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  1. Madam M. Roberts is most pleased with this new consultation service!
  2. ONLY JUSTICE WILL BRING PEACE 9th of Snow’s Maiden, 373 E.S. | 1820 A.H. The brief obituary of Reza Battory Gynsburg is below: Jovenaar Reza Battory Gynsburg died peacefully in her sleep in her affordable housing unit in Karosgrad, Kingdom of Haense. She leaves behind a legacy of shaping the Aulic Courts of Haense, representing women in the legal profession, and her definitive mark on judicial philosophy. Authoring the Canons of Conduct with her long time friend and colleague, Sigmar Baruch, she enshrined an ethical and moral code for the courts of law and the Jovenaar who would preside over it. She defined the legal standards for how the Haeseni Royal Army are to be tried in the courts of law. Her legal role in what became “legal functionalism” remains her lasting impact on the courts, defining the Haurul Caezk as an interpretation of the law to reflect society’s needs and values. Gynsburg’s dream is for women to become Jovenaar and to see that Haense’s first Lady Justiciar succeeds! She was happily married to her husband, Martyn, a tax attorney. Reza, in her last words, imparts a final request: “My most fervent wish is that my replacement will not be appointed until a new Palatine is installed, whoever she may be.” Reza Battory Gynsburg, Honorary JV Chief Jovenaar, 366 E.S. - 373 E.S. Jovenaar of the Aulic Court of the Kingdom of Hanseti-Ruska, 345 E.S. - 373 E.S. --- b. 1740 A.H. - d. 1820 A.H. b. 293 E.S. - d. 373 E.S.
  3. “ALL ARE WELCOME IN THIS PLACE” 10th of the Snow’s Maiden, 367 E.S. The obituary of Cardinal Benedict is posted on the doors of the Basilica of Saint Henrik: Georg enjoyed the solace of his books as he nestled in the comfort of the Alimar townhouse in New Reza. His twin, Godfric, always had also been the bane of his existence, but yet they were a close bond of brothers that often got into trouble. His sister Kamila was the angel of his life. The pride and joy of their father, Prince Otto Sigmar, they took after the namesake of Prince Georg and Prince Godfric the Elders, martyrs of Haense during the War of Two Emperors. But now that the ravages of that bloody conflict had now passed, the world was a different place. Prince Georg was a shy and stoic young man, taking more enthusiasm in solitary tasks and writing studies. He was fond of baking, albeit an unskilled one after an unfortunate taste-testing incident when his cousin Maya tried his first batch. However, he resolved to do better as was the way he carried himself throughout the rest of his life. His personality was undoubtedly studious where he educated in the liberal arts: philosophy, law, and theology. He was destined to take after his father to serve in the state. As a young man, George understood little about his place in the world. He was unsure if that was the life that would fulfill his longing for truth and knowledge. During the waning months of King Andrik IV’s reign, Prince Georg was appointed Lord Palatine to serve transitionally to steward the Royal Government. During his brief term, he grew a distaste for administrative tasks, preferring his life as a quiet scholar. The scrutiny of public office made him rather uncomfortable. However, drawing from his formation, Georg skillfully sought to implement important proposals that contributed to educational life in the Haense. Just after two years, he tendered his resignation to King Sigismund II and withdrew from public life. During his personal retreat, Prince Georg found a change of heart. The empty vanities of learning and scholarship were lacking without something more: God. He would consecrate his life to the Church. Believing he would be seen as abandoning his duties to the family, he first considered leaving without a word. However, he knew that there would be no closure without their knowing. He confided in his brother and father of his decision upon returning home to New Reza. After exchanging a warm embrace with his family, he remembered his father’s words: “You make me proud knowing that you shall dedicate your life in service to the Lord. There is no greater honor to us than this.” His life as a friar began with Bishop Bram, Abbot of the Wigbrechtian Friars. Taking on the