thesmellypocket

“There are many souls to be saved in Norland; I will ask my Confessor if I can go.” Says Father Pius of Sutica.

“AMEN!” Cries Pius after reading the conclusion in a rare bout of outward enthusiasm. 

Pius adds: “As for the duties, of the worker, they are thus: to do his work without sloth, to respect the property of the employer, and finally, not to resort to violence in seeking the restitution of what he is owed, even if he be unjustly treated. (Except, of course, in self-defence, in which he is given due power to defend his own person.)”

[!]A public letter is written to the leaders of the two major parties, Jonah Elendil (Josephite) @Braehn Elendil An'Hiraeth and Amadeus d’Aryn @Caranthir_ (Everardine). It is entitled, “Tract for the Times, III: An Epistle on the Rights of the Worker.”

The Tractarians.

I.Introduction and Greeting. Reason for Writing this Letter.

Honourable friends, good men and pious servants, I would like to make to you an appeal. The love of God ought to inspire us to the love of men. For God loveth us, and planted in each one of us a microcosm of the universe, that is, the immortal soul. He that loveth God loveth that which God loveth, and therefore loveth man. If any man saith, therefore, that he hath the love of God, and yet hateth his brother, that man is a liar. The words which I address to you now speak the plain truth, as laid out in the Revelation vouchsafed unto mankind by God, through the Prophets. For was it to the Josephites or the Everardines only that the Scroll of Virtue was committed? No! It was to all of us. And since what I write comes directly from this same Scroll and from the Angelic Doctor of Love, Saint Jude, I beg of you, not to allow my words to be lost into the bottomless chasm of partisan politics. Instead, let them touch your hearts, so that the warm grace of love which radiates from your breasts might rise up as incense before the throne of Almighty God, moving Him to bless our Empire. In short, little children, love one another, for God is love, and when we love with a selfless charity, we become like unto God, who liveth and reigneth forever and ever. Amen.

That the spirit of revolutionary change should course through the hearts of men is not surprising. Whether the sudden move from a rural, agricultural economy to an urban-based one is a good one is not my place to say. I am an Elf, not a man. I have never voted in my life and never supported any political party. What I write to you, therefore, concerns no party, but your consciences, not economic theory, but my twin mistresses of justice and charity, no partisan legislation, but the salvation of your souls, which is my one concern. I will therefore religiously and soberly lay out for you the Canonist principle on the rights of the worker, and urge you to take steps to its implementation.  

II.To Mistreat the Worker is a Sin Against Diligence and Charity.

In the fourth Canticle of the Scroll of Virtue, man is cautioned against idleness and sloth. The work that we do, so long as sin be not in it, however menial, is, we are assured, for our good. “I put into your heart the power of creation.” (Virtue 4:4) This is made clear in the original Flexio, in verse 4 we read: “Ego posui calorem igne quem fucat ferum.” Which is interpreted by the present Pontiff: “ put the heat into the fire that reddens the iron.” However, the word heat or calorem has in the original a double meaning that is lost in Common. Calorem can mean literal heat. But it can also mean an inward warmth, the warmth of love; the warmth of goodly affection for God and man. Since, as has often been said, God is love, it is therefore clear that the love of God penetrates even into something as menial as the heating of iron. To work the iron by the fire, then, and to do it with the love of God in thy heart, is therefore a participation in Charity: the Charity, or love, of God. 

Therefore to neglect our duties in life and fall into slothful idleness, can actually be a called a sin not only against diligence, but properly against the Virtue of Charity, the highest of all the Virtues. However, there is another sin related to this which employers often-times fall into. We read in the same Canticle: “Et Ego ut feci schola quem consulit laborem...” (Virtue 4:5.) That is, literally, “And I did make the leisure that consoleth labour.” The word leisure here, is the Flexio, schola. This is from whence we get the words school and scholar. This close word association is lost in translation. Leisure, therefore, is not to be understood as idleless or sloth. Leisure is to be understood as a quiet time of rest, a time of contemplation, a time of quiet. So whilst the worker has a duty to complete his work well, he also has an essential, intrinsic, and God-given right to rest. 

As the Angelic Doctor, Saint Jude, tells us, we all have need of withdrawal and contemplation. (On Reflection.) Therefore, it is essential that men have breaks in their labour and busyness for quiet times, with their families, and, importantly, silent contemplation of God. In fact, employers are certainly acting sinfully if they avail their underlings no time of leisure: this is a sin against diligence as grievous as sloth. Leisure, that is, retirement, quiet contemplation, is the true school of God. This leisure is as much instituted by Divine and Moral Law as the work is instituted. The Church hath always condemned such behaviour by employers. The Church hath spent considerable efforts in the past in rooting about the black weed of slavery, and Ven. Humbert listed the defrauding of workers by their employers as a sin crying out to heaven for vengeance, that is, among the gravest sins a man can commit. He, therefore, that would deprive the worker of this just and moral right of rest, despiseth his very Maker. 

