Iudaes

"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

SECUNDO AUREA BULLA PROVIDENTIA THE SECOND GOLDEN BULL OF PROVIDENCE 12th of Harren's Folly, 1807 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 - Exhortation “We Stand United Through Him” SECTION II - Diocean Restructuring SECTION III - Synod Appointments SECTION IV - Appointments to the Curia SECTION V - Judite Manifesto SECTION VI - Venerations ┗━━━━━━━━━━━━━━━━━━━━━━━━┛ SECTION I “WE STAND UNITED THROUGH HIM” It has been these past decades which have truly challenged us, God’s faithful, in our mission to carry out His will of virtue and righteousness. We have been tested through great fractures among mankind and too, wretched foes who have harrowed the landscapes showered with God’s love and light. These challenges have presented themselves as tests and we have conquered all of them. We have certainly remained united, the final stand against the Inferi being a testament to such. Orenian, Hanseni, Human or gentile; this mattered naught, for we as loyal followers of the Creator knew that we could only defeat these Ibleesian forces together, supporting one another in the face of an enemy which wished to destroy all we knew and loved. However, what could be termed as disunity nevertheless remains a strain upon mankind. With the splits and fractures between the human kingdoms, polarization is an inevitable fact. However, it is the Church, through the Immaculate Throne’s authority, that shall reign as a uniter of God’s faithful. It is the Mother Church which must tend to the bonds between the states of humanity, being the bridge between them all. Just as a mother would care for fighting brothers, so too must the Church care for a disunited humanity and so, it is the Church’s goal, now, and throughout my Pontificate to bear the burden of keeping the spirit of brotherly love alive between the nations. That fraternal bond is what God intended and it shall be maintained by the Church until such a time where we may enjoy true unity again in God. So, it is the Church, a body which holds ties to all Canonist nations and lands, that shall add fuel to the flame of unity and keep the faithful together through times of both strife and prosperity. May God bring us much of the latter and little of the former and may we remain His servants in defense of His word and virtue. God bless. Note: the Judite High Pontificate too plans on authoring an Encyclical on this at a later date. SECTION II It is through our Apostolic Right, bestowed unto us through the Laurel of the High Pontificate that we make these affirmations, alterations, and additions to the Dioceses throughout Almaris. We decree these appointments... METROPOLITANATE OF PROVIDENTIA, THE HOLY SEE Encompassing the seat of the Fidei Defensor and the Holy See, shepherded by Metropolitan Bram Cardinal Providentia @PuritanPope along with his Vicar, Father Javier @bugbytes21. PATRIARCHATE OF JORENUS Encompassing the entirety of the Kingdom of Hanseti-Ruska & the Kingdom of Norland, shepherded by Alfred Patriarch Jorenus @repl1ca. ARCHDIOCESE OF HENRIKEV, encompassing the entirety of the Capital City of Karosgrad, shepherded by Karl Otto Archbishop Henrikev @Drew2_dude. DIOCESE OF VALWYCK, encompassing the lands to the north, west and east of the Capital City of Karosgrad, to be shepherded by Karl Otto Archbishop Henrikev. DIOCESE OF REINMAR, encompassing the land to direct south of the Capital City of Karosgrad, shepherded by Adelric Bishop Reinmar @MadOne. PRINCELY-ARCHDIOCESE OF ALBAROSA, encompassing everything beyond the Capital City of Providence, that is within the Holy Orenian Empire, the Free Trade Nation of Sutica & Elven territories, shepherded by Pelagius Cardinal Albarosa @Julio ツ. ARCHDIOCESE OF NESCIA, encompassing the Free Trade Nation of Sutica & Elven Territories, to be shepherded by Francisco Archbishop Nescia @Timer5011. DIOCESE OF CORDOBA, encompassing the Osanora region & other Hyspian settlements, shepherded by Francisco Bishop Cordoba @Timer5011. DIOCESE OF GOTTSGRENZE, encompassing the Municipality of Esbec, shepherded by Guy Bishop Gottsgrenze @Balthasar. DIOCESE OF ROCHEFORT, encompassing the Municipality of Redenford, to remain in Sede Vacante until a successor to the late Cardinal Amadeus is found. TITULAR DIOCESE OF METZ, granted to the First Apostle-General of the Supreme Order of Exalted Owyn, Armande-Philippe Bishop Titulur Metz @LithiumSedai. We remind these Diocean appointments that their activity and presence in these positions is paramount to their remaining in these positions. We, the High Pontificate, shall begin bi-yearly observances of the activity of our Bishops to ensure that what is expected of them (being the administering of Sacraments, the holding of mass, the overseeing of their Priests and Acolytes, and so on) is being carried out dutifully. If they are to decide they have no plans to do so, we encourage the Bishops appointed to deliver letters of resignation to the Immaculate Throne at any time. Otherwise, we are pleased with the current work of our most dedicated Bishops and encourage each of them to continue in their efforts to present the Church in a positive light, one which is dedicated to it’s God ordained mission. SECTION III It is through our Apostolic Right, bestowed unto us through the Laurel of the High Pontificate that we make these affirmations, alterations, and additions to the College of Cardinals. We decree these appointments… TMR, His Eminence, Fr. Bram Cardinal Providentia @PuritanPope TMR, His Eminence, Fr. Alfred Cardinal St. Tylos @repl1ca TMR, His Eminence, Fr. Pelagius Cardinal Albarosa @Julio ツ TMR, His Eminence, Fr. Benedict Cardinal Jorenus @Piov TMR, His Eminence, Fr. Francisco Cardinal Sutica @Timer5011 TR, His Eminence, Fr. Ailred Cardinal Reinmar @argonian SECTION IV With the deaths of many of our brothers at the Diet of Karosgrad and my Enthronement to the Pontificate, the Curia remains to be a hollow skeleton of what it once was. In this, the Pontificate, over the coming weeks, shall assess our ranks for the appointments most beneficial to our Church and which shall ensure a cohesive body among the higher ranks of our holy institution. Therefore, those that are vacant shall remain vacant until replacements are found in the coming weeks. However, below is the current list of those Curia positions already filled. Prelate of the Clergy, His Eminence, Alfred Cardinal St. Tylos @repl1ca Apostolic General, His Excellency, Armand de Rennes @LithiumSedai Prelate of the Sisterhood, Her Excellency, Mother-Superior Roxelana @Axelu SECTION V As seen in the Bull “SECUNDUS TAURUM AUREUS SANCTUS MONTE HUMBERTIA” of the late High Pontiff Clement II, we too have deemed it fit to outline our aims in a manifesto so as to better the understanding between the Immaculate Throne and the wider Church on our plans for the future. We affirm this as our mission statement… PRAESENTIA The Judite Pontificate does believe that presence is paramount to the mission of our blessed Church. It is therefore perhaps our most important goal to place forth a loud and strong Pontifical presence before the clergy and laity so as to both serve as an example to the cloth and a worthy shepherd to the common layman. In this, general audiences shall become regular, Pontifical Masses shall be held frequently, and travels of the High Pontiff to the many Canonist nations shall also become regular so as to bridge the gap between the Throne and the wider Church. CIVITATUM NOS STARE As stated prior, it is the goal of the Judite Pontificate to promote unity between the kingdoms of man and ensure that hostility does not live among us in this age of fracture. While the separation of the Holy Orenian Empire and the Kingdom of Haense may have been beneficial to the growth of both nations, it is through the Scripture of which we, the Mother Church, serve as safeguards that the togetherness of our faithful is of most import. So, until such a time where the Holy Orenian Empire and the Kingdom of Haense, two dutifully Canonist nations, can be united once more, it is the goal of the Immaculate Throne to support both in brotherhood and ensure that the bridges remain strong between them; bridges built of our most beloved foundations, being God, His love, and His virtue. FORTIS NECESSITUDINES We, the Judite Pontificate wish to promote healthy relations with the Canonist nations as well. Strong ties must be held between the Mother Church and the leaders of our faithful nations and it is our goal to keep these ties strong through open channels of discussion and correspondence, as well as meetings with the esteemed leaders of the Empire and the Kingdoms of the Church of Canon. This is to promote understanding and fraternal support between the Church and the individual states so as to form greater bonds between all and ensure that the Church remains unbiased in it’s decisions and with all it’s laity in mind. The Judite Manifesto shall be expanded over time and where necessary. SECTION VI Through our Prophetic Authority in the Pontificate, we do affirm these venerations, beatifications, and causes for canonization. Venerated High Pontiff, James II His Holiness James II, one of my respected predecessors and a passed friend of mine remains to be one of the most unforgettable Pontiffs ever to have been, continuing to retain a lasting impression upon our faith even years after his passing. The longest Pontiff to have ever served on the Immaculate Throne, a man responsible for such works as the publishing of the Holy Scrolls for the betterment of the faithful and the revised Canon Law; he is one of the most virtuous Pontiffs among his predecessors and successors. Therefore, by my authority as a successor of Evaristus and Clement, I hereby recognize the late Pontiff as venerable. Venerable Cardinal, Anton Barclay Cardinal Anton Barclay, was a man who served the Church faithfully as Archbishop of Jorenus during the Lendian Heresy, writing many Theses and outspoken works in defense of the Church and ensuring Her security in the face of threats which sought to tear Her apart. It is this virtue, demonstrated throughout the Cardinal’s life which wills us to, by our authority, recognize the late Cardinal as venerable. ☩INSTAURARE OMNIA IN DEO☩ RESTORE ALL THINGS IN GOD SIGNED WITH THE LOVE OF A FATHER, YOUR SERVANT Sanctitas, Papa Iudaes Secundus