cloth, Prince Georg was no more; he was now Brother Benedict. A cathartic fleeting, yet oddly soothing, the life of religious sacrifice began his purpose. However, news from home had recalled him back home. His dying father sat ailing in his bed. Benedict arrived knowing that this would be the last time he would see him. At Prince Otto Sigmar’s funeral, Benedict stood to eulogize his father as both the priest that would compel his soul to the Skies, but also as his son. The fleeting words of mortality echoed in the Cathedral of the Fifty Virgins as he recalled that Prince Otto’s dedication to the country is a sign of a life fulfilled, to devote one’s destiny for the sake of his kin. Bishop Benedict giving marriage counsel to Lady Sofiya Baruch, c. 311 E.S. It was at this moment he had realized that he needed to be there for his family. After being given leave by his abbot superior, Friar Benedict returned home to assist his brother and help raise his beloved nephew, Josef Audemar. “Uncle Georg” as he was known, was truly fond of his nephew, and sought to raise him as his own. This often clashed with the liberal parenting style of his brother, Godfric. Uncle Georg raised Josef in charity and altruism, knowing that one day he would become Palatine or a physician. Neither came to pass. In small moments, he learned that his nephew and twin brother died, leaving a scarred family and only his nephew Lothar as his last of kin. Estranged, yet still loving his last nephew, he devoted himself to serve Haense as his family did. Years of feuding and estrangement left Lothar and Georg apart, in due part to their differing views on the role of God and faith. His unbelieving nephew who relished in the materiality of invention and hubris often degraded the Canonist Faith in front of his uncle. When he learned of the news of his last nephew, he weeped in the silence of his humble monastic cell. The Alimar family was truly gone. Benedict was called by the Holy Father James II to serve as bishop of Petrovic and later by Owyn III to serve as cardinal-archbishop of Jorenus, his highest service yet. Still believing in the frugality of his monastic origins, Benedict dedicated his life to fight for the soul of the Church. He warned of the dark nikirala- an era of untrustworthy leaders within the Church, impiety among secular rulers, the rise of paganism in humanity, and the crisis of confidence in the identity of man. His theological writings are left to give a new generation of exegesis on the blossoming tradition of the Holy Church. He warned of the Dark Nikirala that would come upon the Church. After the Diet of Karosgrad, the old friar fell ill and had become decreasingly visible in his public ministry. He remained prayerful in his last days for the new Pontiff, Jude II. Prayerful in his successes, the old cardinal celebrated mass in honor of the new Holy Father. Relinquishing all apostolic administration of the Archdiocese of Jorenus, the old friar deteriorated physically. News reached that he had passed peacefully in his sleep at 89 after not being found at mass the next morning. On his bedside table, he left behind a prayer for the Haeseni nation: We give you thanks, Almighty God, For the bountiful blessings you have bestowed. Look with favor on your people, Great descendants of Joren, Siegmund, and Karl. We pray that we might be delivered from all trials, And that our children be safeguarded against all evils. Grant us peace and may Your virtue reign supreme. Sustain your chosen ruler, our king and his successors. Give them insight and wisdom to govern wisely, And to honor the holy testaments of Your word. This we ask in the name of the Exalted and saints, Amen. Benedict Cardinal Jorenus | Prinze Georg Lothar Alimar Lord Palatine of the Kingdom of Hanseti Ruska, 305 E.S. - 307 E.S. | 1752 - 1754 Bishop of Petrovic & Henrikev, 339 E.S. - 356 E.S. | 1786 - 1803 Archbishop of Jorenus, 356 E.S. - 360 E.S. | 1803 - 1807 Cardinal of Jorenus, 360 E.S. - 367 E.S. | 1807 - 1814 1725 A.H. - 1814 A.H. 278 E.S. - 367 E.S.
  4. Prince Robert Sigismund, the originator of the War on Drugs, looks with joy at the continuation of a much needed policy in Hanseti-Ruska to curtail crime and addiction.
  5. "Your retirement party awaits," Terrence May says in welcoming Lauritz to the world beyond.
