rep2k

"Finally, a tradition worth commending!" Father Witmar marvels at the tradition of the Investiture of Monterosa, but he is still deciding whether to come, as he has to sew his BRAND NEW biretta, sadly.

[!] A letter found its way to Father Wenceslas Bainbridge, delivered either by a courier or a bird. Soon enough, however, it became known to the Canonist public - whether by the same means or another. AGAIN?! ☩ To the Reverend Father Wenceslas Bainbridge of Highborough, Your letter, my good brother in faith, reaches me with great appreciation. It is a privilege to engage in such dialogue where truth is pursued not as a weapon, but as a means to refine our understanding of God's will. You have crafted your arguments with both eloquence and conviction, and I find in them much to ponder. While we agree that both Throne and Altar must work in harmony, I contend that your position underestimates the necessity of the Church’s role in actively ensuring governance remains righteous - not merely as a guide, but as a moral authority capable of correction. The Church does not seek to usurp kingship, but rather to ensure it does not stray from its divine duty. There were cases of the Church mingling into the business of secular states, but I think that I have voiced that bit quite clearly in my treatise: THRONE AND ALTAR, Chapter II: "...Indeed, the Church does not seek to wear the crown, but to anoint it. The sacred and the temporal are like two pillars - each upholds the realm, yet neither should stand alone. When the Crown strays from virtue, who shall rebuke it? And when the Church forgets the plight of the people, who shall remind it? Throughout the history of Man, we had unexpected and horrific cases, such as one of our own High Pontiff Daniel the Third. God, was it a truly chaotical era.".. THRONE AND ALTAR, Chapter II: "The Church does not claim the right to govern, but it holds the moral duty to counsel those who do. High Pontiffs have crowned emperors, but they have also excommunicated the wicked. This balance ensures that rulers remain just and that the faithful are not abandoned. The state defends the Church, and the Church sanctifies the state - a divine partnership ordained by God." You argue that kings derive their authority directly from God, without clerical validation. Yet, the very history of Canonism shows that divine legitimacy has always been affirmed through the clergy - whether it be the prophets anointing rulers, ecclesiastical coronations, or the necessity of pontifical recognition. If kings were independent of the Church, why then do they seek its blessing to reign? If their authority is wholly unmediated, why has divine legitimacy always been intertwined with clerical affirmation? A ruler may be divinely appointed, but he is also divinely accountable, and it is the Church that ensures such accountability is upheld. Furthermore, while you argue that the Church’s role is to guide rather than govern, I maintain that the Church’s duty extends beyond mere counsel. The clergy does not dictate the affairs of the state, nor should it, but it must ensure that kings do not fall into tyranny, heresy, or secular corruption. The idea that rulers alone can self-regulate their adherence to divine law is not only precarious but historically unfounded. Without oversight, rulers have too often compromised both faith and morality in pursuit of ambition. Thus, the Church’s role is not an intrusion upon the Throne, but rather its safeguard - ensuring that sovereignty does not become license. THRONE AND ALTAR, Chapter IV, Exposition II: "Throughout history, righteous rulers have sought the counsel of the Church in matters of law, recognizing that temporal power is fleeting, while divine truth is eternal. Saint Daniel the First, the Lawgiver for some, was praised not for his wealth or might, but for his dedication to justice rooted in faith. Likewise, High Pontiffs such as Saint Everard and Saint High Pontiff Everard the Second ensured that rulers remained steadfast in virtue. Those who listened to their guidance prospered, while those who defied them saw their thrones crumble." I believe this paragraph caught your eye, especially the part about seeking counsel of the Church. While I understand your concern and your outreach to me about putting kings under the rug of their rule, given to them only by God, this can be interpreted in a different way, for example in the way I originally wrote. They sought the counsel of the Church only for the matters of the Divine, as they surely couldn't get those answers from their Minister of Finance, or Minister of Infrastructure. You cite historical precedent to argue that both the overreach and the absence of Church authority have caused instability. I do not deny that discord has arisen from conflict between the Throne and the Altar. However, I maintain that when rulers reject the Church’s authority altogether, history has demonstrated that they invite moral and political decay. Apostate states did not collapse merely due to "separation", but because they forsook divine law, which the Church safeguards. The fragmentation of great empires has often followed not from excessive ecclesiastical influence, but from rulers who sought to subjugate faith to their own will rather than govern in accordance with it. And lastly, to address the matter of anointing Horen's kingship and one of many others. Brother Wenceslas, perhaps you didn't read the expositions, or perhaps you did but now it matters little, for I will answer your concerns of your treatise with only my own quote from my treatise. THE SCEPTER UNFETTERED, Chapter I: "God, not the Church, ordained the kingship of Horen and his line. It was not by priestly decree that he was placed over men, nor was it through ecclesiastical anointment that his authority was made legitimate. You speak of the Prophets anointing rulers, yet this does not establish clerical dominion; it merely affirms what God had already wrought. The priest recognizes, but does not create, the authority of kings." THRONE AND ALTAR, Chapter V, Exposition I: "Among the greatest rulers to be canonized, Exalted Horen stands foremost, the first anointed sovereign of man, crowned by God Himself. His reign was not merely one of earthly rule but of divine guidance, for he led his people not by might, but by the very words of the Lord." You and I both seek the preservation of God's will in governance. The balance between Throne and Altar is delicate, and where you see the danger of submission, I see the danger of unchecked rule. It is not about one ruling over the other, but ensuring they work in true harmony. May our discourse serve as an example that faith and leadership must never be separated in pursuit of righteousness. In this, I stand firm. May God grant us both wisdom in this matter, and may our exchange serve to bring clarity to those who seek understanding. In faith and fraternity, Father Witmar

[!] A letter found its way to Father Wenceslas Bainbridge, delivered either by courier or bird. Soon enough, however, it became known to the Canonist public, whether by the same means or another. ☩ To the Reverend Father Wenceslas Bainbridge of Highborough, I hope this letter finds you in good health. To claim that your treatise is not founded on proper arguments would be a grave mistake. I know little of you, yet your work has shown me that you grasp the matter of religion firmly, as one might hold a stone or metal. But as you know, there will always be a response to a response - that is the nature of humanity, and especially of clerics such as ourselves. I will not call this letter a rebuttal, though I have every right to do so. No, I will merely present arguments that, I believe, prove that even your firmest points may yet be swept away by the current. Fret not, for our lives revolve around such debates, and so they shall continue. You converse about a secularized vision of rulership, advocating for the unfettered sovereignty of kings while reducing the Church of the Canon to a mere spiritual guide. However, such a position contradicts both the historical and theological foundations of Canonism and invites moral instability by divorcing governance from divine law. In response, I reaffirm the necessity of a symbiotic relationship between Church and State, wherein the Throne serves the people with the guidance of the Altar, rather than independent of it. - Your argument presented in your treatise suggests that kings derive their authority directly from God, without intermediary oversight from the Church. While it is true that rulers are divinely appointed, this does not grant them absolute autonomy. Rather, the very doctrine of Divine Right presupposes moral responsibility before God and His earthly institution, the Church. If this is not the case, why a need for electing the new Head of Faith, good brother? The Scrolls make clear that the role of the clergy is not merely to offer guidance but to ensure rulers govern in accordance with divine will. The Prophets themselves anointed and disciplined rulers, one example being ecclesiastical role in legitimizing Imperial coronations. The very existence of Canonist coronations affirms that no king rules in isolation from the Church’s divine authority. SO: The Divine Right of Kings does not negate the Church’s role in ensuring rulers act in accordance with the faith. If kings could rule unchallenged, there would be no need for pontifical anointment or ecclesiastical legitimacy. - A ruler who governs without regard for Canonist teachings is not simply misguided. No, he endangers the very soul of his realm. To suggest that the Church serves as a mere advisor contradicts centuries of Canonist precedent, wherein the High Pontificate has actively upheld the moral order against secular excess. The Church does not "rule" in the secular sense but ensures that rulers do not stray into tyranny, decadence, or heresy. Without this safeguard, rulers become susceptible to pride, greed, and corruption - dismissing divine law in favor of personal ambition. SO: The Church's role in governance is not an intrusion but a necessary safeguard against corruption. A ruler who resists ecclesiastical oversight risks leading his people into both temporal and spiritual ruin. - Lastly, the argument in your treatise suggests that rulers should be independent of clerical oversight, citing examples of strong secular rule. However, history within Canonist realms shows that when rulers sever ties with the Church, they invite disorder and divine punishment. The destruction of apostate states such as the Kingdom of Vandoria serves as a reminder of the perils of secularism. And, well known to anybody knowledgeable enough, the fragmentation of the Holy Orenian Empire followed periods of discord between the Throne and the Altar, proving that separation leads to instability. SO: The balance of power between Church and State has historically been the key to a stable, divinely blessed realm. To reject the Church’s role is to invite the same fate as apostate rulers of the past. - The governance of a Canonist realm is not a contest between secular and clerical authority but a harmonious relationship where each serves its purpose under GOD’s law. A king without the guidance of the Church risks arrogance and corruption, while a Church without secular cooperation lacks the means to protect the faithful. In rejecting the unchecked sovereignty proposed in your treatise, I reaffirm the necessity of mutual duty: the king serves his people under GOD, and the Church ensures his reign remains righteous. To reject this order is to invite chaos, corruption, and ultimately, divine wrath. In this, I stand firm. Father Witmar

