Quill_

Launfal recalled with fondness the onion he had eaten while he observed Lothar's bout with the Uruk; a taste perhaps just as sweet as that of his companion's triumph in the contest of arms.

DEVOTIO NOSTRVM REMEDIVM EST ‡ FOREWORD In my recent work on the Rosary of St. Kristoff, it has given me reason to consider the importance of prayer. It had been my intention to continue in a series of tracts upon the nature of love and its relationship to our faith, and to GOD. However, this I feel is more pressing of a thing, and that it is better to touch upon the subject while it is fresh upon my thoughts. I pray that this shall be both educational and edifying for the reader, and that these words might be taken into consideration, for theirs is of an importance most grave in guiding the Canonist upon the path that has been laid forth in the virtues of the Lord our GOD. WHAT IS PRAYER? A layman might tell you simply; and there are two ways that I oft hear this, either that prayer is a solemn plea to GOD and His Saints, or that prayers are meditations to draw oneself nearer to GOD. There is truth in both of these things, and I will say that prayer is both of these things at once, and much more than that. True, sincere prayer is of the heart, and the heart is full with the life that GOD has gifted unto mankind. It should be said then, that prayer is of GOD, and it belongs to GOD. Without GOD, man does not know virtue, and without virtue, he does not know prayer, for prayer is, as love, a fruit of virtue. I argue then that prayer is a fruit of virtue, and moreover, that prayer is a balm to soothe the soul. It is the great, nurturing remedy that is written of within the Scroll of Virtue. VIRTUE 5:5-8 5 And as I have created for you the struggles of the world, so too do I create the struggles of the spirit. 6 And as I have created the struggles of the world and the spirit, so too do I bring their remedies. 7 For I have given you the pains of the world, and I have given you their cure. 8 And you shall know the trials of this theater of virtue, and know that they shall strengthen you. As GOD has laid forth the struggles of the earth, and the struggles of the soul, so too does he gift us the remedy for these trials. Some theologians may argue instead that this cure is the sacrament of baptism, wherein we are married to the Church, and in turn, given in the wholeness of our spirit to the Lord GOD. I say that they are wrong, for to enter into the Church does not take away the pains of this world. It does not banish the spiritual struggles which we suffer through each and every day; no! It only magnifies them, and makes them all the more dire, for when a man becomes a Canonist and knows true his faith in GOD, the pain of sin becomes so much more profound, and the agony of being embattled in sin, and against all the evils in this world do not lessen, but become greater the more we strive towards a closeness with GOD. Recall that to pray is to gird the spirit! It is the spiritual armor of men. It is the sacrifice that we raise unto the Lord. If sin is the sickness, then prayer is the cure. And prayer must not be lukewarm, but full with the sincerity of faith! When we pray; when we ask forgiveness for ourselves, or for others, and for the Saints to lay their hands upon us in prayer from on high, do so with tears! For man is unworthy of this wellspring of mercy and love which flows from the glory of the Lord, and yet he bestows it onto those who will receive it, and asks nothing in return but that we embody that love and mercy, and know Him as our own. THE PRAYER RULE Now that we have established an understanding of prayer and its profound importance, I shall turn my focus to the reason for writing this, the Prayer Rule. It is of dire importance that each and every Canonist possesses a prayer rule, and it is the duty of one’s spiritual father to bestow onto them a rule, and guide them in it so that they might build this most important of habits, for a Canonist who is armed with prayer shall never fear to forget the Lord GOD, but carry Him with them always; both in their hearts and upon their lips. I am not afraid to admonish those shepherds who neglect their flocks in this way; a priest who is not diligent in prescribing a prayer rule to each and every one of his parishioners invites into his midst the sin of sloth, for without prayer to temper the heart and soul, one might entreat an idleness of faith and love for the Lord. Yet, sloth is only the beginning of the worries that befall those who lack for that spiritual armor and the girding of true faith. To exist without prayer is to open one’s heart to all manner of evils; a man might go and do confession and uphold the