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  1. Godric Cardinal Reza rises from his seat and utters another prayer. He nods to each of his colleague electors and slips his ballot into the receptacle.
  2. Synod of 1744 1st of Sigismund’s End Godric Cardinal Reza speaks to the gathered faithful in Helena: “Dearly beloved, I announce with great sorrow that His Holiness John I has passed out of our realm, and now joyfully into the bosom of GOD. The High Pontificate is in a state of sede vacante, and it is my duty to see that it is filled. I pray that the Exalted will guide our hand in choosing the new High Pontiff, that Horen lend us his mercy, Owyn his purity, Godfrey his justice, and Sigismund his wisdom.” The Vice-Chancellor sends word to his two remaining colleagues in the Synod that they should convene in Helena in order to conduct the vote. On their arrival, he commences another prayer. List of Electors: Cardinal Renzfeld [xboxersz] Cardinal Vez [frill] Cardinal Reza [Viros] ((Only the aforementioned may post in this thread. Voting will conclude when all have cast their votes.)
  3. We find, upon sworn affidavit by Her Highness Ester Rose Devereux and Colonel Darius Sabari, that Richard I Henry, also called Vladrick Hieromar, did attempt the murder of his putative wife by plunging a dagger into her heart. This sinful act, committed unrepentantly, indicates a disregard for the marital bond as well as a consistent and mortal danger to Her Highness. Therefore, in the name of High Pontiff John I and acting pursuant to his authority and policy in this matter we, Vice-Chancellor Godric Cardinal Reza, formally dissolve the marriage of Richard I Henry, Prince of Rubern, and his putative wife, Ester Rose Devereux. We enjoin the faithful of the world to consider the virtue of Ester Devereux to be intact, and her children of this marriage to be legitimate, as they were the product of a putative marriage which could not be fully carried out due to mortal danger to one party on behalf of the other. However, the union from this time forward is completely dissolved. Ester Devereux and Richard I Henry are free to remarry in the Canonist faith, although we further enjoin Richard I Henry to seek and obtain forgiveness for this act of violence. IN NOMINE DEI ET HORENUM Vice-Chancellor Godric Cardinal Reza
  4. This is a well written post, but I don’t think all forums need to be a platform for discussing all issues. We should restrict LotC’s scope to LotC and related topics. Besides, political discussion can take many forms, including advocating certain things the majority of people find distasteful (violent revolutions, genocide, eliminating age of consent laws, executing heretics, etc.). If we allow political debate, we get into the dangerous territory of forum moderators deciding the Overton Window for legitimate discussion. Either that, or we allow members to openly advocate those things on the forum, which would reflect poorly on us for new members. I sincerely doubt anyone is anyone is going to change their strongly held beliefs based on a forum post on a fantasy Minecraft roleplaying server. It would just be an avenue for more toxicity. In summary, I’ve been in communities with rules against political discussion that function perfectly well. This should be one of them.
  5. Jus Bellum Justum The Conquest of Heathen Nations and the Righteous Rule Thereof Posthumously Published from the Collected Works of Monsignor Fabian Virosi the Lesser Foreword and Postface by Godric Virosi Foreword I am honored to present this unpublished thesis found in the estate of my great-grandfather, drafted by his great uncle Monsignor Fabian the Lesser. The archaic prose and discussion of contemporary events indicates it was written in response to the Eighteen Years War and the Empire’s rule over the Dominion of Malin (later the Principality of Laureh’lin). While I am not a scholar and cannot speak to why my honored ancestor did not complete and publish this document, I hope you will find it edifying regardless. Jus Bellum Justum Often it has come before the authorities of the Pontifical Court that a petitioner questions the righteousness of war in the Canonist faith. Such appeals represent several of the more vital theological questions facing the Mother Church, namely: (1) What circumstances permit a Canonist state to wage war? (2) What is the role of a Canonist conqueror in governing heathens? (3) To what extent should heathens be permitted to maintain their culture and religious practices, where they conflict with Canonist principles? These issues, as with all matters of sin and virtue, find their answers in the reading of the Scripture. In addressing the righteousness of war, we will first look to the admonition against violence in the Canticle of Patience. Here, the Lord commands that the virtuous “shal[l] not raise a hand in wrath, nor in envy, nor in any kind of sin.” He thus indicates that violence, or the raising of the hand, is not sinful under circumstances where it is not connected to the other sins, such as wrath or avarice. The astute religious scholar will then determine that it is permissible for a Canonist state to wage war where the war’s essential goal is a virtuous one. This requirement is further clarified in the Canticle of Fidelity, which advises us that the Lord “has ordained the nature of all things” and “ordered the estates of the men of the earth.” Similarly, He orders that we “keep fast to thy word and thy station, and aspire not to greatness among men, but to My glory.” Here, God decrees that He has instituted the estates of the world, and they ought not to be overthrown for personal achievement or acclamation among men. However, we are not left impotent before evil leaders; in the Book of Owyn, the Exalted Owyn dissolves the sinful Kingdom of Idunia at the command of God. Accordingly, and following the example of the Second Prophet, a Canonist state may wage aggressive war where its enemy has fallen so thoroughly into sin that is unrecoverable by peaceable means. Regarding the role of a Canonist conqueror over heathens, we will next move from the Scroll of Virtue to the Scroll of Gospel. It is written in the Book of Provenance that the four sons of the first man and woman were born as such, and assumed the following roles: Malin, father of elves, inhabited the forest, and made it a sanctuary for the beasts and fruit-bearing trees; Urguan, father of dwarves, resided in the mountains, and concerned himself with the wealth of the earth; Krug, father of orcs, roamed the desert, and sought a strength to surpass all being. This pattern of domicile