to partake in a Synod, laymen wishing to partake or even spectate must be permitted to do so by the High Pontiff. When it comes to voting however, only ordained priests may cast a vote.
§10. A synod is called only intermittently and on an ad hoc basis. It is not scheduled regularly.
§11. Once the High Pontiff deems the time for debating to be over, he may call the priesthood to vote on the matter being discussed. The priests are permitted to vote openly, though they always reserve the right to vote anonymously.
§12. Priests voting in a synod are bound only by their conscience, all other authorities and judgements notwithstanding.
§13. The outcome of the priesthood’s vote at a Synod is binding, with the High Pontiff only reserving the right to veto their decision should they feel the decision was not made with solid theological substantiation.

TITLE III. THE ORDERING OF PASTORAL AUTHORITY

CHAPTER 1. PASTORS AND ECCLESASTICAL PROVINCES IN GENERAL

§1. Neighboring churches are to be brought into ecclesiastical provinces encompassing a certain territory.

§2. Pastors of the church are clerics assigned to spiritual care and authority over an ecclesiastical province.

§3. In the function of pastor, a cleric must show himself to be concerned for all the faithful within his care, no matter their circumstance.

§4. It is only the authority of the Church to establish or alter ecclesiastical provinces.

§5. Each cleric shall have a pastor as their superior, except the High Pontiff, who shall have God as his superior.

§6. Pastors receive the functions of governing, sanctifying, purifying, and teaching the faithful within their ecclesiastical provinces.
§7. Ecclesiastical provinces will follow a territorial hierarchy of Holy See, Archdiocese, Diocese, Parish.

CHAPTER 2. THE HOLY SEE

§1. The Holy See is the ecclesiastical province which is the seat of the Church’s governance.

§2. The High Pontiff is the pastor of the Holy See, unless expressly provided.

§3. If an archdiocese should include the Holy See, the pastor of the Holy See shall be that archdiocese’s pastor.

CHAPTER 3. ARCHDIOCESES

§1. An archdiocese is an ecclesiastical province encompassing one or multiple dioceses.

§2. The pastor of an archdiocese is an archbishop.

§3. An archbishop’s superior is always the High Pontiff.

§4. All territory within an archdiocese shall be part of a diocese within it.

§5. A metropolitan is an archbishop over the archdiocese of a major city. In the case of a metropolitanate, the pastor is titled as an archbishop metropolitan without need for subsidiary dioceses.
§6. A patriarch is an archbishop over an archdiocese that primarily encompasses followers of the Ruskan or Jorenic rites. The archdiocese is in this case called a patriarchate, with this difference being solely cultural and both the patriarch and patriarchate otherwise being identical to an archbishop or archdiocese.
§7. The church serving as the seat of governance of an archdiocese is called a cathedral.

CHAPTER 4. DIOCESES

§1. A diocese is an ecclesiastical province encompassing multiple parishes.

§2. The pastor of a diocese is a bishop.
§3. The church serving as the seat of governance of a diocese is called a cathedral.

CHAPTER 5. PARISHES

§1. A parish is the lowest-ranking and typically smallest ecclesiastical province.

§2. The pastor of a diocese is simply called a pastor (f: pastoress).

§3. The aim of a parish is to be the lowest territorial unit, centered around a single community and their church, with this church being the seat of the parish.

CHAPTER 6. VARIATIONS

§1. A territorial abbacy, or abbacy, is a parish governed by an abbey. The pastor of an abbacy being the abbot (f: abbess). Its seat of governance is the abbey.

§2. A territorial prelature, or prelature, is a parish covering a small area, or a diocese with a small Canonist population. The pastor of a prelature being a prelate. Its seat of governance is a church.
§3. A personal prelature, or chaplaincy, is a parish covering a group of individuals who share common bonds aside from locale, particularly family bonds, membership in an organization, or previous membership of a particular faith. The pastor of a chaplaincy being a chaplain. Since this is not a territorial parish but a personal one, a chaplaincy does not have a seat of governance. A chaplain owes obedience to the bishop of whatever diocese they inhabit.
§4. Any ecclesiastical province ran by a vicar is called a vicariate. Any pastor may appoint a vicar to assist them in the governance of their ecclesiastical province, this vicar is never to act contrary to the mind or intention of their pastor but is permitted to act on their pastor’s behalf. When the pastor is temporarily unavailable to run their ecclesiastical province, it becomes run by their vicar. Only one vicar may be appointed unless express permission is granted from the High Pontiff, and the office of vicar cannot be entrusted to a blood relative of the pastor to the third degree.
§5. A diaconate is the office of a deacon (f: deaconess). A deacon is a layman who has been conferred that office after training for the priesthood without receiving ordination. A deacon should maintain a virtuous life with no public notoriety, but are exempt from limitations placed on monastics or members of the clergy such as inheriting land. A deacon is suitable to serve as concelebrant to a cleric celebrating a sacrament. It is preferred that, when no cleric is available to do so, a deacon should perform sacred ceremonies, should they be granted permission to do so from the local pastor, bishop or archbishop.

TITLE IV. ASSOCIATIONS OF THE CANONIST FAITHFUL

§1. The purpose of an association of the Canonist faithful is pious fraternity.

§2. The form of an association of Canonist faithful is an association constituted by the High Pontiff.

§3. Each association of the Canonist faithful shall be assigned a chaplain or personal prelate for its instruction in virtue.

CHAPTER 1. ORDERS OF HOLY KNIGHTHOOD

§1. The purpose of an Order of Holy Knighthood is the defense of the faithful and the Church through Holy Knights.

§2. The form of an Order of Holy Knighthood is a militant order constituted by the High Pontiff.

§3. Association within an Order of Holy Knighthood shall not constitute knighthood of itself. Only the High Pontiff may confer the rank of Holy Knight, or offices of leadership within such orders.

§4. Holy Knights swear vows of obedience to the High Pontiff and owe their allegiance first to his office.

§5. Holy Knights have no authority to enforce or interpret canon law beyond that which is expressly ordered to them by the High Pontiff.

§6. A person is automatically stripped of Holy Knighthood if he has:

Publicly defected from the Church.
Accepted another office expressly stated as incompatible with Holy Knighthood.
Evaded ecclesiastical authority.
Claimed authorities not expressly and licitly assigned to him, and does not recant these when admonished.

§7. An Order of Holy Knighthood is automatically disestablished if:

It retains, for two consecutive years, no members who have made their status known to the High Pontiff, unless expressly provided for.
Its leader is stripped of Holy Knighthood yet continues to exercise leadership functions.

§8. Holy Knights of an order which is disestablished are also stripped of their knightly status, unless expressly provided for.

CHAPTER 2. MONASTIC ORDERS

§1. The purpose of a monastic order is the association of monastic brothers and sisters for the promotion of virtuous living.

§2. A monastic order shall be led by a cleric.

§3. Laymen may associate with and participate in monastic orders, but they shall not be granted any office within them, nor shall they be referred to as brothers or sisters of that order.

§4. A monastic order is automatically disestablished if:

It retains, for two consecutive years, no members who have made their status known to the High Pontiff, unless expressly provided for.
Its leader is stripped of the monastic state yet continues to exercise leadership functions.

§5. Monastic brothers and sisters of an order which is disestablished retain their monastic status, unless expressly provided for.

CHAPTER 3. LAITY ASSOCIATIONS

§1. The purpose of a laity association is the fraternity of laymen for the promotion of virtuous living.

CHAPTER 4. THE ORDER OF THE BLACK SEPULCHRE

§1. The purpose of the Order of the Black Sepulchre is the acknowledgement of exceptional service by laymen to the Church. Its name derives from the ashen urns, or black sepulchres, carried by wandering templars of yore.

§2. The form of the Order of the Black Sepulchre is an association of Holy Knights.

§3. The leader and chaplain of the Order of the Black Sepulchre is the High Pontiff, who alone confers or revokes membership in it.

§4. Each Holy Knight of the Order of the Black Sepulchre shall be entrusted an urn containing the ashes of a saint or blessed, which is returned to the Church upon his death or other departure from the order.