sacraments in his daily life, but if he does not know prayer, then he does not know GOD and how can a man who does not know the Lord be anything but a pitiless sinner? Therefore, the parish priest, and even the Bishop must be unceasing in their care for those who fall underneath their spiritual care. Like I have mentioned, prayer is a cure given to us by GOD; a divine panacea to eradicate the very sin that dwells within us. And if prayer is this cure, this medicine, then the priesthood must treat a prayer rule as a prescription that shall keep the members of their flock in good spiritual health. The Bishop must give unto his priests and acolytes this panacea, and they the laypeople to whom they serve the sacraments, or else this sickness is allowed to fester and worsen. And GOD forbid that the priesthood themselves should not keep to a prayer rule; for how can a man be called a spiritual father, and hold in his trust the salvation of all the people in his care, if he himself is mired in sin because he is not conscientious in his own prayers? The answer is simple; he cannot. With the importance stated, I offer the following recommendation to those priests and monastics who find themselves lacking in a prayer rule of their own, and to all the Canonist lay people who have found themselves in this state of neglect. You priests who neglect your faith through a lack of prayer, and thus betray those who trust in you, take up the Little Office of Saint Jude, as established by Saint Pius of Sutica for the explicit purpose of providing a prayer rule that might be utilized, universally, across the Church. Moreover, take up the Rosary of St. Kristoff, and pray it with reverence and love for GOD and His Saints. And to you laypeople, beseech the wisdom of your priests, and if that fails, take upon yourselves the same, the Little Office and the Rosary, and know that prayer is the divine medicine; the fruit of virtue shall never rot. CONCLUSION To pray is to know GOD, and it is only through Him that we may be cured of the sickness that is sin. Be diligent in your prayers, as you are diligent in the duties of your vocation. Bear up the Word of God and live according to His virtue. Ere you arm yourself with steel, take up a prayerbook; faith is the greatest weapon of them all, for the Word of God is magnified above all things. Keep a prayer rule, build that habit, and do not stray from it. To struggle is virtuous, and prayer shall steel you against all the evils of this words. May the blessing of Almighty God, our loving Father, in the tender care of our Holy Mother Church, rain down upon you and remain with you forever and ever. St. Amyas, St. Kristoff, St. Pius, pray for us. God love you, PRESBYTER IUDAS ADRIANVS FSSCT P.S: Attached are copies of the Little Office of St. Jude and the Rosary of St. Kristoff for use in personal devotions. THE LITTLE OFFICE OF ST. JUDE THE ROSARY OF ST. KRISTOFF

THE ROSARY OF SAINT KRISTOFF OF HANSETI ROSARIVM SANCTVM CHRISTOPHORVM ‡ FOREWORD The Rosary of St. Kristoff of Hanseti is a set of devotional prayers and meditations which have for long been lost to the Canonist Faithful. It is said, within the Holy Tradition of the Church, that these prayers were bestowed upon St. Kristoff by St. Julia, for the sake of illuminating the faithful through the mystery of prayer. The Rosary of St. Kristoff has been lost since the days in which St. Kristoff lived and was martyred, with only fragments of the original Flexio text surviving into the modern day. This is, therefore, a restorative attempt at re-establishing, if not in exact form, the spirit of the original rosary bestowed unto St. Kristoff through the fragmentary writings of the Saint, deeply informed through prayer and contemplation. THE SEVEN CROWNING PRAYERS The Seven Crowning Prayers are the prayers of repetition which comprise the Rosary of St. Kristoff, beseeching the favor of GOD and the intercession of his Exalted Prophets, and Saints, above all of whom is venerated within the rule of St. Kristoff's Rosary the Mother of Peace, St. Julia, who bestowed St. Kristoff with honor and the great blessing of transmitting these prayers to wider Canondom for the salvation of their immortal souls. IN THE NAME of the Almighty God and His Holy Word, beseeching the intercessions of the Exalted Prophets and all the Saints. Amen. WE PROFESS your name, O God, who hath granted us the Prophets. Blessed be their names, who art Exalted and magnified. They all came in Thy name, O Lord, and have spread Thy word and we ask for it, that they pray for us. Let all the hosts of the Seven Skies bear witness to our faith, that we continue in our pious ways. Amen. GLORY BE to the Father, Almighty God, Creator of All Things and Master of Mankind, as it was in the beginning, is now and forever shall be. Amen. HOLY, HOLY, HOLY, is the Lord God of Hosts! