Iudaes

PONTIFICAL LETTER

WRIT OF DISSOLUTION: 
OF THE SACRAMENT OF MATRIMONY
 

Most Beloved Brethren, Health and Pontifical Benediction.
 

It brings Us great sorrow to hear of such incident in a union which has bore these spouses twins, however even with such harmonious intentions as to affirm the Sacrament of Matrimony, the tides of change may crash even on calm beaches. With regret, We have been told by the account of Edith Hope that her husband, Silvius Hope, has abandoned her and her children and has, in so doing, abandoned their union of marriage as well. By Edith Hope’s testimony, Silvius Hope left five years ago and has not returned nor sent any form of correspondence.

We, by Our Apostolic Authority derived from the Laurel of the Prophets, hereby dissolve the Sacrament of Matrimony which bonds together Silvius and Edith Hope. Children born within the union remain the legitimate issue of both parents. With their union dissolved, they are both permitted by Our office to remarry. However, We beseech both to take more care in seeking the Sacrament of Matrimony going forward and demand that both seek Our permit for future unions, lest it be considered invalid. 
 

Dei gratia,
Sanctitas, Papa Iudaes Secundus

☩INSTAURARE OMNIA IN DEO☩
RESTORE ALL THINGS IN GOD

ENCYCLICAL LETTER

NECESSITAS SCIENTIAE IN FIDE
NECESSITY OF KNOWLEDGE IN FAITH

OF THE HIGH PONTIFF
IUDAES SECUNDUS

Addressed to the Bishops, Priests, Deacons,
and the Laymen of the Church of the Canon.
 

HIS HOLINESS JUDE II, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD.
 

(Virtue 1:9)

“And so I shall guide you in a theater of virtue, 
and the virtuous shall not live except by My Word.”
(Virtue 1:7)

Most Beloved Brethren, Health and Pontifical Benediction.

As We author the Second Edition of the Canonist Church’s Catechism, the act of writing about the faith has brought great contemplation as We reflect upon the the Scripture of the Lord and all things good and true of which He is oft to bestow. However, it has brought one thing to Our mind which has, above all, peaked Our interest and an idea which We reflect upon, even in the Catechism itself. An idea which brings reflection both on the Singular Creator Himself and too, Our mission and the mission which We share among Our brothers as shepherds of the flock. That is the necessity for knowledge in faith. This is the very purpose of the Catechism; to make known the Word of God and ensure that all are armored well so as to defend against the temptations which wish to tear from us our eternity with God and instead drag us where His light does not reach, the prison of Iblees.

It is this mission which has willed Us to author this Encyclical Letter, for it is a topic of most importance. As the Lord says, “And so shall I guide you in a theater of virtue, and the virtuous shall not live except by My Word.” (Virtue 1:7) This verse has brought primarily the contemplation of which We speak; contemplation on ignorance of God, even when one may name themselves Canonist. We say it now; it is faithful, ignorant to the reason for faith, that are not faithful at all. Faithful who are unknowing of His word who know not of the faith itself. It is in the Holy Scripture, in the teachings of the Church derived from the Word of which We are Keeper, that teach us the very meaning of faith. It is without the Holy Word, the Catechism, the Priest, the Mass, and so on that the people know not why they follow the faith but only that they “follow” it. 

Now, you may ask Us; why must we know why when we know we do? Does faith itself not count? Well, We ask you; what is faith without meaning? Or, brothers and sisters, better yet; what is action without meaning? Our actions derive everything from meaning. For instance, We look to charity which, while commonly seen as good, can be both good and bad. The giving of alms; it could be both for the sake of the other, in which it is deemed good, or for the sake of oneself with a manipulative motive, in which case it is deemed self serving and against the very nature of the virtue. A simple sorry could be filled with sorrow and shame or completely hollow and devoid of true apology. It is the same with faith. For instance, one could go to mass to celebrate the Lord in truth and good faith or could simply sit at the pews to save face. One could pray to the Lord with true belief that He listens or could pray to Him half-heartedly and as a “just in case”.

This is Our point, brothers and sisters. It is belief in God that delivers you to the heavens, not simply attendance at mass. It is attendance at mass which must, instead, be filled with that meaning of faith. It is prayer which must be filled with the belief that He is in the Seventh Sky and He is listening to your words, your questions, your pleas. It is not prayer as a “just in case He is real” that will allow you into the Seven Skies. No, not at all! 

