THE FORGOTTEN CALLING

[Ramon 5186]

 

THE FORGOTTEN CALLING
A Rebuke of the Church’s Secular Drift and a Plea for a Return to Sacred Integrity


 

AS ISSUED BY
GODFREY BISHOP CASICA

ON BEHALF OF THE SOCIETY OF ST. CAIUS I
ON THIS 23TH DAY OF HOREN’S CALLING, 2021 IST.

 

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FOREWORD
 

Whereas, in these tumultuous times, the sacred unity of Canondom is increasingly threatened by divisions within the Church itself, where, in its supposed zeal to preserve and expand its authority, it has turned its aggression upon its own flock, intensifying conflict not only among the faithful but also with pagans and apostates, who, under the Pontifical banner, have been set loose upon the world of Canondom without remorse; and whereas, the bitter feud between the Owynist and Sigismundite sects has further deepened these tensions, sowing confusion and turmoil within the lands beholden to the One True Faith, thereby undermining the Mother Church’s sacred mission of keeping the peace and fostering Canonist unity;

And whereas the growing influence of secular ambition, particularly within the Pontifical States, has blurred the lines between spiritual and temporal authority, distracting the Holy Mother Church from its true calling and creating a dangerous entanglement of power that further fuels these divisions, we, as the Society of Saint Caius the First, feel compelled to speak with urgency and serious concern for the preservation of all good Canonist values;
 

And whereas, while we remain at present ever steadfast in our devotion to His Holiness and the One True Faith, we cannot turn a blind eye to the errors in governance that have plagued the Holy Mother Church in recent times; it is with deep humility that we raise our concerns, not in the spirit of schism, which leads to spiritual destruction, but in hope of restoring the Mother Church to its true mission of spiritual guidance and the maintenance of peace;

Therefore, we issue this missive not with rebellion in our hearts, but with the deepest love for the Holy Mother Church and the world of Canondom. Hoping to detail herein our stances, and the failings of the present administration, so that those yet seated in positions of authority upon the Pontifical Curia and within the College of Cardinals may come to reflect on their course of governance and return their souls to our Lord’s service.

For their spiritual correction and an end to the bloodshed we pray. Amen.

 

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TABLE OF CONTENTS
┏━━━━━━━━━━━━━━━━━━━━━━━━┓

Stance I - On The Administration’s Dubious Loyalty to Canon Law
Stance II - On The Administration’s Unjust War on all of Canondom
Stance III - On The Corrupting Influence of the Secular States
Conclusion - Renovatio Ecclesiae

┗━━━━━━━━━━━━━━━━━━━━━━━━┛

 

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STANCE I
ON THE ADMINISTRATION’S DUBIOUS LOYALTY TO CANON LAW
 

Canon Law, divinely inspired and meticulously codified, has long been the foundation upon which the Church governs itself and the Canonist flock. It is meant to provide for order, discipline, and an unwavering commitment to truth. It is binding for all those baptized into the Covenant of Horen as Canonists, and the metric by which the Priesthood should determine how to govern properly. And therefore not to be wantonly disregarded by laity and clergy alike. As much clear from the very exordium the reader is greeted with from the very moment they find themselves a copy in hopes of consulting it. This exordium consists of two parts, one written by Bl. High Pontiff Daniel VI, and the other by St. High Pontiff James II, the first of which, that of the Blessed High Pontiff Daniel, we shall now seek to quote herein in full:

‘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’

 

Despite the clearly intended sacrosanctity of Canon Law, however, the present administration has shown a blatant disregard for these sacred tenets, choosing instead to act with what one might readily consider impunity and arrogance of which they need to repent. The most blatant of such examples being His Holiness’ allowance of Anorhil, King of Numendil, to sit on the Curia and style himself a priest, while Canon Law is clear on it that rulers of a state shall not serve as an ecclesiastical official under any circumstance unless the state in question is a holy land under the control of 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.
TEMPORAL AUTHORITIES; ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY; CODEX IURIUS CANONICI DANIELUS PONTIFEX

Canon Law further specifies that it is universal and binding for all and that no power shall contravene or alter it except through the Ecumenical Council:

§4 The laws of the Canon are universal, and bind all men for whom they were issued.
APPLICATION OF LAWS; FOUNDATION OF LAW; CODEX IURIUS CANONICI DANIELUS PONTIFEX

