VIROS

James II, lying paralyzed in his bed, has the memo read to him by a nervous attendant. At the end he says "This heathen does not even know whom he addresses: Fr. Pius is a High Elf, born and raised in Haeulun'or. . . In all his ignorance, this man confidently denies the existence of morality itself. How I weep to see the vicious amorality that plagues the lands of pagans."

CODEX IURIUS CANONICI DANIELUS PONTIFEX CODEX OF ECCLESIASTICAL LAWS OF THE CHURCH OF THE CANON AS FIRST PENNED AND COMPILED BY THE RIGHT REV., MSGR. IDE HARRACUS, AUDITOR OF THE TRIBUNAL AS ORIGINALLY PUBLISHED AND PROMULGATED WITH THE IMPRIMATUR OF HIS HOLINESS THE HIGH PONTIFF DANIEL VI WITH REVISIONS BY HIS HOLINESS THE HIGH PONTIFF JAMES II EXORDIUM BOOK I. APPLICATION OF LAWS TITLE I. FOUNDATION OF LAW CHAPTER I. THE HOLY SCROLLS CHAPTER 2. THE CHURCH OF THE CANON CHAPTER 4. THE DEUTEROCANONICAL TEXTS CHAPTER 5. THE RECEIVED TRADITION TITLE 2. ECCLESIASTICAL OFFICES CHAPTER 1. PROVISION OF ECCLESIASTICAL OFFICE CHAPTER 2. LOSS OF ECCLESIASTICAL OFFICE BOOK II. PEOPLE OF GOD TITLE I. THE CANONIST FAITHFUL CHAPTER 1. OBLIGATIONS AND RIGHTS OF ALL CANONISTS CHAPTER 2. OBLIGATIONS AND RIGHTS OF THE LAITY CHAPTER 3. OBLIGATIONS AND RIGHTS OF MONASTICS CHAPTER 4. OBLIGATIONS AND RIGHTS OF THE CLERGY TITLE II. HIERARCHICAL CONSTITUTION OF THE CHURCH CHAPTER 1. THE HIGH PONTIFF CHAPTER 2. THE COLLEGE OF CARDINALS CHAPTER 3. THE CURIA CHAPTER 4. ECCLESIASTICAL SUPERIORS CHAPTER 5. ECUMENICAL COUNCILS, OR DIETS TITLE III. THE ORDERING OF PASTORAL AUTHORITY CHAPTER 1. PASTORS AND ECCLESASTICAL REGIONS IN GENERAL CHAPTER 2. THE HOLY SEE CHAPTER 3. PATRIARCHATES CHAPTER 4. ARCHDIOCESES AND METROPOLITANATE CHAPTER 5. DIOCESES CHAPTER 6. TERRITORIAL ABBACIES CHAPTER 7. TERRITORIAL PRELATURES CHAPTER 8. PERSONAL PRELATURES OR CHAPLAINCIES CHAPTER 9. VICARIATES CHAPTER 10. DIACONATES TITLE IV. ASSOCIATIONS OF THE CANONIST FAITHFUL CHAPTER 1. ORDERS OF HOLY KNIGHTHOOD CHAPTER 2. MONASTIC ORDERS CHAPTER 3. LAITY ASSOCIATIONS CHAPTER 4. THE ORDER OF THE BLACK SEPULCHRE BOOK IV. THE SANCTIFYING FUNCTION OF THE CHURCH TITLE I. THE SACRAMENTS CHAPTER 1. GENERAL PRESCRIPTIONS FOR ALL SACRAMENTS CHAPTER 2. MATRIMONY CHAPTER 3. ORDINATION CHAPTER 4. CONSECRATION CHAPTER 5. ABLUTION TITLE II. THE SACRED CEREMONIES CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED CEREMONIES CHAPTER 2. MASS CHAPTER 3. EXORCISM CHAPTER 4. FUNERARY RITE CHAPTER 5. ABLUTION IN EXTREMIS CHAPTER 6. CONFESSION TITLE III. ECCLESIASTICAL AUTHORITY OVER SACRED BONDS CHAPTER 1. ANNULMENT CHAPTER 2. DISSOLUTION TITLE IV. VENERATION OF RELICS AND THE DEAD CHAPTER 1. GENERAL PRESCRIPTIONS FOR VENERATION CHAPTER 2. EXALTED CHAPTER 3. SAINTS CHAPTER 4. BLESSED CHAPTER 5. VENERABLE TITLE V. SACRED PLACES AND OBJECTS CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED PLACES AND OBJECTS CHAPTER 2. CHURCHES CHAPTER 3. CATHEDRALS AND BASILICAS CHAPTER 4. ORATORIES CHAPTER 5. SHRINES CHAPTER 6. ALTARS CHAPTER 7. CEMETERIES AND CRYPTS CHAPTER 8. HOLY LANDS CHAPTER 9. THE CROSS CHAPTER 10. THE STAR OF ARCHANGEL MICHAEL CHAPTER 11. RELICS AND ICONS CHAPTER 12. THE RIGHT OF SANCTUARY TITLE VI. SACRED TIMES BOOK V. THE PURIFYING FUNCTION OF THE CHURCH TITLE I. THE JURISDICTION OF CANON LAW CHAPTER 1. COMPETENCY TITLE II. THE TOPICS OF CANON LAW CHAPTER 1. CRIMES AGAINST VIRTUE CHAPTER 2. CRIMES AGAINST THE UNITY OF THE CHURCH CHAPTER 3. CRIMES AGAINST ECCLESIASTICAL AUTHORITY CHAPTER 4. CRIMES AGAINST TRUTH CHAPTER 5. CRIMES AGAINST THE COVENANTS TITLE III. PENANCE CHAPTER 1. PRAYER AND STUDY CHAPTER 2. PUBLIC PIETY CHAPTER 3. CHARITABLE ACTS TITLE IV. ECCLESIASTICAL PENALTIES CHAPTER 1. GENERAL PRESCRIPTIONS FOR ECCLESIASTICAL PENALTIES CHAPTER 2. PENANCE CHAPTER 3. PERSONAL INTERDICTION CHAPTER 4. PROVINCIAL INTERDICTION CHAPTER 5. EXCOMMUNICATION CHAPTER 6. ANATHEMATIZATION TITLE V. FAMILY AND RACE CHAPTER 1. MATRIMONY AND INHERITANCE CHAPTER 2. GUARDIANSHIP CHAPTER 3. DESCENDANT RACES CHAPTER 4. NON-DESCENDANTS CHAPTER 4. DETERMINING RACIAL STATUS CHAPTER 5. NATURAL MARRIAGE TITLE VI. MAGIC CHAPTER 1. ANGELIC VENERATION AND INTERCESSION CHAPTER 2. MORTALITY AND JUDGEMENT CHAPTER 3. SPIRITUAL APPARITIONS CHAPTER 4. FORBIDDEN MAGICKS CHAPTER 5. ALCHEMY AND NATURAL PHILOSOPHY BOOK VI. THE PRESERVING FUNCTION OF THE CHURCH TITLE I. PROMULGATION OF CANON LAW TITLE II. ECCLESIASTICAL DECREES CHAPTER 1. GOLDEN BULLS CHAPTER 2. PONTIFICAL LETTERS CHAPTER 3. MINOR BULLS CHAPTER 4. RULINGS OF ECCLESIASTICAL COURTS TITLE III. TEMPORAL AUTHORITIES CHAPTER 1. RECOGNITION OF TEMPORAL OF AUTHORITIES CHAPTER 2. INTERACTION WITH TEMPORAL AUTHORITIES CHAPTER 3. CANONIST PRINCES CHAPTER 4. THE HOLY ORENIAN EMPIRE CHAPTER 5. JUST WAR CHAPTER 6. TITHES CHAPTER 7. ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY BOOK VII. PROCESSES FOR TRIAL TITLE I. THE JUDGE TITLE II. PARTIES CHAPTER 1. PETITIONER CHAPTER 2. RESPONDENT CHAPTER 3. ADVOCATES CHAPTER 4. WITNESSES CHAPTER 5. EXPERTS TITLE III. THE PENAL PROCESS CHAPTER 1. PRELIMINARY INVESTIGATIONS CHAPTER 2. DEVELOPMENT CHAPTER 3. TRIAL CHAPTER 4. RULING AND SENTENCING CHAPTER 5. APPEAL CHAPTER 6. REDRESS BOOK VIII. LEXICON EXORDIUM From the very beginning of the World, when God did blow His breath into the Aenguls and the Daemons (Gospel 1:6), he created Law. He bestowed upon his creation rules to obey, objectives to seek, and bound them to obedience. The Law given to the Aenguls and the Daemons, which is unknown to us, was the first institution of Divine Law. In his transgression of this law, Iblees committed sin and made God exceeding wroth, for God rebuked the Daemon: “Why have you done that which I have forbidden?” (Gospel 1:21-22). God demanded Iblees’ repentance, which the Daemon refused. Thus law was broken, and punishment delivered to the transgressor. It is by Divine Institute, granted by the Exalted who are our prophets, that the Mother Church is structured. By the will of God, a single High Pontiff is chosen as His shepherd, and provided with instruction to guide His flock. Canon law derives from these Divine Institutes, which teach the ecclesia how to govern the Church to which they give their lives. The sun has risen at the zenith of empires and set at their bloody destruction; tyrants have abused and persecuted their people; and schismatics and heathens have clamored for the destruction of the faithful. Yet, governed by her laws, the Mother Church has stood indivisible. DEO GRATIAS. High Pontiff Daniel VI Helena, 1735 With the blessing of venerable centuries, the Mother Church receives a reliquary of wisdom and doctrine written in holy obedience to God’s law. Through the devoted efforts of the High Priests and High Pontiffs, the priesthood, and the laymen, this reliquary has grown, documenting our triumphs and our defeats, and providing the wisdom of ages to its inheritors. God tells us there is no innovation in faith (Spirit 2:17). Thus, for the better instruction of virtue, we are called to catalog and harmonize these treasures, ensuring our interpretations are guided by the Received Tradition and never stray from the Holy Scrolls. Herein, through the execution of our office and with the approval of the priesthood, we may seek to definitively settle all extant matters of law and governance in the Church, in accordance with God’s will. In time we pray that our successors shall do the same, elaborating upon our work as necessary, and providing the virtue and justice of God to all. DEO GRATIAS. High Pontiff James II Providence, 1799 BOOK I. APPLICATION OF LAWS TITLE I. FOUNDATION OF LAW §1. A law is established when it is promulgated by the High Pontiff. §2. Laws provide for the future only, unless expressly provided. §3. The canon law binds those that have been baptised into the Church of the Canon, unless expressly provided. §4. The laws of the Canon are universal, and bind all men for whom they were issued. §5. Ignorance of the law of the Canon by a subject of those laws is never assumed. §6. Canon laws must be understood in accord with their proper meaning; any doubt or obscurity must find recourse through parallel places in canon law. §7. Later laws harmonise with earlier. The revocation of a previous law is not assumed unless expressly provided. §8. All books, titles, and chapters within this codex are canon law. §9. This codex is definitive and binding. No power shall contravene or alter it, unless it be instituted in ecumenical council. §10. The Church shall endeavor to preserve a single codex of canon law, amending it as necessary. CHAPTER I. THE HOLY SCROLLS §1. The Holy Scrolls, comprising the Virtue of Horen; the Spirit of Owyn; the Gospel of Godfrey; and the Auspice of Sigismund are the foundation of all law and morality. §2. It is the right of the Church through the High Pontiff to interpret and apply the commandments of the Holy Scrolls. §3. Nothing is assuredly the command of the Exalted unless it be written in the Holy Scrolls, they being divinely inspired. CHAPTER 2. THE CHURCH OF THE CANON §1. The Church is the body of the entire faithful, led by the High Pontiff. §2. The purpose of the Church is the instruction of virtue and guardianship of the Holy Scrolls. §3. The spiritual authority of the Church is derived first from the conferral of the High Priesthood by Ex. Owyn upon St. Evaristus and St. Clement and second from the conferral of the laurel of Horen by Ex. Godfrey upon the pontifex. Thus all authority in the Church is conferred and justified by the High Pontiff. §4. All laws issued by the Church of the Canon are considered to be valid and harmonious with the Holy Scrolls unless there is later found to be flagrant and generally indisputable conflict between them. §5. Interpretations of the law by higher spiritual authorities supersede those by lower authorities. CHAPTER 4. THE DEUTEROCANONICAL TEXTS §1. The deuterocanon comprises those texts which, though not divinely inspired as the scripture, are found by the High Pontiff to have a trustworthy connection to the words of the Exalted in their lifetimes, and which lack any contradiction with the teachings of the Church and the Holy Scrolls. §2. The Church shall preserve the distinction between the Holy Scrolls and the deuterocanonical texts, always giving greater credence to the Holy Scrolls, and interpreting the former in context of the latter. §3. The Church shall preserve a codex of the deuterocanonical texts, setting them apart from the Holy Scrolls and from other documents of the Church. CHAPTER 5. THE RECEIVED TRADITION §1. The Received Tradition is the body of writings, beliefs, and practices concerning Canonism which are inherited through the years. §2. The Church shall endeavor to preserve the Received Tradition, favoring traditional interpretations of the law above novel ones, unless there be flagrant conflict between the Tradition and the Scrolls. §3. Nevertheless, it is the right of the Church to validate or invalidate a traditional practice if this is judged expedient for the promotion of virtue. §4. More popularly held traditions shall take precedence over obscure traditions, regardless of age. §5. As the Exalted were several yet co-equal, rites and practices may be mutually exclusive so long as they do not bring disharmony or harm the virtue of their practitioners. §6. No legal or moral penalty shall be levied for disharmony with a mere tradition, unless expressly provided for in law. TITLE 2. ECCLESIASTICAL OFFICES CHAPTER 1. PROVISION OF ECCLESIASTICAL OFFICE §1. An ecclesiastical office within the Church of the Canon cannot be acquired without provision of the Church. §2. The provision of the office is also the provision of the competency that it holds. §3. To hold an office within the Church of the Canon, one must be in full communion with the Church as well as be deemed suitable spiritually and intellectually. §4. The promise of an office has no legal effect. §5. It is for superior authorities to provide for offices within their jurisdiction. §6. It is for the High Pontiff to provide offices within the Church entire. CHAPTER 2. LOSS OF ECCLESIASTICAL OFFICE §1. Anyone responsible for himself and of sound mind may resign from office. §2. A resignation made under duress is not valid. §3. A resignation must be made to a superior authority in order to be valid. §4. A resignation may be revoked by the resigning party if it has not yet taken effect. §5. A person may be removed from office by decree of a superior authority. §6. A person is automatically removed from ecclesiastical office if they have: Lost the clerical, monastic, lay, or celibate state required for the office. Publicly defected from the Church. Accepted another office expressly stated as incompatible with the ecclesiastical office. Evaded ecclesiastical authority BOOK II. PEOPLE OF GOD TITLE I. THE CANONIST FAITHFUL §1. Communion with the Church is obedience to its spiritual authorities and acceptance of its laws. §2. When there is personal disagreement with a particular ruling of the Church, it is not commanded that one deceive others concerning one’s opinion. It is nevertheless required that one accept the effect and authority of the ruling. §3. Personal disagreements with particular rulings of the Church may still, depending upon the subject, indicate a lack of communion with the Church prima facie. CHAPTER 1. OBLIGATIONS AND RIGHTS OF ALL CANONISTS §1. The faithful, through every manner of acting, must retain communion with the Church. §2. The faithful must direct all efforts to leading a holy life and instructing others in virtue, in every age and land. §3. The faithful are free to make known their spiritual needs and failings to their pastor. §4. Those in the parental role must build up their family in the teachings of the Canon and the worship of GOD. §5. All Sons of Horen, called humans, are obliged by the Covenant of Purity to maintain the Canonist faith. §6. The faithful are obliged to make all efforts to regularly attend Canonist service and to obtain penance, and likewise the Church is obliged to make all efforts to provide these to them. All faithful are obliged to obtain penance at least once in each year, where it is in any manner possible. CHAPTER 2. OBLIGATIONS AND RIGHTS OF THE LAITY §1. Laymen who are deemed capable and qualified are permitted to assist with ecclesiastical offices. §2. Men who have attained the age of reason and are of sound mind may be admitted as an acolyte of the Church. §3. Men who have attained the age of majority, are of sound mind, and who have met all requirements for the clerical state, may be ordained as a priest of the Church. CHAPTER 3. OBLIGATIONS AND RIGHTS OF MONASTICS §1. Monastics are bound by a vow of chastity, prohibiting them from the marital state and all carnal knowledge. §2. Monastics are bound by a vow of poverty, prohibiting them from the ownership of personal property, and all they own upon acceptance of this vow shall be used for the common good. §3. Monastics are bound by a vow of obedience, prohibiting them from public or notorious conflict with superior authorities or ecclesiastical officials. §4. The material needs of monastics are provided for by the Church where at all possible. §5. Monastics who have not attained the clerical state remain laymen as well as monastics. §6. Monastic vows are sworn in the form of a consecration celebrated by a cleric. CHAPTER 4. OBLIGATIONS AND RIGHTS OF THE CLERGY §1. Clerics are those who have received a valid sacrament of ordination, and are also called priests. §2. Clerics are bound to show reverence and obedience to the High Pontiff and their ordinary. §3. Clerics are united through the brotherhood of working for the divine purpose of the instruction of virtue and guardianship of the Holy Scrolls, and so must strive for harmony among the faithful. §4. Where the practice of common life exists for clerics, it is to be practiced and preserved as far as possible. §5. Clerics are to foster simplicity of life and not to exhibit vanity. §6. Clerics may not spill the blood of another Canonist except in self-defense. In these cases, violent force is permitted only insofar as necessary to preserve the life of the cleric, and they are further prohibited from intentionally entering circumstances where it is likely this shall be necessary. §7. It is the duty of a cleric to foster peace and justice in accordance with the laws of the Church. TITLE II. HIERARCHICAL CONSTITUTION OF THE CHURCH CHAPTER 1. THE HIGH PONTIFF §1. By virtue of his office, the High Pontiff of the Church of the Canon possesses full, supreme, and immediate power in the Church entire, and it is his divine right to exercise this according to his conscience. §2. A person elected to the office of High Pontiff assumes this power at the moment of election. §3. The High Pontiff is ex officio the Archbishop of Visigia. §4. No appeal is allowed against a legitimate decree or judgement by the High Pontiff; it is the word of GOD. §5. Nothing is to be altered in the church should the office of the High Pontiff be vacant. §6. No authority of the High Pontiff may be exercised without his consent. §7. Only the power of rebuke exercised licitly and validly by the College of Cardinals shall remove a High Pontiff from office. §8. The High Pontiff is elected to his office by the majority of the College of Cardinals and no other. CHAPTER 2. THE COLLEGE OF CARDINALS §1. The cardinals constitute a college which provides for the election of the High Pontiff, variously called the College of the Cardinals, the Holy Synod, or the Septarchy. §2. The cardinals further assist the High Pontiff in matters of importance or through their other offices within the Church. §3. The High Pontiff freely selects celibate individuals as cardinals, these being pious Canonists of outstanding prudence, character, and morals. §4. The High Pontiff assigns each cardinal his own title within the Church. §5. From the moment of appointment the cardinal is bound by the duties of office. §6. The College of Cardinals shall not exceed seven members. §7. The High Pontiff shall not remove from that office more than one cardinal in each year. §8. By unanimous agreement, the College of Cardinals may rebuke a High Pontiff, stripping him of that office. In this case, his clerical state remains. §9. The College of Cardinals is charged to use the power of rebuke prudently, but there shall be no appeal. §10. A rebuke issued under duress is not valid. §11. No layman shall be appointed as cardinal if another already serves as one. §12. The College of Cardinals shall only consider unmarried male clerics in communion with the Church as candidates for election to the office of High Pontiff. §13. The High Pontiff is not eligible to serve as a cardinal. §14. If a cardinal should not cast his vote for High Pontiff within one year of the election being called, he shall be considered to have abstained. CHAPTER 3. THE CURIA §1. The High Pontiff executes his office through the Curia, which shall comprise pious individuals of prudence, character, and morals. Officials of the Curia are curates. In order of precedence, the curates are: The Vice-Chancellor The Auditor of the Tribunal The Secretariat to His Holiness The Prelate of the Priesthood The Pontifical Chamberlain The Commandant of the Pontifical Guard, or the Regent of the Holy Palatinate The Monsignors, in order of their appointment §2. The Vice-Chancellor, who