We must be learned of the faith; we all must know why we follow it. As the Catechism states, “God, sometimes called “the Creator,” “Godani,” or “the Lord,” is the single omnipotent, omnipresent, omnibenevolent creator of the universe. It is He who drives the motion of all things, and who is the source of all goodness and righteousness.” God is not simply God. He is the Creator of all things, the one who drives everything and is the source of all that we love and care for. It is because of Him that we are here, why the sun rises and the sun sets, why the world is good and in the absence of Him, a place wicked and evil. All things revolve around Him. It is through the Scripture, the Catechism and so on that we know this. That we know He is not just a god but the Lord God, omnipotent, omnipresent, omnibenevolent. God, who loves us, cares for us, gives us life and eternal life even after death. 

It is knowledge of why we have faith which is a necessity, lest faith be hollow. It is faith in truth that must be faith that is true and therefore, faith without that foundation of meaning is not faith at all. We must know what our faith is to have faith, why we follow it to be faithful, and what we must do to reach the fruition of faith. It is all these things which are necessary and through them, we may truly be faithful; not just Canonist in name but too in mind, body, and soul, devoting ourselves forever to the Lord God and the path He did ordain at the inception of Creation. 

Be knowledgeable of faith, brothers and sisters, and truly shall you tread the path of God.

☩INSTAURARE OMNIA IN DEO☩
RESTORE ALL THINGS IN GOD 
 

SIGNED WITH THE LOVE OF A FATHER,
YOUR SERVANT

Sanctitas, Papa Iudaes Secundus

 

Dated 8th of Tobias’s Bounty, 1809
 

It had just been months ago that the Pontiff had grappled with the loss of many of his brothers and at the hearing of this most terrible news, the Pontiff found solace in seclusion. It was in his chambers, locked away from all that the Pontiff prayed for Sergei. Prayed that he may ascend safely to the Seven Skies of which, despite his sins, Jude II thought his good friend was deserving. For while he may have been a sinner, it is his virtues and his life filled with duty to God, Church, and country which certainly outweighed all. That is what Jude believed and so he prayed, "May his soul be eternal, forever to be in union with God by the merit of his virtue, his friendship, his brotherhood. God bless him." 

While he did not know the man, George Galbraith, well, he did know him to be a good man, a virtuous man, and a man who seemingly served the people of Providence well, even finding himself dead in the halls of the Commons whilst serving them. Jude II reflected on the man's life and his service and came to a conclusion; this man was indeed a good one, seemingly rare among those halls of governance. A man who kept the people of Oren at heart and served others, not himself. That night, the High Pontiff prayed for that good man and entreated God, "May he enjoy salvation in that Ruby City."

The document falls into ink stained hands, those of Jude II. The Pontiff, receiving them at his small desk in the farms/gardens of the Basilica, scans the document over with tired eyes as his lips turn up into a smile. "They have asked me to administer the Sacrament?" he asked of the Acolyte before him. "Yes, Holy Father." came in reply. "Another wedding. God be praised." the Pontiff said lastly before setting it gently aside on the mahogany surface of the desk, returning to his work soon after.

Brother Carlos,

It is a joyous day when We may be witness to the repentance of those who, once rejecting God’s light, have now been enveloped by it whole. Your words truly bring Us immense joy as We see the Love and Mercy of the Lord in action, gracing even those who have once abandoned Him, now saved by His great will and truth. It too gives Us great hope for a future where all of the apostates of Hyspia and too, of the greater Kingdom of Norland, may be converted and offered salvation, having entreated God for forgiveness and in His Mercy, He so answering in return that even they may share in the blessings of the virtuous who tread this God ordained path (Virtue 1:9). 

It is this which is Our goal and through God’s grace, you have been made it’s beginning. May your surrender to the Love of the Lord inspire the apostates to take up, once again, the faith and too, inspire you to be a man who guides them to their savior, God. 

We, as High Pontiff and Vicar of God, with the confirmation of the truth of your words by Our brothers of the cloth, so do forgive you and beseech you to receive the Sacrament of Ablution at your earliest convenience if not done already. May God grace your path ahead with His light and remember to always keep at the core of your heart, Love for Him, for it is the virtuous who Love Him (Auspice 3:17).

