AN OPEN LETTER TO THE 'CHURCH'.

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AN OPEN LETTER TO THE ‘CHURCH’

FROM THE DESK OF A HISTORIAN OF FAITH, STATE AND MEN.

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PENNED BY OWYN HECTOR ASHFORD DE SAVOIE

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FOREWORD

 

VERILY, I PROPOSE THIS open line of communication, to be spread amidst the nations of the Covenant and Holy League alike, in the same manner the thesis of an Acolyte of this Lectorate would be. Though I am no man of cloth, the precedent placed upon by the current Curia would see it that men that see themselves as statesmen, who lead mundane lives with titles and responsibilities, are equipped to comment and partake in the matters of the mystic and spiritual. Ordained clerics who hold, as well, the position of King, and ordained clerics who have fathered lines of children.

THE WORD OF THE LORD GOD should not be the subject of dull interpretation, or interpretation for one’s own gain. In such a manner, the word and precedent of the Holy Mother Church, however, is, these men who sit upon their ivory chairs of the Curia, and the misguided man who occupies the Chair of St. Daniel, see it fit to twist the Codex Iurius Canonici and the dogma of the Most Holy Church to their perverted ideals. As such, with full knowledge that they will attempt to refute what I write in this letter most vehemently, know that, to refute this, is to refute the very foundations of the Church you claim to defend. For this open letter, I am using only the most readily available sources present in the Holy Mother Church; the Codex, The Catechism of the Church by Fabian the Lesser and Et Principia Ecclesiae Dogma, another source made readily available to Acolytes of the Church.

I WISH TO MAKE IT CLEAR that, no matter my words and no matter the words sent in futile response to me, my mind will not change on the matter similarly to how the minds of these men will not change on the matter. To fight violent ignorance is to understand that violence is not the answer - it is the question, and the answer should be yes, for ignorance must not be tolerated, and furthermore, it should not be welcomed in the holy halls of GOD’s Temple. It has been allowed to fester for far too long. Maggots infest the sacred ranks of the Curia. The Vicar of GOD, impotent and sick, has grown himself corrupted by the reach of mortal men. To win this war is to assure the return of sanctity to the Holy Mother Church. I write this letter with the inspired words of Ex. Owyn in my mind, which I will transcribe upon this letter as well.

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THE WORD OF OWYN

 

8 THIS IS A SIN OF GREAT HEEDLESSNESS, FOR THE WORD OF GOD LASTS INTO THE EVE OF THE WORLD, AND THE FRUIT OF VIRTUE CANNOT ROT. 9 WHATEVER THE LORD GOD SPOKE, THE LORD GOD SPOKE INDEED. 10 HIS WORD IS NOT ABROGATED, NEVER ANNULLED.

 

abrogate - repeat or do away with.

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THE WORD OF SIGISMUND

 

5 THE FIRST WYRM IS VARGENGOTZ, AND HE GOES FORTH TO CONQUER AND TO RULE.

6 HIS SIX HEADS BEAR SIX CROWNS, WHICH ARE THE GREAT KINGDOMS OF THE WORLD, AND HE LETS NO EVIL BE SPOKEN TO HIM.

 

9 AND VARGENGOTZ CALLS FORTH THREE DECEIVERS IN THE GUISE OF MESSENGERS, WITH WINGS OF COLD FIRE 10 THEY ARE CALLED JUSTICE, GLORY, AND REWARD.

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ON THE BASIS OF LAW;

 

IT MUST BE UNDERSTOOD that the CODEX IURIUS CANONICI DANIELUS PONTIFEX was made to guide, orient & furthermore control and ensure that clerics and men of the cloth in general do not stray from the intended path one should take to spread the Most Holy Word of GOD. They are the collection of Ecclesiastical Laws and ecclesiastical jurisprudence that should command the way clerics behave, as well as the way the church functions. To my knowledge, the current Curia and the current Vicar of GOD have not revoked the writings of Msgr. Ide Harracus, nor have they revoked the printings of Daniel IV and the revisions of James II. As such, it is to my belief that the Codex is still in effect, and its laws and rulings should be adhered to with utmost respect.