THE PONTIFICAL ENTHRONEMENT OF 1807 It had been a long day in the secluded halls of the Basilica of the Ascent in Providence, the Cardinals having been locked away in the higher levels of the largest house of worship in Canonist history for one purpose: electing a new Pontiff. After extensive prayer and thought, those convened would begin to take up quill and ink and write upon their ballots the name of the man they wished to see with the Prophetic Laurel atop their head. *** Soon after, the click of the lock could be heard, the large doors to the private chambers were opened wide by two Acolytes, the pair soon making way for the formal procession of Cardinals out of the hall, following behind a man donning simple, plain vestments of pure white. One by one, they made their way down the lift, before at last, the Pontiff Elect--whoever he was--descended from the upper levels to the ground floor. As they once more reorganized themselves, they continued their procession and finally made contact with the first few crowds who had been waiting aside the crimson carpet as the main chamber of the Basilica overflowed with others. Finally, after many hours of waiting, the crowds saw their first glimpse of their future Pontiff, the man in white surrounded by those in crimson red. As the procession approached the Pontifical Throne of red fabric and gold lining, the results of the ballots were read out to the congregation, the procession slowing some so as to allow the announcing Priest to finish before they arrived at the fore of the throne. The Priest said aloud, his voice echoing throughout the halls of the Basilica… Manfried Cardinal St. Julia Manfried Cardinal St. Julia Pelagius Cardinal Albarosa Benedict Cardinal Jorenus The crowd cheered as they tallied the votes, some wholeheartedly and others seemingly with a hint of disappointment at hearing their preferred pick was not chosen. Nevertheless, Manfried eased onto the throne as the Cardinals moved to either side. His one and only arm fell upon the right arm rest as what was left of his other side hung awkwardly above the left arm rest. Tired, solemn eyes looking out across the crowd, the congregation was met with a light smile from Manfried yet remaining there in his visage a hint of discomfort at all the cheering. However, soon enough, among Cardinal Ailred, and Pelagius approached Cardinal Benedict. For the first time, the man would begin the Prayer of Penitence: "Almighty and most merciful Creator, we have wandered and strayed from your ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against your holy laws. We have left undone those things that we ought to have done; and we have done those things that we ought not to have done; and there is no health in us. But you, O Lord, have mercy upon us sinners. Spare those who confess their faults. Restore those who are penitent, according to your promises declared to mankind in Horen our Lord. And grant, O most merciful Creator, for his sake, that we may live a disciplined, righteous and godly life, to the glory of your holy name. So say we all." Now, Pontiff Elect Manfried rose from the throne, stepping down to ground level. He soon turned his back to the congregation and looked unto the Lorraine, genuflecting weakly before it. As he arose from his knee, the aging Cardinal looked upon his brothers by the side of the throne, Cardinal Benedict continuing… “With the Lord Creator our witness and guide, it has been divined that the Manfried of Helena, born Manfried Tobar, has been willed to fulfill the seat of the Church Pontificate. Do you heed the call of Our Creator to bear this vocation?” Benedict said before Manfried said in reply, “I do so believe.” “You have been ordained in our church, your household names forsaken and your life devoted in sole service to the teachings of our Creator. The vows of your past vocations remain firm; now you must make the declaration of assent.” Cardinal Benedict then proceeded to read the assent, an age old part of the ceremony preserved from Pontiff to Pontiff… “The Church of Faithful is the One, Holy and Rightful Church of the Creator , worshiping the one true God, The Creator. It professes the faith uniquely revealed in the Holy Scrolls and set forth in the Faithful creeds, which faith the Church is called upon to proclaim afresh in each generation. Led by the Holy Light, it has borne witness to Faithful truth in its historic formulates, the Articles of Faith, The Book of Saints. In the declaration you are about to make, will you affirm your loyalty to this inheritance of faith as your inspiration and guidance under God in bringing the grace and truth of Horen to this generation and making Him known to those in your care?” Manfried would soon say, “I, Manfried of Helena, do so affirm, and accordingly declare my belief in the faith which is revealed in the Holy Scrolls and set forth in the Faithful creeds and to which the historic formularies of the Church of The Creator bear witness; and in public prayer and administration of the sacraments, I will use only the forms of service which are authorized or allowed by Canon.” “Do you accept the Holy Scrolls as revealing all things necessary for eternal salvation through faith?” "I do so accept them." "Will you be diligent in prayer, in reading Holy Scrolls, and in all studies that will deepen your faith and fit you to bear witness to the truth of the Word?" "By the help of God, I will." "Will you lead your people in proclaiming the glorious Word of Horen, so that the good news of salvation may be heard in every place?" "By the help of God, I will." "Will you teach the doctrine of Horen as the Church of Faith has received it, will you refute error, and will you hand on entire the faith that is entrusted to you?" "By the help of God, I will." "Will you be faithful in ordaining and commissioning ministers of the Church?” "By the help of God, I will." Will you be gentle and merciful for Horen’s sake to those who are in need, and speak for those who have no other to speak for them? "By the help of God, I will." "Will you endeavor to fashion your own life and that of your