CHAPTER 5. THE ORDER OF CANONICI

§1. The title of Canonicus (plural: Canonici) and with it membership of the Order of Canonici is an honor that serves to signify well-educated, wise members of the priesthood.
§2. The title of Canonicus can only be conferred by either the High Pontiff or the Prelate of the Priesthood.
§3. The leader and chaplain of the Order of Canonici is the Prelate of the Priesthood unless expressly stated otherwise.
§4. Any priest with the title of Canonicus can administer the theological exam an acolyte is required to pass for ordination, granted they first consult with the Prelate of the Priesthood and receive permission to do so - which may be done in writing - and the Canonicus subsequently submits a paper copy of the standard exam with the acolyte’s results to the Prelate’s office.
§5. Any priest who is appointed as a Cardinal but who has not yet been granted the title of Canonicus shall receive said title automatically. This is not the case for laymen who may be appointed as Cardinals.
§6. Any priest with the title of Canonicus may issue a Responsum (plural: Responsa), a written piece of advice or legal ruling on a religious matter. Laymen seeking advice or theological input on a secular matter must also consult a Canonicus, who may then issue a Responsum.
§7. Should a Canonicus no longer be deemed deserving of their title because of improper conduct or Responsa that do not align with Scripture or Church Doctrine, the High Pontiff may remove them from the Order of Canonici.
§8. Members of the Order of Canonici are encouraged to write theological theses in order to further the Church’s understanding of scripture and Canon Law.

BOOK III. THE SANCTIFYING FUNCTION OF THE CHURCH

TITLE I. THE SACRAMENTS

§1. A sacrament is an expression of the spiritual authority of the Exalted that is conferred upon the priesthood, enacted through a ceremony.

CHAPTER 1. GENERAL PRESCRIPTIONS FOR ALL SACRAMENTS

§1. A sacrament is considered valid if all requirements for its celebration are met.

§2. An invalid sacrament has no spiritual or legal effect.

§3. A valid sacrament is binding and permanent, unless it is dissolved.

§4. A sacrament celebrated by a cleric is presumed to be valid unless there is flagrant and public knowledge which contravenes its validity.

§5. All sacraments must be celebrated by an ordained cleric acting consistently with the canon law and their superior.

§6. All parties to a sacrament must participate voluntarily.

§7. All parties to a sacrament must, to the best of their knowledge, believe all requirements for validity are met at the time the sacrament is celebrated. The celebrant shall provide that other parties to the sacrament are aware of these requirements.

§8. All parties to the sacrament must be baptized Canonists, except where the purpose of the sacrament is their baptism into the faith.

§9. If there is perilous need, ablution for the purposes of baptism or anointing of the sick may be performed by any baptized faithful, as an ablution in extremis.

§10. The cleric celebrating the sacrament is the celebrant.

§11. A cleric acting in a supplementary fashion to a sacrament is a concelebrant, and shall only be necessary for its validity as is provided for by the canon law.

§12. No cleric shall be obliged to celebrate a sacrament which violates his conscience.

§13. When possible, a sacrament should be accompanied by a mass.

§14. The celebrant must make all efforts to ensure the validity of a sacrament before it is to be celebrated.

§15. The violation of holy vows does not annul or dissolve their associated sacrament per se, although such a violation may be provided as evidence in the course of such a declaration.

§16. None should be party to a sacrament if his participation is prohibited by ecclesiastical penalties such as interdiction or excommunication.

§17. A sacrament shall not be celebrated by a cleric upon himself; in these cases, it shall be required that a sacrament is celebrated by one cleric upon the other.

§18. It is desirable that all Canonists should devote their lives to God through the reception of sacraments.

CHAPTER 2. MATRIMONY

§1. The purpose of matrimony is the holy union of a man and a woman, modeling Ex. Horen and St. Julia.

§2. The form of matrimony is a ceremony with the mutual sharing of vows between the prospective spouses, and at least one competent witness aside from the celebrant.

§3. Each prospective spouse must be unmarried and at least 18 years of age - as instituted by High Pontiff Tylos II's encyclical letter.

Where a prospective spouse has previously attempted to contract an invalid or unconsummated marriage, an annulment must have been issued.
Where a prospective spouse has previously contracted a marriage which was dissolved, express permission must be granted from the High Pontiff to wed again.

§4. Each prospective spouse must not be bound by holy vows which would prohibit consummation.

§5. Each prospective spouse must intend that the union should bear children and that the children should be raised in the Canonist faith.

§6. Each prospective spouse must not be the parent, child, niece, nephew, aunt, uncle, brother, or sister of the other, either by marriage or by blood.

§7. Neither prospective spouse shall have, in the course of either’s life, assumed a familial role to the other for reasons of guardianship, adoption, or the marriage of a parent or sibling. Where such a relationship did exist but for such a duration or distance as to not have impacted the mental or spiritual maturation of either spouse, express permission must be granted from the High Pontiff.

§8. Each prospective spouse must be of the same race, and of a race delineated along the lines of the Four Brothers.

§9. A marriage including at least one spouse of mixed descent is not valid unless it should bear children of at least three quarters descent of one descendant race.

§9. If a prospective spouse is of mixed descent including human blood to the fourth degree, it shall not be valid unless it should bear children of at least three quarters human blood.

§10. The marriage must be consummated in order for the sacrament to be completed and validated.

§11. If the prospective husband is an acolyte or cleric, the matrimony must be celebrated by his superior or one acting on his behalf.

§12. Cardinals and the High Pontiff shall not marry, nor is a married individual eligible for these offices.

§13. If it is desired by both spouses, they may make a nonbinding promise to remain celibate within the union, as St. Catherine did. In this case, the sacrament will not be invalidated for reasons of non-consummation unless, being denied consummation upon requests, one party later petitions for annulment.

§14. The prospective spouses must have obtained the permissions required by civil law, if such permission is legally necessary, and the Church judges the purpose of the law to be licit and within the sacramental purposes of matrimony.

CHAPTER 3. ORDINATION

§1. The purpose of ordination is the induction of people into the priesthood.

§2. The form of ordination is a public ceremony involving the swearing of vows to God, whereby the acolyte pledges to instruct others in virtue and to act as a guardian of the Holy Scrolls

§3. The recipient of the ordination must be an acolyte of the Church.

§4. The acolyte must be a descendant who is competent and has attained the age of reason.

§5. The acolyte must be of good character, having no notoriety and publicly living a virtuous life.

§6. The acolyte must not be bound by oaths of service which would impact their duties as a cleric.

§7. The acolyte must be educated in the Holy Scrolls.

§8. An ordination must be approved by the pastor of the ecclesiastical province in which it occurs.

§9. An ordination must be approved by the High Pontiff or one acting on his behalf, generally the Prelate of the Priesthood.

§10. One who has received a valid ordination is a cleric.

CHAPTER 4. CONSECRATION

§1. The purpose of consecration is the sanctification of individuals, offices, objects, or places, by the swearing of holy vows.

§2. The form of consecration is a ceremony involving the swearing of vows, the affirmation of faith, or sanctifying prayers.

§3. The subject of the consecration must be suitable for a holy purpose, having no notoriety or unholy nature.

§4. A person being consecrated must live a publicly virtuous life and profess Canonism.

§5. A place, object, or office being consecrated must have a purpose for advancing virtuous living.

§6. A person being consecrated must speak, to the best of their knowledge, the truth in the course of the consecration. They must intend to carry out their vows to the best of their ability.

§7. Consecration celebrated for the purposes of coronation or investiture must be expressly permitted by the High Pontiff. Any cleric acting on his behalf may perform the coronation.

§8. The coronation or investiture of a Canonist prince shall not be valid, and shall have no legal or spiritual effect, unless it is celebrated as a valid consecration.

§9. Holy vows sworn as part of consecration may include terms under which they may be discharged, such as by the superior of a consecrated monastic.

CHAPTER 5. ABLUTION

§1. The purpose of ablution is the cleansing of the stain of sin from the penitent, thereby bringing spiritual nearness to God.

§2. The form of ablution is sprinkling of, or immersion in, holy water.

§3. The recipient of the ablution must be a sincere and penitent seeker of God.

§4. The celebrant of the ablution celebrates it according to his own conscience, delivering the sacrament to those who have completed terms of penance for their sins assigned by a confessor acting licitly.

§5. If the recipient of the ablution is not Canonist, he must understand that ablution inducts him into the faith permanently. In this case, the ablution is a baptism.

§6. If the recipient is nearing death, ablution may be delivered as an anointing of the sick with holy oil rather than holy water. In this case, confession of specific sins or the completion of terms of penance is not necessary, but desirable.

§7. Once baptized, a person remains subject to canon law eternally.

§8. It is desirable that, before he participates in a sacrament, one should be cleansed of sin through ablution.

TITLE II. THE SACRED CEREMONIES

§1. A sacred ceremony is an invocation of God for the purposes of the instruction of virtue.

§2. An excommunicant shall not participate in or receive sacred ceremonies, except confession, where this is concordant with the terms of their excommunication.

CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED CEREMONIES

§1. A sacred ceremony should be performed by a priest or monastic, unless there is need.

§2. If it is necessary that a layman perform a sacred ceremony, it is preferred that he be a deacon; regardless he should make clear that he lacks the clerical state.

§3. A sacred ceremony has no sacramental effect of its own, except ablution in extremis.

CHAPTER 2. MASS

§1. The purpose of mass is the spiritual fraternity and public piety of the faithful.

§2. The form of mass is the performance of liturgies, prayers, and devotions to God in a holy site.

CHAPTER 3. EXORCISM

§1. The purpose of exorcism is the casting out of wicked forces which have possessed an individual.

§2. The form of exorcism is the invocation of God’s authority in casting out the possessor.

§3. An exorcism may be conducted by any cleric.

CHAPTER 4. FUNERARY RITE

§1. The purpose of the funerary rite is the soothing of the bereaved, and the solemn recognition of the decedent’s passing.

§2. The form of the funerary rite is a public ceremony in a holy site.

§3. The funeral is to take place in a holy site chosen by the decedent, or failing that the bereaved, or failing that the celebrant.

§4. The funeral of a cleric is to be celebrated by their superior or one acting on their behalf.

§5. After a funeral, the decedent is to be interred in a cemetery or crypt of the Church if possible, unless another tradition, such as cremation, is preferred.

§6. In any case, the decedent’s body is to be treated with reverence and solemnity.

CHAPTER 5. ABLUTION IN EXTREMIS

§1. The purpose of ablution in extremis is the celebration of ablution when there is extreme need and no cleric is available.

§2. The form of ablution in extremis is the sprinkling of clean water on a willing penitent by a baptized Canonist, followed by a profession of faith on the penitent’s part.

§3. Ablution in extremis is only conducted when a person urgently requires ablution, but captivity, distance, or mortal peril prevents them from reaching a willing cleric.

§4. The validity of an ablution in extremis is never assumed, though it is desired. If a penitent has received ablution in extremis, they are obliged to seek out a cleric and receive a sacramentally valid baptism as soon as possible.

§5. According to the extremity of the circumstances, all requirements for ablution in extremis should be met as far as possible in order to ensure validity. If some requirements cannot be met, the only essential requirement is that the penitent professes their faith to GOD and acknowledges the authority of the Church, even only mentally.

§6. An ablution in extremis has sacramental effect only if the recipient believes there is no other recourse to obtain an ordinary baptism.

CHAPTER 6. CONFESSION

§1. The purpose of expression is the modeling of humility and the acceptance of guilt for one’s sins, thereby seeking God’s forgiveness.

§2. The form of confession is the private confession of sins to a confessor, who delivers such spiritual guidance and assigns such terms of penance as are licit.

§3. One who receives confession is the confessor; one who confesses is the penitent.

§4. The confessor is obliged, upon the completion of the confession, to offer such prayers as are appropriate for the soul of the penitent.

§5. Unless there is grave need, confession should always be taken by a cleric who then celebrates a sacrament of ablution over the penitent.

TITLE III. ECCLESIASTICAL AUTHORITY OVER SACRED BONDS

§1. A sacrament creates a sacred bond which is normally indelible and permanent.

§2. In his role as inheritor of the High Priesthood and the Laurel of the Exalted, the High Pontiff may annul or dissolve sacraments.

CHAPTER 1. ANNULMENT

§1. If a sacrament is determined after the fact to have been invalid, the High Pontiff or one acting on his behalf may declare it to be so post facto. This declaration is an annulment.

§2. An annulled sacrament is considered to have never taken place.

§3. An annulment must be issued with a justification of the sacrament’s invalidity.

§4. If it is necessary for the preservation of virtue, sacraments celebrated by a presumed cleric whose ordination was later annulled may be considered to have been celebrated by the High Pontiff, through his authority as High Priest. If this is determined, it must be expressly provided for in the declaration.

CHAPTER 2. DISSOLUTION

§1. If the permanence of a sacrament poses mortal peril to one of its subjects’ soul or body, the High Pontiff may declare it to have ended. This declaration is a dissolution.

§2. A dissolved sacrament took place, but has no further spiritual or legal effect after it is dissolved.

§3. Dissolution of a sacrament is an invocation of the authority of the Laurel of the Exalted. It is to be entered into very prudently, and only declared there is no other recourse for the preservation of an individual’s virtue.

§4. A dissolution must be issued with a justification of its cause.

§5. Because it can never inhibit virtuous behavior, a baptism is never dissolved.

TITLE IV. VENERATION OF RELICS AND THE DEAD

§1. The purpose of veneration is the acknowledgement of the virtue of a deceased individual, for the further instruction of virtue among the faithful.

§2. The form of veneration is reverence of a deceased individual’s virtues or the petitioning of their intercession through prayer.

§3. Veneration is only suitable for the Exalted, or those who have been proclaimed a saint, blessed, or venerable by the appropriate processes.

§4. Once an individual is found to be suitable for veneration, this status may not be revoked, unless a procedural or factual error occurred which prevented them from being considered appropriately.

CHAPTER 1. GENERAL PRESCRIPTIONS FOR VENERATION

§1. For the better instruction of the faithful, subjects of veneration are represented through icons of themselves, icons of their relics, or their relics directly.

§2. Icons and relics are to be displayed in an appropriate manner so as not to promote idolatry nor confuse the worshippers as to the only subject of worship, God.

CHAPTER 2. EXALTED

§1. The Exalted are the four prophets of God who reside in the Sixth Sky, accompanied by their wives and the first man and woman.

§2. The Exalted are Horen, Owyn, Godfrey, and Sigismund.

§3. The wives of Exalted, despite residing in the Sixth Sky, still require the normal processes to be found suitable for veneration, and shall still be considered saints, blessed, or venerable according to the process.
§4. The Canonist Church affirms the historical and theological authenticity of the four Exalted as irreplaceable pillars of Canonist doctrine. Any attempt to deny, alter or substitute the Exalted constitutes heresy and shall be considered a breaking of Canon Law.
§5. The various rites of the Church reserve the right to focus their veneration more on one of the Exalted, but while they may neglect the others, they are not permitted to deny them outright. It is incumbent upon all members of the Canonist Church, including those of its various rites, to uphold and defend the integrity of the four prophets against any form of deviation or revisionism.

CHAPTER 3. SAINTS

§1. Saints are those Canonists who have died and attained a place in the Fifth Sky, having performed miracles and lived virtuously.

§2. Canonization is the process by which a saint’s place in the Fifth Sky is recognized and promulgated.

§3. In order to be considered for canonization, the prospective saint must:

Have been deceased for more than twenty years
Be a Canonist, or proven to be so after death,
Have lived a holy life,
Have previously been beatified,
Have two verified miracles attributed to their intercession

§4. An individual who meets the requirements may be proposed by the High Pontiff or a cardinal to the College of Cardinals for consideration, who shall vote upon their acceptance of the proposal. If there is no greater than one vote dissenting in the College, and the High Pontiff confirms this, the individual is a saint.

CHAPTER 4. BLESSED

§1. Blessed are those Canonists who have died and attained a place in at least the Fourth Sky, having lived especially virtuously.

§2. Beatification is the process by which a blessed’s place in the Fourth Sky is recognized and promulgated.

§3. In order to be considered for beatification must:

Have been deceased for more than five years,
Be a Canonist, or proven to be so after death,
Have lived a holy life,
Have one verified miracle attributed to their intercession

§4. An individual who meets the requirements may be proposed by the High Pontiff or a cardinal to the College of Cardinals for consideration, who shall vote upon their acceptance of the proposal. If one half of the College agrees, and the High Pontiff confirms this, the individual is blessed.

CHAPTER 5. VENERABLE

§1. Venerable are those Canonists who have died and assuredly attained a place somewhere in the Seven Skies.

§2. The status of venerable is conferred by the High Pontiff.

TITLE V. SACRED PLACES AND OBJECTS

CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED PLACES AND OBJECTS

§1. Sacred places and objects are those which model the holiness of Ex. Horen’s tabernacle, requiring special behaviors on the part of believers.

§2. No iniquity should be perpetrated in sacred places or involving sacred objects.

CHAPTER 2. CHURCHES

§1. A church is a sacred place defined as a house of worship for the faithful.

§2. No prospective church is to be built without the written consent of the pastor of its ecclesiastical province.

§3. A newly constructed church is to be consecrated as soon as possible.

§4. Entry to a church is free and unlimited to the faithful.

