thesmellypocket

"No." Replies Edmund von Manstein.

"You should know that when you die and you come before the Judge of all men, your worldly rank and your titles will mean nothing. All that will matter is your virtue. And judging by these prideful rantings which come straight from the mouth of iblees, you will not fare altogether well if you fail to repent of such things.

 

Then will the humble men you have held in contempt reign with Horen and Julia in the Skies. You will be utterly eclipsed by humble peasant girls in the afterlife. And to render your pride even more punished, God will appoint these little peasant girls to be your judges, and they shall be the ones to give you your just deserts."

 

Writes Edmund in a short missive.

"This Priest believes in a religion whose Prophets were Kings and Emperors over aristocratic empires yet opposes nobility? How does that make any sense?" Says Edmund Brunswick von Manstein.

"Show me in the Scriptures where it decries there being a social order! Show me where the concepts of democracy and equality are lauded! If nobility was contrary to God's will, the Prophets surely wouldn't have established such orders even further than they already existed. On the contrary, we are told to keep fast to our station, and not to aspire to greatness among men. God grants some men greater rank and authority and ability than others. It's just a fact."

 

Edit: Edmund then reads the original 'Titan' proclamation and then speaks to Fr. Basil. "My apologies, Father. I spoke in haste. You have my full support."

ON HUMILITY

"Humility is the root of all other virtues...By pride, Angels become beasts. By humility, men are raised above the Angels."-Bl. Pius of Sutica, The Canonist Commentary on Sacred Scripture.

 

I.Importance of this Virtue. Ill Effects of Pride.

 

"Owyn obeyed the command of God..."-Gospel 5:3.

 

Humility was called by Blessed Pius "the root of all virtues." Its importance is clear from the Holy Scriptures as well as from practical experience. For example, in the Book of Scattering, we are told that it is what separates Exalted Owyn from Harren. "[Harren] did not pray", we are told, "but considered the greatness of his conquest." (Gospel 3:55.) By contrast, Owyn was overcome by the spirit of prayer. (4:20) Owyn and Harren completed the same outward action of fasting and going to the Grotto of Gamesh, but whilst Owyn did it with a sense of humility, Harren was full of pride. Hence it is why the Prophet rebukes us: "Before the mountain, the ant and the auroch are equally small." (Virtue 7:7.) We are amiss if we think we can 'impress' God with any exterior action, He who can do all things by Fiat! If a man should conquer the whole earth in pride, it would be infinitely less worthy a gift to Him than a little child who offers a pin in humility. God, who is above all space and time, cannot be awed by our magnitude, but stoops down to our littleness. The perfection of holiness, then, does not consist in enlarging oneself to rise by stairs of greatness to the Throne of the Holy One, but in staying small: no, growing more and more little, day by day; acknowledging our nothingness and poverty so that He can fill us with His light. Nor does perfection consist in outward actions or great feats of asceticism, but rather inward humility. One day, on the feast of SS. Jude and Kristoff, Bl. Pius was seen feasting with his brethren abundantly. Someone was scandalised at this apparent lack of holiness from Priests: he had heard the Fraternity were holy men, and yet they feast rather than fast? But Pius said: "My son, understand that it is better to drink wine with humility, than water with pride."

 

Humility is called therefore the root of all other virtues, because God is the source of all other virtues; and pride the root of all other sins. Therefore it is impossible to advance in any virtue without first realising one's own littleness and powerlessness to attain perfection in any virtue with the God who is the sole dispenser thereof. Pride has three chief symptoms: 1)A contempt for superiors, 2)A hatred of equals, and 3)A disdain for inferiors. Any one of these three daughters of pride are enough to wreak destruction to one's soul, let alone the sum of them. If any man, therefore, asks me, what is the most important virtue to perfect, I shall say these three: Humility, Humility and Humility.

 

II.Misconceptions About this Virtue. Analogies in Nature.

 

"I am your Father, and the Father of all things."-Virtue 1:6. 

It is necessary to refute certain false humilities which plague this realm. 

 

A great deceit which has ensnared many souls is the belief that humility is based on a lie, a lie to oneself. But humility is truth, since we know that to proclaim lies to be truth is the tactic of the evil one (Auspice 1:29), whereas God desires that all men might know the truth. This false conception of humility essentially consists in beating oneself down, and deluding oneself, not, as outward pride does, in an inflatory way which puffs a man up above his ability, but believing that one has no ability at all. For example, it would involve a beautiful woman trying to convince herself that really, she is ugly, or a clever man trying to convince himself that he is of low intelligence, or a man of good humour convincing himself that no one could possibly find him funny. This is a great weapon of the evil one, for this is not true humility. Humility cannot be based on a lie; humility is truth and thus cannot be incompatible with reality. I mean that, a beautiful woman convincing herself she is ugly would be a false humility essentially rooted in a lie, which would serve only to destroy her happiness and in fact may be the cause of great pride, because on some level she will know it a lie, and thus be ever insecure about herself. She would hence ever be pre-occupied with thinking of herself - a strange form of egotism rooted in a false sense of humility. Humility does mean recognising our weaknesses, but it does not mean denying our strengths.

 

What is the true form of humility that has been delivered unto us? It consists largely in this recognition: "I am Eternal, you are transient." (Virtue 7:5) Or, from our perspective: He is eternal, and I am transient. There is no pride in a beautiful woman recognising her own beauty, an intelligent man recognising his own intelligence, or an humorous man knowing his ability to make men laugh. Humility is exercised when we realise that we do not, in an absolute sense, possess any of these qualities, but rather they are a gift to us. To be prideful is to glory in these gifts as if we possessed them independently; humility is a recognition of our weaknesses but also the knowledge that even the good qualities we do possess are gifts from above, unearned and gratuitous. That is why it is necessary for us to sing the praises of God, thanking Him for all the gifts He has given us. Do you think God has any need of your praise? Of course not: but you do. (Ven. Humbert of St. Jude, Maxims.) 

 

My elder Sister Therese (God rest her soul), who was among the holiest monastics, used to explain humility using the book of nature. For God often uses nature to speak to us, as He Himself did to Horen: "I created the metals of the earth, etc." (Virtue 2:4.) Hence our Creator has left buried in nature treasures of secrets which can teach us all about His goodness. You will indulge if these analogies seem a little "girly", but they are quite brilliant. 

 

The first analogy she used was that of a little flower. A flower, however little, is beautiful. But she does not boast of her own beauty, because she owes her goodness entirely to the liberality of the sun. If the sun ceased to shine upon her, if she were to turn her petals in on themselves and stay out of the sun's light, she would die. Hence she spreads out her little petals and sings a hymn to the liberality of the sun who nourishes her, and to whom she owes everything. So it is with the soul and God. The soul possesses no goodness of its own, but as, by the liberality of God, she is filled and nourished, she ought not to be possessed by a false modesty in denying His filling and nourishing of her, but acknowledge Him as the Filler and Nourisher. Nor does the flower care whether she is great or small, or whether other flowers are greater and more beautiful than her. For indeed, if every flower wished to be a beautiful red rose, wouldn't nature lose its wonderful diversity? She is content therefore in being merely a daffodil if this is what God wills. Hence humility does not beget insecurity and anxiety, but contentment, peace and confidence in God. 

 

It is certain that God grants greater gifts to some men then to others. For example, the Saints received extraordinary graces and were given power to do extraordinary things, but we, by contrast, appear rather mediocre. But when, God willing, we reach our Heavenly Home, we shall sing without envy, for our delight shall be merely participating in that orchestra of praise. You may be only tiny and altogether less brilliant in the garden than the gorgeous roses that awe. But that smallness is a gift of its own, for the humble soul rejoices in the gifts given to others, and so we shall find equal joy in the gifts of a Saint Julia, as if we ourselves had received them. My Sister said before her death: "Saint Julia, If I were Queen of Mankind, and you Therese, I should wish to be Therese, that I could see you Queen of Men." Moreover, we can rejoice in our smallness because we know not that, if we were given greater gifts, for example, if we were given greater intelligence, it would be the cause of vanity and pride. Therefore we can thank the Good God in giving us weaknesses to keep us humble. 

 

Pride is the root (And perhaps my Sister would not have agreed) of the modern, hateful and revolutionary spirit that hates Monarchy and Aristocracy. "How can anyone possess by inheritance?" We hear. "What did they do to deserve their position?" But we know that the Lord is sweet to all and desires the good of all; and therefore if it were for our benefit that we be in a higher place, He would have given it. Hence the virtues of humility and fidelity are related: "Aspire not to greatness among men, but to My glory." (Virtue 6:8.) Hence humility is the root of contentment and hapiness, whereas pride begets envy.

 

The second analogy we can use is that of standing in the sun. According to the so-called wisdom of atheistic thinkers, if we have the sun that is above us, we should develop an inferiority complex, which is when we develop an insecurity and personal sense of inadequacy, and then have to over-compensate for this. But when the sun is above us, we cast no shadow. But if we place the sun behind us, then we have a massive shadow. We think how big we are, we appear so tall and so magnificent. Why? Because we have placed the rays of truth, we have placed God, behind our back. But when the sun is above us, there is no falsity. We see ourselves as we truly are. 