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is he who comes in the Name of the Lord! Hosanna in the Highest! HAIL JULIA, full of grace, for the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, for thou hast given birth to those who carry with them the Word of God. Mother of Mankind and Lady of Peace. Pray for us now and at the hour of our death. Amen. HAIL O BENEFICENT QUEEN, Mother of Peace; our cherished hope, to thee we cry, your scattered children. To thee do we send up our mourning and sorrow, weeping in this vale of tears. Turn, then, most gracious advocate, thine eyes of mercy towards us. Lay upon us thy holy hands and guard us safe as thou hast guarded safe thy Sons from the perdition of Saul. O clement, O loving, O sweet Saint Julia. Pray for us, O holy Mother of Peace, that we may be made worthy of the covenant of Horen. Amen. O GOD, Who has in Thy infinite mercy bequeathed unto Man the inheritance of the Skies, we beseech Thee, that by meditating upon these Holy Mysteries of the Rosary, we may imitate what they contain and obtain what they promise, through you, O Lord our God. Amen. THE MYSTERIES OF THE SCROLL OF GOSPEL Beyond ordinary prayer, the Rosary of St. Kristoff poses a meditative contemplation upon various scenes which occur within the Scroll of Gospel, as delivered to the faithful by the Exalted Godfrey. These meditations of the mysteries are divided into two sections; the Sorrows and the Jubilations. The Sorrows highlight the struggles and tribulations laid before the exalted line, whereas the Jubilations highlight their triumphs and victories in the faith, which are righteous before the eyes of God. The Mysteries are contemplated over on alternating days throughout the year, and the ecclesiastical calendar defines the order of appropriate meditations, beginning on the first day of the new year with the Sorrows. THE SORROWS The first day of the year, and every second day after it, are offered in dedication to the Sorrows, which are the mysteries of the faith revealed through the lives of the Exalted as detailed in the Scroll of Gospel; the tribulations and sorrow laid before the path of the faithful, and upon these struggles are the meditations of prayer directed. THE DECEIT OF SAUL Let us recall the iniquity worked by Saul. Let us pray to the Mother of Peace asking her help for those who have lost their way and fallen away from the church. GOSPEL 2:30-33 30 Iblees was cunning and guised Saul with the appearance of Horen, and sent him into the camp of his folk with a message. 31 Saul went among the people of Horen in his guise, and he began to work Iblees’ iniquity. 32 And Julia, having cast out Iblees, had retired to her tabernacle where she cared for her three sons and awaited the end of her husband’s fast. 33 Thus Saul worked Iblees’ iniquity in Horen’s camp, and it came that a great many there were corrupted. THE MURDER OF THE PROPHET AND HIS WIFE Let us recall the slaying of Saint Julia and her husband the Prophet Horen. Let us pray to the Mother of Peace not to abandon the faithful who are on earth but to defend them from every evil, covering them with her honoring and protecting veil. GOSPEL 3:17-21 17 It came that while Krug’s subjects reveled in the streets, he slipped into the home of Horen, and sought to challenge him. 18 There Krug found that the least of his people had drugged Horen and Julia into deep sleep, and killed the King of Men and his wife in their bed, for they had slain his brother. 19 Thus it was that Krug the Warrior became Krug the Kinslayer, and his face and the faces of his people bore the tusks of beasts, and they were marked for their sin. 20 The blasphemy shook the earth, and a great wave overtook them and inundated the invaders. 21 So the holiest city was washed away. And the holiness went out of the world, and time was fixed, and the count of years began. HARREN DENIES HIS VOCATION Let us recall the hubris of Harren, son of Horen. Let us pray and ask the Mother of Peace to raise up our souls from earthly and worldly amusements and direct them to striving for higher things. GOSPEL 3:54-58 54 For two days Harren fasted in the holy waters. 55 He did not pray, but considered the greatness of his conquest. 56 He aspired to overthrow Godwin and Joren, and rule as king of all men. 57 But on the third day he heard the fanfare of his subjects of mixed blood. 58 They celebrated a heathen festival, and he left the cavern to go among his subjects. 