  6. Benedict Cardinal Jorenus seeks for unity and healing in the candidate that he casts his vote for as the Pontifical successor, "So help us God," he mutters, placing the ballot in the chalice.
  7. Benedict Cardinal Jorenus makes known his votes on the recent proposal additions: For beatification: XI.III) Krisztián Cardinalis Ves- NO XI.IV) Queen Maya of Muldav- NO For canonization: XII.IV) Otto II of Haense- YES Basil's proposals: XIV) YES XV) YES XVI) NO XVII) NO
  8. Benedict Cardinal Jorenus rises to deliver his remarks. Esteemed brothers in faith, I should like to give my responses to each of the initial proposals of this convocation. On the matter of the following: I) NO. The calling of this council did not outline a clear and present impediment of the current standing codex promulgated by the Pontifical predecessor James II. Whether or not such a clear and present discrepancy has been widely experienced by the flock, I affirm no need nor any mandate existing to “completely overhaul” the Canon Law. II) YES. With difference to my good friend, the Vice Chancellor, I rise in support of retaining the Archdiocesan title of ‘Jorenus’ as it stands for it has been instituted as the diocesan title since the time of High Pontiff Saint Sixtus IV. No Pontiff since has made any effort or saw necessity to alter such. As for Providentia and Albarosa, I do support a retention of significant princely archdiocesan jurisdictions. However, the point stands that these are named after secular cities or titles whereas Jorenus corresponds to a saint whom all Highlandic Canonists derive cultural origin. I move that if the Pontiff seeks to establish permanent names, they should be altered with a saint or holy entity corresponding to the region. III) NO. The expansion of the Curia is not an issue that I have seen as necessary. I warn against expanding bureaucratic institutions like those experienced in secular realms where there is a disconnect from popular concerns. The Church must remain sensitive to the faithful and must therefore erode any veneer of institutional barriers from the shepherds of the faith who report to the Pontiff with their communities. I recommend altering such and implementing a deputy title or reassign Monsignors without a portfolio to work within the curial offices. IV) NO. Miracles should not be relaxed for the threshold for canonization. V) NO. I support the proposition, however I do not support its phrasing in the current form. I find that this statute does not provide adequate protection against those cardinals who might in future cases seek to raise a motion of rebuke for any Pontifical successor who may commit blatant injury against the people of God. VI) YES. I support Papal briefs as important delegations of duty to the Church. VII) YES. It is mere semantics on the titles of archdiocesan decrees or minor bulls as such. I vote in support of the change if it is necessary, as it is inconsequential. Nevertheless, it is necessary for shepherds of their flock to be in constant touch with the church laity in their region through formal communiqué or newsletter. This must remain. VIII) Removed. IX) NO. I do not support this endeavor, as it places a compromise on the integrity of the Church’s judgment. This conveys a sense of disunion that the Pontiff may be employed for political purposes. X) The Pontiff should continue to consult in matters of veneration, and I am grateful he has opted to do such in this council. As for those listed; To venerate X.I).Empress Anne the August of Novellen - YES X.II). His Holiness the High Pontiff James II - YES X.III). His Holiness the High Pontiff Pontian III - YES X.IV). Governor-General Richard de Reden - NO X.V). Vicar Lemuel de Langford - NO XI). To beautify XI.I). Cardinal Erasmus von Getreide of Ves - YES XII). To beautify, and then proceed to Canonize XII.I). Andrik ‘I’ Vydra - YES XII.II). John of Carnatia - YES XII.III). Jasper of Renzfeld - YES XIII). To Canonize, XIII.I). Vytenis of Luciensport - NO XIII.II). High Pontiff Everard II - YES Proposition to add: XIII.III) King Otto II of Haense Lastly, on a matter of personal privilege, I raise my support with Ailred Cardinal Reinmar on the advancement of Blessed Otto II of Haense for his fortitude and conviction during humanity’s greatest challenges. Surely in our time, few rulers exude great piety and fidelity to the Church. We must remind the Canonist princes of a model of true devotion and endurance in times of hardship. As King of Haense, Otto II's faith guided him toward enduring both a malaise within peacetime and the violent aberrant conflicts that engulf his people as King and as a devout Canonist. His notable actions as one of the crusaders during the Third Crusade which successfully inhibited the expansion of paganism within Norland and Santegia proved a vital test of his resolve to defend the Church and to serve in obedience to then High Pontiff Blessed Everard IV. Should further cause or information be necessary, I shall procure them for this great council. I yield the floor.