There is another layer to this. Why did God create the work? He could have made a world in which no work was necessary for man. Why not? The answer is given: “You shall draw nearer to My throne by your labours.” (Virtue 4:6) The purpose, then, of work, is to draw nearer to God. What else hath God given us to draw nearer to Him? He hath endowed us with immortal souls, that enkindle in us the ability to reason and will, separating us from the mindless beasts (Virtue 3:8), He hath given us the wonderful Sacrament of matrimony that man and wife may grow in a mutual and selfless love (Virtue 3:4); hath unwaveringly established the Sacred Priesthood for the keeping of the Divine Mysteries. (Gospel 5:3) Work, therefore, ought to balance and enhance these various gifts and duties. If over-work for little pay maketh a man unable to see or sustain his wife and children, this is a grave sin on the part of the employer. If over-work and little pay so tires a man so that he hath no time at all for leisure to sustain his will and intellect, this is a grave sin on the part of the employer. And if an employer so tyrannises over a man so that he hath no time to observe the Divine Mysteries, or is forced to work on those days in which he ought to be hearing mass or going to Confession, this is a grave sin on the part of the employer.

It follows then, that the natural rights, endowed by God and not by man, of the worker, be this:

-That he hath sufficient time of leisure to recollect himself, that his work-hours be not over-long, and that he hath holidays, especially on the holy-days. (Holidays are called by some illiterate men, vacations. I think these men come from a different country to say this wrong word that destroyeth the derivation of the word.) Also that he hath a break during word, for lunch, or a game of Ponceball or such-like.

-That he hath a wage sufficient to support his family with all the necessities of life, comfortably. By which I mean, that he can amply afford housing, food, firewood and other necessities, so that he suffer not from cold or starvation at any time. 

-That he hath time given to silent reflection in religious observance, especially on feast days. 

III.Practical Considerations.

These, then, are the principles inherent to the Scroll of Virtue and the Principle of Saint Jude, namely that the need for leisure (that is, schola or reflection) be essential for men and women. What are you to make of them, my good sirs? My first suggestion to you is that a law be instituted, giving public holidays on the major feast days. There is no official calendar of the Church of the feast days, however the Fraternity to which I belong, hath produced a liturgical calendar with all the major feasts. The added side-effect, besides the obvious effect of the welfare of the common man, would be an increase in the observance of these days, which can only help the piety of the population. Details of these feast days can be found in the Calendar. 

FIRST-CLASS FEASTS: These are jovial feast-days which the Fraternity mark with special solemnity. They are:

1st of Grand Harvest - THE BAPTISM OF HOREN.

8th of Grand Harvest - THE FEAST OF SS. HOREN AND JULIA.

16th of Grand Harvest - THE TRIUMPH OF HOREN.

16th of Sun’s Smile - THE FEAST OF EX. OWYN.

24th of Sun’s Smile - FEAST OF SS. EVERISTUS AND CLEMENT. 

23rd of Deep Cold - FEAST OF ST. HIGH PRIEST EVERARD.

24th of Deep Cold - EPIPHANY OF EX. GODFREY.

14th of Snow’s Maiden - THE REVELATION OF EX. SIGISMUND.

1st of Malin’s Welcome - THE TRIUMPH OF HOLY CHURCH.

8th of Malin’s welcome. *THE FEAST OF SS. JUDE AND KRISTOFF.

10th of First Seed. ALL SAINTS.

PENITENTIAL SOLEMNITIES: These are days of fasting, penance and works of mercy. (Such as giving alms and visiting gaols.) 

14th-15th of Grand Harvest - THE MURDER OF HOREN and JULIA.

15th of Sun’s Smile - THE REPENTANCE OF OWYN.

Also noteworthy ‘The Great Fast’ from 1^st Amber Cold – 22^nd of Deep Cold, which ought not be given entirely as holiday, but there ought to be three or four days given during this period.

