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Application Name: Allaesandro Aedalfieri Age: 18 Birthplace: Karovia Criminal Record: N/A [Mc Name]: Empereur_ [skype (can send privately)]: ask Cracker

A Thesis On crusade. ~ Allaesandro of Karovia, Faithful Acolyte of the Church of the Canon ____________________________ “Takest hold of this blade, for it is a symbol of holiness, and by it thou shalt cleanse man of sin.” Owyn, Scroll of Gospel “And Justice treadeth the world upon a steed of soot, and he is uncovered, and goeth forth to spill blood.” Vision of Strife, Scroll of Auspice The holy conquest of Lesser Tarchary stirs the hearts of the faithful and has seen a holy kingdom prosper for its zealousness. But in the midst of triumph, we must resist the temptation to boast of our own merit and strengths, of our infallibility and of unerring discernment.We must put self-righteousness aside and study what, in addition to the Creator’s grace, has allowed us, in this instance, to succeed. In deconstructing our success, we may then establish normative structures for the declaration of holy wars in the future, that they might be so successful and pure in spirit. We must determine the purpose of holy war, defining it and setting apart from all other conflicts. The Order of St Amyas might ostensibly suggest that holy war is a tool of evangelism. Let such notions be dispelled. To convert by the sword is savagery. Conversion under duress cannot be trusted. Forced conversion hinders the Faith, for it undermines a necessary conscientiousness in its Congregation, which must be of one mind. Let us not forget that, for all its dogmatic trappings, the Order is a secular one, not subject to or sponsored by the Church. Let us neither pretend that its wars are holy by virtue that they bring St Amyas’ name to battle. However, what we may establish is that in killing heathens, such God-fearers clear the realm of infidelity, that righteousness might send its roots out. What can we say of the Order? We can say ‘do not claim to convert, for ye are killers. Do not deny this for it is your service to Humanity’. It is surely not sin to strike down the infidel that disgraces their Creator, but neither is the mere act one of crusade. For, in the case of the Order in question, it is a short-sighted purpose, of immediacy, passion, and ignorance. Theirs is not a dogma inclined to contemplation of morality. But we shall not condemn them for this, for we may thank them for their Flamenist zeal - without which, the Church would not be provoked to review calls for crusade. To discern the needs and wants of his children, a father must first hear their voice. If we establish that St Amyas’ is a secular order, involving itself in the lordly feuds (see: The Dukes’ War, which has propelled our own new king, long may he reign, to his position), what then, shall we say, constitutes a truly Holy Order? Let us cast the character of the Creator into the midst of turmoil - how is Faith manifest amidst suffering? Surely the holy man rescues the orphan, the widow, and the needy, clothing and feeding them, offering drink from his own goblet? This is pious, but yet foolish and myopic to think their rescue complete - is it not better to teach a man to fish than to bestow upon him a fish each day? The wise and pious man does not prolong others’ dependency on him - it is truly selfless to equip others to achieve glory. But even then, having nurtured and planted his sapling, the wise farmer does not leave it victim to the elements. The wise, pious, and selfless man protects, that his own children may one day take refuge beneath the branches of the mighty oak. Let it be known, then, that a Holy Order: > Provides, > Prepares, and > Protects. Let us take this piety, wisdom, and selflessness, and from these comprehend crusade. Let us establish that crusade must exist in a realm divorced from secular political agenda, and thus agree that expansion of a lord’s realm shall not primarily drive crusade, for such risks a secular agenda, divorcing it from the Faith that is foundational. Let such then ensure piety in any war held to be holy. Let us also be wise, not pursuing wars that threaten overextension of Humanity’s resources, and consequently compromise of the realm’s stability. The expansionist war will always attract criticism, betraying an underlying agenda. Is any war between Faithful and heathen a crusade? Does any confrontation deserve to provoke crusade? Let us refer to His Late Holiness Sixtus III, who stands in Church history as a truly righteous man of integrity and the courage to challenge and restrain a Flamenist movement thirsty for blood uncalled-for. Let his words be immortalised herein: Pontifical Response to the Call for Crusade, 1515 What, then, constitutes crusade? Such a term is reserved for reclamation - a reconsecration of the lost and defiled. Crusade serves to admonish and repel the infidel that has invaded. In such statements, we may comprehend that crusade is not any war between Faithful and heathen - it is a defense, or reaction, and reaction demands grievance. We shall, then, continue to look to High Pontiff Sixtus III for practical criteria in calling crusade, as interpreted from his response to a thesis on the matter... Grievance; threat.