Piov

Bishop Benedict mourns the loss of his most cherished friend and marriage advisee, quietly singing “All are Welcome” to help guide her soul to the Seven Skies.

“A very well-written work on the life of an admirable figure whose life was defined by chivalry, duty, and integrity,” Sir Terrence comments as he gets a hold of this new edition!

WORD ON OWYN’S FIRE

Presents:

 

 

SACRED STUDY

WITH 

BISHOP BENEDICT, O.W.F.

☨

A series on Canonist Theology

 

 

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Dear faithful,

In a time of great growth and progress, it is necessary to delve deeper into our spiritual conscience. The developments of the last few decades have presented the Canonist Church an opportunity to renew its commitment to the flock to shepherd faith, morality, and virtue into society. With the dissemination of our most hallowed words of the Exalted Prophets by the Holy Father James II, I find that it is the obligation of the Holy Church is to guide the wisdom of the verbum with unconditional fervor to all our baptized brethren and to the unbelieving. 

I devote these upcoming themes and works so that you might find God in your own search for the truth. May the words that flow from my pen become a humble guide for your reflections in your faith life. I pray that God shall grant me the strength to faithfully speak and write. Grant that He shall help me discern the truth and hear His words.

Within the next few saint’s week, I shall be publishing personal reflections on the story of the Scrolls and their value to us today. In this two part series, we will delve into the great mysteries of faith. Join me as we begin covering important topics that characterize the faith and life of a Canonist. 

 

The Exalted: A Series

1. Horen of Gamesh: A Theology of Prophetic Obedience
2. Godfrey: A Theology of Virtuous Unity
3. Owyn: A Theology of Spiritual Vigilance
4. Sigismund: A Theology of Clairvoyance

 

Essays on Living through the Scrolls

1.  “Finding God in Charity”
2. “Loving with Tenderness”
3. “Searching for Fulfillment” 

 

 

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With fidelity and love,

 

Friar Benedict of Muldav, O.W.F.

 

 

 

 

 

Bishop Benedict takes the missive and holds it up to his candle, reading it before his nightly prayers. He solemnly nods, looking out to great sky and pondering the future ahead, “Gratias tibi frater..”

 

A HEART OF GOLD

14th of Owyn’s Flame, 1765

To the Orenian people,

It is no mere coincidence that we celebrate a feat of Orenian popular sovereignty and unity in the golden anniversary from the signing of the Nenzing Proclamation to the soldiers in the battlefield who rose their banners for the Josephite cause in 1715. None could imagine the inspirational character that those who sacrificed their lives then have garnered for us today. Half a century onward, in an unprecedented way, we have demonstrated great change for this Empire. All across our land, the people have casted their ballots to determine the future and the direction of this great Empire. I address all today, not as the Leader of the Josephites, nor as a Member of the House of Commons, but as a citizen with the hopes of strengthening the social contract and the vision of those who sacrificed their lives for the sake of our liberties. 

Today, your voices have been heard and we in the House of Commons shall now fulfill our obligation. I am humbled in achieving this mandate to govern in your name. This campaign has shown an unprecedented turnout in a country energized and ready to take on the challenges before us. I want to extend a hand of camaraderie to those on the other side, namely to Leader Pruvia and his deputies for waging a movement that brought many people to the fore of public discourse. We recognize that not everyone is content and not everyone is satisfied. Now, laying down the fervor of this contest, we now solemnly process to manifest our vision. I pledge that we will work closely on the many matters at hand.

As we inaugurate this House and the many members who will partake in the important debates that will shape our Empire, I want to reiterate that before any loyalty to a faction or otherwise, this is a body sworn to better the welfare and union of our fellow citizens. After having nearly served for thirty years in these halls, I have learned that above all, Oren deserves legislators who will maintain principle, integrity, virtue, and an unwavering commitment to what is right. Anything less is unbecoming of the mandate we have been so graciously endowed.

 

To those who supported this campaign from its inception up until now, I owe you my debt, not as your leader, but as a steward of your prosperity. We have embarked on a campaign that sought to uplift every sector of our country. Energized by your resolve, we obtained a mandate that cannot be put asunder. We now have a sacred duty to maintain our promises and to realize the shared vision of a bright future. To those who did not agree with us, I pledge myself to the campaign you have ran for the benefit of all. Even though the election has concluded, our work still continues to promote the Empire we seek to build.

God save the Emperor! 

 

 

For the dignity of all,

Sir Terrence May GCM, MHC
Chairman of the Josephite Union

Bishop Benedict nods approvingly upon reading the thesis, “A very well-written work by the one Anseld. Quite a promising theologian, I sense!”

A depiction of the Josephite Rally in Reza, 1764.

 

Ushering in Orenian Optimism

10th of Horen’s Calling, 1765

 

 

“For the dignity of all”

 

My fellow citizens,

The impending election gives us all a chance to reflect on the issues and the vision that we all seek to realize. The commitment to your welfare through the compassion and charity of public policy is tantamount to our cause. The ability for all citizens to enjoy their inalienable liberties remains as the core of our belief. Honoring the social contract, making the government a forum of integrity that promotes the dignity of each citizen. As you come to vote in this election, let me take this moment to discuss the future that we Josephites seek to build for you. 

 

First, let me share a brief word on our movement. I have opted to style ourselves as the Josephite Union because of my belief that we are a movement united in a cause to negotiate for the dignified policy on behalf of the Orenian people. For those who still have yet to decide, let me explain what dignified policy is all about. It is in the interests of our members that we pursue a social vision that includes every individual that calls Oren their home. We believe that a vision for the future requires optimism.

All across this Empire, we have enjoyed the fruits of our labor. The unprecedented peace usher in by the Basrid Ministry, sorely earned by the unyielding sacrifice of our great soldiers, is surely an opportunity that we must seize. What has resulted from this? The Josephite inspiration has seen that Oren has enjoyed great growth in our realm. The outcrop of new businesses, big and small alike, all partake in the success of our times. We have seized on the cultural and intellectual awakening with the establishment of new royal academies, museums, libraries, and a generation of scholars poised to advance our minds into a new age. We have attracted a diverse workforce, regardless of socio-political station or race, to fill the intellectual and labor gaps. We have seen an influx of doctors and artists, merchants from all lands enjoying a place to share their wares to a new consumer class. We need not look far to see the fruits of Josephite liberty, enlightenment, and modernity. 

 

Some have accused me of propagating a hidden agenda to erode the spiritual value of our civilization. As I have said on numerous occasions, both in the written word and in spoken form, that in no way does the Josephite movement seek to disrupt the authority and value of the Canonist Church. If anything, Josephinism has demonstrated how unique and exceptional we are, recognizing the free will from God to achieve the freedom and destiny of a determined people. The constitution rests in the integrity of the Crown, whose authority transcends all human respect with divine dominion. As such, we are all cooperators in the manifestation of a just, charitable, and united destiny.

To some, the idea of “modernity”is a derogatory, or even nasty term. Those skeptical of modernity view it as a digression from the elements of humanity that have made us unique and exceptional.  I do not contest that our traditional elements have had an indelible character to our greatness, but why stop there? Why be afraid? If anything, this moment has shown us that we MUST share our unique and exceptional civilization with the rest of the world. We are called to harmonize our identity, placing it in the larger context of the times. 

 

Finally, let me leave a final reflection before you are tasked with the sacred civic duty of casting your ballot. Think about whether or not the right for a people to determine their future was remotely possible. Think about the successes and even the struggles you face. Who is best to address these concerns? In the last fifty years, the Josephite ideology has sought a way out of strife and to forge a place that works for all. From the fight at Upper Rodenburg to the fiery debate in Varoche Hall, we have been the champions of your future. Ask yourself: Are you better off than you were a year or five years ago? We have taken the novel talent of this generation and have generated ideas and realities that were not possible nor even conceived at the beginning of this century. This is the vision of an optimistic Oren. Vote with your conscience. Vote for your future. Vote for yourselves. 

 

For the dignity of all,

Sir Terrence May GCM
Chairman of the Josephite Union

 

FACTION AFFILIATION:  JOSEPHITES

FACTION LEADER NAME: Sir Terrence May GCM [Piov]

DRAFT LIST: 

1. Sir Terrence May GCM [Piov]

2. Edward Napier [Harren]

3. Joseph Adler [wealthypiano]

4. Sir Konrad Stafyr [AndrewTech]

5. Cyrus Basrid [Erik0821]

6. Jonah Stahl Elendil [JakobiWitness]

7. Mary Philippa d’Arkent [Ivorey] 

8. Rennard Amador [moosehunter123]

9. Armande de Falstaff [cruzazul]

10. Edward Williams [sergisala] 

11. Godfrey Briarwood [KBR] 

12. Angelika Eleanor Vanir [FantineEponine] 

13. Cecil Halcourt [JamesTruwood]

14. Aren Ault [Sykogenic] 

15. Edward Selm [spagbab] 

 

Do any members of the draft have any title, peerage or public service that may conflict with becoming a member of the House of Commons, as per the Edict of Reform (1763)?: No. 

 

If yes, do you understand that you will be asked to provide an alternative and legal candidate, and if this does not occur your faction’s seat shall be considered to be vacant?: Yes.