  9. "A very informative primer on the vastness of our universal Church and a reflection of the storied patrimony of her ministry throughout time," Benedict notes.
  10. Issued by the Archbishop of Jorenus ARCHDIOCESE OF JORENUS FISH FRY 11th of Snow’s Maiden, 357 E.S. Va ve Lendyy ag Edlervik i Jorenus, The Archdiocese of Jorenus proudly invites our faithful flock and friends to our fundraiser fish-fry event! Proudly serving great seafood delicacies, may we come together in community and faith as a one-nation family under the auspicious grace of God. All proceeds to this fish-fry event will be devoted to improving our ministerial duties, the infrastructure of the Church, and new charity funds that the Archdiocese shall be instituting to promote religious education, medicines for the clinic, and to support local charity efforts. A scene of the Karosgrad fish market on a busy morning, c. 354 E.S. We thank our gracious sponsors, particularly from House Amador and the D’Airelle Family for their diligent and careful coordination to make this event possible. May we pray for their prosperity and that of all families across this kingdom. Let us inaugurate this prayer in anticipation for this fundraiser that it may uplift our local communities and instill moral character in the life of our society. We shall be selling a limited edition item, a blessed cross of High Pontiff Pontian III! Silver Cross blessed by the late High Pontiff Pontian III (7 minas) *Limited stock* With fidelity and love, His Eminence, Benedict Cardinal Jorenus, O.W.F. Archbishop of Jorenus, Titular Bishop of Kalden Pontifical Secretary EVENT INFO SUNDAY, January 24th; 4pm EST Event to begin at the Basilica of Saint Henrik - Mass & Blessing Fish fry Event at the Karosgrad Docks
  11. Bishop Benedict reads with great consternation at this advertisement.
  12. OWYN: A Theology of Spiritual Vigilance By Benedict Cardinal Jorenus, O.W.F. Table of Contents I. Introduction II. Finding God in Battle III. Executing God’s Decree IV. Admonishing the Unholy V. Conclusion Introduction Few figures in the Church bear a passionate and militant figure than that of the Exalted Owyn. The historicism of the prophet most often depicts an angry crusader who was quick to strike down all who came before him. He is a figure represented by a blade of fire as he wielded the judgment of God to cast out his enemies. While there is truth to these representations, it perhaps gives an undue picture that makes believers forget his principled and virtuous nature. The Owyn of the Scrolls draws us back to reflect on our own service in the Church and how we might reexamine our consciences to be spiritually vigilant in times when faith has become marginalized by other forces. Almighty God, shield us from all evil. Bring forth the shining example of Exalted Owyn. Send us into battle to fight in defense of the good. Instill courage and strength to those who serve to protect us. Grant wisdom in our soldiers and priests, And may our charity be a weapon against the impure This we ask and pray, through Exalted Owyn, Amen. Chapter I. Finding God in Battle Taking on the mantle of a marshal, Exalted Owyn served at the behest of King Joren to protect his kingdom and serve diligently against forces that sought to put man asunder. We begin this story in the Scroll of Gospel, Chapter 4, whereby Owyn is introduced to us as a trained warrior and a leader of men. We are immediately compelled to think about obedience and loyalty, both to God and to country. This sense tells us outright how Exalted Owyn’s stature as a man of martial prowess inspires strength of self but also strength of character. Initially, God was to call this man, a paragon of Horenic virtue, to succeed in the prophetic succession to carry out the divine will. In battle as he was to dispel barbaric forces and a darkness engulfed the land, Owyn engaged in a divine encounter in a cavern where God spoke with earnestness to His new servant to answer the cries of the people who yearn for justice and purity (Gospel 4:23). Just like Horen before him, Owyn was anointed and brandished the blade of holiness with the mandate to purify creation and rid the world of sin (Gospel 4:24). We reflect on this as a metaphor for our own service to our neighbor and our necessary submission to God’s calling to serve Him faithfully in both times of peace and war. Exalted Owyn’s story compels us to ask ourselves—How can we find God in our own battles? Chapter II. Executing