Dei Gratia,
Sanctitas, Jude II

☩INSTAURARE OMNIA IN DEO☩
RESTORE ALL THINGS IN GOD
 

SECUNDO AUREA BULLA JORENUS
THE SECOND GOLDEN BULL OF JORENUS
12th of Godfrey's Triumph, 1808

HIS HOLINESS JUDE II, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD does decree…

TABLE OF CONTENTS
┏━━━━━━━━━━━━━━━━━━━━━━━━┓
SECTION I - Diocesan Expansions
┗━━━━━━━━━━━━━━━━━━━━━━━━┛

SECTION I

DIOCESE OF PONCE, encompassing the lands of Sedan to the west of Providence, an estate granted by the Holy Orenian Empire and the hereditary lands of the House de Joannes, shepherded by Ferdinand Bishop Ponce @Totalitarian.

DIOCESE OF LEUMONT, encompassing the city of Leumont, shepherded by Methas Bishop Leumont @Crows.

☩INSTAURARE OMNIA IN DEO☩
RESTORE ALL THINGS IN GOD
 
SIGNED WITH THE LOVE OF A FATHER,
YOUR SERVANT

Sanctitas, Papa Iudaes Secundus
 

Upon hearing this news, Jude II took to the hallowed grounds of the Basilica in Karosgrad, kneeling in prayer at the pews. There, he prayed for hour after hour in honor of his friend, Vicar Javier, "May the light of God guide his soul to the heavens. With God, he is delivered salvation and certainly so is the truth; he was with God."

ENCYCLICAL LETTER

DONUM MISERICORDIAE: CONFESSIO
THE GIFT OF MERCY: CONFESSION

OF THE HIGH PONTIFF
IUDAES SECUNDUS

Addressed to the Bishops, Priests, Deacons,
and the Laymen of the Church of the Canon.

HIS HOLINESS JUDE II, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD.
 

“Grace to you and peace from our Lord GOD, 
the Most Merciful, Singular, and Omnipotent.”
(Spirit 1:1)

Most Beloved Brethren, Health and Pontifical Benediction.
 

As we, God’s faithful, begin to celebrate this year ordained by Our Pontificate as one of Jubilee, we all must remind ourselves what 1808, “The Jubilee Year of Mercy”, truly holds at its core; that virtue of Mercy. It was in the year of Our Lord, 1803, that We as Manfried Cardinal St. Julia published the Tract, “On the Spirit of Mercy”, and in such a piece, We placed Love and Mercy in union, dubbing the virtue of Mercy as one of Love’s attributes. Ever still, We maintain this interpretation for what could be the ambition behind Mercy but Love? We look to confession and see it as a product of God’s Love for us, to forgiveness and see it as a product of our Love for one another, to all examples of Mercy and in each a heart of Love.

Among those three, We wish to place focus on the first. What could be said as one of the ultimate gifts which God has bestowed unto His Creation, the Sacrament of Penance is the absolution of sin, granted by the Lord unto those penitent seekers of forgiveness. It is confession which, in this manner, is perhaps too the ultimate example of Mercy for it is absolute and, in its context, has great effect upon the life of that penitent sinner. It is the Sacrament of Penance which is necessary for our salvation and therefore, an expression of that Love of which Mercy is an attribute; that Love which wills God to forgive so as to see us ascend to the Seven Skies.

It is confession which is that key to the gates of the heavens for it is only through penitence in impurity that we are worthy of eventual purity; to find the perfect in the imperfect so as to one day be united with that perfection. Through the Sacrament and only through the Sacrament shall we find ourselves in union with God the Almighty and so, why We have chosen Mercy to be at the heart of Our first Jubilee Year. It is and should always be our mission to be, one day, united with God and therefore why We have chosen to preach this mission in joyous celebration of the gifts God is oft to bestow.

In the Encyclical Letter “Sacerdotii in Nostra Ecclesiae”, His Holiness Jude I spoke this on confession, “Upon hearing confession, the duty of the priest must be to act in the mercy and benevolence of GOD, calling into mind the Scroll of Virtue. He must be the witness for the faithful’s contrite heart and impart the absolution of sin so as to save and renew the baptismal vows conferred upon the people.” It is through confession that the very baptismal vows of which we all have taken are renewed, the breaches of such a vow forgiven by God in the face of the ashamed sinner; the sinner who wishes to sin no longer. It is in this act that the failing Canonist is cleansed, forgiven by the very Creator who they have forsaken in sin but not forgotten in penance.