SO IT IS NATURAL FOR ONE TO BE CONFUSED. If it has not been revoked, or rewritten, or at all revised, why is its authority ignored? The basis of Law states several things throughout the Codex, however it is most clear, in Title II, about what exactly would entail the loss of ecclesiastical office, ranking different reasons. The reasons are, in accordance and direct transcription of the Codex;

• Anyone responsible for himself and of sound mind may resign from office.
• A resignation made under duress is not valid.
• A resignation must be made to a superior authority in order to be valid.
• A resignation may be revoked by the resigning party if it has not yet taken effect.
• A person may be removed from office by decree of a superior authority.
• A person is automatically removed from Ecclesiastical office if they have;
  • Lost the clerical, monastic, lay or celibate state required for office.
  • Publicly defected from the Church.
  • Accepted another office expressly stated as incompatible with Ecclesiastical office.
  • Evaded ecclesiastical authority.

AS SUCH, IT CAN BE CLEARLY observed, inferred and understood, by light of context and express text, that the conditions of removal from Ecclesiastical office depend not on the will of man - save for its fifth paragraph - but from the context one finds themselves, or their own actions - the acceptance of office, the public defection, the evasure, or the lost of clerical, monastic, laity or celibacy. Verily, then, one must bring into attention the current presence of two integrants of the Curia - at the very least - who are in direct contradiction to the Law of the Codex, and as such, should be subject to the loss of office, by the word of the very Church they have sworn to be pious to and defend.

THE ‘PIOUS’ KING ANORHIL OF NÚMENDIL, is in breach of Paragraph 6, subsections 1 and 3, which state; “Lost the clerical, monastic, lay or celibate state required for office.” and “Accepted another office expressly stated as incompatible with Ecclesiastical office.”. The Tar of Númendil has fathered lines of children - as expected of a King - thus losing the necessary purity and celibacy of Ecclesiastical office. Furthermore, the Tar has accepted the office of King, expressly stated to be incompatible with Ecclesiastical office.

THE CARDINAL LEDICORT VUILLER, is in breach of Paragraph 6, subsection 1, which states; “Lost the clerical, monastic, lay or celibate state required for office.”. The Cardinal Ledicort has fathered lines of children, as expected of a Lord of the House of Vuiller - disowned now of his name for the treason committed against his people - and has thus lost the required celibacy expected of one holding Ecclesiastical office.

ONE MIGHT SAY, IN FUTILE ATTEMPT to defend the transgressions of these men, that there are articles in the Codex itself stating that men of the cloth can hold positions of rulership. Verily, the Codex does not support such; for the only positions of rulership a Cleric may hold, are those stated in Book II, Title III, THE ORDERING OF PASTORAL AUTHORITY, which recognises each of the positions that a cleric may hold outside of the Septarchy and the Curia. These are, in order of presenting in the Codex; THE HOLY SEE, PATRIARCHATES, ARCHDIOCESES AND METROPOLITANATE, DIOCESES, TERRITORIAL ABBACIES, TERRITORIAL PRELATURES, VICARIATES AND DIACONATES, and it must be expressly stated that VICARIATES and DIACONATES are not positions in themselves, but rather, appointments made. A Vicariate is one appointed by a pastor to help in the management of an ecclesiastical province - much in the way the High Pontiff is the Vicar of GOD - and a Diaconate is a man of the laity, who has studied the Canon but has not been ordained, and can serve as concelebrant, or celebrant in the absence of clerics, of Sacred Rituals.

HOWEVER, IT IS TO BE OBSERVED that, in the TERRITORIAL ABBACIES, a crucial detail - oft overlooked - is mentioned, ipsis litteris, “If an abbot is unable to assume clerical state, particularly due to gender, they shall keep a cleric as a vicar.”. As such, it is understood that, even if the ruler of a Clerical province is unable to be a cleric themselves, they shall keep one as a vicar. It goes on, however, to outline the exact duties of said vicar; “[...] who shall execute their sacramental and pastoral duties.”. Such means, of course, that even if the vicar of a territorial abbacy is to ‘rule’ in stead of the one they are the vicar of, they only perform sacramental and pastoral duties, without executive power. It is noted that, throughout the Codex, clerics hold executive power only in matters of the cloth, never in matters of the state, even if the state is meant to be under their rulership. They are to be spiritual guides, not more, nor less.