household according to the way of God and make your home a place of hospitality and welcome?" "By the help of God, I will." "Will you work with your fellow servants in the Church for the sake of the kingdom of God?" "By the help of God, I will." "Will you accept the discipline of this Church, exercising authority with justice, courtesy and love, and always holding before you the example of Horen?" "By the help of God, I will." "Will you then, in the strength of the Holy Light, continually stir up the gift of God that is in you, that the good news of God may be proclaimed in all the Realm?" "By the help of God, I will."" "Speak thus then the oath of the Pontificate, with the conclave and God as witness." "I vow to change nothing of the received Tradition, and nothing thereof I have found before me guarded by my God-pleasing predecessors, to encroach upon, to alter, or to permit any innovation therein; To the contrary: with glowing affection as her truly faithful student and successor, to safeguard reverently the passed-on good, with my whole strength and utmost effort; To cleanse all that is in contradiction to the canonical order, should such appear; to guard the Holy Canons and Decrees of our Saints and Pontiffs as if they were the divine ordinance of Heaven, because I am conscious of Thee, whose place I take through the Grace of God, whose Vicarship I possess with Thy support, being subject to severest accounting before Thy Divine Tribunal over all that I shall confess; I swear to God Almighty and the Favored son Horen that I will keep whatever has been revealed through Horen and His Successors and whatever the Saints and my predecessors have defined and declared. I will keep without sacrifice to itself the discipline and the rite of the Church. I will put outside the Church whoever dares to go against this oath, may it be somebody else or I. If I should undertake to act in anything of contrary sense, or should permit that it will be executed, Thou willst not be merciful to me on the dreadful Day of Divine Justice. Accordingly, without exclusion, We subject to severest excommunication anyone -- be it Ourselves or be it another -- who would dare to undertake anything new in contradiction to this constituted Tradition and the purity of the Faith and the Faithful religion, or would seek to change anything by his opposing efforts, or would agree with those who undertake such a blasphemous venture." As Manfried’s taking of the oath concluded, Cardinal Benedict would anoint his forehead with the Holy Waters of Gamesh, tracing the cross unto the Pontiff Elect’s forehead with a thumb dipped in those Holy Waters. After this was done, Manfried would face the congregation once more, bowing his head as the Cardinals moved to a nearby table, atop it the Pontifical Regalia. Cardinal Ailred approached firstly with the mozzetta. Ailred wrapped the crimson piece around the top of Manfried’s white vestments before stepping off to the side after it was secured in place. Secondly, Cardinal Benedict approached with an elegant yet simple cross pendant, familiar to those who knew Manfried as it was the one he wore daily. The Cardinal of Jorenus raised it over his head and slipped it in place before fixing the cross’s position atop the mozzetta. Benedict returned to the side of the throne and in his stead came Cardinal Pelagius, a golden ring in hand which at its center was engraved the image of the first High Priests, the brothers Evaristus and Clement. Pelagius gently took Manfried’s one and only hand before slipping it onto the Pontiff Elect’s terribly burnt ring finger, afterwards returning to the side of the throne along with his brothers. The Pontiff Elect turned once more to the throne, Cardinal Benedict standing close by with the Pontifical ferula. With a bow of his head, the Pontiff Elect crossed himself before the image of the Lorraine atop the staff before his scarred right hand took hold of the ferula and he ascended the steps to the throne further with it in hand. Easing onto the grand yet simple seat, the ferula held by his side, Cardinal Benedict then retrieved the last piece of regalia from a nearby Priest; the Prophetic Laurel. With care, Benedict lifted it from the pillow, holding it between both hands as he approached the throne from it’s fore. Lifting it high above his head, the Cardinal slowly rested it atop the graying hair of the Pontiff Elect. With a smile, the elderly Cardinal stepped back before turning to the congregation. "I announce to you a great joy: We have a High Pontiff! The Most Eminent and Most Reverend Lord, Manfried of Helena. High Pontiff of the Canonist Faith who takes to himself the name..." “JUDE THE SECOND!” ENCYCLICAL LETTER SALUTEM ET BENEDICTIONEM GREETINGS AND BENEDICTION OF THE HIGH PONTIFF IUDAES SECUNDUS TO THE BISHOPS, PRIESTS, DEACONS AND 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. GOD’s Dear Faithful, It is with great joy that I write my first correspondence to you all, not as Metropolitan of Providentia, not as Cardinal St. Julia, nor as Father Manfried, but as a new man: Jude II. With this namesake, that of Saint Jude and too of Blessed Jude I, there are certain expectations and certainly large shoes to fill. In this, I pray for the intercession of that man; that great author and humble monk, that Saint, so that he may endow me with the values of servitude to the Lord God and too, His flock, which are necessary now more than ever as I ascend to the Immaculate Throne. I too pray in this manner for you, my flock, and beseech Saint Jude for his intercession upon you so that the Canonist faithful may be graced with the wisdom and resolve of such a paragon of virtue and Canonist values. In turn, I beseech you, my dear flock; I ask you to pray for me as I walk with the Pontiff’s ferula upon these great open fields in guidance of the Mother Church. May your prayers grace me with the worthiness which is necessary as I sit upon a throne once filled by great men. I pray that I may live up to their image. May I never fail you. ☩INSTAURARE OMNIA IN DEO☩ Dei gratia, Jude II Dated 6th of the Sun’s Smile, 1807