ℭ𝔥𝔲𝔯𝔠𝔥 𝔞𝔫𝔡 𝔖𝔱𝔞𝔱𝔢 𝔦𝔫 𝔱𝔥𝔢 𝔗𝔯𝔲𝔢 𝔉𝔞𝔦𝔱𝔥 [☩] Penned and Published in the Year of 2019 by Father Witmar, Vicar of Lemon Hill ☩ Chapters and Treatises Foreword - An Introduction to the Matter Chapter I - The Divine Mandate of Rule Chapter II - The Bond Between Church and State Chapter III - On the Just Ruler: Piety, Virtue, and Governance Chapter IV - Canon Law and the Secular Realm Chapter V - Saints, Kings, and the Legacy of Canonist Rule Final Admonition - An Exhortation to the Faithful ☩ FOREWORD: An Introduction to the Matter The interplay between Church and State has long been a matter of contemplation and debate within the realm of Canonist governance. It is an issue that has stirred the minds of theologians, rulers, and the faithful alike, for upon it rests the very foundation of order and virtue in our society. Must the Crown bow before the Crozier, or is the Crozier but an ornament in the halls of kings? Does the priest serve merely as a spiritual shepherd, or does he wield the authority to shape the law of men? These are no idle questions, for in their answering, the path of Canonist civilization is determined. This work follows two souls through scenes, and it does not seek to provide simple answers but rather to guide the reader through a discourse on the proper place of faith within governance. Through dialogue, we shall explore the moral duties of rulers, the rights of the Church, and the responsibilities of the faithful. We shall consider the wisdom of the Saints, the decrees of the High Pontiffs, and the teachings of the Scrolls themselves. It is not the purpose of this writing to serve as a decree, nor to command assent by sheer authority, but rather to lead the reader to reflection, that he may, with the grace of God, discern the true harmony between the Throne and Altar. Let us proceed then, in the spirit of inquiry and devotion, to examine this most weighty matter. ☩ CHAPTER I: The Divine Mandate of Rule [!] The conversation takes place in the courtyard of a northern monastery, where two men - Father Alfred and a young nobleman, Herr Johann - walk under the evening sky. The nobleman, troubled by the burdens of governance, has sought out Alfred for wisdom. They pass under terracotta archways, the flickering torchlight casting long shadows as they begin their discourse. Herr Johann: Father Alfred, my heart is troubled. My father speaks often of the weight of the crown and the burdens of rule, yet I can't stop wondering... by what right do men, or well lords like my father claim dominion over others? Are rulers truly chosen by God, or is power simply taken by the strong? Father Alfred: Ah, a question as old as kingship itself. You ask whether rule is but the work of steel and ambition, or if there is a divine mandate in governance. Tell me, Herr Johann, do you believe God is absent in the ordering of this world? Herr Johann: No, certainly not! The Lord is sovereign over all. Father Alfred: Then surely He is sovereign over rulers as well. From the days of yore, when Horen was crowned by the Lord's own hand, to this very moment, authority has been ordained from above. The Scroll of Virtue teaches: "And I am the Lord God without peer, and My Word is holy." If His Word is holy, then the order He establishes must be holy as well. Herr Johann: But men are fallible, and many rulers are cruel. Does this not prove that some kings seize their thrones unjustly? I've personally read about many such cases. Father Alfred: Indeed, men are fallible, but their fallibility does not undo God's will. Even among the worst kings, there is a purpose beyond our mortal sight. Consider Saint Joren, who suffered under tyranny yet upheld his faith. Or consider our Holy Fathers who have rebuked wayward emperors while anointing the righteous. It is not the sword that makes a king, but the anointing of wisdom, justice, and duty under God. Herr Johann: Then what of rebellion? If a ruler strays from virtue, may he be overthrown? Father Alfred: Hm, certainly an interesting question! If every man took up arms at the first sign of tyranny, the world would be nothing but chaos. Yet the Church teaches that unjust rulers are to be corrected, not mindlessly deposed. The Scroll of Spirit tells us: "The righteous shall govern with wisdom, and the faithful shall follow with trust." A ruler who betrays his sacred charge is to be called to repentance, but the sword is ever a last resort, for the spilling of blood stains both the rebel and the king alike. Herr Johann: Then a ruler serves not for his own glory, but as a steward of God's will? Father Alfred: Precisely. He is not master, but servant. The truly righteous sovereign of the guidance from the True Faith does not ask, ‘How may I rule?’ but rather, ‘How may I serve?’ - The concept of divine rule is rooted in the Exalted Horen, who was crowned by the Lord Himself. His lineage carries the weight of divine authority, a tradition upheld by kings and emperors throughout history. The High Pontiffs, as stewards of faith, have both anointed and chastised rulers, affirming that authority is not an absolute claim of kings, but a sacred duty under God’s watchful eye. The Church’s role in governance is not to wield the sword but to guide the hand that holds it. The balance of Throne and Altar ensures that a ruler does not stray from virtue, for a king who rules without faith is no king at all - he is but a man in golden robes, playing at power. - [!] As their walk nears its end, Herr Johann stops, gazing upon the monastery’s doors. He bows his head in thought before looking back at Alfred. Herr Johann: Then, Father, I must govern with humility, not pride. A crown is not a trophy, but a burden of service. Father Alfred: You begin to understand. Let this knowledge guide you, for your duty is not to yourself, but to your people, your Church, and God. [!] With that, they step inside the monastery, their discussion leading them toward the next great question - the bond between the Church and the State. ☩ CHAPTER II: The Bond Between Church and State Herr Johann: Father, I know that I have yet to prove my faith and loyalty, but I must say that I have seen rulers who honor the Church only in words, while in deeds they care little for virtue. Is it truly necessary for the state to heed the Church? Father Alfred: A king’s faith is not proven by mere words but by his deeds. The state wields the sword, yet without the Church, it may strike blindly. Is it not the priest who teaches the virtues of justice and mercy? A ruler untethered from faith rules only for himself, not for the people or God. Brother Otto: But does this not risk the Church becoming too entangled in earthly power? What if priests seek to rule rather than guide? Father Alfred: Oh, Otto- where did you come from? Anyways... Indeed, the Church does not seek to wear the crown, but to anoint it. The sacred and the temporal are like two pillars - each upholds the realm, yet neither should stand alone. When the Crown strays from virtue, who shall rebuke it? And when the Church forgets the plight of the people, who shall remind it? Throughout the history of Man, we had unexpected and horrific cases, such as one of our own High Pontiff Daniel the Third. God, was it a truly chaotical era... Herr Johann: Then is it the duty of men like myself, knights and soldiers, to uphold this bond? We defend the realm, but do we not also serve the will of God? Father Alfred: Precisely. The sword serves not only the king but the just order that God has willed. A righteous knight does not fight for a ruler’s ambition alone but for the peace and virtue of the realm. Just as the Church sanctifies kingship, so too does it bless those who take up arms in its defense. - The relationship between Church and State is one of harmony, and never of competition. Just as a body needs both head and heart, a nation needs both governance and spiritual guidance. History shows that when rulers disregard the Church, tyranny often follows, and when priests overreach into governance, corruption festers. The Church does not claim the right to govern, but it holds the moral duty to counsel those who do. High Pontiffs have crowned emperors, but they have also excommunicated the wicked. This balance ensures that rulers remain just and that the faithful are not abandoned. The state defends the Church, and the Church sanctifies the state - a divine partnership ordained by God. - [!] The trio conversed for hours before emerging to pray in the sacred monastery, just before bedtime. Little did they know, it was written for them not to rest in their beds, but to continue their conversation after the prayer, in the stillness of the clear night. ☩ CHAPTER III: On the Just Ruler: Piety, Virtue, and Governance [!] The monastery yard lay still in the soft darkness of night. The distant rustle of leaves was the only sound, as the world held its breath in quiet reverence. Father Alfred and the young Johann sat on a weathered stone bench, their words now softer, tempered by the stillness of the evening. Their conversation had shifted from the solemn prayers of the day to the burdens of leadership, the night air cool and peaceful around them. As Alfred's eyes wandered, he noticed a small mound of earth near their feet - an ant house, teeming with life. He smiled, stroking his beard, before gesturing toward it. Father Alfred: Look there, my son, do you see the ants? Herr Johann: Aye, Father. They work tirelessly, each knowing their place. But why do you draw my gaze to them? Father Alfred: Because within their tiny kingdom lies a truth greater than many a throne has known. They labor not for their own gain but for the good of the whole. The soldier ant does not feast while the worker toils. The queen does not command in tyranny but ensures the hive thrives. Such is the way of just governance. Herr Johann: But men are not as simple as ants. Rulers have power, and with it comes temptation. What stops a king from ruling for himself rather than his people? Father Alfred: Piety, virtue, and wisdom. A ruler who serves only himself is no better than a thief who steals from his own house. The just ruler, however, governs as a shepherd tends his flock - guiding, protecting, and ensuring none are left astray. - Throughout history, the greatest kings have been those who ruled not for their own pleasure but for the good of their subjects. The Scroll of Virtue speaks of Horen, chosen by the Lord, not because he was the strongest of men but because he was just. The divine mandate of a ruler is not a license for tyranny, but a sacred burden. A king is but a steward of God’s will, entrusted with the souls of his people. The High Pontiffs of old have blessed and guided rulers, ensuring that their crowns are more than mere ornaments of power, but symbols of service and duty. A ruler who forsakes virtue, who seeks only his own gain, invites ruin upon himself and his realm. The annals of history tell of emperors who ignored the guidance of the Church, who sought their own glory above all else—and whose empires crumbled into dust. - Herr Johann: And what of strength? Many say a weak ruler is worse than an unjust one. Father Alfred: A ruler must be strong, but strength alone does not make one just. Even the mightiest lion is nothing if he devours his own pride. Strength must be tempered by virtue - justice, humility, and above all, the fear of God. Without these, strength becomes nothing but tyranny cloaked in majesty. Herr Johann: But if a ruler must be just and strong, is it not a difficult road to walk? How does one know they are fit to rule? Father Alfred: No man is born righteous. The Exalted Horen was crowned by God, yet even he sought wisdom in his days. The great kings of old knelt before priests and sought their counsel. A just ruler surrounds himself with men of virtue, takes heed of the Holy Scrolls, and governs not for his own glory but for the good of his realm and the salvation of his soul. [!] Alfred stood up after a few moments of pondering, his hands behind his back while looking at Johann. Father Alfred: You are surely aware of the long-gone Kingdom of Aaun, my boy. That poor realm had a sovereign for whom I hold great regret that he is no longer among us. The virtue I speak of was embodied by King John of Aaun. Beyond fulfilling his duty to his people, he remained ever loyal in service and counsel to the Mother Church. And, as so often happens, it was after his demise that his kingdom began to crumble - crumbling further and further until it drew its final breath. Herr Johann: I am aware of John of Aaun, Father. During my studies, I read about both rulers and vicars of God. Saint High Pontiff Caius the First, High Pontiff Daniel the First, and so on. Father Alfred: Then you are aware of their sacrifice for us. Yes, for us, for we are the ones who continue their work, diligently and bravely. Yet, it is imperative to speak of the harmony between Throne and Altar, a bond woven together since time immemorial. - A ruler's strength is not in his armies, nor in his wealth, but in his piety and virtue. The just ruler is like the shepherd tending his flock, the father guiding his children, the judge dispensing fairness. His duty is not to himself but to those he governs, and he is held accountable not only by his subjects but by God Himself. The Scrolls remind us that power without restraint leads only to downfall. Just as the High Pontiffs of old have crowned the virtuous, so too have they deposed the wicked, ensuring that the throne remains a seat of justice, not tyranny. One must not forget that a ruler is mortal. His reign, no matter how glorious, is temporary. But his deeds, whether good or wicked, are weighed in eternity. For the greatest judgment does not come from the people but from God. - Herr Johann: It is a fearful thing, then, to wear a crown. Father Alfred: It is, my son. Many chase the throne, but few consider the burden it carries. Yet the righteous ruler does not fear the complexities of mortal duty - rather, he fears failing in the duties owed to God. Herr Johann: Then I pray that should my time come, I will remember these words. Father Alfred: May God guide you, should it be His will. [!] After uttering a short prayer, both Alfred and Johann went on their way to their homes. ☩ CHAPTER IV: Canon Law and the Secular Realm [!] At the first ray of sunlight piercing through his window, Father Alfred rose from his bed and began his usual morning routine, prayer, and breakfast. Just as he went to tidy his table, a knock echoed at the door. Alfred seldom had visitors, especially in the morning, but this day was different. It was Herr Johann, seeking another conversation. Father Alfred: Oh, Herr Johann. I'm quite surprised to see you, especially this early. Herr Johann: Morning, Father. Do not be surprised, because this is when I usually wake up and seek any work. But today, I wanted to continue our conversation from before, as I woke up with a few questions. Father Alfred: Hm, I see. Your father surely raised you well, seeing that you woke up before me! Alright... go sit behind the house and I will come in a second. [!] After a brief few moments, Alfred came behind his house with two cups and a bowl of almonds for the two to have during their conversation. Father Alfred: Now then, what weighs upon your mind so early in the morning? Herr Johann: Father, you spoke before of rulers being bound to God’s will, but how does the law of the Church influence the law of the land? I hear many say that rulers must listen to the clergy, yet others claim that kings and dukes answer only to themselves. Father Alfred: Ah, an age-old question, my son. The law of the Church is not merely a collection of decrees, but a moral foundation that guides rulers in their governance. Secular laws may be crafted by kings and councils, but they must be rooted in divine truth, lest they lead their people astray. - Canon Law is not merely a matter of religious obligation but of order and justice. From the time of Exalted Horen, whose laws mirrored divine wisdom, the faithful have understood that moral law must precede civic law. The Church, as the custodian of divine will, ensures that the rulers of men do not act in ways contrary to virtue. Many great kingdoms have fallen because their rulers abandoned this truth, placing worldly ambition above sacred duty. Even emperors and kings are but men before God, and the High Pontiff’s authority serves as a reminder that no mortal is above divine judgment. - Herr Johann: So a king or duke cannot make whatever laws they wish? Even if it benefits their people? Father Alfred: A ruler must always consider the benefit of his people, but not all that benefits the people is righteous before God. If a law enriches a kingdom but leads its people to sin, is it truly just? This is why Canon Law stands as a guiding light - to remind rulers that their duty is not only to their subjects but to their Creator. - Throughout history, righteous rulers have sought the counsel of the Church in matters of law, recognizing that temporal power is fleeting, while divine truth is eternal. Saint Daniel the First, the Lawgiver for some, was praised not for his wealth or might, but for his dedication to justice rooted in faith. Likewise, High Pontiffs such as Saint Everard and Saint High Pontiff Everard the Second ensured that rulers remained steadfast in virtue. Those who listened to their guidance prospered, while those who defied them saw their thrones crumble. - Herr Johann: Then what happens if a ruler rejects Canon Law? Can the Church force them to obey? Father Alfred: The Church does not rule by the sword but by the spirit. When rulers stray, the Church calls them back - not with violence, but with counsel and correction. Yet history shows that those who refuse to listen may face graver consequences, for a kingdom built in defiance of God will not stand forever. Herr Johann: Then the balance must be maintained - rulers must respect the Church, and the Church must guide rulers in righteousness. Father Alfred: Exactly, my son. The Throne and the Altar must remain in harmony, lest chaos and tyranny take hold. For just as a shepherd must care for his flock, a ruler must care for his people, and he cannot do so without the wisdom of faith. [!] The two continued their discussion over almonds and warm drinks, the morning sun rising higher as their words wove the everlasting bond between Church and state. ☩ CHAPTER V: Saints, Kings, and the Legacy of Canonist Rule [!] As the afternoon sun cast long shadows across the monastery’s courtyard, Father Alfred and Herr Johann decided to relocate from Alfred's backyard, their conversation continuing as the young noble eagerly sought more wisdom. Herr Johann: Father, you have spoken much of rulers alongside their duty, their piety, and their judgment. But what of those rulers who are more than just kings? What of those who have become Saints? Father Alfred: Ah, my son, now you touch upon the loftiest of examples. The annals of our faith hold the names of kings and emperors who ruled not only with the sword and scepter but with the grace of the Lord. Their legacy is not in crowns of gold but in halos of light. Herr Johann: Then tell me, who among them should a young noble such as myself look to for guidance? Father Alfred: Many, my son, but let me tell you of a few. - Among the greatest rulers to be canonized, Exalted Horen stands foremost, the first anointed sovereign of man, crowned by God Himself. His reign was not merely one of earthly rule but of divine guidance, for he led his people not by might, but by the very words of the Lord. Yet, there were others - kings who bore their crowns not only with authority but with righteousness. Saint Henry of Alban, was not exactly a ruler, but whose unwavering piety saw him wield his scepter as a shepherd's staff, guiding his people through faith. Saint King Caius of the Westerlands, a ruler who understood that his throne was not his to own, but to steward in the name of God. And Saint Joren of Paradisus, who aided and united his people under the banner of virtue and justice. These men ruled not for their own glory, but for the glory of the Lord. Their deeds are recorded not in mere chronicles, but in the sacred halls of the Church, their names whispered in prayers, their examples enduring far beyond their mortal lives. - Herr Johann: It seems, then, that the greatest kings are those who seek not their own triumphs, but the triumph of virtue. Yet, tell me, Father—why do some kings fail? Why do some kingdoms fall while others endure? Father Alfred: Because, my son, a kingdom that strays from God will find itself lost in darkness. The annals of history are filled with the ruins of empires that abandoned the faith, that turned from the Church, and sought only their own gain. Herr Johann: But surely, Father, there have been great kingdoms - mighty and vast - that did not hold to the faith, and yet they flourished for many years. What of them? How did they stand? Father Alfred: Ah, but tell me, Johann, where are those kingdoms now? Where is the strength and pride of decadent Orenia, or the terror of the old pagans? Their banners have fallen, their walls have crumbled, and their names are spoken only as lessons in folly. They stood, for a time, by the will of men, but nothing built by human hands alone may stand forever. Herr Johann: And yet, there are those who would say that power is its own justification, that kingdoms rise and fall as they always have, regardless of faith. Are not the fortunes of men decided by the sword as much as by the altar? Father Alfred: That is the thinking of those who do not understand the nature of power, my son. The sword may build an empire, but it cannot give it a soul. Look upon the kings of old who sought only conquest... Many achieved greatness in their time, but their legacies were swallowed by the ages. Their names inspire fear, perhaps, but not devotion. Their empires passed like shadows at dusk. Herr Johann: Then what must a ruler do to ensure his kingdom does not suffer such a fate? If armies and gold cannot preserve a realm, what can? Father Alfred: A ruler must root his kingdom not in steel or coin, but in righteousness. A people bound by faith and virtue will endure hardships, will stand firm in trials, will weather the storms of time. The greatest kingdoms are not those that build the highest walls, but those that instill the highest virtues in their people. Herr Johann: And yet, Father, even righteous kingdoms have fallen. Even pious kings have seen their realms brought to ruin. If virtue alone were enough, would not the greatest of kingdoms stand forever? Father Alfred: Indeed, my son, even the just may suffer. But consider this - when the wicked perish, they are forgotten, and their works are turned to dust. When the righteous fall, their deeds live on, and their people rise anew. A kingdom may be torn down, but if it was founded in faith, it shall be rebuilt. No righteous man’s labor is ever truly lost. Herr Johann: So then, a kingdom’s true strength is not in its stone or its soldiers, but in the hearts of its people? Father Alfred: Just so. A ruler may command thousands of swords, yet if he does not command righteousness, his kingdom is doomed. A kingdom without virtue is a castle built on sand - when the storms of time come, it shall not stand. ☩ FINAL ADMONITION: An Exhortation to the Faithful - "So I am the Most High, and in pursuit of My Virtue, I bid my faithful this: You shall not be idle, nor forget your duties in favor of sloth." (Virtue, 4:8) - [!] Father Alfred’s words grew solemn as he turned his gaze to Herr Johann, the weight of decades of wisdom resting upon his shoulders. The young noble sat in silent anticipation, knowing that this final lesson was one of great importance. Father Alfred: My son, we have spoken of kings and saints, of their triumphs and their failings, of the rise and fall of kingdoms. But now I speak to you not as a scholar to a pupil, nor even as a priest to a noble, but as a father to his son in faith. What I tell you now is not merely history nor mere counsel - it is a charge, a solemn admonition to all who would walk the path of righteousness. A time will come when you shall be tested. Perhaps not by the sword, nor by the weight of a crown, but by the trials that befall every man of virtue. You will be called to choose between ease and duty, between comfort and sacrifice. You will stand at the crossroads where many have faltered, where some have bartered away their souls for fleeting gain. In that moment, remember this: a man is not judged by the glory he attains in life, but by the faith he holds steadfast unto death. The world shall tempt you with gold and power, whispering that righteousness is for the meek and that only the strong shall inherit the earth. But I tell you, my son, it is not the strong in flesh who shall endure, but the strong in spirit. For what does it profit a man to gain the world and yet lose his soul? Many have ruled over vast dominions, yet now lie forgotten beneath the dust, while the saints who lived in humility now reign forever in the presence of the Lord. Do not look to the faithless for guidance, nor seek wisdom in the words of those who scoff at holiness. The wisdom of the world is folly before God, and the mighty of this age shall be brought low when the days of reckoning come. Stand firm in the truth, though the winds of heresy blow strong. Hold fast to virtue, though the path of sin seems broad and easy. You have asked me, my son, what makes a kingdom endure. You have asked what sets a righteous ruler apart from those who crumble into ruin. And now I say to you: it is not wealth, nor strength, nor the cunning of men that sustains a kingdom, but the grace of God and the faith of His people. If a kingdom forgets this, if a people abandon the covenant that binds them to their Creator, then their fall is certain. But if they remember, if they remain steadfast, then no storm shall shake their foundation, and their legacy shall be one of eternal light. Go forth, then, and live not as those who wander without purpose, but as one who carries the banner of truth. Be a light in the darkness, a voice against the tide, a servant of the Lord in all that you do. For in the end, no man shall be judged by the throne he sat upon nor the wealth he amassed, but by the faith he bore and the deeds he rendered in the name of the Almighty. Stand firm, walk righteously, and never let your heart be turned from the path of the just. For the trials of this world are fleeting, but the rewards of the faithful endure forever. ☩