HERE WE ARRIVE ON THE MEAT OF THIS SECTION, and I beg you, dear reader, pay close attention. The Codex’s Title III, on TEMPORAL AUTHORITIES, is perhaps the most shunned, ridiculed and execrated by the current Curia, and the current representatives of the Holy Mother Church. Verily, the Chapter 2 of Title III, Book VI, titled INTERACTION WITH TEMPORAL AUTHORITIES, is unambiguously clear on the nature of interaction between laurel and crown, church and state, cleric and king. Ipsis litteris;

• 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.
• No temporal authority shall govern or punish the proper applications of canon law.
• No spiritual authority shall govern or punish the licit application of temporal authority.

OF COURSE, THESE WICKED MEN shall verily argue the validity of the words of Exalted Sigismund, and the true Holiness of the Scroll of Auspice. I reinforce a notion, good men and women who read this letter, that is reinstated in the Codex; The Church recognises the Scroll of Auspice as inspired text, and since the Codex has not been revoked, revised or rejected by the current administration of the Holy Mother Church, to reject the Scroll of Auspice, or to reject the inspired words of Ex. Sigismund is heresy. 

FURTHERMORE, I DEDICATE THIS next section explicitly to the KING OF NÚMENDIL, who styles himself as ‘HIS PIOUS MAJESTY’, who claims to be a Canonist Prince himself. Verily, Good Tar, you may be pious indeed. Though you illegally occupy your seat in the Curia, none can deny your commitment to the law of the Canon, and surely none can refute your piousness. . . right?

FOR SURELY, the TAR OF NÚMENDIL, as pious and faithful as he is, would understand that under Book VI, Title III, Chapter 5, on JUST WAR, the law of the canon, in its Paragraph 7, forbids a canonist prince from seeking the aid of apostates, heretics or schismatics in just war. Of course, the Good Tar of Númendil would know that the heathens of Norland, who worship another God, who preach a Red Faith, would fall under such a category. Surely, the Good Tar of Númendil would never willingly hire these pagans? Surely he wouldn’t. Yet he did.

FOR SURELY, the TAR OF NÚMENDIL, as pious and faithful as he is, would understand that under Title III, Chapter 5, on JUST WAR, the law of the canon, in its Paragraph 8, forbids a canonist prince from seeking the aid of pagan allies in a war against a Canonist Prince. Worry not, faithful readers; the Codex predicts both situations - and the good Tar of Númendil has breached both. The Good Tar, pious and faithful as he is, sought the aid of pagans, heretics and apostates, in war against his fellow Canonist Prince, which is outlawed by the Codex he so vehemently swears to defend.

ON THE SAME BOOK, WITHIN THE SAME CHAPTER, on JUST WAR, several rules are observed, several laws, which state the different outcomes and possibilities of war between Canonist Princes. In effort to maintain fealty to the Holy Law, I will transcribe them here, ipsis litteris,

 

§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.

 

OBSERVE, FAITHFUL READER, how the law makes vehement attempts to ensure that Canonist Princes do not wage war upon one another, and if they do, it is only allowed to persist to its natural course if attempted resolution is impossible or inexpedient. Verily, the wicked men will attempt to argue the excommunicant status of Karl IV, and the refusal of Joren I on penance. Of course, faithful reader, I have endeavoured to seek the express laws on the excommunication of individuals, for such a clerical punishment is the highest one may receive from the spiritual authority of the Church.

LUCKILY FOR US, FAITHFUL READER, the Codex provides an entire Chapter of its Titles and Books dedicated to Excommunication, and throughout its ‘Crimes’ section, also outlines every single crime that incurs automatic excommunication, which I will list after going over the proper excommunication procedures. First, we shall transcribe, faithfully, ipsis litteris, what exactly entails being excommunicated, from the Chapter on 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.

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

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

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

§6. 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.

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

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

§9. 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.

 

FURTHERMORE, IT IS OBSERVED that excommunication may only be issued by the High Pontiff, the highest spiritual authority, and that nowhere in the Codex is it mentioned that the Curia, nor the College of Cardinals, shall act on such. It goes on to state that, even if a High Pontiff is absent, no man but the High Pontiff is entitled to issue excommunications. Of course they will argue that, with the express consent of the High Pontiff, one may enact his will. O’ Faithful, I plead thee, how will a seemingly sick man who has not been seen, publicly, for years, give consent? The Church and its representatives vehemently reiterate the High Pontiff’s current inability, or unavailability, due to sickness. How can the most Holy Man consent, then, to his authority be used recklessly and repeatedly, by those who would normally be unable to?