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

APPLICATION OF LAWS; FOUNDATION OF LAW; CODEX IURIUS CANONICI DANIELUS PONTIFEX

And while it does provide for it that no appeal may be made against a legitimate decree of the High Pontiff, for it is the word of GOD, it does specify that it need be a legitimate decree which, in the event that it is explicitly against the written Canon Law, as is the case here, it obviously would not be:

§4 No appeal is allowed against a legitimate decree or judgement by the High Pontiff; it is the word of GOD.’
HIERARCHICAL CONSTITUTION OF THE CHURCH; THE HIGH PONTIFF; CODEX IURIUS CANONICI DANIELUS PONTIFEX

To His Pious Majesty’s credit, he did, when confronted hereon, after a long, long meeting eventually agree to step down from his curial and priestly duties, although His Holiness’ blatant disregard for Canon Law on this matter remains questionable all the same. Likewise, the Curia’s near-unanimous and continued support for him on this matter, for they voiced disapproval of this law before he decided upon such, as well as that he was to leave, and as of yet still keep him on the Curia despite such being in breach, no doubt by now to support them in their present war, is very questionable. Though especially damning is the justification they privately dare use for such. Claiming that because a new Edition of Canon Law was not approved at the last Ecumenical Council, convened by Saint High Pontiff Caius the First, which rejected the would-have-been Third Edition written during the Pontificate of Sixtus VI, we are, as of right now, without a Canon Law to follow entirely.

This is of course a blatant falsehood. For though the Ecumenical Council agreed to reject the Sixtus VI Edition, and agreed that the James II Edition had need of updating, instructing the Curia of Saint Caius’ time to look at this, it maintained that the Edition we have quoted is in effect in the interim. Such, for lack of minutes on which to quote this Council, still empowered by the following as written in the past and currently valid edition of Canon Law:

§7 Later laws harmonise with earlier. The revocation of a previous law is not assumed unless expressly provided.
APPLICATION OF LAWS; FOUNDATION OF LAW; CODEX IURIUS CANONICI DANIELUS PONTIFEX

This clearly leads one to the conclusion that without an officially approved replacement the existing Canon Law stands as the governing legal framework. Though it begs the question that, if there is no Canon Law, by what basis the Holy Mother Church has proceeded to posthumously excommunicate King Karl of Haense and declare war on as good as the entirety of Canondom for failing to follow it? While we pray this not to be the case, we believe this to possibly expose the sheer hypocrisy of the present Curia, seeking to wield Canon Law when it suits their political aims while disregarding it when it proves itself inconvenient to their ambitions.

To this end we are of the belief that amends need be made. That Tar Anorhil need step down from his duties in the Church at once, and that the Pontificate needs to issue an Encyclical publicly reaffirming Canon Law as binding.

 

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STANCE II
ON THE ADMINISTRATION’S UNJUST WAR ON ALL OF CANONDOM

The concept of just war is not meant to glorify conflict, but to impose moral limits on its necessity. It asserts that war, though sometimes naturally righteous and unavoidable, must only be waged for just cause when all peaceful options have been exhausted prior. Just war is not a call for reckless aggression, but rather a framework that is meant to ensure that acts of violence, should they come to pass, are guided by the principles of justice and a desire to restore the peace. It demands that the suffering of innocents is avoided at all times and that all casualties of war are carefully weighed and limited. The goal, when one partakes in just war, should not just be to secure victory, but to do so in a way that upholds Canonist dignity, ensuring that the violence used is restrained, actually necessary, and aimed at restoring peace, rather than exacerbating the present altogether damaging cycle of destruction.

Although we agree with the Curia that the Kingdom of Hanseti-Ruska, on account of the past King’s dealings with the Vinovians, needed to make some concessions to make amends, we also believe that such demands for justice needed to be meted out in moderation, something for which the present administration seems to have had no regard. Especially in the face of known treaties and already existing tensions, its role should have been one of peacemaking and reconciliation, rather than deliberate provocation. Had it done so, it could have worked towards easing the growing divisions, and the Owynist and Sigismundite divide, for which there were good chances, ensuring thereby that its actions aligned with the Mother Church’s mission.