must be a cleric, executes the following functions of the Church: Leading the Curia in its day-to-day functions Delegating responsibilities to subordinates and reporting their progress Entreaty and reception of foreign dignitaries, and establishment of concordats with secular governments Establishment and management of nunciatures to Canonist princes Providing for the welfare of Canonist faithful who should travel abroad Leading the Church as regent if the High Pontificate should be vacant or incapable Organizing the College of Cardinals in the election of the High Pontiff when that office is vacant §3. The Auditor of the Tribunal executes the following functions of the High Pontiff: Establishing and presiding over ecclesiastical courts Appointing subsidiary officers of ecclesiastical courts and delegating such powers as necessary Judging, applying, and enforcing ecclesiastical penalties Investigating and uprooting heresy and apostasy in the ecclesiastical provinces of the Church Studying, governing, and adjudicating matters of magic used by or upon Canonists §4. The Prelate of the Priesthood executes the following functions of the High Pontiff: The oversight of the priesthood Ensuring the proper education of acolytes and clerics The assignment of clerics to ecclesiastical provinces Encouraging the recruitment of candidates to the priesthood Adjudicating, establishing stands for, and issuing academic degrees in divinity and canon law §5. The Secretariat to His Holiness executes the following functions of the High Pontiff: Providing theological advice and scribery to the Curia Drafting and reviewing ecclesiastical decrees Assembling and maintaining chronicles pertinent to the Church’s history and interest Preparing causes for canonization, beatification, and veneration for the approval of the College of Cardinals §6. The Pontifical Chamberlain executes the following functions of the High Pontiff: Managing the affairs and finances of the Pontifical Household and the Church The construction and maintenance of holy sites The organization of pilgrimages and celebrations within the Church §7. The Commandant of the Pontifical Guard, or the Regent of the Holy Palatinate, executes the following functions of the High Pontiff: The organization and management of the Pontifical Guard and the Orders of Holy Knighthood Providing for the defense of the High Pontiff and the Canonist faithful The leadership of the Holy Palatinate, if necessary §8. The Monsignors execute no functions of the High Pontiff of their own, but are permitted to participate in meetings of the Curia and offer their counsel where it is relevant. §9. Each curate, excepting the monsignors, is permitted to form an office, called a dicastery, which assists in the execution of his authorities and duties relating to the Curia. The curate may delegate assigned powers to officials of his dicastery, and they may act on his behalf where these powers do not require a clerical or monastic status they lack. CHAPTER 4. ECCLESIASTICAL SUPERIORS §1. All clerics and ecclesiastical officials shall have a superior. §2. The superior of the High Pontiff is God. §3. A subordinate owes obedience to their superior. §4. If there is a question of a superior’s suitability for office by their subordinate, their superior’s superior should be consulted. §5. Unless expressly provided, a cleric or ecclesiastical official’s superior is the pastor of the ecclesiastical province they inhabit. §6. Unless expressly provided, a pastor’s superior is the pastor of the ecclesiastical province most immediately encompassing their own province. §7. The superior of a cleric must be a cleric. CHAPTER 5. ECUMENICAL COUNCILS, OR DIETS §1. The form of an ecumenical council is a diet called by the High Pontiff. §2. The purpose of an ecumenical council is to issue laws and judgements which are binding for all authorities, including the present High Pontiff and his successors. §3. No act of an ecumenical council shall proceed into law without the assent of the reigning High Pontiff as well as a three quarters majority of the other clerics participating. §4. No ecumenical council shall be called or adjourned except by the High Pontiff himself. §5. No ecumenical council shall be valid, that is quorate, unless its participants constitute at least three quarters of the priesthood. §6. The High Pontiff may restrict participation in an ecumenical council, provided it still meets the required quorum of three quarters of the priesthood. §7. The High Pontiff shall decide the topics and proceedings of an ecumenical council. §8. The High Pontiff may permit laymen to participate in debate in an ecumenical council, but they are not permitted to vote on its acts. §9. Ecumenical councils are called only intermittently and on an ad hoc basis. They are not scheduled regularly. §10. The resolutions of ecumenical councils shall only be binding on future High Pontiffs from the date of the promulgation of this codex. §11. Clerics voting in ecumenical council are bound only by their conscience, all other authorities and judgements notwithstanding. §12. An ecumenical council is adjourned immediately if the High Pontiff should leave office during its tenure. TITLE III. THE ORDERING OF PASTORAL AUTHORITY CHAPTER 1. PASTORS AND ECCLESASTICAL PROVINCES IN GENERAL §1. Neighboring churches are to be brought into ecclesiastical provinces encompassing a certain territory. §2. Pastors of the church are clerics assigned to spiritual care and authority over an ecclesiastical province. §3. In the function of pastor, a cleric must show himself to be concerned for all the faithful within his care, no matter their circumstance. §4. It is only the authority of the Church to establish or alter ecclesiastical provinces. §5. Each cleric shall have a pastor as their superior, except the High Pontiff, who shall have God as his superior. §6. Pastors receive the functions of governing, sanctifying, purifying, and teaching the faithful within their ecclesiastical provinces. CHAPTER 2. THE HOLY SEE §1. The Holy See is the ecclesiastical province which is the seat of the Church’s governance. §2. The High Pontiff is the pastor of the Holy See, unless expressly provided. §3. If an archdiocese should include the Holy See, the pastor of the Holy See shall be that archdiocese’s pastor. CHAPTER 3. PATRIARCHATES §1. A patriarchate is an ecclesiastical province encompassing an area principally inhabited by nonhumans. §2. The pastor of a patriarchate is a patriarch. §3. A patriarch’s superior is always the High Pontiff. CHAPTER 4. ARCHDIOCESES AND METROPOLITANATE §1. An archdiocese is an ecclesiastical province encompassing multiple dioceses. §2. The pastor of an archdiocese is an archbishop. §3. An archbishop’s superior is always the High Pontiff. §4. All territory within an archdiocese shall be part of a diocese within it. §5. A metropolitan is an archbishop over the ecclesiastical province of a major city. In the case of a metropolitanate, the pastor is titled as an archbishop metropolitan without need for subsidiary dioceses. CHAPTER 5. DIOCESES §1. A diocese is the primary and preferred ecclesiastical province. §2. The pastor of a diocese is a bishop. CHAPTER 6. TERRITORIAL ABBACIES §1. A territorial abbacy is an ecclesiastical province governed by an abbey. §2. The pastor of a territorial abbacy is a territorial abbot. §3. If an abbot is unable to assume the clerical state, particularly due to gender, they shall keep a cleric as a vicar, who shall execute their sacramental and pastoral duties. In this case, the vicar shall serve as pastor, with all obedience to their territorial abbot. §4. Where there is conflict of a conscience between a layman territorial abbot and his clerical vicar, the vicar shall continue to reserve the right to administer sacraments according to his own conscience. CHAPTER 7. TERRITORIAL PRELATURES §1. A territorial prelature is an ecclesiastical province covering a small area, or one with a small Canonist population. §2. The pastor of a territorial prelature is a territorial prelate. CHAPTER 8. PERSONAL PRELATURES OR CHAPLAINCIES §1. A personal prelature is an ecclesiastical province governing a group of individuals who share common bonds aside from locale, particularly familiar bonds, membership in an organization, or previous membership of a particular faith. §2. The pastor of a personal prelature is a personal prelate or a chaplain. §3. The superior of a personal prelate shall be provided for by the High Pontiff. §4. Personal prelates owe obedience to the pastor of whatever ecclesiastical province they inhabit, unless his superior is the High Pontiff himself. CHAPTER 9. VICARIATES §1. A pastor may appoint a vicar to assist him in the governance of an ecclesiastical province. §2. Only one vicar may be appointed unless express permission is granted from the High Pontiff. §3. The office of vicar cannot be entrusted to a blood relative of the pastor to the third degree. §4. A vicar is never to act contrary to the mind or intention of their pastor. §5. A vicar is permitted to act on their pastor’s behalf. §6. The High Pontiff is the Vicar of God. CHAPTER 10. DIACONATES §1. A deacon is a layman who has been conferred that office after training for the priesthood without receiving ordination. §2. A deacon is suitable to serve as concelebrant to a cleric celebrating a sacrament. §3. It is preferred that, when no cleric is available to do so, a deacon should perform sacred ceremonies. §4. A deacon should maintain a virtuous life with no public notoriety. TITLE IV. ASSOCIATIONS OF THE CANONIST FAITHFUL §1. The purpose of an association of the Canonist faithful is pious fraternity. §2. The form of an association of Canonist faithful is an association constituted by the High Pontiff. §3. Each association of the Canonist faithful shall be assigned a chaplain or personal prelate for its instruction in virtue. CHAPTER 1. ORDERS OF HOLY KNIGHTHOOD §1. The purpose of an Order of Holy Knighthood is the defense of the faithful and the Church through Holy Knights. §2. The form of an Order of Holy Knighthood is a militant order constituted by the High Pontiff. §3. Association within an Order of Holy Knighthood shall not constitute knighthood of itself. Only the High Pontiff may confer the rank of Holy Knight, or offices of leadership within such orders. §4. Holy Knights swear vows of obedience to the High Pontiff and owe their allegiance first to his office. §5. Holy Knights have no authority to enforce or interpret canon law beyond that which is expressly ordered to them by the High Pontiff. §6. A person is automatically stripped of Holy Knighthood if he has: Publicly defected from the Church. Accepted another office expressly stated as incompatible with Holy Knighthood. Evaded ecclesiastical authority. Claimed authorities not expressly and licitly assigned to him, and does not recant these when admonished. §7. An Order of Holy Knighthood is automatically disestablished if: It retains, for two consecutive years, no members who have made their status known to the High Pontiff, unless expressly provided for. Its leader is stripped of Holy Knighthood yet continues to exercise leadership functions. §8. Holy Knights of an order which is disestablished are also stripped of their knightly status, unless expressly provided for. CHAPTER 2. MONASTIC ORDERS §1. The purpose of a monastic order is the association of monastic brothers and sisters for the promotion of virtuous living. §2. A monastic order shall be led by a cleric. §3. Laymen may associate with and participate in monastic orders, but they shall not be granted any office within them, nor shall they be referred to as brothers or sisters of that order. §4. A monastic order is automatically disestablished if: It retains, for two consecutive years, no members who have made their status known to the High Pontiff, unless expressly provided for. Its leader is stripped of the monastic state yet continues to exercise leadership functions. §5. Monastic brothers and sisters of an order which is disestablished retain their monastic status, unless expressly provided for. CHAPTER 3. LAITY ASSOCIATIONS §1. The purpose of a laity association is the fraternity of laymen for the promotion of virtuous living. CHAPTER 4. THE ORDER OF THE BLACK SEPULCHRE §1. The purpose of the Order of the Black Sepulchre is the acknowledgement of exceptional service by laymen to the Church. Its name derives from the ashen urns, or black sepulchres, carried by wandering templars of yore. §2. The form of the Order of the Black Sepulchre is an association of Holy Knights. §3. The leader and chaplain of the Order of the Black Sepulchre is the High Pontiff, who alone confers or revokes membership in it. §4. Each Holy Knight of the Order of the Black Sepulchre shall be entrusted an urn containing the ashes of a saint or blessed, which is returned to the Church upon his death or other departure from the order. BOOK IV. THE SANCTIFYING FUNCTION OF THE CHURCH TITLE I. THE SACRAMENTS §1. A sacrament is an expression of the spiritual authority of the Exalted that is conferred upon the priesthood, enacted through a ceremony. CHAPTER 1. GENERAL PRESCRIPTIONS FOR ALL SACRAMENTS §1. A sacrament is considered valid if all requirements for its celebration are met. §2. An invalid sacrament has no spiritual or legal effect. §3. A valid sacrament is binding and permanent, unless it is dissolved. §4. A sacrament celebrated by a cleric is presumed to be valid unless there is flagrant and public knowledge which contravenes its validity. §5. All sacraments must be celebrated by an ordained cleric acting consistently with the canon law and their superior. §6. All parties to a sacrament must participate voluntarily. §7. All parties to a sacrament must, to the best of their knowledge, believe all requirements for validity are met at the time the sacrament is celebrated. The celebrant shall provide that other parties to the sacrament are aware of these requirements. §8. All parties to the sacrament must be baptized Canonists, except where the purpose of the sacrament is their baptism into the faith. §9. If there is perilous need, ablution for the purposes of baptism or anointing of the sick may be performed by any baptized faithful, as an ablution in extremis. §10. The cleric celebrating the sacrament is the celebrant. §11. A cleric acting in a supplementary fashion to a sacrament is a concelebrant, and shall only be necessary for its validity as is provided for by the canon law. §12. No cleric shall be obliged to celebrate a sacrament which violates his conscience. §13. When possible, a sacrament should be accompanied by a mass. §14. The celebrant must make all efforts to ensure the validity of a sacrament before it is to be celebrated. §15. The violation of holy vows does not annul or dissolve their associated sacrament per se, although such a violation may be provided as evidence in the course of such a declaration. §16. None should be party to a sacrament if his participation is prohibited by ecclesiastical penalties such as interdiction or excommunication. §17. A sacrament shall not be celebrated by a cleric upon himself; in these cases, it shall be required that a sacrament is celebrated by one cleric upon the other. §18. It is desirable that all Canonists should devote their lives to God through the reception of sacraments. CHAPTER 2. MATRIMONY §1. The purpose of matrimony is the holy union of a man and a woman, modeling Ex. Horen and St. Julia. §2. The form of matrimony is a ceremony with the mutual sharing of vows between the prospective spouses, and at least one competent witness aside from the celebrant. §3. Each prospective spouse must be unmarried. Where a prospective spouse has previously attempted to contract an invalid or unconsummated marriage, an annulment must have been issued. Where a prospective spouse has previously contracted a marriage which was dissolved, express permission must be granted from the High Pontiff to wed again. §4. Each prospective spouse must not be bound by holy vows which would prohibit consummation. §5. Each prospective spouse must intend that the union should bear children and that the children should be raised in the Canonist faith. §6. Each prospective spouse must not be the parent, child, niece, nephew, aunt, uncle, brother, or sister of the other, either by marriage or by blood. §7. Neither prospective spouse shall have, in the course of either’s life, assumed a familial role to the other for reasons of guardianship, adoption, or the marriage of a parent or sibling. Where such a relationship did exist but for such a duration or distance as to not have impacted the mental or spiritual maturation of either spouse, express permission must be granted from the High Pontiff. §8. Each prospective spouse must be of the same race, and of a race delineated along the lines of the Four Brothers. §9. A marriage including at least one spouse of mixed descent is not valid unless it should bear children of at least three quarters descent of one descendant race. §9. If a prospective spouse is of mixed descent including human blood to the fourth degree, it shall not be valid unless it should bear children of at least three quarters human blood. §10. The marriage must be consummated in order for the sacrament to be completed and validated. §11. If the prospective husband is an acolyte or cleric, the matrimony must be celebrated by his superior or one acting on his behalf. §12. Cardinals and the High Pontiff shall not marry, nor is a married individual eligible for these offices. §13. If it is desired by both spouses, they may make a nonbinding promise to remain celibate within the union, as St. Catherine did. In this case, the sacrament will not be invalidated for reasons of non-consummation unless, being denied consummation upon requests, one party later petitions for annulment. §14. The prospective spouses must have obtained the permissions required by civil law, if such permission is legally necessary, and the Church judges the purpose of the law to be licit and within the sacramental purposes of matrimony. CHAPTER 3. ORDINATION §1. The purpose of ordination is the induction of men into the priesthood. §2. The form of ordination is a public ceremony involving the swearing of vows to God, whereby the acolyte pledges to instruct others in virtue and to act as a guardian of the Holy Scrolls §3. The recipient of the ordination must be an acolyte of the Church. §4. The acolyte must be a male descendant who is competent and has attained the age of reason. §5. The acolyte must be of good character, having no notoriety and publicly living a virtuous life. §6. The acolyte must not be bound by oaths of service which would impact their duties as a cleric. §7. The acolyte must be educated in the Holy Scrolls. §8. An ordination must be approved by the pastor of the ecclesiastical province in which it occurs. §9. An ordination must be approved by the High Pontiff or one acting on his behalf, generally the Prelate of the Priesthood. §10. One who has received a valid ordination is a cleric. CHAPTER 4. CONSECRATION §1. The purpose of consecration is the sanctification of individuals, offices, objects, or places, by the swearing of holy vows. §2. The form of consecration is a ceremony involving the swearing of vows, the affirmation of faith, or sanctifying prayers. §3. The