and ambition is repeated thrice, but diverges with the Exalted Horen, father of men. The Scripture assigns our great ancestor no particular habitat, and his lack of temporal ambition is specifically acknowledged. He is described in middling terms, “neither tall nor short, frail nor fierce” and having “wisdom and restraint,” seeking only “to praise God.” Evidently, Exalted Horen’s most important traits are not his environment or ambition, but his desire to glorify God. Notably, however, the Lord does not rebuke the three other sons for their worldly ventures, despite the fact these do not involve His explicit praise. Instead, in the next verse, He is “pleased to lay His favor upon the sons of His first man and woman”. The Lord grants to each of the four a language and a tribe of seven thousand alike to them with no further commands--the only indication of sin manifests as Iblees begins to ascend the planes, while Horen’s brothers brothers take concubines and begin to speak less with God. This indicates that their original roles--to make the forest a sanctuary, to harvest the wealth of the earth, and to seek strength--were not inherently sinful, nor did they invite the whisperings of Iblees. Only failing to keep the holiness of matrimony and neglecting prayer allowed Iblees to ascend. Later, after the fall of the four tribes and the war against Iblees, the Aengul Aeriel gathers the brothers before him and “alleviate(s) the pain of their imperfections”. However, God intervenes before Horen’s pain can be healed--instead drawing Horen up to the Seventh Sky, where he is “promised the Skies”. This statement is theologically complex; its meaning has been debated for many centuries. Oral history records that mankind would “walk the Seven Skies”. Since this is not stated in the Scripture, however, it is only a guide for interpretation. Leaving aside more detailed interpretations, the verse’s general sentiment is obvious: mankind is entrusted with a higher spiritual role than other races. Contrary to some thought, however, this author finds no evidence in the Scripture that humans are declared morally or physically superior to their more earthly brothers. Indeed, in the Canticle of Fidelity, the Lord states that “all virtuous paths are equal in mine eyes, and all shall be awarded not according to station, but virtue” while promising that “the highest reaches of heaven shall be open to the virtuous king and servant alike”. God rewards all virtue, and He appears to make no distinction in the actions of the virtuous merely by their descent. Similarly, the Book of Provenance records that when the first woman refused to leave her children, the Lord “uncovered the imperfections of the Sons, so that she would know her folly”. This indicates that all four brothers contained inherent imperfections--humanity’s aspect is no more physically righteous than the appearance of elfkind or dwarfkind, although Krug’s kinslaying marked his race especially. Thus, the Lord assigns mankind’s leading role in spirituality as an obligation and responsibility, rather than a privilege or inherent superiority. This information is vital in considering recent human conquests. The acquiry of temporal dominion over elven and dwarven subjects invites us to justify ourselves and to analyze their role in greater Orenian society--and as always, these decisions must be inspired by the Law which God has given us. It is clear that adherence to the Virtue is mandatory for all people, man and elf alike. Thus, both humanity and foreign races are spiritually obliged not to blaspheme, covet, commit sexual immorality, lay idle, commit sinful violence, break an oath, or judge their own virtue. However, the Lord places additional restrictions upon the behavior of mankind in particular: the Covenant of Horen commands us to instruct the other races in Virtue, the Covenant of Owyn to remain pure of faith and blood, and the Covenant of Godfrey to reject the dominion of magicians and foreigners over man. These commandments are specifically designed for the spiritual purity of humanity. Other races, however, are under no obligation to instruct others in the Virtue, nor to remain pure of faith (the Canticle of Temperance commands all not to lay with other tribes), nor to reject the dominion of magicians or foreigners--the Lord has neither commanded nor advised them to behave in this way. Because of this, and because He permitted them in the beginning to pursue their temporal ambitions, we may interpret that He has allotted for the tribes of Malin, Urguan, and Krug a more earthly position, without ascribing to them any inherent inferiority. However, it is notable that while the Lord obliges humanity to reject the rule of foreigners, He does not oblige foreigners to reject the rule of humanity. This, combined with the Covenant of Horen, indicates that it is permissible for humans to rule over foreigners when necessary for their spiritual welfare. And while God permits non-humans to falsely worship Aenguls, Daemons, ancestral spirits, wooden totems, and altogether imaginary beings, He does not permit them to trespass the commandments of the Virtue. Thus, where a nation regularly permits the sins of blasphemy, or fornication, or falsehood, the virtuous are commanded to see to its rectification. In the Canticle of Patience, the Lord commands that we shall “not raise a hand in wrath, nor in envy, nor in any kind of sin”. Where the hand is raised with virtuous intentions, such as the rescue of ignorant subjects from the sinful commands of their leaders, it is permissible in the eyes of God. Each soul rescued from the depths of the Void is an act of supreme charity and patience. Once a sinful government is dissolved and its inhabitants brought under the wing of a more virtuous leadership, the new ruler is obliged to act with the wisdom and restraint of the first king of men, Horen. Expecting foreign races to think or act like humans is entirely unjustified--the Lord designed the races with particular attitudes and ambitions as is appropriate to their role. Rather, the duty of a conquering king is to ensure that his foreign subjects act only in accordance with the commandments of the Virtue. Postface From my ancestor’s scattered notes, I have found that this thesis was also intended to address the legitimacy of war between Canonist states, and whether Canonist states should necessarily seek political union with each other. Unfortunately, the draft is far too fragmented to continue without further consultation with the Canonist Church. In the future, I will pursue my ancestor’s priestly vocation, and continue his work.