“And at this time... our Faith, our Holy Church, the Lord's flock and all who encompass it, are not threatened. We thrive against all others in the Lord's realm. We remain strong, we remain tall, and our churches and chapels remain untouched and unharmed by the hands of evil. Our kingdom remains strong and without falter, and most of all, our Faith remains true. We are without besiege.”“A lost relic or two are by all-means a good thing to fight for, because our Church cherishes those objects, but where are your lost relics now? Where is the destruction of the Lord's property? Where is the desecration of shrines, murder of priests, rape of the Faithful? It is nowhere to be found.”Clear goal; foreseeable impact upon the Church.“The crusade, while perhaps causing quite a bit of fervor for the short time it was issued, truly had no lasting impact upon our Church.”Not for the sake of expansion - ‘evangelical’ or otherwise.“Conversion by sword is perhaps an idea created by the Saint Lucien and his brethren in the Order of the White Rose. This idea has not aided in the growth of the Faith, it has only halted it - it has absolutely confined the faith to that of Men, not to Elf or otherwise. I have since stopped such a practice, and I shall stop such a practice until my last breath.”“This crusade would mean a siege upon the Ogres, not the defense against one. It is foolish to think otherwise. This is war-mongering, this is hawkish, and I shan't have it.”High Pontiff’s support“The message of God has been delivered, and it was delivered in denial of your crusade.”I have left these statements free of elaboration that they might speak for themselves, conveying, in their own context, explanation of would-be crusades. I shall leave it to you, brothers and sisters, to hold our most recent crusade to these criteria, explaining our success, and ensuring continued triumph should we hold fast in faithfulness. I shall leave these criteria below, that any would-be crusade might be held to them. GRIEVANCE / DIRE THREATCLEAR, FORESEEABLE GOALDEVOID OF EXPANSIONIST / POLITICAL AGENDAHIGH PONTIFF’S SUPPORT BY THE CREATOR’S GRACE: Written by Acolyte Allaesandro of Karovia, and Published in Felsen, 3rd of the Deep Cold, 1523.

Allae signs.

Allae muzzes to the sick tap-beat. watches on approvingly.

A Thesis On the primacy of Humanity. ~ Allaesandro of Karovia, Faithful Acolyte of the Church of the Canon __________________________________ “And thus [Horen] was quite humble and did not share his brothers’ ambitions, except to praise GOD.” Provenance, Scroll of Gospel “And to ye Sons of Joren I admonish: There is no innovation in faith. For GOD is as he was and shall be, and the holiness of Horen is as the holiness of all men, forever.” Admonition to the Jorenites on the Eternality of God, Scroll of Spirit “The Lord is the Lord GOD without peer, but thou failest in thy defense of His Word, and indeed, thine own brothers do mingle the word of lesser beings among His, and lapse in His commands in favor of new and foreign ways.” Epistle to the Jorenites on the Eternality of God, Scroll of Spirit With the murder of the Abbot Radovid of Blaviken by Malinorian infidels, discussion of the Church’s ministry to non-Humans, or at the least, of non-Humans’ place within the Church, has been newly stirred.* The following thesis will explain the process by which one has arrived at the conclusion, despite romantic and well-meaning delusions surrounding the notion, that the Faith, having been rejected by the infidel and their forefathers, is too good and pure to be forced upon them. Humanity, then, is proved, by their fervour and faith, to be foremost in the eyes of God. Such conclusions shall lead one to contend that the Church’s eyes be turned to the internal realm, rather than on the prideful and ignorant, who would toss the priceless truth of the Scrolls like scraps to the dogs. The tragedy of the Malinor Mission paints a dismal image of a Church whose faithful efforts are unappreciated, and whose people are sent into senseless persecution. Our Congregation