In addition, pains should be taken to make sure workers are not poorly paid and have good working conditions. My proposal is that there be a minimum wage at which men be paid, as the right of justice should owe them. This wage should be higher for married men, since that they are breadwinners for a wife and family. However, this proposal may prove troublesome, I suspect, and I am no legislator, so I am entirely ignorant on the difficulty of laws. Therefore, perhaps a better solution is that men of certain trades form Guilds for the advancement of their interests, in order that workers might band together. For alone they are weak against their employer, for it is known that there are a great many men in need of work than employers in need of workers, and that therefore the worker can, alone, be overruled. However, if he bands together, it is meet that he be able to demand decent working conditions, wages and working hours. And priests should involve themselves in these things, in order that the leisure time is not given to debauchery, but is given to rest, to prayer and to family life. You may take whatsoever proposal you wish: I have no power over you, but that twin-mistress of Justice and Charity has, I hope, as much a hold over you as she has over I, and I hope, therefore, and pray to God, that she will move you to right and meet action. 

IV.Conclusion and Hopes. 

The whole edifice of our society ought to be bound in love and mutual co-operation: “For I have ordered your station and birth, and I have established the order of things.” (Virtue 6:6) Therefore, no solutions will be found to the fresh problems of this “democracy” I keep hearing about during my prayers, until man learns to love one another in God. I hope that you will learn to love one another. There is a good deal of hate in the world. There is a good deal of greed in the world, a good deal of non-sense. Worry not yourselves about that. There is only one force in this world that matters, and that is love, stronger than death. You as politicians, ought, then, to order your actions and your ideals to the common good, preserving the individual and independent dignity of each person, and the sanctity of the state. God will not be interested in our incense, our prayers and our pretensions of piety if love be not in them, as Harren fasted as rigorously as Owyn did, but rather than proved to meet to his condemnation rather than his justification, as he did it not with love, but an hypocritical and base liking of his own self. (Gospel 3:54-55.) Therefore, wait on the Lord, and do ye manfully, keeping His commandments. For we know that if we keep His commandments, He abideth in us, and we in Him, and we shall live and reign with Him forever and ever. Keep His commandments and do His work with love, and with the pure love of God reigning in our hearts, we shall become a society of Saints, which is what we are called to be.

I remain evermore your humble servant,

Father Pius of Sutica, Provost, Priestly Fraternity of Saints Jude and Kristoff. 

"Fear not, brother. Pray for the love of God and perseverance in it, and you will not be confounded in eternity," Pius counsels Griffith. "I would like you to meditate on how much God loves you." 

"The Church should institute a feast of all Saints of Rhenyar and Akritos..." suggests Pius.

"Some prayers are unanswered, but no prayer is unheard. God's will is inevitably done. I do not pray to change God's will to my will, but my will to God's." Says Pius, reading the tract.

"Amen. The Lord ruleth me, I shall want for nothing. He makes me down to lie, in pastures green. He leadeth me, the quiet waters by..." prays Pius earnestly.

“What are the Vows which a monk undertakes?” Asks Pius.

I.Preface and Greeting.

From the Priest, who was called Malgath, and is reborn in the Waters of Gamesh as Pius, to the church which is at Helena, greeting. These few months I have been away from thee, but thou remainest pressed close to my over-stony heart, and the love which thou, the Helenan church, bearest for me, is enough to melt even that remote, bedrock, forbidding wasteland on which God has deigned to pour forth the grace of Ordination. It is for the salvation of a very dear soul that I am away, but I thought it would profit you all to hear my words, not because I am an excellent writer but because I convey a necessary teaching, and I know that because I write with love, God will grant me the necessary words, all-merciful as He is. What I wish to preach to you is what I called The Little Way of Holiness. That is, holiness in your daily lives.

II.Holiness is not Something for Priests Alone. The Universal Call.

Often-times we call the Priesthood ‘Holy.’ We call it holy, for it proceedeth from Almighty God. The Scriptures say that the two High Priests were charged to “instruct their brethren in the path of holiness.” (Gospel 3:4) In what consisteth holiness? Does it consist in saying many prayers? Does it consist in theological knowledge? Consisteth it rather in many outward acts? Whilst these things are doubtlessly of the highest use, they are not, in themselves, holiness. In what then, dost thou consist, O holiness? If we call that which cometh from God “holy” (cf. Virtue 1:8), then holiness can be called closeness to God. And Who, or what, is God? It has been said by divers Pontiffs and Doctors: Deus Caritas Est. Viz., God is Charity,or rather, God is Love. Harren fasted for two days in the holy waters of Gamesh, and yet, because he did it not out of love, it was rather condemnation to himself than blessing (Gospel 3:54-55.) Holiness consisteth not, therefore, in great deeds. Holiness consisteth in great Love. To this effect, the Angelic Doctor hath told us “One act of love surpasseth a thousand outward acts of charity.” (On Charity.) 