This is why We call unto you now to go to confession to receive God’s Mercy, for we have all failed our baptismal vows and it is only through the Sacrament that we can be made worthy again of salvation. It is God who has allowed us all to enjoy this gift and as We said, testament to His Love for us and His Will to see us one day in union with Him. We are imperfect before God, brothers and sisters, but it is through Penance that we may be cleansed of the dirt upon our souls and join in the heavens, the immaculate Lord; the pure Lord; the Most Merciful, Singular, and Omnipotent Lord.

We conclude with these verses from the Scroll of Spirit, “There can be no laxity in faith for any reason, not war nor peace, not wealth nor poverty. The Lord lasts through all adversities, for He is their source and their remedy—without Him, they are uncured.” (Spirit 2:13-14) Despite the obstacles, despite the work, despite the needs, We call upon you to seek Penance. Step onto those hallowed grounds, call for a Father, and receive the Sacrament. Why? For there can be no laxity in faith for any reason and only through God shall faith be restored for He is its source and too the remedy of its adversary.

To Our flock, We dedicate this prayer, a shortened version of a prayer first published in, “On the Spirit of Mercy”:

“Oh Lord God, the Most Merciful, Singular and Omnipotent,
We know You are a most benevolent Lord, 
the most forgiving of all and truly the embodiment of Your fruit.
In this, we know and are thankful that even in our failings, 
we can be cleansed of our sins.
In our service, we shall ensure we do not sin. 
Ensure that we do not fail.
Ensure that we do not offend.
And through this vow and through Your love for us, 
we shall be the virtuous, those who love You.
In Nomine Patris, Amen.”

☩INSTAURARE OMNIA IN DEO☩
RESTORE ALL THINGS IN GOD

SIGNED WITH THE LOVE OF A FATHER,
YOUR SERVANT

Sanctitas, Papa Iudaes Secundus
 

Dated 5th of Godfrey's Triumph, 1808 

Jude was celebrating morning mass in the Papal Apartments among the nuns, cooks, and guards who resided there. However, that usually joyous celebration was interrupted by a saddening whisper to the Pontiff's ear. Setting down the aspergillum and the aspersorium and interrupting in turn the final blessing, the High Pontiff instead called for everyone to bow their heads and pray for the late Solicitor General, Pontifical Physician as they knew her, but more importantly, sister in faith. 

ENCYCLICAL LETTER

RESPONSIO AD QALASHEEN
A RESPONSE TO THE QALASHEEN

OF THE HIGH PONTIFF
IUDAES SECUNDUS

Addressed to the Qalasheen,
along with the Bishops, Priests, Deacons,
and the Laymen of the Church of the Canon.

HIS HOLINESS JUDE II, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD does decree...

The Qalasheen of the Al’iiman Rashidun faith.

Most Beloved Brethren, Health and Pontifical Benediction.

It has brought Us great sorrow to be informed of the Qalasheen’s letter to the most revered Mother Church, which speaks of, in grave detail, their distaste for the Church of True Faith, a dislike which has proliferated over the last decades. Doctrinal differences, the defiance of Venerable Pontiff James II’s authority in the matter regarding Sapphira Dunham and the Sultan’s union, among other events have widened the fracture between us. However, despite these, it is the memory of Our predecessor, Blessed Pontiff Jude I’s successful efforts to reconcile with the Qalasheen through His Encyclical Letter, Filiorum Dei, which has driven Us to this conclusion in order to perhaps preserve future efforts of reconciliation. 

Even despite the slander which marks the letter of which has been addressed to Us, accusing Us of hiring assassins, a most abhorrent action against the Love, God’s Love, that We preach, We seek a peaceful resolution to this matter. It is in this Encyclical Letter, of which We regret to be one of Our first, that We call for a silence of sorts between the two parties, the Qalasheen ceasing hostile action against Us and We assuring them of no hostile action in turn. It is in this “silence” that We pray peace may be found and further dialogue for the sake of reconciliation may prosper if at all possible. 

We do not wish to begin this Pontificate with conflict and we therefore enact these following points:

• All ties, meaning recognition as a sect of Canonism and the reconciliation proffered in Bl. Jude I’s Encyclical Letter, are hereby severed by the Mother Church on the basis of doctrinal differences and hostile action between the Church of the Canon and the Qalasheen. 
• A silence between the two parties is called, hostile action ceasing on both sides.
• Dialogue between the Church and the Qalasheen is called for if able, to reach once again the peaceful resolution which was found under His Holiness, Jude I.