subject of the consecration must be suitable for a holy purpose, having no notoriety or unholy nature. §4. A person being consecrated must live a publicly virtuous life and profess Canonism. §5. A place, object, or office being consecrated must have a purpose for advancing virtuous living. §6. A person being consecrated must speak, to the best of their knowledge, the truth in the course of the consecration. They must intend to carry out their vows to the best of their ability. §7. Consecration celebrated for the purposes of coronation or investiture must be expressly permitted by the High Pontiff. Any cleric acting on his behalf may perform the coronation. §8. The coronation or investiture of a Canonist prince shall not be valid, and shall have no legal or spiritual effect, unless it is celebrated as a valid consecration. §9. Holy vows sworn as part of consecration may include terms under which they may be discharged, such as by the superior of a consecrated monastic. CHAPTER 5. ABLUTION §1. The purpose of ablution is the cleansing of the stain of sin from the penitent, thereby bringing spiritual nearness to God. §2. The form of ablution is sprinkling of, or immersion in, holy water. §3. The recipient of the ablution must be a sincere and penitent seeker of God. §4. The celebrant of the ablution celebrates it according to his own conscience, delivering the sacrament to those who have completed terms of penance for their sins assigned by a confessor acting licitly. §5. If the recipient of the ablution is not Canonist, he must understand that ablution inducts him into the faith permanently. In this case, the ablution is a baptism. §6. If the recipient is nearing death, ablution may be delivered as an anointing of the sick with holy oil rather than holy water. In this case, confession of specific sins or the completion of terms of penance is not necessary, but desirable. §7. Once baptized, a person remains subject to canon law eternally. §8. It is desirable that, before he participates in a sacrament, one should be cleansed of sin through ablution. TITLE II. THE SACRED CEREMONIES §1. A sacred ceremony is an invocation of God for the purposes of the instruction of virtue. §2. An excommunicant shall not participate in or receive sacred ceremonies, except confession, where this is concordant with the terms of their excommunication. CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED CEREMONIES §1. A sacred ceremony should be performed by a priest or monastic, unless there is need. §2. If it is necessary that a layman perform a sacred ceremony, it is preferred that he be a deacon; regardless he should make clear that he lacks the clerical state. §3. A sacred ceremony has no sacramental effect of its own, except ablution in extremis. CHAPTER 2. MASS §1. The purpose of mass is the spiritual fraternity and public piety of the faithful. §2. The form of mass is the performance of liturgies, prayers, and devotions to God in a holy site. CHAPTER 3. EXORCISM §1. The purpose of exorcism is the casting out of wicked forces which have possessed an individual. §2. The form of exorcism is the invocation of God’s authority in casting out the possessor. §3. An exorcism may be conducted by the wife of a married cleric on behalf of her husband, in the same manner as St. Julia acted on Ex. Horen’s behalf in the exorcism of Iblees. CHAPTER 4. FUNERARY RITE §1. The purpose of the funerary rite is the soothing of the bereaved, and the solemn recognition of the decedent’s passing. §2. The form of the funerary rite is a public ceremony in a holy site. §3. The funeral is to take place in a holy site chosen by the decedent, or failing that the bereaved, or failing that the celebrant. §4. The funeral of a cleric is to be celebrated by their superior or one acting on their behalf. §5. After a funeral, the decedent is to be interred in a cemetery or crypt of the Church if possible, unless another tradition, such as cremation, is preferred. §6. In any case, the decedent’s body is to be treated with reverence and solemnity. CHAPTER 5. ABLUTION IN EXTREMIS §1. The purpose of ablution in extremis is the celebration of ablution when there is extreme need and no cleric is available. §2. The form of ablution in extremis is the sprinkling of clean water on a willing penitent by a baptized Canonist, followed by a profession of faith on the penitent’s part. §3. Ablution in extremis is only conducted when a person urgently requires ablution, but captivity, distance, or mortal peril prevents them from reaching a willing cleric. §4. The validity of an ablution in extremis is never assumed, though it is desired. If a penitent has received ablution in extremis, they are obliged to seek out a cleric and receive a sacramentally valid baptism as soon as possible. §5. According to the extremity of the circumstances, all requirements for ablution in extremis should be met as far as possible in order to ensure validity. If some requirements cannot be met, the only essential requirement is that the penitent professes their faith to GOD and acknowledges the authority of the Church, even only mentally. §6. An ablution in extremis has sacramental effect only if the recipient believes there is no other recourse to obtain an ordinary baptism. CHAPTER 6. CONFESSION §1. The purpose of expression is the modeling of humility and the acceptance of guilt for one’s sins, thereby seeking God’s forgiveness. §2. The form of confession is the private confession of sins to a confessor, who delivers such spiritual guidance and assigns such terms of penance as are licit. §3. One who receives confession is the confessor; one who confesses is the penient. §4. The confessor is obliged, upon the completion of the confession, to offer such prayers as are appropriate for the soul of the penitent. §5. Unless there is grave need, confession should always be taken by a cleric who then celebrates a sacrament of ablution over the penitent. TITLE III. ECCLESIASTICAL AUTHORITY OVER SACRED BONDS §1. A sacrament creates a sacred bond which is normally indelible and permanent. §2. In his role as inheritor of the High Priesthood and the Laurel of the Exalted, the High Pontiff may annul or dissolve sacraments. CHAPTER 1. ANNULMENT §1. If a sacrament is determined after the fact to have been invalid, the High Pontiff or one acting on his behalf may declare it to be so post facto. This declaration is an annulment. §2. An annulled sacrament is considered to have never taken place. §3. An annulment must be issued with a justification of the sacrament’s invalidity. §4. If it is necessary for the preservation of virtue, sacraments celebrated by a presumed cleric whose ordination was later annulled may be considered to have been celebrated by the High Pontiff, through his authority as High Priest. If this is determined, it must be expressly provided for in the declaration. CHAPTER 2. DISSOLUTION §1. If the permanence of a sacrament poses mortal peril to one of its subjects’ soul or body, the High Pontiff may declare it to have ended. This declaration is a dissolution. §2. A dissolved sacrament took place, but has no further spiritual or legal effect after it is dissolved. §3. Dissolution of a sacrament is an invocation of the authority of the Laurel of the Exalted. It is to be entered into very prudently, and only declared there is no other recourse for the preservation of an individual’s virtue. §4. A dissolution must be issued with a justification of its cause. §5. Because it can never inhibit virtuous behavior, a baptism is never dissolved. TITLE IV. VENERATION OF RELICS AND THE DEAD §1. The purpose of veneration is the acknowledgement of the virtue of a deceased individual, for the further instruction of virtue among the faithful. §2. The form of veneration is reverence of a deceased individual’s virtues or the petitioning of their intercession through prayer. §3. Veneration is only suitable for the Exalted, or those who have been proclaimed a saint, blessed, or venerable by the appropriate processes. §4. Once an individual is found to be suitable for veneration, this status may not be revoked, unless a procedural or factual error occurred which prevented them from being considered appropriately. CHAPTER 1. GENERAL PRESCRIPTIONS FOR VENERATION §1. For the better instruction of the faithful, subjects of veneration are represented through icons of themselves, icons of their relics, or their relics directly. §2. Icons and relics are to be displayed in an appropriate manner so as not to promote idolatry nor confuse the worshippers as to the only subject of worship, God. CHAPTER 2. EXALTED §1. The Exalted are the four prophets of God who reside in the Sixth Sky, accompanied by their wives and the first man and woman. §2. The Exalted are Horen, Owyn, Godfrey, and Sigismund. §3. The wives of Exalted, despite residing in the Sixth Sky, still require the normal processes to be found suitable for veneration, and shall still be considered saints, blessed, or venerable according to the process. CHAPTER 3. SAINTS §1. Saints are those Canonists who have died and attained a place in the Fifth Sky, having performed miracles and lived virtuously. §2. Canonization is the process by which a saint’s place in the Fifth Sky is recognized and promulgated. §3. In order to be considered for canonization, the prospective saint must: Have been deceased for more than twenty years Be a Canonist, or proven to be so after death, Have lived a holy life, Have previously been beatified, Have two verified miracles attributed to their intercession after death §4. An individual who meets the requirements may be proposed by the High Pontiff or a cardinal to the College of Cardinals for consideration, who shall vote upon their acceptance of the proposal. If there is no greater than one vote dissenting in the College, and the High Pontiff confirms this, the individual is a saint. CHAPTER 4. BLESSED §1. Blessed are those Canonists who have died and attained a place in at least the Fourth Sky, having lived especially virtuously. §2. Beatification is the process by which a blessed’s place in the Fourth Sky is recognized and promulgated. §3. In order to be considered for beatification must: Have been deceased for more than five years, Be a Canonist, or proven to be so after death, Have lived a holy life, Have one verified miracle attributed to their intercession after death §4. An individual who meets the requirements may be proposed by the High Pontiff or a cardinal to the College of Cardinals for consideration, who shall vote upon their acceptance of the proposal. If one half of the College agrees, and the High Pontiff confirms this, the individual is blessed. CHAPTER 5. VENERABLE §1. Venerable are those Canonists who have died and assuredly attained a place somewhere in the Seven Skies. §2. The status of venerable is conferred by the High Pontiff. TITLE V. SACRED PLACES AND OBJECTS CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED PLACES AND OBJECTS §1. Sacred places and objects are those which model the holiness of Ex. Horen’s tabernacle, requiring special behaviors on the part of believers. §2. No iniquity should be perpetrated in sacred places or involving sacred objects. CHAPTER 2. CHURCHES §1. A church is a sacred place defined as a house of worship for the faithful. §2. No prospective church is to be built without the written consent of the pastor of its ecclesiastical province. §3. A newly constructed church is to be consecrated as soon as possible. §4. Entry to a church is free and unlimited to the faithful. §5. All acts of worship may occur in a church that has been consecrated. §6. If a church later proves to be incapable of acting as a place of worship, its pastor may dissolve the consecration upon it without consulting the High Pontiff. It may be relegated to profane use. §7. No violence is to occur in a church. CHAPTER 3. CATHEDRALS AND BASILICAS §1. A cathedral is a church which is the seat of the High Pontiff, a patriarch, an archbishop, or a bishop. §2. A basilica is a cathedral which has been granted the special honor of this name by the High Pontiff. CHAPTER 4. ORATORIES §1. An oratory is a place of worship restricted to use by a specific community. §2. An oratory may not be established by a pastor without visiting the site of the oratory physically. §3. No oratory is to be constructed without the written consent of the pastor of its ecclesiastical province. CHAPTER 5. SHRINES §1. A shrine is a place of pilgrimage for the faithful. §2. Offerings at a shrine are to be guarded securely. CHAPTER 6. ALTARS §1. All churches shall have a fixed altar of stone when possible. §2. An altar is to be blessed on the consecration of a church. §3. A body is not to be buried under an altar. CHAPTER 7. CEMETERIES AND CRYPTS §1. A church is to have its own cemetery or crypt when possible. §2. If it is impossible for a church to have a cemetery or crypt, it is the duty of the pastor to bless individual graves. CHAPTER 8. HOLY LANDS §1. A holy land is a region over which the High Pontiff possesses temporal authority, which is consecrated for a holy purpose. §2. Holy lands, once consecrated as such, become the property of the office of High Pontiff. §3. Holy lands are to be used for the good of the faithful. §4. Holy lands are to remain comparatively small in area to those lands possessed by secular princes, to preserve the harmony between crown and laurel. §5. The laws and authorities of holy lands are to be subject to and in harmony with the rulings of the Church. §6. Day-to-day leadership of the holy lands shall be assigned to an appropriate individual by the High Pontiff, generally the Regent of the Holy Palatinate. §7. Holy lands shall always owe their first fealty and obedience to the High Pontiff. §8. Holy lands may fall under the protection of a temporal authority, with the terms of this protection determined in a concordat. §9. A High Pontiff may deconsecrate holy lands in order to cede them or relegate them to profane use. CHAPTER 9. THE CROSS §1. The purpose of the Holy Cross is to symbolize the faith through correspondence to the cosmology of the Seven Skies, the World, and the Void. §2. The form of the Holy Cross is a one-barred, two-barred, three-barred, or four-barred cross. CHAPTER 10. THE STAR OF ARCHANGEL MICHAEL §1. The purpose of the Star of Archangel Michael is to symbolize the intervention of God in the world through His angels. §2. The form of the Star of Archangel Michael is a white star of four, seven, or ten points on a red field. CHAPTER 11. RELICS AND ICONS §1. Relics are items having a holy association with an Exalted, saint, or blessed. §2. Icons are depictions of individuals suitable for veneration or of their relics. §3. It is forbidden to sell relics. §4. He is to have the permission of the High Pontiff to repair any relic or holy image. CHAPTER 12. THE RIGHT OF SANCTUARY §1. The right of sanctuary occurs if an accused criminal enters a church before they are arrested. The accused is given sanctuary for up to three days to confess his sins and obtain terms of penance. §2. Those pursuing the accused must remain outside the church and guard it to ensure the accused does not escape. §3. A legal coroner must come to confiscate the criminal’s goods. He may assign the accused a port of exile where they may take exile for their crimes. TITLE VI. SACRED TIMES §1. Sacred times are periods set aside for specific holy practices and behaviors, namely the veneration of particular individuals or the celebration of certain events. §2. Sacred times are established by the High Pontiff. §3. The Church may provide a liturgical calendar with prescribed periodic celebrations. §4. Other sacred times may be established ad hoc by the High Pontiff for the Church and pastors for their ecclesiastical provinces. §5. A Year of Jubilee is a sacred time proclaimed by the High Pontiff or set forth in the liturgical calendar, during which certain behaviors may be commanded or proscribed. §6. War between Canonist states is always prohibited during a Year of Jubilee. §7. Waging war during a Year of Jubilee, unless it be in self-defense, incurs automatic provincial interdiction upon the belligerent ecclesiastical province. BOOK V. THE PURIFYING FUNCTION OF THE CHURCH TITLE I. THE JURISDICTION OF CANON LAW §1. No one is punished by ecclesiastical penalty unless they commit a breach of canon law. §2. No one has committed a breach of canon law if they lacked competency at the time of the act. §3. No one has committed a breach of canon law if they did not voluntarily commit the criminal act, or by negligence allow it to occur. §4. Those who breach the canon law shall be held liable. §5. A sin is not always a breach of canon law, unless it also be flagrant and unrepentant. §6. A person who commits a sin which does not receive ecclesiastical penalty is still accountable for judgement before God. §7. A person who commits an act which appears to breach the canon law, but is in fact performing the regular, legitimate, and virtuous duties of his ecclesiastical office, is not liable. §8. No person is without sin. CHAPTER 1. COMPETENCY §1. Competency is the quality of possessing mental and spiritual capacity to be held accountable for one’s actions. §2. The age of reason, defined as twelve years old, is the age at which a child attains limited competency and some level of moral culpability for his actions. §3. The age of majority, defined as sixteen years old, is the age at which adulthood and full competency over one's actions are attained. §4. No one is considered competent if they have not attained the age of reason. §5. If a person is incompetent or of limited competency, they shall be entrusted to a guardian who will represent their interests, governing them and acting in their stead. §6. A person who is incompetent may not always remain so; nevertheless, an person who is habitually incompetent shall always be presumed to be incompetent, unless it can be assured otherwise. §7. The judge shall determine a party to a trial’s competency. TITLE II. THE TOPICS OF CANON LAW CHAPTER 1. CRIMES AGAINST VIRTUE §1. A person who utters or publishes blasphemy, or incites contempt of or sedition against the Church, has committed a crime. §2. A person who engages in concubinage, adultery, or fornication has committed a crime. §3. A person who practices dark magics or devilry has committed a crime. §4. A person who is gravely irreverent of a corpse, sacred place, sacred object, an individual suitable for veneration, or a relic, has committed the crime of sacrilege. §5. A person who violates holy vows has committed a crime. §6. A person who murders another has committed a crime. §7. A person who murders one has not obtained the age of majority, including by procuring an abortion, incurs excommunication automatically. §8. A person who has carnal relations with another outside of their race has committed a crime. §9. A person who steals from the Church has committed a crime. §10. A person who denies the existence of God has committed the crime of atheism. §11. A person who lies in the course of a sacrament has committed a crime. §12. A person who conspires or attempts to commit a breach of canon law has committed a crime. §13. A person who encourages or commands the breach of canon law has committed a crime. CHAPTER 2. CRIMES AGAINST THE UNITY OF THE CHURCH §1. An unrepentant