Deus Iustitate, Deus Misericordiae

[Lortime 1153]

 

Deus Iustitate, Deus Misericordiae

God of Justice, God of Mercy

☦

Or

A Treatise on the quasi-judicial ecclesiastical sacrament of Confession, the various incarnations of God’s mercy, and Justice as dispensed formally by the Church. 

 

 

---

AS AUTHORED AND PROMULGATED BY,

PATRIARCH ALARIC CARDINAL JORENUS

 

Opening Prayer

O’lord humbly we beseech thee to guide our hand,

As you are the most Supreme, and the First Judge,

To temper caution with expediency in our dispensations of the Justice to which is owed

Only and absolutely unto thee. 

Let nary gavel nor blade fall without first,

Righteous consultation of your laws, your judgement, and your wisdom. 

In Nomine Dei, et Nomine Exaltus, 

Amen.

 

God as Principal, We as Agents

 

☦

 

The recently created High Court of Justice of the Mother Church has given me pause to ruminante on the Justice, we as Holy Men, dispense to the victims of sin, and penitent sinners. It is the Job of every ordained minister to take confession, and to hold Ecclesiastical Courts when sin is so great, it won’t be willingly repented for; as such, every Clergymen is, by law and by DIVINE Ordinance, a Judge of man. This is an unparalleled honour, and an even greater obligation; as Agents of Holy Mercy and Retribution, it is our sacred duty to fully comprehend the nature of the verdicts, penance, and Justice we dispense. 

 

What is crucial to understand, is that we ourselves are mere agents of a Justice granted to us, from GODAN above. Mercy, penance, and vindication originate fully and solely, from His Infinite Wisdom and Mercifulness. We, of the cloth, merely dispense what is given; we do not create Justice, for such is beyond our capacity. This is an unmistakable reminder of Humility, the very kind we as the shepherds of the faithful, are bound to uphold, extol, and exemplify to the greatest degree. I beseech thee, Brothers-Faithful, though thy be judge, recall you shall ere’ more be judged too by the true Justice, GODAN. 

 

We must reflect upon the reality that though we are conduits of a perfect absolute justice we ourselves are neither perfect nor absolute men. Thus, as is all too often the case in the petty bureaucracies and knighthoods across the land, the Principal-Agent Problem is a reality for we; the Agents of GODAN. How can we, flawed, born into sin, possibly enact Justice to its fullness? This question bears immense importance in times such as these, where accusations, verdicts and crime are abound. 

 

Allow me to postulate a few reasons and solutions to this quandary. 

 

First and foremost, unlike the lonely Judge sitting upon his chair, surrounded by lessers and betters in the secular courts, we; clergymen are a brotherhood of equals. It is in part through this fraternal equality that we lay claim to our expertise in matters of justice, both holy and secular. Each and every cleric benefits from robust discussion with fellow holymen of wide, varied backgrounds who are able to offer their inputs and advice; the culmination is a verdict all the more closer to GOD's justice than if twere rendered by a sole officer of a court. Brother; does GODAN not call for a holy fraternity of the brothers and sisters of man to rule this very world? Is it not the lack of unity over which he weeps, seeing his very children squabble, bicker and fight? Certainly it can be said some of these debacles and debates are warranted; but woe, for most are not. 

 

It is the unity of the Mother Church and the Fraternity of the priesthood from which its greatest strength above and beyond secular entities is derived. Yet this alone is not a sufficient explanation for why the innately flawed man, regardless of clerical status, can be expected to enact flawless justice. This is where reference is the tool of the Judge, and the Presbyter alike; where the Judge may turn to the Constitution of a nation, or the case history before him to ensure his verdict is just; the Presbyter must turn to the Holy Scrolls; for these documents of incalculable value, demonstrate what a sin is, how god delivers an admonishment thereto, and how God utilizes forgiveness. These are the guide books of Penance, for there is ample demonstration of God’s Justice, from the Virtue’s illustration of sin, to Spirit’s epistles of admonishment; a proper Judge of sin cannot enact His Justice without close consultation of how GOD has acted as Judge in the past, just as a proper justice of the common law cannot pass verdict by the contemporary case alone. 

