Iudaes

"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))
 

PASTORAL LETTER

INSTAURARE OMNIA IN DEO

RESTORE ALL THINGS IN GOD
 

Addressed to the Bishops, Priests, Deacons,
And Laymen of the Archdiocese of Providentia.

From the desk of His Eminence Manfried, Cardinal St. Julia,

Vice Chancellor of the Mother Church and Archbishop Metropolitan of Providentia.

Blessings be upon you!

Exalted Horen holding the Scroll of Virtue.

“Saul went among the people of Horen in his guise, and he began to work Iblees’ iniquity.”
 (Gospel 2:31)

It was in ages past that Iblees denied the Lord and in his denial, cursed His Creation with his sin throughout every age and era. “And Iblees replied “For you name us as servants, and I shall devise of no virtue until I am your equal. And now my touch is the touch of the Void, and it is with all things in your creation.” (Gospel 1:23-24) Through this curse, it is in our nature to sin and we are forever tempted by that rotting fruit. However, with God, we are able to resist and instead, bite out of the eternal fruit which does not rot; the fruit of virtue. It is in God, not without Him that we are morally good and that we can be virtuous. However, it is in the absence of God that only sin, anger, and chaos remains. It is without God or in the denial of Him that one finds themselves lost and imperfect, forever to be so when surrounded by all but something perfect, eternal, pure. That perfect, eternal, and pure thing is our Lord and so, when one finds themselves without God, one wallows in imperfection and moral ineptitude of volumes inconceivable; for God is all that is virtuous and through Him, one can too find a bounty of morals innumerable but without Him, no such thing.

I speak of such things as relativism and secularism, the modern day Sauls of this Second Age. In the absence of God, they sneak their way into our modern culture and we adopt them into our societies, accepting immoral things and viewing them as no harm to the foundations of the Canonist states. Yet, as Saint Julia warned the Tribe of Man of Saul, God warns you now; nothing is without harm in the absence of Him. We know iniquity is a corrupting force and we know that in its presence, we are tempted and corrupted. However, we have founded this; it is in the presence of God that we can resist the temptation of Iblees. Yet, in His absence? All but Him and He is virtue.

It is those modern day Sauls which threaten our faith and our morals for I remind all that the societies and institutions of mankind have come and gone throughout the ages, forever reforming and falling and reforming and falling. Yet one thing throughout all the ages remains eternal and unchanging; Him and His truth. It is therefore only through Him that we remain strong and it is in His absence that we are weak and immoral, the pillars of which hold up our nations and cultures crumbling at the seams. 

The point that should be made is the fact that through God and only through God, we are here, and it is through God that we have avoided those dangers of a society without Him. As I have made clear, those are such things as immorality, anger, violence, chaos, and so on. It is with these things that society cannot exist for society is in turmoil, in conflict, and no one likes a society of immorality, a society of anger and violence, of chaos; such things are unbearable. It is without God that only a Void remains; a darkness of immeasurable silence, not of sound but of the Lord. The Almighty has made it clear that it is the choice of the man to abide by guidance and it is in this that such things as the Void are not the punishment of God but the punishment of oneself. So, in the choice of society to reject God, they in so doing suffer the silence of God, the absence of His guidance and therefore, the absence of those good things: virtue, morality, godliness, and so on.

It is in this that all good things come from God and all bad things come in His absence. Now, it is not the point of this Pastoral to scare you or insult the nations of our time for our nations are beautiful and much of the progress and culture is of high esteem and deserving of praise; in fact, I believe the Lord smiles proudly upon much of the progress we have brought to the faithful. However, there is a difference between progress on the path of God, washed over by His light, and what I deem side to side progress, delving into the darkness which surrounds the path of virtue. It is the path of God that is just that, virtue; such things as charity, compassion, love, chastity, and so on as well as the taking in of His gifts such as alcohol with temperance. Everything outside of that path however is sin; such things as fornication, miscegenation, taking in the gifts without temperance and in excess. The progress outside of this path is unacceptable and leads us into areas where God is absent and therefore, by this choice, rejects God in His entirety for He is virtue. 

Side to side progress is what leads us to those days of the silence of God, society rendering Him silent by the choice to reject Him in His entirety. With that, it is side to side progress which brings about such sins and such modern day Sauls of relativism and secularism that we must avoid for a society without Him is a society without the virtues; absent of the morals we hold so dear and of the love and compassion of which we enjoy with God. Simply put, a society without God is what shall cause it to crumble and a society without God is not only dangerous for those within it but for those outside of it as well. It is for the sake of the souls of our Canonist brothers and sisters that each nation must hold close God and forever hold close the tenets and commands of His Scripture, always rejecting what is not God and embracing forever what is. So, I call upon all; if you witness God lacking, restore all things in Him. If you see His guidance waning in the hearts of man, restore all things in Him. If you witness the Lord growing silent around you, restore all things in Him. That is a motto all Canonists should live by; INSTAURARE OMNIA IN DEO - RESTORE ALL THINGS IN GOD.

SIGNED WITH THE LOVE OF A FATHER,
YOUR SERVANT

Fr. Manfried
 

Dated 6th of Horen's Calling, 1805

[!] 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."

17 minutes ago, TreeSmoothie said:

 

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Hot damn. I don't know how church RP works, but great writing and nice format! 

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_

Manfried Cardinal St. Julia would let out a long, exasperated sigh at seeing the document, "I did not have to break in. It was a mix up with the keys and then I proceeded to the side entrance. By the Lord, Johan."

The Vice Chancellor nodded in approval at seeing the response, "An error handled through humility. A good thing. May we work in unity now that this is rectified to ensure a most peaceful transition as we ready the Church to once more guide it's flock through the Prophetic Authority of the Laurel." he said to a nearby Acolyte before placing the notice down and returning to work in his small office at the Basilica.

In the next few days after his death, Cardinal St. Julia found himself gazing down the hall to the room near his, that of the Pontiff in the Papal Apartments. He had been a Pontiff, a father, and a friend and in this, Manfried's mourning swelled thricefold. Nevertheless, the aging Cardinal continued with his work, specifically a Thesis, the longest of his he would have written which he had been scribing for weeks. In one of the nights after the Pontiff's death, his ink stained fingers paused in their movement across the page. Instead the quill was placed down and betwixt those fingers, he took up another piece of parchment. In the stack, he placed it near the fore of the written work and onto it, he wrote, "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.” " And with that done, he turned the pages to continue his work, dedicated to that Pontiff, that Father, that Friend.

Cardinal St. Julia crosses himself before the ballot box, saying a short prayer before placing said ballot in.

"Aye." Manfried says.

Cardinal St. Julia would smile proudly as he looked upon the announcement of the Bishopric, soon sending a letter of congratulations, along with a few gifts, to the newly made Bishop of Hyspia, a man he had ordained and worked alongside for many years in his own Metropolitanate of Helena, now Archdiocese of Godvinus.

Archbishop Manfried Cardinal St. Julia received the missive at the Pontifical Residence, reading it over before nodding with a smile, "He did indeed serve for the people. May he enjoy a peaceful retirement."

At the Holy Father's words, Cardinal St. Julia would bow his head in prayer for his sick brother, the good Tractarian, Father Pius.

Manfried Cardinal St. Julia offers his compliments to Father Dima on his great success with this wonderfully written tale, saving it a special place on his bookshelf for future reading.