[x] 𝕻𝖗𝖎𝖊𝖘𝖙'𝖘 𝕸𝖎𝖓𝖉 Book Four ☩ Family & State ☩ A Thesis on the importance of families and the lawfulness of love Authored by Fr. Witmar Barclay I. AUTHOR'S NOTE As stated before, it is duly noted that the following thesis is a subordinate part of a collection of theses entitled Priest's Mind. The ideas, sentences, and terminology presented in this thesis are based merely on the author's perception and are not intended to contradict the Holy Scripture of the Church of the Canon. Rather, they are meant to serve as a resource for discussions and studies, where applicable. II. INTRODUCTION A healthy and resilient household is the cornerstone of both society and the realm. Even the most powerful and well-ordered dominion will descend into ruin if its households fracture and the foundations of kinship and upbringing are lost. Yet, when the family remains steadfast and its traditions are upheld, a people can endure even the gravest calamities. No matter how much the realm may fall into disorder, they will always possess the strength to restore unity and order, as witnessed throughout the history of Man. III. COMPASSION OF THE TRUE FAITH We must remember that a household should not isolate itself entirely, turning inward like a closed nest. Such a way of life is nothing more than selfish insularity and egoism. One who lives in this manner has no concern beyond their kin, cares nothing for the joys or struggles of the world beyond their doorstep, and offers no service to it. Clearly, this is not the way of those who walk the true path, nor is such a household truly among them. As has already been said, the Canonist household is not merely a private dwelling but a vital part of the greater whole. It stands woven into the fabric of society, taking an active role in its affairs, aiding its neighbors, and offering its support wherever it is needed. Yet even that is not enough. As taught by the wise elders, among them my own kin, who dedicated their lives to studying and sharing this truth - the bonds of kinship must not be confined solely to one's household, nor even to the realm or nation alone. No, true devotion extends to all people. For one who walks the true path, every soul, regardless of lineage or homeland, is a neighbor to whom kindness must be shown. This is made clear in the parable of the merciful Rolfian, a tale of the Reinmaren origins, particularly in its resolute conclusion. In this story, the Sage revealed to the lawkeeper how the good Rolfian tended to the wounds of a fallen Canonist—one from a people long at odds with his own. Yet, the Rolfian showed no hesitation, offering aid with everlasting mercy. Then the Sage spoke: "My child, go forth and do the same." Such is the law of compassion of the True Faith! But if we, as Canonists, are called to such boundless love, does this not align with the idea of cosmopolitanism—the belief in the brotherhood of all peoples, where one is a citizen of the entire world rather than of their own realm? If this were true, then all distinctions between realms and nations would vanish, and humanity would exist as a single, undivided household. This matter has yet to be discussed with other people of similar views on the world, and I am sure that it will be discussed in times to come. IV. COSMOPOLITANISM AND TRUE FAITH There is no doubt that the positive aspects of cosmopolitanism closely resemble the teachings of Canonism. Indeed, its calls for brotherhood, love, and mutual assistance are directly derived from Canonist principles. These ideals, rooted in Canonist thought, are the only truly valuable aspects of cosmopolitanism. However, the philosophy of cosmopolitanism has diluted these truths by mixing them with misconceptions and falsehoods, rendering its doctrine narrow, artificial, and ultimately insignificant. Among these misconceptions is its opposition to patriotism and the duty of serving one's fatherland, ensuring its well-being and security. We have all encountered the loud advocates of cosmopolitanism, who passionately proclaim their love for humanity yet remain incapable of genuine compassion in their daily lives. They speak fervently of universal love, yet they fail to embrace the fundamental Canonist principle of loving one's neighbor—caring for those whom Divine Providence has placed in one's path, offering them support and compassion when needed. Unlike cosmopolitanism, Canonism does not suffer from such a superficial and detached perspective. True Canonist love is not an abstract or distant ideal but is expressed in personal encounters, in living relationships built on mutual support and sincere compassion. Cosmopolitanism, by contrast, remains limited by its impractical and disconnected appeals to love a vague and undefined "humanity," without the depth of real, human connection. V. PATRIOTISM OF THE TRUE FAITH Canonist patriotism stands apart from the extremes and mistakes that many self-proclaimed "patriots" often fall into. A true Canonist patriot, while loving his people, does not turn a blind eye to their flaws; rather, he views their national traits and characteristics with clarity and honesty. For this reason, he cannot align himself with those who glorify everything domestic, believing all national customs and traditions to be inherently good. Such an attitude is not patriotism but rather inflated national pride - the very sin against which the True Faith so strongly contends. On the contrary, one should work with their liege to incorporate the historic values of their nation into the traditions of the Mother Church and the worship of God. A true patriot does not ignore the sins and shortcomings of his people. He sees them, mourns them, fights against them, and repents before God and others not only for himself but for his nation as well. Furthermore, Canonist patriotism rejects any hatred toward other people. If I love my own people, why should I not also love the Haeseni, the Petrine, the Hyspians, or any other nation? To do otherwise would be an anti-Canonist sentiment. No, may God grant them all goodness and prosperity, for we are all His children - one people under one Father. The greatest testament to the virtue of patriotism can be found throughout our history, both recent and ancient. Even in the most harrowing conditions, entire peoples remained devoted to their cities, their homes, their sacred symbols, and even their rulers. This unwavering dedication exemplifies true patriotism - a deep love for one’s people and holy places. It is no coincidence that our Mother Church has enshrined the veneration of sacred sites within its worship. A particularly striking example of such devotion can be seen in figures like Andrik Vydra, the Saint High Pontiff Caius I, Saint Francisco, and many others who embodied the highest ideals of love for their people. The words of our holy fathers bear witness to the extraordinary power of righteous prayer, so powerful, in fact, that in their bold expression, it seems to bind God Himself. Is this not the ultimate act of selfless patriotism in service of the True Faith? VI. CONCLUSION Therefore, Canonism does not reject or condemn patriotism. Contrary to the false claims of cosmopolitans, it does not deny the legitimacy of a natural, primary love for one’s family and friends. As Saint Francisco reminds us: "If anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an infidel." Elsewhere, when speaking about the qualifications for one called to serve the Church, he emphasizes that the chosen one must "manage well his children and his household." However, it is essential to stress that such love and care must not become selfish or self-centered. While a Canonist rightfully tends to those closest to him—those whom life has placed directly in his care—his duty of love does not end there. True Canonist love extends beyond the immediate circle of family and friends, embracing all neighbors and brothers in the True Faith.