 

((MC name)): Piov

A Josephite Vision: Reflections from the First Summit 

“For the dignity of all.”

 

 

Structure

Pursuant to our belief in the popular sovereignty of authority, we have opted to allow our delegates to determine their leadership. As such, the following have received popular mandate to guide the direction of the Josephite Union:

 

Chair 

Sir Terrence May, GCM 

 

Executive Committee

The Duke of Sunholdt

Secretary Edward Napier

 

 

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[!] A campaign pamphlet is distributed by the Josephite Committee across the demesne.

 

 

The convocation of the Josephites at Selm, 1764.

 

Reflections 

Faced with changing times, the Josephite ideology offers a new path to forge ahead. Progress is measured not by how much we have digressed from the “traditional” roots that have bound our society for generations, as some have mistakenly so characterized. Instead, progress is measured by how much we have done to perfect the grand vision that our predecessors have longed to manifest for us. Therefore, is Oren adverse from said progress? Are we afraid to reach the heights of transforming our society to a place where all can take part of our prosperity? Of course not! Recently, the Orenian voter has been presented with two manifestos, ideologies that have surrounded the current context of our times as we approach a consequential election.

When I think of the vision for our state, the Josephite answer is simple: to dignify all. Is it not dignity to allow each citizen in our Empire the right to enjoy this land as much as anyone else? Is it not dignity that the Right of LIFE, LIBERTY, and TRIAL, empowers the citizen to form the collective moral conscience? It is not dignity that the accused be judged by their peers in a fair court of law? Is it not dignity to give gratitude to the merchants, doctors, farmers, and artists who contribute to the success of Oren? 

 

As we move on, should we choose to remain where we have been? Is not the goal of any given moment for any rational civilization to procreate, innovate, and cultivate? Such is the universal framework of history. Time passes and our lives move forward, regardless of our choices. However, it is in these choices that I seek to draw to your attention. Again, I wish to dispel the argument that progress and the advancement of time means we must eschew every thing we have known for something unknown or lofty. Instead, we Josephites see humanity’s choice as an opportunity to provide a vision that offers a goal that our generation can strive to attain.

 

“A social contract exists and has always [been] between the governed and the government which requires the compromise of personal interests on both parties in exchange for the betterment of the state of mankind.”

Nenzing Proclamation, 1715

 

On the Issues

 

Faith

Recently, controversy over a letter sent to me from one Arthur K. Callahan was made known. The former Kaedreni senator raised many of his own convictions about the role of the institutional Church and the dogmatic role of the Church in our lives. I will reiterate as I have corrected countless misguided statements: the Josephite Vision does not believe in actively removing the Faith from the lives of our people. An intrinsic value we cherish is the notion of charity. Charity and compassion for our fellow Man is at the heart of our message.

 

It is the duty of public servants to dignify the governed with charity and secure the welfare of all citizens. A society that does not believe in anything higher than itself shall be consumed in vanity and hubris. The constitution rests in the Crown, installed by divine power, with the trust that all integrity shall be upheld, and thus the inspiration of wisdom and charity radiates to us who are entrusted to serve the public. 

 

The very foundation of freedom comes from the free will that God instills in all men to recognize their destiny. Let it be so, that the destiny of man is to recognize their god-given freedom to build a just, equitable, and free society. When we remove freedom, we are thus devoid of God and of all humanity. 

 

Further references:

 

 

 

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ISA Captain Rylan Swint seated with Sir Terrence May, 1759.

 

Military

Deriving from a movement that saw the lives lost in the fight to liberate Oren from tyrannical and despotic rule, the Josephites are acutely aware of the importance of our soldiers. Many in our ranks were veterans of the conflict, recalling the days longing to alleviate the ills of a dark age. The valor of the Imperial State Army and the Haense Royal Army impose a great sense of respect. The expansion of a culture that respects the Rule of Law, the justice for all people, and the protection of our cultural values is heavily understood in the devotion of those who don the uniform. Our mission is to support their lives at home, to dignify all those who opt to serve with the grace of citizenship. We believe in expanding public coffers to fund the necessary housing, utilities, and benefits to show the gratitude of the state to their service.

 

Further references:

 

 

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“Dignifying Doctors and Nurses with the Amyas Act,” Article from the Golden Crow Chronicles Newspaper, 1762.

 

Medicine

We have stated, in no uncertain terms, that the goal of Josephinism is the need to propagate a Right to LIFE. Is this not the greatest gift of the divine? It is from the charitable graces of our humanity that our government must strive to ensure that life is upheld and promoted. With the peace accords that the Crown has graciously affirmed from a long, unsettled conflict, we have experienced an influx of talent and thus, a multitude of doctors to man our clinics and hospitals. 

 

This is why we Josephites seek to ensure that clinics and those who work in them are dignified for their tireless service. If we sought to discriminate against these elven doctors or inhibit their work, would not the success of peacetime be soured? We seek to invest our public coffers to keep our doctors at work in the best conditions. It is our belief that LIFE stems from God, and as such, our policy should cultivate life and maintain what is sacred. That is why I wrote the Amyas Act of 1759, got it UNANIMOUSLY signed into law, and I know we can do more. A society that thrives in its value of life ensures longevity for our prosperity.
 

Further references:

 

 

 

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The Northern Geographical Society & Museum, 1763.

 

Education

As the times have inspired us with the intellect and enlightenment of our people, it is the duty of the people themselves to enkindle the spark of innovation and progress. During the peace, the enlightened era has opened the doors of education. From the time of the Senate, the people have spoken in their support of the opening of new academies and museums. That is the fruit of a Josephite future, seeking to build on an informed, knowledgeable, and erudite people. We believe in expanding legislation that provides more grants to research and offering a standard reserve for educational institutions.

 

 

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A depiction of the wares sold at Carrington & Co. Storefront, Helena, 1764.

 

Economy

Our economy has experienced a thriving phenomenon. As we see in our major urban centers, the Josephite movement has inspired the opening of new business, seeking to ensure that every prospector can share in the abundance of our fortunes. With the sponsorship of great businesses in Helena and Reza, we believe that it is in these people-led enterprises that shall employ them to strengthen our economy. 

 

It is the power of these self-determined shopkeepers and owners that shall supply our homes with the much needed goods. It is the business that keeps our promise of success alive, binding together the farmer from the fields with the consumer in the city. As infrastructure and diplomacy expands, so are our sights to look abroad and forge connections that will improve our innovations and increase our financial and cultural wealth.

 

We are a movement of shopkeepers, business owners, fishermen, scientists, and artists. If any of this is elitist as some might deem it so, then I challenge those who can forge a plan and a philosophy that can withstand the times and provide an inclusive vision for all of our people. This is a movement brought on by war, the sacrifice of veterans from all across this country. We are led and driven by people born without the laurels of family aristocracy who made a living from their own hard work. 

 

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Who we are

That is why business supports us. That is why ordinary people support us. I’m afraid that not everyone in Oren can live comfortably because of the inherited successes of their fathers. As we move closer to the election, I give you my final reflections. The other side claims to be for you. They have had decades before our movement was even conceived to forge a nation fitting for our times. It is quite clear that the successes of a few families does not mean all of us. Look to the other side and ask what they have accomplished for you in the last thirty years. Ask yourselves: “Where have they been all this time if they say they care so much about the common people?” I stand by my record and all I have done in the Senate, in Haense, and in the bureaucracies. My record is transparent as I intended.

 

They continue to disparage our movement but have yet to show what they can do for you. The dignity of all is not a question of what is “elitist”, but of what is right.We must build a society where everyone has a chance. Our philosophy has been built by people who have held the mandate of the people before. I know we can continue to earn it.

 

Oren has never been afraid of progress. Oren was built on the progress of achieving a strong future for all citizens. If you believe in this vision, stand with us as we move to advance the dignity of Humanity to reach its successes. I dedicate this to all those who died fighting oppression and to forthcoming generations that will enjoy the fruits of our labor. 

 

 

 

For the dignity of all,
Sir Terrence May, GCM

 

[!] An additional census form is attached.

PUBLIC SERVICE ANNOUNCEMENT:

REGISTER FOR THE IMPERIAL CENSUS

 

 

Important documents for further reflection:

 

Georg stood with Godfric as they greeted their brother Otto arriving into a new place to call home. Georg remembered a time when times were much hectic and uncertain, where the strain of duty had shirked him. However, his brother Otto could not be swayed by such a calling, standing to see the success of a kingdom on the verge of collapse into a prosperous, glimmering province of hope. He had stood with great pride knowing that it was Otto who withstood the test of time, taking on the duty of serving to shepherd the kingdom for the Crown, the very same vocation that Georg remembered well before his demise. As he remembered his last day before being taken to what would become the shared destiny with Godfric, Georg recalled his last memory - the fear of abandoning the burdens of office to Otto and a family forever bereaved by loss. The days had become weeks. The weeks had then become months. The months culminated into four decades until the Lord God called upon his great servant, Otto Sigmar Alimar, to return to the skies and be one with those who shared in his youth.

 

HOREN OF GAMESH:

A Theology of Prophetic Obedience

 

By Bishop Benedict, O.W.F.