"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."

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

"Most saddening to hear." commented Cardinal St. Julia to an Acolyte in the confines of his office, "To think. The most wise Blessed Jude the First had such aspirations for the dialogue between the Church and the Qalasheen and yet, our relations with them have degraded so very far over the years. Accepting apostates, refusing our authority despite their recognition as a sect of our Church after Filiorum Dei. Most saddening indeed." The Metropolitan's burnt hand set aside a quill, reviewing his works before his gaze once more fell upon the letter from Father Basil, "Perhaps another Epistle akin to Venerable Cardinal Philip's is in order addressed to the Qalasheen." he said. After a small pause, he spoke once again,"Mmph. Good thing for Father Basil. May we pray for further chances for reconciliation in the future but.. this cannot be ignored, especially with the past context of these events." Manfried commented before he handed the letter back to the Acolyte who had delivered it, "To the library it goes. Thank you, Acolyte. God bless you."

AN ARCHDIOCESAN LETTER VOCATIO AD CONCILIUM A CALL TO COUNCIL Addressed to the Bishops of the Church of the Canon._________________________________________________________________________________________________________________________________________________________ The Basilica of the Ascent, 1804. GOD's Dear Shepherds, By the suggestion of His Holiness, High Pontiff Owyn III, the Metropolitanate of Providentia calls upon our brothers cross Diocesan borders of the Metropolitanate and Princely-Archdiocese of Albarosa to the Basilica of the Ascent of Exalted Godfrey in the Holy See, the Metropolitanate, in order to convene in a Council of Bishops to discuss recent matters pertinent to the Church’s inner workings. I do pray for the intercession of the great Saint clerics of our Church such as Saint Daniel I, Saint Sixtus IV, and Saint Jude so as to receive their guidance as we discuss in the hallowed halls of the Basilica these topics of which we have seen fit to bring forth before the Diet. I too ask for those to gather to prepare their own agenda for discussion. I thank you for your time and may your travels be graced by the divine protection of which His light bestows unto the faithful souls of the Church. God bless you. Dei gratia, Manfried Cardinal St. Julia, IG Metropolitan Providentia, Vice Chancellor of the Church of the Canon -OOC- Sunday, 2/7/21 7PM EST

I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. NO II). To add a stipulation to Canon Law that makes the (Princely) Archdioceses of Providentia, Jorenus & Albarosa permanent within the Holy Mother Church, in name and in scope. NO III). To update the definitions in Book II, Title II. Chapter III., expanding the Curia roles currently present & outlining their tasks more concretely. This involves the addition of the new roles already granted, and to add onto the existing descriptions the de facto tasks of each curia role as well. YES IV). To change in Book IV, Title IV, Chapter III., that only one attributable miracle is necessary for sainthood: as not all current saints have two. NO V). To add in Book V, Title II, Chapter I that inciting sedition against, questioning the legitimacy of or conspiring to harm the High Pontiff commits a crime and excommunicates himself automatically. This would involve a law stipulation that specifies what circumstances would justify such: such as disputing a legitimate election, or inciting violence against the High Pontiff as a person. YES VI). To add in Book V, Title II a chapter that describes Papal Briefs. YES VII). To overhaul Book VI, Title II. Chapter III., rendering Minor Bulls ‘Archdiocesan Decrees’ and further streamlining them with the Golden Bulls of His Holiness. YES VIII). [REMOVED] IX). To add in BOOK VII, Title I, that the High Pontiff may, on his own accord, assume the role of judge within a trial, and overturn the ruling of a lesser judge with a majority of the cardinals backing such. This would require prior approval from the College of Cardinals and should principally be only used in severely important procedures. NO X). Although it is within the High Pontiff’s authority to venerate any Canonist at will, His Holiness seeks to gain popular approval for his nominees regardless: X.I).Empress Anne the August of Novellen YES X.II). His Holiness the High Pontiff James II YES X.III). His Holiness the High Pontiff Pontian III YES X.IV). Governor-General Richard de Reden NO X.V). Vicar Lemuel de Langford NO X.VI). Father Pius of Sutica YES X.VII). Anton Barclay YES XI). To beautify XI.I). Cardinal Erasmus von Getreide of Ves NO, suggests he be made venerable XI.II). Queen Viktoria var Ruthern of Haense NO XII). To beautify, and then proceed to Canonize XII.I). Andrik ‘I’ Vydra NAY XII.II). John of Carnatia NAY XII.III). Jasper of Renzfeld AYE XII.IV). Otto II of Haense AYE XIII). To Canonize, XIII.I). Vytenis of Luciensport NAY XIII.II). High Pontiff Everard II AYE

After returning to Providence from Osanora, Cardinal St. Julia immediately takes to the altar, kneeling down before the cross raised high above in the nave. He prayed; prayed for the Church and for it's ensured success and achievements in the future. In his mind, the discussion at the council attested to this and to the eternal life of the Mother Church; that it is and always will be a great shepherd to it's flock.

"I shall concur with the Auditor on Proposal IV, excluding myself from any chance to reconsider such a proposal as I stated prior, but do not agree that the Sainthood of those individuals should be redressed. If they were canonized in the past, it should remain so. Instead, a permissible solution would be to look through accounts of their lives and see if any valid miracle could have taken place to reaffirm their Sainthood in the eyes of the faithful but it should not be revoked or changed."

Manfried Cardinal St. Julia would speak out across the tent's interior to the others of the Priesthood, "For Proposal I of His Holiness, I do not see a necessity for this to occur. If I could hear the plans you have, Holy Father, for this overhaul of the Codex's structure, I believe my opinion could be swayed but it was ratified but a mere few years ago." "For Proposal II, I am not in support with the stipulation that the Archdiocese of Jorenus's name be made permanent for it's historical and cultural significance. However, it is my opinion that both name and scope but certainly more so scope should be permissible to change under future High Pontiffs and should not be made permanent." "As for the third proposal, I am in support." "The fourth..." he looks it over once again, "I am not supportive with the stipulation that if the necessary miracles for beatification are altered in line with this change for Sainthood, I may reconsider. Beatification and Sainthood, even with beatification remaining to be more lax on miracles then canonization, should not be equal in regards to attributable miracles for the beatification or canonization of a faithful person." "The fifth, sixth and seventh proposals. I am supportive of these." "Proposal VIII..." the Cardinal's gaze once again returns to the page, "I will need an explanation on the necessity of this proposal but for now, I am not supportive." "And lastly, the ninth proposal on Canon Law is something I am not supportive of." "As for the venerations, I am supportive of all but the late Governor-General and Vicar. I require a further elaboration on these. Along with this, I will require a further elaboration on the Cardinal Erasmus for beatification but for now, instead support his veneration or if already made venerable, for him to remain such. I am supportive of all other beatifications." "In regards to the canonizations, I am in support of Blessed High Pontiff Everard II's canonization but not Vytenis of Luciensport's canonization, requiring a further elaboration on his life and virtues before I offer my support." "As for proposals of my own, I request of His Holiness to venerate Father Pius of Sutica. Besides that, I shall bring forth further proposals if any do come to mind at a later time in our debate here."