 

Justice only becomes truly inane or antithetical to itself, when these guides and tools are outright ignored; and such is a sign of Auspice’s forthcoming when the common pastor ignores the scripture in the practice of his duty. 

 

Though, there remains indeed, a greatly challenging question for the agents of God’s mercy; clemency, and leniency. As with most ecclesiastical aspects of life, two opposing forces act within the mind of the Priest in his role as confessor; he recalls the wrath of God, but he is tempered by his kindness and mercy. The struggle between these two forces, in the mind of the Father, and in the very core of reality, is essential for the dispensation of justice; this means, there is very little room for an appropriate penance, and forgiveness; because all penance comes from the synthesis of mercy and ire, which can only ever produce a single result, with little flexibility. 

 

Though the Judge that sits upon his throne of civic duty and justice may be bound by somewhat strict sentencing guidelines, the presbyter, as the agent of Divine Justice, is much more rigorously bound by the Scrolls, and the synthesis of wrath and compassion. This leaves precisely the correct enactment of Justice, the right prescription of penance for them to give to the penitent. For in the mind of the Judge of Judges, there is no contemplation, deliberation or elasticity of thought; the punishment for all conceivable sins, and the avenue of redemption, is well and truly already known by GOD, in his omniscience. This is foremost why penance will always be specific to the individual case, rather than broad and vague; GOD hath preordain the sentence of all who willingly sit in the confessional, and we discern this punishment through our assessment of the Scrolls, Mercy, and Wroth. We have not created penance, but gleaned its exact nature for the penitent through analysis of divine writ. 

 

There of course remains the occasional issue of Disparate Justice. Though, it is fairly rare for a cleric to issue a confessional penance that is inadequate, or disproportionate to the Sin confessed, to assume this never occurs is to shamefully assume the infallibility of man. Mistakes are assuredly made, and whether or not malice or simply err is to blame, there ought be recourse for any miscarriage of justice; and lo, brothers and sister, there exists no greater recourse for the folly of men then the plentiful Mercies of the Lord. 

 

The Three Mercies

 

☦

 

Those well advised and competent in canon law, are aware that not every sin is a crime, and consequently not all sins must necessarily be tried; but this is not an arbitrary decision by authors of the codices. Nay, this is a representation of the FIRST MERCY Godan offers to each and every individual; he does not demand Justice be thrust upon the sinner immediately, instead granting every penitent a chance to seek their own Justice, through Ablution; typically confession.

 

This is perhaps the most profound example of our LORD GODAN’s incomprehensible compassion. Hath a single mortal ever stood idle, wounded, offended, scarred, batter, bruised, looked upon thy foe and uttered “I shall not persecute you, that you may seek the Justice you know in your heart to be owed.”..? Verily, tis God and he alone, who so embodies the blessed virtue of PATIENCE, thus, tis he alone who might stand abhorred and aghast at those who defy him, even openly and sayeth: “Forgiveness, though undeserved, is yours to seek.” 

 

This, I shall dub, the Mercy of Contrition; for GUILT is a blessing. Guilt, begets regret, regret begets restoration. Without the shame of err, there is no incentive, no motivation for the sinner to seek his own Redemption. It is when this emotion is buried within the mind of the sinner, that they have exhausted the Mercy of Contrition. To forsake the opportunity to march toward thy own salvation, is foolhardy at best; and malicious at its worst. 

 

Yet, we would be ignorant and incorrect to assume this was the only, nor chief form of compassion granted unto us by the lord. The mercies of forgiveness are threefold indeed. The second, I shall dub, the Mercy of Penance. A sinner, filled with contrition, is granted the opportunity to forgo formal judgement, by subjecting himself willingly, reverently, and penitently to a Father of the church that he might seek ABSOLUTION for his sin without full Judicial proceedings; I ask again of thee, name me a Prince who hath stood in the streets, looking upon criminals and sinners, and spake “Bend thy knee, admit thy wrongdoing, and find salvation in your restoration- instead of behind steel Bars.” This simply does not occur, and indeed is yet another distinction between the comparatively meagre compassionate capabilities of mortals compared to the almighty; it is beyond even the fathoming of most that one could forgive and absolve, all but the most foul deeds through honest, reverent communication. 

