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About thesmellypocket

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  • Birthday September 15

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  • Character Name
    Pius of Sutica
  • Character Race
    High Elf

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  1. "A most Holy Confessor of the Faith!" Exclaims Pius.
  2. "I should like to be in the frontlines, serving the wounded and prisoners of war." Muses Pius of Sutica.
  3. "We believe in single predestination, meaning that God has foreknowledge of those that will choose damnation. How could this not be so? He knows all things. He is outside of time. But we do not believe in determinism, viz. man cannot make meaningful choices or does not have free will. It is just that God knows the outcome of our free choice."
  4. Oops realised this was ironic
  5. “You are mistaken, we do not condemn persons of other religions to Hades. Virtuous heathens can still go to the Skies.” PIus corrects the missive.
  6. “Truth is not decided by a majority vote,” says Pius. “It is true and draws strength not from any external source, but from itself, and we have a duty toward it whether every man or no man pays attention to it.” “The Canonist Church is not justified because her children do not sin or are incorrupt, she justified because they do sin and are corrupt,” replies Pius to the p*gan. “Evidence for, not against the Church, is found in the sin and folly of her members. For indeed, any other organisation governed with such malice, incompetence and effeminacy would have long since died, and would have barely lasted a fortnight, but here we are with a Church that has never compromised the actual purpose for her existence.”
  7. “If my Bishop told me not to pay taxes or vote, I would not do it,” replies Pius. “And I hope each man in this Empire would say the same. And Faith comes before civility also!”
  8. "I notice Mister Pruvia puts patriot first and Canonist second," says Pius.
  9. TRACTS FOR THE TIMES. Edited by Pius of Sutica. Written by the Tractarian Movement. TRACT II: The Church as the Sword of Owyn. The Tractarians. “Owyn...called to the Prophetic vocation...I admonish.”-Spirit 1:2, 20. 2:2, 19, 3:2, 16, etc. “Owyn obeyed the command of God and anointed the brothers Everistus and Clement, who jostled in the same womb, as joint bearers of the Laurel of Horen. He entrusted to them the word of God...and charged them to instruct their brothers in the path of holiness.”-Gospel 3:3-4. “The priesthood of Owyn”-Gospel 5:24. “Successor of the High Priesthood of the Church.”-An ancient title of the High Pontiff. Friends. We should like to remind Holy Church of her duty to admonish error both in the world, and among her members. Such a duty is often-times forgotten, or seen as uncharitable, overzealous and authoritarian. Yet it is, as will be demonstrated, a duty given us by God, and therefore one which cannot be neglected, and furthermore, it is a duty vested chiefly in the Pontiff, for whom all our prayers and sacrifices are consecrated. Point I: That the Church is the Inheritor of the Prophetic Vocation. At his baptism, Horen is crowned with a laurel by the Angel Tesion and declared the Prophet of God. (Gospel 2:34-38.) So we too, the members of the Church, are baptised, and so too we are crowned by the same Angel and with the selfsame laurel. “ As Equal-to-the-Exalted Julia is the spiritual Mother of the latter Prophets (Gospel 2:71-2), so too have the Pontiffs, especially the current holder of that high office, lauded her as the spiritual Mother of the Church: “She is, in a very real sense, the mother of the Church.” (St. Julia’s Day Sermon.) Hence it is that the Church is the dispenser of and sharer in those spiritual benefits given unto the Prophets and vouchsafed unto mankind in the Revelation of the Holy Scrolls. And that the Church is the sole keeper and dispenser of these gifts is evident from the Scrolls themselves: the priests of the Church are of the “priesthood of Owyn” (Gospel 5:24) annointed with the holy oil of Exalted Owyn and entrusted to instruct the world in the ways of Faith. (Gospel 3:4) Hence it is that through the preaching of the Scriptures, through the Motherhood of Saint Julia, and through the Holy Sacraments, not only in shares but perpetuates the Prophetic vocation. “We confirm the jurisdiction of the High Pontiff, the Vicar of God, to speak authoritatively on all matters of faith and the church, within the confines of the dogma and canon.” (Fundamentum Ecclesiae, IV.) The same document also makes it clear that the High Pontiff is the successor of the Prophet in matters of Faith and Morals. (Section V.) Now we do not mean to say by this that the Church, or the person of the High Pontiff, receive any new Revelation, as this was complete with the Prophets, but that she is the sole interpreter and indisputable authority on this Revelation, which she perpetuates. So that if there is any new controversy in the Faith, or if new problems emerge as due to the changing nature of the times, it is her lot to apply the old principles to new times. Point II: This Vocation Includes the Power and Duty of Admonishment and Anathema. What is the nature of this Prophetic vocation of which we have written? “It is the mission of the Church and all those entities bound by its grace and infallibility to