 

 

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Table of Contents 

1.  Introduction
2. The Birth of Horen
3. The Transfiguration at Gamesh
4. The Revelation of Moral Virtues
5. Conclusion

 

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Introduction

 

The Scroll of Gospel establishes the character of Exalted Horen before his reverence as a prophet of God. The words of this revealed text bring to light the unique qualities that Horen exuded, and by his nature, perfected the model of total obedience that established the covenant with God for the salvation of all. What is the meaning of obedience to God? Why did Horen obey God and what does this mean for his posterity? 

 

The story of the Gospel focuses on Horen’s relationship with God, the voluntary devotion of free will to pursue holiness, the overcoming of mortal impurity, and an unconditional acceptance of the wisdom of the Godhead. In this work, I have sought to enter into deep theological reflection so as to engage in a personal search for the face of Horen. In this ambitious undertaking, I pray that this humble soul shall write with fidelity to the Testaments of the Exalted.

 

I dedicate this work to the faithful, to the holy servants who bear witness in the expression of faith in all ages, and to the Holy Father James II. May the fruits of this labor inspire the minds of our priests to guide the flock into spiritual enrichment and inform the laity on the life and meaning of Exalted Horen’s prophetic calling. Before we embark on this spiritual search, let us offer ourselves in complete obedience to God, with humility, to model ourselves in the likeness of the saints through the ages: 

 

Almighty God in the Seven Skies, 

in whose name mercy and compassion resides,

Accept our sinful estate,

 anoint us with your holy will,

So that we might become cooperators in the salvation of all.

Pour forth your spirit upon us,

Inspire us as thou didst with your Exalted and Saints,

Bless us with the grace of virtue,

So as to transform our lives in perfect communion with you.

 

 

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Chapter I. The Birth of Horen

 

 We can begin to unravel the story of the prophet by delving into his becoming flesh, a conception marked by the predestined grace that would culminate into the salvation of civilization. The prophetic narrative encapsulates deep theological reflections for us to consider. The narrative of prophetic obedience transcends time and makes itself present as the perpetual testament revealed by God. At its core, it is the story of a man, but also of Man. While conveying a narrative that shows a perfect servant, it offers us a locus of reflection to heed the words of God. Horen’s obedience makes tangible true piety because it allows us to relate our frail humanity to the boundless majesty of God’s infinite benevolence. 

 

The story of the prophet begins in the Book of Provenance as laid out in the Scroll of Gospel. The fulfillment of creation in Horen unites divine perfection with the mortal plane. The birth of Horen presents a profound meaning to our own humanity. It is no mere coincidence that the narrative begins within a fraternal context when God created, through the conception of the First Man and First Woman, the four brothers (Gospel 1:31-33). As we are born into this life, we begin our worldly journey from the womb. We search for our own meaning, and live a life surrounded by this context. Our station in life, more or less, is determined by the familial structures which form our youth.

In such analogy, we are introduced to Horen in the context of his ‘familial structure’. Youngest of the four, Horen was not given tendencies in what we would deem as ‘supernatural’. Absent from physical distinction, Horen instead possessed “wisdom and restraint” (Gospel 1:40) that made him a worthy example of creation and predisposed him to accept the divine will. How beautiful is it that we are able to bear witness to this story? What, then, does this reveal to us as a faithful people? It demonstrates our predisposal as the creation of God at the moment of baptism, born from the auspices of His benevolent omnipotence, to be one with Him. We are imperfect and frail, but yet the true strength and fulfillment of our condition is a yearning to embrace the divine plan. 

 

Let us briefly discuss the juxtaposition of Horen and Iblees in Provenance. As we see the creation narrative unfold, a spectrum is presented to us. We are first introduced with Iblees, whose very nature stands contrary to God. Iblees represents unfettered pride, a lack of restraint, and a desire to be God rather than to praise Him (Gospel 1:23). He, therefore, imposes upon creation and shows us what it means to avoid God’s will (Gospel 2:5). On the other hand, Horen stands as the antithesis. Rather than to desire to be like God, he resolves to praise Him, rendering him to be one with Him. Horen has thus accomplished what Iblees sought in vain, who lost his way in shame and deceit.

 

Moreover, the Scroll of Gospel further clarifies that Horen resolved to praise God (Gospel 1:41). The praise of God, as it were, is the embodiment of our lives. This act of praise and the determination to be in complete unison with God is the culmination of our worldly pilgrimage. In the next chapter, we shall discuss how Horen manifested his role to worthily praise God and fulfilled his mandate as God’s chosen and perfect servant. 

 

Chapter II. The Transfiguration at Gamesh

 

The manifestation of God’s perfection in Horen would take on another form of fulfilling the divine will. It is at Gamesh that the praise of God would become ‘prophetic obedience’. We proceed with the direction of the Gospel as Horen trekked east in order to obey a path set forth before him by God (Gospel 2:21). This verse reflects the ordination that we the faithful are commonly destined, embracing the grace of baptism and thus cherishing our free will to follow the path that which the Lord has set in our lives. How can we compare Horen's unconditional obedience to such a vocation? As such, the question posed before us is what Horen’s example can teach us as we strive to reach communion with the Skies. 

 

According to the Scrolls, the four brothers settled in their own domains after their consecration as kings of their own tribes (Gospel 1:50). The worldly desires of temporal life had consumed Horen’s brothers, rendering them distant from God and susceptible to the ruse of Iblees. Let us first reflect on this matter. As we previously explored the disposition of Iblees as antithetical to Horen, we see this phenomenon play out. A decreasing desire to praise God and the absence of devotion to the divine will allows the soul to erode. We become ensconced in a complacency, a ‘Void’ shrouds our fate. As we recall, the Void is a realm absent of God’s Grace. It is a denial of the divine will. As such, the brothers have become devoid of their father and diminish their conscience to all that is holy. 

 

Horen’s predisposal to the wisdom of God enabled him to see what he truly needed. Even he felt a distance from the Creator and resolved to strengthen his relationship (Gospel 2:14-15). This resolution to renew his devotion to God characterizes the importance for each of us to do likewise. There is something profound to be said about this instance. We see how, despite Horen’s predisposal to God, he recognizes his own frailty. His state of despair, as we might say, shows us his willingness to increase his communion with God. This is a reflection of our own plight in which our constant battle with Iblees and the vices of temptation seeks to sever our relationship with the wisdom of the Godhead. Therefore, it is our vigilance and our faithfulness that is required of us. We are not immune to sin, and even Horen’s perfection as a servant of God, recognized his own humility and his own need to be cleansed. He was not complacent, but constantly sought to draw closer to the Lord. So, too, are we called in this undertaking. 

 

As a further witness of God’s grace, Horen obeyed God and went to observe his fast (Gospel 2:16) and went to warn his people of Iblees’ presence (Gospel 2:17-21a). How many times are we warned of the evil that befalls us? How many times do we yield to God when we encounter the adversity of the deceiver’s aspect? Horen demonstrated how critical we must be of ourselves in relation to our faith. As Iblees went to extort the land of Horen in his absence, taking prey from those who did not heed the warning, we see another juxtaposition unfold before us. As an act of oblation and sacrifice, Horen was instructed to fast far off into the interior. This represents a metaphorical interior of ourselves. God calls us to retreat inward to find ourselves, to deny our pride. Fasting demonstrates our commitment to chastise luxury, to remove the artifice of worldly desire, and to purge the body of iniquity so as to be clean and pleasing to God. This corporal catharsis, as I define it, is the process for which we actively purge the body of impurity in order to lighten the soul and ascend to the Skies. Therefore, we must gird ourselves with the wisdom of God and submit to Him without question.

 

The beauty of this narrative transforms the person of Horen, not merely as a man, but as a prophet. When the aengul Tesion descended from the firmament of the divine realm, we see how even the Skies harken to the holiness of Horen (Gospel 2:34-38). His denial of the self in the form of fasting in those three days is his election as a herald of providence. We can appropriately deem this as the ‘transfiguration’ of the man Horen to the Exalted Horen as the baptism at Gamesh makes the prophetic obedience whole. We shall discuss this in greater depth in the next chapter. After his return from the grotto, Horen saw that the guise of Iblees had taken its toll on his people as the deceived Saul empowered the Denier’s ruse. Again, we are confronted with another juxtaposition, one that imposes a question that we have been charged with. Do we deny our worldly desires and ignore the will of God as Saul? We must chastise and purge our sins with fasting, sobering our minds from the false luxuries and desires of power.

 

Finally, without the wisdom of God, we will never know deception and be prepared when we are subject to the final test. As Iblees’ ruse was performed, he gave Saul the likeness of Horen so as to enter the depths of Horen’s camp to sow the seeds of deceit (Gospel 2:30-31). After two thirds were corrupted, Horen weeped for his people. Behold the compassion of the prophet who beheld the sin that had ravaged the world as the Denier descended upon the world, infected the mortal plane with the conscience of murder. Therefore, let us be transfigured and embrace God so as to overcome division. 