Fr. Witmar packs his few belongings, smiling at the contents of the Bull before departing further into the States. “There is a bishop here now. My work lies elsewhere. The abbey… Gott, what a fine building it is.”

Gregory House definitely

“Look at you, oh just look at you, standing tall and mighty, defying all but Gott.” In the stillness of the night, Fr. Witmar set the final lantern before the Monastery of Saint High Pontiff Caius I. To someone, it would mean a milestone, surely one worthy of celebration. Yet, after a solemn prayer, he turned away, retreating to his humble abode, where he would wait for the day of consecration to dawn. ”Im Glauben.”

Looking horrified through the small window of the Abbey of St. Catherine, Father Witmar scoffs merely before closing it for the rest of the day. ”Nuh-uh, you won’t get me TODAY!”

Full Name of Man - Vincenzo Paolo Varoche Date of Birth of Man - TBA Name of Woman - Mary Henrietta Aldersberg Date of Birth of Woman - TBA Location of Ceremony - Abbey of St. Emma Date of Ceremony (Year) - 2011 Name of Clergyman who performed ceremony - Father Witmar ---------------------- Full Name of Man - George Charles Aldersberg Date of Birth of Man - TBA Name of Woman - Fiorenza Varoche Date of Birth of Woman - TBA Location of Ceremony - Abbey of St. Emma Date of Ceremony (Year) - 2011 Name of Clergyman who performed ceremony - Father Witmar ---------------------- Full Name of Man - Charles Philip Halcourt Date of Birth of Man - TBA Name of Woman - Luciana Marie Montelliano Date of Birth of Woman - TBA Location of Ceremony - Abbey of St. Emma Date of Ceremony (Year) - 2014 Name of Clergyman who performed ceremony - Father Witmar

Fr. Witmar rocks in his chair, trying to come to sense after all the events that have occured, “No sane person will go against the Church without a concrete reason. There is no concrete reason, so SHUT UP and for a change come to MASS.”