 

Those who possess false humility can often succumb to a very dangerous form of pride. For they reckon themselves so bad, that they place their finite badness above the infinite goodness of God. The Church has us pray: "Thou shalt sprinkle me with hyssop, Lord, and I shall be cleansed, Thou shalt wash me, and I shall be made whiter than snow." (Miserere.) Humility, then, is like a pattern-wielded sword. Iron is too soft and bends; steel too brittle and breaks. Therefore the two must be combined to create the ultimate sword. The iron is confidence in God, and the steel is self-recognition of nothingness. Without either the sword is deficient, without either the soul is in danger. Confidence alone becomes presumption, and self-recognition alone despair. We cannot place our badness above God's ability to heal us. Therefore any type of humility which leads to despair is false, because humility should raise the soul to God and leads us to, recognising our utter weakness, place ourselves in His arms. The fruit of humility should be confidence and trust in divine mercy.

 

III.Prayer for Humility.

 

"You shall not judge your own virtue, be it great or small, for all fall short of Me."-Virtue 7:8.

 

When receiving any gift or ability, we should always attribute it to God. And when we perceive any fault in others, however grievous, we should attribute our lack of fault to the goodness of God. This is what Ven. Humbert of St. Jude meant when, upon seeing a criminal go up to the scaffold, he said: "Thank God I have not done worse."

 

This little tract is an exploration of this virtue in my own way, and I do not claim it to be exhaustive. I submit it all for the consideration of Holy Church. I remain your humble servant,

 

-Edmund Brunswick Olivier von Manstein, Armiger. 

 

P.S. Absent-minded as I am, I forgot to add that humility is important to faith. Faith aids humility, and humility begets faith. For humility recognises that we are not the centre of our own existence, but that Someone else is. In this way, it also inflames charity, because we seek the love of God in the other. 

 

Below I attach a prayer for humility. The words are inadequate to express the whole truth of it, but they may be useful and I know even the attempt is pleasing to God.

 

"Lord, Thou art eternal; I am transient. 

 

Thou art infinity; I am finity.

 

Thou art utter goodness; I am lowly wretchedness.

 

Thou art wholly complete; I am utterly impoverished. 

 

Thou art the generous Almsgiver; I am the poor beggar.

 

Thou art the skilful Physician; and I am he who is sick.

 

Without me, Thou art complete, without Thee, I am nothing. 

 

Grant me the grace, O Lord, to know myself as I truly am, and keep me from vanity and pride. Make me entirely conscious of my own smallness in the sight of Thy divine majesty. And if I should attempt ,at any time ,to raise myself above another, I beseech Thee to send a humiliation to put me down; if I should seek anything that is above me, bring me down to earth. I plunge myself, on the wings of confidence and love, into the unfathomable depths of Thy infinite goodness, imploring Thee to grant me this virtue by the intercession of SS. Edmund and Catherine. 

 

And now that soon I am to consummate my knightly vocation, I ask Thee, Lord, that Saint Catherine might knight me, not with the sceptre of worldly honour, but with the pattern-wielded sword of confident humility, that I love Thee age unto age, Amen."

 

 

"Well timed, for today I attended a church service, and the Priest said that sin was 'unavoidable.' How can sin merit punishment or warrant forgiveness if it is 'unavoidable?' How can God's anger be just against us, if it is so? Moreover if God always loves us and wills our good, how could He make sin 'unavoidable?' Because sin obviously cuts us off from God, and if God loves us and desires to be united to us, He would always make His grace sufficient to avoid sin in any given situation. And so He does. And thus sin is always avoidable in any given situation; God would not possibly make it unavoidable. Hence, when we sin, we are always responsible, because God gave us everything we needed to do the good, but we chose not to follow the way of grace. And hence we are greatly punishable and truly responsible for sin.

 

And then he fell into the opposite error, saying 'God cannot overcome sin alone.' Excuse me, isn't He omnipotent? Perhaps he meant to say: God can overcome sin alone, but He values our free will and hence our free co-operation with His grace is necessary to overcome it. But this is not a question of God lacking the ability to make us not sin, for did He but will, He could do so, but only with our free co-operation will He do so. Do these Priests actually think through their homilies before saying them? And everyone nodded along like nothing; truly the people have forgotten the true doctrines if such errors are openly preached and received." Says Edmund, to himself.

"Orenian women may have purity, and they may have intelligence, but they certainly do not have humility among their virtues." Says a man.

"Venerable Jurgen of Peremont, pray for us." Says a man.

"How can the 'zealous convert' mete out eternal damnation? Surely this is God's perogative alone?" Says a man.

"The Ministry of Justice lack discipline. They cannot even maintain silence in the ranks. They are no more a respectable force than a pile of building materials is a house." Says a young Pontifical guardsman contemptuously. 

"Dear SNOWFLAKE,

 

If Socialism is so good, why do High Elves move to Oren, but almost no Orenians to Socialist countries?

 

OWNED, LIBERAL."

 

A man smiles, having just destroyed the LIBTARD with FACTS and LOGIC.

 

((Very well written post

 

 

On 6/12/2021 at 1:13 AM, yopplwasupxxx said:

"Dear Friend,

 

Blessings upon you and your house, with earnest Love of Man. I received your letter recently and I found your points regarding my essay intriguing and enlightening. You bring forth issues within the logic of my paper that definitely require direct address, and so in response to your criticism I wish to address your points diligently and attempt to give counterpoints of my own.

 

Let me begin by first listing the premises made in your letter.

 

First, you correctly state that knowing or discerning the existence of God does not require any form of direct or indirect revelation from the Divine; rather, the Divine can be conceived vis-a-vis reason (i.e “the Light of Wisdom”, Gsp 1:28). To quote Blessed Pius, “The existence of God … [is] knowable with certainty by the natural light of human reason…” I do not contest this point and I concede that the act of knowing God is not a direct revelation in of itself.

 

Second, you state that loving or worshipping God does not ascertain a divine revelation either. I agree that all descendants bear the innate capacity to love God- that is, every man and woman born is somehow and some way innately and instrisictly constructed and wired to both want and desire an intimate relationship with God. Within every soul is a void, a hole which can only be filled by Him. This can be proven, as you point out, by the fact that Faith is recorded within the Scroll of Virtue, which is law for all descendants according to traditional church teachings (though I will get back to this point later in the letter).

 

Third, you state that knowing to be virtuous can also be reached by Intellection. To quote, “God has placed within the heart of every man reason and will by which he may strive to live by the moral law.” Because we innately want to love God, and loving God includes living virtuous lives and following the moral law he put down, we therefore crave to be honorable and noble in heart.

 

However, even with all this true, I argue there still is a revelation in the form of a primordial Tradition. Mainly, I argue that reason alone cannot lead someone to total unity with God. Let me explain.

 

First, let us look at the aengudaemons, specifically daemons. Daemons are creatures born from God’s breath (Gsp 1:6). They rule “all that is not” (Gsp 1:7) yet we know this place is not the Void, as such a place is forbidden to the aengudaemons (Gsp 1:8). As they are tasked with the ruling, we can most likely infer they have a capacity for reason. They are also given some form of free will and ability to be worldly,  as can be seen in the fact that he is both proud (Gsp 1:14) and can desire to overthrow his Heavenly Maker (Gsp 1:16). Daemons can choose whether to believe in God or not, whether to doubt Him or not. Later, he conspires and nearly successfully seduces the Four Sons to renounce God for the world. Through all this, I believe we can deduce there is some capacity of reason. We can also presume that despite Iblees’ fall, there most likely still is daemons who actively believe and follow God’s Will.

 

However, daemons are not God’s favored creatures; the descendants are (more specifically, the Primordial Man and Woman, Gsp 1:30). Why?

 

I believe there must be something more than reason; this can be supported in our Canonist cosmology and church doctrines. A Norlander, for example, can live a virtuous life with his pure, God-given Intellection. But, since he lives in a place traditionally hostile to Canonism, he will most likely never research and seek the validity of the Scrolls. He is instilled from birth till death of the truth of their religion, and indeed he would use some of the same reasoning in Summa Theologica to support his belief in the All-Father and greater pantheon. We know, however, that God is merciful and he is still able to walk the skies, but only the First Sky (Catechism of the Canonist Church). He can never achieve a status beyond this, even if he is the most virtuous, honorable, and principled man. He has the capacity of Faith, as listed in the Scroll of Virtue, but this faith is seemingly misguided and leaves him only in the Skies’ periphery. Something more is needed to be closer to Him. But what is this thing which allows us to get closer, to be like the Saints and other blessed men and women?

 

To walk ever deeper into the halls of the Seven Skies, there must be some method, practice, or other action, deed, or what have you that separates the Descendants from all other creatures, and furthermore all Canonists from non-believers. If it is merely believing in God, then there is no reason why the Daemons (or even beastfolk, ie Kha’men, Frogmen, Mousemen, etc.) could not be as favored as the Descendants. If it using reason to ascertain that there is an Absolute or Divinity, as well as living a virtuous life, then there is no reason why heathens cannot enter the Skies as close as prophets (do they not believe in a form of God, even if it is a Burning Bush?). What is it then which separates Believer from non-Believer, which separates the Primordial Man from all others? Is it a praxis of worship (i.e. Canonist Church Tradition and rites)? A form of prayer (i.e. meditation, devotionals)? A set of primordial laws? Maybe it is just the fact we have this ‘Light of Wisdom’? But what is this ‘Light of Wisdom’ if not the capability and yearning to find God? I do not know, this would require more study. But I do know that there is something which made the Primordial Man stand apart from the rest of creation, and reason alone cannot be the mere cause of such lofty status.