  6. hey message us on skype/disc if you ever see this

  7. viros.... wake up!!!

    1. Publius


      don’t do it viros. he is trying to get you to resubmit your canonist magic...

  8. Added two new restrictions: "Obtaining a Dark Arts subtype or connecting to another Deity instantly breaks an invoker's connection with the Congregation of Saints." "Users of Intercession Magic may only request a limited number of miracles. No invoker can petition for more than one miracle of T1 or T2 strength per IG month (RL day). Additionally, no invoker can use more than one miracle of T3, T4, or T5, strength per two RL weeks. While the saints are merciful and generous, they emphasize that miracles alone cannot bring souls to the Seven Skies."
  9. I'm considering three additional limitations at this point: No character can possess more than two Intercession Magic subtypes. Limiting the number of miracles requested per IG month to the player's highest tier in any Intercession Magic subtype. e.g. An invoker with T3 Ars Magna and T2 Ars Notoria could not request more than three miracles total per RL day. Expounding upon what qualifies as sin, and prohibiting invokers from using Intercession Magic while in a state of unconfessed sin. This is the most difficult to implement because codes of conduct are up to some interpretation. Does it qualify as theft to seize taxes by force? Is it murder to carry out an execution ordered by your king? Please offer feedback if you're interested :)
  10. I've edited all of these miracles, removing flavor text, and adding limitations or specificity where you suggested it. I also updated the Lesser Miracle of St. Emma. Thank you for your critique :) Towards your earlier comments, I think a restriction on how many subtypes a person can have would be fair, but I'd set it at two rather than one. It's meant to be a standalone archetype, so a person who only has Ars Magna is only going to be able to cast 15 spells even at T5. The "can't petition for a miracle" just means that the invoker should say "I'm going to ask St. Tobias for generosity" rather than "I'm going to ask St. Tobias to multiply this food." @The Pink Lion The problem I have with multiple emotes is they have a tendency to clutter the chat and not add anything to the roleplay. Having dealt with Void mages before, the impression I've always gotten is that any emotes beyond 2 or 3 were an annoying formality. Maybe we could decrease the power level another way, such as by setting a hard limit on the number of miracles used per day or per discrete encounter? @Sug I'm glad you like it :) How were you planning on playing him? Because I'd hate to steal your character, but I think you'd have to be ET to play a supernatural creature like a saint. (Not that I intend for ET to play your character for you) I can replace Jude with someone else if you'd like, though. @Mephistophelian As far as "everymagic" goes, all magic subtypes overlap to some extent. This subtype sacrifices flexibility for variety (I like to say that it's broad, rather than tall.) The First Miracle of Exd. Siegmund, for example, can only glimpse a place or person at the level of a T1 Moongazer. It cannot do anything else a Moongazer can do, including glimpsing them as a T2-T5 would. Likewise, many miracles such as the Lesser Miracle of St. Emma, have flavor requirements. In that example, the miracle only functions for a group of unskilled warriors. It simply won't work for one unskilled warrior, several skilled warriors, or so forth. @drfate786 Mental magic is capable of extracting information directly from the target's mind, while this only prevents them from speaking lies. You were right that the miracle's description is not specific enough, so I've adjusted it accordingly, and required the listener to be speaking directly to the invoker. Regarding the power levels of T5 miracles, please remember that each of these subtypes has only three of each tier of miracle. So while it is powerful that the Third Miracle of Exalted Owyn can blind people, that ability is equally in the grasp of T5 Illusionists, who can also do all kinds of other things. The current miracles only seem powerful because I have described them so specifically, rather than leaving it up to the invoker to decide what he considered a T5 spell vs. a T4 spell.
  11. I was going to wait until I had more feedback to respond, but I will say that the mass teleportation thing is leftover from a previous draft. I just removed it. How does it sound to require at least 1 emote, plus tier level, for each miracle? So a T1 miracle requires two emotes, while a T5 requires six. I can add redlines to every miracle if necessary. I'd probably do them as comments on a google doc, so they don't form a 45-line long list of bullet points.