Therefore, holiness is not to be considered something remote. It is not to be considered the realm of priests alone, for indeed, the Scroll of Virtue came before the Sacred Priesthood, and hence, we were called to perfection before any man was called to Priesthood. The Priesthood existeth to sustain the holiness, the holiness existeth not to sustain the Priesthood. Nor is holiness to be relegated to the remote catalogues of the canonised Saints: the glorious chivalry of St. Edmond, the wonderful almsgiving of St. Catherine, or the inspired theology of St. Jude. God is not calling a remote and tiny class to perfection. God is calling each one of us to perfection. God is calling thee to perfection. He is calling thee to be a Saint. Not by great deeds, but by great love!

III.On the Little Way of Holiness.

God is infinite goodness. He is outside of space and time, since He created them. He “breathed” into each one of you the supernatural life of the immortal soul, a treasure-trove of virtue, almost a microcosm of the universe itself. (Virtue 2:7) It therefore follows that all things, all nations, all peoples, all deeds, all gifts, all intellects, all wills, all Angels, all powers, all principalities, and everything, in heaven and on earth, visible and invisible, the Just and the Wicked, the large and the small, are to His infinite power less than an atom. For in that same Canticle of Charity we read: “Ego feci” (Virtue 2:4.) The Church interprets this, I created,  but a more literal rendering might be “I had it done, I willed, I gave My fiat; I made.” Hence God created the world with a mere Fiat of His will, and if He can so create all things with ease, so it follows he could remove all things by this same Fiat. 

Since all things are less than an atom to Him, and He is outside of space and time, it can be said that nothing is small in the sight of God. Hence it is, that if a small deed is done with great love, it will, as the Angelic Doctor told us, count for more than a thousand outward deeds. As a little diamond surpasseth a great slate, so does the little deed of love surpass the great deed without it.

Therefore, you should not imagine that holiness is a remote thing reserved and relegated for the canonised Saints and them that give their lives in the Priesthood for Almighty God. Holiness is there, to be grasped at, and thou art called to it. Holiness is something to be found in your daily lives as wives and mothers, husbands and brothers, smiths and cobblers, able-men and hobblers, officers and troopers, foot-sloggers and coopers, fat ones, thin ones, lost your good limb ones, in short, there is no place in which holiness, that is, the love of God, cannot be practised. There is no state of life in which you cannot become Saints. For I reckon that the canonised Saints who did great deeds, will, at the consummation of the ages, be shown to be a tiny minority of the Saints in heaven. Dwarfing them in numbers will be the great Lovers of history, those who did small deeds which attracted no fame, but delighteth God alone. Wherefore the Angelic Doctor saith: “love God above all and you shall be rewarded in His kingdom forever.” (On Love.) Therefore, obtain ye the love of God, and live in it in your own lives. This practice I call The Little Way. 

IV.Practical Ways of Living the Little Way. 

But how do we obtain this love, Pius? I give you some practical ways. First of all, you must pray. Pray without ceasing. How do you do this, when we are absorbed in our work? Well, we simply turn this work into prayer. Say, before any work, “I offer this work for love of Thee, O my God, and I desire Thy will to become my delight.” Knowing that God controleth all things and hath ordered all stations in life for His sovereign glory and our own good (Virtue 6:6), it is God’s will that you are where you are (assuming you are not doing sinful things), and therefore when you do your menial tasks such as cooking dinner for your husbands, you will be doing the will of God. And if you ask God to make doing His will your sole wish and consolation, you will do deeds with great love, and you will become a Saint and gain perfection in all the virtues. Therefore, say often and constantly, “O will of God, be Thou my delight!” These kinds of short prayers are called ejaculatory prayers, and you should say them often, and silently in your hearts, before any deed.

It is important that you do set aside time, however, in your day, for silent prayer. God called Owyn to an empty cave, not to a great city, and it was there he knelt and prayed. (Gospel 4:19) Why saith the Scripture, that it was a cave? Because a cave is silent, isolated; alone. God created a wonderful creation, but it was in our own interiors the true “garden of abundance.” (Virtue 2:7) It was in silence that the voice of God was heard. In silence, we withdraw from worldly distractions and allow the wealth of virtue planted within us - our soul - to interact with the God who so lovingly planted it within us. Therefore, seek silence and withdrawal for at least half an hour a day. 

The third aspect of the Little Way is frequent Confession, at least once a year, which is the minimum requirement of the Canonist according to Canon Law. (C.I.C.D.P., 3.3.1.1.) Confession, or penance, apart from Baptism, is the most wonderful of the Sacraments. As God created the world by this Fiat, so by His Fiat pronounced through his representative, all your sins are washed away in the waters of Gamesh; your baptismal innocence is regained. What an unfathomable thing! Without frequent Confession, it is impossible to become a Saint. Examine your consciences regularly according to the method of Saint Jude, expounded by Ven. Humbert.

