Piov

"A quite interesting state of affairs," a woman says.

✠ Discord & IGN Usernames: piovisimo & Piov ✠ Full Legal Name: Holly Rodham ✠ Age: 54 ✠ Political Affiliation: Independent ✠ Running for Which Seat: Burgher of Valwyck ✠ Residence: Castle Barden, Duchy of Valwyck ✠ Provide a brief account of your standing, trade, or service to your community, by which you claim fitness to represent them in the Burgheraad: For decades, I have been a public servant of Valwyck. I served several terms as Burgess of Tarnavon, the executive seat of local government of the duchy. During my administration, Tarnavon brought in business, a clinic, and substantial investments into agricultural production. I previously served as Folkman of Tarnavon during the brief session of the Witenmot. As a longtime resident of the constituency, and given my record of elected office, I am best equipped to lead with conviction and work across coalitions to meet the needs of our community and that of the Empire.

RE-ELECT HOLLY RODHAM FOR BURGESS Holly Rodham poses with a 'thumbs-up' with “Dunk,” c. 258 SA My fellow Tarnavoners, With an election upon us, I want to take the time to appeal to you directly. Over the past several years, we have experienced remarkable growth made possible by the dedication, hard work, and spirit of selfless sacrifice of you. We can confidently say that we are a shining beacon in the Imperium, a model community whom many proudly call home. Since settling into this new land, I have worked tirelessly as Burgess to work with all of our stakeholders in achieving the promise of our motto: a haven in the woods. That’s why under my administration, the clinic has its first contract of much needed medical supplies. Homeownership has reached peak levels attracting families, merchants, soldiers, and laborers. Our town is a bustling hub for commercial growth, attracting business locally and across nations. We are among the best places to live in, providing residents the quiet, bucolic feel as an alternative to the bustling atmosphere of city life. We are the most cosmopolitan, welcoming all those who seek a place to live in with dignity and grace. To safeguard this progress, I’m running for re-election to serve as your Burgess. The campaign that I lead will deliver on key priorities: First, we will hold a public safety hearing on day one of the new Alderhall session to inquire on the nature of attacks and burglaries occurring in our town. No person should be left feeling unsafe in our thriving community. Second, I pledge to appoint a woman to the Alderhall to increase representation so that the local government reflects our society more holistically. Third, I will propose a grants program for individuals who produce a work of art or literature that enlivens and expresses Tarnavon's local culture and society. I know Tarnavon best. Unlike those running in this campaign, I have experience governing and can confidently ensure that I can work reliably with partners across the Empire of Man. I have always prioritized our community and I will continue to ensure that our needs are met. There are those who seek to chart a different path, one of division, hatred, and ignorance. We cannot let this great office and the responsibilities bestowed onto it become a fool’s errand. I invite you to join me in building upon a future that every resident of Tarnavon deserves. Holly Rodham

Name: Holly Rodham Age: 33 Residence: Tarnavon Alderhall Room 1 Are you a Canonist who believes in the Exalted: Yes

TARNAVON ALDERHALL GAZETTE 4th session 11th of the Deep Cold, 258 SA Incorporated in Tarnavon, Duchy of Valwyck Members present: Holly Rodham, Burgess Fergus of Tonnbriste, Vice-Burgess Marik Vanir, Alderman Malcolm Glenroth, Alderman of Dissent TARNAVON BOUNTY GUILD ORDINANCE The Alderhall of Tarnavon formally adopts the proposal to found a bounty system, giving rise to the Tarnavon Outrider Guild. By this act, the Alderhall affirms its commitment to strengthening local order, defending the countryside from encroaching threats, and providing a lawful means for citizens to contribute to the safety and prosperity of the realm. The Guild shall stand as a municipal institution under ducal sanction, charged with coordinating bounty efforts and enforcing Imperial justice within Tarnavon and its surrounds. Those wishing to serve as Guildmaster are invited to present their candidacy before the Alderhall of Tarnavon or His Grace, the Duke of Valwyck, for consideration and appointment. No candidate may serve if is not within the age of majority and is not in good standing with local and Imperial law. Passed with 3 votes to 1 vote; YEAS: Fergus, Glenroth, and Vanir NAYS: Rodham TARNAVON ELECTION CALLED Following the affairs of state, a snap election has been called upon the urging of the Vice-Burgess. The Burgess in turn, warned against hasty calls for an election and rebuffed claims made by the opposition concerning her inefficacy. After a heated exchange, the Alderhall called for a vote on the dissolution of the interim council and declared an election for the position of Burgess. Elections will be held in Tarnavon at the pleasure of the Duke of Valwyck. Passed with 3 votes to 1 vote; YEAS: Fergus, Glenroth, and Vanir NAYS: Rodham