MOVING ON, WE SHALL GO OVER PRECEDENT. In legality, jurisprudence and precedent is of vehement importance, be it temporal or spiritual legality. Precedence and jurisprudence are what cement laws and rulings as just and valid. In accordance to Canon Law, the only word and command that may not be rebuked or appealed against is, of course, the High Pontiff’s, he is the Vicar of GOD, and his word is to be taken as GOD’s. As such, I endeavoured to seek spiritual jurisprudence on some of the actions taken by the representatives of the Holy Mother Church;

 

ON POST-MORTEM EXCOMMUNICATION, NO PRECEDENT WAS FOUND.

ON ‘REASSIGNMENT OF PENANCE’, SUCH AS ONE TAKING PENANCE FOR THE ACTIONS OF ANOTHER, NO PRECEDENT WAS FOUND.

ON TEMPORAL AUTHORITIES SITTING UPON THE CURIA, NO PRECEDENT WAS FOUND.

 

WITH DUE RESPECT AND DILIGENCE to my Haeseni friends and allies, the slight oversight of Karl IV may not be ignored; he did, indeed, sign a pact with the Vinovians - though, as we, sane men, know, such was broken immediately upon the Vinovians’ aggression on the Church. His Majesty Karl IV was known, of course, as a pious man, and is remembered and celebrated as Karl IV the Pious. Shall we compare His Late Majesty to another who claims to be pious, going so far as styling himself as such?

 

KARL IV DID NOT ILLEGALLY OCCUPY A SEAT IN THE CURIA, TAR-ANORHIL I DOES.

KARL IV DID NOT ILLEGALLY ASSOCIATE HIMSELF WITH PAGANS TO WAGE WAR ON HIS FELLOW CANONIST PRINCE, TAR-ANORHIL I DID.

KARL IV DID NOT ILLEGALLY WAGE WAR FOR PURPOSES OTHER THAN SELF-DEFENSE OR THE PROMOTION OF VIRTUE, TAR-ANORHIL I DOES.

KARL IV DID NOT UTILISE WAR AS THE FIRST RESORT INSTEAD OF THE LAST, TAR-ANORHIL I DID.

 

FURTHERMORE, IN ACCORDANCE to the laws on Just War listed on the Codex, I will go over every single Canonist Prince of the Horenic Covenant and see if they observed the necessary ‘status’ required for another Canonist Prince to wage war upon them;

 

KING JOREN I DID NOT REMAIN EXCOMMUNICANT FOR FOUR OR MORE YEARS.

KING JOHN II WAS RELIEVED OF HIS EXCOMMUNICANT STATUS.

KING THERIN I DID NOT REMAIN EXCOMMUNICANT FOR FOUR OR MORE YEARS, OR AT ALL.

PRINCE ERWIN I DID NOT REMAIN EXCOMMUNICANT FOR FOUR OR MORE YEARS, OR AT ALL.

 

WITH DUE RESPECT AND DILIGENCE to our Celia’norian allies and the Serene Princess, to associate with Celia’nor in war against another Canonist Prince would be crime - should the Canonist Prince in question not be a criminal himself, and should the Canonist Prince in question not be in league with pagans and heretics of his own. Verily, in the time of the Empire, when Malinor was subjugated under the Orenian Banner, elves and men fought side by side against the wicked orders of the world; we do such once more. To the wicked men who will claim the illegality of the Covenant’s association with Celia’nor, I beg of you, do not go down the road in which you will lose yourself.

NOW WE SHALL LOOK UPON THE VALIDITY of this war, the ‘justness’ of this war, in accordance to the Laws of Canon on Just War. The Codex is unambiguous in its application of law upon Just and Unjust War, specially between Canonist Princes. As I have transcribed such laws once already, I ask thee, dear reader, look a few pages back, to refresh yourself on such. Verily, it is expressly stated on the following paragraphs, the conditions of war on a Canonist Prince;

 

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

§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.

§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.

§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.

 

A GOOD FEW THINGS are to be observed, faithful reader, on the nature of this war and its proceedings, most of which tie directly to the High Pontiff’s current sickly disappearance, and furthermore see precedence in law. I once more reiterate the point of; how is an unavailable, sick man promulgating rulings if he himself is unable to appear publicly? Moving on, we can observe that the following requirements, or procedures, were either not observed by the ‘Holy’ League, or outright broken by them;

 

KING JOREN I WAS NOT EXCOMMUNICANT FOR FOUR OR MORE YEARS.