  12. ARS NOTORIA: MIRACLES OF TRANSCENDENCE T1 Lesser Miracle of St. Amyas By supplicating the wisdom of St. Amyas in herblore, the invoker receives insight into the herbs necessary to treat a single affliction of his choice. Lesser Miracle of St. Adrian While holding a Lorraine Cross aloft, the invoker reflects on the rhetorical prowess of St. Adrian. He becomes more eloquent in speech, and his voice carries farther. The saint may intercede further, encouraging the invoker to speak of a certain matter or address a specific person, without specifying why. First Miracle of Exd. Siegmund While meditating on the wisdom of the Scroll of Auspice, the invoker may request the clairvoyant abilities of Exalted Siegmund, thereby receiving a brief vision of a place or person of his choice. [As Kha moon-gazing; cannot meta.] T2 Miracle of Blessed Jude of Cyriaum By beseeching the favor of Blessed Jude of Cyriaum, the invoker shares a bit of lore in return for knowledge relevant to the situation. Blessed Jude only knows what he knew in life, and what he has been told by venerators since his death. Lesser Miracle of St. Theodosius Over the course of a lengthy meditation, the invoker calls on St. Theodosius to communicate a message to another person. It takes the form of a visual sign, such as a dove flying overhead, or a whisper issued into the mind. [Equivalent to sending a bird through PM.] Lesser Miracle of St. Godwin of Paradisus While chanting verses from the Holy Scrolls and holding aloft a cross, the invoker calls on St. Godwin to ward away an incorporeal being, such as a wraith, ghost, or elemental spirit. T3 Lesser Miracle of St. Joren By continuously chanting a prayer to St. Joren, the invoker gains his aid in resisting the same trials that saint faced while imprisoned: icy cold, starvation, and torture. Greater Miracle of St. Adrian By calling on the righteousness of St. Adrian’s theological works, the invoker enhances his authoritative presence, magically compelling his listeners to speak only the truth. Whoever addresses the invoker cannot lie, though they may omit important information, mislead, or remain silent. Second Miracle of Exd. Siegmund While chanting the Vision of Strife, the invoker calls forth an image of their place in the world-to-come: the evil fight a hopeless battle against the servants of virtue, while the good are rewarded with eternal life. Suddenly, they become aware of their most serious unconfessed sin. Particularly grave sins are accompanied by the audible voice of Exalted Siegmund: “Repent!” T4 Greater Miracle of St. Amyas As part of an evening vespers, or during the administration of a last rites, the invoker requests the same miracle that protected St. Amyas’ corpse: a single cadaver is preserved from natural rot until the next new moon. Occasionally, St. Amyas marks his favor by preserving the cadaver forever, accompanied by the smell of roses. Greater Miracle of St. Theodosius By singing a hymn to St. Theodius while in the presence of ink and parchment, the invoker produces a copy of the Scroll of Virtue, as that saint did when converting the Raevir people. All copies created are written in the native tongue of the Raevir, even referring to the Creator as “Godani” Greater Miracle of St. Godwin of Paradisus As part of a lengthy prayer, the invoker calls upon St. Godwin to consult with the ghost of a dead descendent. The saint travels to whatever place the spirit inhabits, informing it of the invoker’s questions and returning with an answer; though the saint will not lie, the dead may. If the individual’s spirit is neither on this plane nor in the Seven Skies, St. Godwin cannot find it. [Consult a GM] T5 Greater Miracle of St. Joren By reflecting on the strength of St. Joren while he was held captive by Harren the False, the invoker becomes immune to physical harm so long as he remains immobile and silent, kneeling in prayer. Miracle of Blessed High Pontiff Daniel I While meditating on the sagacity of Daniel the Reader, who commanded the translation of the Holy Scrolls, the invoker is enlightened with the ability to read and write in Common, Flexio, Elvish, Orcish, and Dwarvish. Third Miracle of Exd. Siegmund By beseeching the near-infinite wisdom of Exalted Siegmund, the invoker receives guidance in a matter of import. He hears a single word, such as “loss”, “reward”, or “truth”, which indicates the outcome of a future decision. [Consult a GM] ARS MAGNA: MIRACLES OF GRACE T1 Miracle of Blessed High Pontiff Adeodatus By blessing a cask of wine in the name of Blessed Adeodatus the Simple, the invoker endows the drink with holy merriment and joy. Those who taste it are overcome with fraternity, and raucously celebrate the virtue of the Blessed. Adeodatus sometimes manifests as a vision, joyously egging on the participants and sharing tales of merriment. Miracle of Blessed Thomas Denims As part of a sacrament of consecration performed on an abbey, church, home, or other building, the invoker calls on the protection of Blessed Thomas Denims. The structure stands stalwartly against weather and fire, and wards off minor supernatural beings of evil intent. This miracle fades after a saint's year. First Miracle of Exd. Godfrey By invoking the guidance of Exalted Godfrey in the course of a coronation or investiture, the invoker invests the receiver with holy insight and authority. Occasionally, during evening prayers, the receiver will receive a 1-3 word piece of advice from the Exalted, such as “Seek virtue always” or “Pursue justice”. [Consult a GM] T2 Lesser Miracle of St. Daniel While holding aloft a wooden staff, the invoker supplicates St. Daniel’s protection and guidance in travel. All who walk with the invoker do not lose their way, and are protected from inclement weather. Lesser Miracle of St. Godwein of Hunsthill By singing a hymn to St. Godwein in the course of a mass, the invoker compels all in his parish to speak truthfully and act virtuously. Each feels as if the patron saint of honesty watches over them; lies burn on the tongue, impious jokes fall flat, and drunkards are carried home rather than encouraged. This miracle’s effects continue so long as the mass proceeds unhindered. Lesser Miracle of St. Julia In the course of a sacrament of matrimony, the invoker supplicates St. Julia to provide the newlyweds with strength and love for one another. So long as they remain faithful, each always knows when the other is in danger. [Equivalent to sending a bird through PM.] T3 Lesser Miracle of St. Everard As part of an evening vespers or last rites, the invoker may call upon St. Everard to protect a corpse against desecration, as the saint’s was. Until the next new moon, a single cadaver cannot be risen as undead, and is immune to all attempts to dismember or curse it. Lesser Miracle of St. Tobias of Sarkoz While requesting the generosity of St. Tobias, the invoker blesses a feast, meal, or cauldron in his name. Those who partake of it find that the meal does not diminish until all participants have had their fill. To the virtuous, this food tastes like the fine meal of a king; to the sinful, it crumbles like ash. Second Miracle of Exd. Godfrey As part of a sacrament of consecration, the invoker sanctifies a touched scepter or crozier in the name of Godfrey, patron of dominion, justice, and glory. A sinful man who touches the item feels it burn like fire, while an unlawful pretender finds it slips from their grasp. T4 