§5. All acts of worship may occur in a church that has been consecrated.

§6. If a church later proves to be incapable of acting as a place of worship, its pastor may dissolve the consecration upon it without consulting the High Pontiff. It may be relegated to profane use.

§7. No violence is to occur in a church.

CHAPTER 3. CATHEDRALS AND BASILICAS

§1. A cathedral is a church which is the seat of the High Pontiff, a patriarch, an archbishop, or a bishop.

§2. A basilica is a cathedral which has been granted the special honor of this name by the High Pontiff.

CHAPTER 4. ORATORIES

§1. An oratory is a place of worship restricted to use by a specific community.

§2. An oratory may not be established by a pastor without visiting the site of the oratory physically.

§3. No oratory is to be constructed without the written consent of the pastor of its ecclesiastical province.

CHAPTER 5. SHRINES

§1. A shrine is a place of pilgrimage for the faithful.

§2. Offerings at a shrine are to be guarded securely.

CHAPTER 6. ALTARS

§1. All churches shall have a fixed altar of stone when possible.

§2. An altar is to be blessed on the consecration of a church.

§3. A body is not to be buried under an altar.

CHAPTER 7. CEMETERIES AND CRYPTS

§1. A church is to have its own cemetery or crypt when possible.

§2. If it is impossible for a church to have a cemetery or crypt, it is the duty of the pastor to bless individual graves.

CHAPTER 8. HOLY LANDS

§1. A holy land is a region over which the High Pontiff possesses temporal authority, which is consecrated for a holy purpose.

§2. Holy lands, once consecrated as such, become the property of the office of High Pontiff.

§3. Holy lands are to be used for the good of the faithful.

§4. Holy lands are to remain comparatively small in area to those lands possessed by secular princes, to preserve the harmony between crown and laurel.

§5. The laws and authorities of holy lands are to be subject to and in harmony with the rulings of the Church.

§6. Day-to-day leadership of the holy lands shall be assigned to an appropriate individual by the High Pontiff, generally the Regent of the Holy Palatinate.

§7. Holy lands shall always owe their first fealty and obedience to the High Pontiff.

§8. Holy lands may fall under the protection of a temporal authority, with the terms of this protection determined in a concordat.

§9. A High Pontiff may deconsecrate holy lands in order to cede them or relegate them to profane use.

CHAPTER 9. THE CROSS

§1. The purpose of the Holy Cross is to symbolize the faith through correspondence to the cosmology of the Seven Skies, the World, and the Void.

§2. The form of the Holy Cross is a one-barred, two-barred, three-barred, or four-barred cross.

CHAPTER 10. THE STAR OF ARCHANGEL MICHAEL

§1. The purpose of the Star of Archangel Michael is to symbolize the intervention of God in the world through His angels.

§2. The form of the Star of Archangel Michael is a white star of four, seven, or ten points on a red field.

CHAPTER 11. RELICS AND ICONS

§1. Relics are items having a holy association with an Exalted, saint, or blessed.

§2. Icons are depictions of individuals suitable for veneration or of their relics.

§3. It is forbidden to sell relics.

§4. He is to have the permission of the High Pontiff to repair any relic or holy image.

CHAPTER 12. THE RIGHT OF SANCTUARY

§1. The right of sanctuary occurs if an accused criminal enters a church before they are arrested. The accused is given sanctuary for up to three days to confess his sins and obtain terms of penance.

§2. Those pursuing the accused must remain outside the church and guard it to ensure the accused does not escape.

§3. A legal coroner must come to confiscate the criminal’s goods. He may assign the accused a port of exile where they may take exile for their crimes.

TITLE VI. SACRED TIMES

§1. Sacred times are periods set aside for specific holy practices and behaviors, namely the veneration of particular individuals or the celebration of certain events.

§2. Sacred times are established by the High Pontiff.

§3. The Church may provide a liturgical calendar with prescribed periodic celebrations.

§4. Other sacred times may be established ad hoc by the High Pontiff for the Church and pastors for their ecclesiastical provinces.

§5. A Year of Jubilee is a sacred time proclaimed by the High Pontiff or set forth in the liturgical calendar, during which certain behaviors may be commanded or proscribed.

§6. War between Canonist states is always prohibited during a Year of Jubilee.

§7. Waging war during a Year of Jubilee, unless it be in self-defense, incurs automatic provincial interdiction upon the belligerent ecclesiastical province.

BOOK IV. THE PURIFYING FUNCTION OF THE CHURCH

TITLE I. THE JURISDICTION OF CANON LAW

§1. No one is punished by ecclesiastical penalty unless they commit a breach of canon law.

§2. No one has committed a breach of canon law if they lacked competency at the time of the act.

§3. No one has committed a breach of canon law if they did not voluntarily commit the criminal act, or by negligence allow it to occur.

§4. Those who breach the canon law shall be held liable.

§5. A sin is not always a breach of canon law, unless it also be flagrant and unrepentant.

§6. A person who commits a sin which does not receive ecclesiastical penalty is still accountable for judgement before God.

§7. A person who commits an act which appears to breach the canon law, but is in fact performing the regular, legitimate, and virtuous duties of his ecclesiastical office, is not liable.

§8. No person is without sin.

CHAPTER 1. COMPETENCY

§1. Competency is the quality of possessing mental and spiritual capacity to be held accountable for one’s actions.

§2. The age of reason, defined as twelve years old, is the age at which a child attains limited competency and some level of moral culpability for his actions.

§3. The age of majority, defined as sixteen years old, is the age at which adulthood and full competency over one's actions are attained.

§4. No one is considered competent if they have not attained the age of reason.

§5. If a person is incompetent or of limited competency, they shall be entrusted to a guardian who will represent their interests, governing them and acting in their stead.

§6. A person who is incompetent may not always remain so; nevertheless, an person who is habitually incompetent shall always be presumed to be incompetent, unless it can be assured otherwise.

§7. The judge shall determine a party to a trial’s competency.

TITLE II. THE TOPICS OF CANON LAW

CHAPTER 1. CRIMES AGAINST VIRTUE

§1. A person who utters or publishes blasphemy, or incites contempt of or sedition against the Church, has committed a crime.

§2. A person who engages in concubinage, adultery, or fornication has committed a crime.

§3. A person who practices dark magics or devilry has committed a crime.

§4. A person who is gravely irreverent of a corpse, sacred place, sacred object, an individual suitable for veneration, or a relic, has committed the crime of sacrilege.

§5. A person who violates holy vows has committed a crime.

§6. A person who murders another has committed a crime.

§7. A person who murders one has not obtained the age of majority, including by procuring an abortion, incurs excommunication automatically.

§8. A person who has carnal relations with another outside of their race has committed a crime.

§9. A person who steals from the Church has committed a crime.

§10. A person who denies the existence of God has committed the crime of atheism.

§11. A person who lies in the course of a sacrament has committed a crime.

§12. A person who conspires or attempts to commit a breach of canon law has committed a crime.

§13. A person who encourages or commands the breach of canon law has committed a crime.

CHAPTER 2. CRIMES AGAINST THE UNITY OF THE CHURCH

§1. An unrepentant apostate, schismatic, or heretic incurs excommunication automatically.

§2. A person participating in prohibited sacraments or ceremonies has committed a crime.

§3. A guardian who permits their ward to enter a heretic or pagan religion has committed a crime.

§4. A person who professes or teaches a doctrine explicitly forbidden by the High Pontiff has committed a crime.

§5. A person who joins a group which plots against the Church incurs excommunication automatically.

§6. A person who aids or gives shelter to an excommunicant has committed the crime of harboring.

§7. A cleric who incites contempt for the Church among the faithful has committed a crime.

§8. A human who professes a pagan faith despite knowledge of the Covenant of Purity has committed the crime of apostasy.

§9. A person who violates a proclamation of anathematization has committed a crime.

CHAPTER 3. CRIMES AGAINST ECCLESIASTICAL AUTHORITY

§1. A person who uses physical force against the High Pontiff incurs excommunication automatically.

§2. A person who uses excessive physical force against a pastor has committed a crime.

§3. A person who initiates violence on holy grounds has committed a crime.

§4. A person who unjustly prevents a pastor from exercising their authorities or celebrating sacraments has committed a crime.

§5. A person who insults or threatens a cleric has committed a crime.

§6. A person who sells a sacred place, sacred object, ecclesiastical office, or the use thereof, has committed a crime.

§7. A person who disobeys the legitimate order of a superior has committed a crime.

§8. A confessor who assigns forbidden terms of penance has committed a crime.