God’s Decree Exalted Owyn’s anointing signified a new phase of his life. He would no longer be a marshal to any temporal power nor command men with respect to human authority. Exalted Owyn was now the marshal of God. And there, he was sent with the signet of his ancestry and the blade of holiness to traverse to the court of Harren to serve as a seneschal and to await the purity that God was to send forth. Owyn sat in the court of Harren for seven years, proclaiming with the authority the spirit of God’s decrees to sanctify the land. Owyn, at the behest of the Lord, instructed Harren to free his people who suffered at the dominion of “mixed lords.” However, Harren did not relent and refused such orders and engaged in battle against God’s prophet. In haste, Owyn brandished the sword of holiness and blinded Harren, rendering him impotent. This compelled him to heed the instructions to free the people (Gospel 4:37-46). Reminded of Harren’s plunder against Godwin, the prophet drew his sword again and slew his uncle in retribution. The Lord grew angry at Owyn’s wrath and admonished him for slaying his own uncle out of rage (Gospel 4:46-49). There is much richness in this literature. First, we see that Owyn wielded his authority in both fidelity to God and in fragility to his moral nature. It is a humanizing emotion to seek revenge or to go beyond one’s mandate. Immediately, Owyn seeks forgiveness from the Lord (Gospel 4:54) and embarks on what is essentially a lifelong penance to atone for his misdeed. We see how he retreated both physically and spiritually to institute the Holy Church, establishing the heads of the faith, stewarding a holy priesthood among men, and later was rewarded to steward over the kingdoms of his ancestry. We are thus reminded that true contrition and atonement offers liberation for even the mightiest of people. God calls on all of creation to renew their lives after great sin to seek forgiveness and to rectify our wrongdoings. The true fulfillment of Canonism as displayed through Owyn’s virtue is the necessary acknowledgement that sin must always be vigilantly rebuffed. True holiness derives from the recognition that we are all sinful and must work both individually and collectively to set right the path of life. Exalted Owyn’s destiny reminds us that God’s decree is not at any particular moment. It is the lifelong pilgrimage of our worldly lives. Chapter III. Admonishing the Unholy One of the difficult parts of exegesis particular to the Prophet Owyn is to interpret the Scroll of Spirit. Indeed, I am not the first to do so, as many clerics and traditions have sought to appropriate these revelations into their own charism. Notably, the Owynists have taken the decrees and militancy of Exalted Owyn’s journey into their own devotional methods. What has resulted is a profane expression of divine justice and a distortion of God’s love for creation. What we cannot pursue is an interpretation that gives license to wage violence against non-humans. Instead, let us use the Scroll of Spirit to examine the underlying precepts of the prophet’s message: a calling for purity and justice. These admonitions, organized into specific epistles, are taken from the revelation of the Scroll of Spirit, which aims to convey the ways Exalted Owyn sought to set the path of holiness to the other brothers of creation. While they are addressed to particularly races and beings, we must tread lightly to extract an overall meaning and intent. I advocate that these epistles are general prescriptions or critiques that other races have adopted that have distorted their relationship with God. The Church recognizes that among the Four Brothers, Exalted Horen was the only one predisposed to truly unite in God’s wisdom. Exalted Owyn’s do not explicitly state that other races are incapable of salvation. Instead, they are invitations to those who are not in a state of grace to return to a virgin state of virtue and simplicity. The epistles are thus a crying out, if you will, to remind all of creation that God cannot be substituted for anything, material or supernatural. The grace of the divine cannot be superseded either, as we see that in every greeting, the epistles reassert that “The Lord is the Lord GOD without peer.” We are reminded in our own time that in the modern elements of secular power, an opening up of multicultural forces, a renewed enthusiasm for magicks and material profit, we are often beckoned away from holiness and