𝕬 𝕻𝖗𝖎𝖊𝖘𝖙'𝖘 𝕵𝖔𝖚𝖗𝖓𝖊𝖞 From North to South – Chased by Duty, Not Bandits Penned and Published in the Year of 2013 by Father Witmar, Vicar of Lemon Hill ☩ 𝔒𝔭𝔢𝔫𝔦𝔫𝔤 𝔖𝔱𝔞𝔱𝔢𝔪𝔢𝔫𝔱 A priest’s journey is never a simple one, nor does it follow a single road. Over the years, I have walked many paths, visited places of great reverence, and stood before relics that have withstood the test of time. Some locations are well-known, others hidden, yet all hold meaning for those who seek to understand faith beyond words. I cherish all the sacred places of religious importance, but this book is a collection of places and experiences I deem worthy of visit. These are sites where one may find historical lessons, wisdom, or solitude. Whether you are a devout follower, a wanderer, or a weary soul searching for purpose, may these pages serve as both a map and a compass on your journey. Take from this what you will, and should you find yourself at any of these places, offer a prayer, not for me, but for those who will walk the path after you. ☩ [!] Diary's Entry, 14th of Owyn's Flame, 2012 I have received Father Elim's letter, and I must say, I am surprised. Perhaps they need more clergy for the southern parishes, maybe I was chosen simply because I was the right choice. But in the end, such matters little, for I know that my duty lies wherever the Cross is. 𝔗𝔥𝔢 𝔒𝔴𝔶𝔫𝔪𝔬𝔰𝔮𝔲𝔢 Fr Witmar's depiction of the Owynmosque, 2012 I will not be ranking these places, as their order does not determine their importance. However, this does not diminish the significance of the most notable site in Grense, the Owynmosque. This remarkable building stands along the path travelers take when journeying east or west, making it a landmark impossible to miss. Its distinct architecture is not something one encounters every day, telling a story of the unique blend between a love for architectural beauty and devotion to God. Fr. Witmar's depiction of Grense, 2012 One would have to live under a rock not to know of the Township of Grense, or rather, the Papal Duchy of Burgundy, where the Owynmosque is located. Known for its agricultural significance, Grense is home to resilient men and women who have demonstrated that unwavering loyalty to the Church and God brings its own rewards. ☩ 𝔅𝔩𝔢𝔰𝔰𝔢𝔡 𝔗𝔢𝔪𝔭𝔩𝔢 𝔬𝔣 𝔖𝔞𝔦𝔫𝔱 𝔏𝔲𝔠𝔦𝔢𝔫 Witmar's depiction of the Blessed Temple of St. Lucien, 2013 Before I set off for the wonders of the East, I must highlight the remarkable achievement of the Principate of Ivoria and its devoted workers. One doesn’t even need to enter the town of Gottenthal to catch sight of the Blessed Temple of Saint Lucien of Ulmsbottom. However, it is highly recommended to visit, offer a donation, and take a moment for prayer before continuing your journey. Witmar's depiction of Gottenthal's entrance, 2013 As mentioned, the temple is visible from the road, but bypassing Gottenthal means missing out on everything this town has to offer. The region’s architectural brilliance is undeniable, and Ivoria is no exception. Bustling streets filled with diligent workers of all trades, a welcoming atmosphere, and a kindhearted barkeeper with whom I enjoyed talking - there is something for everyone, I am sure. ☩ 𝔐𝔬𝔫𝔞𝔰𝔱𝔢𝔯𝔶 𝔬𝔣 𝔗𝔥𝔢 𝔖𝔞𝔠𝔯𝔢𝔡 ℌ𝔢𝔞𝔯𝔱𝔰 Witmar's depiction of the Monastery of the Sacred Hearts, 2009 For a Canonist, failing to visit the Seat of His Holiness is a grave mistake. Likewise, neglecting to pay homage to the Monastery of the Sacred Hearts would be yet another oversight. This remarkable structure has endured the trials of time and turmoil, yet it still stands strong. Founded in 1933 by our beloved Mother Lorina, the monastery serves as a refuge for those grappling with doubts about themselves and their faith. Witmar's depiction of Lemon Hill, 2009 The Holy See, the Bishopric of Mount Lemon - these words alone speak to the religious significance of Lemon Hill. Here, people from all walks of life come and go, each seeking something different, yet all bound by a common thread: their love for God. I myself visit Lemon Hill often - though, of course, not merely because my station is within it. ☩ ℭ𝔥𝔞𝔭𝔢𝔩 𝔬𝔣 𝔖𝔞𝔦𝔫𝔱 𝔇𝔞𝔫𝔦𝔢𝔩 𝔱𝔥𝔢 𝔓𝔦𝔩𝔤𝔯𝔦𝔪 Witmar's depiction of the Chapel of St. Daniel, 2011 I hold no bias, nor do I gain anything from Countess Alstion-Enswerp, yet this is a chapel I cherish with all my heart, the Chapel of St. Daniel. Perhaps it is the doubt surrounding his competence compared to his brothers that makes me admire the figure of the Saint of Al’Khazar even more. Known also as Saint Dan, his story speaks of unwavering dedication and deep love for his people. Witmar's depiction of Enswerp, 2011 This beautiful chapel rests within the warm embrace of the County of Enswerp, ruled by House Alstion-Enswerp. From afar, one can glimpse the breathtaking keep of white marble, its splendor commanding admiration as travelers draw near. Beyond its religious significance, Enswerp offers much to behold - the solemn Enswerpian Cross for the Souls We Have Lost, a monument whose name alone tells a tragic tale, and the neighboring city of Elizabeth, capital of the Duchy of Alba. Yet, one need not visit Enswerp solely for matters of faith; rather, it stands as a testament to what true loyalty to the Church means. ☩ [!] Diary's Entry, 27th of Tobias' Bounty, 2013 The fourth hour has passed, or so I believe. The sun is setting behind the only hill visible from here. I wonder what Stran once looked like, back when it stood whole and unbroken at least. And why did they have to defile the church? That, too, I ponder. I doubt pagans were behind this. In times like these, I am more inclined to believe that man would destroy the very place where he prays rather than a pagan. It's sad, but it is a tragic reality. ℭ𝔥𝔞𝔭𝔢𝔩 𝔬𝔣 𝔱𝔥𝔢 𝔖𝔢𝔳𝔢𝔫-𝔗𝔥𝔬𝔲𝔰𝔞𝔫𝔡 Witmar's depiction of the Chapel of the Seven-Thousand, 2013 Beyond the walls of Elizabeth, past the ever-rotting crops and ravaged fields which are now getting replaced, one may stumble upon the ruins of Stran. Once a proud duchy, now nothing more than a heap of debris - shattered windows and scattered remnants of its former self. It’s surreal how far one can fall, isn’t it? Mortal values will always crumble, but immortal ones never will - for they are His values. I sat beside this chapel for hours, contemplating the faith of Man and admiring the resolve of whoever built it, likely to honor the old Stran church that still stands beside it. Truth be told, the Heartlands have always been a land of turmoil and tragedy, a place where one cannot help but wonder when the next calamity will strike. God willing, not anytime soon. ☩ 𝔗𝔞𝔟𝔢𝔯𝔫𝔞𝔠𝔩𝔢 𝔬𝔣 𝔖𝔞𝔦𝔫𝔱 𝔓𝔲𝔟𝔩𝔦𝔲𝔰 Witmar's depiction of the Tabernacle of St. Publius, 2012 By advancing through the Langkette Pass, past the ruins of the old Holy See, and finally through the lands of the Ravenstates, one will come upon a city of breathtaking beauty. It is here, in the majestic city of Venic, that this tabernacle stands. Saint Publius is a fitting patron for such a place, for he fought against the wicked, those who chose genocide over salvation. Witmar's depiction of the Republican City of Venic, 2012 If there is anything I love more than snow, it is surely the sea. I have always admired seafarers; their work is arduous, requiring them to leave their families behind as they brave unforgiving waters. Though Venic may not have direct access to the open sea, I do not doubt that its people depend on the waters they do possess, teeming as they are with a bounty of fish and other animals. ☩

"Warm days are upon me!" Father Witmar exclaims as he passes by the Owynmosque, heading to Grense to settle before embarking on a lengthy journey to familiarize himself with the Bishopric of Lemon Hill.

𝔉𝔯𝔞𝔱𝔢𝔯𝔫𝔞𝔩 𝔖𝔬𝔠𝔦𝔢𝔱𝔶 𝔬𝔣 𝔖𝔞𝔦𝔫𝔱 ℌ𝔓 ℭ𝔞𝔦𝔲𝔰 𝔱𝔥𝔢 𝔉𝔦𝔯𝔰𝔱 𝔖𝔬𝔠𝔦𝔢𝔱𝔞𝔱𝔦𝔰 𝔉𝔯𝔞𝔱𝔢𝔯𝔫𝔞𝔩𝔦𝔰 𝔖𝔞𝔫𝔠𝔱𝔦 ℭ𝔞𝔦𝔦 𝔓𝔯𝔦𝔪𝔦 FSSCP Est. 2012 "So I am the Most High, and in pursuit of My Virtue, I bid my faithful this: You shall not be idle, nor forget your duties in favor of sloth." -Virtue 4:8 Lo! Attend these words, for We beseech thee to hearken with utmost care: 𝕻𝖗𝖔𝖑𝖔𝖌𝖚𝖊 Prayer to Saint High Pontiff Caius the First: "O Saint High Pontiff Caius, Who paved the sacred route of Mount Saint Tylos, And stood as a shield for the faithful against the unholy, Grant us strength to walk the path of righteousness, and wisdom to uphold the virtues you championed. Amen." In the blessed name of the High Pontiff Caius the First, our Fraternity has been established—a beacon of virtue and piety. In these uncertain times, we call upon all faithful souls to join our sacred mission: to preserve the traditions of the Church and illuminate the world through service and prayer. Inspired by prayers to Caius I, the mighty patron of faith and the sanctified, Fraternal society stands as an assembly of pious souls united in devotion. We vow to honor and elevate the teachings of the Canon and embody the essence of holy tradition as set forth by the pious deeds and wisdom of Caius I. 𝕾𝖆𝖈𝖗𝖊𝖉 𝕸𝖎𝖘𝖘𝖎𝖔𝖓 Our sacred mission is simple yet exalted: to rekindle the light of faith, which is further supported by the construction of a magnificent monastery bearing the name of High Pontiff Caius the First. This sanctuary of peace and prayer will serve as a haven for all—brothers and sisters alike—offering warmth to the weary, solace to the sorrowful, and guidance to those who seek the path of righteousness. Within its halls, all shall find unity, purpose, and the boundless embrace of divine love which we all work and walk towards. 𝕺𝖚𝖗 𝕺𝖋𝖋𝖊𝖗 To those who open their hearts, leave their souls for God to nurture, and join our Fraternity, we offer more than mere membership: a sense of belonging to something greater. Every devoted member will have their name honored in our prayers, an opportunity to leave their mark by building this holy legacy, and the privilege of standing alongside the chosen. Within the future monastery, a variety of honorable duties will await, ensuring that no member is left without purpose. These roles will not only sustain the monastery but also provide meaningful work for those who dedicate themselves to its mission, creating a self-sufficient and thriving community under the watchful gaze of the divine. 𝕭𝖎𝖉𝖉𝖎𝖓𝖌 𝖙𝖔 ℌ𝖎𝖘 𝕮𝖆𝖚𝖘𝖊 Participation in our sacred mission is not just a privilege but a duty of every faithful believer. Donations, labor, and prayers are all welcome contributions to preserve the faith and fulfill this holy undertaking. Join us now and leave an indelible mark on history! 𝔄𝔪𝔢𝔫 ☨