THE HIGH PONTIFF DID NOT ISSUE EXPRESS STATEMENT BYPASSING SUCH REQUIREMENT.

THE HIGH PONTIFF HAS MADE NO ATTEMPT AT NEUTRAL MEDIATION.

THE HOLY MOTHER CHURCH HAS NOT REMAINED NEUTRAL, AS EXPECTED IN CANON LAW.

THE HOLY MOTHER CHURCH HAS MADE NO ATTEMPT AT RECONCILIATION.

THE HOLY MOTHER CHURCH IS IN LEAGUE WITH HERETICS AND PAGANS.

THE HOLY MOTHER CHURCH HAS UPSET THE HARMONY OF LAUREL AND CROWN.

THE HOLY MOTHER CHURCH HAS NOT ACTED AS MEDIATOR.

THE HOLY MOTHER CHURCH HAS RESORTED TO WAR AS FIRST RESPONSE, INSTEAD OF LAST.

THE HOLY MOTHER CHURCH IS NOT WAGING WAR ON SELF-DEFENSE, OR FOR VIRTUE.

 

AS SUCH, THOUGH IT FALLS only on the Pontiff’s word to anoint a war as just or unjust, verily would the Pious Vicar of GOD note that, as the Church and its representatives shatter and ignore Law in order to promote such violence, the Vicar should of course declare the war unjust, for it is not in accordance to the recognised, accepted, and as of yet unrevoked law of the canon, which should govern the words and actions of all clerics, even the High Pontiff’s. 

MOVING ON, WE SHALL ONCE MORE turn our focus upon the Good Tar of Númendil. Why, you may ask dear reader, is such repeated focus upon the Good King of Númendil? Verily, dear reader, I tell you that the man has brought such incessant attention upon himself. For in the Codex, we observe an entire chapter dedicated to Ecclesiastical Authorities who also hold temporal authority. And of course, good folk who read this missive, it forbids a cleric from being a head of state, lest that state is holy land, under administration of the church. Why of course, for the Good Tar of Númendil to justify his position in the Curia being legal, he would have to recognise his status as vassal of the church, and integrant member of the Pontifical States, in the same manner as the Duchy of Alba, the Grand Principality of Ravenmire, et cetera. Upon last observing, dear faithful, Númendil is not a vassal, and is instead a sovereign state in their own right. Therefore, Anorhil’s position in the Curia is illegal per Canon Law, as it disallows Ecclesiastical authorities from being the head of state, as seen in the direct transcript below;

 

§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.

 

FURTHERMORE, THE TAR OF NÚMENDIL has, on repeated occasions, attempted to utilise his position the Curia to further his own agenda and personal goals, which is also expressly outlawed. He has also, on repeated occasions, utilised his dual responsibilities as King and Curia official, to imply that to go against him is to against the Church itself, which is also expressly illegal, as observed in the transcripts below, ipsis litteris;

 

§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.

§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.

 

HOW SO MANY HAVE TURNED A BLIND EYE to such blatant transgressions is beyond the scope of this letter, though of course, the logic assumption one would make is that the greed and corruption of men have infected the Church, and allowed its maggots to fester and grow fat from the conniving men that represent it. The illegality of the Church completely outshines any spiritual authority it still hopes to retain - and on such note, we shall move on to the SPIRITUAL AND DOGMATIC basis of this letter.

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ON THE BASIS OF SPIRIT AND DOGMA;

 

VERILY, FAITHFUL READER, I HAVE endeavoured to study and absorb the words of Cardinal Fabian the Lesser, in his writing of the Catechism of the Church, as well as the inspired words of the Church in Et Principia Ecclesiae Dogma. Although this section shall be much shorter than the BASIS OF LAW, it is just as important, so I beg you, dear reader, maintain your attention with me for just a few more paragraphs of words inspired by many scholars of the past and present. The Church, it would seem, rejects its own dogmas, its own traditions, in favor of their own perversions of the word of GOD and the Exalteds. It would seem, dear reader, that the Owynist ‘Rite’ has been recognised as licit. I would like to inform you, dear reader, that the one who writes this letter subscribes to the Owynist Rite - however, I vehemently believe in the conciliation of the Owynist Rite with the dogma of the Church - I do not deny the spirituality of Sigismund, nor do I deny the truth of Auspice; I merely adhere to the teachings of Owyn, in the Scroll of Spirit.