virtue. Our lives are supplanted by these temporary substitutes and thus lead us astray from the true path of faith. I compel those who read this to be spiritually vigilant against these forces. Conclusion Exalted Owyn provides an enduring model for our own examination of conscience, both as individual believers and of the collective body politik. First, this story reminds us of our own particular calling to do battle in the name of the Lord in whatever vocation or occupation that we have undertaken. Second, Exalted Owyn compels us that whenever we have committed egregious deeds, our first instinct is to seek forgiveness. But it is more than that. Owyn not only sought atonement, but he performed his penance as a lifelong commitment to restore a state of grace. Lastly, the epistles of the Scroll of Spirit are a source of introspection. They are metaphorically present to give an important warning against the delusions and distractions that prevent us from truly embracing faith. We must in fact guard against the unwarranted influence of our modern dangers that seek to erode the fabric of faith. Published 1803, 356 E.S.
  13. Issued by the Archbishop of Jorenus INITIAL REFLECTIONS ON THE REFORM OF THE LITURGY: OWYNISM AND MODERNITY, Edition II. 12th of Godfrey's Triumph, 1803 | Vzmey and Hyff, 356 E.S. Va ve Edlervik i ve Lendyy, Pursuant to my role as the premier theological advisor to the High Pontiff, and after receiving commission by His Holiness to inquire on the theological plausibility of liturgical reform throughout our Church, I seek to share my initial reflections in a series of letters. I shall proceed now to the topic of Owynism, a denomination which has taken a distinct life in the history and memory of the Canonist Church’s expressions of faith. It is my hope these reflections will foster a guided commitment to redress the contentious elements of the Church into a renewed harmony of meaningful liturgical forms. Revisiting the Origins of Owynism I must admit, as a clergyman of many years, I still find it difficult to discuss Owynism, more less to define it. However, I shall endeavor (perhaps in vain) to do so here, to offer my thoughts on how we may reappropriate its cultural antecedents into liturgical reform. The one misgiving I maintain for Owynism is its vulgar representation of God's justice. Despite the prevalence of Owynist followers in human society, the historical memory of this sect evokes many things: power, fundamentalism, trauma, and even scriptural racism. Today, these topics seem to be vestiges of a bygone era, swept aside by the century of liberal positivism espoused by the Josephinist enlightenment, particularly in the Holy Orenian Empire. It seems odd to think that Owynism had a great following in current terms. I would be remiss if I did not first introduce the Exalted Owyn from scripture. Owynism is most notably associated with its militaristic elements, drawing from the raw imagery of the prophet. It is revealed in the Holy Scrolls that Exalted Owyn, son of Godwin was raised to be marshal of King Joren. In battle, he experienced an overwhelming feeling where he knelt in prayer. He was called by God who told Owyn that his people “cry out for justice and purity” (Gospel 4:23) and was given a holy blade to rid mankind of sin (Gospel 4:24). It was often practiced by Kaedreni ordermen bound by oath to their nation and faith to take up the same mandate of Exalted Owyn’s calling by God. The Order of the Hallowed Flame (and its iterations) became the standard bearer of Owynism. Founded by Cantonus Chivay in 1520, the aim of the order was to form “a militant force dedicated to the pursuit of justice.” Let me be clear as well. It is easy for us to relegate Owynism as a kind of fringe element of the Canonist flock. This is certainly not true. The Kingdom of the Westerlands during the Johannian Dynasty and its capital Bastion was a literal "bastion" of Owynism. Their faith in the flaming sword of Owyn inspired their crusade against the undead which eventually toppled their civilization. The Order of Saint Lucien in both iterations were ubiquitous militant groups which waged crusade, and successfully did they do so in tandem with other Canonist kingdoms during the Third Crusade in 1637 by Blessed High Pontiff Everard IV against pagan religions. Let us take into account the “greater” and “lesser” traditions framework of my previous letter. Taking on the scriptural elements of Exalted Owyn’s purging of Harrenites