Manfried Cardinal St. Julia nodded with approval before setting the document down, "While I will have to talk to His Holiness on what he truly means by modernism, I am happy to see this wonderful reflection on the differences in ways of worship which truly make our Church so beautiful. May we pray that these differences will not divide the Church but instead birth a cultural revelation of renewed faith in our dioceses through these unique expressions of their worship." he said to a nearby Acolyte as he reflected upon what was written.

Manfried Cardinal St. Julia signs the cross after receiving his late friend's work from Dobrov, reading the publication with a smile, "By the grace of God, Father Pius still gifts us with his work after death. May the Lord bless him in his eternity in the Seven Skies."

THE MASS RECORD OF THE METROPOLITANATE OF PROVIDENTIA FOR THE INFORMING AND RECORD KEEPING OF THE MASS AND SERMONS OF OUR CLERGY ________________________________________________________________________________________________________________________________________________________________ It is in our priestly vocation that we are called to say the mass. For centuries, it has been the sole informing of the laymen on the word of God. Even with the publication of the Holy Scrolls by our late Holy Father James II, it remains to be a most important ceremony, responsible for the founding of the interpretations accepted by the Church and the guidance of the masses of which the Church is called to shepherd. Therefore, in the spirit of this most blessed ceremony, we hereby publish this log of our masses, including the times of past masses, the planned dates and times of those for days to come, and the homilies given to be compiled here for the betterment of the faithful. MASS RECORD: ((Do not take the sermon's every word literally. Some of the stuff is just there for the ease of copying and pasting. But feel free to reference the messages in them as if published.)) Entry I - Mass ((1/23/21)) Cardinal Manfried UPCOMING MASS: TOBIAS's BOUNTY, 1806 ((2/6/21 7PM EST))

[!] Before entering treatment by his personal Pontifical Physician, His Holiness puts his signature on the drafted response by his Vice-chancellor. On His Holiness’s behalf, from his Vice Chancellor Your Grace, His Holiness is joyous to hear of this success on the part of the Bishopric and offers Apostolic blessing and benediction unto the faithful refugees who seek safety in Canonist faith within the state of Osanora. May the fruits of your labors grow tenfold as you continue to proselytize and preach the eternal and unchanging truth of the Almighty GOD within the borders of Osanora and may we pray for the excommunicants who have made such error in attacking the validity of the one true faith. May you prosper, brothers. Dei gratia, Manfried Cardinal St. Julia, Vice Chancellor of the Mother Church, Archbishop Metropolitan of Providentia _______________________________________________________________________________________________________________________________________________________________ WITH THE IMPRIMATUR OF HIS HOLINESS

[!] After having received the approval from His Holiness in his bed-bound state, the Vice-Chancellor proceeds to publish the letter in his stead. On His Holiness’s behalf, from his Regent Your Grace, It brought His Holiness great pain to be informed of the reprehensible betrayal of the apostate, Antonio De Rivera. The Church weeps when Canonists' souls are lost and in the case of Hyspia, a nation we held great hope for as we watched and helped it grow, is a most saddening and regrettable matter. We are happy to hear however that there are yet faithful Canonists in Hyspia and encourage such dutiful faithful to find their way into the bounds of safety which the Mother Church provides. I invite you and the refugees from the apostate’s Hyspia to the Basilica of the Ascent in Providence so that we may speak further on these matters. Know that the Holy Father prays for you daily, even in his current state. Dei gratia, Manfried Cardinal St. Julia, Vice Chancellor of the Mother Church, Archbishop Metropolitan of Providentia _______________________________________________________________________________________________________________________________________________________________ WITH THE IMPRIMATUR OF HIS HOLINESS

Manfried Cardinal St. Julia nodded in approval, "For the better defense of the Mother Church. May the Supreme Order of Ex. Owyn be just as a success as the Palatine Order."