AS SUCH, WE SHALL ENDEAVOUR to look upon the root and definition of the word ‘heresy’, as studied by both clerics and linguists; “a belief or opinion contrary to orthodox religious doctrine”. With such a definition in mind, and the fact that the Holy Church, through its dogmas and scripture, recognises the Jorenic Rite, and furthermore, the Codex - which has not been revised or revoked - recognises the sanctity of Ex. Sigismund and Auspice. As such, the Lectorate of the current Church, self-entitled Owynists, who proudly reject Ex. Sigismund and Auspice, are heretics.

YES, DEAR READER, THE CHURCH ARE HERETICS. In accordance with law, dogma, and spirituality, to reject the inspired words of Ex. Sigismund and to reject the sanctity of the Scroll of Auspice, is heresy. Furthermore, to prosecute an entire Canonist nation and Prince for your so-called beliefs, is to wage unjust war. The Dogma of the Church does not support such actions. The Spirit of the Church has been corrupted by the greed of mortal men, dogma twisted to favour the bickering of maggots.

IT IS WRITTEN, IN THE ‘PRINCIPLES OF FAITH’, as follows, ipsis litteris, “I believe with perfect faith that all the words of the Exalted Prophets are true.” As such, to go against this, to reject the words of one of the Exalted Prophets, to reject the sanctity of one of the Scrolls in its absolute entirety, is heretical and schismatic in its very nature. We are faced with a Schismatic Church, who wishes for the separation and violation of Scripture, Dogma and Spirit. We are faced with Vargengotz made real, a wyvern of three heads, promising reward, glory and justice to those who follow it, without knowing that they are following Iblees in the path of damnation. For much like the Arch-Traitor deceived Men in the past, the Church seeks to deceive men once more.

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CONCLUSION;

 

IT IS MY BELIEF, FAITHFUL READER, that to come victorious in this war is to preserve the sanctity of worship. It is to preserve the balance between laurel and crown, and reinstate the separation of Church and State. It is to rid the Curia of the maggots that infest it, and to remove the vermin from the ranks of the Church. It is to allow the expression of orthodox Canonism, and to rebuke the Lucienist and false Owynist who dare encroach upon it. It is to rebuke the one in league with pagans, heretics and savages, who seeks to destroy the very foundations of the society of Man. It is to restore peace, order and sanctity to the realms of the Canonist Princes.

SO I BEG AND BID YOU, DEAR READER, reject the teachings of this False Church. Reject the corruption of greedy men, who seek to blur the lines of temporal and spiritual authority. Reject the imperialism of self-proclaimed righteous men. Reject the gifts of the wyvern, for the end of the world will surely follow should it triumph. Do not go gently into the good night, dear reader. Rage against the dying of the light, fight for its return, resist the forces of darkness. Rage. Rage. Such corruption must not be allowed to triumph.

AND TO THE SO CALLED ‘HOLY’ LEAGUE, I beg you all to review your ways. I beg you all to note the error of your leaders. I beg you all to understand the corruption that festers. I pray, day and night, that no more Canonist blood is shed. I pray, day and night, that reason will come to these wicked men, and that they seek penance before GOD Most Powerful and Most Holy. I pray, day and night, that the maggots who have dared corrupt the clerics of GOD are erased, and the martyrs who have passed on are vindicated.

 

“SO I AM THE MOST HIGH, AND IN PURSUIT OF MY VIRTUE, I BID MY FAITHFUL THIS;

YOU SHALL NOT BLASPHEME MY WORD, NOR ANY THING THAT IS HOLY.”

[ SPIRIT 1:8 ]

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IN GLORIA ET LUMEN DEI,

Owyn Hector Ashford de Savoie,

Record-Keeper, Lawyer & Historian,

GOD-FEARING Man.

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BIBLIOGRAPHY;

 

• CODEX IURIUS CANONICI DANIELUS PONTIFEX.
• THE CATECHISM OF THE CHURCH.
• Et Principia Ecclesiae Dogma.
• NORVIKINGR.