In Our conclusion of this Encyclical Letter, we remind the Qalasheen of these words from Filiorum Dei, “Let it be stated that the Holy Canonist Church, by virtue of her authority through the Testaments of the Exalted reaffirms and profoundly acknowledges the trueness and virtuous disposition of the Farfolk people in their pursuits to holiness and justice in the holy light of the Godhead.” This has forever been the goal of the Church and it seems it has been forgotten, We as Vicars of God always trying to maintain that virtuous disposition in the hearts of the followers of the Al’iiman Rashidun faith. We pray that Jude I may intercede in this endeavor for the sake of both the Church of the Canon and the Qalasheen. That, We do pray.

☩INSTAURARE OMNIA IN DEO☩
RESTORE ALL THINGS IN GOD
 
SIGNED WITH THE LOVE OF A FATHER,
YOUR SERVANT

Sanctitas, Papa Iudaes Secundus


 

Dated 10th of Tobias’s Bounty, 1808

High Pontiff Jude II would, in the serenity of the Basilica of the Ascent, pray for his dutiful Cardinal so that his Prelate, his Patriarch, his friend may recovered quickly. He bestows unto Alfred, Pontifical benediction and asks for the intercession of Saint Amyas on the faithful soul of Patriarch Jorenus.

THE TRANSCRIPTION OF THE
PONTIFICAL ADDRESS TO THE PRIESTHOOD

Written and Published by
The Pontifical Office of Jude II

Brothers.

My most faithful and dedicated shepherds. 

I greet you warmly. It has been but a few months since I have ascended to the Immaculate Throne and already am graced by the dedication of the clergy. Even when we mourn the most saddening deaths of our fellow men of the cloth, I see the fire burning within your hearts; a passion which remains ever present for the faith. In seeing this, I am joyous. However, even with a passion burning as great as the flames which enveloped so the holy sword of Exalted Owyn, it is necessary to remember our values as men of the cloth so as to not be driven away from the path of the shepherd, even despite our fidelity to God and the God ordained mission.

Today, I wish to speak on one particular idea of which has left our great forefathers pondering for decades: the relation of the Church and mystery. It has been throughout our Church’s history that such a question has been asked: should the Church be mysterious? There are many examples of a mysterious Church, these telling the story of a Church which, in it’s drive to remain respected perhaps, or purely spiritual, shuts itself off from the world. I speak of those who bring the Church into a state of mystery for various reasons. Whether it be to promote reverence among the faithful or ensure that the Church is easily defended from those who may attack Her, it matters naught. Despite the necessity for these reasons, the method is incorrect. We should not be mysterious brothers! I ask you this. Does a good shepherd remain safe and sound in the cabin all day while his flock wanders aimlessly about the fields? Or, brothers, does a good shepherd take up the crozier and walk with his flock? I’d say it’s certainly the latter.

Now, many who support a mysterious Church may say, ‘God is mysterious and in so doing, He calls His Church to do the same.’ To that I say simply, we are not God. While we may be some of the most vital faithful in His mission, we are of Him, not Him. We are shepherds, brothers! Is a good shepherd mysterious to his flock? No, brothers. A good shepherd is known to his flock, among his flock, of his flock. He guides by example and guides with them, not to them. We are not God and so, we should not be mysterious like Him. It is God who has purpose in mysteriousness, a purpose which He did ordain Himself: to be the source of all things good and to reward unto the virtuous, salvation; to create and to love His Creation, and so on. It is God who has that purpose in mysteriousness but I ask you, my most beloved brothers: would we have purpose in mysteriousness?

Well, I’d first ask you: can the shepherd guide the sheep whilst in the cabin? I say again, I think not. So, do we have purpose in mysteriousness? No, revered shepherds, we do not. I stress this to you, here and now: mystery is not the way. To be truly revered is to lie in the hearts of the faithful. God is not worshipped by hollow words but heartful words. So too are we not revered and respected with hollow gestures and words but through heartful ones. But I speak this unto you now; we are not going to reside in the hearts of God’s faithful unless we are present in their hearts. So, it is we who must be present in their daily lives.