 

Chapter III. The Revelation of Moral Virtues

 

In this chapter, I seek to engage in a personal reflection rather than a theological treatise. Many moralists, preachers, and scholars have spoken at length, with greater vigor than I, about the revelation of virtue and its relevance to societal discourse. Instead, let us engage in the profound meaning of the narrative that Horen evokes from his revelation. When the aengul Tesion said, “Here, I crown you. And you are His prophet,” the transfiguration of Horen officiated his station as the herald of God’s commandments (Gospel 2:38). The conscience of divine morality, after a period of strife and death, serves as a reminder of holiness. In order to remain conscious of our salvation as Horen did when he felt his disconnect with the Skies, the Scroll of Virtue conveys the objective good that God decrees for all to adhere. The Pontifical Encyclical Virtutem Magnum (1629) states, “These great virtues are the principles of our covenant with GOD, the guidelines to which we must closely adhere for our own salvation. Thus, as it has been duly ordained by the Creator, we are called to acknowledge these principles as the law in which we conduct ourselves, to orient ourselves in the likeness of these virtues so that we might find life and truth in our worldly journeys.” Therefore, let us delve into the richness of these instructions as presented to us by Horen’s witness. 

 

An important preface to this scroll is the value of its universality. The seven virtues that would comprise the Scroll of Virtue are a locus for all creation for which individual and collective harmony is made possible. However, we cannot simply reduce these principles into mere moralism. Attached to their meaning is a salvific pathway, contrived from the wisdom of the Godhead and made known to all by virtue of Exalted Horen. Compared to many of the faiths that exist among us, the Scroll of Virtue pierces through the cultural and geographic divide. There is no division from the conscience of a deity to its adherents. Rather, they are now united in mind and in spirit. Rather than animism or some supernatural interpretation distantly perceived, God chose the ‘perfect’ man to reveal His virtues. A man instructs fellow Man, a concept that begets the essence of our Church and divine authority of monarchs anointed to govern their people. It therefore enters into the Logos. Its purpose is common to mortal nature. It presents, not lofty ideals conceived by supernatural forces, but bridges divine perfection with the human condition. Recall that Horen embodies such, and therefore we can state that the Scroll of Virtue allows us to emulate his obedience to God.

 

Ordered as the first of the scrolls presented to us, it is in a way an introduction for our lives. It is an introduction to our humanity, it is also more. It is an invitation. “I shall guide you into a theatre of virtue,” says the Lord (Virtue 1:7). The life and narrative of Exalted Horen is about how one must accept this divine invitation. It is a free engagement into the theonomy of faith, where we enable ourselves to accept the plans predestined to our station. The Scroll of Virtue imposes itself as a creed for all creation. Let us say a few remarks on the way these virtuous guidelines are conveyed to the faithful. The order of the virtues is no coincidence, either. The canticles present a formulaic ordination, a kind of logos rational for man to understand in order to fully embrace a virtuous life.

 

As we have already established that faith serves as an invitation, it is right that it is revealed first. After we have accepted the invitation of faith, we are thus charged by the grace of God to engage in charity. As Horen wept when he saw that his people were afflicted by the ruse of the deceiver, we are opened up to the compassion of God. Such compassion is demonstrated through charity. The spirit of God gives us an abundance and we therefore are tasked to share in this treasure (Virtue 2:5-8). Temperance emerges as the next virtue, emphasizing a call to embrace the pleasures of the spirit and tempering the temptations of the world (Virtue 3:3). Let us recall how worldly pleasures have caused separation from God. 

 

Proceeding from these meditation, the fourth virtue is that of diligence. God instructed that we shall draw closer to God through the fruits of our labors. Moreover, idle conduct and sloth become antithetical to a life of virtue (Virtue 4:6-8). When we become complacent, we render ourselves from deception and evil. Patience is presented as the fifth virtue in which God reminds us that trials will strengthen us (Virtue 5:8). Indeed, holding steadfast to faith and obedience to the divine will creates a strength so profound that sin cannot approach us. Fidelity is the penultimate virtue in which the entire prophetic obedience rests. Horen kept his fidelity with Julia and thus forged the sanctity of marriage and aspired to earn God’s praise and not to embolden himself in vanity (Virtue 6:8). The last of the virtues is humility, in which by Horen’s humble nature, he also did not seek to be like God but to rejoice in his disposition as a servant of the Creator  (Virtue 7:6-7). Our faith mandates humility and begets the love of God which sustains all things. 

 

Chapter IV. Conclusion

 

As we draw this reflection to a close, let us return to our initial questions: What is the meaning of obedience to God? Why did Horen obey God and what does this mean for his posterity? With regard to the first question, let us establish that obedience to God is the culmination of our worldly pilgrimage. However, it is not simply a fulfillment, but a journey that is riddled with strife. The story of Horen tells us that a life in obedience to God is not meant to be easy. It is a juxtaposition as seen in many prolific examples of the Scrolls that we have just explored. Obedience to God must be the unconditional acceptance of the divine will, a denial and chastisement of the self in all world desires in such a way that transfigures us as herald of the truth. 

 

Why did Horen obey God? To answer such with great insight would require us to embody God or Horen. However, we can say with certainty that God predestines Man with a vocation. It was Horen’s predisposed yearning to praise God, to engage in the theonomy of faith, that see in the Gospel. So we now arrive at our final question—what does this mean for Horen’s posterity? I answer this largely with Man in mind, but I seek to address this in a way that speaks to all creation. Since God revealed the pathway for us through the revelation of the Holy Scrolls, we can relate to Him. These reflections should underpin the larger motif at work. We are engaged in battle. Our fight is against the deceiver’s aspect in all manifestations of evil and vice. The example of Horen shows that his acceptance of God has produced the fruits of virtue that enables us to gird ourselves in holiness. 

 

As in the days of Horen, we will be met with the ruse of evil. We can choose to be like Saul, ignoring the warning of Horen and detract from God as an agent of deceit. However, God is no longer distant to us. He is close to us and has affirmed for all time that “I am the Lord GOD without peer, and My power is the only power, and My eternity is the only eternity, and all the aeons of the Virtue shall sustain the righteous” (Virtue 7:9). Thusly, so say we all. 

 

Sir Terrence May receives the letter as his Chief of Staff handed him the parcel in his office:

 

17th of Horen’s Calling, 1764

To my good friend Arthur, @yopplwasupxxx

I was struck with awe when I received this correspondence. It has been nearly a decade since your departure from public life. Gladdened above all, I am most joyous to hear of the fortunes of your family. I pray you continue to find a purposeful vocation in your retirement. Indeed, I envy your plight, for the fields seem more attractive and tranquil than the halls of public discourse that I have been so consumed for nearly forty years. Your service to the constituency in Kaedrin was a noble career in the Senate, reflecting the spiritual fervor of your voters. I do confess great nostalgia as we reflect on the future of this nation and where we have progressed since the inception of our institutions in the days of Nenzing. However, I am optimistic that we can decolonize our minds and reach the newness of life that our ideals hold.

Over the last period since the Edict of Establishment was issued by the Lord Protector, we have embarked on a process enshrined in innovation to progress toward a society that vests itself in the premise of freedom in our time. It is surprising to me how your views have evolved over the years, and indeed I was greeted with nothing but surprise and enthusiasm as you share your thoughts and reflections on the current affairs of state. As we have elected to move forward with reform, the ideological front has become the subject of great attention. The great question we continue to answer is how we must actively and faithfully proceed to cultivate what the legacy of the Josephite Enlightenment has brought forth to the public. We in public life have been mandated to ensure that the inalienable rights of our people, that of LIFE, LIBERTY, and TRIAL, are safeguarded for all. 

 

The importance of religion is no frivolous issue, and I am grateful that you have presented this opinion for us to consider. Natural rights and the liberties of Man are essentially part of the society we seek to build. However, I hesitate to say that religion must be totally divorced from this vision. Even in these vastly changing times, our fellow citizens hold the Church with esteem, providing the moral integrity for their individual conscience to realize their free will and to contribute in good faith to Orenian society. The Imperial Crown, whose authority rests as the core of our constitutional system, derives its power first from the divine authority that has guided humanity for centuries. A constitutional system rests on the premise that God has installed the right conscience for us to govern in goodwill. The Church retains its place as a sacred institutional structure that supports the ideals of our society. No matter our relation, our oath to public office is made toward the Skies who serve as our perpetual judge to do all men rightly with virtue.

 

When I think of morality, a concept you have referenced as one with baseless definition, I believe that we derive the essence of our juridical law from moral law. But what do I mean you ask? I point to the Horenic Virtues in the first scroll. Is not a society that cherishes charity, diligence, temperance, fidelity, faith, humility, and patience a good one? We cannot deny the origin of morality, but we can work to ensure that its graces are imparted to every household in the State. Surely, rational minds agree. Our vision for the future should depend on the promise that an enlightened and free society determines for itself, not simply from the brooding of past transgression by those who sought malice. Our ability to foster an Imperial State that advocates for all remains at the core of our mission for the future. We can work together to build on the rights of all who seek to call this nation home, to enjoy the rights of citizenship, and to spread the freedom of individual self-determination.

May this letter find you well as I return my remarks with mutual respect and my desire for your good health. 

 

Truthfully yours,
Terry May
 

 

“A very well written history if I do say so myself, “ Sir Terrence comments as he eats his turkey dinner in Valwyck, provided by the auspices of House Baruch!