§9. A person who lies in the course of an ecclesiastical trial has committed a crime.

§10. A person who obstructs the justice of the Church has committed a crime.

§11. A person who illegitimately attempts to enforce canon law has committed a crime.

§12. A person who misuses ecclesiastical authority for the furtherance of personal interests has committed a crime.

CHAPTER 4. CRIMES AGAINST TRUTH

§1. A person who falsifies miracles or sacraments incurs excommunication automatically.

§2. A person who celebrates a forbidden sacrament or sacred ceremony has committed a crime.

§3. A person who claims ecclesiastical authorities or offices not due to them has committed a crime.

§4. A Canonist who worships anyone but God, the Creator, has committed a crime.

§5. A Canonist who posits an equal to or separate person within God has committed a crime.

CHAPTER 5. CRIMES AGAINST THE COVENANTS

§1. A person who breaches or attempts to bring about a breach of the Covenants of the Exalted has committed a crime.

§2. The Covenant of Instruction was sworn by Ex. Horen, swearing all humanity to instruct others in virtue. It shall be a breach of this covenant if the person intends to inhibit the instruction of virtue in itself.

§3. The Covenant of Purity was sworn by Ex. Owyn, swearing all humanity to purity in faith and blood. It shall be a breach of this covenant if a person intends to promote impurity of faith or blood among the Sons of Horen.

§4. The Covenant of Sovereignty was sworn by Ex. Godfrey, swearing that the Throne of Man shall never be held by an elf, dwarf, orc, or mage. It shall be a breach of this covenant if such an individual takes the Throne of Man, or if one considers him to have done so legitimately.

TITLE III. PENANCE

§1. The purpose of penance is the demonstration of sincere regret for one’s sins and the acceptance of holy authority on the part of the penitent.

§2. The form of penance is the completion by the penitent of terms established by a confessor.

§3. Terms of penance shall not stray beyond those listed in the canon law, unless expressly provided for by the High Pontiff.

§4. If there is a question of the justness of terms of penance, the confessor’s superior should be consulted. The superior may approve the given penance, or assign new ones.

§5. No penance shall ever involve unholy or forbidden acts.

§6. Penance should be proportional and salient to the nature of the penitent’s sins.

§7. Terms of penance should be issued with the belief on the confessor’s part that they are realistically achievable.

§8. Terms of penance are issued as a means of purification and the rectification of the spirit, not as a form of vengeance.

§9. If it is necessary for the function of an ecclesiastical court, terms of penance may be established prior to the celebration of an ablution.

CHAPTER 1. PRAYER AND STUDY

§1. Prayer may be prescribed, in general, with any amount of specificity as to the nature, amount, or period of the prayer.

§2. No confessor shall require prayer on behalf of himself.

§3. Study may be prescribed, in general, or of specific subjects.

CHAPTER 2. PUBLIC PIETY

§1. Public piety may be prescribed, in general, or of a specific kind.

§2. Public piety is not to be imposed for any transgression which is not already known to the public.

CHAPTER 3. CHARITABLE ACTS

§1. Charitable acts may be prescribed, in general, or of a specific kind or amount.

§2. Charitable acts may consist of alms, labor, or any service to others.

§3. Prescribed charitable acts should first benefit the least fortunate members of society.

§4. Prescribed charitable acts should benefit Canonists before members of other faiths, unless it is salient to the penitent’s sins that the charity be to the benefit of non-Canonists.

§5. Prescribed charitable acts should not in any way financially benefit the confessor, nor their office, friends, family, or colleagues.

§6. Prescribed charitable acts should reflect the ability of the penitent to actually carry out the acts; that is, they should not be in amounts or acts they are not capable of realistically achieving.

§7. In general, prayer and public piety should be preferred above charitable acts in the assignment of penance, unless particularly salient to the penitent’s sins.

§8. Where a confessor intends to assign charitable acts, they should first inquire of the penitent what acts they would consider appropriate. The penitent is obliged to respond honestly. The confessor is obliged to take this information into account, but is not bound by it.

TITLE IV. ECCLESIASTICAL PENALTIES

§1.The purpose ecclesiastical penalty is the admonition of the subject and the provision of opportunity for their redemption.

§2. Ecclesiastical penalties are issued only for violations of canon law.

§3. Ecclesiastical penalties are issued only by the Church.

CHAPTER 1. GENERAL PRESCRIPTIONS FOR ECCLESIASTICAL PENALTIES

§1. Ecclesiastical penalties do not require the consent of the subject.

§2. Ecclesiastical penalties are only issued for breaches of canon law.

§3. Terms of penance are established when an ecclesiastical penalty is issued.

§4. Once terms of penance are completed to the satisfaction of the appropriate authority, the accompanying ecclesastical penalty should be lifted.

§5. Interdiction and excommunication are issued and lifted only with the approval of the High Pontiff.

§6. If an ecclesiastical penalty is issued automatically by force of law, terms of penance should be issued by the appropriate authority when it becomes known.

§7. Terms of penance may be withheld until the subject undergoes trial in an ecclesiastical court.

§8. Annulment or dissolution of a sacrament is never issued as an ecclesiastical penalty.

CHAPTER 2. PENANCE

§1. Mandatory penance may be imposed as an ecclesiastical penalty, with terms decided by the appropriate authority.

§2. Mandatory penance is the preferred ecclesiastical penalty.

CHAPTER 3. PERSONAL INTERDICTION

§1. The purpose of personal interdiction is to chasten the penitent into penance.

§2. The form of personal interdiction is the temporary limitation of the penitent’s interaction with the Church.

§3. An interdicted person shall not receive or participate in any sacrament except ablution.

§4. An interdicted cleric is prohibited from celebrating sacraments except ablution.

§5. An interdicted person shall not enter sacred places unless it is necessary for their penance or the fulfillment of their ecclesiastical duties.

§6. An interdicted person is bound to complete the terms of their penance with all speed.

§7. A person who knowingly remains under personal interdiction for more than four years automatically incurs excommunication, unless expressly provided for by the appropriate authority.

CHAPTER 4. PROVINCIAL INTERDICTION

§1. The purpose of provincial interdiction is to chasten the parishioners of an ecclesiastical province, and to spur them to action.

§2. The form of provincial interdiction is the temporary prohibition of certain sacraments and practices within an ecclesiastical province.

§3. Consecrations and ordinations are not celebrated in an interdicted province.

§4. Ablutions are celebrated only for the purposes of baptism and anointing of the sick, with exceptions for yearly penance made during the month of Sun’s Smile

§5. Matrimonies and all sacred ceremonies are always permitted in an interdicted province.

§6. In all cases, the Church will not conduct events of celebration or merriment in the interdicted provinces. Sacraments and ceremonies should be austere, with no decoration or feasting.

§7. Pastors providing spiritual care in an interdicted province should remind their parishioners of the causes of the interdiction and how it may be lifted.

§8. A sacrament celebrated by a cleric which is forbidden for reasons of interdiction is valid only insofar as the celebrant was not aware of the interdiction at the time of celebration.

§9. Interdiction is issued when the ruler or populace of an ecclesiastical province flagrantly and unrepentantly disregards virtue or ecclesiastical authority.

CHAPTER 5. EXCOMMUNICATION

§1. The purpose of excommunication is the recognition that one has rejected the truth of the Church. An excommunicated person is an excommunicant.

§2. The form of excommunication is the severe restriction of the excommunicant’s interaction with the Church.

§2. An excommunicant is forbidden from participation in any sacraments, sacred ceremonies, or celebrations within the church.

§3. Any sacraments celebrated on an excommunicant are invalid ab initio, although sacraments already celebrated before the excommunication remain in place.

§4. An excommunicant is forbidden from entering a church or holy site.

§5. An excommunicant is not suitable for association or fraternity with the faithful, and they are engendered to shun and reject them except where there is extreme need.

§6. An excommunicant remains subject to the canon law, though bound by all provisions according to their status. Provision of excommunication supersede all rights of the faithful.

§7. Excommunication is not issued for mere presence in an ecclesiastical province.

§8. According to those terms set forth in his excommunication, an excommunicant may be entitled to the service of a specific confessor, for the purposes of his reconciliation into the Church.

CHAPTER 6. ANATHEMATIZATION

§1. The purpose of anathematization is the protection of Canonists from sinful organizations, individuals, or doctrines.

§2. The form of anathematization is a prohibition on Canonists from associating with, professing, or supporting the subject of anathema.

§3. That which is anathema is judged to be contrary to the promotion of virtue.