59 Harren took up fruit from the harvest, breaking his fast, and Artifai did not return. THE WRATH OF OWYN Let us recall Owyn’s vengeance against his uncle. Let us pray, begging the Mother of Peace for the soothing of sorrows, temperance in wrath, and the consolation of those who grieve. GOSPEL 4:19-23 47 So Harren fell before Owyn, and assented to the command of GOD, and ordered his lords of mixed blood to free their subjects. 48 But Owyn was wroth for the death of his father. 49 He raised the sword of GOD in vengeance, and with it he slew his own uncle. 50 Thus the lords of mixed blood scattered into the night, and there was a great thunder. 51 Here, the Lord spoke “O Owyn, Son of Godwin, Son of Horen, you spill the blood of your uncle in the tabernacle of Horen. 52 Even as My holiest city was sacred in spite of Harren’s rejection, it is spoiled by the blood of kin. 53 You betray man with your wrath, and once again Horen’s sons are divided.” THE JUBILATIONS The second day of the year, and every second day after it, are offered in dedication to the Jubilations, which are the mysteries of the faith revealed through the lives of the Exalted as detailed in the Scroll of Gospel; the triumph of good things over evil and the righteous path laid forth by GOD, and upon these joyous occasions are the meditations of prayer directed. THE DENIAL OF THE DENIER Let us recall Julia’s wisdom in seeing through the deception of Iblees. Let us pray to the Mother of Peace for help in the strengthening of our Souls and the courage for feats of the spirit. GOSPEL 2:19-23 19 Thus informed, Julia went into her family’s tent, their holy tabernacle, and she gathered their three sons. 20 She bade them to remain in the tabernacle as she walked the camp, looking for Iblees. 21 So Horen went into the east, and followed the path ordained for him. Iblees observed his absence, and went into the camp of Horen’s people, and began to tempt them. 22 But Julia was wise and recalled her husband’s warning. 23 She revealed Iblees, and the Denier was cast out of the camp, and he was very wroth. THE UNCTION OF THE PROPHET Let us recall the purifying waters of Gamesh which anointed the Exalted Horen as Prophet. Let us pray to the Mother of Peace for guidance, that the Lord shall keep our souls pure through the terrible torments of this world. GOSPEL 2:34-39 34 Now on the third day of Horen’s fast, he saw the Aengul Tesion, who bore a laurel of olive leaves in his right hand and a silver horn in his left. 35 The Aengul dipped the horn into the waters of the Grotto of Gamesh and poured them onto Horen’s brow. 36 And the Aengul said “Here, I cleanse you. And you join GOD’s servants.” 37 And again Tesion raised his hands, and placed the laurel upon Horen’s head. 38 And the Aengul said “Here, I crown you. And you are His prophet.” 39 So Horen was inspired with the Word of GOD, and he returned to his people. THE ASSUMPTION OF OWYN Let us recall the penance of Owyn in wrath meted out against the wicked and his entrance into the Sixth Sky. Let us pray that the Mother of Peace will meet us at the hour of our deaths, and deliver us unto the mercy of the Lord. GOSPEL 5:18-22 18 In his grief, Owyn went into the greatest city of Edel, and reproofed the wicked for seven days, until every servant of Iblees lay dead at his feet, and he collapsed. 19 The Lord saw the penance of Owyn, which was the death of the unrepentant. 20 And Owyn was made again as the light of his blade, and the great city was destroyed. 21 And for leagues all the wicked who looked upon it were stricken with the afflictions of Harren. 22 So Owyn joined his father’s father in the Sixth Sky. THE CROWNING OF GODFREY Let us recall the crowning of Godfrey as Prophet and Righteous King of Men. Let us ask the Mother of Peace for help in our worldly affairs and deliverance from unjust rule. GOSPEL 6:21-27 21 He names you His prophet, Godfrey of the line of Horen.” 22 And the northern winds carried the waters of Gamesh to Godfrey, and they poured down upon him. 23 So Eshtael girded Godfrey in kingly finery, and gave him the horn and laurel, and Godfrey’s weapon became a scepter of rebuke and rulership. 24 The people of Renatus witnessed this and feared the Aengul Eshtael and the Lord’s servant Godfrey. 25 But Reynard had seen the bounty of the Lord and knew he would prosper by it. 26 He spoke “Heed, sons of Horen, for our king returns.” 