“A most well-written thesis, frater. Salvation and grace, the epitome of our faith and life, are important points of recent scholarship,” Friar Benedict says approvingly as he concluded his reading.

Senator May wonders if the transcriber’s hand had cramped up during his final rebuttal!

Canonist friars conversing after celebrating morning liturgy, c. 1761

 

THESIS ON HARMONIZING CANONIST ORTHODOXY:

SECTARIAN DOGMA AND THE LENDIAN QUESTION

☨

By Friar Benedict, Order of Wigbrechtian Friars (O.W.F)

 

17^th of Owyn’s Flame, 1763

---

 

To all readers,

I offer my intentions to the scholars of the Canon, to all believers whose souls are entrusted to the care of holy men:

Almighty God, who rests in the firmament of the Skies, let us never waver in seeking the truth. Let us never be afraid to speak with authority, to offer ourselves in our entirety to bear witness to justice, peace, unity, and morality. Let our Church thrive on the goodness of men, on the unwavering adherence of the Exalted’s Testaments, so that we might renew our minds and souls for the good of all. Pour forth the wisdom of the Godhead so as to illumine the humble servants who shepherd your faithful. For the intention of the Holy Father, cardinals, bishops, priests, monks, nuns, and acolytes, let us pray with conviction. Amen.

 

 

---

 

INTRODUCTION
The dogmatic beliefs of the Canon Scrolls have bound the fabric of humanity for many centuries, bridging the divide posed by the volatile secular realm of affairs. It is indeed the core of civilization, the soul upon which the conscience and moral integrity of all creation rests. To deny the Truth is to deny one’s humanity, one’s mortality, and one’s connection to the Divine. Just as we have been presented with challenges in each generation, we too are called to the vocation that the prophets of yore had been called to undertake. How must we renew our commitment to the faith? How must we rejoice in the Truth? And lastly, how must be reconciled with differences when they appear adverse to what God revealed to His prophets?

 

The Catechism of the Canonist Church promulgated by High Pontiff Saint Sixtus IV decrees that to be a Canonist, one must “embrace the truth of the Holy Scrolls which were delivered by the Exalted, and the Church which was established by Exalted Owyn.” There is no denial of this definition, for the Church has upheld her faithful for centuries, safeguarding the flock from the temptations that stray away from Horenic virtues. It is from this premise that has led me to explore the Lendian Question, as it were. The recent controversy has garnered the ire of many prelates, and therefore the entirety of the faithful has fallen into confusion. I write this to harmonize the Kingdom of Hanseti-Ruska, Lendian custom, and the dogmatic tradition of the Canonist Church. Is the Church then, as I established at the beginning, not a source of unity? If not, it should be. I seek to posit that we can harmonize the rift between what the Holy Church has defined as Lendian heresies with the sacred and unshifting dogmatic truths of which the Holy Church has defended for all time. On this, I shall analyze Lendian beliefs, the dogmatic principles of tradition, and how the Canon Scrolls may be a source of unity. We cannot diminish either, but we can look for the union of truth as the Prophets were destined to seek out.

 

Upon reading the denunciation by the Most Reverend Bishop of Jorenus for the faithful in the Kingdom of Hanseti-Ruska, I was struck with the intellectual attraction concerning how we as humanity can interpret and unify the beliefs of our Church. It is from this vantage point that I find it necessary to rectify the differences, seeking to remain with utmost fidelity to the traditions of the Canonist Church and the direction of the Holy Father and his Magisterium. 

 

 

SALVIFIC GRACE

We begin with the theological question of salvation. Salvation, at the heart of the Canonist Faith, professes in the belief that devotion to the Lord God who rests in the firmament of the Skies, acceptance of the Godhead, and virtuous observance of Horenic Virtues merits the acceptance of the soul into salvation. Salvation, therefore, is a grace bestowed by the One who breathes the breath of life. We must recognize our mortality, for we are but clay in the hands of the Creator, absent of life and animation, if He did not assent for us to enjoy his greatest gift of creation. 

 

The theological suppositions outlined by the Lendian beliefs criticize traditional notions. It may seem like there is a dichotomy of two facets, arguing from what can be perceived as the “traditional” view—predestination. According to Et Principia Ecclesiae Dogma, predestination is the pre-ordainment of time and space, positing that God knows all things and therefore already determines the fate of all Creation, and thus the judgment of his faithful before they are conceived. 

 

On the other hand, the Lendian beliefs posit that predestination cannot exist because by virtue of creation, arguing that we are given the free will to determine where we shall be judged and sent for eternity. Rather than a pre-arranged afterlife, Lendianism argues that God cannot already deem a man wretched and sent to the Void even before his life begins. Works and deeds, as it were, play a role in our salvation or damnation. Such would break the promise that Horen was given that if all humans were faithful, they would be saved. 

 

I argue that we can reconcile this dogmatic truth with what the Lendian Question puts forward and how the Church has taught predestination since the Scrolls were imparted to our civilization. Furthermore, I believe that predestination must exist in order for us to accept that God is an omnipotent and omniscient entity, designing the cosmos and materializing the world before us. Let us involve ourselves in compiling our deeds, the omniscience of God, and free will as a formula for salvation. Such cannot be disputed. However, the question of free will as offered by Lendianism cannot deny predestination, but adds to the notion that God has designed free will so that his faithful can reach their purpose. It is the predetermination of all faithful in their mortal destiny that God knows. 

 

Now, that we have established this, allow me to continue. Since we have laid out that God has predetermined his creation, it is the role of free will that actualizes our actions. The Eternal Promise was made to Horen that if those who abide by virtue, they will be saved. What does “abiding by virtue” then entail? It is the realization of fulfilling the predestined purpose God has given a person to reach their salvation. We need not look far to find a model of acting upon the predetermined purpose that God has assigned to each of us. Were the four prophets not predestined by God Himself to proclaim and reveal the holy word? They were predestined to be His chosen messengers, and indeed they fulfilled this vocation and have reaped their reward in the Seven Skies, triumphantly at the feet of the Immaculate Throne. Moreover, it is written that we shall draw nearer to the Lord through our labors (Virtue 4:6). Therefore, this Eternal Promise to Horen is that all are predetermined for salvation or damnation, only if they realize the calling God has predestined. 

 

 

MERITS OF SALVATION

Iovanos, or the belief that humanity is the sole heir to divine grace and salvation is posited by the Lendian beliefs. In the proclamation made by the Reverend Bishop Anton of Jorenus, he refuted the Lendians by citing “Thus the virtuous of other tribes are marching down from heaven, and the Skies are given over to the sons of Horen” (Auspice 3:12). I, by no means, seek to presume that the good bishop is wrong. He is correct, in fact. Therefore, how can we reconcile this? Surely beyond Lendianism, other sects that have taken root with popular devotion for centuries such as Owynism and Lucienism have affirmed, often with much greater zeal and violence, that human supremacy remains at the heart of the Eternal Promise to Horen. Must we disregard these as well? Surely, there is some way to unify the dogmatic rifts and bring together a harmony that the Exalted have imparted. 

 

Let us return to the Lendian belief in rejecting extra-racial salvation:
“By Godan’s ‘Eternal Promise’, humans were granted the gift of divine essence, or Iovanos, which allows humans the capability to withstand the sheer power of Godan and be able to cross into the skies. However, to the Lendian, this divine essence is more than a mere gift, but a state of mind. It is believed, through the pursuit of monasticism, prayer, and devotion to Godan, one can tap into one’s Iovanos.”

For centuries, the sacred tradition of the Church has emphasized that humanity has received a special charism that succeeded from Horen’s anointed as God’s favorite. Moreover, according to the Catechism of the Canonist Church, “When each race received a blessing from the Aengul Aeriel, God prevented the humans from receiving one, and instead brought Horen up into the Seventh Sky to reveal the Scroll of Virtue and make a covenant with him. This covenant is the foundation of humanity’s special relationship with God: that all humans must remain pure of faith, and that the four prophets would be  humans descended from the line of Horen.” Look at how Horen, the progenitor of Man, was hoisted up to the highest of the Skies. Therefore, the idea of Iovanos is no surprise to us. Other digressions of the Church that I have just previously listed have followed a similar model to demonstrate the superiority of humans.

To conclude, it is an important dogmatic tradition as passed down through the faith that from all four of the brothers, God had assigned Horen, the progenitor of the Human Race, to undergo a sacred covenant, one that Horen alone was worthy. We reconcile this by continuing to support the notion that Horen’s perfection and the succession that humans derive from his loins have imparted a sacred blessing that makes humanity more receptive to God’s grace. Horen had the perfected graces of creation, and so therefore God had preferred him for “he acted with wisdom and restraint” (Gospel 1:40). However, I by no means, affirm that the other races are totally barred from sacramental grace. Rather, let this be a clear statement that we are called created with the magnanimity of God, and therefore share in the promise of salvation if we remain true to His words. The Exalted and their message from God would be void if we could not save races from damnation. Therefore, I also uphold the Church’s dogma in interracial salvation with the precondition of human preference to the higher echelons of the Skies. 