apostate, schismatic, or heretic incurs excommunication automatically. §2. A person participating in prohibited sacraments or ceremonies has committed a crime. §3. A guardian who permits their ward to enter a heretic or pagan religion has committed a crime. §4. A person who professes or teaches a doctrine explicitly forbidden by the High Pontiff has committed a crime. §5. A person who joins a group which plots against the Church incurs excommunication automatically. §6. A person who aids or gives shelter to an excommunicant has committed the crime of harboring. §7. A cleric who incites contempt for the Church among the faithful has committed a crime. §8. A human who professes a pagan faith despite knowledge of the Covenant of Purity has committed the crime of apostasy. §9. A person who violates a proclamation of anathematization has committed a crime. CHAPTER 3. CRIMES AGAINST ECCLESIASTICAL AUTHORITY §1. A person who uses physical force against the High Pontiff incurs excommunication automatically. §2. A person who uses excessive physical force against a pastor has committed a crime. §3. A person who initiates violence on holy grounds has committed a crime. §4. A person who unjustly prevents a pastor from exercising their authorities or celebrating sacraments has committed a crime. §5. A person who insults or threatens a cleric has committed a crime. §6. A person who sells a sacred place, sacred object, ecclesiastical office, or the use thereof, has committed a crime. §7. A person who disobeys the legitimate order of a superior has committed a crime. §8. A confessor who assigns forbidden terms of penance has committed a crime. §9. A person who lies in the course of an ecclesiastical trial has committed a crime. §10. A person who obstructs the justice of the Church has committed a crime. §11. A person who illegitimately attempts to enforce canon law has committed a crime. §12. A person who misuses ecclesiastical authority for the furtherance of personal interests has committed a crime. CHAPTER 4. CRIMES AGAINST TRUTH §1. A person who falsifies miracles or sacraments incurs excommunication automatically. §2. A person who celebrates a forbidden sacrament or sacred ceremony has committed a crime. §3. A person who claims ecclesiastical authorities or offices not due to them has committed a crime. §4. A Canonist who worships anyone but God, the Creator, has committed a crime. §5. A Canonist who posits an equal to or separate person within God has committed a crime. CHAPTER 5. CRIMES AGAINST THE COVENANTS §1. A person who breaches or attempts to bring about a breach of the Covenants of the Exalted has committed a crime. §2. The Covenant of Instruction was sworn by Ex. Horen, swearing all humanity to instruct others in virtue. It shall be a breach of this covenant if the person intends to inhibit the instruction of virtue in itself. §3. The Covenant of Purity was sworn by Ex. Owyn, swearing all humanity to purity in faith and blood. It shall be a breach of this covenant if a person intends to promote impurity of faith or blood among the Sons of Horen. §4. The Covenant of Sovereignty was sworn by Ex. Godfrey, swearing that the Throne of Man shall never be held by an elf, dwarf, orc, or mage. It shall be a breach of this covenant if such an individual takes the Throne of Man, or if one considers him to have done so legitimately. TITLE III. PENANCE §1. The purpose of penance is the demonstration of sincere regret for one’s sins and the acceptance of holy authority on the part of the penitent. §2. The form of penance is the completion by the penitent of terms established by a confessor. §3. Terms of penance shall not stray beyond those listed in the canon law, unless expressly provided for by the High Pontiff. §4. If there is a question of the justness of terms of penance, the confessor’s superior should be consulted. The superior may approve the given penance, or assign new ones. §5. No penance shall ever involve unholy or forbidden acts. §6. Penance should be proportional and salient to the nature of the penitent’s sins. §7. Terms of penance should be issued with the belief on the confessor’s part that they are realistically achievable. §8. Terms of penance are issued as a means of purification and the rectification of the spirit, not as a form of vengeance. §9. If it is necessary for the function of an ecclesiastical court, terms of penance may be established prior to the celebration of an ablution. CHAPTER 1. PRAYER AND STUDY §1. Prayer may be prescribed, in general, with any amount of specificity as to the nature, amount, or period of the prayer. §2. No confessor shall require prayer on behalf of himself. §3. Study may be prescribed, in general, or of specific subjects. CHAPTER 2. PUBLIC PIETY §1. Public piety may be prescribed, in general, or of a specific kind. §2. Public piety is not to be imposed for any transgression which is not already known to the public. CHAPTER 3. CHARITABLE ACTS §1. Charitable acts may be prescribed, in general, or of a specific kind or amount. §2. Charitable acts may consist of alms, labor, or any service to others. §3. Prescribed charitable acts should first benefit the least fortunate members of society. §4. Prescribed charitable acts should benefit Canonists before members of other faiths, unless it is salient to the penitent’s sins that the charity be to the benefit of non-Canonists. §5. Prescribed charitable acts should not in any way financially benefit the confessor, nor their office, friends, family, or colleagues. §6. Prescribed charitable acts should reflect the ability of the penitent to actually carry out the acts; that is, they should not be in amounts or acts they are not capable of realistically achieving. §7. In general, prayer and public piety should be preferred above charitable acts in the assignment of penance, unless particularly salient to the penitent’s sins. §8. Where a confessor intends to assign charitable acts, they should first inquire of the penitent what acts they would consider appropriate. The penitent is obliged to respond honestly. The confessor is obliged to take this information into account, but is not bound by it. TITLE IV. ECCLESIASTICAL PENALTIES §1.The purpose ecclesiastical penalty is the admonition of the subject and the provision of opportunity for their redemption. §2. Ecclesiastical penalties are issued only for violations of canon law. §3. Ecclesiastical penalties are issued only by the Church. CHAPTER 1. GENERAL PRESCRIPTIONS FOR ECCLESIASTICAL PENALTIES §1. Ecclesiastical penalties do not require the consent of the subject. §2. Ecclesiastical penalties are only issued for breaches of canon law. §3. Terms of penance are established when an ecclesiastical penalty is issued. §4. Once terms of penance are completed to the satisfaction of the appropriate authority, the accompanying ecclesastical penalty should be lifted. §5. Interdiction and excommunication are issued and lifted only with the approval of the High Pontiff. §6. If an ecclesiastical penalty is issued automatically by force of law, terms of penance should be issued by the appropriate authority when it becomes known. §7. Terms of penance may be withheld until the subject undergoes trial in an ecclesiastical court. §8. Annulment or dissolution of a sacrament is never issued as an ecclesiastical penalty. CHAPTER 2. PENANCE §1. Mandatory penance may be imposed as an ecclesiastical penalty, with terms decided by the appropriate authority. §2. Mandatory penance is the preferred ecclesiastical penalty. CHAPTER 3. PERSONAL INTERDICTION §1. The purpose of personal interdiction is to chasten the penitent into penance. §2. The form of personal interdiction is the temporary limitation of the penitent’s interaction with the Church. §3. An interdicted person shall not receive or participate in any sacrament except ablution. §4. An interdicted cleric is prohibited from celebrating sacraments except ablution. §5. An interdicted person shall not enter sacred places unless it is necessary for their penance or the fulfillment of their ecclesiastical duties. §6. An interdicted person is bound to complete the terms of their penance with all speed. §7. A person who knowingly remains under personal interdiction for more than four years automatically incurs excommunication, unless expressly provided for by the appropriate authority. CHAPTER 4. PROVINCIAL INTERDICTION §1. The purpose of provincial interdiction is to chasten the parishioners of an ecclesiastical province, and to spur them to action. §2. The form of provincial interdiction is the temporary prohibition of certain sacraments and practices within an ecclesiastical province. §3. Consecrations and ordinations are not celebrated in an interdicted province. §4. Ablutions are celebrated only for the purposes of baptism and anointing of the sick, with exceptions for yearly penance made during the month of Sun’s Smile §5. Matrimonies and all sacred ceremonies are always permitted in an interdicted province. §6. In all cases, the Church will not conduct events of celebration or merriment in the interdicted provinces. Sacraments and ceremonies should be austere, with no decoration or feasting. §7. Pastors providing spiritual care in an interdicted province should remind their parishioners of the causes of the interdiction and how it may be lifted. §8. A sacrament celebrated by a cleric which is forbidden for reasons of interdiction is valid only insofar as the celebrant was not aware of the interdiction at the time of celebration. §9. Interdiction is issued when the ruler or populace of an ecclesiastical province flagrantly and unrepentantly disregards virtue or ecclesiastical authority. CHAPTER 5. EXCOMMUNICATION §1. The purpose of excommunication is the recognition that one has rejected the truth of the Church. An excommunicated person is an excommunicant. §2. The form of excommunication is the severe restriction of the excommunicant’s interaction with the Church. §2. An excommunicant is forbidden from participation in any sacraments, sacred ceremonies, or celebrations within the church. §3. Any sacraments celebrated on an excommunicant are invalid ab initio, although sacraments already celebrated before the excommunication remain in place. §4. An excommunicant is forbidden from entering a church or holy site. §5. An excommunicant is not suitable for association or fraternity with the faithful, and they are engendered to shun and reject them except where there is extreme need. §6. An excommunicant remains subject to the canon law, though bound by all provisions according to their status. Provision of excommunication supersede all rights of the faithful. §7. Excommunication is not issued for mere presence in an ecclesiastical province. §8. According to those terms set forth in his excommunication, an excommunicant may be entitled to the service of a specific confessor, for the purposes of his reconciliation into the Church. CHAPTER 6. ANATHEMATIZATION §1. The purpose of anathematization is the protection of Canonists from sinful organizations, individuals, or doctrines. §2. The form of anathematization is a prohibition on Canonists from associating with, professing, or supporting the subject of anathema. §3. That which is anathema is judged to be contrary to the promotion of virtue. §4. Canonists residing in lands under the rule of one who has been pronounced anathema should make all efforts to overthrow them, or failing that, to flee their rule. TITLE V. FAMILY AND RACE §1. Determining the racial and familial descent of individuals is of paramount importance for the proper application of canon law. §2. A person is the race of their parents, if both are of the same race. §3. If a person is of mixed descent, they are the race comprising their primary descent, that which comprises the largest portion of their blood. §4. If a person is of equal parts descended from multiple races, and these races comprise the largest portion of their blood, the Church shall determine their race. §5. If a person’s parentage is unclear, the Church shall determine their descent according to the appropriate processes. §6. The Church shall endeavor, through the sacrament of marriage, to preserve racial purity and discourage admixture as much as possible. CHAPTER 1. MATRIMONY AND INHERITANCE §1. It is the prerogative of licit temporal authorities to determine matters of succession and inheritance, including even legitimate issue’s suitability to receive such inheritance. CHAPTER 2. GUARDIANSHIP §1. Guardianship is the responsibility to care for the interests and personal property of another. §2. Adults are considered their own guardian unless judged incompetent. §3. The guardian of a child or an incompetent is its parents, with priority given to the father. §4. An ecclesiastical court may assign a person another guardian if necessary for the promotion of virtue. §5. An ecclesiastical court may, if desired, defer to the rulings of a temporal authority in determining guardianship. CHAPTER 3. DESCENDANT RACES §1. Descendants are those descending from human, elvish, dwarvish, or orcish blood, or any admixture thereof. §2. Only descendants shall be suitable for matrimony. CHAPTER 4. NON-DESCENDANTS §1. Non-descendants are those persons possessing a demonstrable light of wisdom, which is sapience, but who by reason of magical or diabolical interference have obtained abnormal traits which set them apart from descendant races. §2. Non-descendant sapients, by virtue of possessing a light of wisdom, continue to receive the protection of the Church. §3. Non-descendant sapients are not suitable to receive or administer sacraments except ablution. §4. Reproduction by a Canonist non-descendant is forbidden. §5. Reproduction by a pagan non-descendant is discouraged by not punishable by ecclesiastical penalty. §6. Where an individual lived some of their life as a descendant, but was later affected by magicks so as to cause a question of race, their race shall be determined by the Church. CHAPTER 4. DETERMINING RACIAL STATUS §1. Where there is a question of a person’s race, it should be determined by an ecclesiastical court. §2. The factors taken into account shall be the person’s lineage, appearance, cultural practices, residence, and the testimony of experts. §3. An ecclesiastical court may, if desired, defer to the rulings of a temporal authority in determining racial status. CHAPTER 5. NATURAL MARRIAGE §1. A natural marriage is one contracted between pagans who, having no sacramental access through the priesthood, make their own provisions according to the natural law that pre-existed the revelation of the Virtue. §2. A natural marriage is contracted when two unmarried pagans, meeting the requirements for racial purity and monogamy, profess that they are married by whatever ceremonies or prescriptions are familiar to them. §3. If one spouse in a natural marriage should be baptized, it is permitted that the couple remain married; however it is desirable that the Canonist spouse should seek his partner’s conversion. §4. If persons in a natural marriage should both convert to Canonism, their union should be sanctified in a sacramental marriage as soon as possible. §5. Children of a natural marriage in which one spouse converts to Canonism should be raised as Canonists. TITLE VI. MAGIC §1. Magic is the supernatural manipulation of the world, or the use of voidal properties, including the use of aengulic or druidic powers. §2. Miracles, being God’s intervention in the world either directly or through intercessors, are not magic. §3. Magic is tolerated where it does not inhibit virtue nor promote sin. §4. Magic is forbidden to Canonists where it involves worship of any being, or obedience to a creed that has a cause contrary to virtue. §5. Practitioners of magic are to be particularly careful in their observance of Canonism, referring frequently to a confessor for examination of sin. CHAPTER 1. ANGELIC VENERATION AND INTERCESSION §1. The veneration of angels is permissible for the sake of spiritual edification. §2. Veneration that creates a magical tether between the venerator and the venerated is always forbidden. CHAPTER 2. MORTALITY AND JUDGEMENT §1. Those who die are typically judged immediately, and enter either the Seven Skies or the Void, as appropriate. §2. It is possible but not desirable that one should die, but his spirit yet lingers in the world of the living. §3. It is possible but not desirable that one whose spirit lingers a short time after his death may yet be returned to life. §4. It is forbidden that one who has obtained the clerical state should be returned to life by magic. §5. It is forbidden that one who has been coronated as a Canonist prince should be returned to life by magic. CHAPTER 3. SPIRITUAL APPARITIONS §1. Spiritual apparitions are appearances of the dead in the land of the living, particularly as ghosts or visions. §2. Because they may be either an intercessory apparition by one who has entered the Seven Skies, or a infernal haunting by the iniquitous dead, it is necessary that spiritual apparitions be judged for righteousness. §3. An intercessory apparition will not give general revelation, this being reserved to the prophets, but he may give particular revelations, concerning the lives, immediate circumstances, or Virtue of those he addresses. §4. An intercessory apparition will not linger in the land of the living beyond the time necessary to achieve his virtuous goal, as he will be innately eager to return to his home in the Seven Skies. §5. An infernal haunting will seek to imitate the living, residing amongst them and controlling them. CHAPTER 4. FORBIDDEN MAGICKS §1. All magicks deriving from a sinful source, and those requiring or promoting sin by their nature, are forbidden. §2. Magic used in the reanimation of the dead, the binding of spirits, or other interference with the natural barrier between life and death is always forbidden. §3. Magic having the effect of impeding the free will, corrupting the mind, or directly influencing the soul of sapients is always forbidden. §4. Magic involving corrupt practices such as blasphemy, occultism, necromancy, devilry, or idolatry is always forbidden. §5. Magic which achieves enduring and unnatural physical transformation in sapients is always forbidden. CHAPTER 5. ALCHEMY AND NATURAL PHILOSOPHY §1. The manipulation of natural or preternatural properties by certain processes, called alchemy or natural philosophy, is permissible. §2. All canon law that applies to the practice of magic applies similarly to the practice of alchemy. BOOK VI. THE PRESERVING FUNCTION OF THE CHURCH TITLE I. PROMULGATION OF CANON LAW §1. A canon law is promulgated when it is approved by the appropriate authority and made available to its subjects. TITLE II. ECCLESIASTICAL DECREES §1. Ecclesiastical decrees are promulgations of rulings and canon laws by pastors. §2. Ecclesiastical decrees are binding for all whom they are issued. §3. An ecclesiastical decree is not required for the conferral or revocation of an ecclesiastical office to take effect. Such actions take effect as soon as they are made clear to concerned parties. §4. An ecclesiastical decree in which its issuer defects from the church is invalid in its entirety. §5. Sections of an ecclesiastical decree which include some defect of truth or authority are automatically invalidated without affecting