 

Please send me your thoughts and forgive the hasty nature of this letter, as this week has been quite busy for myself, yet I still wished to address your letter as the thoughts laid fresh in everyone’s minds.

 

God be with you,

Pseudo-Clement"

"Dear Pseudo-Clement,

 

I do not wish to labour the point much further, and I also must write hastily. 

 

The Norlander does not possess Faith insofar as he follows a false religion. In the sense that we understand the term "God", Norlanders are basically atheists, because they reject what we call God, viz. Absolute Being, instead basically believing in a very powerful creature, which even an atheist can believe in. The arguments in the Summa do not prove such a "god." They are not worshipping God in any sense, but the Enemy, eager to deceive sinful man, substituted the one true "Father of All Things" for this false creature, and seducing them by this category error. You will see clearly proven in the next Summa articles the properties of God.

 

Hence sin and error cloud man's judgement, and leave him open to such deceit. For whilst the one true God can be known (Not in His ineffable glory, but the fact of His existence and excellence), yet does man possess perfect reason? Does not pride cloud his judgement? The faculty of reason in the intellect and love in the will is supressed. Revelation is necessary to repair the damage of sin, because it allows men to know as revealed truths even those things which reason proves, but which pride clouds.

 

Now this Primordial Man was created without sin. And hence, there would have been nothing to cloud his judgement, in respect of those natural truths which can be known by reason. Nothing would also have inhibited his LOVE of God, even without Divine Revelation. Now, whilst the religious expressions of idolaters are not exercises of Faith but self-deceit, nevertheless they do reveal a religious instinct that is natural to man. Man could even be called an inherently religious being, so universal are these expressions. There is also the truth that the Man was very proximate to God, not being removed by a natural world which appears to be self-sufficient, and having no human parents. He could not, then, have fallen into the errors of materialism, atheism, pantheism, polytheism, or other false philosophies. 

 

I do not see, therefore, how the Man would not have naturally expressed this religion. Without the sin of pride, he would be totally humble and conscious of his own nothingness before God. He would known God as the source of all his gifts and as being deserving of all worship. He would have known God as the fount of virtue, which must needs be adored if man is to gain perfection in any virtue; and the only Source of life, without which a man must perish everlastingly. This universal religious expression would finds its true and natural end in the Primordial Man, who knows God intellectually, loves Him wilfully, and expresses that love worshipfully.

 

Basically, there are several premises:

 

I.Man has been given the capacity of will and intellect.

II.These capacities enable him to love and to know God.

III.Man has a natural religious expression which happens independently of revelation.

IV.This religious expression is twisted and directed towards idols, or the "creature-god" of the Norlanders, on account of sins, especially pride and carnality.

V.The Primordial Man was not thus inhibited, and moreover knew God intimately as his Creator.

VI.Hence he would have used his capacities properly to know and love God. 

VII.Hence this religious instinct in man would express itself toward its proper end.

VIII.Therefore, it was possible for the PM to worship God in some way by expressions independent of Revelation. 

 

However the cloudings of sin created the need for Revelation to teach even those truths accessible to Man. Furthermore, there are also inaccessible truths beyond rational understanding which would need to be revealed from above; beyond, but not contrary to human reason. 

 

I remain your humble servant,

 

Br. Thomas."

 

 

 

 

"Most noble Clement,

 

I appreciate your good intentions and note much truth here previously unappreciated. Your knowledge of the Holy Scriptures indeed does you great credit. I feel that, if, in accordance with your good wishes, the Primordial Man were more openly venerated, loved and known, then all Descendants might embrace one another as the co-heirs of a single man; of an original Covenant. And then might all of us be blissfully gathered under the motherly mantle of the Church, to love and praise God forever and ever. 

 

It is therefore with deepest respect that I wish to put forth a criticism: not to refute your argument, because I see its end is good and want to see it win, but to improve and refine it.

 

You argue that the worship of God, striving to be faithful to Him, and worshipping Him in manners like the Tabernacle reveal an unwritten Revelation, something handed on (tradere, to hand on), but this is not necessarily the case. First of all, as you yourself noted, God has planted a wealth of virtue into the hearts of every rational creature, viz., will and intellect: the ability to know and love Almighty God. (Vir. 2:5, etc.) And note, mark you, that when the Primordial Man was created, he was without sin. There was, therefore, nothing inhibiting his ability to know God intellectually, and to love Him wilfully. 

 

This capacity to know and love God is not necessarily the product of Revelation. As I demonstrated by scriptural and rational proofs in the first Article of Summa Theologica, God's existence is knowable with certain by the natural light of human reason. God has placed within the heart of every man reason and will by which he may strive to live by the moral law.

 

For indeed, all creatures are expected to live by the Virtue: "These moral laws reflect the will of God, which must be obeyed by all sapient creatures." (Catechism of the Canonist Church.) And one of these virtues is Faith. Now Faith must necessarily precede Divine Revelation, or else how could those without Revelation be expected to live it; how could that virtue be binding unto them? It must be, therefore, that Faith has a natural and a supernatural expression. The natural expression is the striving to know and love God and worshipping Him by some means. The supernatural expression is the assent of the intellect to divinely revealed truths. 

 

Could it not be, then, that this is an expression of natural law, and not Divine Revelation? For how can any of us be so far from Him? As one philosopher said, in Him we live, and move, and have our being. 

 

I leave this little point open for your consideration.

 

I remain your humble servant,

 

Brother Williams, FSSCT."

"Pharisaical non-sense," says Edmund von Manstein.

35 minutes ago, Average 3rd Brigadier said:

  Hide contents

I love this 

 

((thanks, God bless

21

SONGS AND BALLADS OF THE ISA

BLESSINGS, SALVTATION AND GOOD WILL TO THE NOBLE READER OF THIS BOOK, IN GOD, THE EVERLASTING KING, TO WHOM BE ALL GLORY AND HONOUR, AMEN.

 

By Edmund Brunswick Olivier von Manstein, Recruit. 
1st Regiment, 2nd Brigade.

 

 

((OOC Note: I am no LOTC history expert, so please correct errors if you find them.

 

PREFACE.

My very dear reader,

 

The stories of our fathers should indeed be our remembrance, so long as honourable and valiant deeds have the power to move the hearts of men. Nevertheless, the tomes of history can be rather dry. My intention with this little book is to bring living waters to the dried-up tributary of our glorious history. What is dead and sterile can be brought to life by the spirit of song. These songs come from divers eras and cultures, from many wars and controversies. They are published for the glory of God, the honour of our fathers, and under the patronage of Saint Edmond, model of soldiers, and Saint Catherine, the model of those whom the soldier fights for. 

 

These are the stories of our forebears, the sons of Horen: may we soldiers of the modern ISA be worthy of the same name. In any case I remember your humble servant,

 

Edmund von Manstein. 

I.”Over the Hills and Far Away.”
II.”The Girl I Left Behind Me.”
III.”Ye Madcaps of Oren.”
IV.”How Stands the Glass Around?” (The Soldier’s Lament.)
V.”The Widow’s Party.”
VI.”Men of Oren.”
VII.”The Regular’s Boast.”
VIII.”The Owl.”
IX.”Here’s to the Last to Die!”
X.”Troopin’.”
XI.”Cheer, Boys, Cheer.”
XII.”Song of the Crownland Men.”
XIII.”Old Oren Roast Beef.”
XIV.”Here’s a Health Unto His Majesty.”
XV.”Heroic Cale.”
XVI.”Our Heroes.”
XVII.”Bang Upon the Big Drum.”
XVIII.John Horen.
XIX.”Love Farewell.”
XX.”The Crown’s Infantry Song.”
XXI.The Ford of Eroch River.

 

“OVER THE HILLS OF FAR AWAY.”

 

Certainly has its origins as a recruiting song. The references in the original lyrics indicate that it dates to the Riga War (1559-1564), and indeed, there is no indication of an earlier or later origin than that. A pleasant tune which rouses the spirit to brave deeds and loyal service, as well as monetary reward. It seems to have been trying to rouse support in other parts of the Empire, to raise volunteers for the Carnatian cause from Heartlander populations.  There are many other verses, probably added later. It was adopted by Orenian recruiters in the following centuries. Here is given the modern version, appropriate for the ISA. In the line “Liege” (Referring to the Emperor) is carried over some of the old feudal loyalties.

  

 Hark! Now the drum beat's off again,
    For all true soldier, gentlemen,
    Then let us list and march, I say!
    Over the hills and far away!
     
    [Chorus, sung after every verse.] Over the hills, and o'er the mane,
    To avenge our brave Orenian slain!
    Emperor John commands and we obey,
    Over the hills and far away! [Chorus, Sung After Every Verse.]
 