 

 

THE PROPHETS

According to the Catechism of the Canonist Church, “The Exalted are the four prophets of Canonism, designated by God to fulfill the promise of perfecting the revelation of the faith by transmitting the Scrolls through them as the heralds of the Truth. Therefore, no one can deny that there are four prophets, four men called by the Godhead. These Exalted have occupied time and space, unifying the cosmic dimension of unbroken word by a perfect deity with the mortal frailty of materiality. Thus, the prophets have perfected the reign of God’s eternal Truth to all ears, all minds, all hearts, and all souls. In the Scroll of Gospel, we are touched by the unwavering commitment of Exalted Horen, whose commands have guided him to accept his anointing at Gamesh to dignifying the world with the holiness of the Godhead’s wisdom when the aengul Tesion bestowed the laurels (Gospel 2:34). From this moment, the history of the world was altered forever. Echoing the Creation story, Horen was the fulfillment of perfection. The world no longer lived in relative space, but was now bound by the unshaking Truth through Horen’s filial obedience and acceptance.

Since we have established that God has predetermined a vocation for us, just as He had done for the Four Exalted who have trekked upon the path of diligence before us, we are continuing in the cosmic unity of the old traditions. This means that creation continues to be called by a universal mission of sainthood to perfect the Eternal Promise and to usher in the order that Horen had opened. Let us return to what Lendian believers have interpreted—Ioranija, or a ‘fifth prophet.’ Now, we can neither know the time or place from extra-Canonical sources. However, the possibility of such a phenomenon is not revolutionary in our present time.

Let us return to the testament that Sigismund bore witness. After the final battle with the agents of Iblees, there remains the final period in which paradise is brought before all of Creation. The divine will that all would be ordered, as preordained, has been realized. In this time of sin, strife, and paradise, the pattern unfolds in real time, as experienced by Horen. The great sins since creation unfolded before God, sowing the capacity to do evil had pervaded time. Thus, it was God who predestined virtuous men to rectify the wrongs. It is not beyond God’s power to call up worthy men to perfect a mission so as to restore the proper order. While we cannot say it is a fifth prophet, since God did not reveal such to the four Exalted, we can, as faithful people, anticipate an anointed time or place for which the manifestation of paradise can be realized. 

 

The Prophet Sigismund tells us that “So the horn of GOD pours out upon the world, and it is inundated in the waters of Gamesh. And lo! I see the face of GOD, and from his mouth are falling tomes of prophecy. They are washed out upon the world, and the virtuous are perfected before Him (Auspice 3:6-8). Sigismund is telling us to expect a new anointing to occur, one that will cleanse the world of iniquity. It is possible that it shall rest in an individual as God had done so when calling the Exalted, but it also could indicate some other force beyond our comprehension. Let us recall the anointing of Horen. Did God not pour forth the waters at Gamesh to signify the anointing of Horen as a chosen messenger to actualize the Truth and faith to all? We must expect and accept all that the Lord God had ordained before time and space.

 

 

CONCLUSION: THE UNITY OF THE FAITHFUL

The entire premise of this thesis depends on the undeniable notion that the Scrolls of the Canonist Faith tie together the unity of all civilization. Moreover, we cannot continue to place the faith as an intersection for division, rebuke, and strife. The Exalted were called to unify the world through the Truth. Whether their contemporaries were prepared, the Prophet Sigismund offers us a sobering vision, but not lacking the promise of hope that the paradise of God shall be actualized for the mortal plane. It is when we are confronted by Iblees, that is, when we give into the Great Deceiver, we become ensnared by the greed of power. We cannot use the Scrolls, nor the authority of the Church to divide. Surely the prophets saw their role to unify and purify, making a world worthy of God’s providence. I affirm, though, that it is the job of the Holy Father and the Episcopate to rebuke. Such was the authority given by Owyn, by virtue as a spiritual son of God, to the High Priests Evaristus and Clement, to oversee our spiritual unification.

I humbly offer this thesis as a way to unify the current conditions that have rocked the faith, turning priest against layman. We must instead look toward the paradise that Exalted Horen had been tasked to bring, that Exalted Godfrey had sought to continue, that Exalted Owyn had sought to purify, and that Exalted Sigismund had shown is possible.

With obedience to the Holy Father, the Bishops of the Church, and fidelity to the Scrolls, I do affix my name as a servant of the Divine Will. For the intentions of the Holy Father James II, for all the saints whose witness to this simple friar has inspired these words, to those slain for bearing witness to the truth, I pray, Amen. 

 

Senator Terrence May is very excited to visit the museum and help out in any way possible!

While relaxing in his office, Senator Terrence May gets word from his staff that his long-time colleague had resigned. He then took his quill to publish a statement: 

“Senator Vivaca Rutledge has been an advocate for great prosperity and the rights of all citizens. She is a devoted public servant and a loving mother, wife, and friend, to the people of Curon with whom she has had the pleasure to represent for over two decades. I have enjoyed working with her in her time in the Senate, collaborating on the great issues that our society has faced over these years. She will be missed greatly and I wish her abundant success in her long and promising future ahead.” 

THE CONSCIENCE OF THE STATE

OR,

A TREATISE ON THE SENATE AS

THE CONSCIENCE OF THE STATE

A Quadranscentennial Reflection of Service

 

By Sir Terrence May GCM

 

Published by the Imperial Association of Saint Everard IV,

10^th of Sigismund’s End, 1761

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Forty five years ago, a daring but bold declaration was pronounced that altered the course of human civilization in our recent memory. As a man not even a quarter of a century, I remember as the tolls of mirthful bells filled the skies within the provinces. Tucked away in the far reaches of Nenzing within my great constituency of the Kingdom of Haense, Emperor Joseph I and his collaborators affixed their seal to a document that stands at the heart of this movement. In 1715, the Nenzing Proclamation was made known to all of Man. In it, the decree stated:

 

 

There is a sacred obligation, an enlightened trust and faith, between the emperor and his subjects. A social contract exists and has always [been] between the governed and the government which requires the compromise of personal interests on both parties in exchange for the betterment of the state of mankind. That is a bond of obedience and loyalty in exchange for protection and inclusion in his realm.

 

This ‘sacred obligation’ henceforth became the great creed that defined the future of human society, a daring but rational ideal that many so died fighting to uphold. The right of all Imperial subjects to have for themselves the rights of LIFE, LIBERTY, and TRIAL, are not matters of question, but unalienable to the breath of life that the Lord God so breathed into our animation. In essence, this became the soul of our civilization. 

 

 

Varoche Hall, seat of the Imperial Senate, Helena, c. 1750

 

 

In 1736, our Framers envisioned a government to withstand the times, enshrining our system of government with popular virtue, tempered integrity, and the values of a modern, just society. I argue that this is what the conscience of the nation entails. The strongest exercise of our conscience is the free will to decide our laws, our officials, and our direction for the future. We are here today inheriting this very system, united in our shared destiny to deliver on the promise of ushering in prosperity, peace, justice, and greatness to this vast Imperial domain. From the ashes of a once plagued past, the Imperial State emerged as the shining beacon of hope to a weary humanity. With it, our Framers offered illumination to our minds, enkindling the passion within our minds to rebuild our society anew. Guided by our moral conscience that no force but God Himself could bestow, we have since trekked on a path of progress, stability, and knowledge. 

 

With the institution of the Edict of Establishment, our government established a new framework unifying the social contract of the governing and the governed. In pursuit to perfect Imperial federalism, the impetus of this form of governance gave Oren a premier legislature, devolving the affairs of Men to their peers, duly elected. The virtue of the populace and the loyalty of service bonds together the senator to their constituent concurrently as a subject to the Crown. The intentions and products of our discourse are laid bare before the eyes of God, Emperor, colleague, and constituent alike. Our actions are held accountable by those whom we are charged by oath to represent and serve. To do anything short or to shirk this mandate damages that sacred social contract and pervades the conscience of the collective. 

 

When the Imperial Diet was declared, the soul of the Empire was energized as the spark of illumination. Indeed, the culmination of Josephite principles to reform a society and embrace the intrinsic liberty of God’s creation was manifested before us. In due time, the several provinces of the Holy Orenian Empire sent delegates to fulfill this new mandate. Forty five years ago, I penned an anonymous treatise during the early stages of the infamous War of Two Emperors, denouncing the corrupt rulers that have pervasively eroded the values of our civilization and affirmed the legitimate philosophy of Josephite values. From then, we have progressed forward, shedding the shackles of regression and embracing a complementary view that this country is a Tapestry of Man. 

 

As we have progressed, our nation has inherited a noble, and yet some may still find it, a lofty vision. However, it is undoubtedly true that they are transformative ideals seeking to forge a moral, equitable, and stable society. The Edict of Elections in 1736, the second pillar of our constitutional legislature, affirms the right of all Orenians to freely decide their lawmakers. The Tapestry echoed by the Basrid Ministry is reflected within the context of our sacred civic duty. Indeed, it is here when the conscience of the nation is truly exercised. 

 

 

Members of the Eighth Session of the Imperial Senate, c. 1751

 

 

Our collective assent to freely endow a certain individual the power to represent, voice, and vote on our behalf is a revolutionary concept, though no longer uncommon to us. The peaceful transition of power from one senator to the next reflects the peaceful transition that has forged the foundation of the state and the peaceful disposition of its people. Therefore, the Senate becomes the vessel of the people’s assent, in whose name the eight members have been vested to uphold the collective duty to honor their oath and governed with the conscience of the people as their compass.