Such a moderation was not observed. Instead demand after demand was levied, never put up for discussion with Haense, and thus naturally refused, and King Joren of Haense immediately excommunicated and his Kingdom declared war on in response, with the administration’s full knowledge that other Canonist nations such as Reinmar, Petra and Balian would be obligated to rally their banners to honor their defensive alliance with them in response.

Likewise, the Church’s administration is noted to have made quick work of signing off on the inclusion of the Dwarves of Urguan, Uruks and Norlanders into this war that they call just. Ignoring therein not only that the Urguanites and Uruks are pagan, but also that, as by standard dogma of our Faith, knowing of the Virtue and yet refusing to convert, Norlanders are considered to be apostates:

Humans who have the opportunity to convert to Canonism but do not are guilty of the grave sin of apostasy, as Owyn swore a covenant with GOD that humans would remain pure of faith. Non-humans are not obligated to follow the Holy Scrolls or worship the Creator, but they must obey the moral laws of the Scroll of Virtue.
THE SEVEN SKIES AND THE VOID; WHAT ARE THE SEVEN SKIES? WHAT ABOUT THE VOID; CATECHISM OF THE CANONIST CHURCH

§8 A human who professes a pagan faith despite knowledge of the Covenant of Purity has committed the crime of apostasy.
THE TOPICS OF CANON LAW; CRIMES AGAINST THE UNITY OF THE CHURCH; CODEX IURIUS CANONICI DANIELUS PONTIFEX

We consider the Church’s partnership with them and decision to set them loose upon the Canonist world to be a clear affront to GOD. Of all the Canonist nations, only Numendil is supposedly spared, though one could argue that its people are far from unaffected either. Their loyalties and piety seemingly abused so that they might be pulled into this war without question, setting them loose upon their own former friends and allies, particularly those of Reinmar and Petra. In some cases even being forced to fight their own kin.

While there is much more to why this war is far from “just”, we think it better to encourage the laity to read up on the law for themselves, for the present Church administration does not seem to either keep or teach His laws. What is certain, however, is that this abominable nonsense needs to come to an end.

Thus we are of the belief that the Holy Mother Church needs to declare an immediate peace of GOD, send back the pagans and apostates so blatantly held within their service, and agree to sit down with the Canonist Princes again, this time, for the good of Canondom, and to thus work towards justice.
 

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STANCE III
ON THE CORRUPTING INFLUENCE OF THE SECULAR STATES

The Church, in its rightful place, must remain a moral authority above the fray of earthly governance. Its role is not to be a mere tool of secular rulers, nor should it act as a political entity unto itself, dictating the affairs of nations to serve its own temporal interests. Immediately after the fall of the Kingdom of Aaun, we witnessed the rise of the Church, but surprisingly as a secular entity, with no anticipated issues in its internal or external governance. However, with time, its true state became evident. Though the saying 'everything falls into place with time' is often used positively, in this case, it became clear that the current Church States cannot function in their present form. 

 

The current Church administration has entangled itself in secular politics and it now operates more as a state than as a religious institution. If the state could become the Church, it would try, but knowing it cannot, it does not even make the attempt. However, this matter warrants a separate discussion. Nevertheless, through this writing, we can touch upon the things that continue to cause problems for our Holy Mother Church, and maybe even a possible solution.

 

An independent Church ‘state’ could, if done right, be beneficial to the Church and its mission. The problem of reliance upon secular states to provide territory to serve as the Holy See and primary seat of the High Pontiff and Curia has led to the Church being placed in difficult positions in the past, negatively impacting its ability to carry out its duties freely. An independent Church state in theory solves this problem, though this depends heavily on said state’s constitution. Truth be told, a righteous Church State would be one that mirrors the virtues it preaches. Humble, pious, and devoted solely to the spiritual well-being of its flock. Rather than lording over vast territories like a temporal kingdom, it would be modest in size, holding only the land necessary to sustain its sacred mission. Its vassals would not be secular nobles or ambitious rulers but rather devout monastics, holy orders, and layfolk who have dedicated their lives to the faith, tending to small farms and humble homesteads in service to GOD. Such a state would be governed not by earthly politics and military ambition but by the guiding principles of Canon Law, ensuring that its influence is one of moral authority rather than coercive power. In this way, it would stand as a true bastion of faith, unsullied by the corruption of worldly rule, fostering a society where devotion, charity, and spiritual enlightenment flourish above all else.