This is why I am most proud to be Pontiff of this great and holy institution. I can see it in your eyes, in your words, in your hearts; you all have a great passion for the faith and I am sure in so doing, you are not mysterious. No, I am sure that you are present among your flock, treading this path with them and guiding all along the way. This is why I am so proud of our Church, for we take this vocation seriously because we know it is not from some bureaucrat but the Lord Himself. We know it is from Him. Him, brothers! In this truth, I see such steadfastness in your duty and for this I am indebted to all in this chamber.

I beseech you all. Continue on this path with these words in mind, brothers. If so, we shall truly be a great Church; not one of mystery, not one wholly spiritual nor wholly worldly but a Church bringing the spiritual unto the world. Thank you, brothers.

Dei gratia,
Jude II

Address given on the 10th of Owyn’s Light, 1808

☩INSTAURARE OMNIA IN DEO☩
RESTORE ALL THINGS IN GOD

"Brother Peter,

I greet you warmly and hope this letter reaches you and your family in good health. I do affirm that you and your children are indeed in my prayers and ask you in return to pray for me. I too thank you for the most gracious gift which has brought me a great smile as I witness first hand the kindness among my dear flock. 

Dei gratia,

Jude II"

@thesmellypocket

"And Nicholas." Manfried's mind traveled to each face of the dead that night, "Too young... too young." He remembered the man for who he was. A virtuous man, a bright man, a dedicated man. The man who at times would even lecture Priests themselves on the Canon Law. The man who so dutifully guarded the Basilica in days of danger. Who served Owyn III as Secretariat and Equester-Imperator. A man who was so very dedicated to his convictions like all the others who died that night. The man who was virtuous. Who was bright. Who was dedicated. "God bless you."

"Amadeus." Cardinal St. Julia muttered to himself in the hallowed halls of the Basilica. He had been drafting up the decree to announce the Sede Vacante for hours by now, each copy he made soon to be stained by tears. He remembered all those fallen that day but most of all, Cardinal Amadeus who he had shared the Curia with for years and now served as his successor in the seat of Vice Chancellor. Manfried prayed deeply for the soul of Amadeus, praying to God that his soul may ascend safely to the Seven Skies and be met at the gates by his brothers in faith. "A true martyr.. all of them... bless you, Amadeus. God bless you."

Manfried Cardinal St. Julia, in the Conclave Hall of the Basilica, had pondered upon those lost but now, upon the good Bishop Otho. He remembered perhaps his last look at the man and felt a deep regret that the visage Otho was met with was one of a frown and furrowed brows. He would mourn all that day but be especially mournful of Bishop Otho who he had scolded at the Diet. He prayed for the safe ascension to the heavens of the soul of Otho and too pray that the man knows of his pride for the Bishop who had so faithfully served the Church in Haense and remained forever steadfast in his convictions, even when faced with the threat of death. 

The Cardinals, after the votes were tallied, would soon begin to make their procession to the crowds which sat within the Basilica.

After about an hour of prayer and contemplation, Cardinal St. Julia places his ballot in the chalice before him, "So help us God."

THE ELECTION OF 1807
___________________________________________________________________________________________________________________________________________________________

“Owyn obeyed the command of GOD and anointed the brothers Evaristus and Clement, 
who jostled in the same womb, as joint bearers of the laurel of Horen.”
(Gospel 5:3)

Hymns written from centuries past echoed throughout the hallowed halls of the Basilica of the Ascent of Exalted Godfrey, sung solemnly by clerics in front of and behind the procession of the four remaining Cardinals, Benedict Cardinal Jorenus, Pelagius Cardinal Albarosa, Ailred Cardinal Reinmar, and Manfried Cardinal St. Julia. It was these men who perhaps had the most “solemn” visages of all, worn and tired from days past, along with the impending “doom” each of them felt, their minds consumed with the thought, “Am I to be the next Pontiff?” It was no secret that many Pontiffs had weeped at their election after having been chosen by the Lord Almighty and, as seen by the curious gazes of newly ordained and seasoned Priests alike, it was no different here.

Soon enough, they entered the higher floors of the Basilica and as the gates closed behind them, they continued their formal procession to their seats. After having been seated and readying not their quills but instead their hands (to clasp) and their minds (to pray), Manfried Cardinal St. Julia took to the head of the table and spoke to his Brother Cardinals as Vice Chancellor. 