and the admonition of non-human civilizations in the Scroll of Spirit, Owynists developed a “greater” tradition of intellectually rationalizing their militancy to cleanse the world of sin by fighting against those whom they deemed “unholy”. Unholy, as such, is often a blanket label for those who do not believe in God, apostates, pagans, but also elves, mixed races beings, and many practitioners of magicks. In doing so, they developed “lesser” traditions such as the notable “hallowed flame of Owyn” which symbolizes the fire which burns away all impurities. These are by no means an accident. They are interpretations of the holy texts that took mass appeal often to the disdain of the institutional Church and political regimes. So our charge today is this: How can we reimagine liturgy from such the vulgarity of Owynist ideals in the face of multicultural societies across humanity? Redefining Militancy into Worship Divorcing such militancy, or rather devoiding Owynism of its militant aims is perhaps an immense task. I do not suggest at all that the Church should return to an era of radical purgation. The time of Owynist fundamentalism is no more, but we can learn key principles that may be appropriated once more in the life, worship, and character of the Church. Rather, for our purposes, a commission for this undertaking should seek out the true historical nature of Owynism and how it has held the religious community in the past. Our job should be to ascertain various saints and other virtuous figures of holiness that were most pertinent to Owynist believers so as to repurpose devotions to them in our contemporary Church. My key takeaway from a reexamination of Owynism are its underlying precepts—purity and justice. However, unlike historic Owynism, the love of God is not pervasive, passionate, or vulgar. God’s love is in fact tender, rational, and perfect. We as clergy must channel this into our preaching and ministry so that we might convey these charisms unto our flock. May we be reminded of these themes in our ministry and against forces of secularism, disunion, and sacrilege. We can repurpose these themes to imagine a new evangelization, a renewal of piety among the flock in our respective dioceses. A liturgy of Owynist reform should fundamentally compel the congregation to return to a state of grace, inviting the people to unionize against injustices, against human deprivation, and against destruction of natural creation. I believe Owynism should be reimagined as a gospel of justice. No longer should worship orient to a personal purification and otherness, but an invitation for all to recognize society’s collective sin and how we can move past it. Liturgy should be invoked in the patronage of important saints who have dedicated their lives to fight against injuries of the faith. It should recognize the truly Canonist calling of military service, public defense, and those who serve God in our holy places as clergy and holy knights. With fidelity and love, His Eminence, Benedict Cardinal Jorenus, O.W.F. Archbishop of Jorenus, Titular Bishop of Kalden Pontifical Secretary
  14. Issued by the Archbishop of Jorenus INITIAL REFLECTIONS ON THE REFORM OF THE LITURGY: REPOSITIONING RUSKAN CANONISM, Edition I. 10th of Vzmey and Hyff, 356 E.S. Va ve Edlervik i ve Lendyy, Pursuant to my role as the premier theological advisor to the High Pontiff, and after receiving commission by His Holiness to inquire on the theological plausibility of liturgical reform throughout our Church, I seek to share my initial reflections in a series of letters. I shall begin with my own archdiocesan community, the faithful people in the North. I seek to share my reflections on this undertaking, the process that I anticipate our clergy will assume, and the future direction on the life of the Holy Mother Church in our archdiocese. Following two recent documents: my minor bull initiating the Northern Liturgical Reform Commission and a dossier that I submitted to the Bishop’s Diet convened by Pontiff Owyn III on advice of Cardinal Pelagius, I will reiterate the mission to “increase cultural relevance” and how we may fulfill it. The Commission’s Charge Certainly, for any and all liturgical reform, only a commendable commission sanctioned by the Holy See can oversee this work. The spirit of this reform is collaborative in nature, requiring the minds of many clergy in our archdiocese to contribute to our final drafts. To hold faithfully to the notion that “The