is thusly faced with the challenge of justifying such efforts. Whilst we accept that to live and die in the Creator’s name is a glorious existence, a Church comprised of martyrs projects an even poorer image to the savages who seek to topple it. We must justify the waste of time and resources which characterises these efforts, which, seem to be supported merely for the sake of justifying a secular ‘crusade’ - for the savage shall inevitably bite the hand that brings it truth and civilisation. But crusade is not a holy act when enacted upon political schemes. Let us not lie to each other. Let us not entertain the comfortable lies of the infidel, who betray the most ancient rites of hospitality, for compromise is infidelity. To be exposed to, and partake in discussion with, the arrogance of the infidel, and not react, is betrayal of a Faith that cannot tolerate half-truths and idolatry. Let us not be like the Jorenites, who “[failed] in [their] defense of His word… [mingling] the word of lesser beings among His”. We cannot treat the infidel to a civility unreciprocated. To allow the infidel to share their self-constructed lies, for the sake of debate, is blasphemous - no falsity should be afforded a stage equal to the Truth. Not only this, but it is dangerous, leading the sympathetic and deficiently critical into the danger of heresy. The Elven infidel, then, as far as recent events lead one to believe, is not deserving of ministry. Perhaps even more justification than their own sacrilege, is the fact that Humanity needs, now more than ever, the Church’s attention and mediation. Civil war currently tears Humanity apart, seeing the children of Horen demonise and murder each other. Surely therein lies the greatest demand for the guidance of the Church? Regardless, to expend the Church’s impetus outside the realm of Humanity contributes, however unintentionally, to a neglect of the children of Horen. Just as we must can not forget the providential blessings of the Creator, bestowed unto Humanity, we must not become complacent or ignorant of Humanity’s unequivocal, foremost place in His plan. There exists among some a temptation to liberally respect all beings as ‘equal creations’, disregarding the primacy of Humanity. Such an attitude is certainly that of one with a shallow faith, unaware of the unique relationship between Humanity and our Creator. The Scroll of Gospel reveals that Horen, though far from first in birth or strength, became first and most fervent in faith. It was Horen, anointed by the Aengul Tesion in the Grotto of Gamesh, that, for abiding in the Creator, was promised the Seven Skies.We, the Faithful, descendants of Horen, have inherited his primacy. Humanity has superseded the inifidel descendants in the marks of civilisation - art, culture, and empire. There is a popularly-perceived nobility in ‘reaching out’ to integrate the infidel - a romanticised notion that is merely the invention of an apologetic generation, weak in conviction. There can be no intercourse between truth and falsity. For the truth to pursue the faithless is to allow them to assert their self-righteousness, and be subject to falsity. Rather, the lost must seek out truth, for only then shall they know their need, and find it. Know this: that, as it was revealed to the Exalted Siegmund, “...There is no innovation in faith.” We cannot compromise our Faith to be sensitive to the barbarisms of the heathen. I shall not say that the non-Human cannot belong to the Faith. I shall not say that there is error in telling the non-Human of the Truth, but I shall suggest that we risk a dangerous departure from the core of the Faith, putting an exaggerated focus on its secondary aspects. Blessed is Humanity, whose existence is inseparably entwined with her Creator. Blessed is Oren, for it recognises the Faith that is its foundation. “...Converting heathens is important, but the life of one believer is worth more than that of a million infidels.” Deacon Colin Samston, On Mission Work BY THE CREATOR’S GRACE: Written by Acolyte Allaesandro of Karovia, and Published in Felsen, 13th of The First Seed, 1520. *The author was and remains aware of the fact that Radovid of Blaviken was a Dwarf. Such has little bearing, however, on the validity of this work, and if one were to press as such, one might recognise it as further confirmation of a central contention therein: that the interaction of non-Humans with the Church is consequentially calamitous.

My memories of RPing with Hugo back in the Fringe are pretty much comprised of being in awe of his beautiful roleplay, which reflected a deep familiarity with magic lore, etc. I've always enjoyed his writing. +1.