    Here's a hat-full of minae on the drum,
    For those who volunteer to come.
    To list and fight the foe today,
    Over the hills and far away!
     
    All gentlemen, that have a mind,
    To serve their Liege, that's good and kind!
    Come 'list and enter into pay,
    Then over the hills and far away!
     
    If I should fall to rise no more,
    As many comrades did before,
    Then ask the fifes and drums to play,
    Over the hills and far away.
     
    Then fall in lads behind the drum,
    With colours blazing like the sun,
    Along the road to come what may,
    Over the hills and far away!
     
    No more from sound of drum retreat,
    While Bold Basrid and Galbraith beat,
    The Nordish Pagans every day,
    When over the hills and far away!

 

“THE GIRL I LEFT BEHIND ME.”

 

Probably from the Eighteen Years’ War. (1529-47.) It is said that in that long conflict, the army had to draw its reserves from less and less eager recruits. Hence the expressions in this song, which is also a march of the ISA infantry. 

 

I'm lonesome since I crossed the hill,
And o'er the moor and valley,
Such grievous thoughts my heart do fill,
Since parting with my Sally
I seek no more the fine or gay,
For each does but remind me
How swift the hours did pass away,
With the girl I left behind me.

 

O ne'er shall I forget the night,
The stars were bright above me
And gently lent their silvery light
When first she vowed to love me
But now I'm bound to  Dunland camp
Kind heaven, then, pray guide me
And send me safely back again,
To the girl I left behind me.

“YE MADCAPS OF OREN.”

 

An ironic song describing the life of a soldier. Of unknown date, perhaps 14th century. *The city or place referenced varies according to context. For example, if the army are campaigning in Sutica, it would be, "Come over to Sutica."
      
    Ye madcaps of Oren, who merry would make,
    And for your brave valour would pains undertake,
    Come over to Providence* and there you shall see,
    How merry we'll make it, how frolic we'll be!
     
    Your sergeants are officers are very kind,
    IF that you can flatter and speak to their mind,
    They'll free you from duty, and all other trouble,
    Your money being gone, your duty comes double!
     
    At last when you come to your enemy's walls,
    Where many a brave, gallant and gentleman falls,
    And when you have done the best that you can,
    Your captain rewards you: "There dies a brave man!'

 

 

“WHY, SOLDIERS, WHY?” (The Soldier’s Lament.)

 

This song dates at least as early as the Schism Wars, but is probably far earlier, perhaps 14th century. It reflects the paradox of the soldier's life, his suffering, his hope; his fear of battle, and his courage in the face of that fear. A not entirely discreditable legend says that Ven. Olivier de Savoie, who rarely spoke or sung, sung this on the eve of the Battle of Milvian Bridge, in which the Schismatics arrayed against Holy Church were gloriously crushed. It became popular among Crown forces during the Duke's War, and is now a song of the ISA. It has a haunting and reflective tone to it
     
    How stands the glass around?
    For shame you take no care, m'boys.
    How stands the glass around?
    Let mirth and wine abound.
    The trumpets sound!
    The colours they are flying, boys,
    to fight, kill, or wound.
    May we still be found,
    Content with our hard fare, m'boys,
    On the cold, cold ground.
     
    Why, soldiers why?
    Should we me melancholy, boys,
    Why, soldiers why?
    Whose business 'tis to die!
    What sighing fie!
    Let's not fear, drink and be jolly boys,
    Tis he, you or I.
    Cold hot, wet or dry.
    We're always bound to follow, boys,
    And scorn to fly!
     
    O, 'tis but in vain,
    I mean not to upbraid you, boys,
    O 'tis but in vain,
    For soldiers to complain!
    Should next campaign,
    Send us to Him who made us, boys,
    We're free from pain.
    But should we remain,
    A bottle and kind landlady,
    Cures all again!

 

"THE WIDOW'S PARTY."

 

A bitter song, dating from the Eighteen Years War. (1529-1547.) We can see that, in the view of the ordinary soldier, this was an inglorious and bloody war. Many soldiers died, not from engagement with the enemy, but simply from cholera and other terrible afflictions. The "widow" refers to Adelheid of Istria, who was once John I's wife (For John died in the war) though the two were, in fact, divorced. This probably adds to the bitterness of the soldiers, that their leaders do not even follow the standards of morals in marital life they are supposedly dying to uphold. The reference to her as a widow, and the war as her "Party" is bitterly ironical, and was perhaps written by a disgruntled veteran veteran of the war. "Mess" is referring to a group of soldiers who eat together.  “A Widow’s Party” has since become a term referring to an exceedingly bloody campaign. 
     
    “Where have you been this while away,
    Johnnie, Johnnie?”
    Out with the rest on a picnic lay,
     Johnnie, my Johnnie, aha!
    They called us out of the barrack-yard
    To Gawd knows where from Johan's Hard,
    And you can’t refuse when you get the card,
     And the Widow gives the party.
     (Bugle: Ta—rara—ra-ra-rara!)
    
    “What did you get to eat and drink,
     Johnnie, Johnnie?”
    Standing water as thick as ink,
     Johnnie, my Johnnie, aha!
    A bit o’ beef that were three year stored,
    A bit o’ mutton as tough as a board,
    And a fowl we killed with a sergeant’s sword,
     When the Widow give the party.
    
    “What did you do for knives and forks,
     Johnnie, Johnnie?”
    We carries ’em with us wherever we walks,
     Johnnie, my Johnnie, aha!
    And some was sliced and some was halved,
    And some was crimped and some was carved,
    And some was gutted and some was starved,
     When the Widow give the party.
    
    “What ha’ you done with half your mess,
     Johnnie, Johnnie?”
    They couldn’t do more and they wouldn’t do less
    ,  Johnnie, my Johnnie, aha!
    They ate their whack and they drank their fill,
    And I think the rations has made them ill,
    For half my comp’ny’s lying still
     Where the Widow give the party.
    
    “How did you get away—away,
     Johnnie, Johnnie?”
    On the broad o’ my back at the end o’ the day,
     Johnnie, my Johnnie, aha!
    I comed away like a bleedin’ toff,
    For I got four fellas to carry me off,
    As I lay in the bight of a canvas trough,
     When the Widow give the party.
    
    “What was the end of all the show,
     Johnnie, Johnnie?”
    Ask my Colonel, for I don’t know,
     Johnnie, my Johnnie, aha!
    We broke a King and we built a road—
    A court-house stands where the reg’ment goed.
    And the river’s clean where the raw blood flowed
     When the Widow give the party.
     (Bugle: Ta—rara—ra-ra-rara!)

 

“MEN OF OREN.”

 

This song we find recorded in "Ballads of a New Empire", dating from the Carrion rule of the Empire. (1467-1482.) Arranged and composed by Imperial Chamberlain, Edward Winter II. It rouses all men to the Empire's defence, appealing to the defence of the helpless and common Orenian patriotism. There is another version of the lyrics, later made, which will also be shown below, and was sung against the Sedan insurrection. Legend has it that the Emperor John I, before his death, sang this. And when offered retreat, said: "God forbid that I should take one more step back. This day I either live, or die, your Emperor." And so singing this, he went to death with courage.

 

ORIGINAL VERSION:
     
    Tongues of fire on Idris flaring,
    News of foe men near declaring,
    To heroic deeds of daring,
    Call you, Oren men.
     
    Groans of wounded peasants dying,
    Wails of wives and children flying,
    For the distant succour crying,
    Call you, Oren Men.
     
    Shall the voice of wailing,
    Now be unavailing,
    You to rouse, who never yet
    In battle's hour were failing?
     
    This our answer, crowds down pouring,
    Swift as winter torrents roaring.
    Not in vain the voice imploring,
    Calls on Oren men.
     
    Loud the martial pipes are sounding,
    Every manly heart is pounding,
    As our trusted chief surrounding,
    March we, Oren men.
     
    Short the sleep the foe is taking;
    Ere the morrow's morn is breaking,
    They shall have a rude awakening,
    Roused by Oren Men.
     
    Mothers, cease your weeping,
    Calm may be your sleeping,
    You and yours in safety now,
    The Oren men are keeping.
     
    Ere the sun is high in heaven,
    They you fear, by panic riven,
    Shall, like frightened sheep, be driven,
    Far, by Oren men.
     

MODERN VERSION:
 

 

     
Men of Oren, stop your dreaming!
    Can't you see their spear points gleaming?
    See their warrior pennants streaming,
    To this battlefield!
     
    Men of Oren, stand ye steady,
    Let it not be ever said ye,
    For the battle were not ready,
    Oren scorns to yield!
     
    From the hills rebounding,
    Let this war cry sounding,
    Summon all to the Lord's call,
    The mighty force surrounding!
     
     
    Men of Oren, stand ye steady,
    Let it not be ever said ye,
    For the battle were not ready,
    Oren scorns to yield!
     
    Men of Oren, onto glory,
    This will ever be your story;
    See these burning words before ye:
    OREN SCORNS TO YIELD!
 

    "THE REGULARS' BOAST."
     

A modern song written for the 1st Regiment of the ISA, the Helena Regulars. It references the War of the Two Emperors.