purpose of mass is the spiritual fraternity and public piety of the faithful”, I believe that we must hold fidelity to the sacred traditions of our faith while also returning to various forms of spiritual exercise most intimate to our northern flock. In so doing, veneration of our Highlandic saints recognized universally throughout the epoch of human history permits us to revive our spiritual consciousness and closeness to the piety of our ancestral fathers and mothers. I am of the belief that each liturgical celebration requires a special commemoration of these saints so as to draw in the faithful to understand that holiness is not a lofty calling but a universal one. The Nature of Reform Our new missal should reflect sacred language that incorporates elements of Naumarian, namely the naming of priests, the gestures of the mass, and elements that incorporate the beauty of creation. Inasmuch as we celebrate our liturgies in the tabernacles of holiness in the structures of our churches, we must also appreciate the natural elements of our mortal lives. Our missal, then, should instill an appreciation of the Creator’s world and a sanctification of space in the primordial elements of existence (the land, water bodies) so as to renew our collective commitment to be stewards of the bounties that God reminds us in the Scroll of Virtue. I believe that our commission should be attentive to what I deem the “great” and “lesser” traditions. To clarify, these terms do not signify that one is superior to another. Rather, they denote two important dimensions of faith. The “great” tradition consists of the finer, theological, and often academic points of the faith often discussed by prelates. It is the intellectual foundation of the Church, Her mission, and Her rationale for evangelization. The “lesser” tradition consists of the daily practices of all the faithful, clergy and laity alike. It is the popular devotion and true breath of the life of the Canonist community. As such, both elements are necessarily in tandem. Now, to return to the direction of the commission, I advise that we embark on looking through history and tradition through these systems. There remains important precedence for such a rite in our modern institutional Church. The roots of Ruskan Orthodoxy compel us to visit the days of the Exalted Siegmund and over three centuries of popular practice. However, the Anarchy Period during the mid-Johannian Dynasty saw the politicization of Ruskan Orthodoxy as the religion of rebellion and lost favor with both the greater and lesser traditions. However, it is notable to recall the institution of a Ruskan Canonist Rite by High Pontiff Saint Sixtus IV in 1573 and the reaffirmation of Ruskan Orthodoxy in 1673 by High Pontiff Siegmund I. We must recall the popular stories of saints during the high eras of Ruskan Orthodoxy, the sacred architecture of Ruskan Canonist churches, the clerical practices of these traditions, and the intellectual character of movements such as Lendianism (or Sigmundic Canonism) for their cultural aesthetic. Spiritual Life in the Future Certainly today, there is a burgeoning consensus among the laity for a revisitation to the cultural roots of the greater and lesser traditions of a distinct “Highlandic” (to which I use loosely to give deference to our Norlandic neighbors) Canonism. Even among our clergy, this enthusiasm has sparked a renewal to return to the sacred patrimony of prophetic revelation and the saints who have come before us. As for the possible effects of our work, we must conclude our commission with a final draft of a missal that diligently reflects our fidelity to culture, history, and tradition. It is my personal hope that future clergy will use our new missal with great reverence of the past and in due honor for the sacred. Liturgy is indeed the true core of religious community. I believe that with this reinvigoration of faith in the Archdiocese of Jorenus, we can serve as a model of reform that renders our church’s ministry responsive in other diocesan regions across the land. It shall in fact fulfill what my brother Cardinal Albarosa sought to achieve—increase cultural relevance. With fidelity and love, His Eminence, Benedict Cardinal Jorenus, O.W.F. Archbishop of Jorenus, Titular Bishop of Kalden Pontifical Secretary
  15. The Archbishop of Jorenus places his stamp in approval of the thesis as all corrections are made to his liking.
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