THE WILL OF THE HIGH PEAK Issued by LOUIS IV DIEUXMONT DE ROSIUS 7th Baron of Rosius In the year of 2012 PREAMBLE If you are reading this, then I have unfortunately perished. I regret that the circumstances I found myself in- harsh, unforgiving, and often desperate- did not allow me the luxury to pen a proper will and testament. I have done my best with what little time and resources I had to outline my wishes, though they are far from complete. To those who knew me, I hope my intentions are clear. Any possessions or matters left unmentioned herein are left to the discretion of those who cared for me, should any remain. Let it be known that I acted as best as I could in these dire times, and I entrust my memory to you. HEED THESE WORDS, For in the absence of a proper will and testament, let it be known that all titles, riches, properties, and worldly possessions that I leave behind are to pass directly and without contest to my younger brother, Albert-Goulielmos Diuexmont de Rosius. @Franczhiz I entrust him with the stewardship of our family's name and legacy, confident in his ability to uphold it with honor and dignity. May he find strength in this inheritance and use it to bring prosperity to those in his care. May he, if he wishes so, share his inheritance justly with the rest of our family. Let no one dispute this decision, for it is my final and unwavering wish. AVEC DIEU!

Louis Caspian carefully examines the contents of the missive published by his younger brother, preparing himself to craft a document that will undoubtedly shape the future of House de Rosius for years to come.

Father Witmar brightly smiles while looking at the newly appointed Bishop Gelimar, firmly offering a nod of support for his kin.

Father Witmar, seated within the monastery perched above Vallagne, pondered the contents of the missive before him. As he reached the final line, a soft sigh escaped his lips. “I’ve read about you, Bon’Ox. You apologized, and to me, that’s what truly matters,” he murmured to no one in particular. With that, he placed the letter carefully among the other scrolls and correspondence placed across his table before he went to write to his mentor, Godfrey Bishop Casica.

Father Witmar Barclay lets out a deep, weary sigh, clearly out of his element as he finishes reading the missive. ”Gott is surely gutt.”

While gazing at the so-called Belvedere from the construction site of the nearby monastery, Father Witmar sharply inhales as he reads the contents of a missive issued by the Pontifical Commandant. After a brief yet thoughtful pause, the Barclay priest finally speaks: "It is indeed located within our lands. There is something...unsettling about its presence. Always was, truth be told. Perhaps I should write to His Excellency for clarification, and possible help..."

[x] 𝕻𝖗𝖎𝖊𝖘𝖙'𝖘 𝕸𝖎𝖓𝖉 Book Three ☩ The Question of Free Will ☩ A Thesis on Analysis of Determinism; False and True Understanding of Indeterminism Authored by Fr. Witmar Barclay I. AUTHOR'S NOTE Like in two previous editions, let it be noted that the following thesis is a subordinate part of a collection of theses entitled Priest's Mind. The ideas, concepts, and terminology presented in this thesis are based solely on the author's perception and are not intended to contradict the Holy Scripture of the Church of the Canon. Rather, they are meant to serve as a resource for discussions and studies, where applicable. II. INTRODUCTION We already know that a man is responsible for his actions only when he is free to perform them. But does he truly possess that spiritual freedom—the freedom of will—which is assumed here? Recently, a teaching called determinism has spread widely among humanity. As I travel increasingly from place to place, especially to more populated areas, I have encountered followers of this teaching who deny the existence of free will in man. They claim that, in every individual action, a man is driven solely by external causes. This deeply intrigued me. III. RHETORIC OF (IN)DETERMINISM According to their teaching, a person always acts under the influence of motives and impulses that are beyond their control and, most often, obeys the strongest of these motives. I became personally convinced of the certainty of their claims when I heard a young gentleman of considerable standing say: "It only seems to us that we act freely; that is self-deception." Later, I encountered another group of young men defending this rhetoric. They illustrated their argument with the example of a thrown stone. They claimed that if the stone could think and speak, it would say that it flies and falls where it wished. But in reality, the stone flies only because someone threw it. We will return to this example later. For now, let us consider the following: the teaching that opposes determinism and acknowledges human free will is called indeterminism. This teaching is accepted by us in the Church of the Canon. However, it is important to recognize that there are extreme indeterminists whose views are one-sided and false. They argue that man’s freedom is his complete power to do whatever he desires. According to their interpretation, freedom is pure arbitrariness—the unchecked ability to act on any whim or impulse. Throughout history, such a distorted concept of freedom has been exploited by pagan peoples, who used it to ensnare and deceive the unfortunate northern tribes. But, of course, this is not true freedom; it is a perversion of it. True freedom is not absolute or unconditional. Only Almighty God possesses such supreme creative freedom. Unlike false indeterminism, true indeterminism teaches something quite different. It acknowledges that a person is undoubtedly influenced by external motives and impulses of various kinds. These include factors such as environment, living conditions, political circumstances, education, and cultural development—all of which shape the traits of one’s moral character. IV. WHAT CONCERNS US Indeterminists agree with determinists that various external motives and influences often act strongly upon a person. However, there is a fundamental difference between these two perspectives. Determinists argue that a person always acts in a certain way solely under the influence of the strongest motive and therefore has no freedom. In contrast, indeterminists claim that a person is always free to choose among these motives. The chosen motive may not necessarily be the strongest; in fact, a person may even favor a motive that others might consider obviously unfavorable. A prime example of this is the self-sacrifice of martyrs, who, to their pagan torturers, appeared as madmen consciously destroying themselves. From the perspective of indeterminism, human freedom is not an unconditional creative freedom but rather the freedom of choice—the freedom of will to decide whether to act in one way or another. The Canonist Church accepts this interpretation of human freedom as taught by indeterminism. Applying this concept to morality, particularly to the struggle between good and evil or virtue and sin, Canonist teaching holds that human freedom is the ability to choose between good and evil. Now, let us revisit the earlier example of the falling stone. We have established that humans possess free will—the ability to choose how to act. Those who compared human behavior to the flight of a stone claimed that the two were analogous. However, this analogy fails because it assumes that the stone has freedom of choice—to fly or not to fly, to fall or not to fall. But a stone lacks such freedom, rendering the comparison entirely unconvincing. V. DETERMINISTIC LOOPHOLES The inconsistency of determinism, which denies free will, becomes evident in the following points. First, no determinist applies their teachings to practical life, and the reason for this is clear. If life were viewed strictly from a deterministic perspective, no one could justifiably be punished—not a lazy student for their idleness, nor a thief for stealing, nor a murderer for killing. This is because, under determinism, none of these individuals acted freely; they would be seen merely as slaves mindlessly carrying out actions dictated by external motives beyond their control. Such a perspective leads to an absurd but entirely logical conclusion under determinism. Naturally, no sane person would accept this outcome. Second, the existence of free will is demonstrated by the universal human experience of repentance, a feeling known to all from personal experience. What is this feeling of repentance based on? It arises from the realization that the individual could have acted differently. A repentant person reflects on the moment they committed their wrongful deed, mourns their sin, and recognizes that they had the choice to do good instead of evil. Such repentance would be impossible if a person lacked free will and was merely a helpless slave to external influences. Without free will, there would be no responsibility for one’s actions. VI. CONCLUSION The Canonist Church's acceptance of true indeterminism underscores the belief in free will as the foundation of moral accountability, repentance, and the struggle between good and evil. This freedom is not absolute but is the ability to choose between paths, making us responsible for our actions and their consequences. We, as Canonists, recognize man as morally free, capable of controlling his own will and actions, and, therefore, accountable for them before the Truth of God. Such freedom is the greatest gift bestowed upon man by God, who does not demand mechanical obedience but rather a freely given, filial obedience rooted in love.