Finally, we must obey the orders of them that are set above us, provided they (that is, the orders, not the persons) are not sins. We must see in the order of the superior such as a father or mother, a husband, a commander, or a Bishop, the will of God. For God ordered all our stations, and gave that person authority over us. (Virtue 6:6) Therefore, it is His will that is being enacted through this superior. The problem with disobedience is that we do not show this great love of God, because we set our own will above that of God. If we love and trust God, we trust that His will being accomplished, even at the cost of great hardship, will be for our perfect good, since that He is infinite goodness Himself, and it cannot thus be otherwise. Therefore, in order to love God above all things, we must live out this holy obedience. Be humble. 

If you try to practice this fourfold Little Way with sincere hearts, you will become Saints. 

V.Conclusion and Blessing. Appeal for Prayers.

I implore and beg thee, O Helena, to do thy first little deed of holiness and love to me. That is, I beg of you all to pray for me, for I am engaged in a vital mission which concerns someone at the risk of everlasting death. Therefore, pray for me, and pray for her, for we have this one thing in common: we are great sinners. Pray without ceasing for us, and for all priests, and, I assure you, I will know more from experience than from your assurances that you have been praying for me.

I have come to realise that my love, my glory, and my hapiness, consist entirely in being loved by God. And so it is with all of you. Therefore, allow nothing to distress you, because no earthly event can o’ershadow the love that God has for you. The only thing that can separate you from God, is sin. Therefore, sin not, and do not worry about anything. For if God is with you, who can be against you?

 May Almighty God bless you, now and forever. I remain your humble servant,

Father Pius of Sutica, Priestly Fraternity of Saints Jude and Kristoff.

APPENDIX. This letter, which I wrote to a Crusader, gave me the idea to write this Epistle, or rather, God through it. It was also occasioned by the sickening errors of the Liberals and secularists, who wish to overthrow the harmony of Church and state, and hate the word obedience, and who claim that they serve God alone, whilst hating His representatives and despising their Edicts, thus showing themselves hypocrites. For if they trusted God, they would trust also that He had made the correct choice.

"If you desire final pervserance and humility, attribute everything you have to God. When you see a criminal being hanged, repeat with Ven. Humbert "there but for the grace of God, I go." Recommend yourself fervently to God. All He desires is loving obedience, not great deeds. The deeds are His work,,done in you through this loving obedience, or perhaps it is His will you do not great deeds, for just as a gardener has little flowers and great buds, so it is with souls: some do little deeds with great love and are therefore small but beautiful. In any case, nothing is small if it is God's work, for He is outside of space and time and counts only in the currency of love.

Above all, let nothing distress you. Let nothing afear you. God alone suffices. All is changing. God alone remains."

Pius of Sutica writes."If you desire final pervserance and humility, attribute everything you have to God. When you see a criminal being hanged, repeat with Ven. Humbert "there but for the grace of God, I go." Recommend yourself fervently to God. All He desires is loving obedience, not great deeds. The deeds are His work,,done in you through this loving obedience, or perhaps it is His will you do not great deeds, for just as a gardener has little flowers and great buds, so it is with souls: some do little deeds with great love and are therefore small but beautiful. In any case, nothing is small if it is God's work, for He is outside of space and time and counts only in the currency of love.

Above all, let nothing distress you. Let nothing afear you. God alone suffices. All is changing. God alone remains."

"Trust in God. God requires only humble obedience, nothing more. All other things are in His hand." Comments Pius in a letter to Father Griffith, his Confessor.

"The most important graces to pray for are the love of God, and perseverance in it. Everything else is infinitely secondary."

PREFACE

God gave us divers senses and capacities: sight, hearing, smell and feeling, will and intellect, and also many ways to please Him: by prayer, mental and vocal, works of mercy, fasting and the Sacraments, in short, “I am your Father, and the Father of all things.” (Virtue 1:6) It follows therefore, that the Canonist ought not to merely read the Scrolls and meditate on the events therein, but that they be commemorated in a liturgical calendar in which the wondrous workings of Almighty God are, in a way, lived anew, spurring us on to access those means and Sacraments by which God calls us to repentance and reform.

To this effect, and with God’s help throughout, I have arranged for you, my brothers, this liturgical calendar in order that the mystery of God’s revelation might be lived out in the world.

-Fr. Pius Sheen of Sutica, F.S.S.C.T.