ON THE SPIRIT OF MERCY A Tract On Mercy In Canonism And Why It Is So Core to Canonist Beliefs AUTHORED BY HIS EMINENCE, MANFRIED CARDINAL ST. JULIA First Published, 1803 ON THE SPIRIT OF MERCY By Manfried Cardinal St. Julia Dedicated to the late Vicar, His Holiness James II A Pontiff, A Father, A Friend “May you watch over the Church, Holy Father, for you are ever in our memory.” Dedicated to the late Tractarian, Father Pius One of the Brightest Minds of the Church “May you bless the Fathers of the Church with your wisdom.” This Thesis has been dubbed a Tract in honor of Father Pius’s Tractarian Movement. TABLE OF CONTENTS CHAPTER I - The Meaning of Mercy CHAPTER II - How Is Mercy An Attribute Of Love? CHAPTER III - Further Examples of Mercy CHAPTER IV - Mercy: The Sharpest Tool of Faith SOURCES CHAPTER ONE It is throughout Scripture that the meaning of mercy is displayed to the faithful, a definition which speaks volumes to the goodness of God and His mission. A meaning which utters in itself the core values of Canonism, being such things as love, kindness, and most of all, obedience to our Lord, God. It is through mercy that mountains can be moved and that devout belief can be returned to the most lost of souls. It is through mercy that the goodness of Creation’s soul can be revealed and too, the benevolent nature of the Almighty is shown. It is mercy which has remained throughout the ages a core virtue and a most profound attribute of love, perhaps the sharpest tool among them in the war against iniquity and the corruption of Iblees. But, we may ask, what is the meaning of mercy? Why is it an attribute of love? Why is it so useful throughout God’s mission and the reaching of the destined future, salvation? Well, before the latter questions and more are explained, it is first among all that the meaning of mercy is understood. Now, it is most easy to simply flip through the dictionary at hand to the letter ‘M’ and find the definition of mercy, however it is much more useful to instead delve into the verses of the Holy Scrolls and define the word through God’s wisdom. One of the first direct mentions of mercy can be found in the Scroll of Spirit, specifically in Exalted Owyn’s Epistle to the Dwarves. The second Prophet of the Lord says this in regards to the Orcs turning away from the one true faith, “Verily, brother, the Lord GOD is the Most Benevolent, and gives only mercy. And verily you must find that pain comes not from the wrath of the Lord, but as we reject Him. So to you Sons of Krug, who have fallen to other faiths, I admonish: GOD punishes not, but protects. And there is no pain with GOD, but without Him. So you suffer not in retribution, but in separation, and in the Skies all shall find solace.” (Spirit 5:15-19) These verses from the Scroll of Spirit serve as the foundation of God’s punishment or perhaps more duly termed, the sinner’s punishment, for Prophet Owyn says exactly this. That such things as damnation are not God’s punishment but the choice of the damned themselves for, “God punishes not, but protects.” In this, the second Scroll too serves as the foundation for God’s mercy in that God is the most merciful and gives unto His Creation only mercy. He does not punish but only protects and so mercifully in the regard that He wishes only for His Creation to join Him in the Skies. Yet, it is through the choice of the unrepentant sinner that they find themselves in the depths of the Void, damned and so far from the Lord Almighty. It is through these verses that God’s mercy is founded, yes, however God is not the only being capable of mercy. Just as He is not the only being capable of virtue, He has too bestowed unto all the virtue of mercy and so, it is within all that mercy can be found. For instance, in the Scroll of Gospel, God tells of the arrival of the last Prophet to Exalted Godfrey, “He is a judge in royal judgement, and he shall mete out mercy to those who are betrayed by ancient greed. You will know him, for they will call his justice cruelty.” (Gospel 7:54-55) (A clarification here. Even though to mete means to dispense punishment or justice, we know from Exalted Owyn that God does not punish but protects. Therefore, Exalted Sigismund is indeed meting out mercy, for God’s justice is mercy.) The Lord tells of Exalted Sigismund meting out mercy to those who are betrayed by ancient greed, delivering the forgiveness and absolution of the Lord to His Creation. Now, we know that God chose His Prophets in order to work through them, just as He did the Aenguls but with an even more vital mission endowed upon the Exalted. However, even though God works through His Prophets, they are but mortal men and capable of error even when God may be infallible in the truest meaning of the word. For example, we look to Exalted Owyn who, in perhaps the opposite of mercy, killed Harren, however we shall expand more on this later. With the capability of error in the Exalted revealed, we know that even though God works through them, they are but men among men even when bestowed the most awesome power and authority of Prophethood. And yet, it was Exalted Sigismund, a Prophet but a man, who was capable of mercy--yes, in the mission God set out for Him to do but nevertheless of his own volition. Even with the mortality of the Exalted, they are still the Prophets of God and in such a high station--even with the capability of error--of most profound virtue. So, the question must then be asked. What is a common example of mercy that can be used to define that most powerful word? Well, to do this, the event of battle can be used as an example. Now, this may be surprising for when the battlefield is imagined, it is one of blood spilt and violent deeds done. However, it is over the years that acts of mercy even on such a landscape of war and conflict have been revealed. It is the most common story of a life spared out of mercy by a man of the other side. When an individual, in that position of power where they can take the life of another, instead puts down their weapon and allows that vulnerable man another chance at life. Perhaps this can too be tied to Owyn’s killing of Harren which, as said before, is the opposite of mercy. This sparing of another’s life even when one can easily take it is the antithesis of sorts to the slaying of Harren by the hand of the Prophet Owyn. With those examples given to found the mercy of both God and man, the word mercy can be defined. The forgiveness, absolution, or sparing of another when one holds the power to do the exact opposite. While it may be a very simple definition, it can be expanded upon later. However, what is most important to identify is the word forgiveness. Why? Because the nature of mercy in Canonism is about forgiving another who has wronged you. It can be seen throughout our faith. In God, He forgives sinners who have wronged Him, those who have betrayed the covenant of virtue. Owyn could have forgiven Harren who had wronged him, killing his father many years prior. This is the strength of mercy and why it can indeed move mountains. Why it can indeed return faith to the most lost of souls. Why it reveals the goodness of the soul and the great benevolence of the Lord. However, all this, the strength and usefulness of the piercing tool of mercy shall be expanded upon later. CHAPTER TWO Love is something I, personally have focused on in many homilies and writings over the past decade, finding solace in the ever diverse and most powerful attributes of love. However, it must be asked. How is mercy an attribute of love? Well, before such is revealed, love too must first be defined. What is love? It is said by St. Jude in his “A Thesis On Love” that love is the most powerful word of all. Why is that? To answer such, what love does must first be observed. A verse from the Scroll of Auspice, “This is the promise of GOD to the World, that it shall belong to the virtuous, who love Him.” (Auspice 3:17) Now, without the proper context, this verse simply says just that. That His Creation shall be entrusted with those who abide by His virtue and in that, love Him above all. However, through looking at the wider picture which is painted for us in the totality of God’s wisdom, we may know what can be observed to bring us to that most essential definition. It is in the Scroll of Auspice that the end of times is foretold, “Now Iblees is rising from the Void. And his chains are augmented, and they are become two wyrms, one beautiful and one terrible. The world is given over to them.” (Auspice 1:3-4) The Denier and his servants wrap their tendrils of iniquity and most foul, corrupting influence around His Creation, delivering it to their treacherous dominion. In this, the living descendants suffer under the wrath of Iblees and so, they are sickened by the poison of sin. The earth quakes, the rule of man becomes one of sin, and so too are the faithful subject to a grievous assault. Yet, the first defining moment of love becomes clear in the Scroll. There are yet faithful, “But there are yet faithful. They are assailed by a multitude of perversions, and there are men of ice, and shadow, and fanged men, and yet others with skin of ash and eyes of flame.” (Auspice 1:14-15) Living in a time of despair