§4. Canonists residing in lands under the rule of one who has been pronounced anathema should make all efforts to overthrow them, or failing that, to flee their rule.

TITLE V. FAMILY AND RACE

§1. Determining the racial and familial descent of individuals is of paramount importance for the proper application of canon law.

§2. A person is the race of their parents, if both are of the same race.

§3. If a person is of mixed descent, they are the race comprising their primary descent, that which comprises the largest portion of their blood.

§4. If a person is of equal parts descended from multiple races, and these races comprise the largest portion of their blood, the Church shall determine their race.

§5. If a person’s parentage is unclear, the Church shall determine their descent according to the appropriate processes.

§6. The Church shall endeavor, through the sacrament of marriage, to preserve racial purity and discourage admixture as much as possible.

CHAPTER 1. MATRIMONY AND INHERITANCE

§1. It is the prerogative of licit temporal authorities to determine matters of succession and inheritance, including even legitimate issue’s suitability to receive such inheritance.

CHAPTER 2. GUARDIANSHIP

§1. Guardianship is the responsibility to care for the interests and personal property of another.

§2. Adults are considered their own guardian unless judged incompetent.

§3. The guardian of a child or an incompetent is its parents, with priority given to the father.

§4. An ecclesiastical court may assign a person another guardian if necessary for the promotion of virtue.

§5. An ecclesiastical court may, if desired, defer to the rulings of a temporal authority in determining guardianship.

CHAPTER 3. DESCENDANT RACES

§1. Descendants are those descending from human, elvish, dwarvish, or orcish blood, or any admixture thereof.

§2. Only descendants shall be suitable for matrimony.

CHAPTER 4. NON-DESCENDANTS

§1. Non-descendants are those persons possessing a demonstrable light of wisdom, which is sapience, but who by reason of magical or diabolical interference have obtained abnormal traits which set them apart from descendant races.

§2. Non-descendant sapients, by virtue of possessing a light of wisdom, continue to receive the protection of the Church.

§3. Non-descendant sapients are not suitable to receive or administer sacraments except ablution.

§4. Reproduction by a Canonist non-descendant is forbidden.

§5. Reproduction by a pagan non-descendant is discouraged by not punishable by ecclesiastical penalty.

§6. Where an individual lived some of their life as a descendant, but was later affected by magicks so as to cause a question of race, their race shall be determined by the Church.

CHAPTER 5. DETERMINING RACIAL STATUS

§1. Where there is a question of a person’s race, it should be determined by an ecclesiastical court.

§2. The factors taken into account shall be the person’s lineage, appearance, cultural practices, residence, and the testimony of experts.

§3. An ecclesiastical court may, if desired, defer to the rulings of a temporal authority in determining racial status.

CHAPTER 6. NATURAL MARRIAGE

§1. A natural marriage is one contracted between pagans who, having no sacramental access through the priesthood, make their own provisions according to the natural law that pre-existed the revelation of the Virtue.

§2. A natural marriage is contracted when two unmarried pagans, meeting the requirements for racial purity and monogamy, profess that they are married by whatever ceremonies or prescriptions are familiar to them.

§3. If one spouse in a natural marriage should be baptized, it is permitted that the couple remain married; however it is desirable that the Canonist spouse should seek his partner’s conversion.

§4. If persons in a natural marriage should both convert to Canonism, their union should be sanctified in a sacramental marriage as soon as possible.

§5. Children of a natural marriage in which one spouse converts to Canonism should be raised as Canonists.

TITLE VI. MAGIC

§1. Magic is the supernatural manipulation of the world, or the use of voidal properties, including the use of aengulic or druidic powers.

§2. Miracles, being God’s intervention in the world either directly or through intercessors, are not magic.

§3. Magic is tolerated where it does not inhibit virtue nor promote sin.

§4. Magic is forbidden to Canonists where it involves worship of any being, or obedience to a creed that has a cause contrary to virtue.

§5. Practitioners of magic are to be particularly careful in their observance of Canonism, referring frequently to a confessor for examination of sin.

CHAPTER 1. ANGELIC VENERATION AND INTERCESSION

§1. The veneration of angels is permissible for the sake of spiritual edification.

§2. Veneration that creates a magical tether between the venerator and the venerated is always forbidden.

CHAPTER 2. MORTALITY AND JUDGEMENT

§1. Those who die are typically judged immediately, and enter either the Seven Skies or the Void, as appropriate.

§2. It is possible but not desirable that one should die, but his spirit still lingers in the world of the living.

§3. It is possible but not desirable that one whose spirit lingers a short time after his death may yet be returned to life.

§4. It is forbidden that one who has obtained the clerical state should be returned to life by magic.

§5. It is forbidden that one who has been crowned as a Canonist prince should be returned to life by magic.

CHAPTER 3. SPIRITUAL APPARITIONS

§1. Spiritual apparitions are appearances of the dead in the land of the living, particularly as ghosts or visions.

§2. Because they may be either an intercessory apparition by one who has entered the Seven Skies, or a infernal haunting by the iniquitous dead, it is necessary that spiritual apparitions be judged for righteousness.

§3. An intercessory apparition will not give general revelation, this being reserved to the prophets, but he may give particular revelations, concerning the lives, immediate circumstances, or Virtue of those he addresses.

§4. An intercessory apparition will not linger in the land of the living beyond the time necessary to achieve his virtuous goal, as he will be innately eager to return to his home in the Seven Skies.

§5. An infernal haunting will seek to imitate the living, residing amongst them and controlling them.

CHAPTER 4. FORBIDDEN MAGICKS

§1. All magicks deriving from a sinful source, and those requiring or promoting sin by their nature, are forbidden.

§2. Magic used in the reanimation of the dead, the binding of spirits, or other interference with the natural barrier between life and death is always forbidden.

§3. Magic having the effect of impeding the free will, corrupting the mind, or directly influencing the soul of sapients is always forbidden.

§4. Magic involving corrupt practices such as blasphemy, occultism, necromancy, devilry, or idolatry is always forbidden.

§5. Magic which achieves enduring and unnatural physical transformation in sapients is always forbidden.

CHAPTER 5. ALCHEMY AND NATURAL PHILOSOPHY

§1. The manipulation of natural or preternatural properties by certain processes, called alchemy or natural philosophy, is permissible.

§2. All canon law that applies to the practice of magic applies similarly to the practice of alchemy.

BOOK V. THE PRESERVING FUNCTION OF THE CHURCH

TITLE I. PROMULGATION OF CANON LAW

§1. A canon law is promulgated when it is approved by the appropriate authority and made available to its subjects.

TITLE II. ECCLESIASTICAL DECREES

§1. Ecclesiastical decrees are promulgations of rulings and canon laws by pastors.

§2. Ecclesiastical decrees are binding for all whom they are issued.

§3. An ecclesiastical decree is not required for the conferral or revocation of an ecclesiastical office to take effect. Such actions take effect as soon as they are made clear to concerned parties.

§4. An ecclesiastical decree in which its issuer defects from the church is invalid in its entirety.

§5. Sections of an ecclesiastical decree which include some defect of truth or authority are automatically invalidated without affecting other sections.

CHAPTER 1. GOLDEN BULLS

§1. Golden bulls are issued periodically by the High Pontiff, documenting and promulgating changes within the Church.

§2. Golden bulls are named and numbered after the city whence they were issued.

§3. Changes in canon law, if at all possible, should be included in a Golden Bull.

§4. Golden bulls should, if possible, be presented to the Curia for consideration before they are promulgated.

§5. Each Golden Bull should contain a roster of every cardinal, curate, nuncio, and pastor within the Church at the time it is issued.

CHAPTER 2. PONTIFICAL LETTERS

§1. Pontifical letters are issued as necessary by the High Pontiff, documenting and promulgating the occurrence, annulment, or dissolution of sacraments; the conferral or revocation of offices and dignities; the levying of ecclesiastical penalties; the announcement of sacred times or places; the rulings of ecclesiastical courts; or any other execution of the High Pontiff’s authorities, where it is not expedient that they be included in a Golden Bull.

CHAPTER 3. MINOR BULLS

§1. Minor bulls are issued by pastors of ecclesiastical provinces for documentation and promulgation of the following:

Establishment of subsidiary organizations of the Church in the province
Changes to ecclesiastical offices within the province
Establishing a diocesan college for the nomination of the province’s pastor
Updating residents of the province on the faith’s progress or status
Announce significant events or occasions within the province

§2. Minor bulls may not contravene or usurp the authority of superiors or the Church.

CHAPTER 4. RULINGS OF ECCLESIASTICAL COURTS

§1. A ruling of an ecclesiastical court is issued by the judge of the trial.