other sections. CHAPTER 1. GOLDEN BULLS §1. Golden bulls are issued periodically by the High Pontiff, documenting and promulgating changes within the Church. §2. Golden bulls are named and numbered after the city whence they were issued. §3. Changes in canon law, if at all possible, should be included in a Golden Bull. §4. Golden bulls should, if possible, be presented to the Curia for consideration before they are promulgated. §5. Each Golden Bull should contain a roster of every cardinal, curate, nuncio, and pastor within the Church at the time it is issued. CHAPTER 2. PONTIFICAL LETTERS §1. Pontifical letters are issued as necessary by the High Pontiff, documenting and promulgating the occurrence, annulment, or dissolution of sacraments; the conferral or revocation of offices and dignities; the levying of ecclesiastical penalties; the announcement of sacred times or places; the rulings of ecclesiastical courts; or any other execution of the High Pontiff’s authorities, where it is not expedient that they be included in a Golden Bull. CHAPTER 3. MINOR BULLS §1. Minor bulls are issued by pastors of ecclesiastical provinces for documentation and promulgation of the following: Establishment of subsidiary organizations of the Church in the province Changes to ecclesiastical offices within the province Establishing a diocesan college for the nomination of the province’s pastor Updating residents of the province on the faith’s progress or status Announce significant events or occasions within the province §2. Minor bulls may not contravene or usurp the authority of superiors or the Church. CHAPTER 4. RULINGS OF ECCLESIASTICAL COURTS §1. A ruling of an ecclesiastical court is issued by the judge of the trial. §2. Rulings of ecclesiastical courts should be made available to all parties to the trial and to the judge’s superior. TITLE III. TEMPORAL AUTHORITIES §1. Temporal authorities are those having worldly authority, in contrast to the sole spiritual authority of the Church. §2. There is no spiritual authority outside the Church, as appointed by God. CHAPTER 1. RECOGNITION OF TEMPORAL OF AUTHORITIES §1. Temporal authorities may have the quality of licity, which spiritually obliges Canonists to obey their orders. §2. Temporal authorities lacking licity are illicit, that is, having no just or virtuous claim to the exercise of their power. §3. The faithful are not spiritually obliged to obey illicit temporal authorities. §4. Temporal authorities are assumed to be licit unless expressly provided. §5. Only the High Pontiff shall rule on the licity of temporal authorities. §6. Generally, licit temporal authorities are in keeping with the Church’s understanding of the proper order of the world, serving no purpose to hinder its work. §7. Lack of virtue on the part of a temporal authority does not automatically rule them illicit. Ex. Owyn served faithfully in the court of King Harren, despite the latter’s wickedness. §8. Accreditation of an ambassador of the Church to a temporal authority shall not necessarily imply licity on that temporal authority’s part. §9. Particular acts, offices, laws, or individuals may be declared illicit without affecting the licity of those others which produce or support them. §10. It is desirable for the promotion of harmony between the crown and the laurel that the High Pontiff is tolerant in his judgements of temporal authorities. CHAPTER 2. INTERACTION WITH TEMPORAL AUTHORITIES §1. The Church shall strive to maintain harmony between the crown and the laurel, which are the temporal and the spiritual, this being the command of Ex. Sigismund. §2. No temporal authority shall govern or punish the proper application of canon law. §3. No spiritual authority shall govern or punish the licit application of temporal authority. CHAPTER 3. CANONIST PRINCES §1. The purpose of a Canonist prince is to rule virtuously in keeping with the Canonist faith, for the good of his subjects. §2. The form of a Canonist prince is the Canonist ruler of a realm possessing sovereignty, or a Canonist ruler owing fealty directly to such a prince. §3. A Canonist prince is never obliged to accept the rule of a pagan. §4. A Canonist prince must acknowledge the spiritual authority of the Church in its entirety. §5. A Canonist prince must, upon assuming his office, receive coronation or investiture into it through a valid sacrament of consecration authorized by the High Pontiff. If this is not possible, he assumes office normally, but is obliged to speedily obtain an appropriate coronation or investiture. §6. A Canonist prince is entitled and obliged to receive pastors into their lands for the spiritual care of the faithful. §7. A Canonist prince is obliged to make all efforts to provide for the authorities of the Church and the application of canon law in their realm. It is desirable that temporal authorities should provide appropriate justice such that ecclesiastical courts are infrequently required. §8. A Canonist prince has no authority to prohibit a lawfully appointed pastor from the appropriate exercise of his office. Nevertheless, it is desirable that the pastor of a realm be kept in harmony with its prince, for the better care of the faithful. §9. A Canonist prince has no power to assign ecclesiastical offices by virtue of his temporal authority. §10. An excommunicant prince incurs provincial interdiction upon his realm automatically. This interdiction is lifted automatically should he leave office or if his excommunication is lifted. §11. An excommunicant prince who remains in this status for four consecutive years automatically becomes illicit, unless expressly provided for by the High Pontiff. Additionally, Canonists are obliged to make all virtuous efforts to reconvert him, or failing that, to overthrow him. CHAPTER 4. THE HOLY ORENIAN EMPIRE §1. The purpose of the Holy Orenian Empire is the continuation of the aforementioned realm first established by Ex. Godfrey. §2. The form of the Holy Orenian Empire is a single state recognized as such by the High Pontiff, meeting all necessary requirements. §3. The Holy Orenian Emperor shall be ruled by a Canonist prince who is the Holy Orenian Emperor. This prince shall be human, and not a mage. §4. The Holy Orenian Emperor is the temporal complement of the High Pontiff’s spiritual authority, and they shall endeavor to maintain harmony between their authorities as such. §5. The High Pontiff will endeavor to seek political unity among humanity for the promotion of virtue, using all diplomatic means. It is not so desirable that the Holy Orenian Empire be established that war should be waged for this sole purpose. §6. No authority shall ever bind or govern the Holy Orenian Emperor, except the High Pontiff who binds and governs all men. §7. The Church shall endeavor to remain in harmony with the Holy Orenian Empire, accepting and promoting the scope of its temporal authority, without harming the promotion of virtue. §8. Generally, the High Pontiff should assume that the extant Holy Orenian Empire is licit, unless there be grave and flagrant evidence to the contrary. §9. Canonist princes are not necessarily obliged by their faith to owe fealty to the Holy Orenian Emperor, though it is desirable that they do so. §10. A person who claims the office of Holy Orenian Emperor without the approval of the High Pontiff incurs excommunication automatically, as do all who assist him. §11. The Holy Orenian Emperor must be crowned by the High Pontiff himself if possible. Otherwise, only one acting on the High Pontiff’s express, written, and public permission may do so. §12. None shall claim the title of Emperor except the Holy Orenian Emperor, nor shall any state claim the title of Empire unless he be its ruler. §13. It is the spiritual obligation of all Canonists to hinder and overthrow an illicit claimant to the office of Holy Orenian Emperor, this being an office consecrated to special purpose by Ex. Godfrey. §14. Only the High Pontiff may rule on the licity of the Holy Orenian Empire or its Emperor. CHAPTER 5. JUST WAR §1. The purpose of war is the promotion of virtuous living through the exercise of just and necessary violence by one state against another. §2. The form of war is a declared conflict between states, with causes and goals stated by at least one party. §3. Canonist princes are obliged to wage war only for the purposes of self-defense or the promotion of virtue. §4. War is a function of temporal authority and is to be conducted as such. §5. It is for the High Pontiff to declare a temporal authority’s causes and goals of a war to be just or unjust. §6. The faithful are not obliged to participate in an unjust war. §7. It is forbidden for a Canonist prince to seek the aid of apostates, heretics, or schismatics in war. §8. It is forbidden for a Canonist prince to be the first to seek the aid of pagan allies in a war against another Canonist prince. §9. It is permitted for pagan subjects of a Canonist prince to participate in their ruler’s war, provided they owe full fealty to the prince. §10. War is to be waged as a last resort, when there is no peaceable option for the promotion of virtue. §11. Canonist princes are always required to wage war against an excommunicant prince if he remains in that status for four years, unless expressly provided for by the High Pontiff. They are required to continue until his excommunication is lifted or he is removed from office. §12. It is desirable that Canonist princes should resolve violent conflicts with as few casualties as possible, assaulting such targets as are absolutely necessary for a speedy and virtuous peace. Thus it is desirable that war be prevented through the use of personal combat, or small, limited combats among appointed representatives. §13. The High Pontiff will endeavor to mediate diplomatic proceedings and personal combats between Canonist princes at war, seeking neutrality and fairness in his judgements. §14. If mediation is impossible or inexpedient, and no party to the war is significantly more righteous in their conduct, the war should be allowed to reach its natural outcome. It is not desirable that the High Pontiff should unnaturally prolong a conflict by favoring a certain side. §15. Prisoners of war are to be treated humanely, preserving appropriate dignity and care for them if at all possible. §16. Prisoners of war are entitled to receive spiritual care from a cleric. CHAPTER 6. TITHES §1. The Church may request tithes, in general, or of specific kinds at specific periods, from the temporal authorities of realms coterminous with ecclesiastical provinces. §2. It is desirable, but never mandatory, that a temporal authority should pay tithes. §3. Ecclesiastical penalty shall never be issued for failure to pay tithes. §4. A Canonist prince’s counsel in the nomination of a pastor may be denied for failure to pay tithes. §5. The Church shall endeavor to levy only those tithes which are financially appropriate to a realm. §5. Tithes are to be used only for the legitimate purposes of the Church, favoring activity in the ecclesiastical province in which they were collected. §6. The receipt and expenditure of tithes should be recorded diligently and reported to the collecting pastor’s superior. The Church shall endeavor to make these available to the appropriate temporal authorities. CHAPTER 7. ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY §1. The purpose of an ecclesiastical official with temporal authority is the licit application of such authority to promote virtuous living, and to advance the Church’s interests in temporal matters. §2. The form of an ecclesiastical official with temporal authority is a cleric, monastic, or official of the church who also possesses licit temporal authority. §3. An ecclesiastical official may derive temporal authority from the worldly holdings of the Church, or from concurrent office within a separate temporal authority. §4. An ecclesiastical official shall not hold temporal authority which inhibits the exercise of his duties within the Church. §5. An ecclesiastical official shall not swear oaths of service which would prevent him from obeying his ecclesiastical superiors or the Church. §6. An ecclesiastical official shall not use his authorities within the Church to further the temporal or personal interests of himself or his friends, family, or allies. §7. An ecclesiastical official shall not use his temporal authorities to influence or inhibit the proper execution of processes within the Church. §8. An ecclesiastical official shall not serve as the ruler of a state, unless such a state is a holy land under the control of the Church. §9. An ecclesiastical official engaging in politics in a temporal role may not state or imply, by his words or actions, that disagreement with him in those matters in itself constitutes laxity in faith or opposition to the Church. §10. An eccleisastical official with temporal authority shall take a confessor who does not fall under the jurisdiction of his temporal authority. §11. Ecclesiastical officials shall always make clear to all the distinction between his temporal and spiritual authorities. §12. An ecclesiastical official’s superior may require his resignation from certain temporal positions if it is necessary for the promotion of virtuous living. §13. An ecclesiastical official will obtain the approval of his superior before accepting any position of temporal authority. BOOK VII. PROCESSES FOR TRIAL §1. The object of the trial is for the declaration of juridic facts and the imposition of penalties for transgressions of the faith. §2. The Church is to adjudicate all matters spiritual, breaches of canon law, and matters in which there is question of sin or the imposition of ecclesiastical penalties. §3. All proceedings of a trial must be recorded and made available to the judge’s superior. §4. The High Pontiff is judged by no one but God. §5. If a temporal authority is already in the process of prosecuting, or has prosecuted, an individual for the same act of which they are accused in ecclesiastical court, the judge may determine this sufficient for the execution of the Church’s justice and forego ecclesiastical trial. §6. A judge is never obliged to forego an ecclesiastical trial because of the workings of a temporal authority, unless expressly provided for by the High Pontiff. TITLE I. THE JUDGE §1. The judge of the first instance, unless the respondent is a cleric, is the pastor of the ecclesastical province in which the alleged breach of canon law occured. §2. If the respondent is a cleric, the judge should be his superior. §3. In any trial, the judge may appoint accessors, including laymen, to consult him on legal and procedural matters. §4. If necessary, a judge may delegate a case to a committee of other pastors. §5. The judge of the second instance, unless the respondent is a cleric, should be a cardinal who has obtained the clerical state. §6. If the respondent is a cleric, the judge of the second instance should be the High Pontiff. §7. If a Canonist prince is the petitioner or respondent in a trial, the judge should be the High Pontiff. §8. If necessary, the High Pontiff may assign another judge to a trial, generally the Auditor of the Tribunal. TITLE II. PARTIES §1. Anyone, baptized or not, may bring a case to trial. §2. The parties to a trial are the petitioner, respondent, advocates, witnesses, and experts. CHAPTER 1. PETITIONER §1. The petitioner is the individual who accuses the respondent of a breach of canon law, also called the plaintiff. CHAPTER 2. RESPONDENT §1. The respondent is the individual accused of a breach of canon law, also called the defendant. CHAPTER 3. ADVOCATES §1. It shall be the choice of the petitioner and the respondent to appoint an advocate to represent them in the trial. §2. An advocate must be appointed for penal trials. §3. It is possible for the judge to suspend an advocate, or remove them from their office entirely. §4. If a party is unwilling or unable to appoint an advocate when one is required, the judge shall appoint an appropriate advocate for them. §5. An incompetent must always have an advocate. CHAPTER 4. WITNESSES §1. A witness is one who presents testimony to the ecclesiastical court regarding the facts of the matter at hand, or the character of other parties. CHAPTER 5. EXPERTS §1. An expert is one who presents testimony to the ecclesiastical court regarding the subject of the trial. TITLE III. THE PENAL PROCESS CHAPTER 1. PRELIMINARY INVESTIGATIONS §1. It is the duty of a cleric to inquire personally should he believe a breach of canon law has occurred. §2. Those investigating must be careful as to not taint the reputation of the 1faithful. §3. The cleric must consult with two judges as to whether the matter requires the attention of an ecclesiastical court. §4. It is the duty of the cleric to inform a judge if he fears that a sin or breach of canon law will occur. CHAPTER 2. DEVELOPMENT §1. If a matter is to be brought to ecclesiastical court, the investigating cleric is to inform the accused, as to give them opportunity to prepare for their defense. §2. The judge is to issue a decree calling the person to trial, setting forth the reasons of law in explicit and simple terms that do not presume the accused’s innocence or guilt. §3. The accused may be prevented from attending sacraments or sacred ceremonies for the duration of the process if it is necessary for the preservation of virtue. §4. The accused is never bound to confess guilt. CHAPTER 3. TRIAL §1. The judge of the trial shall determine its place and time, making all effort to ensure it is suitable to the petitioner and the respondent first, then the advocates, and then the experts. §2. The trial should continue for such a time as is appropriate that all relevant testimony be delivered in a timely manner, and that deliberations should occur speedily. CHAPTER 4. RULING AND SENTENCING §1. The judge, after due consideration, shall rule on the respondent’s innocence or guilt for each accused breach of canon law. §2. The judge shall sentence the accused only to ecclesiastical penalties as are just and appropriate for each crime. §3. The judge shall consider, but not be bound by, precedent established in similar cases. CHAPTER 5. APPEAL §1. If there is a question of the justness of a trial or an appeal, appeal should be made to the judge’s superior. CHAPTER 6. REDRESS §1. Aggrieved parties, if extent, may receive remedy as part of the sentencing, in order to repair damages caused. §2. The judge further adjudicates any redress and resolution to the case, including punishment. BOOK VIII. LEXICON ATHEIST - One who denies the existence of God. APOSTATE - A Canonist who has renounced his faith, or a human who rejects Canonism. CANONIST - One who has received the sacrament of ablution as a baptism. HERETIC - One who worships the God of the Holy Scrolls but accepts false doctrines regarding Him or His faith. All who worship the Creator exclusively but do not adhere to the dogma of the Church are heretics. PAGAN - One who does not follow the Canonist faith, claiming to practice another. Also called a heathen. It is forbidden for a human to be a pagan, but other races are permitted to practice their faith provided they do not proselytise humans. SCHISMATIC - One who worships God and recognizes the Holy Scrolls, but does not submit to the authority of the Church.