BALLOT ✠ Legal Name: Holly Rodham ✠ Age: 32 ✠ Residence in Tarnavon: Burgess Residence, Tarnavon Alderhall ✠ I cast my vote in favor of… Holly Rodham

HOLLY RODHAM FOR TARNAVON FOLKMAN Burgess Holly Rodham stands with Guldan, an orc resident in front of the Tarnavon Alderhall. My fellow Tarnavon townfolk, This election for the Witenmot represents the chance to show our values. Our town motto, “Haven in the woods,” is not just a symbol but an embodiment of who we are. I stand for election as Folkman of Tarnavon because I believe in the importance of service and to represent our best interests to promote a harmonious future as citizens of the Imperium of Man. To be a haven is to be compassionate, to protect the vulnerable, and to be inclusive in every policy decision we create. It is about having an eye to the future and remembering that strength is not merely a measure of might but a demonstration of resolve to meet the needs of our citizens. As Burgess, I have been blessed with the chance to actualize our values and to work to make this constituency a haven so highly coveted by all. Our commerce has grown exponentially, adding more business and investment at a record pace. During my tenure, I worked with all of our partners to make Tarnavon a “worldly city” that encompasses a diverse and culturally rich society. We have made affordability the center of our housing policy to ensure that after a long journey to this new land, every family can live in their own home. We have the best medical facilities. We have granaries filled to the brim to ensure that no child goes hungry. This is what a compassionate and cosmopolitan society looks like. Together, we can work with our partners across the whole of the Empire to deliver the promise of God’s abundance for everyone. Signed, Holly Rodham, Burgess of Tarnavon Candidate for Folkman

Candidate Application ✠ Full Legal Name: Holly Rodham ✠ Age (Must be over 18): 31 ✠ Running for Which Seat (Bergman/Folkman of X): Folkman of Tarnavon ✠ Residence (Must be within constituency): Alderhall, Tarnavon Square ✠ Are you in good standing with the Empire and Church? (Yes/No): Yes ✠ Provide a brief account (100-200 words) of your standing, trade, or service to your community, by which you claim fitness to represent them in the Witenmot: I am the incumbent Burgess of Tarnavon, the mayoral authority of the township. In this capacity, I have dedicated myself to public service, bolstering economic growth and presiding over policy reforms aimed at urban expansion and educational access for abandoned youth. Additionally, I preside over our local town council, moderating debate and interfacing with the local residents on key issues relating to zoning, agriculture, and public safety. In just two years, my tenure has seen an exponential growth in commerce and cultural diversity in our town. Given my record as a master legislator with a strong following in Tarnavon, I intend to bring this experience as a worthy representative of the constituency’s interests in the Imperial Assembly.

TARNAVON ALDERHALL GAZETTE 1st session 12th of the Sun's Smile, 255 SA Incorporated in Tarnavon, Duchy of Valwyck Members present: Holly Rodham, Burgess Charlie Baruch, Alderman Marik Vanir, Alderman Malcolm Glenroth, Alderman of Dissent BARN EXPANSION ORDINANCE Horse stables near the jousting grounds have been repurposed for private cattle use, with an added fee of 10 mina to current house taxes for Tarnavon citizens. New barns have also been approved for construction within the existing farmstead area for proposed agricultural expansion, and discussion for fees shall be discussed when future barns are finished. It is the view of the Alderhall that with the proposed expansions, Tarnavon will continue to serve as a center for growing agriculture and commerce. Passed with unanimous consent TARNAVON TAX CODE The Village Tax Code now enshrines current tax levels as levied by the municipal ledger, establishing a floor limit on future cuts. The Floor limit is defined as existing rates reduced by 5–10 mina depending on the tax of the house; no ceiling has been set for potential future increases. The application of tax rates shall be carried out as authorized by the Alderhall on all properties. Additionally, a tax slip station shall be constructed outside of the Town Hall for annual tax collection. Highland Circle Properties 1-5: Current tax level: 30 mina Floor minimum: 20 mina Highland Circle 6: Current tax level: 40 mina Floor minimum: 30 mina Highland Circle 7: Current tax level: 50 mina Floor minimum: 40 mina Eirik Avenue, Marius Way, and Lachlan Lane Properties: Current tax level: 20 mina Floor minimum: 15 mina Market Stall Properties: Current tax level: 20 mina Floor minimum: 10 mina Passed with unanimous consent TARNAVON CLINIC ORDINANCE The charter for a new clinic was proposed to establish a central medical facility in Tarnavon. Under the proposal offered by the Burgess, the clinic will be staffed and furnished with beds and medical supplies. An annual base fee of 5 mina for physician appointments would be levied to support the clinic’s operation. Tabled for further debate next council session VILLAGE COAT OF ARMS A municipal coat of arms shall be created and decided upon by the Alderhall. The parameters of the coat of arms are such that they encompass the landscape, values, and cultural significance of Tarnavon. A fitting seal shall be affixed to all official documents that shall carry the weight of municipal authority. Passed with unanimous consent