    In our army, we're the best,
    From the north, south, east and west,
    The best of boys are following the drum!
    We are mighty hard to bate,
    I may say without conceit,
    Faith the enemy are welcome when they come!
    Be they Dwarves, Elves or Qali,
    Sons of Krug, or the Mali,
    We're the boys to give them sugar in their tea!
    For we're the old, bold rangers,
    The lads to face all dangers,
    For the Empire, for the Empire, clear the way!
     
    [Chorus] Y' may talk about your guards, boys,
    Your knights and your hussars, boys,
    Your grenadiers and royal artillery - without the guns -
    The girls we drive them crazy,
    The foe we beat 'em easy,
    The Regulars from old Helen, boys,
    The land across the sea!
     
    'Twas Joseph who said, as the Haenseman on 'E led,
    "King Marius, are those Helena infantry, do y' know?"
    "Faix" says King, "There's no mistake,
    to our heels we'd better take!
    I think it's time for you and I to go!"
    When the maidens hear their step, it makes their heart to leap,
    "Arrgh jewels, waste you to Vullier's day?!"
    You'll see them in the vain,
    Y'may catch them if you can,
    Faith, you'll have to travel fast, or you'll be last!

 

“THE OWL.”

 

 

    A nursery rhyme, probably of Savoyard origin. Sometimes sung before battle. Legend has it that a Savoyard hero who lives in ballad, a foot sergeant (or sometimes knight) called Cale, sang this before being martyred fighting undead, and this is how it became associated with soldiers.

 

Of all the brave birds that ever I see,
    The owl is the fairest in her degree.
    For all the day long, she sits in a tree,
    And when the night comes, away flies she!
    Tu whit, tu whoo, to whom drinks thou?
    Sir knave to thee,
    This song is well sung, I make you a vow,
    And he is a knave that drinketh now,
    Nose, nose, nose, nose,
    And what gave thee that jolly red nose?
    Cinnamon and ginger,
    Nutmeg and close,
    And that gave me this jolly red nose!
 

"HERE'S TO THE LAST TO DIE!"

 

Soldiers share a last drink on the night before battle. All enemies reconcile and look to eternal life before fighting. Another tradition recalls that Ven. Olivier sang this, NOT How Stands the Glass Around, before Milvian Bridge. This would commend it to at least as early as the 15th century.
     
    We meet 'neath the sounding rafters,
    And the walls around are bare;
    As they echo to our laughter
    'Twould not seem that the dead were there.
     
    [Chorus] So stand to your glasses steady, 'Tis all we have left to prize.
    Quaff a cup to the dead already And one to the next who dies.
     
    Who dreads to the dead returning,
    Who shrinks from that sable shore
    Where the high and haughty yearning
    Of the souls will be no more?
     
    Cut off from the land that bore us,
    Betrayed by the land we find,
    When the brightest have gone before us
    And the dullest remain behind.
     
    There's a mist on the glass congealing,
    'Tis the hurricane's fiery breath
    And 'tis thus that the warmth of feeling
    Turns ice in the grasp of death.
     
    There is many a head that is aching,
    There is many a cheek that is sunk,
    There is many a heart that is breaking,
    Must burn with the drinks we have drunk.
     
    There is not time for repentance, '
    Tis folly to yield to despair,
    When a shudder may finish a sentence,
    Or death put an end to a prayer.
     
     Time was when we frowned on others,
    We thought we were wiser then;
    But now let us all be brothers,
    For we never may meet again. 
     
    But a truce to this mournful story,
    For death is a distant friend.
    So here's to a life of glory,
    And a laurel to crown each end.

 

“TROOPIN’.”

 

Probably yet another song from the Eighteen Years' War, detailing soldiers returning home at the end of the war. It displays an awareness of the problems soldiers face upon their return. The CATHERINE and the JULIA are probably names for troopships.
    
     
    Troopin', troopin', troopin' to the sea:
    'Ere's September come again -- the six-year men are free.
    O leave the dead be'ind us, for they cannot come away
    To where the ship's a-coalin' up that takes us 'ome to-day.
     
    [Chorus] We're goin' 'ome, we're goin' 'ome,
    Our ship is at the shore,
    An' you must pack your 'aversack,
    For we won't come back no more.
    Ho, don't you grieve for me,
    My lovely Mary-Ann,
    For I'll marry you yit on a fourmina bit
    As a time-expired man.
     
    The JULIA's in 'arbour with the ~CATH'RIN~ at 'er tail,
    An' the time-expired's waitin' of 'is orders for to sail.
    Ho! the weary waitin' when on Dwarven  'ills we lay,
    But the time-expired's waitin' of 'is orders 'ome to-day.
     
    They'll turn us out at palace wharf in cold an' wet an' rain,
    All wearin' Qali cotton kit, but we will not complain;
    They'll kill us of pneumonia -- for that's their little way --
    But blast the chills and fever, men, we're goin' 'ome to-day!
     
    Troopin', troopin', winter's round again!
    See the new draf's pourin' in for the old campaign;
    Ho, you poor recruities, but you've got to earn your pay --
    What's the last from Provers, lads? We're goin' there to-day.
     
    Troopin', troopin', give another cheer --
    'Ere's to Heartland women an' a quart of honest beer.
    The Colonel an' the regiment an' all who've got to stay,
    Gawd's mercy strike 'em gentle --
    Whoop! we're goin' 'ome to-day.
     
    We're goin' 'ome, we're goin' 'ome,
    Our ship is at the shore,
    An' you must pack your 'aversack,
    For we won't come back no more.
    Ho, don't you grieve for me,
    My lovely Mary-Ann,
    For I'll marry you yit on a fourmina bit
    As a time-expired man.

“CHEER, BOYS, CHEER!”

 

A song originating from Athera, which from the countryside would sing upon migrating to the city of Petrus. It changed meanings to become a song upon migrating from one continent to another. For example, it was sung during the construction of Felsen by workers. Hence the lyrics say "Farewell Petrus" (or whatever the city may be), even though the song was originally about migrating TO there. This makes it a popular song with construction workers. It has been used as a recruiting song.
   
    Cheer, boys, cheer! No more of idle sorrow.
    Courage; true hearts, shall bear us on our way;
    Hope points before, and shows the bright tomorrow,
    Let us forget the darkness of today!

    So farewell, Helen, much as we have love thee,
    We'll dry the tears that we have shed before.
    Why should we weep, that sail in search of fortune?
    So farewell, Helena, farewell forevermore!
     
    [Chorus.] Cheer boys, cheer, for country, mother country!
    Cheer boys, cheer, for a willing, strong right hand!
    Cheer, boys, cheer, there's hope for honest labour!
    Cheer, boys, cheer, for the new and happy land!
     
    Cheer, boys, cheer, the steady breeze is blowing,
    To float us freely, from the ocean's breast!
    The world shall follow in the track we're going,
    The star of Empire glitters in the west!
    Here, we have toil, and little to reward it,
    But there shall plenty smile upon our pain,
    And ours shall be the prairie and the forest, 
    And boundless meadows, aripe with golden grain!

 

 

“SONG OF THE CROWNLAND MEN.”

 

A very modern song, resulting from the improvements in industry. It shows a local pride taken in manufacturing. It speaks proudly of the ancestry of the workers as free peasants, not serfs. "Football" is an ancient sport involving one village trying to get a ball through the other village's church-gate, and was known for its violence. The "knot" is commonly thought to be a reference to Saint Catherine Horen, who was much beloved by the Crownlander people. She is sometimes depicted loosening a knot. It was adopted by soldiers, perhaps because many are of Crownland origins. “Horentide” is a liturgical period kept in the Judite Rite.
   
     
    There is many a task for the Orenian folk
    And a man's a man always
    Who delves the coal and the iron ore
    And shapes the potter's clay.
     
    [Chorus.]For this is the song of the Crownland men 
    In forge, in kiln, in mine,
    Our fires shall turn and the mill-wheels turn
    And the knot shall be our sign!
     
    There are four shires that light their fires
    And bless the iron strong,
    And the china bake the potters make
    As they sing the Providence song!
     
    O, they come of a race of yeomen born,
    Whose drink is the best of beer,
    Our fields feed beasts for the Horentide feast
    And you may share our cheer!
     
    We marshal our ranks on the grey pit banks
    And our lads on the football field,
    If the cause be right we are game for a fight,
    We never were known to yield!

 

 

“OLD OREN ROAST BEEF.”

 

A popular patriotic song of unknown origins, but perhaps from the Pertinaxi era. All three spiritual Prophets are referenced. It is a march of the Orenian infantry.

 

When mighty roast beef was the Oren-man’s food,
It ennobled our veins and enriched our blood,
Our soldiers were brave and our courtiers were good!
O, the roast beef of old Oren, and old Oren roast beef!

 

But since we have put down Owyn’s fair lance,
We dance and we run and we i-d-ly prance,
We are fed up with nothing but vain complaisance!
O, the roast beef of old Oren, and old Oren roast beef!

 

Our fathers of old were robust, stout and strong,
And kept open-house with good cheer all day long,
Which made their plump tenants rejoice in this song!
O, the roast beef of old Oren, and old Oren roast beef!