“Brothers. I greet you warmly as always but nevertheless, with a sense of sadness as we still digest the events of the past days. It is very… challenging that our vocations call us to move so quickly even when we wish to mourn our brothers who have passed, but God has placed this duty upon our shoulders and by the Lord shall we fulfill it. So, with our thanks to our brothers present in these hallowed halls, a ballot has been placed before each one of you, along with a quill and ink. After contemplation, however much you may see fit, you shall write your vote upon said ballot and then submit it to me. 

After all votes have been cast, we shall tally them and if a majority is not reached, we shall cast another ballot and so on and so forth until we achieve quorum and have elected a successor. However, I do not wish for this to be filled with purely organizational talk. We are in God’s house and we are His most loyal and humble servants. Let us pray before we set out on this challenging task.”

Manfried bowed his head, the Cardinal, scarred with the burns of months past and weak from the stab wounds suffered just days before bidding the College to do the same. So did the elderly visage of Benedict Cardinal Jorenus look to the table and too, the tired yet youthful visage of Cardinal Pelagius, along with the saddened but stoic visage of Cardinal Ailred. Manfried, after a moment of pure silence in the hall spoke this prayer:

“Oh Lord God. We call unto You, convened in the halls of Your House, as brothers in mourning but too, brothers in service. We do beseech You, Oh Lord Almighty, for guidance on this day and if so deemed, the days to come. We beseech You with hearts open to Your Love, that You may grace our path ahead with Your light, not only of today but too of the years ahead. We shall face many challenges in these coming years but we are forever consoled by Your Scripture. That You are the Most Merciful, the Singular, and the Omnipotent Lord who shall, as we pray, defend and make clear the path of which You will us to tread. We thank You for Your guidance and in so doing, vow to forever serve You; to ensure that we may be worthy to join You and too, our beloved brothers in the Seven Skies above. Thank You, Oh Lord God.

In Nomine Patris, Amen.”

Manfried’s head then rose, along with the Cardinals and all those present in the chamber. It was, hidden from the world that the Cardinals would elect the late Pontifex Maximus, Owyn III’s successor, and by God, they prayed that that man may be worthy.
 

((This is a roleplay post and therefore, only to be commented upon by the four Cardinals present in the room and also,

any votes or comments made there only to be known by those four characters, unless they wish to reveal it. Thank you!))

SEDE VACANTE
DECLARATION FROM THE
OFFICE OF THE VICE CHANCELLOR

With the death of His Holiness, Owyn III, the Church hereby enters the state of “Sede Vacante” or “The Seat Being Vacant”. We pray to God that He may guide the hands of the College to elect wisely the new successor who shall soon don the Prophetic Laurel of the Pontificate. May we pray for the Church of the Lord and too pray for the next Pontiff who shall bear the weight of his seat and be charged with guiding not one man, not one Diocese, but the entirety of the flock of which the Holy Mother Church encompasses. We pray this to God and beseech the great Pontiff Saints for their intercession. 

In this, with the power vested in me as Vice Chancellor, I hereby call the College of Cardinals to convene in the coming days for a Conclave in order to elect our new Pontiff.

AETERNUM CUM DEO
ETERNITY WITH GOD

A THESIS OF THE
METROPOLITAN PROVIDENTIA

“But there are yet faithful.” (Auspice 1:14)

“See, and there is a bridge of many colors, and marching forth from the Skies are the virtuous dead, and the wicked have been cast down from high places.

See, the World is changed, and the promise of Virtue is fulfilled.”
(Auspice 3:4-5)

There is a contradiction in our faith; a contradiction which has confused many before us and many ever still. It is the contradiction of our eternity and how we can be both everlasting and too, have a date of expiration. The contradiction of His Creation’s life and death and whether or not the spirit is eternal or prone to an end just like the flesh. This, in the face of the certainty of death is something which has kept many pondering, “Are we eternal or not?” Are we alike to God in our everlasting nature or to disappear as the times roll along? That is what I wish to answer here in this Thesis; our question for what seems to be, funnily enough, to last an eternity: are we to last with God or to die before Him? 

Firstly, death must be defined. Death, as said, is certain; perhaps one of the only absolutes in life. Like the rising and falling of the Sun, death’s hand reaches always to our mortal plane and for all. However, even despite the grim face of death, behind the cover of it’s solemn visage is a much more enlightening and joyous truth: the truth of the afterlife. It is the truth cried with great happiness to the hill tops by the tellings of God’s Scripture and too of the Church’s Catechism; a truth emphasized heavily to those mourning during a funeral. The truth which promises that eternity even past death. To enjoy closeness with God and too, an assurance of union with those lost even when in the face of that certain death, such union may seem impossible, so much as to be as absolute as death itself in the minds of the mourning. It is death which is certain but, in the absolute truth that God’s Word is, life after death is even more certain. Death is but another turn of the page.