Father Basim mourns the death of a kind and dutiful prelate. The Faith has lost a truly compassionate soul.

"Deliver us, O' Lord from the dictatorship of confusion and lead us with the spirit of truth," Basim says, reading the Druscan response to the recent proceedings.

Father Basim read the late Patriarch Alaric’s last testament with great solemnity. “Our Church mourns the loss of a great minister and servant. Our faithful are left orphaned without a great spiritual father in whom many found in the late Patriarch Alaric. We entrust our prayers for the repose of his soul and compel our confidence that God has granted him entrance into the emanations of glory. May the soul of Alaric be numbered among the great servants of the Church of the Ages. No man could ever fill the shoes of someone who walked righteously the path of Horenic virtue. In life, and surely now in memory, the late Patriarch will endure as an example of someone who was steadfast in conviction and abundant in mercy. Patriarch Alaric was always forward-looking and someone who was conscious about the future. As he saw himself, we are wracked today by a faith broken by sectarianism, distrust, and confusion. In death, the Patriarch’s work continues onward with those whom he had ordained and mentored. We must be living embodiments of the tradition that has stayed the course. It is what Alaric has done as a prelate and it is what we must do together. I pledge to uphold his will and continue to celebrate the sacraments for the faithful who have for so long looked upon him with affection and reverence.”

Father Basim reads the news with a heavy heart before muttering, "What depravity has befallen us." He then went to his study and said a prayer, "May God give eternal rest to a most faithful servant to our great faith. May we have peace in mind and spirit. May justice and truth prevail."

