Piov

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!" 

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.

"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.

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

Bishop Benedict reads with great consternation at this advertisement.

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. 

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

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

The Archbishop of Jorenus places his stamp in approval of the thesis as all corrections are made to his liking.

On 1/11/2021 at 4:06 PM, Basil Moroul said:

The Lord does not intervene before you commit sin for it is not the role of GOD to pull you along the path to salvation, salvation is something you must achieve yourself and you should resist all urges to give up this path,

Dear Acolyte Basil, 

I would like to rephrase or clarify this statement. We must affirm that we cannot discount God as the central and divine inspiration of faith. It is somewhat problematic to word salvation as a separate phenomenon from God. God is salvation. God calls us to be in union with Him. Our baptism does pull us along the path to salvation. Salvation cannot be achieved by human merits alone. I hope this can be corrected to some extent before further confirmation is given for this thesis. I commend your work on the rest as it demonstrates the relationship of free will and divine providence.

With fidelity and fraternal love,

His Eminence, Benedict Cardinal Jorenus, O.W.F.

Archbishop of Jorenus, Titular Bishop of Kalden

Pontifical Secretary

 

Issued by the Archbishop of Jorenus

BASILICA OF SAINT HENRIK RELIGIOUS GIFT SHOP

☦

Friends in faith,

The Archdiocese of Jorenus is pleased to announce the opening of a religious gift shop for the faithful! All funds will be raised for the improvements to our religious infrastructure, projects to better serve the poor, and for the betterment of our ministries within the diocese and across the Canonist community. Please consider visiting our shop and purchasing one of our handcrafted sacramentals imported by Vasiland artisans under the graces of Monsignor Fiske Vanir!

LOCATION: 

BASILICA OF SAINT HENRIK, CITY OF KAROSGRAD, KINGDOM OF HAENSE

Archbishop Benedict standing in front of the new shop, 355 E.S.

ITEM CATALOGUE:

Below are our inaugural items. We hope to expand inventory to include a wide variety of sacraments and gifts!

ICON OF SAINT KARL (3 minas)

ICON OF SAINT OTTO “THE BALD” (3 minas) 

NOTE: All items sold in the Basilica of Saint Henrik are not blessed. See a priest to have your gift blessed after your purchase.

With fidelity and love,

His Eminence, Benedict Cardinal Jorenus, O.W.F.

Archbishop of Jorenus, Titular Bishop of Kalden

Pontifical Secretary

The Reverend Monsignor Fiske Vanir of Vasiland

Diocese of Henrikev, Archdiocese of Jorenus

WSZYR LAULD ARANY KARBOE I JORENUS

First Minor Bull of Jorenus

☦

9th Msitza and Dargund, 355 E.S. 

Issued by His Eminence, Benedict Cardinal Jorenus

Archbishop of Jorenus, Titular Bishop of Kalden

Pontifical Secretary

TABLE OF CONTENTS

I. Inaugural Benediction

II. Organization of Jorenus

III. The Liturgical Reform Commission

I. 

Inaugural Benediction

Grace to you and peace from the loving and merciful God. I address the Archdiocese of Jorenus with great joy and humility, having been vested with the pastoral authority to oversee our faithful flock. I would be remiss if I did not acknowledge my predecessor, Archbishop-Emeritus Alfred for his diligence and ministry. I succeed in the service of this archdiocesan mission in a line of storied shepherds before me with the hopes to advance the mission and virtue of our Holy Canonist Faith. 

As rapid as the times seem to progress, let us acknowledge the blessings of the Godhead, which is the source of all wisdom and divine inspiration. May we dedicate our deeds to the service of our fellow man to show the love of God in charity. As for the many trials and challenges that continue to test our fortitude, I extend my prayers for those who suffer for justice, dignity, and respect. It is the duty of our Church and her servants to advance the cause of the true good to all creation. Let us now look with conviction and hope to recognize that all men are brothers. Let us enjoin our reflections toward the common welfare of one another. Lastly, I ask that you all pray for me.

