Piov

"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.

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." 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

Bishop Benedict intends to shop at Mister Wittenbach's store!

AULIC COURT OF THE KINGDOM OF HANSETI-RUSKA REVIEW ON THE RELATIONSHIP OF THE ROYAL DUMA AND THE AULIC GOVERNMENT 5th of Wzuvar & Byvca, 352 E.S. Jovenaars Sir Sigmar J. Baruch Ms. Reza B. Gynsburg Mr. Otto Wittenbach Mr. Lukas Rakoczy MAJORITY: Gynsburg, joined by Wittenbach CONCURRENCE: Baruch, Rakoczy DISSENT: Exposition After debate on the Elected Integrity and Transparency Act of 351 E.S., the question on the legality of the provisions was raised by the Wick Palatinial Government who published an amicus brief on the 8th day of Wzucar and Byvca. At the center of dispute lies the ability of the Royal Duma to debate and pass legislation or advisory resolution to reform the institutional composition of the Royal Duma, particularly by penalizing those elected officials perceived to be derelict in their duties. In the bill in question, Lady Marcella Barclay sought to amend Title 211 and 212 of the Haurul Caezk to reflect changes that would require quotas on Tribune and Aldermen. If quotas were not met, the amendments would require that derelict officeholders be suspended from office. 212.04: Legislation 212.041: The Duma may pass Legislative Bills with the intent to legislate on any matter barring the functioning and composition of the military nor any matter pertaining to the Jura i Krawn; 212.03: Advisory Resolutions 212.031: Advisory Resolutions are published as advisory to the Crown and the Aulic Council from the Royal Duma and enshrine the sentiment of the Haeseni people, neither requiring nor seeking legal effect; 212.032: The Crown may request an Advisory Resolution from the Royal Duma; This discrepancy extends toward the overall relationship between the exercise of legislative and consensus powers of the Royal Duma toward itself and the other entities it is listed with under the Jura i Zem. Jovenaar R.B. Gynsburg delivered the opinion of the court; The dispute begins with the question of whether the Royal Duma may enact changes to its institutional structure. If this was permitted, then the Royal Duma has powers to consider making changes to the other structures of the Aulic Government broadly, since they are all listed in the Jura i Zem (Laws of State). It is the belief of the Aulic Court that the powers of the Royal Duma outlined in Titles 210 - 212 do not have the authority to make changes to themselves because the Royal Duma, like the Aulic Council, was created directly by a Royal Edict. To seek to make changes by using legislative power to the Aulic Government is in contradiction to the Crown’s power. The Aulic Edict of 341 E.S. dictates the composition of the Aulic Council, which was signed by virtue of the Crown’s prerogative. Similarly, in past cases when the Royal Duma was amended to reform various elected offices, the division of the peers into cohorts, the addition or expulsion of noble families as seated members, and the addition of non-elected offices, was exercised by royal prerogative. Such was the case when the Josefian Reforms of 343 E.S. and the Reforms of the Royal Duma in 315 E.S. were enacted to further alter the Royal Duma. It is the Crown that gives legitimacy to all branches of government and to the law. Jovenaar Sigmar J. Baruch in concurrence; As mentioned in the above opinion, The Crown and Lord Herzen are the acting authority over the Royal Duma. Citing precedence, in Reforms of the Royal Duma, 315 E.S., Herzen Henrik Vanir, with the approval of King Sigismund II, made reforms that removed the seats of cadet branches, the Archbishop of Jorenus, and the Exchequer. This was done through the consultation of the Lord Herzen and the King, not through the legislative abilities of the Royal Duma. To cite further precedent, the Josefian Reforms of 343 E.S. were approved by and consulted between Herzen Osvald Barclay and King Josef I, once again done through the consultation and approval of the Lord Herzen and the Crown, not through the legislative authority or powers of the Royal Duma. After a long line of past reforms and precedent, none were done through the legislative authorities, rather through the consultations of the Lord Herzen, the Aulic Government, and the Crown who must give final confirmation on any and all reforms of the Royal Duma. While, through precedent, the Royal Duma does not have the ability to legislate on internal affairs of the Aulic government or the Royal Duma itself, it does have the ability to pass Advisory Resolution which states the majority opinion of the Royal Duma. Through past precedent, the Nenzing Proclamation and Josephite Liberties penned by the leaders of the Marnantine forces and Emperor Joseph I Marna, Herzen Georg Alimar and the Royal Duma unanimously announced or declared support and agreement with the Nenzing Proclamation in an advisory capacity. There is a distinct difference between a Legislative bill and an Advisory Resolution. While Legislative bills must seek assent from the Crown, Advisory Resolutions are a majority opinion of the Royal Duma, which does not seek affirmation of the Crown, but rather states the opinion of the Royal Duma publicly. The Royal Duma does have the legal capacity through past precedent to publicly state their opinions on matters of itself and the Aulic Government, however Advisory Resolutions do not require an address from the Crown or the Aulic Government and do not hold weight or authority over edicts of the Crown, legislative bills, or rulings of the Aulic Court. Jovenaar Lukas Rakoczy in concurrence; It is the unanimous opinion of this Court and its Jovenaars that the Crown is solely responsible for the composition and affairs of the Aulic Government. As outlined in Sections 210 - 212 of the Jura i Zem, it is the belief of this court that the Royal Duma does not have the authority to make changes to the composition of the Government, for doing so would erode the Crown’s authority in all matters of state. It is from the Crown that the government draws its legitimacy, which itself draws its legitimacy from Godan. Any actions to bypass the absolute authority of the Crown would therefore have no legitimacy and no backing in law. Per Section 212 of the Jura i Zem, Advisory Resolutions do not require legal effect, yet there is no prohibition against resolutions with intended legal effects. It is the opinion of the Jovenaar that these too must also be prohibited. Given that all acts of the Duma, resolution or bill, must first be approved by the Crown, it can be drawn that these are all advisory in nature. Therefore, it is the Jovenaar’s opinion that the Duma should not issue advisory resolutions with legal effect pertaining to the Jura i Zem. The end effect of either a bill or a resolution on this matter would be the same in effect, both requesting change to the composition and operations of the Aulic Government, both subject to Crown approval. If the former is to be prohibited, then it should follow that the latter must too be prohibited for the same reasons. It is so ordered.