 

For a successive period of twenty five years, the elections have reflected the composition of the Senate, thereby vesting in this legislature, the collective conscience of our nation. The Senate is thus tasked with safeguarding the moral integrity that the collective conscience has dictated. The Senate acts as the medium to exercise the principles of just governance, to actively engage in the dilemmas that the nation must address. The laws that emerge from this institution become the binding code that unites the conscious citizen to their home. This conscience echoes into the discourse of immeasurable importance for the life and welfare of every sector in our great Imperial State. 

 

The great gift for us in this current context is reflecting that with each passing generation, the conscience of the nation is dictated by the sovereignty of the many. We have manifested before the eyes of all, a system that truly voices the attitudes of the governed, honoring that sacred civic principle that freed us from the slavery of oppression. 

 

“The most trusted name in news,” Senator May says while reading the paper in his office and sipping his morning covfefe.

SENATOR MAY ENDORSES VANIR

4th of Godfrey’s Triumph, 1761 | Vymey and Hyff 314 ES

 

 

Senator May with the hip, young people of Haense! c. 1759

 

My fellow Haeseni, 

 

     The election for Maer of Reza presents a crucial opportunity for us to reflect on our priorities and what it means to forge a future of prosperity. In a time of unprecedented peace and growth, we must champion for leaders who envision a new society, built on the promise of great change, unity, and integrity. I am pleased to endorse my good friend Angelika Vanir, whose promise as my Chief of Staff has shown me her capacity to serve the residents of Reza with great diligence! Angelika’s experience and her devotion to duty make her a qualified candidate to lead our city. In the same spirit that you have supported me over the last twenty five years to serve you all in the Imperial Senate, I ask that you give Angelika the same chance to elect her as your next Maer. 

 

 

Signed,

Imperial Senator from the Kingdom of Haense, Chairman of the Imperial Senate Committee on the Interior

 

IMPERIAL SENATE

15th of Harren’s Folly, 1760 

 

Subject: First hearing of the Interior Senate Committee on the Interior

 

Members Present

Chairman Terrence May of Haense

Senator Urrigon Drumm of Kaedrin

Senator Konrad Stafyr of Haense

 

Department of the Interior

The Duke Helena, Secretary of the Interior

Mister Ed Myre, Undersecretary of the Interior

 

Sir Terrence May: “This hearing will now come to order.” 

 

Joseph Clement: “Are those for… myself and Mister Myre?”

 

Sir Terrence May: “Definitely!”

 

Joseph Clement: “Kindly,” he says with a rise.

 

Sir Terrence May: “Unless you're comfortable there.”

 

Joseph Clement: “Why not.”

 

 Sir Terrence May: “I just took them out of courtesy.”

 

Joseph Clement: “We really ought to reshape this place a bit.”

 

Ed Myre: “I suggested it to the Mayor….”

 

Sir Terrence May: “Mister Secretary, Mister Undersecretary, thank you for tending to us in this very important hearing.”

 

Sir Terrence May: “I will now call the roll.”

 

Joseph Clement: “Never get to it.”

 

Sir Terrence May: “Mister Drumm.”

 

Sir Terrence May: “Mister Drumm.” He looks up and starts looking around for him.

 

Joseph Clement raises an eyebrow Urrigon's way.

 

Sir Konrad Stafyr nudges Drumm.

 

Joseph Clement: “He's old, Sir Terrence, as old as you!”

 

Urrigon Drumm: “Sorry!”

 

Joseph Clement: “Perhaps he's gone for a snooze.”

 

Sir Terrence May is unable to see the dwarf from over the desk.

 

Urrigon Drumm: “Oi'm 'ere!”

 

Joseph Clement: “There we are.”

 

Sir Terrence May: “Ah, yes.”

 

Urrigon Drumm waves his hand up above the seats.

 

Sir Terrence May: “Mister Stafyr.”

 

Sir Konrad Stafyr: “Here.”

 

Sir Terrence May:“The committee is now in session.”

 

Sir Terrence May: “Mister Secretary Novellen and Undersecretary Myre, thank you for being here to testify about the Interior.”

 

Sir Terrence May: “It is my honor to chair this new committee. An important vessel for the welfare of the Orenian people is indeed the Interior Department.”

 

Sir Terrence May: “Some good names come to mind, such as that of Mister Edmond Manston.”

 

Sir Terrence May: “Anyways, let us begin.”

 

Sir Terrence May: “I now invite the Secretary or his deputy to give an opening statement about the Department's intentions.”

 

Joseph Clement takes to the podium.

 

Joseph Clement: “I do say it is an honor, Sir Terrence, Sir Konrad, Senator Drumm.”

 

Sir Terrence May: “Thank you.”

 

Joseph Clement: “It well pleases me that a committee was formed for the purposes of my department - I second your thoughts, in that the Interior is one of the most important of all departments within the ministry. I think it should go without saying that the Imperial City of Helena, one of the department's primary responsibilities, has gone with unprecedented growth.”

 

Ed Myre: “Hear Hear.”

 

Joseph Clement: “So much so that we now fail in finding open housing,” he continues, biting his lip with a frown.Housing prices have followed suit; the average three-story home now costs two-thousand minae for purchase. Now, this both pleases and unsettles me.”

 

Joseph Clement: “Our construction workers cannot keep up the pace; and I do not want to milk the Treasury dry for more contractual payments.”

 

Joseph Clement: “Additionally, I do not want to increase the contractual payments where unnecessary. Such would do the Treasury violence.As such, I am of the opinion now that the Imperial City is about at its maximum; left to the eb and flow of population. Secondly, the department has been watching closely the developments within the Crown's direct dominion of Curon. We have received happy news that Governor-General Halcourt plans soon to begin renovations to Avalain. In addition, the Third Regiment- yes, there is a third regiment- has received a flurry of fresh recruits. Census data, shared with me by Mister Edward Napier, reflects the growth in population there. And last - the subject of, in my opinion, the most importance. The province-in-rebellion of Warwick has been completely and totally subdued. I, among others, are most proud. It's a subject of much celebration throughout the Empire. On the technical side, the Crown shall rule it directly as a territory. This requisition of such a massive swath of land once more into the Empire has prompted discussion within my department on land and property.”

 

Joseph Clement: “If I recall correctly, I dispatched via Imperial Post a piece of legislation that I had drafted. I presume this Committee has received it, yes? What I propose to this young committee is a national land survey. The Empire is at its extant - her flag reigns across the continent whole. It is my desire, and that of others, to conduct a survey on-foot to discern the properties that constitute her, whether public, private, ecclesiastical. Dispensing with deeds of ownership where necessary, a registry for administrative purposes, and what have you. I have also explored the possibility of commissioning a mapmaker once the project is complete.”

 

Sir Terrence May: “I now recognize myself for five saint's minutes for questions.”

 

Sir Terrence May: “Mister Secretary, thank you for this wonderful presentation. Unlike your predecessors, you surely have come prepared.”

 

Sir Terrence May: “With regard to the Warwick land, does the Crown intend to appoint a designee to attend to its upkeep and repurposing?”

 

Joseph Clement: “I believe so, yes. A lord-lieutenant or some other officer.”

 

 Sir Terrence May: “From the Imperial State Army?”

 

Joseph Clement: “No sir. Not a lieutenant in the military sense, but in the broader meaning of the word. Perhaps the equivalent of… a governor-general, a lord-palatine.”

 

Sir Terrence May: “Thank you. Let me now turn to other things. I will reserve time for my colleagues to ask about the railroad and other matters but I am particularly interested in your budget.”

 

 Sir Terrence May: “In 1750, the then Treasurer Peter de Sarkozy submitted a budget to this Senate of five hundred marks. Is this a sufficient allocation for 1760 and moving forward?”

 

Sir Terrence May: “I renew my time for an additional five saint's minutes.” He taps the gavel lightly.

 

Joseph Clement: “To be frank, Mister Chairman, I do not believe the five-hundred to be a sufficient amount going forward.”

 

 Sir Terrence May nods as he scribbles a memo of this answer.

 

Joseph Clement: “I have under my employ several offices who go without pay as of now.”

 

Sir Terrence May: “Mister Secretary, this entire government has no standard pay. The Department of Justice is taking steps to remedy this.”

 

Sir Terrence May: “But I have only seen Mister Adler do this.”

 

Joseph Clement: “I have under my employ an Undersecretary, a Practitioner-General, assistants for Curon and Kaedrin, and a Commissioner of Buildings. The amount of responsibility these few take is immense - especially considering they are not paid. The Commissioner of Buildings, for example, finishes projects within days- and he is responsible for the entirety of the city's construction.”

 

Joseph Clement: “The Practitioner-General, on the other hand, is charged with the operation of the Empire's medical capabilities.”

 

 Sir Terrence May: “I renew my time for an additional five saint's minutes.” He taps the gavel lightly.

 

Joseph Clement: “If we are to expand into the operation of a railroad, surveyance of land. . .”