[x] 𝕻𝖗𝖎𝖊𝖘𝖙'𝖘 𝕸𝖎𝖓𝖉 Book Two ☩ The Sinfulness of Mankind ☩ A Thesis on the reflection of sinfulness in the human soul, in the sphere of Mind, Feelings, and Will Authored by Fr. Witmar Barclay I. AUTHOR'S NOTE Like in the previous edition, let it be known that the following thesis is a subordinate part of a collection of theses entitled Priest's Mind. The ideas, concepts, and terminology presented in this thesis are based solely on the author's perception and are not intended to contradict the Holy Scripture of the Church of the Canon. Rather, they are meant to serve as a resource for discussions and studies, where applicable. II. INTRODUCTION We, Canonists, know from Holy Scripture and firmly believe that God created man in His own image and likeness. Thus, man was bestowed with a sinless nature at creation. However, even the first man did not remain sinless, losing his original purity through the first fall before God. The poison of this sinfulness spread through all of humanity, passed down from our sinful forefathers, much like tainted water flows from a poisoned spring. Since every person adds their own personal sin to the inclination inherited from their forebears, it is no surprise that one of Bl. Francisko's frequent sayings was: “There is no man who will live a day and not sin.” Only the Lord is entirely pure and free from all sin. Even the righteous, those who pleased God, bore sin within themselves. Though they fought against it with God’s help, they still humbly acknowledged their sinful nature. Thus, without exception, all people are sinners, infected by sin. III. FRAGILITY OF THE SOUL Sin is a spiritual leprosy, an affliction and ulcer that has corrupted the entire nature of man: his soul and his body. It has damaged the three fundamental faculties of the soul: the mind, the heart, and the will. Man's mind has become darkened and prone to error, leading him to sin in science, philosophy, and practical life. Perhaps the most grievously wounded by sin is the heart - the seat of human emotions and experiences, both good and evil, joyous and sorrowful. Our hearts, sullied by the grime and decay of sin, have lost their capacity for pure, spiritual, and elevated feelings rooted in Canonist virtues. Instead, they have become drawn to sensual pleasures, earthly attachments, and vanity, often barren of love and goodwill towards our neighbors. Finally, the will - the faculty that enables us to act and fulfill our intentions - has been deeply impaired by sin. Man often finds himself powerless in his will, especially when striving to accomplish true Canonist good, even when his desire for such good is sincere. “To the sinner himself, serving sin often seems like freedom, and fighting the nets of sin - slavery.” - A quote from the wandering priest's book How does sin develop in the human soul? The Holy Fathers, ascetics of Canonist piety and discipline, who understood the depths of the sinful human soul far better than any "learned philosophers", distinguish several stages in the progression of sin. The first stage is its introduction, the moment when temptation first enters human consciousness - be it a sinful impression or an impure thought. At this stage, if a person immediately and decisively rejects the temptation, they will not sin but will instead overcome it, gaining spiritual merit rather than loss. It is at this initial moment that sin is easiest to overcome. If the suggestion is not rejected, it progresses into a vague inclination, which then matures into a conscious and clear desire for sin. At this point, the person begins to lean towards a particular sin. Yet even here, with the guidance of a clear conscience and the grace of God, the person can still resist sin without an overwhelming struggle. However, resistance becomes significantly more difficult when sin transforms into a habit through frequent repetition. Once a habit takes root, sinful actions are performed almost effortlessly, often automatically and without awareness. This habitual state makes the struggle against sin exceedingly challenging, as it requires not only strength to resist but also constant vigilance to recognize and intercept sin's approach. An even more perilous stage of sin is vice. At this point, sin so thoroughly dominates a person that it effectively enslaves their will. The individual becomes almost powerless to resist, trapped in a cycle of self-destruction. Even when they recognize the harm caused by their actions and, in moments of clarity, may despise their vice with all their heart, they remain bound by it. Such is the case, for example, with drunkenness, addiction, and similar destructive habits. In this state, a person cannot overcome sin through sheer willpower alone. They require special grace and divine assistance, along with the prayers and spiritual support of others. It is also essential to remember that even seemingly minor sins, such as excessive talkativeness, vanity over clothing, or empty entertainment, can grow into vices if they gain full control over a person’s heart and soul. The final and most destructive stage of sin is passion, a state in which sin completely enslaves a person. Unlike vice, where one may still harbor moments of hatred or regret for their sin, passion erases even this inner resistance. The person surrenders entirely to sin, allowing it to dominate their thoughts, actions, and emotions. In this condition, an individual opens their heart directly to Ibless, embracing darkness willingly and without restraint. At this stage, no human effort or reasoning can bring deliverance. Only the grace-filled prayers and intervention of the Church can offer hope and the possibility of liberation. IV. FUTURE OF YORE Profound and striking sentences can be extracted from the writings of the early Fathers of our faith, where it is written that the previous continents were once ruled by the darkest forces - monstrous beings who, despite witnessing that the Lord acts solely by His will and power, cruelly distorted this truth. They slanderously claimed that He performed His works through the power of an evil, unclean spirit. In their blasphemy, they perished, serving as both a terrible warning and an instructive example for all who sin with mortal sin - a persistent and conscious opposition to undeniable truth, an act which constitutes blasphemy against the Spirit of Truth, the Holy Spirit of God. What might be considered radical for one sect may not be for another. This principle applies even to the assertion, believed by the author, that blasphemy against the Lord Himself can be forgiven, as it might stem from ignorance or temporary blindness. However, blasphemy against the Lord can only be forgiven if the sinner halts, reflects, and repents. Alas, this rarely happens, for the very nature of sin is such that it blinds and binds a person, making their return to the truth nearly impossible. Yet, there remains hope. The blind can regain their sight, embrace the truth, and love it; the person infected with vice and passion can be cleansed through repentance, transforming into a confessor of truth. But who, or what can redeem a blasphemer who, despite knowing and seeing the Truth, stubbornly rejects and hates it? This terrifying condition mirrors the state of Ibless, who believes in God and trembles, yet hates Him, blasphemes against Him, and opposes Him. What was once a historical lesson has become our present reality, and we are indeed witnesses to the future of yore. V. TEMPTATIONS When a man faces the temptation to sin, it typically arises from three sources: the body, the world, and Ibless. The body is undoubtedly a nest and fountainhead of immoral inclinations, desires, and tendencies. Original sin - our shared, inherited inclination to sin - combined with our personal falls into sin, creates a powerful internal source of temptation. These accumulated sins reinforce one another, turning our own flesh into a battlefield of sinful moods and actions. Even more frequently, temptation arises from the world around us, which, in the words of Father Edmund, "lies in evil." As Father Erhard warns: "Listen, sinners, to this sinner who sings to you with gentle words! Are you ready to take this world, a world full of lifeless life, as a friend, and reject His world?! He who wants to live follows His way, and he who wants to die rejects Him." (Compilation of Insights, Fr. Erhard). The world assaults us with countless offenses. There are deliberate seducers and corrupters, individuals who intentionally lead others astray. We are lured and distracted by external abundance, wealth, comfort, immoral dancing, corrupt literature, shameless clothing, and other decadent temptations. All these elements form a foul wellspring of sin and scandal. Yet, the primary and most dangerous source of sin is undoubtedly Ibless. In his war against God and His truth, Ibless wages war against humanity, seeking to destroy each of us. Though the Lord shields us - the weak and powerless - from the most fierce temptations that once tested the Saints, strong in spirit, Ibless still works ceaselessly. He strengthens the temptations of the world and the flesh, making them more enticing, and whispers sinful thoughts directly into our minds. VI. CONCLUSION In the relentless battle against sin, humanity faces a profound spiritual struggle, one that unfolds within the mind, heart, and will of every one of us. From the initial temptation to the final enslavement of passion, sin creeps into the soul, distorting our faculties, corrupting our desires, and chaining our will. Whether its roots lie in the flesh, the world, or the schemes of Ibless, sin remains a universal affliction, infecting all without exception. Yet, hope persists. Through vigilance, humility, and repentance, and with the aid of divine grace and the support of the Church, every soul, no matter how entangled in sin, can find a path back to the light of truth and holiness. Let this understanding instill in us a renewed commitment to spiritual watchfulness and steadfast reliance on God’s mercy, for the struggle against sin is not merely a personal battle but a sacred journey toward redemption and eternal life

Witmar stood in solemn silence, the parchment trembling faintly in his gloved hands. His lips parted slightly as if to speak, but no words came forth - not yet. "A book and... spectacles," he muttered under his breath, a faint smirk pulling at the corner of his mouth before it faded just as quickly. "Mother, even in passing, you find a way to make me happy. You're the one keeping me humble, oh it is true." Slowly, Witmar folded the will with care, tucking it into the folds of his priestly robes. He turned to face the empty altar before him, his voice steady but low, carrying the weight of both his faith and his sorrow. "May the Skies welcome you, Mother, though I doubt even the heavens will escape your sharp tongue. Rest well... and danke." With deliberate steps, Witmar approached the altar. He lingered there, head bowed, the faint scent of incense filling the air as the priest stood between his duty to the divine and the raw ache of a son mourning his mother.