27 And he knelt and offered Godfrey the crown of his people. HOW TO PRAY THE ROSARY OF ST. KRISTOFF To practice the rule of the Rosary of St. Kristoff, it is the custom to utilize a traditional Canonist rosary, consisting of a cross, five beads and a centerpiece on the short strand, and typically four decades of ten beads, distinguished by medals or larger beads. The faithful begin the rosary with the sign of the cross, following the beads with a single IN THE NAME, a WE PROFESS, three HAIL JULIAS, and a GLORY BE, moving along the beads with the recitation of each prayer. In reaching the first decade, depending on the day, the faithful shall begin their meditation upon either the Sorrows or the Jubilations. For each decade, the prayers shall order the following; Before the first bead, LET US RECALL the respective mystery. WE PROFESS follows. Then, for each bead, the faithful shall say a HAIL JULIA while they meditate upon the mystery of the decade. Upon reaching the final bead but before the medal or bead that separates the following decade, the faithful shall say a GLORY BE and HOLY, HOLY, HOLY, announcing the following mystery before beginning the WE PROFESS upon the medal or bead. This shall be repeated for each of the four decades, until coming back onto the centerpiece of the rosary. Upon the centerpiece, the faithful shall pray HAIL O BENEFICENT QUEEN, O GOD, and IN THE NAME, before closing with a final HAIL O BENEFICENT QUEEN. Additional prayers may be inserted into the Rosary, such as dedications of piety, prayers to Saints, or prayers for the Priesthood. When adding onto or creating variations of the traditional Rosary of St. Kristoff, it is beneficial to consult with one’s priest to be more rightly guided towards a rule of prayer which is not detrimental, but edifying to the spiritual growth of the Canonist soul. CONCLUSION In closing, I am humbled to have been visited with the inspiration and the opportunity to strive towards restoring the Rosary of St. Kristoff to the modern Canonist flock. The Rosary is immense in its valuable for the spiritual edification and health of the layperson and clergyman alike; for those who do not have established by habit or order of their parish priest a prayer rule, I cannot recommend more the Rosary of St. Kristoff as a tool to establish this most important of habits, not only for the blessing and grace that shall befall you, but for its importance as a devotional instrument which might draw you into a closer, personal relationship with GOD. And in invoking the intercessions of St. Julia, I pray that we all might ourselves emulate in our good works and righteous hearts the overflowing love that the Mother of Peace holds for mankind, and strive ourselves towards that most pure vocation; that we might, when we walk into the arms of the Lord, know that we are righteous among the Saints. May the blessing of Almighty God, our loving Father, in the tender care of our Holy Mother Church, rain down upon you and remain with you forever and ever. Saint Kristoff, Saint Julia, pray for us. God love you, PRESBYTER IVDAS ADRIANVS

CARITAS SPIRITVS OMNIVM VIRTVTVM BENEVOLENTIARVMQVE EST ‡ These writings are dedicated to Bishop Alexios Cardinal St. Emalyne, my master and teacher, without whom I would have not found a calling in the Church, to James Cardinal Rhosmark for his kindness, hospitality and wisdom to a new acolyte, and most important of all, to St. Pius of Sutica, whose tracts have been a source of great wisdom, inspiration and spiritual edification through the course of penning this thesis, and whose holiness I strive to emulate in my service to God and His Church. The notion of what love is, and how love relates to God is a topic which has been long discussed within the Canonist Church and has been interpreted in various ways by the great theologians of the church who have preceded this text. Therefore, it should be said that this argument is informed by the writings of those theologians and saints, but also by prayer. ‘Caritas Spiritus Omnium Virtutum Benevolentiarumque Est’; that is to say, in the common tongue of our fathers, Love is the Spirit of All Virtues and Goodwill. But what is love, and what truly defines it? I speak of love as it is spoken in the Scrolls and in the Proverbs of Exalted Godfrey; the word ‘Caritas’ is used, specifically in Virtue, and in the Proverbs, in place of other Flexio terms for love. And why should this come as a surprise to any faithful Canonist? For what is charity if not love? That it is the fullest expression of the idea of love, for how can a man love another man if they do not give themselves up in sacrifice? Thus, I shall argue that love truly is the spirit of all virtue and goodwill, but that this godly love is not a love of feeling and passion, but a giving love; a charitable, and ultimately, sacrificial love borne from the very soul, and it is this love which is the Word of God which dwell in the heart of every man. To understand the meaning of love, one should understand well the scriptures of our holy church that have been passed down to us through the teachings of the Prophets and the holy word of God. “And so I have placed