THE DICTATORSHIP OF CONFUSION ☨ A pastoral letter related to recent matters within the Canonist Church 15th of Gronna and Droba, 591 E.S. | Sun's Smile 2038 Dear brethren in the faith, Over the past several months, my fellow clergy and the lay faithful have rightly raised concerns that impact the life of our spiritual home, the Holy Canonist Church. Out of an urgent sense of filial obedience to our sacred tradition and to the magisterial authority that the Exalted bestowed onto us to bear witness to the faith, I pen this reflection in hopes that we might diligently work and build dialogue in the spirit of charity. In our ongoing debates concerning institutional vitality and the doctrines by which our holy faith abides by, we have come to the threshold that threatens to further diminish the Church of the Ages. For all time, the Lord has sustained His people by the Word of Truth, the unbreakable bond that prophetic revelation shall lead mankind into the emanations of glory. But today, our Church is under stress, not from external forces, nor from heretical movements, nor even from the threat of secularist non-belief. Long-standing truths have been deprived of their place in our ministerial life. It is a willful neglect wounding us from within. My brother in the cloth, Father Drusco, has aptly summarized our quandary: From the earliest apostles to the blessed martyrs to the holy prophets, all believed in the brotherhood of Faith over all. Since the dissolution of proper Canon Law, this dream has degraded, and so too has our spiritual vitality. We are divided, confused, our dioceses empty and more destitute of guidance. We are bitter, torn up between sectarian disputes and theological rivalries, having lost sight of our common calling. The halls of our churches and seminaries are, combined, only shadows of what they once were by all accounts (Father B. Drusco, Letters from Waldemar: The State of Faith). While indeed, the substance of contention is found on matters of theological interpretation, the Church has been ensnared in something fundamentally egregious. Not in centuries has she been subjected to trials of this magnitude that the very foundations of faith have been called into doubt by many across the Imperial domain. The sectarian disputes incurred from within have become the source of great uncertainty. What is undeniable is that the faithful today find it difficult to reconcile this new norm while seeing themselves as part of the community of holiness that they have always believed in. The Church is increasingly unrecognizable to us now than from the faith of our ancestors. This is an injury to the faith in the highest order. Why have we come to a point where we must ask to profess what has always been? How numerous is the ambiguity that we have seen! How many gestures of inconsistency have the flock been subjected to witness! How grave is our idleness! Ideological borders that have ripped apart lineages and torn asunder fraternal camaraderie once again strike us anew: from Lucienism, Owynism, or lofty assertions of a so-called more authentic true faith (as opposed to a faith that has always been), to unfettered tolerance of magical arts and other forms of knowledge that do not originate nor form a part in God’s Will. Omitting prophecy, cordoning off sects of believers through liturgical segregation, and provincializing theologies that have been richly inherited from our forebearers has rendered a Church bereft of cohesion. We are left with a culture of “slogans” vying for legitimacy and victory at the expense of others’ devotion. But faith is not a mere slogan; it is the mark of Truth itself. It is the effusive joy that we share with our fellow man. When Truth is left to wither, or worse, when it is purposefully abandoned, our civilization suffers the scourge of disunion as found in scripture. The Church of the Ages has been desecrated and her altar is profaned by the dictatorship of confusion. For years, so much of the extremes have flung us from one faction to the next. The foundation offered by sacred tradition no longer provides the common footing by which we engage in charity and truth. The liturgy has been made a stage for personal whims, provocative proclamations, and spiritual disenfranchisement, straying away from the true message of the scriptures. We must heed Owyn’s admonition to the Godwinites: “You have traded the glory of the Lord GOD without peer for the imperfections of men” (Spirit 1:10). The authority of the Immaculate Throne must guard against exercising a magisterium rife with ambiguity. Confusion creates disunion. Disunion distances us from virtue. Without virtue, we cannot know Truth, for Truth is the Will of the Godhead. Such forces we witness have made the confusion permissible to fester within the Church’s ministry. It is us who must be accountable to the Truth first, lest we fall astray to the inverted world offered by Iblees. The Scrolls reveal to us that the works of the Deceiver prevail when the people of God are entrapped by confusion and disharmony: “The struggles of this world seemed thrice as great without the holiness of Horen and his companions, and many did not attend to the Word of GOD, not even the heirs of the first prophet. And again, Iblees was tempted by the distance of man from GOD, and he ascended the emanations of glory at great pain, maintaining his hatred and doubt” (Gospel 5:31-32). Incoherence is the poison that weakens the spirit of Truth. How the Seven Skies above weep at this travesty! However, we already have our goal: to bring forth the salvation of all, to consecrate the world through the Waters of Gamesh, and to give way for the virtuous world yet to come. The Cross of salvation stands in a world that is constantly turning. So what then is our charge? Put simply, it is to build consensus, to show mercy, to dispel confusion, and to acclaim the precepts that the Church of the Ages has always maintained. For if we strive toward this goal together, we are told through Sigismund’s revelation that, “[N]o place is forbidden to those perfected in the eyes of God, for the wicked are vanquished forever” (Auspice 3:10). We must be purveyors of truth in a world dictated by confusion. We must be bearers of charity in a world lacking mercy. Truth is the ultimate source of freedom from confusion. I urge all of us in the clergy and in the laity to remain steadfast amidst the confusion. I plead for us to reaffirm the Sixtus IV Catechism of 1570 and the conventions of precedent enshrined through Canon Law, to repudiate grave error in obfuscating various precepts regarding prophetic revelation, and to renew our commitment to celebrate the liturgy in a meaningful way with our local communities. The Catechism unambiguously states: The Exalted are the four prophets of Canonism, who are the fulfillment of a promise by God to humanity in the first days. Horen was the first human, who sired three sons by his wife Julia. These three sons failed in their assigned tasks in certain ways which led to the spread of sin and strife. Merciful God, however, promised Horen that he would sire three “sons of spirit”, who would repair the damage done by his three sons of flesh. These sons were the Exalted Owyn, Exalted Godfrey, and Exalted Sigismund. Canonists embrace the truth of the Holy Scrolls which were delivered by the Exalted, and the Church which was established by Exalted Owyn. Canonists worship only one god, the God of the Holy Scrolls, and accept only the High Pontiff as inheritor of the spiritual leadership of the Exalted. By following the laws set out for them in the Scroll of Virtue, and by obeying the Church which guards those laws, Canonists seek to honor God. This is our creed. These actions are consistent with what the Church has always taught. It is not asking anymore than what we have already been ordained to profess. I write this, ever a humble servant, in fidelity to the Holy Canonist Church and to those entrusted to the leadership of her mandate in this mortal plane. I dedicate these reflections not in a spirit of furthering dissent for the sake of itself, but to place our trust in those vested in the spiritual guidance of God’s people. In hopeful obedience to the rightful authority of the Successor to the High Priesthood in the Order of Evaristus and Clement, may we take refuge in the words of Horenic virtue and pray for a renewed sense of fidelity to our sanctuary: “I am the Lord GOD without peer, and My trials are the holy trials, and My cure is the virtuous cure, and all the reliefs of the Virtue are open to the righteous forbearer” (Virtue 5:10). May the Will of the Godhead always prevail. In charity, Fr. Basim Ardov