and suffering, how could these men and women possibly remain faithful? What fuels their devotion to the Lord? These are those truly virtuous. Those who have had their virtue tested by the challenges of that day and age. The suffering under the rule of God’s foe. “This is the promise of GOD to the World, that it shall belong to the virtuous, who love Him.” (Auspice 3:17) So, it is affirmed that these men and women who yet still are faithful are truly virtuous. And so, it is therefore affirmed that as they are virtuous, they too love the Lord, “the virtuous, who love Him.” Therefore, this fact is revealed to be true. It is love which fuels the faith of these men and women, even in times of most innumerable hardships and crises. This is merely the first example, another being the descent of the virtuous dead. In this verse from the Scroll of Auspice, the arrival of the armies of the Prophets is foretold, “Lo! The virtuous dead are descending, and at their fore are the sons of spirit, and the sons of the first man and woman. And leading them is Horen renewed, and he ordains the estates of their armies.” (Auspice 2:5-6) Again, this verse stresses the need for context in God’s wisdom for His Scripture cannot be dissected without taking it in full, for it is not the eye or the nose or the mouth of a portrait that makes the masterpiece but that eye, that nose, and that mouth all together. Therefore, the wider picture is observed and the foe Iblees and his servants are seen. So too, are the armies of the Prophets, lined in their formations, ordained by Exalted Horen. So, we may know this. The armies prepare for battle in the mission of toppling the rule of Iblees and ending the Betrayer’s curse upon mankind. However, we too know that, just as the living virtuous did, the armies of the virtuous dead shall too face masses of demonic distortions of God’s will; beings corrupted by Ibleesian power. Therefore, it must be asked; even in their current state, strengthened by their time in the heavens, how do these armies face the forces of Iblees with everlasting morale and might? Just as the faithful who still live, their fuel is love. Love for the Lord Almighty which then fuels them to bring about a world where He reigns above all, unimpeded by those who would betray His will. This is then the meaning of love, defined by the labors of the faithful who wish to glorify Him as He is deserving of the utmost reverence and most dutiful worship. Love is the utter loyalty, compassion, tenderness and so on and so forth, melded together in an amalgamation of affection. Then, if the point is mercy, why does love itself matter? Through its definition, we know this. Love is a very powerful thing as St. Jude said himself, allowing oneself both the ability to endure or even sacrifice oneself in the name of another. Allows for the virtues of charity and compassion to come into play. It is love which does so much and is the drive behind many things of which are found in God. Most of all however is the context of love. It is the cause for the acts of sacrifice and charity and compassion and when detached from these acts, renders them meaningless. For instance, let us detach love from self-sacrifice on the battlefield. Well, if the man did not love God and country or a man he was saving in his death, what does that make his death? A death, simply put. However, return that love to the equation? He sacrificed himself because his love for God and country allows him the courage and the want to endure pain, even death for His Lord or the people back home. He perhaps then sacrificed himself for a fellow soldier in need because he had a special compassion or love for his brother-in-arms. A certain understanding between those two soldiers--a bond more duly termed--that allowed this soldier to give his life for another man. In examining this, we know that love gives meaning and without love, many actions, traditionally considered compassionate and godly, are made to be rather meaningless. What is behind that coin or that bread when giving alms? Love. But without that love? It cannot be said for that action is therefore meaningless. It is simply put, giving gold to another. Such things are nothing without love. With that said, such too can be said for mercy. Without love in acts of mercy, it means nothing. Why does God want not for us to anguish in the Void, but to rejoice in the Seven Skies? That wish can be defined by innumerable things, however it is defined by love. For instance, God, in this could have the sole reason of depriving Iblees of strength and his wishes. This wish could be born solely out of the want for Iblees to be destroyed. But nay! God does not care about Iblees in this equation when it concerns His most beloved Creation. He does not even consider the possible consequences involving Iblees. All He considers is the suffering of His children and He weeps at this thought. Why? Simply because of love. This core example is why, among many other virtues and acts, you cannot separate love from mercy. They are intrinsically bonded for mercy is an attribute of love; the forgiveness and the lifting up of a failing other, born of one’s love for that individual. God loves us, so this is why He is merciful. The Prophets love His Creation and so, this is why they are merciful. We may love a fellow brother of faith, so this is why we are merciful. Mercy and love, mercy and love, mercy and love. Former not without the latter, always together. CHAPTER THREE Before we truly may consider how important of a tool mercy is to our destined future and the path ahead, we must first identify further examples of mercy both in Scripture and in the world. This will allow for a true understanding of the weight of mercy in relation to our duties as faithful Canonists. The Sacrament of Penance Perhaps the most prolific example of mercy, confession and Ablution serve as a cleanse of a faithful’s soul, washing them free of their sins and therefore imparting the forgiveness of the Lord upon those of His Creation. It is by the grace of God that an act so profound, channeled through His most humble servants of the Priesthood, may touch the lives of the penitent sinners among the Church. The act of confession and Ablution is something which too has been written of prolifically throughout the Church’s history, recently by one of our most respected brothers of the Priesthood, Father Pius of Sutica in his Tract V. A Defence of Confession, and spanning back to the times of the first High Pontiffs, appearing in the Theses of many of the Church’s most respected Doctors. All share the same message: that the Sacrament of Penance is so very important for it is a spirit of His mercy. So, the question is, why, truly is confession so synonymous with that word mercy? Well, when observed, the ability of that Sacrament speaks volumes to the mercy of the Lord who has granted it to us. The very fact that any sin committed can be forgiven through that Sacrament is a powerful thing and a most blessed gift. It displays before us all the willingness of the Almighty God to forgive and the ever core belief of His that all of the descendants should belong at His side in the end of times. And so, with this belief in mind, He has bestowed unto Evaristus and Clement, as well as the ordained in their time and after the means to impart upon His Creation--when entreated by the penitent--that gift. That gift of forgiveness. That gift of mercy. With (Spirit 5:15-19) in mind, “God punishes not but protects”, and this core belief of our’s as Canonists that God is the Most Merciful, Singular, and Omnipotent (Spirit 1:1), that message of God’s wish is elucidated: damnation is not the punishment of God but of the sinner themselves. Keeping this image of a forgiving and merciful God close to our hearts, it is the Sacrament of Penance which is so intrinsic to the role of God in such things as damnation. It makes that point clear: God does not want to see a man damned, yet it is the sinner’s acts alone which seal His fate to the Void. And in that, Penance serves the role of saving mankind and therefore too serves as that prolific example of God’s mercy, being the will of God upon His terra, saving the souls of the descendants from Iblees’s grasp, despite these souls having wronged Him through sin. The Prophets We know that the Prophets were infallible in their divine inspiration and not to be questioned as heralds of God’s Wisdom. However, it is too known that even in this station of the Exalted, they were but men and so, as all men are, prone to mistakes. It is this, just as confession does, which brings us to an examination of God’s mercy. A verse from the Scroll of Gospel, “But you remain My prophet.” (Gospel 4:56) Just as mercy means nothing without love, this verse from the third Scroll means nothing without the proper context. Before God said this to Exalted Owyn, the Prophet had, out of anger, cut down Harren even after the sinner had agreed to God’s command and begged for forgiveness. Even though this anger was out of pain for the death of his father, of which Harren was his killer, God was disappointed with His Prophet for through his slaying of Harren, his kin’s blood was spilt upon the stones of Horen’s tabernacle