preach the Scroll of Gospels to all creation in an effort to bring all back to the God of gods.” (Saint Sixtus IV, Thesis on Virtue.) It is many things. But pertinent to us today is the one duty that rings out at us the most: admonishment. Owyn begins every Epistle in the Scroll of Spirit with the invocation of the Prophetic vocation, and ends them with the admonishment of some error. (See Spirit 1:2; 1:20, etc.) His words ring out to us in comfort, yes, teaching of the mercy of God, but just as strongly they admonish us when we stray from that mercy through doctrinal error. Now since the Church has inherited the Prophetic vocation and the dispensation of the Scrolls, it is evident that this same duty lies to us. And nor do the Doctors hesitate in giving us plenteous examples. Blessed Everard IV was by no means afraid of exercising this holy office against the warmongers of this own time, rebuking them with the strong words of ANATHEMA (Pax Dei et Treuga Dei), and in like manner did Saint Daniel the Reader not waver, whilst offering the chance for repentance (Second Golden Bull of Dibley) in his harsh anathema of the heretics of his time. The Constitution of Fundamentum Ecclesiae, whose acts were approved with the unanimous weight of the Holy Synod (Golden Bull of Holofernes, X), reminds us also of this duty: “Similarly, it is his right alone to declare anathema, or the excommunication of an unrepentant individual from the body of the faithful.” (Section IV.) Hence it is that the High Pontiff and his ministers must be scrupulous in the observance of the holy Dogmas, and must not be afraid to excommunicate wrongdoers and anathematise heretics, whilst offering them, at all times, the chance for sweet repentance. This is the teaching of the Holy Doctors. Indeed, God help us if we fail in this duty, for we will be held responsible for the ruin of souls if we fail to carry out our duty. Point III: The Question of Infallibility. This duty can manifest itself in the much-disputed force of Infallibility. That Infallibility subsists in the Pontiff in some form was the opinion of many Doctors and great Pontiffs, not least Saint Sixtus IV (Apostolic Constitution on the Process of Beatification and Canonisation; Ecclesiastical Declaration on Infallibility) and Blessed Daniel VI (Pontifical Decree of 1720.) It is not, then, solely the domain of heretical and tyrannical Pontiffs, but of great Saints. And the aforementioned Holy Synod also very strongly affirmed Pontifical Infallibility. (Fundamentum Ecclesiae, IV.) It is not surprising. Since the Church is the inheritor of the Prophetic Vocation and the High Pontiff is the head of the Church charged with the keeping of the word of God and the instruction of all as the Scriptures affirm, when a Pontiff invokes infallibility, he in some way taps into that Prophetic ministry. This does not mean the Pontiff is perfect, or that he cannot err when speaking outside of the conditions that we will lay out. Owyn sinned and erred, but the hand of God wrote the Scroll of Spirit through his Epistles. And in like manner, the Pontiff can be the most immoral lecher, and can get the Ponceball scores wrong, but this does not invalidate his office. “And thou remainest my Prophet,” says the Lord. (Gospel 4:56.) He might well say to the Schismatic: “And thou remainest my Pontiff.” Blessed Daniel VI wrote: “It is within the safekeeping of dogma, the Church rightly teaches, that the High Pontiff practices infallibility, and his word may not be contested. For sacred dogma is eternal, it is outside of time.” (Pontifical Decree of 1720.) But it is true, as a certain Dr. Stephen, an historian, pointed out to us, that Infallibility has been argued for and even invoked by heretics. How are we to reconcile this? That Infallibility exists is clear in our teaching. The answer is that to the true invocation of Infallibility has to meet certain conditions, which these heretics failed to meet. The Church, our dear Mother, our true Mother, our only Mother, gives us the answer. Point IV: Conditions for Infallibility. I)It must be on a matter of Faith. God, through Exalted Owyn, charged the High Priests to instruct their brothers in the path of holiness. We cannot expect Infallibility to protect us outside of instructing in holiness, that is, matters of Faith and Morals. II)It must be a statement intended for all times. Matters like clerical celibacy should be considered changeable matters of discipline. Simply switching them around cannot be considered infallible. But if it some error of modernity were to arise, viz. The abolition of private property or of hierarchy, the Church would be infallible in saying: “If any man saith that at any time it is wrong for men to hold private property on grounds of Faith and Morals, let him be anathema.” III)It must be in the Office of the Pontiff. EX CATHEDRA. The Pontiff is just a man, and even Horen and Owyn sinned gravely. Therefore, if he is speaking in his capacity as a private citizen and not invoking the Office of Pontiff, it cannot be assented to as infallible. IV)It must be in union with the Holy Synod. The Synod cannot be infallible or pronounce authoritatively on Faith without approval of the Pontiff, for this would be a usurpation, (Fundamentum Ecclesiae, V.) However, in a similar way, the High Pontiff must have at least two thirds approval of the Holy Synod and be speaking in