THE SIGNIFICANCE OF WATER IN CANONIST THEOLOGY ☨ A thesis submitted in fulfillment for ordination to the presbyterate of the Holy Canonist Church Authored by Acolyte Basim Ardov INTRODUCTION Water is central in the sacramental and scriptural dimensions of the Canonist faith. One of the first attributes of water that we learn from the Holy Scrolls is its “sweetness” (Virtue 5:4; Gospel 1:31). Water plays a formal role in the transmission of prophetic duty, the sanctification of souls, and the consecration of the mortal plane from the moment of creation to apocalyptic times. This is not merely incidental; water is a primordial element that sustains life and connects the beauty of creation because it is of God. In short, water joins the mortal with the divine. The subject of this study emerges from an observation that the notion of fire has become a predominant motif in the religious expressions of the human realms. Indeed no one may deny that fire is evocative. For fire indeed conveys strength, power, and enlightened conscience. However, it is certainly vexing that the disciples of Owyn and the Morsgradi pagans turn to fire alike as a symbol for divinity. Nonetheless, it is important to reconsider our focus by emphasizing how water has shaped the life of faith so as to provide a more holistic overview of the theology of Canondom. Fire and water are not oppositional in Canonist theology, but understanding both widens our optic for how God’s Will is revealed. Therefore, this thesis provides a cursory exploration into the significance of water in the revelation of the prophetic word and in developing the liturgical life of the Canonist Church. WATER AND PROPHETIC MANDATE There is no image more significant that encapsulates the centrality of water than the anointing of Exalted Horen at Gamesh. Turning to the Scroll of Gospel, it is written: “The Lord told him to go into the Grotto of Gamesh, which was many leagues’ walk from the land of Horen’s people, and to fast in the waters for three days” (Gospel 2:16). The anointing of the Exalted Prophet is significant here because prior to this command, Horen had felt “a separation of GOD from man” (Gospel 2:15). Here, there is a clear indication that the joining of man with the Will of the Godhead is made possible through water. After the third day of Horen’s fast, Tesion is sent by the Lord to pour forth the waters upon his servant and announces, “Here, I cleanse you. And you join GOD’s servants” (Gospel 2:36). A holistic process unfolds: the definitive purification of the body so that the soul becomes oriented to be in perfect union with the Divine. Let us also consider Exalted Godfrey. The fall of the Kingdom of Oren and the shattering of Horen’s people threatened the order of the mortal plane. The waters of Gamesh poured forth to inaugurate the temporal estates under the stewardship of Godfrey. He could not become a king, no less an Exalted One, without the sanctification through the waters. Here, water is centrally prefigured as a symbol of unification, consecration, and inauguration. Godfrey’s penitential calling out for God is compelling when he spoke the words, “I have kept our faith, but Aegis is lost and the Grotto of Gamesh with it. No holy water may purify the sins of this world: I am unworthy” (Gospel 6:15b-16). Yet, despite the disorder and separation, the Lord reminds his servant through Esthael that “‘Lo, wickedness cannot undo what wickedness has done. Your home shall never return in your life. But know that God is great, and the waters of Gamesh are His creation’” (Gospel 6:17-19). Wherever faith is kept, the Lord shall be present and the waters shall nevertheless pour forth as when the Lord sanctified Godfrey via the northern winds. Through a full submission to the Will of the Godhead, Godfrey is transfigured through water and anointed to bring forth the redemption of man. Certainly, water marks the beginning and the end, the first and the last, death and the eternal paradise. At the end of the Scroll of Gospel, the symbol of water signifies divine power and historical time. It is said, “For when I return, the waters shall thaw and wash over the world, and all shall know My Word, and none will reign as prophet above another” (Gospel 7:61). The sanctification of the world is fulfilled through an aquatic purgation marked by the cleansing waters of Gamesh that shall be unleashed; the seal shall be unbroken. Awaiting this cleansing, these verses remind us that our charge is to keep the faith as the prophets and saints did thusly. Turning to the Scroll of Auspice, times of darkness are marked with the desecration of water and the looming presence of unholiness. The agents of Iblees enact their corruption of water as a sign of the ruin they shall bring. Here, Exalted Sigismund is instructive. In the eschaton, he reveals to us that there are two wyrms, Vargengotz and Ishtar, the chains of the Deceiver. It is written, “The second wyrm is called