 

The implications of taking secular vassals under a Church-state is that they would inevitably look to their own independent secular goals and simply wish to utilize the Church as an umbrella instead of loyalty to the faith. This is problematic as the attention required to manage such affairs, including the interactions between the vassals and foreign groups, is ultimately a needless and damaging distraction from the Church’s foundational responsibilities to GOD, and the faithful. Furthermore, the interactions between a vassal of the Church and a foreign, particularly a Canonist entity, compromise the neutrality that the Church relies upon in its goal to unite the faithful and fulfill duties such as mediation in disputes and acting fairly in a judicial capacity. The Church must seek to be above such squabbles, not embroiled in them, and the taking of vassals simply negates the benefit of an independent Church-state allowing it to act with as little secular influence and conflicts of interest as possible.

 

The problem with taking vassals is embodied by the inherent instability and conflicting interests that arise when multiple factions, each with their own ambitions, are brought under a single authority. While vassalage can provide military strength and political influence, it also fosters internal strife, disunity, and the constant threat of rebellion. A ruler who relies too heavily on vassals must navigate a delicate balance between maintaining control and appeasing the ambitions of those who serve under them. In the case of the Church, the issue is even more pronounced, as its divine mandate is meant to transcend worldly politics, yet by engaging in feudal dynamics, it risks becoming just another secular power, rather than a guiding spiritual force. 

 

One obvious example is the dispute between the Duchy of Alba, a vassal of the Church States, and the Kingdom of Balian. When this seemingly minor issue is examined more closely, it reveals deeper structural flaws that undermine stability and reinforce the concerns presented in this writing. The conflict not only exposes the very, very precarious nature of the Church's vassalage system but also highlights the contradictions of a religious and spiritual institution engaging in feudal disputes.

 

Another situation that exemplifies this issue is the decision of the Church States and its premier to appoint as 'protectors' individuals with a well-known history of disloyalty to the Church. The passage of time does not alter facts; rather, it only amplifies their significance, much like wine that matures with age. Likewise, the undeniable reality remains that the Church's image is tarnished by figures whose affiliations of yore, including ties to the now-defunct Veletz, cast a long, long shadow over its credibility.

It is deeply concerning that such individuals, despite their strength and prowess with the sword, are entrusted with safeguarding a spiritual institution. True authority in matters of faith is not won through bloodshed but is granted by divine will alone. The path to salvation is not paved by steel, nor can it be measured in the number of slain foes. The Church, as the shepherd of souls, must stand apart from those who wield force as their primary means of governance, lest it risk becoming indistinguishable from the very warlords it ought to condemn.

Rather than fostering unity among the faithful, such entanglements fuel discord and raise questions about whether the Church’s role has shifted from spiritual guidance to temporal power struggles.

It is our belief the Church needs to take concrete steps to rectify these issues. Though we understand this, unlike the rest, cannot just be solved in one go.

 

 

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CONCLUSION:
RENOVATIO ECCLESIAE

Whatever the outcome of this damning situation, the Church will come to emerge severely spiritually weakened, perhaps even beyond repair. Once a beacon of light in a dark and turbulent world, it has now become a mere mindless host for those who consider themselves above the Laws of GOD. The betrayal of the Canonist people, beginning with the Church's decision to unleash Dwarves, Orcs, Norns, and other pagans upon them in this supposedly righteous war of theirs, will not be forgotten. Even if the current Church administration secures whatever earthly gains it seeks, it will find itself ruling not through faith, but through the looming threat of violence at the hands of non-Canonists, just as history has shown time and again to be the fate of those who abandon principle for power. Such a Church ceases to be a spiritual authority and instead becomes an institution of coercion, hollowed out by its own hypocrisy and unfit to shepherd the Canonist faithful.

 

The wounds inflicted by the ambitions of certain members of this generation of clergy, should they persist in error, will scar the faith for years to come, casting even the most blessed pontificates of the past into the shadows of this present disgrace. Renewal of the Church is more than necessary. Thorough reform and either the repentance and correction or complete purge of compromised individuals may mend some damage, but the stain upon this era will never fully fade. The sheer recklessness with which the present administration has acted, either blind to the long-term consequences of its actions or deliberately working toward the Church's destruction in service of a remnant of former schismatics, present apostates and pagans who now cry under their banners, is most damning. And something for which they must seek repentance, in the hope that GOD and the Canonist faithful shall forgive them.