into your hearts the blessings of abundance: the virtuous wealth of the spirit. And as I have given to you this blessing of My word, you shall also give unto your fellows.” (Virtue 2:5-6) The Canticle of Charity is the greatest example of this within the scriptures. Saint Pius of Sutica noted in his commentary upon the original Flexio text, “That is, God has endowed each one of us with an immortal soul, which makes us capable of partaking in the Divine Life. This Ven. Humbert called the “substance of truth itself.” The virtuous wealth of the spirit, which is to say the abundance of our hearts, is truly the immortal soul bestowed unto man and God’s greatest gift; in taking the words of St. Pius, they only inform us then to the profound meaning of God’s command, that we shall give unto our fellows that same blessing. In His infinite love and mercy, he gave unto man the wealth of the spirit, and as He gave to us this love, informed by His own love for His creation, He too bid that mankind strive to proliferate that gift. “For the abundance of the spirit is never divided, but multiplied.” (Virtue 2:9) St. Pius again writes in his commentary on the literal translation of this verse; “For the wealth of the spirit is not able to divide, but solely fructify.” The abundance of the spirit, or God’s love that he gifted to mankind, can only bear fruit. This true love; this pure, sacrificial love cannot wither on the vine, for it is of God and it is God’s gift to us. No matter how hard mankind might try to deny God’s love, sacrifice that is born of it shall always remain sacrosanct, and it shall always bear fruit. And if you should doubt this, then ask yourself this; what is the greatest form of this spirit of love; ‘caritas’, or charity, if not holy martyrdom? That the faithful, asking nothing but for the mercy of God, lay down their own life for the sake of their God, their faith and their brothers in Canonism? Rare is the martyrdom which bears no fruit; that inspires no men nor stokes the fire of that blessed abundance in their hearts, and that truly is God’s love at work. One might argue that this garden of abundance which dwells within the hearts of men is not God’s love; I tell you then, you are incorrect, and that we are illumined by the writings of the Prophets to know that this is the truth. “His word is the lasting word, and it is the only Virtue.” (Spirit 2:16) The Word of God is the only virtue, and we are informed in the Canticle of Charity, that the abundance of the spirit given unto man, is the Word of God. “And you shall give your fellows the abundance of the spirit, which is My Word.” (Virtue 2:8) I tell you then this Word which dwells within us, and is gifted to us by God, cannot be anything but love. Thus then that man strives towards godliness, he must know that love for which God has gifted him, and must wear it upon his breast. “For he who rejects holiness doth reject the Lord” (Spirit 3:13) What holier a thing is there than the Word of God? If the Word of God is the only virtue, then to spurn and reject this sacrificial love, is to reject virtue, holiness and thus the Lord himself. Man cannot be whole without God, and it is the Word of God which makes him whole, for it is written in the Scroll of Virtue that the virtuous shall not live except by the Word of God. In this understanding of the scripture, and of love as the Word of God, these words remind us of the all-conquering glory of our Lord GOD. Love is the spirit of all virtue and goodwill; for love is God’s word given unto man, and it is in sacrifice that we know virtue and good things, for the fruit of our hearts is the fruit of His Word, and His Word is Creation, from which flows all that is good and just. In closing, I remind you the reader to bear these writings to heart; that the Word of God is the spirit of love and mercy in your heart. Tend well that garden of abundance, and give freely unto your fellow man these fruits, which shall never wither, but multiply in the magnitude and glory of their creator, which is our Lord the Almighty God. I close now with the words of St. Pius of Sutica, who has greatly informed and inspired this work, and whose intercessions raise up our holy church to this day. May the blessing of Almighty God, our loving Father, in the tender care of our Holy Mother Church, rain down upon you and remain with you forever and ever. God love you, YOUR HUMBLE SERVANT, CASIMIRVS ADRIANVS ACOLYTHVS P.S: It is my intention to follow this work up with a tract on the nature of this godly spirit of ‘caritas’, or sacrificial love, its many expressions and how it differs from love of the passions, so consider this an introduction to a set of letters encompassing this wider topic.