Ishtar, and she goes forth to destroy and to pollute. Her mouth is full of plagues, and the waters of the world are corrupted before her” (Auspice 1:17-18). The perversion of water is the true signifier of true corruption in the world. Isthar the Defiler is said to be the polluter of the glacier, the sealed waters of Gamesh. Indeed, the corruption of water is the destruction of life, the attempt to defile the sacred. Despite this perversion, the waters and the graces imparted by God triumph. Through Sigismund’s host, the waters of Gamesh are marshaled to vanquish the evil forces of Iblees as Isthar and her servants are consumed by the “waters of prophecy” (Auspice 2:27-30). Water is crucial to the Sigmundic sign of faith. In the final triumph of the Lord, the use of water to signal the end of evil and the finality of time under the Seven Skies is evocative. It is written that, “And now, the waters of Gamesh spill even into the Void, so the ash of sin is mingled with them, and the World is born again” (Auspice 3:9). The waters of Gamesh inundate the realm that is without God and therefore bring all things to himself. Through the divine waters, all of creation is born anew. WATER IN SACRAMENTAL AND LITURGICAL FORM Given the significance of water in the Holy Scrolls, it comes at no surprise that its importance in the sacramental life of the Church remains ubiquitous. For we the faithful begin our journey to salvation through the waters of Gamesh at the moment of baptism. In his scholarly meditation searching for the personal face of Exalted Horen, Cardinal Benedict of Jorenus has previously asserted that, “This verse reflects the ordination that we the faithful are commonly destined, embracing the grace of baptism and thus cherishing our free will to follow the path that which the Lord has set in our lives” (Benedict, Horen of Gamesh, 1801). Water is quite literally our first contact with the Lord, a share in the covenant that remains unbroken from prophetic revelation. When the priest pronounces the baptismal rite, the Seven Skies sing in exaltation to mark the consecration of one’s soul into virtuous communion of the True Faith. Our liturgical traditions in the life of the Church have always regarded water as a core facet of supplication and ritual. The form of the liturgy has become a matter of great importance in shaping the communal practice of faith. In reforming the mass, High Pontiff Saint Sixtus IV codified the “Liturgy of Blessing” within the Revised Missal of Sixtus IV. Following the recitation of scripture, the presider of the liturgy recalls the prophetic anointings of Gamesh and humbly calls upon God to impart the same grace to the faithful. According to the missal, the presider is instructed to recite the following prayer, “You are indeed Holy O’ Lord, the source of all divinity. Sanctify the faithful and pour forth your blessings on all creation. May the Waters of Gamesh cleanse our sins,” before sprinkling the congregation (High Pontiff Sixtus IV, Second Golden Bull of Johannesburg, 1574). Water bridges the liturgy and the Seven Skies by bringing God to man and man to God in witness of the holy priesthood. Sacramental tradition, in the spirit of the scriptures, gives the Church her mission and mandate to sanctify the people to the Lord. In a word, the mission of the Church, as charged through the lineage of priests from the servant James through the High Priests Evaristus and Clement, is to bring the people of God through the sacramental waters that initiated divine revelation. The liturgical waters are the basis of our shared communion. CONCLUSION This study has attempted to provide an analysis of water in the scripture and tradition of the Holy Canonist Church. In so doing, it aims to showcase that salvation is inextricably tied to the symbolism of water. Through water, imperfect men of the mortal plane became prophets and kings. Through sacraments, the Church renews her commitment to cleanse the world and bring the faithful closer to the Seven Skies. It is important to reflect that the materiality of water imbues the spirit of the Canonist tradition and the genealogy through which the faith emerges.

Madam M. Roberts is most pleased with this new consultation service!

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.

Terrence May smiles upon seeing Joseph Clement entering the world beyond, "Ah, finally. How lovely that we can catch up for the rest of eternity!"

“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.

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.

"Your retirement party awaits," Terrence May says in welcoming Lauritz to the world beyond.

"Wonderful! I love dinner parties!" Ambassador Margot Roberts comments in response to the invitation to the predominately MALE organization.

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.

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

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.