 

Let it be clear that our stance on these things is final and absolute, and this shall be that which we shall keep proclaiming. It is not subject to change, nor will we entertain supposed justifications or feeble attempts at rebuttal. We will not dignify any response unless it is one of acknowledgment and agreement. Anything else is mere noise, unworthy of our time, unworthy of the Canonist faithful, and beneath the dignity of those who stand for truth.

Everything will pass, but the soul, honor, and dignity remain forever.

[Gandhi 3225]

Andrei sat within the walls of the Royal Archives - tucked beneath the Kastell Lesanov. He received the missive only mere minutes earlier - it was a relief, finally that the reasonable Bishop Casica spoke out. He rocked quietly in a chair - pondering only further on the peace that could have been, had a moderate penance been offered to the new-King Joren, uninvolved in all affairs before his reign.

[mothsthetic 2250]

Spoiler

common ramon W

 

[Navigator 4260]

OWYN HECTOR chuckled, pondering how the Church would refute one of their own!

[HIGH_FIRE 5490]

"The Curia has failed Canondom, it is good to see people like Cardinal Godfrey speaking both sense and truth." Caliope muttered in her study before placing the missive down. She looked towards the plans she had made for the upcoming battle at Koppany and sighed. "I pray GOD prevails and we are able see that the Church is reformed"

[tilly 5115]

"That former-Cardinal Casica," Princess Mattea spoke fondly of the man who'd frequented Vallagne in GOD's name for the better part of her life. "To retake bishophood in protest of this rendition of the Curia was mighty noble of him."

[Petsch2k 1851]

☨ Jörg von theonus would sign the Lorraine "Soul, Honor, and Dignity" he repeated as he lit a candle and began to pray.

[TaytoTot 1587]

Henry the Acolyte prayed within the Monestary of St. Caius. "GOTT, let zhem see zhe light." She uttered, hoping her prayer would be heard.

[Cheese 8880]

“It is one thing for the Church’s supposed enemies to speak against them..” Esfir chuckled. “But for them to have torn their own servants away? Truly, their corruption runs deep in that the men of Godan can nae longer stand the Pontiff.”

[Deets 1129]

Sir Clemens had always known the now Bishop of Casica to be a reasonable man, one devoted wholly to the Church throughout his lifetime in spite of what the Bishop had seen as increasing wrongs within the institution. At the onset of the ongoing war, he had confided in Bishop Godfrey his own fears, for he trusted in his heart that his childhood friend would know whether his worries were real. That he had published such a document reaffirmed in the Chancellor's mind that he had spoken to the right man and that the cause of the Petran Commonwealth was just, one to be seen through until peace could come.

[Wavey 2568]

It was there, within the city of Kretzen did Ivan read the words written by Bishop Godfrey. His thinned lips of stoic tiredness soon curled into a small smile. 

"If only you sat upon the Chair of Saint Daniel in this trying time." He uttered with a sigh.

[ChainedDragons 1374]

Hart was glad that the one to be walking him through his path of learning of God to be Godfrey. The man was patient and never rushed him, even if answers seemed obvious to the Bishop. Hart looked forward to  learning more from the bishop about his new flowering faith.
The 15 year old smiled, setting the missive down after looking at its contents.

[carebear 1291]

Queen Nóruiel smiled bittersweetly as she read the Bishop's words, sitting in her room within Vallagne's palace.

 

"I fear this will do naught to the Church, nor Anorhil's ambitions. Nevertheless, I pray they will see reason... and quickly."

[ContestedSnow 1435]

"The defrockment for these Bishops shall be long winded, filled with many litanies, and signed by the hand of the missing Pontiff! - And it shall be accompanied by many more indictments in separate post, perhaps accompanied by suitable substitutes for unrighteous or evil, while the mills still run hot!" Aleksandr laughed heartily, gazing out from the fireplace to the seemingly empty hall devoid of any ears to hear his kvetching. "Vy agree, don't vy?"

Edited March 20, 2025 by ContestedSnow

[Yeetboy0206 1574]

Estevot prayed that night in his burns that these men, elves, orcs, and dwarves who viewed themselves as above law, above GOD, and above decency heed this missive. He prays that the Pontiff and Enrique listen and see reason. If they refuse to hear the words of their own people in protest...then they have truly lost all capacity to be reasoned with in this war.