[tasty_cheesecake 2298]

Enrique skimmed the letter before penning a response back and promulgating a copy to the world:

 

"I am not reading all of this, but there is a minor factual flaw in your document: Ledicort Vuiller is not a cardinal. I do not comment on anything else.

 

P.S. By the promulgation of this notice you are observed to be in a state of excommunication. You care as much as I do about this, but it is the way of things. All I will say is for a supposed Owynist, a supposed Lector, you place a lot of stock in the Auspice."

[Jihnyny 5233]

 

"Oh good brother; if only you fought as well as you yapped."

Louis laughed, not even reading the entirety of the 

missive for it wrapped around his hand far too many times.

 

[TaraJess 2854]

Spoiler

LOTC law students scare the **** out of me

 

[Navigator 4260]

2 minutes ago, tasty_cheesecake said:

snip

Owyn Hector clicked his tongue; "Eh. . . Could've sworn Ledicort was a Cardinal. . . oh well! Being excommunicated means I did something right in this. . ."

[Laeonathan 5898]

Quote

FOR SURELY, the TAR OF NÚMENDIL, as pious and faithful as he is, would understand that under Book VI, Title III, Chapter 5, on JUST WAR, the law of the canon, in its Paragraph 7, forbids a canonist prince from seeking the aid of apostates, heretics or schismatics in just war. Of course, the Good Tar of Númendil would know that the heathens of Norland, who worship another God, who preach a Red Faith, would fall under such a category. Surely, the Good Tar of Númendil would never willingly hire these pagans? Surely he wouldn’t. Yet he did.

 

"Yeah! How dare Haense seek support from Norland to attack Veletz- I mean, uh - the Church seek support to attack Haense... uh- ah... Hmmm. Oh right! Both were excommunicated at the time." Commented Raziel.

[Cobbler 809]

6 minutes ago, Laeonathan said:

 

"Yeah! How dare Haense seek support from Norland to attack Veletz- I mean, uh - the Church seek support to attack Haense... uh- ah... Hmmm. Oh right! Both were excommunicated at the time." Commented Raziel.

"When the cannonist princes describe their history do you think they describe with each war how the heathens flip-flop between being heathens and not? Or do you think they truly do not recognize the level of hypocrisy they show?" Sorcaril would retort

[Crevel 7561]

Spoiler

[Kabukicraft 144]

A 7 year old Lars looked over the Lengthy Parchment, munching on bread as he did.

"Lung... Very lung" He'd nod.

The young Boy rather quickly, gave up on trying to Read.

[PrimnyaQuorum 4010]

“I’m not reading all that.” Remarks a holy demon, reaching the enlightenment criteria of hating the covenant and loving the church’s way. It continues to scout the various weakpoints in all defenses and send poisoned mail to the sickly high pontiff 

[Yeetboy0206 1574]

Estevot read through the entire missive and checked his copies of Canonist law and the Scrolls. "Very good Owyn. Not knowing Ledi's title aside, you've got the actual important things down really well! Any priest of worth should read this in full. If they think they can refute it, they should put in as much effort as you have."

[ratlordmagic 1484]

“I wonder if we’ll see a refutation of this that goes beyond It made me sad, confused, or angry, excommunicate him.” Wondered Miroslaw Jazlowiecki upon reading his friends legalistic magnum opus.

[MrMojoMordor 2413]

"The Holy League should be happy that the Horenic Covenant keeps sending letters instead of raiding." the goblin notes & rips bong in Vale.

"They've lost what.. 2 figureheads  over the course of 6 raids, of which only one was done by the Covenant?"

Edited March 29, 2025 by MrMojoMordor

[Zqppy 918]

Earoslav would be busy passing Ed's sweaty potato Vodzhka to unsuspecting smallfolk "Drink, Drink!!! It's niet bad as smells" He boasts a laugh when his courtier hands him the missive "I am niet reading all at." He said doing a quick skim before tossing it on the ground to step on "Shut vy piehole sigismatic" He said looking for the next citizen to make vomit up the Vodzhka

[xo31 4039]

"All of this writing." Remarked a voidstalker. "I read all that. But this poor man hasn't realized that the Church is not filled with readers or intellectuals. It is almost as if those from the Veletz war were born into new bodies. . .  No amount of reason can halt their hate. Oh - is that the Void talking?"

 

He hummed in momentary thought.

 

"I'm sure Raziel is currently cooking up an opinion on this despite being unrelated to the Veletz war in every way."