Key. BOLD CAPITALS denotes a first-class feast, bold denotes a second-class feast, italics denotes a memorial, and plain text denotes an optional memorial. Text in blue denotes a penitential solemnity, which has the same status as a first-class feast. The government and employers should give first-class feasts and penitential solemnities as days off. Text in red denotes a period of fasting. All periods without a specific feast, memorial etc. are considered FERIAS, and the priest then can choose to celebrate a generic feast of that liturgical period, or he can celebrate the feast of any Saint he wishes (A mass celebrated by choice for a Saint is called a Votive mass.) An asterisk * denotes a feast that is kept especially by the Fraternity, and not generally.

Note that Judite readings are typically short, owing to their prayerful manner, that they like to consider small verses with great care, and also because the Asperges, not the Scroll, is the centre of the Judite Rite.

THE FIRST SEASON: HORENTIDE.

(1st of Grand Harvest - 3rd of Sun’s Smile.)

General Liturgical Colour: White.

A Marriage during Horentide.

This season re-tells the story of Horen, and of the Revelation vouchsafed unto mankind through him. It is a jovial part of the liturgical year (except for the Murder of Horen) due to the Sacraments of Baptism and Matrimony originating with him. This season, then, is the start of the liturgical year and is sometimes called “Flowertide” as at this time the churches are decorated in roses for baptisms and weddings, often in seven colours to denote the seven virtues.

1st of Grand Harvest - THE BAPTISM OF HOREN. This feast, one of the most solemn and glorious of the liturgical year, commemorates the calling of Horen as the first Prophet of God. Baptisms commonly take place on this Feast. Liturgical Readings: Virtue 1:5-8, Gospel 2:35-39.

8th of Grand Harvest - THE FEAST OF SS. HOREN AND JULIA. This feast commemorates the holy marriage of Horen and Julia, and their life together on earth and in heaven. Marriages commonly take place on this feast. It is a custom for husbands to give a gift, or do some deed for their wives on this day. Liturgical Readings: Virtue 2:7-10, Gospel 2:3-4.

14th-15th of Grand Harvest - THE MURDER OF HOREN and JULIA. On this solemnity, celebrated over two days, the Church mourns with the children the deaths of Horen and Julia. The priest wears black vestments, intense prayer and fasting is common, and there is a general abstinence from meat.

Liturgical Readings, day one: Spirit 6:7-10, Gospel 3:9-12. Liturgical Readings, day two: Virtue 3:7-9, Gospel 3:15-19.

16th of Grand Harvest - THE TRIUMPH OF HOREN. On this feast, Horen’s assumption to heaven and the foretelling of the children of spirit is commended. The colour of the church and vestments is restored and even intensified. Meals at the pub are common on this day! Note that this happened chronologically before Horen’s murder.  Liturgical Readings: Virtue 4:6-9, Gospel 2:70-76.

18th, 23rd, of Grand Harvest, 1st of Sun’s Smile - ‘Rorate’ Feasts. Called “Rorate” feasts because at the Asperges hymn is changed to “Rorate Caeli”, these feasts are in place for completeness sake, in order that the whole Scroll of Virtue be read. They commemorate the period between Horen and Owyn. Liturgical Readings: 18th - Virtue 5:7-9, 23rd - Virtue 6:6-8, 1st - Virtue 7:6-8.

THE SECOND SEASON: OWYNTIDE.

(4th of Sun’s Smile - 24th of Sun’s Smile.)

General Liturgical Colour: Red.

A penitent old man decides to spend Oywnsfast in the silence of the desert.

Owyntide commemorates the life of Prophet Owyn, the grandson of Ex. Horen, and the Revelation vouchsafed to him, and culminates in the Feast of SS. Everistus and Clement, which recalls his institution of the High Priesthood. It begins with a period of somewhat lighter fasting than the other the Great Fast. For acolytes, Owynsfast and the Repentance make for excellent preparation for ordination on the 24th, having been purified in the waters of Gamesh by works of mercy and Confession.

4th-14th of Sun’s Smile - OWYNSFAST. This ‘warning shot’ is a time of prayer, fasting and penance that recalls Owyn’s fast at the waters of Gamesh. Often during this time people will do works of mercy such as giving to the poor. It is regarded as a period to prepare for Confession on the Sin of Ex. Owyn. During this time, the Scroll of Spirit is commonly read from in the Liturgy and in homes. It is the custom to read an Epistle a day from the 7th to the 14th.

15th of Sun’s Smile - THE REPENTANCE OF OWYN. This day commemorates Owyn’s grave sin and redemption. It is the most common time of year for Confessions. Liturgical Readings: Spirit 3:19-20, Gospel 4:53-58.