A Thesis: On the relationship between the Faithful and the structures within which they practise. ~ Allaesandro of Karovia, Faithful Acolyte of the Church of the Canon ___________________________ “So Horen went out of his tabernacle, and he found that in their wrath and wickedness, the unholy had slain each other.” Horen, Scroll of Gospel “And I am the Lord God without peer, and My order is the only order, and My law is the only law, and the highest reaches of heaven shall be open to the virtuous, king and servant alike.” Canticle of Fidelity, Scroll of Virtue Before civil war tore our realm apart, turning brother against brother, and lord against liege, I lived on the streets of Brelus, amongst the Raevir folk, who are as stubbornly devoted to their faith as they are to survival in the midst of tribulation. Today, manifesting their piety, stands Saint Lothar’s Cathedral; its majestic design and vibrant colour seeing it, even in such a short lifetime, host to many events - momentous marriages, treaties and religious ceremonies, but also tragedies - assassinations, suicides and funerals. However, I vividly recall a time preceding these aforementioned. In fact, I partook in the communal construction of the monument. The experience was critical in shaping a personal conceptualisation of a Faith diligently taught and left to me by my father, who now watches me put quill to paper from the Seven Skies. The experience was not only an earthly demonstration of a community, convergent in common faith and complementary talents, but simultaneously an earthy vision of the spiritually synergetic nature of what I am partial to referring to as the ‘Congregation of the Faithful’. For, as the structure rose, stone by purposeful stone, it was revealed to me that so, too, the Church is comprised of many different ‘stones’, each with their own purpose. From such a revelation I became aware of what my own purpose might be - that is to say, as a member of His clergy, that I might share this perspective to my fellows in the Faith. It is a reflection upon the nature of such a congregation, and its relationship with structures - physical, ritual, and societal, that I shall present in this work. Some will understate the importance of the physical structures within which we practise our Faith - often of an exaggeration, if not misconception, of what might be regarded as the ascetic element of our Faith. One might speculate that an excessive denial of a physical reality speaks of a self-righteous attempt to present oneself in a position of spiritual transcendance. The reality is that the Faith does not exist in the mind of any one man, but rather, as fairly established in ‘A Thesis on Church and Community’, by then-acolyte Lorina Carrion, exists in the physical Congregation of the Faithful. Churches accommodate the Congregation of the Faithful as places not only of ritual, but of holistic worship - wherein all facets of life are subject to the Creator. It is right that births, deaths and marriages - all integral elements in the fabric of Human existence, pass through the Church, for such is an expression of an all-encompassing Faith. Just as we consider the reflection of the Church on our own communities, we may consider how these established traditions serve as an expression of civilisation and primacy in comparison to the heathen.Where it is an achievement for savages to stack any stone atop another, one may expect that the community nurtured in the shadows of our cathedrals, if not the awe-inspiring sight of the structures themselves, can only confirm to them the existence of an all-powerful Creator, ready to bless those who are obedient to his commandments. In speaking of blessings, we may consider the part of the physical church in affecting the individual’s relationship with his Creator. For what better expression of divinely-bestowed talents in art and architecture can one find than in the meticulously-measured stonework, the depictions of the miraculous deeds of our Saints, and the ethereal sensation as light passes through coloured glass, transformed into mesmerising scenes of the Seven Skies? There is no greater stage for the skills with which the Creator blesses his creation. Having addressed the image of ‘church’ most readily available to the mind’s eye,we may delve deeper into established ‘structures’. As such, we shall consider those not of stone and mortar, but of action, symbolism and tradition - structures of a ritual nature. In the liturgical process, we are ever-sure of a source of direction. Divorced from ritual, creation is deprived of peace - left to a world of savagery, confusion, and arrogance, wherein the creation, rather than the Creator, is worshipped. Such is demonstrated to us in the canonical history of the Exalted Horen I in the Scroll of Gospel, with which I have preceded this thesis - for it was in leaving the holy tabernacle that Horen was witness to the chaos of a lawless world. It is thanks to ritual, law, and engrained tradition that we are spared from an unchecked reality of savagery. It is in the Church’s provision of rites and guidance that the individual may walk unfettered by worry. It is in a confidence in eventual ascension to