§2. Rulings of ecclesiastical courts should be made available to all parties to the trial and to the judge’s superior.

TITLE III. TEMPORAL AUTHORITIES

§1. Temporal authorities are those having worldly authority, in contrast to the sole spiritual authority of the Church.

§2. There is no spiritual authority outside the Church, as appointed by God.

CHAPTER 1. RECOGNITION OF TEMPORAL OF AUTHORITIES

§1. Temporal authorities may have the quality of licity, which spiritually obliges Canonists to obey their orders.

§2. Temporal authorities lacking licity are illicit, that is, having no just or virtuous claim to the exercise of their power.

§3. The faithful are not spiritually obliged to obey illicit temporal authorities.

§4. Temporal authorities are assumed to be licit unless expressly provided.

§5. Only the High Pontiff shall rule on the licity of temporal authorities.

§6. Generally, licit temporal authorities are in keeping with the Church’s understanding of the proper order of the world, serving no purpose to hinder its work.

§7. Lack of virtue on the part of a temporal authority does not automatically rule them illicit. Ex. Owyn served faithfully in the court of King Harren, despite the latter’s wickedness.

§8. Accreditation of an ambassador of the Church to a temporal authority shall not necessarily imply licity on that temporal authority’s part.

§9. Particular acts, offices, laws, or individuals may be declared illicit without affecting the licity of those others which produce or support them.

§10. It is desirable for the promotion of harmony between the crown and the laurel that the High Pontiff is tolerant in his judgements of temporal authorities.

CHAPTER 2. INTERACTION WITH TEMPORAL AUTHORITIES

§1. The Church shall strive to maintain harmony between the crown and the laurel, which are the temporal and the spiritual, this being the command of Ex. Sigismund.

§2. No temporal authority shall govern or punish the proper application of canon law.

§3. No spiritual authority shall govern or punish the licit application of temporal authority.

CHAPTER 3. CANONIST PRINCES

§1. The purpose of a Canonist prince is to rule virtuously in keeping with the Canonist faith, for the good of his subjects.

§2. The form of a Canonist prince is the Canonist ruler of a realm possessing sovereignty, or a Canonist ruler owing fealty directly to such a prince.

§3. A Canonist prince is never obliged to accept the rule of a pagan.

§4. A Canonist prince must acknowledge the spiritual authority of the Church in its entirety.

§5. A Canonist prince must, upon assuming his office, receive coronation or investiture into it through a valid sacrament of consecration authorized by the High Pontiff. If this is not possible, he assumes office normally, but is obliged to speedily obtain an appropriate coronation or investiture.

§6. A Canonist prince is entitled and obliged to receive pastors into their lands for the spiritual care of the faithful.

§7. A Canonist prince is obliged to make all efforts to provide for the authorities of the Church and the application of canon law in their realm. It is desirable that temporal authorities should provide appropriate justice such that ecclesiastical courts are infrequently required.

§8. A Canonist prince has no authority to prohibit a lawfully appointed pastor from the appropriate exercise of his office. Nevertheless, it is desirable that the pastor of a realm be kept in harmony with its prince, for the better care of the faithful.

§9. A Canonist prince has no power to assign ecclesiastical offices by virtue of his temporal authority.

§10. An excommunicant prince incurs provincial interdiction upon his realm automatically. This interdiction is lifted automatically should he leave office or if his excommunication is lifted.

§11. An excommunicant prince who remains in this status for four consecutive years automatically becomes illicit, unless expressly provided for by the High Pontiff. Additionally, Canonists are obliged to make all virtuous efforts to reconvert him, or failing that, to overthrow him.

CHAPTER 4. CANONIST EMPIRES

§1. The purpose of a canonist Empire is the continuation of its first established iteration by Ex. Godfrey.

§2. An Empire shall only be recognized as such if it meets by all the requirements detailed herein, with no exceptions.

§3. A claimant must be a faithful baptized and practicing canonist, steadfast in their adherence to the faith, and of complete and undeniable human stock.

§4. Should a claimant be found guilty of heresy, apostasy, heathenism, or dabbling in forbidden magic, the claim will be null and void.

§5. Claimants unrecognized by the Mother Church incur immediate excommunication, as do all co-conspirators.

§6. Only the High Pontiff may legitimize a claimant.

§7. Claimants remain licit and legitimate at the High Pontiff's behest.

§8. A claimant's legitimacy being affirmed or revoked made under duress is invalid.

§9. Only the High Pontiff may crown an Emperor. Otherwise, only one acting on the High Pontiff’s express, written, and public permission may do so.

§10. An Emperor's temporal authority shall derive from the High Pontiff and the Mother Church.

§11. It is the Empire State's obligation to accept Canon Law as national law.

§12. Only the High Pontiff may rule on the licity of the Empire or its Emperor.

§13. The extant Empire and/or its Emperor remains licit unless specifically dictated otherwise by the High Pontiff.

§14. The Emperor is not exempt from excommunication, anathematization, or other forms of spiritual punishment.

§15. It is the spiritual obligation of all Canonists to hinder and overthrow an illicit claimant to the Emperor, this being an office consecrated to special purpose by Ex. Godfrey and legitimized by the Mother Church.

§16. In case of the Empire's dissolution, vassalization, or capitulation, all lands and titles shall be de facto forfeit by the Mother Church to manage at its behest.

§17. The Empire may not be a vassal. In the case of vassalization, refer to §16.

§18. No authority shall bind or govern the Empire, but the Mother Church and the High Pontiff.
§19. A Canonist Emperor must be crowned by the High Pontiff himself if possible. Otherwise, only one acting on the High Pontiff’s behalf with express, written, and public permission may do so.
§20. The High Pontiff will endeavor to seek political unity among humanity for the promotion of virtue, using all diplomatic means. It is not so desirable that a Canonist Empire be established that war should be waged for this sole purpose.
§21. Canonist princes are not necessarily obliged by their faith to owe fealty to a Canonist Emperor, though it is desirable that they do so.

CHAPTER 5. JUST WAR

§1. The purpose of war is the promotion of virtuous living through the exercise of just and necessary violence by one state against another.

§2. The form of war is a declared conflict between states, with causes and goals stated by at least one party.

§3. Canonist princes are obliged to wage war only for the purposes of self-defense or the promotion of virtue.

§4. War is a function of temporal authority and is to be conducted as such.

§5. It is for the High Pontiff to declare a temporal authority’s causes and goals of a war to be just or unjust.

§6. The faithful are not obliged to participate in an unjust war.

§7. It is forbidden for a Canonist prince to seek the aid of apostates, heretics, or schismatics in war.

§8. It is forbidden for a Canonist prince to be the first to seek the aid of pagan allies in a war against another Canonist prince.

§9. It is permitted for pagan subjects of a Canonist prince to participate in their ruler’s war, provided they owe full fealty to the prince.

§10. War is to be waged as a last resort, when there is no peaceable option for the promotion of virtue.

§11. Canonist princes are always required to wage war against an excommunicant prince if he remains in that status for four years, unless expressly provided for by the High Pontiff. They are required to continue until his excommunication is lifted or he is removed from office.

§12. It is desirable that Canonist princes should resolve violent conflicts with as few casualties as possible, assaulting such targets as are absolutely necessary for a speedy and virtuous peace. Thus it is desirable that war be prevented through the use of personal combat, or small, limited combats among appointed representatives.

§13. The High Pontiff will endeavor to mediate diplomatic proceedings and personal combats between Canonist princes at war, seeking neutrality and fairness in his judgements.

§14. If mediation is impossible or inexpedient, and no party to the war is significantly more righteous in their conduct, the war should be allowed to reach its natural outcome. It is not desirable that the High Pontiff should unnaturally prolong a conflict by favoring a certain side.

§15. Prisoners of war are to be treated humanely, preserving appropriate dignity and care for them if at all possible.

§16. Prisoners of war are entitled to receive spiritual care from a cleric.

CHAPTER 6. TITHES

§1. The Church may request tithes, in general, or of specific kinds at specific periods, from the temporal authorities of realms coterminous with ecclesiastical provinces.

§2. It is desirable, but never mandatory, that a temporal authority should pay tithes.

§3. Ecclesiastical penalty shall never be issued for failure to pay tithes.

§4. A Canonist prince’s counsel in the nomination of a pastor may be denied for failure to pay tithes.

§5. The Church shall endeavor to levy only those tithes which are financially appropriate to a realm.

§5. Tithes are to be used only for the legitimate purposes of the Church, favoring activity in the ecclesiastical province in which they were collected.