The High Pontiff, severely diminished, presides over the Council of Providence. Upon receiving the vote tally from Secretariat Anabel, he states "10 to 2, the ayes have it. The new edition of the Codex Iurius Canonici Danielus Pontifex is adopted. You are dismissed, brothers. Go in grace."

James II, of increasingly ill health as the months have passed, calls for silence as the debate between Fr. Pius and Fr. Goren calms down. "Thank you both, venerable clerics. Using your arguments, I have determined that the canon law will continue to require that confession is only accepted by laymen when there is grave need. Let us now move for a final vote of all priests present, to adopt the document in its entirety. Simply indicate aye or nay, with any final comments, to Sister Anabel." The High Pontiff's nephew and nurse, Theon, indicates to the Secretariat that she may begin tallying the votes. ((CANON LAW DOCUMENT))

James II orders a requiem mass at the Council of Providence, saying “Her Imperial Majesty was braver in battle than any man, and as noble of spirit as the prophets.” That evening he regales his nephew with the tale of her valorous defense at the Battle of Korvassa.

50 on the Holy Scrolls because I am a virtuoso of religion

James II thanks Cardinals St. Julia and Reinmar for their contribution. He then addresses the scribes, directing them to amend the working copy of the canon law accordingly: At the age of twelve, children attain the age of reason, whereby they have limited moral culpability and may become acolytes; At the age of sixteen, individuals attain the age of majority, whereby they are fully competent adults and eligible for the priesthood; Confession is to be taken only by clerics except when there is grave need. These amendments are proclaimed, and the High Pontiff requests those gathered pray for the health of Fr. Pius. During a recess, he dictates a letter to his ailing friend.

((Only priests, monastics, monsignors, and holy knights are permitted into the council chambers of the Basilica. All others, please do not post in this thread.)) [!] Letters bearing the pontifical coat of arms are delivered to the priesthood, inviting them to an ecumenical council at the Basilica of the Ascent of Ex. Godfrey in Providence, for the purpose of revising the canon law. THE COUNCIL OF PROVIDENCE, 1799 The Council of Providence manifests first as a slow trickle of parish priests and hermit monks from near the capital, and then as waves of successively larger and grander entourages: the courts of bishops, archbishops, and cardinals, and finally the armed procession of the Knight-Regent. The City of Providence and the Basilica of the Ascent, each unrivaled in size and glory compared to their predecessors, easily accommodate this brief uptick in population. The attendees are greeted at the doors of the Basilica by the azure-clad knights of the Palatine Guard, who usher them to guest chambers. They are given leave to explore the city and confer with their colleagues, until such a time the High Pontiff should call them to order. Among the more provincial clergy, there are whispers that this cathedral is so large that she could swallow whole the old Basilica of the Final Revelation in Helena. After some weeks of waiting, it is finally judged that the Council has reached a good quorum of clergymen, and they are called to order. The grandees are ushered to a great council room in the Basilica, and murmur in hushed tones. Now, High Pontiff James II makes a public appearance for the first time since the coronation of King Josef of Haense. He is wheelchair-bound and almost entirely paralyzed--his nephew Theon appears to have taken the role of his attendant, wheeling him into the room. Despite his disability, the venerable Pontiff remains capable of speech. He addresses them: "Brothers and sisters, Thanks be to God that all of you have made your journeys here safely. I ask of you first that you not be too concerned by my disability, rumors of which may have reached you since our last encounter. I am in as good health as the Lord allows, and so I must decline any offers of treatment you might have. Please instead direct them to the poorer folk of this city, who are in greater need than I. I have called you here today to see to the revision of the Canon Law of Daniel VI, which has served its purpose nobly, but become a little outdated. I and my predecessors have promulgated many bulls--about fifteen, I estimate--and a number of writs, minor bulls, encyclicals, and so forth since good Pontiff Daniel VI's reign. I have made it my duty in occupying this office to amend his canon law to include the aforementioned and many other legal rulings and traditions which have gone unrecorded until now. At each of your tables, there is a manuscript of this revision. It is my hope that we should review its contents and, after a few months of discussion, adopt it as binding by majority vote. Of course, only the ordained may vote on this matter, but all attendants are invited to share their wisdom. For now, I invite you to review the document and offer what commentary you may have. If you see no impediment to adopting the entire document without further revision, please indicate so. Let us now pray that almighty God will guide our hand in this council, for the better instruction of Virtue." The High Pontiff then invites the attendees to speak. ((CANON LAW DOCUMENT))

To Otho, We thank you for your dedication to doctrinal orthodoxy and for informing us of this matter, which was absent from Laurence Cardinal Albarosa’s otherwise comprehensive report; perhaps in the delegation’s excitement to encounter these lost Canonists, they did not fully apprehend the heretical teachings you describe. Acting on your advice, we have notified the Synod and ordered that the appropriate authorities examine Adelio for heterodoxy, and if he is truly in unrepentant error, that he be tried for heresy. Deo Gratias, James II

HIS HOLINESS JAMES II, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD places his seal of imprimatur on the document.

Dissolution of Matrimony for Adrian Helvets and Charlotte Rosamund Pruvia-Albarosa We find, upon the sworn affidavit of Adrian Helvets and Charlotte Rosamund Pruvia-Albarosa, that their union has entered into such marital disharmony that it has escalated to flagrant infidelity and reckless endangerment, consequently making its repair impossible. Therefore, at the humble petition of each, we invoke the authority of the Exalted and dissolve their marital bond. Each will be free to marry within the Canonist faith, after receiving approval of the High Pontiff in future unions. We enjoin both parties to seek penance for their sins, legal redress where appropriate, and to express more diligent care in selecting a future partner. In Nomine Dei et Horenum, High Pontiff James II

Pontifical Writ of Legitimation for Riya Stateira and Yvette Annelise We find, upon the sworn affidavit of Safiye Stateira Basrid, that she has birthed two daughters by the late Henry d’Emyth II, outside of the bonds of matrimony. We further find that Lady Safiye has, since the birth of her youngest, raised the children in the Canonist faith, baptizing and catechizing them appropriately. After the solemn renunciation of her sins, we have received Lady Safiye’s petition that her daughters be legitimated and freed of the stain of bastardy. We have also received documentary evidence that Henry d’Emyth desired the legitimation of these children, but was unable to petition it before his death. In our reign we have previously declined to issue writs of legitimation. This is because, in recent times, the legitimacy and filiation of a parishioner are not typically relevant to their spiritual welfare or their standing in the Church. However, we have determined the circumstances of this case to be exceptional: Riya and Yvette’s legitimacy will determine Safiye’s ability to provide them with housing, and her parental access to her children by Peter Maximilian. We must nevertheless acknowledge the exclusive authority the Imperial Crown has claimed over peerage, succession, and inheritance. Accordingly we exercise the power of the High Pontificate to legitimize, but in a limited capacity. We hereby proclaim Riya Stateira and Yvette Annelise as the legitimate children of Safiye Stateira Basrid and Henry d’Emyth II. At the petition of Jahan Basrid, Count of Susa, we accord the children their mother’s surname. We do not, however, accord them the right to inherit--in these matters, we continue to respect the Imperial Crown’s claim to exclusive authority. We enjoin Lady Safiye to continue along the virtuous path God has set before her. In Nomine Dei et Horenum, High Pontiff James II

James II pores over Fr. Pius' latest work, finding it a welcome reprieve from self-indulgently contemplating his own sins. He resumes his daily routine and begins to draft a homily to soothe Providence, after the recent rash of violent assaults.

Please dont be Slytherin, please dont be slytherin

James II continues to light a candle in vigil for his passed friend Vaeri, newly aware of two things: a grandson had been named for him, and Vaeri's own daughter had slain her. He feels hatred in his heart, then weeps. Mariana DuBois had become Vaeri at his urging--and her children had repaid her with hate and murder. Could this all have been averted, if he had not interfered? Perhaps some secrets were meant to be kept. Yet this is a hard thing to believe, for a man who had dedicated himself to a righteous (and somewhat inflexible) religion. He once again looks forward guiltly to his death, when either in the Skies or the Void, he would be free of such moral conundrums.

FIRST GOLDEN BULL OF PROVIDENCE The 15th of Tobias’ Bounty, 1796 HIS HOLINESS JAMES II, by the Grace of God, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD does decree… TABLE OF CONTENTS SECTION I - EXHORTATION: UBI BENE, IBI PATRIA “WHERE IT IS WELL, THERE IS HOME” SECTION II - DIOCESAN RECONSTRUCTION SECTION III - CURIA APPOINTMENTS SECTION IV - SYNOD APPOINTMENTS SECTION V - PONTIFICAL LEGATES SECTION VI - CAUSES FOR VENERATION SECTION VII - BEATIFICATION SECTION VIII - CANONIZATION SECTION IX - CURIAL DICASTERIES SECTION I - EXHORTATION: UBI BENE, IBI PATRIA “WHERE IT IS WELL, THERE IS HOME” Dearly beloved, where it is well, there is home. Because this is so, we reach our new home in Almaris, where we shall once again be well. As the Gospel says, “GOD promises refuge in all times, that the sons of His Sons should never bow before Iblees again.” Though we fought valiantly against the Inferi invasion, and though we failed in our venture to protect Arcas, the Lord nevertheless promises our success: we have once again slipped through the fingers of the wicked, and the line of Horen yet lives. DEO GRATIAS, High Pontiff James II SECTION II - DIOCESAN RECONSTRUCTION We, the High Pontiff, do affirm the following dioceses and reappoint their shepherds accordingly: ARCHDIOCESE OF GODVINUS - Encompassing the Holy Orenian Empire and all lands south, east, and west of it, excepting the Prince-Archbishopric of Albarosa, with its ecclesiastical seat in the Basilica of the Ascent of Ex. Godfrey in the City of Providence. To be shepherded by His Eminence, Manfried Cardinal St. Julia (_GoldWolf_) in his capacity as Archbishop of Godvinus. DIOCESE OF PROVIDENCE - Encompassing the City of Providence, the Municipality of New Esbec, and the Municipality of Dobrov. To be shepherded by His Eminence, Manfried Cardinal St. Julia in his capacity as Archbishop Metropolitan of Providence, with the assistance of His Grace, Bishop Bram (Hallowmas) as his coadjutor. DIOCESE OF SUTICA - Encompassing the City of Sutica and surrounding countryside. To be shepherded by His Eminence, Amadeus Cardinal Sutica (_Caranthir) in his capacity as Bishop of Sutica. PRINCE-ARCHBISHOPRIC OF ALBAROSA - Encompassing the Municipality of Redenford and surrounding countryside. To be shepherded by His Eminence, Laurence Cardinal Albarosa (Draeris) in his capacity as Prince-Archbishop of Albarosa. ARCHDIOCESE OF JORENUS - Encompassing the Kingdom of Hanseti-Ruska and all lands north, east, and west of it, with its ecclesiastical seat in the Cathedral of St. Heinrik in the City of Karosgrad. To be shepherded by His Eminence, Alfred Cardinal Jorenus (Froschli) in his capacity as Archbishop of Jorenus. DIOCESE OF PETROVIC - Encompassing all the lands of the Kingdom of Hanseti-Ruska. To be shepherded by His Grace, Bishop Benedict in his capacity as Bishop of Petrovic (Piov). DIOCESE OF NORTHMARCH - Encompassing all the lands of the Kingdom of Norland. To be shepherded by His Eminence, Cyril Cardinal St. Publius in his capacity as Bishop of Northmarch (Publius). SECTION III - CURIA APPOINTMENTS We, the High Pontificate, do receive and affirm the following members to the Curia: VICE-CHANCELLOR - HIS EMINENCE, Amadeus Cardinal Sutica AUDITOR OF THE TRIBUNAL – HIS EMINENCE, Alfred Cardinal Jorenus PRELATE OF THE PRIESTHOOD – HIS EMINENCE, Manfried Cardinal St. Julia PONTIFICAL CHAMBERLAIN - HIS EMINENCE, Cyril Cardinal St. Publius SECRETARIAT OF HIS HOLINESS - HER EXCELLENCY, Sister Anabel Vladimirovna REGENT OF THE HOLY PALATINATE - THE REVEREND MONSIGNOR, Johan Lay-Cardinal Aquila GRANDMASTER OF THE PALATINE GUARD ORDER - THE RIGHT HONORABLE, Leonid Amador MONSIGNOR - THE REVEREND MONSIGNOR, Everard Sheffield MONSIGNOR - THE REVEREND MONSIGNOR, John Everard Pruvia MONSIGNOR - THE REVEREND MONSIGNOR, Simon Basrid MONSIGNOR - THE REVEREND MONSIGNOR, Philip Augustus Novellen SECTION IV - SYNOD APPOINTMENTS We, the High Pontificate, receive and affirm the following members to the Holy Synod: HIS EMINENCE, AILRED CARDINAL REINMAR HIS EMINENCE, ALFRED CARDINAL JORENUS HIS EMINENCE, AMADEUS CARDINAL SUTICA HIS EMINENCE, CYRIL CARDINAL ST. PUBLIUS HIS EMINENCE, JOHAN LAY-CARDINAL AQUILA HIS EMINENCE, LAURENCE CARDINAL ALBAROSA HIS EMINENCE, MANFRIED CARDINAL ST. JULIA SECTION V - PONTIFICAL LEGATES We, the High Pontificate, on the recommendation of Vice-Chancellor Amaedeus Cardinal Sutica, do receive and affirm the following appointments to the office of pontifical legate to the following courts: PONTIFICAL LEGATE TO THE HOLY ORENIAN EMPIRE - Manfried Cardinal St. Julia PONTIFICAL LEGATE TO THE KINGDOM OF HANSETI-RUSKA - Ailred Cardinal Reinmar PONTIFICAL LEGATE TO THE KINGDOM OF NORLAND - Cyril Cardinal St. Publius PONTIFICAL LEGATE TO THE KINGDOM OF SUTICA - Amadeus Cardinal Sutica SECTION VI - CAUSES FOR VENERATION We, the High Pontiff, do make the following suitable for veneration by the faithful: V. Jasper Sarkozy was perhaps the oldest and most credentialed man to serve in the Holy Synod. In his youth he was the victim of three broken betrothals, and took this as an omen that he was called to celibacy. He became the Church’s chief archivist by 19, authoring the Legenda Sanctorum, a compilation of biographical information on every saint. His journal of legal trivia was the basis for the Codex Iuris Canonici Danielus Pontifex, which was the foundation of canon law for a century to come. He later served as Secretary of Civil Affairs, a Supreme Court Justice, a cardinal to three High Pontiffs, and the Pontifical Chamberlain, and authored The Book of the Pontificate, The Theology of Bl. High Pontiff Siegmund I, and The Imperial Legal Encyclopedia. V. Jasper spent his life as a patron of the common folk, making knowledge and legal defense available to them, and devoting his personal funds to the acquiry of saintly relics into the Church reliquary. SECTION VII - BEATIFICATION We, the High Pontiff, on the approval of the Synod, do beatify the following, making them suitable for veneration by the faithful: Bl. High Pontiff Lucien V dedicated his life to Canonism, becoming a deacon as a boy and serving the Church through his appointment as a cardinal under Bl. High Pontiff Owyn II. After his predecessor’s murder, Alexander Gray was elected High Pontiff and was fifth to adopt the name Lucien. He worked steadfastly to heal the religious rifts terrorizing the Church and the realm. Lucien V formed the Canonist League, uniting the faithful against a schism backed by Staunton claimants. While facing this threat, he mentored Caius I and instructed him in the Catechism, eventually converting him and ending the Owynist Schism. Miracle: A woman afflicted with cataracts was unable to catechize her son, and prayed to Bl. Lucien V for intercession. That evening, she found her vision was cleared and she could read the Catechism unaided. Bl. Fyodor Carrion was the eldest of the sons of Ex. Sigismund. The Lord gave the boy humility early in life, for Bl. Fyodor was born with a clubfoot, much to his father’s displeasure. The Prophet was wise, however, and found that Fyodor’s impairment and his gentle disposition would make him ill-suited for rulership; he was given the finest education in stewardship and the arts instead. By this, he created a renowned harvest system and healed the ruinous lands of the Kaedreni wastes. In the end of his life, he traveled to the Isle of Rhen, assisting in the construction of the great Cathedral of the Magian Flame. Miracle: A frustrated architect who failed to accomplish the task of constructing a new cathedral prayed for Bl. Fyodor’s intercession. At that moment, a blueprint to his exact specifications fluttered through the air and on to his desk. Bl. Father Seraphim of Leora was born on the Isle of Rhen, and from the early age of five devoted his life to God through the study of theology. Upon reaching adulthood, he traveled to the Holy Orenian Empire, and studied the priesthood under the tutelage of Arthur Cardinal Helena. He became a prolific author and heresiologist, publishing homilies against the great heresies of that age. Later, in a journey to his home island of Rhen, he discovered the Aengulica Hierarchica, a lost work of Ex. Sigismund written in Lendian and ancient Akritian. His translation was well-received, and was proclaimed deuterocanonical. In his last days, he served as Prelate of Ves, before seeking to retire to his home in Rhen. Yet, in this journey his ship was set upon by a thunderstorm that threatened to destroy the vessel. As the sailors cried out to God, Bl. Seraphim cried “Eímai edó, Kýrie! Párte ton sklávo sas sto stíthos sas!” or “I am here, Lord! Take your slave into your bosom!” and leapt into the waves. Suddenly, the storm was calmed. Miracle: A family prayed for the intercession of Bl. Father Seraphim in curing their mute child. After their prayers, the child asked, “Mother, Father, why are you praying for me?” Bl. Empress Adeline of Alstion was the wife of Emperor Godfrey III, and often ruled during her husband’s extended absence. Their marriage was never consummated, and so she was often called the Maiden Regnant. Though she was politically at odds with some others of her era who would be Beatified, she nevertheless dedicated her life as patron of the Church and of the poor, funding the construction of monasteries and cathedrals throughout the Empire of Man due to the influence of her friend High Pontiff Daniel VI. Miracle: A woman who had been coerced into marriage with an evil man prayed for the intercession of Bl. Adeline. The evening of their wedding, her husband was found to be impotent; in a rage, he demanded an annulment, thus freeing his erstwhile wife. Bl. Brother Fabian the Lesser was a companion of St. Daniel the Great and the most renowned theologian of his time. He devoted his entire life, from youth to senescence, to a single sacred task: the translation of the Holy Scrolls into the common tongue. He was likely the first person to lay eyes upon the original Holy Scrolls who was not of the office of High Pontiff or prophet, and spent many decades traveling across Terra to find extant translations from ages past. After 70 years of studious translation, he perished, leaving only the final line of Auspice unfinished. As they considered each other brothers, Bl. Fabian and St. Daniel were buried together. Miracle: A priest ministering in Aeldin found his parishioners were unable to comprehend the archaic Common used in his copy of the Holy Scrolls. He prayed to Bl. Fabian for intercession, and found his words were transformed as he spoke, such that each understood with perfect clarity. SECTION VIII - CANONIZATION We, the High Pontiff, on the approval of the Synod, do canonize the following, making them suitable for veneration by the faithful: ST. FOLTEST OF AELDIN Patron Saint of Bastions and Siegeworks; Symbolized by a Trebuchet Enflamed Foltest of Aeldin, a man of God during ages past, remains in the Commonwealth of Kaedrin to be a respected figure and an exemplar of faith and self-sacrifice. During his life, Foltest embodied the core virtues of the Canonist Faith, defending His terra and its inhabitants from threats heretical and undead with a burning fire of devotion: a devotion which sought to shield the Creator’s work from those who willed themselves to destroy His order. A most popular account of Foltest’s virtue and worthiness of canonization is in his rescue of many Canonist souls in the Brelusian Cathedral. The hallowed halls of the Cathedral had caught alight and it had been consumed in a maw of flames. There, many men of the cloth and laymen sat vulnerable to a fiery demise. Yet, in his most inspiring altruism, Foltest entered the fear inducing maw of those flames and rescued many souls such as children, laymen, and clergy from their deaths. This account produced particular interest for the Kaedreni people in seeing him recognized for Sainthood, as here, in the halls of the Brelusian Cathedral, a miracle occurred. Foltest exited the Cathedral unhindered and unharmed by the flames, which would have otherwise licked his body at least, or killed him at worst. Acknowledging this, as well as the man’s countless victories and selfless actions in battle, the Church has decided to affirm the canonization of this most inspiring individual. May he live on in these accounts and continue to inspire the Kaedreni youth to stand up to those heretical forces which plague our terra, and fulfill God’s mission for the sake of the faith. ST. LORETHOS OF RHEN Patron Saint of Rhenyari and Canonist Mages; Symbolized by an Earthen Wand St. Lorethos was born as Lorethos D’Salian to a small, genteel family in the Kingdom of Oren. He rose through the ranks of his society, being knighted and becoming a companion of Ex. Godfrey. St. Lorethos was a renowned knight, mixing steel with his earth sorcery freely, and even defeating the legendary Shogun Kais Ishikawa in single combat. Under Ex. Godfrey, he was charged with leadership of the Twilight Army, with which he marched into the Kingdom of Salvus and overthrew the witch queen Dawn Perea. The wicked woman had magically drained her children and the inhabitants of her kingdom to preserve her youthful appearance, and rebuffed St. Lorethos’ offer of mercy three times; in turn, and at Ex. Godfrey’s command, he executed her by burning at the stake. Though the Prophet rewarded St. Lorethos’ service with nobility, the saint did not revel in his accomplishments; he turned his army to the Kingdom of Seventis, completing Ex. Godfrey’s quest to unite humanity. He later served as an advisor to the Carrion dynasty, but was martyred in the Franciscan Massacre. ST. TYLOS BARCLAY OF KALDEN Patron Saint of Stonemasonry, Cavalry, and Lost Causes; Symbolized by a White Stallion While this virtuous man’s early years may have been unremarkable, it was the battle which consumed his lifetime that would truly cause word of his virtue to reach the ears of the masses. A man who came from common birth, as the War of Two Emperors sparked alight, so too did a passion to join spark in his soul soon after. Unlike his comrades in his lack of battle experience, St. Tylos would nevertheless pledge himself under the banner of Emperor Joseph I and begin fighting against the Pertinaxi-Horen dynasty. With little else but the armor and horse he had spent the entirety of his savings on, Tylos rode out to join together with the Emperor’s forces in order to face the enemy. Victory after victory marked the early years of the war for Tylos and the Josephite armies, and he found himself befriending many men he fought beside, like the future Lord Protector Adrian de Sarkozy. However, soon enough, the might of the Josephite army and St. Tylos himself would be put to the test. At the Siege of Helena, the Pertinaxi forces won an immense victory and the Orenian forces a great defeat. It was here that the side of Joseph I would be weakened, as nations like Curon and Ves deserted the side of the Emperor. With this, as the Pertinaxi armies tore through the lands of Joseph I, St. Tylos and a small group of friends and soldiers dedicated themselves to an effort of guerilla warfare. While this would be unsuccessful in its greater goal due to them being greatly outnumbered, their self-sacrifice (as the majority of them died in this effort) allowed the citizens of Reza to evacuate before the Renatian forces attacked. In its vulnerable position, undefended by a wall, the troops took to the construction of an outer wall, yet the necessary supplies were not available for them to complete the erecting of this wall. Here, Tylos’s most significant miracle manifested. Before sleeping, the saint laid his cloak over a small pile of bricks. Yet, after a night devoted to prayer for the city’s defense, the soldiers awoke to an immense stock of stone--just enough to complete the wall in time. This very wall would cause the Renatian forces to sue for peace, at which time Haense became a vassal of the Renatian Emperor. Departing from Arcas, Tylos dedicated himself once more to another army, this time Ludvig VII’s in Kalden. Though once again, his side would eventually lose, Tylos’s heroic actions were innumerable. After the war’s conclusion, and a lifetime of combat, Tylos gave up the sword and shield and instead dedicated himself to traveling the countryside, preaching to the masses, and helping the recovery efforts after the war. He soon passed after decades of this most virtuous work and after these years of the knowledge of his work traveling the countryside along with him, the Kaldenic people would claim miracles by the intercession of Tylos and soon this word reached his homeland. Here, he would be known as St. Tylos of Kalden, and his most virtuous deeds of self-sacrifice and protection continue to inspire generations; during the height of the Inferi invasion, his apparition miraculously manifested in New Reza, riding through the town on a white stallion. Therefore, the Synod has affirmed his canonization and encourages the veneration of St. Tylos’s noble example of God’s virtue: self-sacrifice in protection of others. ST. HARALD VUILLER OF VUILLERMOZ Patron Saint of Priest Combatants and Demonic Banishment; Symbolized by a Silver Eagle Saint Harald was born in the city of Reza as heir to the holdings of House Vuiller. However, at the age of fourteen,, the young Vuiller instead joined the armies of man and traveled His terra in defense of the faithful. During these years, Harald’s interest was piqued by the clergy of the realm, as the boy found himself among the worshipping laymen in the cities his army visited. In each city, the aspiring priest visited the Church amid throngs of visitors. Yet, in the meantime, he dedicated himself to the virtuous work taught in the Scrolls through other means, as a soldier. Taught the values of a good Canonist by his faithful family, after each and every battle, Harald dedicated time to the burial of his fallen brothers in arms, even those he had never met. It was through his dedication to the fallen that he even was given the epithet “the Battle Bishop,” for he was often more pious than even his regiment’s chaplain. After sixteen years of service and the death of his parents, Harald was beckoned home by his sister. After the burial of his parents, he returned to Haense’s capital and was met with nothing but animosity from the Brotherhood of St. Karl, the order he wished to join. Unbeknownst to him, he had been thrown out of the city because his sister was accused of witchcraft and therefore, the city did not want her kin within their walls. As he had done for years on end, Harald once again prayed to God for guidance and he received a vision from the Lord. It showed him a man speaking Ibleesian tongue and so, Harald tracked this man down who had cursed his sister. However, it was too late for his beloved sibling. Having been informed of her trial, he arrived just in time to hear her sentenced to death and witnessed her “execution” by drowning. Yet, he too witnessed her soon swim away, having released herself of the rocks bound to her person. Over the years after, Harald successfully cleansed his family name, rising to Chaplain in the Brotherhood of St. Karl and being ordained by Boniface Cardinal Ves. However, even though there were great triumphs in these years, there were also many tragedies: his pregnant wife was kidnapped, and never found. Nevertheless, in sorrow, he endured. He donated his ancestral home of Vuillermoz to the Church, and it became their Holy State in the continent of Arcas. Though thereafter he sought only to closer study of the Scrolls, his prowess in battle once again manifested when a demonic host attacked the city of New Reza. While he saw great success in his fights against many demons, one too strong reared its head. An epic battle between Harald and the demon ensued, yet despite this promising beginning, Harald was raised high in the air by the demon’s voidal magic, twisting in pain. His form began to turn to stone and in these final moments he yelled, “In GOD we trust as He shall bring our souls to the Seven Skies in eternal peace with His love!” However, being viciously attacked by Harald’s brothers-in-arms, the demon was struck dead and Harald fell through the air. Yet in this moment, one of his most memorable miracles occured. A beam of light struck the petrified man, causing his body to float carefully to the ground undamaged. It is in these most virtuous and heroic acts of Father Vuiller that the Synod deems it fit to canonize the beatified Priest and recognize his Sainthood. We pray that the example of altruism and heroism that Saint Harald has set shall serve as an inspiration for the Canonist souls, both clergy and laity alike. SECTION IX - CURIAL DICASTERIES Dearly beloved, the priesthood are the shepherds of the faithful. Because this is so, and for the sake of their flock, we are called to their better administration. Thus we authorize the creation of the curial dicasteries, as subordinate offices for the officials of the Curia. Each curate is thus entitled to form an office of laymen and clerics to assist in the exercise of his authorities, accordingly: The Dicastery for the Priesthood, headed by the Prelate of the Priesthood The Dicastery for the Canon Law, headed by the Auditor of the Tribunal The Dicastery for the Scriveners, headed by the Secretariat of His Holiness The Dicastery for the Observances, headed by the Pontifical Chamberlain