and so, the grounds made impure, “Even as My holiest city was sacred in spite of Harren’s rejection, it is spoiled by the blood of kin.” (Gospel 4:52) However, despite the acts of Exalted Owyn, he was forgiven and to Owyn, God said, “But you remain My prophet.” (Gospel 4:56) Even though Owyn had sinned, he retained that station of which God had bestowed and continued to adorn the Laurel through virtuous deed to virtuous deed until his death, “For you are their lord, and bear the laurel of Horen.” (Gospel 4:58) Moving onto the third Prophet, Exalted Godfrey too made some mistakes and stumbled on the path of virtue, yet, he retained his station as Prophet out of the virtue of his worth, “As Horen and Owyn, as all men, you suffer the sins of your father and your mother. You believe My prophets have not failed and fallen short of Me? Lo, I have named you My prophet, and that is proof enough.” (Gospel 7:28-30) Exalted Godfrey had spread the word of God but made it impure with the teachings of man’s perfection and so the Lord was disappointed with the Prophet for the virtuous, meant to love God, now lived in fear of Him (Gospel 7:18-19). Yet, the Lord is merciful and despite His dismay at seeing the actions of Godfrey, He knew His Prophet was a man of virtue and still had much to fulfill in his lifetime in his service to God. So, in this Exalted Godfrey was forgiven of his sins and lived, abiding by virtue and spreading the Word along with the newly bestowed Scroll of Gospel until he was taken by God into the Seven Skies, whole in body (Gospel 7:65-66). While both Exalted Horen and Exalted Sigismund sinned as well, it is these two examples of Exalted Owyn and Godfrey that I believe make clear the mercy of the Lord. Even when they failed, out of His love, He continued to recognize them as His Prophets for He knows well of His Creation that even if a man may stumble, He can always rise to his feet and move onwards. Truly, that is what He knew in the future of the Prophets: that they had much greater things in store through their service to Him and therefore, as they repented for their failings, He absolved them and said unto His Prophets, “But you remain My prophet.” (Gospel 4:56) The Church and Mercy Throughout the Mother Church’s long and storied history, embodying God’s Wisdom, the Church has too embodied that virtue. His Holiness James II, my Pontiff, my Father, my Friend, offered the former Friar Boniface mercy on many occasions, even in the man’s final moments. The Church’s Fathers and leaders gathered under High Pontiff Everard V in the spirit of mercy to unite the Mother Church and Bl. High Pontiff Siegmund’s schism, which could only be made possible through that core virtue. It is too throughout the history of the Church that the message of the virtue has been preached and spread. It was Bl. High Pontiff Everard IV who’s very core phrase was “Miserando Atque Eligendo” or “By Having Mercy, By Choosing Him”. We can also look to Bl. High Pontiff Jude I who, in his many works and Encyclicals spoke wisely of the Sacrament of Penance. For instance, in his Encyclical Letter “Sacerdotii in Nostra Ecclesiae”, the late Holy Father said this, “These same precepts must be applied wherein the scrutiny of the priest’s responsibility extends to his role as a counsel. 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.” His Holiness Jude I was a devoted defender of the Sacrament, and in this, that core message of mercy was spread throughout the Church. Jude I also spearheaded the reconciliation of the Canonist Faith with the Qalasheen Faith which could have only ever been achieved through love and specifically it’s attribute, mercy or forgiveness. CHAPTER FOUR Now, with all questions answered, we come to the final one; why is mercy the sharpest tool in our faith and why is it so useful throughout God’s mission and the reaching of the destined future, salvation? Well, we may look to our examples of mercy discovered through Scripture and the works of the Church. God is merciful; infact, He is the Most Merciful (Spirit 1:1), the Prophets were merciful, the Church and Her Pontiffs were merciful. It is throughout our faith that mercy remains to be a core tenet, but why? Our faith is one of unity, one of brothers and sisters, one of the millions of faithful centered around our Lord Almighty, God. It is in this that millions of faithful staying united is clear to be a challenge and such has been proved, for after conflict and the next conflict after that, the faithful have been wrought by disunity many a time. So with that challenge, it is too clear that to achieve such a feat, one requires a strong thread to keep the seams of the faithful together. This cannot be done by national pride or by loyalties to any human power, for while for a time it may be effective, such things are made by mankind; perhaps blessed by God but nevertheless, human and therefore, while useful and beautiful, imperfect and not eternal. So, it is that fact that causes us to look to something of a higher power. To something that is perfect, pure, and too, as it is of our core design, natural. Something that is eternal and that shall last forever, always keeping the faithful together and wearing but never breaking. It is mercy, that attribute of love, that in times of disunity and infighting causes all past grievances to be washed away and God’s unity to reign supreme. It is that mercy, that eternal forgiveness which can topple walls and bring the faithful together once more. Mercy is core, powerful when used within mankind and too, as sharp as the most piercing sword when employed against Iblees and iniquity. That mercy, that love is so very powerful as said in the wise words of St. Jude. So powerful that it can keep the faithful together. So sharp that, through the Priesthood, all faithful can be forgiven of sin and therefore freed of the grasp of Iblees. It is mercy which is an absolute necessity to our mission for our mission is about that united faithful. If that faithful flock is full of sinners (for we are all sinners), then what is to become of that flock without mercy? The Void and with all the faithful separated from God, where is there unity? No unity then, now, and in the end of times. That is why unity is so powerful; why it is such a necessity to salvation. Mercy in it’s perfection is the tool which allows us to live up to God in our imperfection, both in terms of the Sacrament and too, our love for one another as the faithful. That virtue is so intrinsic to the Canonist faith for, just like the unity of the flock, it holds it together, a thread interwoven into the beautiful tapestry of the one true faith. It is the virtues, mercy and love I believe to be foremost among them which give it meaning, for as Exalted Owyn says; God is the Most Merciful and therefore, an embodiment of the virtue He sparked to life. So, it is in that necessity that we must embody mercy. It is what shall bring us that destined future, that unity with our fellow man, and that oneness with the Lord Almighty. Without mercy, our lives would be nothing, our faith would be nothing, we would be nothing; for mercy, that attribute of love is too the most powerful word ever, capable of bonding all and bringing all to His word. In that, I call you to be merciful. I call you to embody that powerful word, that sharpest tool; for through mercy, we are united, we are loving, we are faithful. In the spirit of mercy, I offer you this prayer: “Oh Lord God, the Most Merciful, Singular and Omnipotent, We call to You today in the hopes that You smile upon us for our virtue and service. 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. We are joyous of this chance, O’ Merciful God, And for this mercy, we are ever more determined to serve You in fidelity. Through confession, through Your word, through Your love, We know that You truly wish for us to be at Your side when You reign supreme for eternity, And 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.” REJOICE GOD’s FAITHFUL, FOR HE IS THE MOST MERCIFUL! ☨ SOURCES It is inevitable in the size and depth of a Thesis like this that many works were looked over and cited in my writings here. So in my love for my fellow brethren and my great admiration for the Holy Doctors of the Church who teach me everyday the core tenets of the one true faith, below are the sources in which I learned and used to support my argument through their great wisdom. The Holy Scrolls - Translated by St. High Pontiff Daniel I, Cardinal Fabian the Lesser, and High Pontiff James II A Thesis On Love - by St. Jude Tract V. A Defence of Confession - by Father Pius of Sutica Pontifical Encyclical: Sacerdotii in Nostra Ecclesiae - by Bl. High Pontiff Jude I Pontifical Encyclical: Filiorum Dei - by Bl. High Pontiff Jude I and Grand Imam Saeed Ibn Malek WITH THE LOVE A FATHER Manfried Cardinal St. Julia

Manfried Cardinal St. Julia looks upon the document, remembering that day at the Basilica, "What a day of chaos. And Amadeus.. mmph. Well, at least we move onward and perhaps these Palatine Guard reforms will allow us to function normally." The Vice Chancellor nodded before he walked off into the depths of the Papal Apartments to check on the suffering Cardinal Sutica. @Caranthir_