§6. The receipt and expenditure of tithes should be recorded diligently and reported to the collecting pastor’s superior. The Church shall endeavor to make these available to the appropriate temporal authorities.

CHAPTER 7. ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY

§1. The purpose of an ecclesiastical official with temporal authority is the licit application of such authority to promote virtuous living, and to advance the Church’s interests in temporal matters.

§2. The form of an ecclesiastical official with temporal authority is a cleric, monastic, or official of the church who also possesses licit temporal authority.

§3. An ecclesiastical official may derive temporal authority from the worldly holdings of the Church, or from concurrent office within a separate temporal authority.

§4. An ecclesiastical official shall not hold temporal authority which inhibits the exercise of his duties within the Church.

§5. An ecclesiastical official shall not swear oaths of service which would prevent him from obeying his ecclesiastical superiors or the Church.

§6. An ecclesiastical official shall not use his authorities within the Church to further the temporal or personal interests of himself or his friends, family, or allies.

§7. An ecclesiastical official shall not use his temporal authorities to influence or inhibit the proper execution of processes within the Church.

§8. An ecclesiastical official shall not serve as the ruler of a state, unless such a state is a holy land under the control of the Church.

§9. An ecclesiastical official engaging in politics in a temporal role may not state or imply, by his words or actions, that disagreement with him in those matters in itself constitutes laxity in faith or opposition to the Church.

§10. An eccleisastical official with temporal authority shall take a confessor who does not fall under the jurisdiction of his temporal authority.

§11. Ecclesiastical officials shall always make clear to all the distinction between his temporal and spiritual authorities.

§12. An ecclesiastical official’s superior may require his resignation from certain temporal positions if it is necessary for the promotion of virtuous living.

§13. An ecclesiastical official will obtain the approval of his superior before accepting any position of temporal authority.

BOOK VI. PROCESSES FOR TRIAL

§1. The object of the trial is for the declaration of juridic facts and the imposition of penalties for transgressions of the faith.

§2. The Church is to adjudicate all matters spiritual, breaches of canon law, and matters in which there is question of sin or the imposition of ecclesiastical penalties.

§3. All proceedings of a trial must be recorded and made available to the judge’s superior.

§4. The High Pontiff is judged by no one but God.

§5. If a temporal authority is already in the process of prosecuting, or has prosecuted, an individual for the same act of which they are accused in ecclesiastical court, the judge may determine this sufficient for the execution of the Church’s justice and forego ecclesiastical trial.

§6. A judge is never obliged to forego an ecclesiastical trial because of the workings of a temporal authority, unless expressly provided for by the High Pontiff.

TITLE I. THE JUDGE

§1. The judge of the first instance, unless the respondent is a cleric, is the pastor of the ecclesastical province in which the alleged breach of canon law occured.

§2. If the respondent is a cleric, the judge should be his superior.

§3. In any trial, the judge may appoint accessors, including laymen, to consult him on legal and procedural matters.

§4. If necessary, a judge may delegate a case to a committee of other pastors.

§5. The judge of the second instance, unless the respondent is a cleric, should be a cardinal who has obtained the clerical state.

§6. If the respondent is a cleric, the judge of the second instance should be the High Pontiff.

§7. If a Canonist prince is the petitioner or respondent in a trial, the judge should be the High Pontiff.

§8. If necessary, the High Pontiff may assign another judge to a trial, generally the Auditor of the Tribunal.

TITLE II. PARTIES

§1. Anyone, baptized or not, may bring a case to trial.

§2. The parties to a trial are the petitioner, respondent, advocates, witnesses, and experts.

CHAPTER 1. PETITIONER

§1. The petitioner is the individual who accuses the respondent of a breach of canon law, also called the plaintiff.

CHAPTER 2. RESPONDENT

§1. The respondent is the individual accused of a breach of canon law, also called the defendant.

CHAPTER 3. ADVOCATES

§1. It shall be the choice of the petitioner and the respondent to appoint an advocate to represent them in the trial.

§2. An advocate must be appointed for penal trials.

§3. It is possible for the judge to suspend an advocate, or remove them from their office entirely.

§4. If a party is unwilling or unable to appoint an advocate when one is required, the judge shall appoint an appropriate advocate for them.

§5. An incompetent must always have an advocate.

CHAPTER 4. WITNESSES

§1. A witness is one who presents testimony to the ecclesiastical court regarding the facts of the matter at hand, or the character of other parties.

CHAPTER 5. EXPERTS

§1. An expert is one who presents testimony to the ecclesiastical court regarding the subject of the trial.

TITLE III. THE PENAL PROCESS

CHAPTER 1. PRELIMINARY INVESTIGATIONS

§1. It is the duty of a cleric to inquire personally should he believe a breach of canon law has occurred.

§2. Those investigating must be careful as to not taint the reputation of the 1faithful.

§3. The cleric must consult with two judges as to whether the matter requires the attention of an ecclesiastical court.

§4. It is the duty of the cleric to inform a judge if he fears that a sin or breach of canon law will occur.

CHAPTER 2. DEVELOPMENT

§1. If a matter is to be brought to ecclesiastical court, the investigating cleric is to inform the accused, as to give them opportunity to prepare for their defense.

§2. The judge is to issue a decree calling the person to trial, setting forth the reasons of law in explicit and simple terms that do not presume the accused’s innocence or guilt.

§3. The accused may be prevented from attending sacraments or sacred ceremonies for the duration of the process if it is necessary for the preservation of virtue.

§4. The accused is never bound to confess guilt.

CHAPTER 3. TRIAL

§1. The judge of the trial shall determine its place and time, making all effort to ensure it is suitable to the petitioner and the respondent first, then the advocates, and then the experts.

§2. The trial should continue for such a time as is appropriate that all relevant testimony be delivered in a timely manner, and that deliberations should occur speedily.

CHAPTER 4. RULING AND SENTENCING

§1. The judge, after due consideration, shall rule on the respondent’s innocence or guilt for each accused breach of canon law.

§2. The judge shall sentence the accused only to ecclesiastical penalties as are just and appropriate for each crime.

§3. The judge shall consider, but not be bound by, precedent established in similar cases.

CHAPTER 5. APPEAL

§1. If there is a question of the justness of a trial or an appeal, appeal should be made to the judge’s superior.

CHAPTER 6. REDRESS

§1. Aggrieved parties, if extent, may receive remedy as part of the sentencing, in order to repair damages caused.

§2. The judge further adjudicates any redress and resolution to the case, including punishment.

BOOK VII. LEXICON

ATHEIST - One who denies the existence of God.

APOSTATE - A Canonist who has renounced his faith, or a human who rejects Canonism.
CANONICUS - An experienced and well-educated priest who has certain additional privileges over a regular priest.

CANONIST - One who has received the sacrament of ablution as a baptism.
DEFROCKMENT - The opposite of ordination; removing a priest’s clerical status.

HERETIC - One who worships the God of the Holy Scrolls but accepts false doctrines regarding Him or His faith. All who worship the Creator exclusively but do not adhere to the dogma of the Church are heretics.

PAGAN - One who does not follow the Canonist faith, claiming to practice another. Also called a heathen. It is forbidden for a human to be a pagan, but other races are permitted to practice their faith provided they do not proselytise humans.
RESPONSUM - A written piece of advice or a legal ruling made from a theological standpoint by a Canonicus about any given topic.

SCHISMATIC - One who worships God and recognizes the Holy Scrolls, but does not submit to the authority of the Church.

TeawithFrisket · February 23

Alexis grumbled

“so mush tu read” the young sister seemed unhappy she had to read all of it to find something to criticize

Aesopian · February 23

Aesopian slurps up all the tasty tasty ecclesiastical bureaucracy. Yum.

ToodIes · February 23

5 hours ago, Sander said:

APOSTATE - A Canonist who has renounced his faith, or a human who rejects Canonism.

§1. An unrepentant apostate, schismatic, or heretic incurs excommunication automatically.

§11. Canonist princes are always required to wage war against an excommunicant prince if he remains in that status for four years, unless expressly provided for by the High Pontiff. They are required to continue until his excommunication is lifted or he is removed from office.

"In keeping with Canon law, I presume that the armies of Haense, Petra, Aaun, Balian and Númendil will be sailing for Aeldin to wage war against Oyashima," a scholar notes.

5 hours ago, Sander said:

§3. If a person is of mixed descent, they are the race comprising their primary descent, that which comprises the largest portion of their blood.

"The halflings had better be more dwarf than human, or they're next."

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