Let us pray: 

“O God, in whose great name we invoke in times of distress, grant that we shall experience the daily effects of your care. We ask the great saints, the virtuous models of our faith, to guide us and intercede on our behalf. May Saint Karl strengthen our soldiers, Saint Sixtus IV inspire wisdom in our scholars, Saint Otto the Bald gird us with the diligence of service, Saint Henrik remind us of paternal duty and concern for the common man, and Saint Tylos to help us overcome the lost causes of our day. Blessed Otto II and Robert I, grant that our king and his ministers remain strong in their governance. We ask this, with true simplicity and a contrite heart, Amen.”

II.

Organization of Jorenus

Having received the appointments of the Holy Father, pursuant to Primus Bulla Aurea Jorenus, 355 E.S., let the trusted and most pious servants of God be declared: 

His Eminence, Benedict Cardinal Jorenus, Archbishop of Jorenus @Piov

His Eminence, Ailred Cardinal Reinmar @argonian

His Grace, Alfred Barclay, Bishop of Henrikev @repl1ca

His Grace, Otho, Bishop of Valwyck @Drumoldth

Rev. Msgr. Adelric Barclay of Reinmar @MadOne
Msgr. Fiske Vanir of Haense @Sander
Rev. Father Karl Kortrevich @Drew2_dude

Rev. Father Yaromir of Karosgrad @Pureimp10

Deacon Stephen “Bugnanov” Carolus @Aedephon

Deacon Elijah of Hippo @importanthippo
Brother Ademar, Prior of the Order of Wigbrectian Friars @Viggen92

III.

Liturgical Reform Commission

In accordance to the Primus Bulla Aurea Albarosa (355 E.S.) and the Fifth Golden Bull of Rhodesia (226 E.S.) by then High Pontiff Siegmund II for the reinstitution of distinctly Highlandic Rite, the Archbishop of Jorenus shall declare a commission to institute liturgical reform and rites practiced within the Archdiocese of Jorenus and its constituent ministerial regions. We declare our intent to return to the sources, revisiting the traditions of Ruskan Orthodoxy, the Lendianist Sigmundic Canonist texts, and seeking to address the historic and contemporary cultural nuances of our heritage so as to better minister to the faithful in the Kingdom of Hanseti-Ruska. 

Pursuant to Chapter 3.§1. of the Codex Iurius Canonici Danielus Pontifex, Second Edition, we hereby declare the following appointments to serve on the Northern Liturgical Reform Commission to coordinate the revisions of our missal as necessary so as to reorient the sacramental life of our flock. We invite His Holiness to serve as our honorary chair to facilitate among us. 

His Eminence, Benedict Cardinal Jorenus, Archbishop of Jorenus (Chair) 

His Eminence, Ailred Cardinal Reinmar (Vice Chair)

His Grace, Alfred Barclay, Bishop of Henrikev

Rev. Father Yaromir of Karosgrad
Rev. Msgr. Vicary Armande 
Rev. Msgr. Robert de Bourdon

Deacon Stephen “Bugnanov” Carolus (Coordinator)

Given this day in the City of Karosgrad, Basilica of Saint Henrik,

His Eminence, Benedict Cardinal Jorenus, O.W.F.

Archbishop of Jorenus, Titular Bishop of Kalden

Pontifical Secretary

The Benedict Dossier:

Reflections for the Call of the Bishop's Diet, Karosgrad

☦

18th of Jula ag Piov, 355 ES

Brethren in faith,

It is my misfortune that I am unable to attend this convocation to discuss the very real and important questions for the life of our Holy Canonist Church in the turn of a new century. However, I would be remiss if I did not share my thoughts on the matter at hand— “maintaining neutrality and increasing cultural relevance.” Our Church continues to navigate an unknown human order, whereby the human demesne is now distributed among many princes. The Holy Law Codex of the late James II purports this new reality. Our first obligation as shepherds of the flock is to advance the unity of God and the harmony of man. We are reminded in the Scroll of Gospel when Exalted Owyn ordained the Heads of our Faith to steward the virtues of our Exalted Horen, the precepts of our baptism. 