 

This is another great blessing; that we are afforded the opportunity to take initiative rather than have Justice forced upon us, that we might be the active participants in our spiritual renewal, rather than idle objects over which the waters of Gamesh might flow as the waterfall cascades over the cliff, and rolls to the plain. 

 

Yet, when Contrition, and Penance both fail; trial and adjudication become necessary. This is a sad moment indeed, for the Judge doth not celebrate his solemn duty to sentence sinners. Nay, for he weeps in the knowledge that they were given GREAT mercies, and rebuked and ignored the compassion god had offered them. This, is and ought, be the final resort; unwelcome, but necessary when ignorance and stubbornness surpass the immense grace of the Lord. 

 

Yet, there is one final mercy to discuss here; the Mercy of Finity. Any punishment upon this mortal realm, is, by necessity of our mortality, finite. Sentences end; whether the Jail term is completed, or even an execution necessary, the Final Judgement of man always rests with GODAN. This is why, though Injustice ought to be avoided for such is sinful in its own right, it need not be so feared, so abhorred; our Justice, by virtue our own deep imperfections, is imperfect. But, we are not the true arbiters of the soul; we are petty temporal adjudicators, who maintain order in this realm alone. 

 

Be it advised to the layfolk who might endure potential confusion; God's mercy cannot ever be fully or truly encapsulated by any writing, and what is endeavoured here is not a total summation or explanation of his ceaseless compassion. It is, rather, a simplistic explanation of some of the specific mercies we are graciously granted, despite very few of us being truly deserving of such. 

 

A Brief Introduction on The Formal Ecclesiastical Judiciary 

 

☦

 

Confession, is by and far, the most common role for the cleric to engage in a pseudo-judicial function, as per their ancient and inherited rite. Though rarely an active or widespread actor, but equally crucial to our analysis, is the Formal Judicial procedures of the Church. 

 

An issue, belies us brothers and sisters, as to whom might be suitable to hold the high officers of Justices in the courts of the Church, particularly the High Court of Justice; the highest judicial body currently in ecclesiastical existence. Though there are great distinctions between the secular and Holy Judiciary, some realities are shared; chiefly, their adjudicators remain men, with their ordained faults and flaws. 

 

Yet, the lower courts of the typical polity serve as a filter for judicial Aptitude; alas, though every minister is a Judge in their own confessional, it is the sacred and holy seal of confession that prevents even the Throne of St. Daniel from gleaning insights into a cleric’s fitness for a High judicial appointment. 

 

Thus, the question remains; Where, and whom, should be burdened with this toilsome duty of God’s Justice at the highest level; when it is unacceptable to inquire into the confessionals of a given cleric? It stands to reason, we must find other-ways to examine one’s capacity for formal penance-giving; such ways ought include examining their catalog of publications- theses that demonstrate a deep compassion tempered by an iron spirit that cannot be easily swayed by sin’s tempting words. One ought also to inquire among the flock of such a cleric, to learn of his doings; the capacity to correct issues within his community, to guide away from sin, to promote virtue; excellence in these fundamental pastoral tasks are prerequisites for the dispensation of Higher justice. 

 

Beyond the mere composition of the courts, is the curious intersection of legality formality and confessional advisory; these, in some ways, seem conflicting concepts but nonetheless are equally important principles in the consideration of the nature of the court. I postulate, a true High Court of the Church can only exist at this peculiar, almost contradictory junction. As this court acts as a last resort for the sinful redemption, it must be procedurally different from the confession; yet to stray too far, would be to undermine the Holiness of the body in the first place. There must be a precise, exact balance of both; something I shall perhaps explore further in another publication. 

 

 

T.M.R, His Eminence, 

Patriarch of Jorenus, Prefect for the Episcopate, Pontifical Prosecutor

Royal Chaplain to the Brotherhood of St. Karl

 

[Ramon 5186]

Cardinal Godfrey made sure to keep a copy of what Alaric had written on hand. To read through thoroughly some other time.

[Navigator 4260]

From the afterlife, Paschal smiled approvingly of his Mentor!