ON ASIOTH An Exposé by Caspian of Rhen ((The information presented here is not public knowledge. The exposé and documents herein are held in Roteth'Dravoz.) Asioth (pronounced ‘aa-see-oth’) translates literally from Draconic as “the gift of divine privilege”, and it is the spiritual objective of the eponymous philosophy Asiothism. The school was founded by the Great Titan Azdromoth, firstborn of the Drakaar, with his authorship of The Aurelects during an extended captivity. This set of thirteen hexametrical poems purports to be a guidebook to the achievement of Asioth, whereby the individual reaches a kind of gnosis or apotheosis: the full realization of his unity with the world, simultaneously with his own essential selfhood and that of all others. The first poem of the Aurelects is The Divine Gift, and at fourteen verses it is the longest. The following twelve poems are ten verses each and come in pairs of two called doublets: one Fire and one Vessel, each using language parallel to its partner to describe Asioth. Each Fire is a chapter in the life of Azdromoth, and each Vessel is a description of the world’s current state. The relationship between each Fire and its Vessel mimics the relationship of the Sun and Moon--the Fire is a luminary of its own, and the Vessel reflects its light into a new concept. The language of The Aurelects is descriptive and symbolic, apparently meant to stimulate insight in the reader. It is intensely self-referential, and many of the same terms or turns of phrases are repeated in different contexts or with slight variation. Each doublet discusses the Azdromoth’s acts, his relationship with his followers, or the nature of Asioth using a unique theme. For example, the Fire of Love characterizes Asioth as the bond between husband and wife, while its twin the Vessel of Strength discusses the bond between king and subject; the Fire of Growth characterizes Asioth as the growth of a seed into a tree, while the Vessel of Grace uses the metaphor of developing a book from an outline. Aside from Azdromoth’s Aurelects, the greatest work on Asioth is The Commentary of Eresar sin Nathemas, written by the elf of that name, who has been a companion of the Great Titan for several centuries. It contains sayings (probably apocryphal) of Azdromoth, and the teachings of Eresar to his students. Its tone is distinguished from The Aurelects by short, plainspoken, and often surreal descriptions of encounters between Eresar, Azdromoth, and other figures. Critics and layman initiates of Asioth are often told to read The Forgery of the Gate, a short letter by an anonymous student of Eresar. The body of the text makes no explanation for its ironic and ambiguous name--this, too, is likely intended to stimulate insight in the reader. Adherents to this school often call themselves Seekers of Asioth (or Heralds), and walk the pilgrimage of The Auric Path as a method of attaining insight. Before embarking, they are given a question called an Um’ei, or “Sacred Journey”, which they are engendered to answer at each stop. Upon completing the pilgrimage, if the teacher is not satisfied with their response, the student is sent forth again. This exposé presents the documents mentioned in the following order: The Aurelects, The Commentary, The Forgery, and finally, a collection of common Um’ei. The Aurelects, 13 Lessons of the Great Titan Biographical Element Thematic Elements The Divine Gift - - Fire of Vitality Vessel of Eternity Creation World (Waters/Trees) Body (Blood/Bones) Fire of Insight Vessel of Knowledge Exploration of the world Forms (Eye/Crystal) Names (Voice/Thunder) Fire of Love Vessel of Strength Covenants with man Marriage Fealty Fire of Splendor Vessel of Triumph Slavery to Iblees Conquest/Hate Rulership/Envy Fire of Growth Vessel of Grace Captivity Conception/Germination Painting/Writing Fire of Exaltation Vessel of Sublimity Freedom The Heavens The Earth THE AURELECTS The Divine Gift That which is within is like that which is without; that which is without is like that which is within. All things ariseth from One by the will of One, and so all things cometh from this subtle process. Fire shineth brightly upon its own vessel, as the heavenly sun’s light filleth up the moon. So cleavest thou sweetly the fire from her source, taking only the light that stretcheth between them. By this means thou mayest win the golden Asioth, and all deficiency shalt be taken from you. Herein is held the power beyond all power, that revealeth the subtle and hideth the known. By Asioth is every world created, for this is the golden gift of eternities. Fire of Vitality First, the World was a tossing sea of red waters. The waves crept and were still; they rushed and were frozen. Asioth was hidden beneath the darkest depths. Rising up, a golden sun clove One into two Buoyant waters rushed into the chasm: red-gold. Being, the red light waxed; Knowing, the gold light waned. Timeless insight froze the First-Born from red waters; His blood was red flame in an alabaster heart. Within, red-gold showed vigor in the darkest depths. First-born lapped up buoyant waters: vitality. Vessel of Eternity Last, the World is a misty weald of white branches. Trees reach for the heavens; they seek without growing. Asioth is shining above the bright heavens. Waxing out, a silver moon cleaves two into One. Spectral branches weave throughout each other: white-gold. Loving, the white light grows; Wanting, the gold light dies. Lively knowledge carves the First-Born from white branches; His bones are pale stone beneath plates of black onyx. Without, white-gold hides ages in the bright heavens. First-born tears down spectral branches: eternity. Fire of Insight First-born looked upon the World, seeing many forms: like crystals, his eyes fixed wavering lights in place. Unseen, he showed Second-Born the timeless insight. Asioth shone from brother to brother: unsaid. Crystals hummed like thunder, molding formless homelands; First-Born watched above them, eye casting over all. His brothers hid at the edges of his vision; watching, they each lit their flames with his blazing eyes. Now rose Asioth of One sight, voice like thunder. Last, First-Born revealed the humming crystal: insight. Vessel of Knowledge First-born chronicles the World, naming many kinds: like thunder, his voice envelops uncertain truths. Unsaid, he tells Second-Born of lively knowledge. Asioth sighs from lover to lover: unseen. Thunder shines like crystals, dubbing nameless nations; First-Born lives among them, voice calling to them all. His lovers whisper in stillness of his absence; hearing, they each fill their throat with his glowing voice Now comes Asioth of One word, eyes like crystals. First, First-Born describes the shining thunder: knowledge. Fire of Love Now the World was loved by good husbands and sweet wives, whom sons of timeless insight did rule lovingly. Cherishing First-Born, nations vowed themselves to him; Asioth was a golden band on their fingers. Their hearts: buoyant waters filled these red-gold vessels, and he was held with caring passion over them. First-Born’s household did grow, and he vowed to new kin; by him they ever multiplied across the lands. Golden fires shone brightly on their loving hearts. First-Born ruled royally these red-gold vessels: love Vessel of Strength Now the World is ruled by great kings and their subjects, whom sons of lively knowledge do love royally. Revering First-Born, subjects pledge themselves to him; Asioth is a silver seal on their fealties. Their souls: spectral branches hold these white-gold fires, and he is filled with mighty power over them. First-Born’s people thrive, and he accepts their pledges; by him they never diminish with the ages. Silver vessels are made full by their royal souls. First-Born loves lovingly these white-gold fires: strength Fire of Splendor First-Born wreathed his household in a sublime beauty; from empty silence, a fallen prince hated them. An adversary soared from his silent limbo, pledging First-Born glory greater than Asioth. Thus First-Born conquered nations with his glowing voice; Asioth was the noble grandeur of his throne. Full of vengeance, royal subjects turned against him, and their silver seals held him in the darkest depths. In limbo, First-Born clove the fire from her source, the adversary of the fallen prince: splendor. Vessel of Triumph First-Born guards his people with a noble grandeur, from silent limbo, a fallen prince envies them. An adversary broods in his empty silence, vowing First-Born vengeance greater than Asioth Thus First-Born watches subjects with his blazing eyes; Asioth is the sublime beauty of their crowns. Full of glory, loving nations bow before him, and their golden bands hold him in the bright heavens. In silence, First-Born shines between them all like light, the adversary of the fallen prince: triumph. Fire of Growth The World was a fruitful womb of red earth: a cage. Below, a white-gold seed, First-Born, became himself. Thus a sapling of Asioth emerged unseen. Lively knowledge was as sunlight upon its leaves. Above was a misty weald of noble grandeur; its spectral branches held fruit of golden fire. The tree of Asioth nourished landless nations, and subjects formed themselves upon its red-gold earth. Thus First-Born won the golden prize of his freedom, escaping captivity by Asioth: growth. Vessel of Grace The World is a blank canvas of white slate: a muse. Above, a red-gold spark, First-Born, creates himself. Thus an outline of Asioth appears unsaid. Timeless insight is as pigment beneath its strokes. Within is a tossing sea of sublime beauty; its buoyant waters fill words like silver vessels. The book of Asioth teaches ageless subjects, and nations name themselves upon its white-gold slate. Now First-Born frees his students of deficiency, inspiring artistry by Asioth: grace. Fire of Exaltation For First-Born, his royal kin climbed the bright heavens, and brought him the sparks of starry grandeur held there. Loving, he lapped up the red waters of their muse, and raised them upon a throne of shining thunder. In turn they filled his vessel with timeless insight, and wrote his name upon the book of Asioth. Like the golden sun was above the misty weald, a thousand lives were warmed by but a single source. Asioth held the power beyond all power. Each was raised above his brothers: exaltation Vessel of Sublimity For First-Born, his loving kin plumb the darkest depths, and give him the seeds of earthly beauty held there. Being, they tear down the white branches of his cage, and put upon him a crown of humming crystal. In turn he lights their fires with lively knowledge, and seats them all beneath the tree of Asioth. Like the silver moon is within the tossing sea, a thousand lights reflect from but a single source. Asioth reveals the subtle and hides the known. Each is found within his brothers: sublimity. THE COMMENTARY OF ERESAR SIN NATHEMAS On Asioth The words of the Teacher, Eresar sin Nathemas: The philosophers speak of equal opposites. But bringing these together, nothing results. First and second are neither equal nor opposite. Light is greater than darkness, but there is no light without darkness. There is no first without second. The source begets the river But without the river there is no source Who can say which is greater: that which is first, or that which is last? It is the order that begets them Here is the secret of Asioth: Greater loves lesser; core loves periphery. Parable of Horen Horen encountered the Great Titan on the road, and said to him “I have never said anything the truth of which I was not completely certain.” The Titan said unto him “Be thankful I do not say the same.” On Heaven and Earth One morning, a student reported that he had dreamed a vision in which he departed the earth and reached high into the heavens. The Teacher said to him “Heaven that can be reached is not heaven, and Earth that can be departed is not earth.” Parable of Malin Malin once asked the Great Titan “Where is the threshold at which the grove becomes sacred?” The Titan said unto him “The grove becomes sacred when you enter it.” On Teaching The Teacher announced to his students “Today, I will teach only what I have taught before.” A student said to him “You are a liar.” Parable of Urguan Urguan told the Great Titan “My granary is empty! How will I fill it?” The Titan said unto him “Tear down the eastern wall.” On Absence The Teacher held up a ring while teaching, and he asked his student “What is this made of?” The student said “It is made of silver and emptiness.” Parable of Krug The Great Titan came upon an orc about to be executed. He asked Krug “Why is he to die?” Krug responded “So others will know it is a wicked thing he has done.” The Great Titan said unto him “It is good he did it, then.” On Teachers and Students A kind person is the teacher of the wicked. A wicked person is a lesson for the kind. Do not think of teacher and student. Proceeding from one to the other, the lesson is what defines them. Each teaches the other; each studies the other. Parable of the Astrologer One evening, an astrologer saw the Great Titan as a Drakaar flying above, and begged him to come down. The Titan descended, and the astronomer spoke to him “Titan, I have seen the stars in heaven, yet I wonder what is above them. What is outside the world?” The Great Titan said unto him “Unask the questions. Without boundaries, there is no outside.” On Love Asioth reaches out forever. Reaching out, it reaches in. Who can answer the riddle of loneliness? Love needs another. Parable of the King A king requested the Great Titan visit his court. In his audience, the king asked “How does it feel to attain Asioth?” The Titan extended his empty palm and said to him “How does this apple taste?” On Law Kind and foolish, a king kept the law but neglected the sentence. Carefully, he tallied the crimes of his subjects. On their day of judgement he cast his records into the fire. Who can call the king merciful? Parable of the Sage Eresar confronted the Great Titan on a mountain path, and said to him “What are the merits of Asioth?” The Titan took his draconic form and engulfed the sage with fire, but it passed over him like a breeze. Eresar bowed to him. On Wind Two students were arguing as they watched the wind rustling a tree. The first said “It is the wind that moves.” The second said “It is the tree that moves.” Eresar said unto them, “It is your voice that moves.” Parable of the Student A student of Eresar encountered the Great Titan in the courtyard, and said to him “Master, I have stayed awake three days and three nights contemplating truth. Please tell me, what is the essential nature of Asioth?” The Titan told him “If your bed is uncomfortable, try stuffing your pillow with rubies.” On Ignorance A student came to Eresar and asked him “My sister is deaf and blind. If she cannot be taught Asioth, what worth is it?” Suddenly, another student ran across the courtyard and punched his peer in the nose. Eresar asked “Did you not hear him coming? Did you not see his hand?" Parable of the Priest The Great Titan was walking in an orangery when a priest approached him and said “Unlike the Virtue, your Asioth bears no fruit.” The Titan plucked an orange from above and offered it to the priest, asking him “Do you prefer it with the rind, or without?” On the Path A student asked Eresar “Where does the path to Asioth begin?” Eresar told her “Three feet to your left.” The student responded “Is that all? Surely not.” Eresar said “If that is not enough, you will need to begin by walking up Mt. Augustus backwards and blindfolded.” Parable of the Shaman A shaman came upon the Great Titan in the desert and asked him “Do the ancestral spirits know Asioth?” The Titan said to him “None that you have met.” On Death Some men say there is no judgement after death. But among everything under heaven, what comes to an end without balancing? The body returns to the earth, the breath returns to the lungs, the fruit returns to the tree, and the mind returns to Asioth. Parable of the Merchant A merchant asked the Great Titan “How can I attain Asioth?” The Titan said to her “I will trade you mine for that ruby.” On the Aurelects A student came upon Eresar reading in the library and asked him “Teacher, will you recite the third line of the Vessel of Grace?” Eresar responded “I have yet to reach it.” Parable of the Drakaar A Drakaar encountered the Great Titan in flight and said to him “I have read your book. I, too, have a glowing voice.” The Titan said to him “That is nonsense. How can a voice glow?” On Fishing Eresar came upon a student who had been silent for three years, and asked him “How does silence attain Asioth?” The student responded “Words are a net and Asioth is a fish.” Eresar said to him “I have never gone three years without a meal.” Parable of the Farmer The Great Titan landed in a field and asked its farmer “What is timeless insight, if wheat is only harvested in autumn?” The farmer said to the Titan “This is winter barley.” On Royalty A queen was visiting Eresar’s school, and was commanded to leave her regalia in the vestibule. That evening, she encountered the Teacher in the hall wearing her diadem. Eresar began to lecture, but the queen slapped him. She said “I already have a fool in my retinue.” Parable of the Orrery-Keeper The keeper of the orrery asked the Great Titan “Master, who decides the motions of the celestial bodies: the orrery, or the heavens?” The Titan said to her “This morning you decided the motions of the celestial bodies. Now, it is I who decides.” On Pilgrimage A student was preparing for his sixth attempt at pilgrimage and he asked Eresar “Teacher, when will you accept my answer to the Um’ei?” Eresar said to him “Fool! Give me your pack, now I must go myself.” Parable of the Artisan The Great Titan and Eresar encountered an artisan carving a statue. Eresar asked the artisan what he was carving, who responded “I am carving Asioth.” The Teacher said to him “Your studies have become distracted.” The Titan said nothing, but later asked of Eresar “At what point were his studies distracted?’ On Answers Eresar asked his student “Where is the white-gold seed planted?” to which he responded “In the red-gold earth.” The Teacher said “No. Go and re-read the Vessel of Growth” to which the student said “But I have asked you the same question, and that is what you told me.” Eresar asked him “What is your name?” THE FORGERY OF THE GATE Student, With the leave of Teacher Eresar, I have written this exegesis, intended to introduce the layman to our philosophy. Asioth is an escape from the restricting net of language (even here, to describe it so, is inaccurate). However, although the map is not the territory and the word is not the thing, each of the former is a sign that points us to the unutterable. Thus, Asioth is the realization that the world and all of our experiences are meaningless--not in the sense that they are pointless or worthless, but in that they lack meaning. Unlike a map or a word, the world (read: everything, real and unreal) does not signify something greater than itself: it is itself. Further realization of Asioth reveals that it is not the acceptance of a hidden truth which cannot be spoken, for this would place outside of the world the idea of “meaning”, and imply that things which point the way are illusory or false. Yet does a horizon or a rainbow have any physical, underlying truth? Each is only the product of a mind’s perspective as it witnesses a collision of certain physical accidents. Stand in a natural grove and listen to the combined music of a river, a bird, and rustling branches. There is no composer to this music; if you were not there, the birds would still sing and the river babble, but it would only be music when you listened to it. Although the author intends a certain story when he writes a tale, the reader’s takeaway is always unique. This argument may seem so abstract as to be trite, but it is the key to understanding Asioth. It is also the fundament of our philosophy’s connection with the Drakaar, or dragonkind. The Drakaar do not reproduce as mortals do, with our lack of control over the process of reproduction and what it produces. Their children are sculpted, as an artist works clay, and so they have unique insight into the relationship between creator and created. When mortals breed and rear their young, the process is so unconscious that many do not realize they are participating in the creation of a new world. The way in which they teach their child, and even by the choice of making that child, impacts the development of a new consciousness: a new reader, who offers a singular perspective on the story we all share. Recognizing this, the Drakaar assert both their own selfhood and their universal interdependence in the act of creation. Last, whatever I have written here is only my own apprehension of Asioth. Similarly, whatever is written by Eresar or the Great Titan are only theirs. The seekers of Asioth have a saying: “if you see yourself on the path, turn back.” That is, there is no creativity, and thus no realization of Asioth, by making copies of yourself. Neither is there Asioth in the negation of all but itself, for this is an attempt to make it separate or other. Learn, improvise, imitate, and elaborate upon your wisdom and that of others, as the composer writes variations upon a theme. COMMON UM’EI How is Asioth attained? When was the origin of all things? Who is the Great Titan? What fills the Vessel of Triumph? Where is the spring of buoyant waters? What is the sublime beauty? Who is the adversary of First-Born? What is the subtlety of timeless insight? What is the difference between red-gold and white-gold? What is immortality, if time is finite? When is the Great Titan absent? Who is Second-Born? What is royalty, if each of us is found within his brothers? What is the Um’Ei? What is the contest of the golden prize? What shines between the fire and the vessel? What is the significance of the cage and the muse? Why did First-Born dub the nameless nations? How is deficiency removed? Where is the silent limbo? Why did First-Born seek a prize greater than Asioth? Where is the white-gold seed planted? How are the bright heavens reached? How can one know the moon from its reflection? Who are First-Born’s royal kin? How does one create himself? What is written in the book of Asioth? Who is the author of the Forgery of the Gate?