A commemorative poem for the fallen at the Siege of Vasiland during the Scyfling War and to the fallen at the Siege of Vasiland during the Great Northern War. 11th of Grona and Droba, 351 E.S. At the Siege of Vasiland By Bishop Benedict, O.W.F. At the Siege of Vasiland, Where the invading ships came ashore, The Haeseni stood formidably, For the kingdom they adore. O’ Haeseni soldier, trudging early in the morn’, Noble is the armor that you adorn. Come you Haeseni soldier, march to danger’s corner, Muster all your might to defend the northern border. At the Siege of Vasiland, the Haeseni soldier looked to the sea, Sword raised in hand, Ready to sacrifice everything for me. O’ Haeseni soldier, the battle has begun, Be vigilant always, for victory must be won. Look back no more for the hour is here, Fight for this country you hold dear. At the Siege of Vasiland, Our king said to all, “Take pride in our nation, And heed God’s call.” O’ Haeseni soldier, carry your flag, And charge through the forest like the gallant stag. And when you bid life farewell, May your memory live on at the sound of your death knell. At the Siege of Vasiland, Where war lets no life spare, We pledge our lives to this land, A kingdom that we share.

CONSECRATION OF THE CITY OF CROWS Tov and Yermey, 349 E.S. My dear faithful, As we begin our lives anew in this new land, let us give thanks to Almighty GOD for our safe journey and for those who have worked to make this land our home. It is important to remember the blessings given to us by the grace of our GOD through the merits of our faith. I offer this prayer for the Haeseni people: PRAYER FOR KAROSGRAD ☩ Almighty GOD, bless our hearts, That we may become more compassionate. Bless our minds, that we may become more prudent. Bless our homes, that they may be where our families will prosper. Guide us in the way of saints and prophets, And never let us fall astray. May none but virtuous and prudent people dwell here. Through our holy saints, Karl, Otto, Henrik, Tylos, Emma, Joren, and Sixtus IV, We pray for the City of Crows. I give reprieve to our most industrious laborers and families to invite the dear faithful of the Archdiocese to converge to the Cathedral of Saint Henrik in the City of Karosgrad to inaugurate the blessing of our kingdom. May we come together in the unity of our faith and bless these lands and their bountiful harvests. Signed, Bishop Benedict, O.W.F. Diocese of Petrovic, Archdiocese of Jorenus His Eminence, Alfred Cardinal Jorenus Archbishop of Jorenus, Auditor of the Tribunal EVENT NOTICE: CONSECRATION OF THE CITY OF KAROSGRAD, KINGDOM OF HANSETI-RUSKA: Blessing of the Cathedral of Saint Henrik Blessing of the Gate Entrance Blessing of the Homes Blessing of the Nikirala Palace Mass offered by Bishop Benedict, O.W.F. [Wednesday, December 2nd, 5pm EST]