 

But now we are dwindled to, what shall I name?
A sneaking poor race, half-begotten and tame,
Who sully the honours that once shone in fame.
O, the roast beef of Old Oren, And old Oren roast beef!

When Good prophet Godfrey sat on the throne,
Ne’er coffee, nor tea, nor such slip-slops were known,
The world was in terror if e’er he did frown!
O, the roast beef of old Oren, and old Oren roast beef!

 

In those days if armies challenged our right,
We boldly and openly made them take flight!
As Good Emperor Sigismund led us in fight!
O, the roast beef of old Oren, and old Oren roast beef!

 

“HERE’S A HEALTH UNTO HIS MAJESTY.”

 

A recent song referencing his Imperial Majesty, John, against the Sedan Rebellion. “Fa la la la la la” is an old cavalry cry.

 

Here's a health unto His Majesty,
With a fa la la la la la la!,
Confusion to his enemies,
With a fa la la la la la la.
And he who would not drink his health,
We wish him neither wit nor wealth,
Nor yet a rope to hang himself.
With a fal lal la la la la la la la la,
With a fal lal la la la la la!

 

“HEROIC CALE.”

 

Yet another song referencing the legendary Savoyard folk-hero, Cale. This song, ironically, became popular during the anti John I Horen uprisings led by Edgar de Saltpans. It’s possible author may be Francois d’Ibelin, a soldier of the Dukes’ War (1518-21), whose memoirs serve as one of our most important sources about that conflict. (See Bl. Pius of Sutica, the Life of Ven. Olivier.)

 

Every time I step onto a lonely field
I want to see the truth
The truth of heroes, whose brave valour
Only the Savoyard name could wield!

The knowledge, the secret that does unveil
Only a Savoyard can truly know
The sacrifice of a man, his name remembered:
The heroic Cale!

 

Out of all the lives on this earth
The life of an hero is the longest
And so many have been given by
Those of Savoyard birth.

 

Our fields bloodied, our innocence shattered
But Peremont stood against an undead horde
Cale, who stood firm to save his liege
His body, for his, battered.

His leaders and commanders stood, 
Astonished, at this brave hero’s stand
They made a vow to the Ashford sun
Never to forget Cale’s brotherhood.

 

Out of all the lives on this earth
The life of an hero is the longest
And so many have been given by
Those of Savoyard birth.

 

The curs’d enemy is forever the same
Men like Cale, they would disgrace
They would call them vile blackguards
And unto them put all blame.

But we know the secret of his name
His love for land, and for liege
His bravery shall never be forgotten
Not him, nor others who did the same!

 

Out of all the lives on this earth
The life of an hero is the longest
And so many have been given by
Those of Savoyard birth.

 

“OUR HEROES.”

 

Another song with a similar origin to “Heroic Cale”, its origins are as a Savoyard song of remembrance. It probably went into the Orenian main tradition through Lorraine, who shared a similar culture to Savoy. It also may have its origin with Francois. 

 

Sleep peacefully, you brave knight
For you were always ready for the fight
Even your shadow the enemy fears
But with your death, we cannot hide the tears

Even your shadow the enemy fears
But with your death, we cannot hide the tears
We cannot hide the tears.

 

Your name will be remembered forever
Our link to your memory, they cannot sever
You lie alongside men, who in our homeland keeping
Left behind poor widows and children weeping

The pleasant fields bear evermore your shadow
The pavements and squares whisper it in the snow
Whisper it in the snow

 

Sleep peacefully, you brave knight
You fought to stop a terrible blight
Now your old street is paved with stars
And our homeland is once again, ours

Now your street is paved with stars
And your homeland is once again, ours
Our homeland is ours

 

“BANG UPON THE BIG DRUM!”

 

A campaigning song, whose references commend its origin to the War of Orcish Submission. (1579-80) It describes a brief, successful but tough campaign. 

 

When first I went to soldier with halberd on my shoulder
There wasn't no one bolder in the corps boys, oh
And when I walked abroad all the pretty girls, they'd wink at me
The ladies can't resist a jolly soldier.

 

(Chorus)
Bang upon the big drum, crash upon the cymbals
We'll sing as we go marching along boys, along!
And although on this campaign
There's no whiskey or champagne
Still we'll keep our spirits going with a song, boys!

 

Now, when we got the route, and for Krugmar we set out
The girls they cried around us to the docks boys, oh
And we gave three hearty cheers for the pretty little dears
In hopes that each one got another soldier

 

Then we marched through arid lands and we met the Orcish bands
And made ‘em at Altay for to run boys, oh
And we marched into San’Kharak, and we took the Rex’s treasures
And we made them to respect the Empire’s Soldiers.

 

And now I'll say good-bye for I'm feeling rather dry
And I see a comrade waiting with a song, boys, oh
So here's good luck to all and promotion soon, and better money
That's the sort of ticket for a soldier!

 

“JOHN HOREN.”

 

John I Horen (r.1526-1547) the first Emperor of the Horen Restoration, was a controversial figure who had many enemies. The Eighteen Years War made him, in many ways, yet more unpopular. Yet, in the eyes of men, he redeemed his memory by his death on campaign. This song romanticises his death, portraying it as an heroic moment of singular courage. 

 

Come listen to my story, lads, there’s news from far away!
The war is o’er and now for the peace we pray!
Weep not, m’boys, for those who fell,
They fought with pike and sword!
They stood their ground like Horen’s sons
And died at Eroch Ford.

No more our Emperor’s form shall see,
His foes have struck him down!
His life on earth, alas, is o’er, but not his great renown!
No more his merry voice we’ll hear, nor words of stern command,
He died as he had often wished: a sabre in his hand.
Weep not, m’boys, for those who fell,
They fought with pike and sword!
They stood their ground like Horen’s sons
And died at Eroch Ford.

 

[Later verse] Now ISA both old and young, each man from cook to lord,
Remember Emperor John Horen at black Eroch Ford.
And if old Oren calls the reds to battle soon or late,
We shan't forget how soldierly our Emperor met his fate.
Weep not, m’boys, for those who fell,
They fought with pike and sword!
They stood their ground like Horen’s sons
And died at Eroch Ford.

 

“LOVE FAREWELL.”

 

A song of unknown origin, probably recent due to the use of the modern army rank “Colonel”, although some have speculated that it is earlier, and that “Colonel” is a recent change.

 

Come now, brave boys,
We’re on for marching!
First for camp and then for Norland!
While cannons roar, and drums are beating,
March brave, boys, there’s no retreating,
Love farewell.

I thought I heard the Colonel crying,
“March, brave boys, there’s no denying!”
While cannons roar, and drums are beating,
March brave boys, there’s no retreating, 
Love farewell.
 

"THE CROWN INFANTRY'S SONG."
     

This one, it is sad to say, has its origins in yet another civil war. Certainly the lyrics commend it to the Duke's War (1518-21.) It was apparently written by a supporter of the Savoyard Crown from the city of Felsen. After the war, it was adopted by all Orenian soldiers. "Sergeant" in this context is not referring to the modern army rank, but to a type of non-noble mounted cavalryman, usually light or medium cavalry, which was employed by the Adrians.

 

For battle prepared in their country's just cause,

Their king to avenge, and support all his laws,

As fierce as the tiger, as swift as the roe,

Oren's brave infantry rush on their foe!

 

Though rebels unnumbered oppose their career,

Their hearts are undaunted, they're strangers to fear,

No obstacles hinder, relentless they go,

And death and destruction attend every blow!

 

The alarm of the drum and the sergeant's bold roar,

The sling-stone's quick flash, but inflames them the more!

No dangers dismay, for they fear no control,

But glory and conquest inspires ev'ry soul!

 

Whenever their foe stands, arrayed for the fight,

With ardour impatient, they pant for the fight!

Rout, havoic; confusion they spread through the field,

And rebellion and treason are forc'd to yield!

 

"FORD OF EROCH RIVER."

 

Another take on John I’s death, seemingly from the perspective of an eyewitness cavalryman. This song was said to have made an impact when it was first sung. Nevertheless, it has endured in memory. It is a chaotic and inglorious perspective in comparison to the solemn remembrance of “John Horen.” “Eroch Camp” is a generic name assigned to the opposite bank, for it was assumed the enemy were in some fortified camp on the other side.

 

 Eroch camp's by Eroch river—
Blow the trumpet, draw the sword—
There I lef' my mate for ever,
Wet an' drippin' by the ford.
    Ford, ford, ford o' Eroch river,
    Ford o' Eroch iver in the dark!
    There's the river up and brimmin', an' there's 'arf a squadron swimmin'
    'Cross the ford o' Eroch river in the dark.

 

Eroch camp's a blasted place—
Blow the trumpet, draw the sword—
'Strewth I sha'n't forget 'is face
Wet an' drippin' by the ford!
    Ford, ford, ford o' Eroch river,
    Ford o' Eroch river in the dark!
    Keep the crossing-stakes beside you, an' they will surely guide you
    'Cross the ford o' Eroch river in the dark.

 

Eroch Camp is sun and dust—
Blow the trumpet, draw the sword—
I'd ha' sooner drownded fust
'Stead of 'im beside the ford.
    Ford, ford, ford o' Eroch river,
    Ford o' Eroch river in the dark!
    You can 'ear the 'orses threshin', you can 'ear the men a-splashin',
    'Cross the ford o' Eroch river in the dark.