Greater Miracle of St. Daniel By striking a wooden staff into the earth, the invoker calls on the strength of St. Daniel to discover a wellspring. Until the staff is withdrawn, pure water pools beneath it in a slow trickle. Greater Miracle of St. Godwein of Huntshill By touching a cross to an afflicted person and speaking the name of Godwein, the invoker arrests the spread of any plague or affliction of the skin. Corrupted flesh falls away, pox recedes, and leprosy is cured wholesale. Greater Miracle of St. Julia With a prayer to St. Julia, the invoker beseeches the saint’s mercy for a wounded individual. The receiver finds his pains alleviated, and his wounds heal twice, or even thrice as fast. Occasionally the Wife of Horen personally manifests; her tears heal even the most grievous injuries. T5 Greater Miracle of St. Everard As part of a mass, the invoker calls on St. Everard’s aid in protecting his parish from persecution. For as long as the mass continues, and the parishioners remain immobile and silent but for prayer, they cannot be harmed. Greater Miracle of St. Tobias of Sarkoz As part of an evening vespers, the invoker leads the faithful in begging the beneficence of St. Tobias. On the morrow, all are overcome with charitable spirit, desiring to share their food, clothes, and wealth with the less fortunate. The saint occasionally shows his special favor by mystically increasing the business acumen of charitable merchants. Third Miracle of Exd. Godfrey As part of a mass, the invoker blesses a crown or laurel with the dominion of the Exalted Godfrey. Whosoever wears the blessed item finds increased mental fortitude, resistance to supernatural taint, and a strong tendency to avoid sin. Within his area of rightful rulership, the wearer’s voice rings with holy authority. ARS GLORIOSA: MIRACLES OF STRENGTH T1 Miracle of Blessed Vladislav As part of a sacrament of consecration performed upon a shield or buckler, the invoker supplicates Blessed Vladislav to strengthen it. The shield darkens, and becomes as the Blessed’s black shield; it will never shatter in battle. If the wielder carries it into war, Blessed Vladislav may manifest among the troops as they sally out. This miracle fades if the shield leaves the invoker's possession, although it can be used by a nearby ally. Lesser Miracle of St. Thomas of Gaekrin As part of a mass, the invoker calls upon the leadership of St. Thomas to inspire men-at-arms to greater fraternity and unity of purpose. At the mass’ conclusion, listeners cooperate easily in any task, whether war or craft. First Miracle of Exd. Owyn By speaking holy words of exorcism, the invoker strengthens his weapon against supernatural beings such as the undead and Aengudaemons, and hardens his armor against their retaliation. Objects blessed in such a way glow with bright light until taken off or sheathed. The miracle is undone if the items leave the invoker’s possession. T2 Lesser Miracle of St. Lucien By calling upon the name of St. Lucien while in possession of a long weapon such as a pike or halberd, the invoker transforms the implement into a copper vexillum, bearing a linen flag of the invoker’s choice. The saint may intercede further by topping the vexillum with a golden Kaedrini cross. The miracle is undone if the items leave the invoker’s possession. Lesser Miracle of St. Emma While leading a group of unskilled warriors such as fishwives or peasant levies in prayer, the invoker requests that St. Emma guides their hand. While acting in defense of their home or a house of worship, listeners find that their blows strike like a trained knight's even if they have never fought before. Lesser Miracle of St. Edmond While mounted, the invoker holds aloft a pennant to beseech the guidance of St. Edmond. All horses under the invoker’s command gallop swiftly, and do not break formation at the sight of steel or scent of blood. T3 Lesser Miracle of St. Wilfriche As part of of a sacrament of consecration performed upon a mace or other blunt weapon, the invoker calls on St. Wilfriche to empower the instrument. When striking a possessed person, the weapon harms the indwelling spirit rather than the individual. This miracle fades if the weapon leaves the invoker's vicinity, although it can be wielded by a nearby ally. Greater Miracle of St. Thomas of Gaekrin While raising a sparrow standard during battle, the invoker offers a prayer to St. Thomas of Gaekrin. If they can see the banner, the morale of those under the invoker’s command is mystically reinforced, and they rally together. Additionally, the invoker’s voice booms across the field such that all under his command can hear it. Second Miracle of Exd. Owyn While supplicating the aid of Exalted Owyn, the invoker plunges a metal weapon into a blessed flame. It emerges alight with holy fire that burns the sinful; an innocent feels only slight warmth, while the wicked feel its burn like an inferno. A sinful wielder drops the weapon instantly, as its heat is too much to bear. This miracle is undone if the weapon leaves the invoker's possession. T4 Greater Miracle of St. Lucien While holding aloft a Kaedrini cross, the invoker calls on St. Lucien’s righteousness and purity. The cross is ringed with holy flame which drives away the saint’s enemies; any sapient creature which is not a member of the four descendant races feels the cross’ warmth like baleful fire, for St. Lucien considered these abominations. They cannot approach the wielder. This miracle is undone if the cross leaves the invoker's possession. Greater Miracle of St. Emma By calling on St. Emma to protect the weak, the invoker transforms ordinary household objects into weapons and shields suitable for the untrained. With a clatter, chairs fall apart into piles of wooden clubs, plates become simple bucklers, and small items are reformed into daggers, slings, and so forth. If a distaff is present, it becomes a white sword. Swords created in this manner return to their original form if the invoker leaves the vicinity. Greater Miracle of St. Edmond By calling upon the favor of St. Edmond in steerage, the invoker summons a strong wind that drives a fleet under his command in whatever direction St. Edmond wishes. While this usually lines up with the invoker’s desires, sometimes the saint has bigger plans. T5 Greater Miracle of St. Wilfriche By supplicating the zeal of St. Wilfriche, the invoker casts corruption out of a particular item or the surrounding area within a few steps. Curses and hexes dissolve, and evil beings such as Undead are repelled. The saint particularly abhors servants of Setherien, and manifests personally to drive them away with his black mace. The miracle is undone if the invoker leaves the vicinity of the purified items or the location of the corruption. Miracle of Blessed Peter Pavel As part of a prayer on the eve of battle, the invoker supplicates Peter Pavel to receive advice in strategy and warfare. The beatified offers a brief insight into a matter of his choosing; occasionally, he intercedes further by recalling a particular incident of battle he has witnessed in the past. Third Miracle of Exd. Owyn By holding a source of light aloft while reciting a prayer, the invoker blinds his enemies, as Exalted Owyn did to Harren the Defiler. If the invoker raises a hand in violence, as the Exalted did, the curse is lifted. This miracle is undone if the invoker leaves the vicinity of its targets, or if they flee.