explicit union with them. The chief example that fits all these conditions is Canonisation. When we read Saint Sixtus IV’s Constitution on Beatification and Canonisation, we know that it covers Faith and Morals (A man being in the Sky), is issued for all times (For the Church has no right to strip men from the Skies, rather it is God who judges and we who merely acknowledge His choice), is done explicitly from Pontifical Infallibility (See the Constitution) and requires at least two thirds approval of the Holy Synod. Since here we have a solid and indisputable example that fits all these conditions, the Church, in the future, must meet and use them if she hopes to use Infallibility as a mechanism of holy admonishment. Point V: Conclusion. The Church is the purifying Sword of Owyn. She loves her children, but she loves them in the Truth. She exercises his admonishing office, and perpetuates the Prophetic Office through the Scrolls and Sacraments, but also through the active teaching authority she possesses, chiefly vested in the Pontiff but in union with the Holy Synod. The Church has the power to define dogma and to admonish and anathematise those who refuse to submit to her judgement. We close this Tract with a warning. A failure to admonish is a dereliction of duty and a true failure. Let us admonish out of love and tenderness, offering the chance for repentance but being unafraid to simply do the charge given us by the only Living God. Therefore, let us hear the sweet words of God when we die to the effect that we have done His duty and now may enjoy His presence, and let us not hear those terrible words of judgement that we have failed as priests in our exalted office. We humbly submit these words for our Mother Church's approval, and accept any correction she may be wont to give. God love you. P.S. It should be considered by the reader that in the Proverbs, it is also implied that Godfrey attained to the Prophet-hood not only in spite of, but because of his weaknesses. See Proverbs 1:3-4: “Am I not a man? Did I not suckle at the breasts of my mother? Have I not had lusts, fears and tribulations? Have I not suffered thereof? Verily, I am, and I have. My fellow man I have injured: thereby to God have I sinned, for to injure the innocent is an injury an hundredfold in the sight of the awesome and living God. (3) But to God I sought penance, and repentance, to make Him my sole crutch, by which He hath vested in me Prophethood.” And as St. Julia said, “he hath put down the mighty from their seat, and hath exalted the humble.” (Proverbs 2:16) It should not surprise us when God chooses feeble instruments to achieve his ends, for by it, He is glorified all the more. If God can keep the Church as a functioning and flourishing people in spite of the malice and incompetence of her own members, the world is all the more confounded at His marvellous expense. Praise God!
  10. “A very good summary of our teaching on war,” says Pius of Sutica who gives his Jakob a pat on the back.
  11. RULE Fraternitas Sacerdotalis Sancti Christophori et Thaddaei. THE PRIESTLY FRATERNITY OF SAINTS KRISTOFF AND JUDE. APPROVED BY THE HIGH PONTIFF, HIS HOLINESS JAMES II. Orate pro nobis! SECTION I. RANKS. I.The fundamental rule of the Fraternity is Charity. Hence, the rank structure is kept simple and the authority of the Provost is not binding under sin. Rather, obedience to him is granted out of charity, and he is expected to govern with that same Godly and sober principle in mind. Fundamentally, the Fathers of the Fraternity enjoy an equality as brothers and family. II.Hence the Provost, the head of the Fraternity, governs the house. He is elected every five years by the Fathers. He is addressed simply as ‘Father’ and is expected to treat those under his care with the scrupulous tenderness as befitting a father. Since God is our Father and is called the Father of mercies, so must the Provost imitate the merciful governance of God. On the other hand, the Fathers and Novices are expected to obey him not out of a slavish observance of vows, but out of love, like a son obeying his father. III.The Fathers are the ordained members of the Fraternity. There is no Vow binding him to the Order, which he can leave at any time. Love is our only fetter. IV.The Novices are men studying to become a Fraternity priest under the watchful eye of the Provost and Fathers. He is to be taught Holy Scripture, Flexio, the Humanities, and, most importantly, the true nature of the sacred priesthood, through example first and teaching second. SECTION II. OUR PURPOSE. I.The fundamental principle of our Order is that the true purpose of the priest is twofold: to distribute the Sacraments, and to keep God’s word faithfully. Hence the priest can do no greater good than to hear a Confession, can do no more heroic act than to baptise the heathen, and nothing more beneficial than to join man and wife in holy matrimony. The humble parish priest is the floodgate of God’s mercy in the world, and hence man can seek for no position more exalted or worthwhile than this; all other considerations except these two are secondary considerations at best, and deadly distractions at worst. II.Our order is dedicated, therefore, to the Sacraments and to the word of God. III.For this reason we shun rank and controversy. We do not aspire to any kind of rank or distinction other than that of priest, for