@VIROS [!] A courier arrives at the Holy Palatinate, the seat of the Holy See, to deliver a missive bearing the seal of the Bishop of Petrovic addressed to the High Pontiff. High Pontiff Saint Daniel I (r.1471-1512) and High Pontiff James II (r. 1753-) 8th of Horen’s Calling, 1795 Your Holiness James II, Grace to you and peace from the great God and His Exalted. As a faithful brother in faith, I congratulate your milestone in becoming the longest reigning Vicar of God in the recorded history of this Holy Canonist Church. On this day, you have superseded the great High Pontiff Saint Daniel I, who in his own right has been a witness to true piety and resolve for our great faith. As Your Holiness has known, the last half century has had great tumult that has shaken the faith of our flock. However, as we all understand, it is truth that prevails. It resides in the minds of men and is girded by our infinite love for all that is good. Your Pontificate has overseen a great reorientation of our Church, and not in the spirit that is contrary to our tradition, but in innovative ways that have strengthened our commitment toward advancing the scripture to the fringes of the world. Your Holiness has sponsored a great theological renaissance, beckoning our clergy to engage with the ever evolving world in novel ways, and promoting great works to reinforce the dogmatic structure of this great Church. May we continue to devote our lives to God through supplication and fidelity to one another. I pray that this letter finds you well, and know that my prayers shall perpetually be in dedication to your welfare. With fidelity and love, Fr. Benedict of Muldav, O.W.F. Bishop of Petrovic, Archdiocese of Jorenus

AULIC COURT OF THE KINGDOM OF HANSETI-RUSKA ve Krawn z. Stafyr 11th of Gronna & Droba | 347 E.S. Jovenaars Mr. Otto Wittenbach (Presiding) Ms. Reza Battory Gynsburg Assistant) Sir Sigmar Joren Baruch (Assistant) Prosecution Eleanora Mannox Defense Hektor Stafyr (Defendant) Oskar Wick (Legal counsel) Testimonies Astoro Jovanovsk Anna Felrend Hektor Stafyr Fyodor Erhdhart THE FOLLOWING CHARGES WERE BROUGHT AGAINST THE DEFENDANT; 412.01: The crime of intentionally spreading false information about another individual with intent to harm the reputation of that individual shall constitute a middling offence; 414.031: The crime of attempting to sow dissent and intentionally stoking violent sentiments towards the Crown, Aulic Government or royal family shall constitute a treasonous offence; THE FOLLOWING IS THE VERDICT BROUGHT BY THE JOVENAARS; Jovenaar Baruch, joined by Gynsburg and Wittenbach; The Defendant, Lord Hektor of House Stafyr, is found guilty by unanimous consent on the charges of sedition and defamation, to which the punishment is death by beheading. THE FOLLOWING IS THE RATIONALE FOR THE DECISION FROM THE PRESIDING JOVENAAR; On the charge of Defamation; Jovenaar Baruch delivered the opinion of the court The defendant, Lord Hektor of House Stafyr, publicly defamed and insulted the integrity of the Lord Marshal, the Aulic Government, and the Haeseni Royal Army on multiple occasions according to the evidence provided by the prosecution. The provided evidence was insurmountable, and the accused openly admitted that he did defame the parties involved and said that he recanted, and indeed felt bad about his statements. This however, does not acquit him from clear guilt, therefore to uphold the law to the fullest extent, this court finds him guilty of defamation. On the charge of Sedition; Jovenaar Gynsburg delivered the opinion of the court The defendant, Lord Hektor of House Stafyr, has a particular obligation to the Kingdom of Hanseti-Ruska, bound by oath to the Crown in leal service thereof. According to the Haurul Caezk, it is the obligation of "Haeseni Peer shall raise a contributive family, active in the pursuit of the Kingdom’s welfare and betterment, whether through military, politics or otherwise" (602.02). The court finds a clear violation of this through sedition. The overwhelming testimony made by people within the Haeseni Royal Army (HRA) have alluded to many occasions where untruthful and inflammatory remarks were made in an attempt to undermine the Crown’s forces as a law enforcement entity. The prosecutorial party provided affidavits and written testimony by sworn commissioned officers of His Majesty’s Army. By seeking to label, with falsity, that certain members of the HRA were in fact “undead,” this suggestion is a clear indication that the defendant sought to otherize those sworn to the defense of this Canonist kingdom that they were subversive agents abusing their power and harboring unholy entities among their ranks. Since the nature of dealing with so-called “undead” requires combating them with force so as to neutralize their danger to society, Lord Stafyr’s rhetoric suggests his desire to enable citizens of the kingdom to harm soldiers among the HRA so as to quell their “undead” nature. This is pursuant to the attempt to stoke violent sentiments. As a titled peer of the Haeseni nobility, Lord Stafyr is entitled to certain prerogatives afforded to him. The defense sought to demonstrate that Lord Stafyr was simply opining on a scenario where he believed that the HRA was harboring said “undead.” The law and tradition of the kingdom clearly states that the peers can schedule private audiences with the Crown. Moreover, the defense did not suggest that Lord Stafyr exhausted his option to do so, if he clearly believed that there were problems in the HRA. It is so ordered.