  13. INTERCESSION MAGIC By Viros Intro In the upper reaches of the Seven Skies, a nameless Aengul fulfills an ancient task. He, like all his brothers, was born in an instant: a spirit called forth during the dawn of all things. Unlike them, however, this spirit did not arrogantly burden the perfection of his birth with a name. Nor has he sought mortal worship--and who among all the other Aenguls and Daemons has never manifested, never once spoken? Faithfully, and for untold centuries, this silent servant has intervened in the deaths of the virtuous, calling their souls to his side to live on in glory and power, unified with him in worship of something greater. First was Horen, and all his disciples. More followed; Joren, Owyn, Clement, Godfrey, Adrian, Siegmund, Thomas, Jude, all these and innumerably more entered the Skies under his protection. Together they form the Congregation of Saints, granting the petitions of devoted mortals in the form of miraculous intervention. Intercession Magic is a new Deity magic archetype, specifically designed for members of the Canonist faith. Instead of connecting to a single “deity”, practitioners of Intercession Magic connect to the congregation of exalted, saints, and beatified in the Seven Skies. By supplicating the assistance of these saints, and by remaining virtuous and in good standing with the Church, the practitioner (called an “invoker”) may pray to saints for miracles. These miracles are unique because their outcomes are not under the control of the invoker (although they are under the control of the player); rather, the saint acts and determines all effects directly. Likewise, instead of a broad range of powers relating to a certain motif--such as Illusions, Water, or Healing--each saint grants only a specific set of miracles, relating to their portfolio. This is to allow invokers to access a range of minor abilities reflecting the diversity of the saints, without trespassing on other archetypes. Intercession Magic is divided into three subtypes, each with a rough theme. Ars Notoria are Miracles of Transcendence, which focus on insight, wisdom, and passive resistance. Ars Gloriosa are Miracles of Strength, which focus on displays of pious zeal, unity, and purity. Ars Magna are Miracles of Grace, which focus on healing, protection, and community. Each is associated with one of three Exalted; Ars Notoria with Siegmund, Ars Gloriosa with Owyn, and Ars Magna with Godfrey. The powers associated with the three subtypes are intended to communicate the ethos of their respective Exalted, and inspire players to engage others in Canonist roleplay. Initiation into a subtype is obtained by connection to the Congregation of Saints by the High Pontiff or a member of the Holy Synod (aka the Connector and the Teachers), who may also break a connection. The Congregation of Saints refuses connection to any person already connected to another Deity, and will not brook spiritual contact with anyone outside of the four descendant races. Additionally, undead characters or characters with knowledge of a Dark Arts subtype cannot use or obtain Intercession Magic. Obtaining a Dark Arts subtype or connecting to another Deity instantly breaks an invoker's connection with the Congregation of Saints. Ranks and Rituals Like other archetypes, Intercession Magic is divided into five tiers. Each tier represents increased veneration of the Congregation of Saints, and can only be accessed by dedicated emulation of the virtues of the Exalted, the Saints, and the Beatified. Generally, Ars Gloriosa emphasizes justice and strength, Ars Notoria emphasize wisdom and introspection, and Ars Magna emphasizes mercy and sovereignty. The archetype recognizes three ranks, Connector, Teacher, and Invoker. New Invokers can only be connected to or disconnected from the Congregation of Saints by a Teacher or the Connector. Likewise, new Teachers can only be raised to (or brought down from) that rank by the Connector. At any given time, there exists only one Connector--the High Pontiff. He may, through a sacrament, promote Invokers to Teachers, demote Teachers to Invokers, or sever an Invoker’s connection wholesale. When the Connector’s position is vacant, the living Teachers may assemble and conduct a holy ritual to select a new Connector from among their membership. In order for this ritual to be successful it must constitute the majority of all living Teachers participating willingly. It is important to remember that no Teacher, even when acting with others, can raise or lower someone to the rank of Teacher. Only a Connector may promote or demote a Teacher. When the Connector’s position is filled, the living Teachers may likewise assemble and conduct a different holy ritual which vacates the position of Connector, demoting the current holder to Teacher. It similarly requires a majority of all living Teachers participating willingly. Limitations Intercession Magic cannot communicate the infallible, ineffable will of the Creator, who acts of His own accord without consulting spiritual intermediaries. Neither can it confirm His existence, though the saints believe most fervently. Intercession Magic can communicate the sensible and goodly will of the Exalted, Saints, and Beatified, who will always advise mercy, righteousness, and the strict avoidance of sin. Intercession Magic cannot guarantee the outcome of future events. Although the saints and prophets know much, and can make good guesses, they are far from omniscient. Intercession Magic can make supernaturally accurate predictions and grant knowledge lost to the ages. The Congregation, and the nameless Aengul which lifts them into the Seven Skies, have seen much in their centuries watching over the world. Intercession Magic cannot grant innate power. A practitioner of this archetype humbly requests the aid of the Congregation of Saints, who dispense assistance as they see fit, and do not take presumption lightly. Intercession Magic can allow invokers to make use of incredible abilities that empower them to spread the good word of virtue. An arrogant user, who claims these abilities spring from his own heart rather than the charity of the Skies, may find himself disconnected or worse. A confused user, who worships the Congregation rather than merely asking their help, will only receive a saintly scolding. Intercession Magic cannot perform acts outside of those defined by the tier chart. While all saints and beatified look happily on veneration, they cannot grant new miracles without a subtype revision adding