this is the most glorious thing to which a man can aspire. Fraternity priests, therefore, are to accept no rank nor promotion unless on the continued insistence of their superior, and especially the Pontiff. (In which case, obedience to that superior waives this custom.) IV.This also means that we practice obedience unto our local Bishop and unto the Pontiff, under that of God. V.In order to be truly dedicated to this weighty twofold task, the Fraternity requires a Vow of Celibacy from its members. VI.The Fraternity are apolitical. Members agree not to vote nor run in elections, but can vote in grave circumstances when the Provost permits. VII.The Fraternity holds that to commit to this vision in a true-hearted way is impossible without prayer and reflection, and therefore insist on such in their members. (See Section IV.) VIII.Whilst no Vow of Poverty is undertaken, all of the Fraternity are expected to live frugally. Accommodation will be no better than that of the average man, and no luxuries (that is, that is not either necessary for basic sustenance like food and firewood, or for study) are to be bought or taken without permission of the Provost, and he is expected only to grant them on special occasions. (For example, a feast day, or the tonsuring of a new member, or the ordination of one.) SECTION III.THE STUDY OF SCRIPTURE. I.The Fraternity rejects the erroneous notion that the Holy Scriptures should be subject solely to our private interpretation. Study of Scripture and of any theological principle should be rooted in the Doctors of the Church, the Holy Pontiffs and the Councils, and in particular the Angelic Doctor, Saint Jude. II.The Fraternity lists these as Doctors: Saint Jude, Saint Daniel the Reader, Saint Sixtus IV, Blessed Jude I, Blessed Daniel VI, Blessed Everard IV, Venerable Humbert, O.S.J.; The Venerable Fabian. We do not intend this to be a comprehensive list, but recognise, along with Holy Church, that God endowed these men with certain gifts. III.Scripture is better learnt by prayer than by study. SECTION IV. OUR RULE OF PRAYER. I.The Fraternity adopts the Little Office of Saint Jude, the Little Rosary, the St. Lucien Prayer and the Litanies of SS. Jude and Julia as her official prayer rule, to be prayed daily. II.The Fraternity agree to pray in common regularly, recognising a proper family life among us to be impossible unless provided for by God’s grace, and the most efficacious means of gaining this for our Order is prayer. III.In line with the principles of the Angelic Doctor, each and every Fraternity member from the Provost to the Novices will examine his conscience every night and seek to root out sinful habits and grow in virtue. IV.Fraternity priests and novices will choose among their own ranks a Confessor, to whom they will betray all the details of their spiritual life, and agree to be bound and guided, though by Charity alone and not by sin, by him in all things. V.Fraternity priests will confess very frequently and go out, seeking and imploring men to seek Confession. VI.In the spiritual life, we regard the Theses of Saint Jude and the Maxims of Venerable Humbert as our chief guides. VII.The Fraternity affirm, as a matter of pious Faith, Saint Julia to be the special defender and patron of the Church against the Ibleeic errors of modern times. SECTION V. TEN CHIEF MAXIMS. I.The Fraternity priest must be kind to all, but severe to himself. II.He must be prompt to obey, and slow to rebel. III.He must, in speaking to others, be calm and cheerful in ordinary matters. IV.He must have the salvation of souls through the Sacraments and Scrolls as his highest law and sole purpose. V. He must only defend himself when the character of the priesthood or the Fraternity is in jeopardy, but be scrupulous in rebuking error and defending the Church. VI.He must regard the Church as his true and devoted Mother, if he is to have God as his Father. VII.He must offer himself, all he is and all he has and all he does, frequently and with fervour to God. VIII.He must resign himself to the care of God and trust in Him utterly. IX.He must resolve that it is better to die horribly than to sin. X.He must see the loving Hand of God in the souls of His brothers, and in each man a potential Saint. SECTION VI. THE LITURGY. I.The highest manifestation of the word of God in public life is the holy mass. II.The Fraternity therefore call for a solemn liturgy befitting this august purpose. III.For this reason, the Fraternity adopts the Judite Rite as its Liturgy for all ceremonies, however, seeing the excellent traditions of our Akritian members, permit also their Rites to be celebrated as frequently as it be willed by them within our Fraternity, provided the solemn Judite custom of the Asperges be kept. IV.The Fraternity will assemble to offer mass in solemn form.
  12. “Excellent work.” Says Pius of Sutica.
  13. “You do your religion no credit with your disgraceful behaviour. If your religion focuses on keeping up to ‘date’, then I have no interest in it. Also, do you mean that illogical faith that solves and is nothing?”
  14. “That is our task, reverend Fathers.” Says Pius of Sutica gravely.
  15. "And yet the text saith that "each and every man" born receives this Guardian. How sayest thou, then, that only the baptised and not the pagans receive this Guardian?"
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