the Seven Skies that we, as Horen’s sons, need not be tormented by our curse of mortality, and driven to frustrated violence, as the uruk does. Rather, we have peace amidst chaos. I would contend, however, that there is a purpose greater than the individual, when we speak of ritual. For, having attended mass a few or many times, one might feel that they have divined sufficient meaning from it, and that further observation of such ritual is unnecessary. The heart, as I humbly speculate, behind the establishment and standardisation of the liturgical process by High Pontiff Daniel I ‘the Reader’ (1471-1512), was not the immediate benefit of a contemporary Church, but rather, was an expression of selflessness and generational fidelity. Our following of tradition expresses a respect and appreciation for our forebears. Our maintenance and perpetuation of tradition stands as a similar expression of foresight and love for our descendants. It is of personal reassurance, then, when I am challenged by claims that the rituals of the Church seem unsatisfying and irrelevant, if not banal - for it reminds us all of the need to look beyond ourselves, and realise that we are diligently faithful not for immediate sensory reward, but for an eternal reward. Ritual is the most effective way of fulfilling our duty to introduce future generations into the Congregation of the Faithful. Inviting further exploration is what might be regarded as ‘societal structure’. The sophomoric cynic may regard the structure of society as one which sees the exploitation of an all-burdened peasantry by an inactive nobility, born into privilege by fortunate chance. He would continue to advocate a violent overturning of such a system. However, the reality is that, whatever system we may claim exists, it works. Furthermore, the fact that Horen’s children may exist in a functioning society composed of various classes is comforting, as it is proof that our current state is an expression of, and in adherence to the commands of the Exalted Horen regarding fidelity, as laid out in the Scroll of Virtue’s Canticle of Fidelity, from which I have selected a pertinent excerpt to precede this thesis. Some might regard society as a collaboration of different classes, but, more spiritually compelling to me is the notion that our society sees a canonical expression unity, regardless of rank - we are all creations, cognisant of this fact and our own fundamental equality, in both mortal flesh and eventual judgement. Having “ordered the estates of the men of the earth”, the Creator has made us aware not only of their separation, but of their synergy; we are one Faith - a body made of different parts. Such a realisation renders my introductory, architectural anecdote apropos; the Congregation of the Faithful, I put it you, may be analogised as a building made of many stones. Some, shiny, soft and decorative, demand admiration and glorification. It is to these that we attribute the beauty of the structure as a whole. Other stones are purposeful and specifically carved for service; such as the lintel stones that allow entrance into the structure. These, though few, give sense and meaning to the space, guiding life through its walls. The overwhelming majority of the stones that we fail to appreciate are foundational, supportive, and unseen to the eye that does not care to look. It is to these that we are ultimately indebted for both effectively making and holding up the structure as a whole. Ultimately, in the cooperation of these materials, the structure stands. In their synergy, the Creator is glorified. “...But the halls of Faith are supported by community.” Sister Lorina of Vekaro, On Church and Community BY THE CREATOR’S GRACE: Written by Acolyte Allaesandro of Karovia, and Published in Felsen, 5th of Snow’s Maiden, 1520

ALLAESANDRO AEDALFIERI Nicknames: ‘Allae’ Age: 16 Gender: Male Race: Human Status: Alive Description Height: **** idk Weight: Heavy! Body Type: Endomorph Eyes: Brown Hair: Brown Skin: Olive Markings/Tattoos: N/A Health: Well enough. Personality: - Reserved, pensive. - His time with the Church has seen him reading extensively and exposed to a range of ideas. - His clerical theses are characterised by extensive deconstruction of ideas. His desire to render his work academically and logically sound sees his work bolstered by references and explanations of logic. Doing so, however, he struggles to keep his work from seeming dry and long-winded. Inventory: He tends to be seen clutching a worn hymnal. Further Details: Life Style Alignment: Social Moral Deity: The Creator Religion: Canonism Allegiance: The Church of the Canon Class: Lower Clergy Title(s): Acolyte Profession(s): Cleric Skill(s: Construction Education: - Parental instruction according to Canonism. - Briefly architect's apprentice. - Acolyte of the Church of the Canon. Flaw(s): Chubby, shy, and prone to being beaten. Family Parents: Allaedo Aedalfieri & Ilena de Fierre Siblings: None Children: None Extended Family: - Laelius Aedalfieri, a cousin on his father’s side. - and Laelius' children: Danylla, Alvaro, and Benardo. History Lineage: https://gyazo.com/ef74c39bfd4e510f9960ea6a9198165c Biography: The Orphan 1504 - Artwork: N/A