 

Sir Terrence May: “We may even have to quintuple your budget!”

 

Joseph Clement: “My Undersecretary has suggested a raise to two-thousand minas per annum.”

 

Joseph Clement: “From the original five-hundred.”

 

Sir Terrence May: “Ah, quadruple.”

 

Sir Terrence May: “I yield back. Mister Drumm has the floor.”

 

Urrigon Drumm: “Ow much would go to t'e Railroad?”

 

Joseph Clement: “It needs to be appraised, sir. It was originally a nationalized project under the Helena Administration. I do not know for exact operating costs, but I presume that I would have to allocate a fair majority of the budget towards its regular upkeep and  operation.”

 

Urrigon Drumm: “If t'e Chair permits me, oi would like t'e nominate myself as Comissioner of Railroads, indefinitely, to manage its construction an' budget.”

 

Joseph Clement: “I believe the Constitution would forbid you, Senator Drumm. But you might be the Committee's oversight responsibility towards the project.”

 

Sir Terrence May: “I do not believe a sitting senator can take on another position. However I can make a committee assignment specifically for this purpose.”

 

Sir Terrence May: “I will grant it.” 

 

Sir Konrad Stafyr: “Aye… Sadly, the Edict of Establishment I believe forbids a senator from holding other auxiliary titles and positions.”

 

Sir Konrad Stafyr: “But I would support the creation of such a role, in an oversight capacity, that is.”

 

Urrigon Drumm: “Oi 'ave no furtha questions.”

 

Joseph Clement: “I believe the regular operation of the railroad will have to be delegated towards a Commissioner, as you said.”

 

Joseph Clement: “Mister Chairman, my undersecretary has some insight into the current rail, if it pleases the Committee.”

 

Sir Terrence May: “Very well. Does the Senator from Haense yield?” 

 

Sir Konrad Stafyr: “Aye, I yeild.” He lowers his hand, nodding.

 

Sir Terrence May: “Mister Undersecretary.” 

 

Ed Myre: “Thank you Chairman, Senators. If it pleases the Committee I would like to give a brief overview of the current status of the rail.”

 

Sir Terrence May: “Proceed.”

 

 Ed Myre: “My apologies, Chairman, the dear Minister was enlightening me on something.”

 

Ed Myre: “As I was saying. The situation with the rail. Prior to the nationalization the rail fell out of use, neglect unfortunately. The rail though sits intact in the same spot directly outside the Capital.”

 

Sir Terrence May reaches into his coat pocket and procures a whole carrot, munching down to his stomach's content.

 

Ed Myre: “Though a recent inspection I managed to perform shown some structural problems along it.”

 

Ed Myre: “One might suspect that the rail would need at least for repair… five thousand minae perhaps.”

 

Urrigon Drumm folds his arms shaking his head.

 

Ed Myre: “That is all I particularly have… the dear Minister enlightened me to some recent changes, which forgoed my initial statements.”

 

Sir Terrence May: “The Senator from Haense is recognized.”

 

Sir Konrad Stafyr: “Secretary Novellen… A question, if I may. There's a lot of projects in the works within the Ministry of the Interior that shall require a significant increase in spending. For instance, thousands of minas shall no doubt need to be funneled into the creation and expansion of the Transimperial Railroad. Funds will also be required to pay countless government employees, undertake city maintenence, and the likes. Have you an estimate on how much the Empire might expect to spend as per these requested increases in expenditures?”

 

Sir Konrad Stafyr: “Furthermore, do you believe that this stimulus will assist the Empire in it's economic recovery in the aftermath of this most devastating war?”

 

Sir Terrence May nods in agreement about packaging an economic stimulus.

 

Joseph Clement: “At the current rate, one can leave no doubt that the construction of one, let alone three separate terminals- and a fourth, when Curon's line is incorporated- the construction would cost several thousands alone.”

 

Joseph Clement: “Infrastructure always boosts economic growth. But this question is best deferred to the Minister of the Treasury, sir.”

 

Sir Terrence May: “Thousands!”

 

Joseph Clement: “Unfortunately, the department must contract out most of its work.”

 

Urrigon Drumm raises a hand.

 

Joseph Clement: “To individual workers.”

 

Sir Konrad Stafyr: “Very well, thank you Mister Secretary. I'd like to yield the remainder of my time to Senator Drumm.”

 

Sir Terrence May: Good, good, contracting to private companies, yes.”

 

Urrigon Drumm stands looking to May with permission.

 

Sir Terrence May: “Mister Drumm, please.” He nods, gesturing to him.

 

Urrigon Drumm: “It is made obvious t'e me t'at t'e Interior Ministry is not made aware of t'e current status of t'e railroads.”

 

Joseph Clement: “I would respectfully reject this, Senator Drumm. I am well aware; Kaedrin's line is complete, Haense's own is pending land grants.”

 

Urrigon Drumm: “Mista Myre's information is years old, many of t'e old lines 'ave been shut down, an' a new line 'as been constructed-.”

 

Urrigon Drumm: “T'e Haense line is finished as well, Mista Secretary.”

 

 Urrigon Drumm: “Pending Stations is all.”

 

Joseph Clement: “Oh? I see. This is new information to me. The last update I had on its progress signalled that it was pending land grant.”

 

Urrigon Drumm: “Oi confess t'e Curon line is lackin', aye, but t'e presume its old status is untrue.”

 

Joseph Clement: “Your oversight is most appreciated, Senator.”

 

Urrigon Drumm: “Oi 'ave worked tirelessly wif Kaedreni miners to construct t'e system.”

 

Ed Myre: “I must confess Senator, I have spent many a sleepless nights in the Ministry Office. I must get out more.”

 

Sir Konrad Stafyr: “It would seem as though the hardy workers of our great Empire have made great strides! Truly, these Kaedrini gentlemen must be praised.”

 

Urrigon Drumm: “Oi yield.”

 

 Sir Terrence May: “Very well then.”

 

 Sir Terrence May: “Do my colleagues have any more to say on this matter?”

 

Sir Terrence May: “Closing statement, please.” He gestures to the Interior officials.

 

Joseph Clement: “Sir Terrence, if you'd pardon me, we've yet to reach the subject of the land survey.”

 

Joseph Clement: “What is the opinion of the Committee on the draft?”

 

Sir Terrence May furrows his brow in confusion, looking for his agenda sheet.

 

Sir Terrence May: “Gah, if only Angelika was here.” 

 

Sir Konrad Stafyr: “These deeds…” He looks over his own draft of the bill, taking it up from the seat next to him. “Would they have to be issued for /every/ land holding outside of the provincial urban centers, Mister Secretary? If so, that might prove to be a troublesome endeavor.”

 

Joseph Clement: “I believe I did provide for breathing room in the legislation - they will be issued at request.”

 

Joseph Clement: “Mhm.”

 

Sir Terrence May: “I must make this correction or else His Imperial Majesty will send me another nasty gram about incorrect wording in our legislation.” He said somewhat tempered.

 

Joseph Clement: “Of course.”

 

Joseph Clement: “A draft, sir.”

 

Sir Terrence May: “So these deeds are handed out at the request of a landowner to you to keep track of in a registry, yes?”

 

Joseph Clement: “Might you rephrase the question, sir? I believe I misheard you.”

 

Sir Terrence May: “The deeds. The purpose of the deed is to keep track of holdings in the demesne, yes? Landowners can request for such.”

 

Joseph Clement:“That is correct, sir.”

 

Joseph Clement: “In addition, I would presume these deeds be used as legal documentation in courts of law- questions of inheritance and what not.”

 

Sir Terrence May: “And the deeds are a record of all holdings not related to peerage but say, military installations, companies, and what have you?”

 

Joseph Clement: “Deeds ought to be handed out to private owners. I see no purpose in handing out a deed to public land per se.”

 

Sir Terrence May: “Thank you. “Are there any further actions on the measure?”

 

Sir Terrence May: “I will now call the roll to report the NATIONAL LAND SURVEY BILL, 1760 out of the Imperial Senate Committee on the Interior.”

 

Sir Terrence May: “Mister Drumm.”

 

Sir Terrence May: “How does Mister Drumm vote on this bill?” He looks to him, dipping a quill to record his vote.

 

Urrigon Drumm: “Aye.” 

 

Sir Terrence May: “Sir May votes  aye.”

 

Sir Terrence May: “Sir Stafyr.”

 

Sir Konrad Stafyr: “Aye, I say it should proceed out of committee and onto a vote in the full senate.”

 

Sir Terrence May: “On a vote of three to zero, the committee reports the NATIONAL LAND SURVEY BILL, 1760 to the full floor of the Imperial Senate for consideration in the next legislative day.” He taps the gavel.

 

Sir Terrence May: “Is there any further business?”

 

Joseph Clement: “None to report, Mister Chairman.”

 

 Sir Terrence May: “This hearing is now adjourned.” 

 

A gavel is heard.

 

 

 

---

 

IMPERIAL SENATE

Committee on the Interior

 

National Survey Bill, 1760 

 

AYE 

Drumm

May

Stafyr

 

 

---

 

 

 

Character name: Sir Terrence May GCM, Ph.D, J.D., SSE
Age: 68
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