them. Invokers do not ever request a specific act; they simply petition the saint for "zeal", "succor", "protection", or so forth, and the miracle manifests as defined on the tier chart. Intercession Magic can be used in a variety of ways that encourages the user to be creative with the gifts of heaven, rather than make tailor-made miracles for his own purposes. Like all Deity magic, Intercession Magic places a toll upon the body and mind of the user. Constant contact with the Congregation of Saints distracts the mind, turning the invoker’s eye ever towards their realm; they may become preoccupied with particular verses of the Holy Scrolls, or trifling theological details. Likewise, the body becomes physically unimposing, even in practitioners of Ars Gloriosa, who may come to rely on miracles over force of arms. Invokers notice these changes, but generally consider them a sign of favor to be sought out. After all, the temporal world is the abode of sin. Users of Intercession Magic may only request a limited number of miracles. No invoker can petition for more than one miracle of T1 or T2 strength per IG month (RL day). Additionally, no invoker can use more than one miracle of T3, T4, or T5, strength per two RL weeks. While the saints are merciful and generous, they emphasize that miracles alone cannot bring souls to the Seven Skies. Saints and Sinners All members of the Congregation of Saints advise their petitioners to act mercifully and avoid sin. Since all saints are Canonists, they agree on what comprises sin, and--perhaps mistakenly--believe themselves to be correct on the nature of good and evil. To Canonist saints, the most grievous sins are the acts of murder, thievery, sexual immorality (which includes all carnal knowledge outside of marriage), lying, betrayal, apostasy, and idolatry, and the passions of covetousness, wrath, ambition, pride, and indulgence. They advise that while non-humans are permitted to worship foreign gods or no god at all, it is most praiseworthy to worship the Creator. If pressed, they will offer no proof for His existence, though they believe wholeheartedly and will happily profess it; rather, they emphasize faith and prayer. Likewise, while they are aware of the existence of their fellow saints and the Aenguls and Daemons of the Planes, they do not know what force brought them there, or why they were chosen above others. Though they may relate personal experiences, they decline to share any information which may be mistaken for new moral law or history; saints refuse to trespass into the realm of doctrine and dogma. Overall, saints tend to be brief in their interactions with mortals, and do not share anything except mundane (but possibly useful) knowledge, predictions of the future, and frequent reminders to act virtuously. Roleplaying Saintly Intercession Users of Intercession Magic are cautioned to remember that the powers it grants do not arise from the invokers themselves. An increase in tier does not indicate that the invoker is more personally powerful, virtuous, or wise, but rather that they have spent sufficient time contemplating the mysteries of the Seven Skies. As a user’s devotion grows, they become more attuned to the Congregation of Saints and may request more ostentatious interventions; however, no tier grants any inherent power to the invoker. Accordingly, all emotes should indicate that the user first requests a miracle, and second is granted it. No emote should imply that the miracle arose from the invoker’s own will; particularly, invokers should avoid announcing what they want specifically or what the saint should do. Instead, they make a general request, such as for purity, righteousness, guidance, or protection, and the saint responds as defined in the tier chart. This always requires at least three emotes: one where the invoker initiates the prayer or action, one where he or she requests assistance, and one where it is granted. For example: *Father Kristoff kneels in prayer, a copy of the liturgy written in Elvish before him. He prays to Blessed Daniel the Reader for sagacity in language. “Blessed Daniel, I beg your wisdom in sharing these holy words with my flock.” *Father Kristoff opens the book, and miraculously comprehends the foreign language. He reads the Hymn to Exalted Horen in Elvish to his parish. *Holy Ser Arthur leads the gathered levies in a song to St. Emma of Woldzimir, praising her mercy. He looks to the heavens and asks her assistance. “Patroness of battle, we beseech your mercy and counsel. Aid us in this conflict, that we might share the Virtue’s truth.” [!] St. Emma’s benevolent presence can be felt by those participating in the song. She will surely guide their hand in battle. *Sister Lydia begins to consecrate the newly-built home, sprinkling holy water at its threshhold. “Oh merciful Lord, we ask that your servant Blessed Thomas Denims protect this household and shield its inhabitants from evil.” [!] An aura of serene devotion descends upon the home. It will stand against strong winds and evil spirits. *Inquisitor Roland circles the room, muttering a prayer to exorcise it of wicked influences and fallen Daemons. Hearing a fell voice, he calls on Exalted Owyn’s purity. “Exalted Owyn, second prophet and nephew of Horen, I call on thee to cast out these enemies of Our Father.” *Inquisitor Roland draws his sword, which now glows with white light. It will certainly wound the supernatural interlopers. “Begone, demons!” *Brother Karl blesses the cauldron of stew meant for the poor, begging St. Tobias for mercy and generosity. “In St. Tobias’ time, friends, it is said that an empty stomach in Kralta was rarer than a chaste elf.” “And may that patron of charity see to our bellies as he has to so many others, in the Lord’s name.” *Brother Karl begins to ladle out stew, finding that the pot does not empty until every bowl is full. Disclaimer Please note that this is a significant departure from normal human religious lore, which focuses on the Creator almost to the exclusion of all else. We realize that is at odds with other server lore, and have accordingly made compromises with the archetype, adding significant ambiguity to the truth of his existence and turning the focus of our religion to the Exalted, Saints, and Beatified. This is not a vehicle for cementing human religious lore in server core lore. The only addition to server lore presented in this archetype is a new Aengul who intercepts particular souls before they enter the soul stream, pulling them to his side in the Aengudaemonic Planes.