 

Eroch Camp was ours to take—
Blow the trumpet, draw the sword—
I'd ha' left it for 'is sake—
'Im that left me by the ford.
    Ford, ford, ford o' Eroch river,
    Ford o' Eroch river in the dark!
    It's none so bloomin' dry there; ain't you never comin' nigh there,
    'Cross the ford o' Eroch river in the dark?

 

Eroch Camp'll go to hell—
Blow the trumpet, draw the sword—
'Fore I see him 'live an' well—
'Im the best beside the ford.
    Ford, ford, ford o' Eroch river,
    Ford o' Eroch river in the dark!
    Gawd 'elp 'em if they blunder, for their boots'll pull 'em under,
    By the ford o' Eroch river in the dark.

 

Turn your 'orse from Eroch bank—
Blow the trumpet, draw the sword—
'Im an' 'arf my troop is sank,
Down an' drownded by the ford.
   Ford, ford, ford o' Eroch river,
   Ford o' Eroch river in the dark!
   There's the river low an' fallin', but it ain't no use o' callin'
   'Cross the ford o' Eroch river in the dark.
 

"Based and Judepilled", says an FSSCT novice.

THE SUMMA THEOLOGICA

 

An Instructional Theological Handbook for Beginners. 

 

Comprising the Sum of All the Truths Necessary for Faith and Morals. 

 

Initiated by Bl. Pius of Sutica, FSSCT.

 

Finished by Thomas Williams, FSSCT. 

 

Saint Jude, Pray for Us.

Saint Kristoff, Pray for Us.

Blessed Pius and Seraphim, Pray for Us.

 

 

PREFACE.

 

Most of the credit for this should go to our venerable founder, Blessed Pius of Sutica. I compiled this work, largely based on the notes he had accumulated for it. However, it fell to me to bring it to completion. One of the main differences was that I myself cite Pius many times as an authoritative source, whereas he, not considering himself one of the Church’s great Doctors, would have scrupled to do so. I have not so scrupled, but have enriched these volumes by his teaching.

 

I remain your obedient servant,

 

Brother Thomas Woodbridge, Priestly Fraternity of SS. Kristoff and Jude.
 

 

PRIMA PARS.

QUESTION I. THE EXISTENCE OF GOD. 

 

ARTICLE I. WHETHER IT CAN BE DEMONSTRATED THAT GOD EXISTS?

 

OBJECTION I. It seems that the existence of God cannot be demonstrated. For the existence of God is an article of faith (see Common Creed, Bl. Jude I), and what is of faith, is belief in the unseen, and therefore can have no demonstration.

 

OBJECTION II. Furthermore, we can only demonstrate the existence of God from His effects, since His actual essence Himself is beyond our reckoning. But since the effects are finite and the cause infinite, it seems that an infinite cause cannot be demonstrated from finite effects, and therefore God’s existence cannot be demonstrated. 

 

ON THE CONTRARY, I ANSWER THAT: “The existence of God…[is] knowable with certainty by the natural light of human reason from the things that He has made.” (Bl. Pius, Tract IV: Fides et Ratio.)

 

Reply to Objection I: The existence of God and other truths about Him are not so much articles of faith, as preambles to the articles. For it is evident that faith presupposes reason. Divine Revelation itself appeals to reason: Owyn used rhetorical questions in his Epistles (Spirit 1:15-17), and God points to His creation as evidence of His power. (Virtue 4:4, etc.) Indeed, a written Revelation itself is something rationally intelligible, and therefore presupposes reason.

 

Furthermore, whilst the submission of faith in the intellect and the will should be given to divinely revealed truths and they should not be subjected to human reason, because they are above it, there still can and should be motives of credibility for believing that these truths have been revealed in the first place. Otherwise there is nothing to distinguish the claims of the Canonist and Rashidun religions, since both claim to be divinely revealed. Hence faith represents a submission of the intellect to the Revealer of a truth beyond its capacity, but it is not a blind submission, but one that has motives of prior credibility. Hence faith and reason are called “The greatest defences of the Church manifested by the Flaming Sword of Owyn” (Saint Sixtus IV, Iustitia Dei in Nostra Aetate) and “The two wings on which we soar ever upward to the contemplation of truth.” (Bl. Pius, Tract IV.)

 

Reply to Objection II: Whilst it is true that no perfect knowledge of an infinite cause can be demonstrated by finite effects, that does not mean that the existence of the cause cannot be demonstrated. We can therefore demonstrate the existence of God from effects; but we cannot know God perfectly in His essence - hence the need for revealed truths.

 

ARTICLE II. WHETHER GOD EXISTS?

 

OBJECTION I. It seems that God does not exist. Because if two contraries exist, the other would be altogether destroyed. But “God” signifies infinite goodness. If God existed, there would therefore be no evil discoverable, but there is evil in the world. Therefore, God does not exist.

 

OBJECTION II. There is no need to suppose God’s existence, for everything we see in this world can be accounted for by other principles. For all natural things can be reduced to one principle, which is nature (For it cannot be demonstrated that nature has not existed eternally); and all voluntary things to one principle, which is human will, the existence of God is therefore superfluous.

 

ON THE CONTRARY, I ANSWER THAT:  “The most fundamental concept of the True Faith is a rigorous monotheism, called the Doctrine of One. The Creator is architect of the universe and progenitor of humankind. He is unique and inherently one, omnipotent, omnipresent, and omnibenevolent.” (Dogma and Principles of the Church.)

 

And: “God, sometimes called “the Creator,” “Godani,” or “the Lord,” is the single omnipotent, omnipresent, omnibenevolent creator of the universe.” (Catechism of the Canonist Church.)

 

The existence of God can be proven in six ways:

 

The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God. (For He would be Pure Actuality itself: in the First Mover there would be no distinction between potential and actual.)

 

The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.

 

The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. But it is impossible for these always to exist, for that which is possible not to be at some time is not. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence — which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. But every necessary thing either has its necessity caused by another, or not. Now it is impossible to go on to infinity in necessary things which have their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.

 

The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But "more" and "less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Bl. Pius. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Pythagoras shows the existence of something supremely true from the observed fact that of two false things one is more false than the other, which means that one is more true than the other. This comparison is based on the nearness to that which is absolutely and supremely true. From these Akritian texts we may further infer that there is something that is supremely being. This we call God. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God. 

 

The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.

 

The sixth way is the argument from participation, and was given by the Akritian philosopher, Pythagoras. “Consider existence (or being) as a property possessed by objects in themselves. This means that, to determine existence, it would be relative to each object. But this would violate the law of non-contradiction, because then it could be that something exists to one object and not to another one, as existence is only one state at a time; for something cannot simultaneously exist and not exist, and cannot simultaneously be in both the mind and in reality in the same manner. Thus, existence must not be something possessed by objects, but something granted by an object which we call existence, or that possesses existence in its absolute. Now since personality is a positive attribute under being, it must be therefore in some way manifest in the Absolute Being we have inferred. Therefore, God exists as commonly described.”

 

Reply to Objection I: Since God is the highest good, He would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil. This is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good. 

 

As Bl. Fabian the Lesser Wrote: 

 

"One of the more difficult tasks of a theologian in speaking with an unbeliever or a devotee plagued by doubt is justifying the “problem of evil,” in which God permits suffering despite His infinite power, knowledge, and benevolence. This is a vexing task that requires deep study and scholarship. Assuredly, God is infinitely wise and infinitely powerful, for He could not create the world without these abilities, and proof of His might surrounds us every day. This leaves the astute but uneducated pupil only to question His infinite benevolence, a path which too often leads to the sin of denial. Why does the plague afflict virtuous men? Why does the lion hunt gentle creatures like the lamb or the child? Certainly, it is just for God to punish the wicked, but why do the virtuous suffer as well? We cannot deny that the blight is an evil, nor the hunting of men by beasts. And if all things arise from God, have not these as well?

 
     First we must address that while the Lord makes clear to us the nature of virtuous living, and furthermore the nature of sin, we often find these definitions inadequate in describing “evil” as an abstraction. While certainly, to commit sin is to commit evil, not all evils are sinful-- sin arises only from the choices of free willed descendants, and is meaningless in regard to the natural world. Both the beast and the babe cannot sin, because they lack moral judgement. By definition, to sin is to trespass God, and not all evils in the world result from this. Poverty, disease, ignorance, famine, and injurious accident may all transpire without motivation from mortal choice. Likewise, these evils befall the virtuous and the iniquitous alike. Thus, we are engendered to broaden our definition of evil beyond merely the moral evil of sin, but to all suffering and failure, be they manmade or natural.