However, just as there is the truth of one afterlife, there is too the truth of another. The Void is the realm of the damned; those who willingly strayed from God’s path and in their iniquity, found themselves close not to God, but to Iblees. A realm purely of darkness, a Void both in name and body; void of God and all that is good. It is the Void which is a realm of suffering and torment, not of physical punishment; the whips of demons do not cut the flesh of the damned nor do the damned burn in pits of fire. Nay, they suffer as spirits, tormented by the absence of His presence which they had once taken for granted, now stripped from them by the terrible truth of Iblees’s temptation. 

We have defined two afterlives: the Seven Skies and the Void. We have too defined their differences, one close to God and one completely absent of Him. But, how else are they different? To find this difference I allude to, we must examine the Scroll of Auspice. At the end of times, Iblees finally ascends from the Void, enters the world, and places his dominion over it to achieve what he always wished: to rule without God, “And Iblees desired to rule without the Lord.” (Gospel 1:16) But there are yet faithful (Auspice 1:14) and so, in their torment on the mortal plane, the virtuous already passed heed their call and descend from the heavens, “Lo! The virtuous dead are descending, and at their fore are the sons of spirit, and the sons of the first man and woman.” (Auspice 2:5) 

With the armies of the virtuous, led by Exalted Horen, God reigns supreme above all once more and the virtuous are victorious in battle before the defeated Denier. With their defeat, Iblees faces punishment. He faces a final punishment for his transgressions against the Lord to which the virtuous devote themselves to; Iblees faces death. However, he is not alone in these transgressions, and the lost Daemons, the demons of Iblees, as well as the damned are punished as well, “Thus Owyn raises the sword of flame. And lo! the light of GOD is redeeming, and the wicked  reject it: Iblees and his servants are destroyed forever.” (Auspice 2:46-48) 

However, there are yet those living, “This is the promise of GOD to the World, that it shall belong to the virtuous, who love Him.” (Auspice 3:17) These men and women, the virtuous who abide by God’s Word are now rewarded with the world. But they are too rewarded with something the damned are not: eternity. How can there be both an eternal man and a transient man? How can the Creation of God be split so? How can there be such a contradiction between the sons and daughters of the first man and woman? Well, it too can be asked; how can there be the virtuous without God? How can there be virtue itself without God? How can man be good in the absence of God? In the same vein, it can be asked; how can there be eternity without God? There cannot be for God is all that was, is, and shall be. So, just as He is the source of the virtuous soul, of virtue itself, of all goodness, too is He the source of eternity. 

There is no eternity without God. There is no life itself without God! Only with God is man eternal and in the absence of Him; in the rejection of God, there is not an eternal man but instead, an impermanence of the soul. Henceforth the title of this Thesis is “Aeternum Cum Deo” or “Eternity With God”. It is not eternity without God or eternity with Iblees; nay, only eternity with God. He is the Creator, the Most Merciful, Singular, and Omnipotent Lord who sparked into existence, from a Void of non-existence, life itself. So therefore, it is only in Him that, just as life, eternity is bestowed. 

So, I call unto you. With the knowledge of this contradiction, be a virtuous man, a virtuous woman, a Canonist. Go to confession when one has stumbled and walk on the path of virtue: the path of God. Through Him and only Him shall one find death to be as impermanent as the damned; to see death become but another turn of the page, lest it become a descent to suffering and eventually, a permanent end. In my final words, I remind you this: the Sword of Exalted Owyn is the sword of God. God does not strike down those who love Him but, with regret, those who reject Him. Do not be at the end of Owyn’s sword but of it. Be a vessel for virtue; hold Him dear and if so, it is a joyous eternity, absent not of God but of sin, sickness, death and so on which you shall enjoy. Be virtuous, be good, keep God close, and therefore, be eternal with Him. 

Dei gratia,
Manfried Cardinal St. Julia, IG
Metropolitan Providentia,
Vice Chancellor of the Church of the Canon
 

Dated 12th of Godfrey's Triumph, 1807