I believe that in order to defend the unity of God and the harmony of man, it is fitting to convey these guidelines: 

Renewal of piety. Pursuant to the first golden bull of Albarosa, it is my recommendation that to become more culturally attentive to the diocesan communities is a priority that we have been entrusted to oversee. While we are appointed to minister in all corners of Almaris, our objective still remains: to profess the one, true, Creator made known to creation by virtue of His four prophets. In doing so, we can respond to the needs of the laity through their cultural identities. One of the greatest patrimonies of our faith is the communion of saints, vested models of holiness and virtue from throughout various lands and through the temporality of history. We must encourage saintly devotions in our worship, make consistent schedules of religious observance, enrich the rites of our ancient Church with the charisms respective to each region, and implore the seven virtues as not mere abstract ideas but as expressions of the real love of God.

All men are brothers. This should be the guiding epitaph of our ministry. We must work to strengthen the relationship between the servants of God and the people of our faith, whose souls we are obliged to save. I dub this relationship a “ministerial harmony,” or the conciliatory and trustworthy dynamics between God and His representatives. We must encourage our people to withdraw from the world, to be open to God’s mercy, and to teach the expression of God’s love as virtuous action. A reinvigoration of charity, a renewal of confession, and an increase of vocations to religious life. Many of our flock may still have misgivings about their Church or the strength of their faith. Indeed, we must cleanse this Church from within, eliminating the tarnished and ambitious whims of malicious clergy. 

Education. The state university system has become a burgeoning and promising institutional development in the life of our society. More and more, students flock to the schoolhouses and to learn trades. The Church must become more adaptable to the people by providing retreats and opening the doors to draw them in. The University of Saint Sixtus IV in the Holy Palatinate provided an important medium to train our priests. Perhaps equally important is our ability to open theological education to the lay faithful so as to equip them to defend our Church. A standard curriculum of the Canonist theology must be agreed to by our esteemed clergy. I, as Secretariat to the High Pontiff, pursuant to the responsibilities listed by my office, am dedicated to chairing a commission to further develop a syllabus. Education is the service which transcends ourselves and challenges us to invest our knowledge to the betterment of a future posterity. 

Interfaith dialogue. Many of my colleagues may have mixed feelings about engaging in interfaith dialogue. However, in my years as a monastic and as a former Lord Palatine of the Kingdom of Hanseti-Ruska, it has been my utmost belief that a continued and sustained dialogue is important for the growth of any institution. I posit that the Holy Church must not continue to ignore its standing among other races and beliefs. We are held as the moral standard of humanity, inheritors of an eternal truth inseparable to our existence. Our ideas must withstand the volleys of attacks, the challenge of secularism, the depravity of immortality, and be rational against beliefs contrary of our own. Moreso, our actions must speak for who we are. 

May the intercession of High Pontiff Saints Daniel I and Sixtus IV be a source of sagacity, theological inspiration, and a strengthening of the mind.

With fidelity and love,

Fr. Benedict of Karosgrad, O.W.F.

Archbishop of Jorenus, Titular Bishop of Kalden

"I vote da," Bishop Benedict responds tersely. 

Bishop Benedict rises to reserve the right to object on proceeding forward with the motion to vote, requiring more time to consider the document in its entirety.

@MadOne

Bishop Benedict receives the letter from the Prelate of the Priesthood, Cardinal Manfried, concerning the thesis. He then goes to read the well-written work, commenting, "Acolyte Barclay has made a compelling work on eschatology, positing a much needed revisitation on the telos of the Seven Skies. Many more clergy should comment on the nature of the life beyond so as to teach the living what it means to be saved."

On 12/17/2020 at 11:36 AM, MadOne said:

In the Void, I would also argue that there is a presence of good, and those who go into the Void are not necessarily wholly evil, as other residents of the Void, such as Iblees. The people who go into the Void are, as I’ve said, determined by their spiritual closeness to God, or Pietas

He continues to read on the section concerning the Void, citing an excerpt, "I do find part of this section unclear: If the Void is absent of all things good because it is composed of those who consciously rejected God who is all good, then how can an iota of good exist? Is salvation a mere spectrum, tiered with those who have more pietas and those with less on different levels, or is it the finality of our destination where we accept virtue or deny grace? I ask the acolyte to expand further on this point." 

me