  14. The Nature of Evil Defining Evil and Its Threefold Expression By Monsignor Fabian Virosi the Lesser One of the more difficult tasks of a theologian in speaking with an unbeliever or a devotee plagued by doubt is justifying the “problem of evil,” in which God permits suffering despite His infinite power, knowledge, and benevolence. This is a vexing task that requires deep study and scholarship. Assuredly, God is infinitely wise and infinitely powerful, for He could not create the world without these abilities, and proof of His might surrounds us every day. This leaves the astute but uneducated pupil only to question His infinite benevolence, a path which too often leads to the sin of denial. Why does the plague afflict virtuous men? Why does the lion hunt gentle creatures like the lamb or the child? Certainly, it is just for God to punish the wicked, but why do the virtuous suffer as well? We cannot deny that the blight is an evil, nor the hunting of men by beasts. And if all things arise from God, have not these as well? First we must address that while the Lord makes clear to us the nature of virtuous living, and furthermore the nature of sin, we often find these definitions inadequate in describing “evil” as an abstraction. While certainly, to commit sin is to commit evil, not all evils are sinful-- sin arises only from the choices of free willed descendants, and is meaningless in regard to the natural world. Both the beast and the babe cannot sin, because they lack moral judgement. By definition, to sin is to trespass God, and not all evils in the world result from this. Poverty, disease, ignorance, famine, and injurious accident may all transpire without motivation from mortal choice. Likewise, these evils befall the virtuous and the iniquitous alike. Thus, we are engendered to broaden our definition of evil beyond merely the moral evil of sin, but to all suffering and failure, be they manmade or natural. In this regard the author has found it useful to divide evil into three classifications: moral, physical, and metaphysical. Moral evil is the evil of sin, or trespassing the commands of God, and is the only evil that results in the damnation of its perpetrator. Murder, theft, blasphemy, adultery, and diabolism are all moral evils, and their consequence is punishment in the hereafter. Physical evil is the evil brought into the world by the fall of the descendents to Iblees; the evils such as disease, poverty, mortality, and want, which are spawned by demons, and are a result of the sins of our forefathers. Its consequence is the worldly deprivation of the blessings God granted us, such as food, long life, or beloved friends. Metaphysical evil is the “natural” evil of the world, inherent in its nature. This evil arises from our realm’s distance from God, as decreed by Him. When He rendered the planes, He named that which is with Him the Seventh Sky, that which is farthest the Void, and between them the World. The Lord is perfect, lacking no knowledge or ability. The Void is a place of oblivion and helplessness. Accordingly, the World between contains a mixture of knowledge and ignorance, of ability and inability; men build mighty kingdoms, but each soon falls; they measure the world’s width, but cannot traverse it; they love and are married, but sometimes desire others. This is metaphysical evil, the suffering which comes simply by being unlike God, and its consequence is that we are tested by temptation. The existence of a “metaphysical evil” may be somewhat counterintuitive to the layman, as we are aware of the Lord’s infinite benevolence. However, in further defining the three evils, we will find that they are wholly absent in God. He commits no moral evil because moral evil is to choose to trespass the will of God--He cannot trespass His own will. He contains no physical evil because physical evil is to be deprived of the blessings of God--none can deprive the omnipotent Lord. He experiences no metaphysical evil because metaphysical evil is the imperfection of what is distant from Him--God is wholly perfect, and cannot be far from Himself. Thus, these evils arise not because of God, but because we do not fully apprehend Him. Through Him, however, we may overcome the threefold sufferings. Through His Virtue, we resist the temptation of moral evil. Through faith, we resist the pains of physical evil. Through nearness to Him in the Skies, we overcome metaphysical evil. By His benevolent nature, any who draw closer to God through virtue will find the pains of life fade, not only in this world, but in the hereafter.
  15. Are you kidding.

    1. Keldrith


      I can't even right now

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