16th of Sun’s Smile - THE FEAST OF EX. OWYN. This day gives the repentant sinners a chance to bask in the mercy of God. Having received absolution, they praise God for the Scroll of Spirit and the works of Ex. Owyn. Liturgical Readings: Auspice 2:39-41, Gospel 4:20-24.

24th of Sun’s Smile - FEAST OF SS. EVERISTUS AND CLEMENT. This day recalls Owyn’s institution of the Sacred Priesthood. Ordinations often happen on this day. Liturgical Readings: Virtue 6:6-8, Gospel 5:3-5.

THE THIRD SEASON: SILENCE.

(1st Amber Cold - 23rd Deep Cold.)

General Liturgical Colour: Black.

In this church, they ran out of black with which to cover the images.

Also known as the “Great Fast”, during this time images and statues in churches are veiled. There is no organ or any other musical instrument in the church, and music is solemn and quiet. The Scroll is never sung during this period. There is no incense during any liturgical ceremony. The word ‘alleluia’ is not found in the missals or hymnbooks for this time, as the Asperges hymn “Vidi Aquam” is banned. Most people at the very least give something up for this period, and others give themselves to a period of intense asceticism.  Masses for the dead are often offered by priests in this period.

(1st Amber Cold - 22nd of Deep Cold.) THE GREAT FAST - SEE ABOVE. Liturgical Readings largely cycle over the Scrolls of Spirit and Virtue.

23rd of Deep Cold - FEAST OF ST. HIGH PRIEST EVERARD. The great High Priest is recalled in this only feast that ends the Great Fast period. Priests have tried to restrain it, but often this is a Feast in which men gorge themselves in massive banquets after the Great Fast. Liturgical Readings: Virtue 4:9, Gospel 5:43-46.

THE FOURTH SEASON: GODFREYTIDE.

(24th of Deep Cold - 13th of Snow’s Miaden)

General Liturgical Colour: Purple.

The Judite proclaimation of the Gospel for the Epiphany! The Scroll of Gospel is read from in the most solemn manner possible.

The story of the third Prophet, Godfrey, returns in royal style to bring the Prophetic Era back after centuries of division and restless waiting on the part of man. Godfrey and Auspicetide represent a great contrast to the Great Fast, as all the images and statues are uncovered and the Altar is adorned splendidly. 

24th of Deep Cold - EPIPHANY OF EX. GODFREY. Ex. Godfrey is recognised as the ruler of mankind! Peace and joy to the world. Gift-giving, charity and other kind acts abound, and the hymn “Vidi Aquam” returns - with extra alleluias in the liturgy. It is sometimes called ‘the feast of all feasts’ because the contrast with the Great Fast makes it  a day of triumph liturgically. Liturgical Readings: Auspice 2:11-13, Gospel 6:33-35. Before the Gospel reading at mass, all the bells that can be found are rang. The Gospel is also typically sung and escorted by servers bearing candles.

1st of Snow’s Maiden - The Wisdom of Ex. Godfrey. A Feast mostly associated with the semi-canonical text, ‘The Proverbs of Ex. Godfrey.’ Schools often open and lessons begin on this day, causing children to rue it as a day of misery. Liturgical Reading: Proverbs 1:1-2.

THE FIFTH SEASON: AUSPICETIDE.

(14th of Snow’s Maiden - 1st of Malin’s Welcome.)

General Liturgical Colour: Red.

Exalted Sigismund.

The final Prophet closes the Prophetic Era. The Church is now sure of her mission, having received the complete and final Revelation of God. This period has a penitential feel to it, although no official penances are proscribed, since it speaks of the end times and being ready for them.

14th of Snow’s Maiden - THE REVELATION OF EX. SIGISMUND. This feast commemorates the reception of the Scroll of Auspice, and focuses on the end times with both hope and want of repentance. During this feast are often commemorated the Just of the non-human descendants, since that in this Feast is contained the promise of the redemption of all the Just. Liturgical Readings: Gospel 7:52-55, Auspice 2:44-49.

1st of Malin’s Welcome - THE TRIUMPH OF HOLY CHURCH. The Prophetic Era closes, the Ecclesiastical Era begins. This is often considered the “second chance” date. As in, if a baptism cannot be done on the Baptism, a wedding on SS. Horen and Julia, or an ordination on SS. Everistus and Clement, this is the day it is done, since on this day is recalled the entire mission of the Church, from its lowest member to the High Pontiff, to its members in heaven, the Saints and Just. Liturgical Readings: Proverbs 6:6, Gospel 4:61-62.