8th of Horen’s Calling, 1795 Your Grace Bishop Benedict, I thank you for your congratulations and kind words. I am blessed to have been given such a long tenure, which I could not have achieved without your continuing dedication and that of the priesthood as a whole. Much that has been accomplished during my reign was done not by myself, but by the able administrators and clerics of this Church. However, I am pleased you consider my contributions to their work notable. As your letter references, this is my motto: "Veritas Dei Vincit." The Truth of God prevails. I freely admit there have been tumultuous times where I had considered abdicating; yet, God has given me the strength to continue in this office, and thus I have sought to bring an amicable stability to the Church's good work. While none could hope to surpass the achievements of St. High Pontiff Daniel the Great, I pray that God will grant me the opportunity to honor that great Pontiff with my efforts. In pursuit of that goal, I will persist in this vocation as long as God allows it, making what abilities He has given me available to you. I was especially pleased to appoint you to the rank of Bishop of Petrovic, as that region was once my See (though at that time it was called the Diocese of Reza). I can think of no one better to serve in the capital of the newly-independent Dual Kingdom, and I commend you for your efforts there in combating the supernatural threats and in strengthening the faith of the laity. I will pray for your success as Alderman, and look forward to the further fruits of your virtuous labor. “The righteous shall be in everlasting remembrance.” (Proverbs 3:12-13) Deo Gratias, James II

Yuliya Styrne, I thank you for your appreciation of my work in Epochs of the Empire, and on your dedication to the truth in sending me this letter. I find your description of your ancestor Lorina Carrion to be credible and fair, though I do wish to correct some points. Namely, although I have abolished clerical celibacy as a requisite feature of the priesthood, I have not and cannot abolish monastic celibacy, which is that of monks and nuns. Those who have sworn monastic vows cannot marry in this era, nor in any prior--though I will make a point that some monastic orders contain clauses in their vows allowing the swearer to be released of them by his or her superior. I have released one such individual from her monastic vows, and she went on to marry Archbishop Bram. Generally, however, those who swear monastic vows should intend to keep them indefinitely; it is not advisable to swear a vow of celibacy intending to pursue romance, and then to be released of the vow when it is convenient. The ability to dispense with monastic vows is an expression of the Exalted laurel's authority to make limited exceptions in rare cases, for the sake of an individual's spiritual wellbeing. Regarding whether Lorina's vows were made under duress, it is difficult to determine this so long after they were taken. I agree that it is possible that Lorina felt compelled to take the vows by her circumstances--there are many who would have considered Ex. Sigismund's dying request to be a binding command. For a sacrament to be efficacious, it must be the recipient's intent that the sacrament take place; thus, if Lorina was compelled to take vows and did not want to, they would not bind her. She would, at most, be guilty of deceiving a priest to receive a sacrament, rather than breaking vows. In this case, even that guilt would be obviated if she felt there was mortal peril. I cannot speak to Lorina's state of mind, regardless. Finally, regarding Lorina's giving of mass and taking of confession, I see no issue here. Mass and confession are ceremonies for the purpose of spiritual fraternity, but they are not sacraments in the traditional sense: manifestations of the Exalted's authority in the priesthood, of which there are only four (Ablution, Ordination, Consecration, and Matrimony). At the moment it is forbidden for laymen and monastics to take confession or give mass, but these are disciplinary rules--each of these ceremonies has no sacramental effect, whether performed by priest or layman. I have used very legalistic terminology so far, as I am a trained canon lawyer. But I wish to say that my assessment of Lorina's guilt (or lack thereof) is immaterial now that she passed. The High Pontiff's lawmaking and lawgiving authority are relevant only to the living, because I am charged as a shepherd to guide the faithful towards virtue. But I do not determine whether someone will enter the Skies; when we canonize a saint, it is an announcement to the living that an individual is suitable for veneration, not a reward for the deceased individual. Similarly, neither can I condemn someone to the Void; excommunication is the denial of sacraments and fraternity for disciplinary purposes, but there may be some who repented privately before their excommunication could be reversed. The Church is a shepherd and a prophet. She guides the faithful and joyfully announces His Word, but she cannot decide it for Him, nor can she forgive sinners on His behalf. Our Lord is not a judge in the legalistic sense, impassively meting out sentences according to a law that is external to Him; He is the Most Merciful, and is privy to our innermost thoughts and motivations. Neither is the Virtue is a rulebook, whereby a wicked-hearted man can obey its laws only outwardly and still enter the Skies. Only God metes out true justice, because only He can know all the hidden motivations of men, the exigent circumstances, the damage their past has done to them, and so forth. Any justice we attempt is only a pale imitation of His, and is meant to guide the living towards Him. Unfortunately it is not possible to posthumously perform a marriage, as sacraments are for the living alone. The Church recognizes the existence of natural marriage, which is separate from a priestly sacramental marriage--it is likely that, assuming Lorina's vows were invalid, her and Jason's monogamy would constitute a natural marriage as Ex. Horen and St. Julia once contracted. Thus I will say that we have no way of knowing whether Lorrina Carrion or Jason Evans Bracchus are in the Void; perhaps one day, if they miraculously intercede, we will know they have entered the Skies. Regardless, rest assured your ancestor's guilt or innocence has no bearing on your virtue. Sons of sinners have become saints, and vice versa--Ex. Horen was both the father of wicked Harren and the grandfather of Ex. Owyn. I commend your commitment to the truth, and it is good that you would seek to restore the reputation of those who you believe have been wronged. Ultimately, however, both have already received their final reward, whatever it may be. Because that reward was delivered by God, we know it is just, and needs no appeal. If Lorina Carrion is in the Skies, no statement on our part will make her joy there any greater or lesser. Your Servant, James II

1. Old man 2. Priest 3. Bureaucrat Usually some combination of the three. Though I've now played a princess twice, I wouldn't say either time has been long enough to be considered "in my wheelhouse."

James II reads this edition of the The Rhoswent Haaretz over breakfast, as is his custom. Finishing the article, he folds the paper neatly on the table and says to himself "What a charming gentleman that interviewer was."

James II’s dreams are plagued with visions of angels and holy fire—he had witnessed one angel slay another, in contravention to all he had once believed.

HIS HOLINESS JAMES II, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD places his seal of imprimatur on the document.

The High Pontiff receives a copy of Melchizedek's most recent work in his morning brief. He scans the text, then stops and looks to his secretary. "How many times have we executed this heretic now? He must have some necromancer ally," he says.