[x] 𝕻𝖗𝖎𝖊𝖘𝖙'𝖘 𝕸𝖎𝖓𝖉 Book One ☩ Moral Law ☩ A Thesis on Moral and Immoral Actions Authored by Fr. Witmar Barclay I. AUTHOR'S NOTE Let it be known that the following thesis is a subordinate part of a collection of theses entitled Priest's Mind. The ideas, concepts, and terminology presented in this thesis are based solely on the author's perception and are not intended to contradict the Holy Scripture of the Church of the Canon. Rather, they are meant to serve as a resource for discussions and studies, where applicable. II. INTRODUCTION Only a man possesses a concept of morality among all the creatures that inhabit the globe. It is widely recognized that human actions can be classified as good or bad, or as good or evil, morally positive or morally negative. This capacity for moral reasoning comes not only from intellect but also from a profound sense of self-awareness and accountability that animals lack. Unlike man, animals operate solely on instinct, guided by innate behaviors ingrained in their nature, or by learned behaviors instilled through conditioning or training. A dog might fetch a stick or obey a command, but its actions are devoid of moral significance; they are neither virtuous nor immoral because the animal lacks the sense to reflect on right and wrong. Morality is much more than a set of instincts—it's a product of our capacity to reason, empathize, and reflect on the consequences of our choices. This is what makes us human. We don’t just survive; we question, evaluate, and aim to live in a way that aligns with our principles and values. Yet, this profound ability also brings with it a heavy question: If humans alone bear the burden of morality, how can one reliably distinguish between what is morally good and morally bad? Are such judgments universal, or are they shaped by the circumstances of our lives, our upbringing, and the beliefs we hold? III. MAN'S MORAL The distinction is made according to a special moral law given to us, humans, by God. This moral law, this divine voice within the human soul, is something we feel deep in the core of our consciousness, and it is known as conscience. Conscience is the foundation of human morality. A person who has never listened to their conscience, who has silenced it and drowned out its voice with lies and the darkness of persistent sin, is often described as being unconscionable. The Word of God refers to such persistent sinners as those with a seared conscience; their spiritual state is perilous and can be disastrous for their souls. When a person listens to the voice of their conscience, they realize that it speaks to them, first and foremost, as a judge—strict, incorruptible, and impartial—evaluating all their actions and experiences. It is often the case that a certain action may seem beneficial to a person, or even earn the approval of others, yet deep within their soul, they hear the voice of conscience whispering: “This is not good, this is a sin…” In close connection with this, conscience within the human soul also acts as a legislator. All the moral demands that the human soul faces in every conscious action are precisely the norms, requirements, and directives of the conscience itself. Its voice teaches us how we should and should not behave. Furthermore, conscience also acts as a rewarder within us. This occurs when, after doing good, we feel peace and tranquility in our soul; and conversely, when we sin, we experience the reproaches of our conscience. These reproaches can sometimes transform into terrible mental torment and suffering, leading a person to despair or a loss of inner peace, unless they restore peace to their conscience through deep and sincere repentance. Adhering to the morality of true values and making exclusively moral decisions is an inherently difficult task, but it is the only righteous path in the eyes of God and under His Light. To better understand the weight of these words, we should recall a passage from the Gospel scroll which states: "But the kingdom of Joren, his Edel, remained the domain of pagans and corrupters, who practiced such immoralities upon each other that they grew more numerous each day" (Gospel 5:7). This passage serves as a vivid reminder of the importance of upholding moral thoughts and deeds as advocated by God, for otherwise, the immoral pagans and corrupters shall continue to grow in number each day. It is understood that a person is morally responsible only for those actions that they perform, first, consciously, and second, with the freedom to choose those actions. Only then can moral responsibility be attributed to an action, and only then can it be judged as a transgression, praise, or condemnation. In contrast, individuals who are unaware of the nature of their actions—such as infants, those deprived of reason, or those who are forced to act against their will—are considered unaccountable and not responsible for those actions. Reading the writings of the late Fr. Ailred Barclay, we learn that during various persecutions of our faithful people in the past, pagan torturers would place incense on the palms of the martyrs, holding them over the fire of their altar. The torturers relied on the expectation that the martyr would not withstand the heat, that they would instinctively move their fingers or withdraw their hand, causing the incense to fall into the fire. While many confessors of the faith were spiritually strong enough to endure and would rather burn their fingers than drop the incense, even if they did drop it—who could claim that they were offering a sacrifice to an idol? Certainly, anyone who witnessed such an event could not be a more reliable judge than God Himself, the all-seeing One who can look into the heart and discern the true nature of a dilemma or action. While we, as mere people in this earthly world, can only judge a person's morality based on their actions, God judges based on the heart and soul of that person. IV. CONCLUSION Undoubtedly, the moral law must be recognized as innate to humanity, built into the very nature of man. This is evident from the undeniable universality of the idea of morality across humanity. However, while the need for morality can be seen as innate—a kind of moral instinct—clear and defined moral concepts and ideas are not. These develop in a person through upbringing, the influence of previous generations, and most importantly, through religious feeling. This is why the moral standards of those who have not been exposed to true spiritual teachings, such as certain pagans, are often lower, coarser, and more primitive. In contrast, we, as believers in the True God, who has placed the moral law within our souls, are guided by a higher moral standard. Through this divine law, God governs every aspect of our lives and actions.

CANONISM AND CAUSALITY IN THE WORLD Aspects by which We differ + Written by Father Witmar Barclay I. PROLOGUE + One of the fundamental principles that distinguishes our Canonist faith from all philosophical aspects, as well as from the teachings of certain non-Canonist denominations, is the concept of causality. Those outside the Canonist Church, some even within it, often label our faith as a schism and our church as one of mystics. This is why non-Canonist philosophers reproach us, and non-believers ridicule us. However, we do not consider ourselves mystics. Our learned theologians do not even engage with this issue. Thus, we neither identify as mystics nor entertain such claims, instead choosing to wisely remain silent and invite those who label us as such to precisely define the term “mysticism.” II. MYSTICISM + What do they say about our mysticism so far? For non-Canonist philosophers, it is a kind of emphasis or simply a passive “immersion” in divine contemplation. Contemporaries from neighboring regions and other countries call our religion mysticism, equating it with superstition. We choose not to respond to either perspective but instead reject both theories of our so-called mysticism as untrue. Contemplation is, indeed, an integral part of our spiritual life, but not in the form of quietism or as a universally obligatory practice. Within our Holy Mother Church, among the great saints, there are not only those who practiced contemplation through asceticism in quiet solitude but also numerous warriors, benefactors, missionaries, holy writers, painters, and many others who dedicated their lives to God. They have the least right to label our religion as such, for they deny the existence of God, the Creator, and all rational spirits. In doing so, they have become representatives of a senseless and fatalistic superstition, the likes of which have existed only once in the history of humankind. However, if those who speak of our mysticism are unable to provide a true definition of the term, we are obliged to explore it and illuminate it from our perspective. Our religious mysticism contains nothing nebulous, unclear, obscure, or mystified. Our teaching on causality is both clear and rationally grounded. If we were to call this teaching an “invention,” we would more appropriately name it personalism. Here and there, people speak of causes. This or that happens as a result of something else, and so on. If a stone falls and crushes a child, people say the stone is the cause of the event. If a storm knocks down a house, they attribute the cause to the storm. If a sown field produces a bountiful harvest, it is explained as the result of wisely organized labor, favorable weather conditions, and so forth. In other words, the most immediate preceding thing, case, fact, or event is seen as the cause of the most immediate subsequent thing, case, fact, or event. This is merely a superficial and short-sighted understanding of causality. We are not surprised when such superficiality is found among unenlightened individuals, especially the perpetually busy inhabitants of large tribes, who lack the opportunity for higher, calm, and profound reasoning. However, we are surprised when such an understanding emerges among philosophically inclined and learned individuals, such as materialists, naturalists, and even deists. While we consider their theory of causality naive and fatalistic, they, in turn, label us as mystics. III. PROGENITORS + Our God exists – that is a blow to atheists. Our God is active – that is a blow to the rest. Yes, God is the activity itself. He does not merely intervene occasionally in the lives of nations or individuals but remains constantly and continuously active, preserving and enlivening His creation. He is not distant from any of us and “knows even the thoughts of man.” God takes an active role in human actions: He grants or withholds good fruits, approves or warns, brings peace to the faithful, and calls for war against the worshipers of Ibless. He governs all the elements—fire and water, hail and storm—for the benefit of the oppressed righteous or the punishment of the ungodly. He refers to locusts, caterpillars, and worms as “His army” and commands them to destroy and devour the food of sinners. He holds the power to destroy the soul within the body. He knows the number of hairs on our heads, and without His will and command, not even a single sparrow can fall from a branch. The second causal factor, the adversary of God, is Ibless and his many fallen spirits. He is the primary culprit and source of all evil. Once like wax, he fell from the heights of glory into the deep darkness of the Void. Since then, he has relentlessly sown evil and sin into God’s creations, particularly humanity. Envious of both God and man, he loves neither. Only with divine permission can he afflict people with disease, misfortune, death, and destruction. The more a person or nation sins against God, the greater the power Ibless holds over them. The third causal factor, as witnessed in our world, is man. What man truly is—you theologians understand better than most. Despite his shortcomings, which he often acknowledges, man holds immense value in the eyes of God. So great is this value that Horen sacrificed himself for it, and Ibless fought—and continues to fight—desperately over it. Torn between God and Ibless, man, strengthened by God yet deceived and tormented by Ibless, stumbles through life. Though he feels drawn to the material world, clinging to life and fleeting happiness during his brief existence on earth, man remains a powerful being. Despite his smallness in the vastness of creation, he wields the capacity to reshape and transform existence through his actions. By following God, man becomes good; by following Ibless, he becomes evil. From the very beginning, man has stood as an active force in the world—aligned either with God or with God’s adversary—and remains one of the three primary causes of all events and changes on the world stage. Everything that occurs happens either by God’s permission, through the evil will of Ibless, or by the will of man, who holds the freedom to choose between good and evil, justice and injustice. IV. CONCLUSION + Our Scrolls neither acknowledge nor mention any impersonal or blind accidental causes behind the happenings in the world. On the contrary, they teach us that the causes of all things, events, and changes are rooted in higher, personal beings and intelligent forces. We firmly adhere to this teaching of our Holy Scrolls. Therefore, let us make no concessions to secular or scientific theories that propose impersonal, unknowable, unreasonable, or accidental laws of causality. When I say “we,” I refer not only to the great Fathers of the Church, learned theologians, and teachers, but also to the masses of our Canonist faithful across the world. Our Canonist world does not attribute events to mere physical causes, such as a wolf killing a sheep, a falling stone crushing a child, a storm collapsing a house, or good weather yielding a bountiful harvest. Instead, we look beyond the veil of the physical world into the spiritual realm, where we find the root causes of these phenomena. We say: “God punished someone,” “God blessed us with a good harvest,” or “Thanks to God, I succeeded,” and so on. In the realm of physical phenomena, we consistently recognize personal causes. Our apparent mysticism is, at its core, the profound dive into the spiritual reality, discerning the intelligent forces that actively participate in and shape all events. These forces wield natural phenomena and elements as their tools, instruments, channels, symbols, and signs. All that has been said brings us to the following conclusion: First, Canonism is not merely a religion of principles, rules, and regulations rooted in ancient events. Above all, it is a tender, loving relationship with the person of our Lord, and through Him and in Him, with the other members of the Church, both living and deceased. Second, our Canonist understanding of causality in nature and world history is, without question, an honest teaching. It was fully received, nurtured, and developed by the Fathers of the Church and has been preserved—and continues to be preserved—as sacred knowledge within the Canonist community. Followers of impersonal causalism, on the other hand, lack these profound and positive influences. They are deprived of the power and means to truly know the truth.