THE SIXTH SEASON: CHURCHTIDE.

(2nd Malin’s Welcome - 24th First Seed.)

General Liturgical Colour: Green.

The Holy Synod.

This season commemorates the life of the Church after the Prophets. It is considered just ‘normal’ neither as flowery or triumphant as Godfrey-Siegmundtide, nor as austere as the Great Fast. The Saints are celebrated in this period.

8th of Malin’s welcome. *THE FEAST OF SS. JUDE AND KRISTOFF. The patronal feast of the F.S.S.C.T.. St. Kristoff was a model Bishop during the Schism Wars, who died defending young Acolytes from an attack by Dwarves. St. Jude is the father of Monasticism and the greatest Scholastic writer of the Faith who suffered greatly for his rigorous practice of Church Dogma. Liturgical Readings: Virtue 2:7-9;  in the Judite Rite, it is permitted to read an Epistle or a section thereof from the work of St. Jude. 

12th of Malin’s Welcome. *Ven. Humbert, O.S.J, Confessor; Doctor. A great public sinner who converted and was distinguished by austere monasticism, devotion to Saint Catherine and fiery charity. Liturgical Reading: Virtue 2:11.

13th of Malin’s Welcome. *St Catherine, Virgin. A princess of the house of Horen who humbled herself to serve the poor as a simple virgin, distinguished by humility, fidelity and charity. Liturgical Reading: Spirit 6:9-12.

21st of Malin’s Welcome. *Blessed Jude I, Pontiff; Doctor. An Holy Pontiff who wrote several important documents. Liturgical Reading: Spirit 1:6-11.

24th of Malin’s Welcome. All Saints of the Schism War. On this feast are commemorated those Saints, known and unknown, of the era of the Schism War, and through whom God worked to save the Church from the machinations of the schismatics. Liturgical Reading: Gospel 3:3-5.

2nd of First Seed. *Saint Judith, Virgin. The first great female monastic, distinguished in all the virtues. Liturgical Reading: Spirit 4:12-15.

10th of First Seed. ALL SAINTS. All the Saints, canonised and non-canonised, are celebrated on this day. It is the great solemnity of Churchtide, on which biographies and stories of the Saints are widely circulated, and on this day children adopt a patron Saint. Liturgical Readings: Auspice 3:11-17, Virtue 1:1-3.

11th of First Seed. The Motherhood of Saint Julia. The Pontiffs call us to recognise St. Julia as our spiritual mother, for if she is the spiritual mother of the Prophets, and we the Church inherit their office, so too is she our mother in the spiritual realm. Liturgical Reading: Gospel 2:71-76.

16th of First Seed. Blessed Daniel VI, Pontiff; Doctor. A Pontiff who worked diligently to restore unity and uniformity to the Church. Liturgical Reading: Gospel 5:25-26.

20th of First Seed. *Saint Julia, Patroness of the Missions. In which the Church asks for St. Julia’s intercession to spread the truth of the Canonist Faith abroad. Liturgical Reading: Gospel 2:45-46, And/or Proverbs 2:12-20.

21st of First Seed. *Blessed Wigbrecht, Abbott and Martyr. Responsible for the revival of Judite monasticism, the proliferation of Judite Chant; Martyred. Liturgical Reading: Virtue 2:7-9.

“In this sign, thou wilt conquer.” Pius of Sutica invokes the Terror of Daemons, St. Kristoff.

“Excellent,” says Pius.

"A most Holy Confessor of the Faith!" Exclaims Pius.

"I should like to be in the frontlines, serving the wounded and prisoners of war." Muses Pius of Sutica.

"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."

Oops realised this was ironic 

“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.

1 hour ago, Juststan147 said:

“Does the church even know nobody cares about what they say?” Spirit follower Llewelyn would remark

“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.”

1 hour ago, rukio said:

”Must be terribly confusing for that Pontiff why anyone would choose another religion over his. Not like the Canonist church has a sordid history of corruption, tolerating murders and injustice against past leaders, et cetera.” Yung pup Lily Mournstone would comment idly upon reading the decree. ”I loved an excommunicated man and I’ll never regret it, I hope she finds love in her new religion and husband, gods be good.” 

“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.”

On 6/30/2020 at 9:28 PM, BigMacMoMo said:

“The Church and State are like two pillars, both supporting each other.” the viscount would comment to his brother who posed a similar statement. “Never would I put one in front of the other.”

“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!”

"I notice Mister Pruvia puts patriot first and Canonist second," says Pius.

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!

“A very good summary of our teaching on war,” says Pius of Sutica who gives his Jakob a pat on the back.