"Since I was reinstated into the bishopric, the Diocese of Petrovic has seen the ordination of two new priests, the baptism of the Grand Prince of Kusoraev, funerals held for our esteemed soldiers and lords who have passed, and the exorcism of dark specters in the Amador Manor. The coffers of our diocesan budget have quadrupled and we have embarked on a plan to combat the DARK NIKIRALA. The Maer can lead a protest, I'm leading a diocese." Bishop Benedict comments as he reads the pamphlet.

"Justice is not to be taken by storm. She is to be wooed by slow advances." Jovenaar Reza B. Gynsburg comments upon reading the treatise.

THE SOUL OF HAENSE Joma and Umund, 346 E.S. (1793) Bishop Benedict painting in his study in Muldav, 1790. Va Birodeo Herzenav ag Eldervik, Forty years ago when our late King Sigismund II ascended to the throne, I wrote a statement on his behalf as his Lord Palatine. In it, I said that “We Haeseni are guardians, shepherds of the masses against unholy forces of evil. Since forevermore, we have guarded the realms of men from the unnatural, and most of the time, from itself.” It is who we are. In the years since public life, I am grateful to have found gifts of God in the faces of the people of Reza and across this great land. I dedicate this campaign in defense of our values and a return to greater piety in our society. I believe our policies should be as good and as honest and as decent as our people. In my Archdiocese of Jorenus action plan, I announced key initiatives to involve the entirety of our Rezan community. It is time to enshrine those into law. We must remind ourselves that it is in ourselves that we make the crucial change to uplift our brethren. The underlying theme of this announcement was my belief in calling for a greater commitment to charity, to compassion, and to unity. I know we can fully accomplish the dreams of our day. I know we are as resilient and stronger than at any other point in our history. How do I know this? It is through the very real and personal experiences that I have had the honor to share with many of you. It is conversations with the woman worried for her child, the hungry traveller without a home, the knights who brave the dangers ahead, and the business owners who share their gifts with us. I have shared your joys in the birth of new life and your sorrows when those whom we love are lost. It is in you, the holy people of God, who share in the mystical unity of the human body. We are in a crucial test of time, and this election represents the need to commit ourselves to the challenges ahead. If we do not act vigilantly against evil forces that are at-large, there will be a dark nikirala. This dark nikirala will afflict each and every one of us. One night you will come home with empty chairs at your dining tables. I hope you will join me to save the soul of Haense. We safeguard our collective spirit from those who seek damnation upon it. I end with the words of my late uncle Prince Georg Stanimar, whose namesake I bear, “We are a steadfast nation, full of bountiful grace and strength to carry on the duties and responsibilities of maintaining a free and just people.” BISHOP BENEDICT FOR ROYAL ALDERMAN With fidelity, Fr. Benedict of Muldav Bishop of Petrovic, Archdiocese of Jorenus

IGN: Piov Character Name: Bishop Benedict Age: 68 Place of Residence/Street Address: Grand Principality of Muldav Position: Alderman