 
     In this regard the author has found it useful to divide evil into three classifications: moral, physical, and metaphysical. Moral evil is the evil of sin, or trespassing the commands of God, and is the only evil that results in the damnation of its perpetrator. Murder, theft, blasphemy, adultery, and diabolism are all moral evils, and their consequence is punishment in the hereafter. Physical evil is the evil brought into the world by the fall of the descendents to Iblees; the evils such as disease, poverty, mortality, and want, which are spawned by demons, and are a result of the sins of our forefathers. Its consequence is the worldly deprivation of the blessings God granted us, such as food, long life, or beloved friends. Metaphysical evil is the “natural” evil of the world, inherent in its nature. This evil arises from our realm’s distance from God, as decreed by Him. When He rendered the planes, He named that which is with Him the Seventh Sky, that which is farthest the Void, and between them the World. The Lord is perfect, lacking no knowledge or ability. The Void is a place of oblivion and helplessness. Accordingly, the World between contains a mixture of knowledge and ignorance, of ability and inability; men build mighty kingdoms, but each soon falls; they measure the world’s width, but cannot traverse it; they love and are married, but sometimes desire others. This is metaphysical evil, the suffering which comes simply by being unlike God, and its consequence is that we are tested by temptation.

     The existence of a “metaphysical evil” may be somewhat counterintuitive to the layman, as we are aware of the Lord’s infinite benevolence. However, in further defining the three evils, we will find that they are wholly absent in God. He commits no moral evil because moral evil is to choose to trespass the will of God--He cannot trespass His own will. He contains no physical evil because physical evil is to be deprived of the blessings of God--none can deprive the omnipotent Lord. He experiences no metaphysical evil because metaphysical evil is the imperfection of what is distant from Him--God is wholly perfect, and cannot be far from Himself. Thus, these evils arise not because of God, but because we do not fully apprehend Him.

     Through Him, however, we may overcome the threefold sufferings. Through His Virtue, we resist the temptation of moral evil. Through faith, we resist the pains of physical evil. Through nearness to Him in the Skies, we overcome metaphysical evil. By His benevolent nature, any who draw closer to God through virtue will find the pains of life fade, not only in this world, but in the hereafter.” (As Quoted in the Catechism of the Canonist Church.) Hence it is clear that evil is a privation of the Good.

 

Reply to Objection II: Since nature works for a determinate end under the direction of a higher agent, whatever is done by nature must needs be traced back to God, as to its first cause. So also whatever is done voluntarily must also be traced back to some higher cause other than human reason or will, since these can change or fail; for all things that are changeable and capable of defect must be traced back to an immovable and self-necessary first principle, as was shown in the body of the Article.
 

Shortly after the publishing of Cardinal Buron's dialogue, a prayer card with an image of SS. Kristoff and Jude finds itself posted in many an Orenian household. "Look down from heaven, Holy Father, from the loftiness of that mountain to the lowliness of this valley; from that harbour of quietness and tranquillity to this calamitous sea. And now that the darkness of this world hinders no more those benignant eyes of thine from looking clearly into all things, look down and visit, O most diligent keeper, this vineyard which thy right hand planted with so much labour, anxiety and peril. To thee then we fly; from thee we seek for aid; to thee we give our whole selves unreservedly. Thee we adopt as our patron and defender; undertake the cause of our salvation, protect thy clients. To thee we appeal as our leader; rule thine army fighting against the assaults of the devil. To thee, kindest of rulers, we give up the rudder of our lives; steer this little ship of thine, and, placed as thou art on high, keep us off all the rocks of evil desires, that with thee for our pilot and guide, we may safely come to the port of eternal bliss. Amen." It is published under the name "Traditional Prayer to St. Jude, Attributed to Pius of Sutica, FSSCT. Imprimatur Cardinal Gawain, Bishop of Providentia, FSSCT. 1823."

 

Blessed Pius of Sutica says to Venerable Boniface: "The time of controversy is over, now let us enjoy the Skies together as brothers as God intended when He made us."

Blessed Pius of Sutica decides to constantly intercede for Mr. Chapel from the Skies.

Application

Discord name (or you can just add me: wealthypiano#5651): TotusTuusEgoSum #3901.

Desired faction: The Kings.

"Why does everyone write these kind of public petitions? With the greatest of respect, Father, you could have relayed these concerns privately to the High Pontiff, first - or better yet, your local Bishop, Cardinal Gawain. This would have been a far more prudent and charitable course of action. I think this kind of unnecessary public detraction is itself sinful." Says a poor squire, Mr. Edmund Brunswick von Manstein. "Such public exposés are the stuff of gossipers, not Priests."

 

Discord name (PM if you wish): You have it.

Nation Type (County/Marcher Lord/Free City): County.

Nation Flag (optional): See above.

 

Nation Name: The Archdiocese of Romulus.

Nation Culture (Brief description): The centre of Romulus ife is the monastery. Great monasteries and nunneries dominate the land. A mostly rural land with one market town, Romulus consists of two primary classes: the monastic class, and the class of free peasants who live on these lands, in exchange for a tithe. The Vaseric religion is despised in these lands, because the Jozsefite religion is the heartbeat of the country, upon which all the livelihoods depend. The classes are kept together by a popular piety which venerates great men and women called Saints, or sometimes Prophets, Prophetesses, Confessors and so forth.

 

The monastic class contains many skilled artificers. One of the great monasteries' mottos is "ora et labora" - work and pray. They have lived by that motto. Hence, Romulus is unusual among Jozsefite areas in possessing some serious Mechanical capability, possessing blast furnaces that would not be matched except in post-industrial days. 

 

The few secular nobles in the land form a tiny army made up of heavy cavalry knights and light cavalry squires. 

 

The people speak a language which is IRL Ecclesiastical Latin.

 

Nation History: Romulus was considered an inhospitable land of snakes and lakes, a backwater swamp-country. It was inhabited by a small population of ignorant men. 400 years ago, the Church sent Saint John, a rather jovial figure, to become Bishop. He established a monastic rule, and from all over the world men joined the monasteries. With the motto "ora et labora", they transformed the country, draining swamps and turning it into one of the great productive centres. Romulan Wine became a product famous around the world, and when the first furnaces were built, so soon too did Romulan cannon. The monasteries also were responsible for the tireless work of copying and preserving manuscripts, therefore becoming centres of learning and knowledge.

 

Many Bishops and Archbishops later, and now monasteries outnumber swamps. The great religious orders have become more lax in their living of the Rule of John, and also many more monastic rules and orders have appeared, including two orders of learned preachers called the Stanfordites and the Barberites. Unfortunately, whilst there is harmony between peasant and monk, the rivalry between these different orders and rules is the main tension in the country.

 

Archbishop Ioannes VI takes the Episcopal Seat this year. 

 

Religion (Jozsefite, Vaseric): Jozsefite.

 

Special Characters (Up to 3, generals/agents may be added or included if purchased with starting funds):

 

Archbishop Ioannes VI is an aging man who represents the status quo, as it has existed for many generations. He is a learned, prudent and diplomatic man, with little appetite for change, but who simply desires to rule well, to keep the peace and production going, and not poke any bears too much.

 

Father Dominicus of the Barberites is a great preacher and reformer, the exact opposite of the Archbishop. A jovial man who does not cut a very fine figure, he is also very formidable and preaches moral and monastic reform. He is extremely popular and influential but highly distrusted by many in the other orders, although ironically whilst they distrust him, the Vaserics respect him for his virtue, and he is famous for converting a famous Vaseric intellectual. They call him a living Saint.

 

 

Ignatius is a young general who commands a tiny army. But, with the strength of production and a formidable class of peasants, he is also an ambitious man who sees the potential for the County to raise up a mighty levy. But it will be a great challenge, and he may well face bitter opposition.

 

"A most excellent work of popular piety, edifying and well-written." Says one poor squire.

20 hours ago, Endovelicus said:

Dear brother,

 

I believe you have missed the point of my missive, or mayhaps my rugged mind failed to translate thought into word. My missive was not about abolishing other schools of thought within the Canonist Church. No. Rather, it was both an informative piece on Flamenist thought, Flamenist history and a rallying cry for all Flamenists. It was not about purging the apostate nor beating the sinner, quite the contrary, my main point was merely that the very root of the Flamenist movement is hating sin. Yes, to hate sin is to purge the unrepentant as Exalted Owyn did (Gospel 5:19), but to hate sin is, first and foremost, to hate your own sin, for to hate sin is to love God, and to hate God is to love sin.

 

Mine is not a path of unjustified brutality, unquenchable wrath and sinful hatred. That is not Owyn’s way. Mine is a path of measured severity, disciplines mortification and hatred of what God deems sinful. Truly, brother, you say we should be sweet and gentle, yet I never denied the place of gentility and sweetness, but just as father must be gentle and sweet so too must he not spare the rod. And I am a true Father of all men, and I see that Man has fallen to depravity, therefore I do not bring the candies and pleasures of the earth, but penance and correction. 

 

I have lived within the halls of the Reformative Monastery of Saint Lucien here in Ulmsbottom since I was a babe. The dredges of society are handed to us, I have dined with thieves, conversed with murderers and lived amongst the worst parts of mankind. Do you think speaking to them of love and sweetness would do them any good? To men who have never known such things that will simply fall on deaf ears. Truly I tell you: I have doled out my fair share of punishment, never out of hate but out of true love. Many find salvation before they have the opportunity to leave, others are reformed, but all have stayed in the grace of God.

 

Fire keep you,

Father Raymond Adhemar de Bar, FSSCT.

"Dear Father,

 

Yes, I say that it might do them much good.

 

God bless, 

 

Brother Williams."