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  1. THE HOMOSEXUAL TRIUMVIRATE OF HAENSE SCRIBED BY L’HÉTÉROSEXUEL LET IT BE KNOWN In the pious and holy Kingdom of Hanseti-Ruski, does a being of a most vile and unholy temperament reside - and it is a being, in its singular nature, for it bears only a single thought: HOMOPHILIA. In three parts does it exist: two men, a father and son - this author is certain of the son's unwilling indoctrination, let his soul be saved - and their sycophant-harlot. Upon the sanctified and sacred steps of our GOD’s Cathedral was I accosted with this foul creature; it attempted its charms upon my soul, and only by my endless virtue was I saved. It drew upon me, arms outstretched with a grin that one might only describe as Ibleesian. I know not what might have happened if I had not fled. My body quakes at the thought. This plague - this veritable cult of licentiousness - has set its tendrils deep within the orifices of the Kingdom, for they name even the architecture of the city - their entrances are gaytes and their supports buttresses. I was brought to illness at the sight of such - I lay bedridden from it still. I fear that I might write this upon my deathbed. LET THEIR MEMBERS BE KNOWN
  2. Upon finding himself outbid, the good Father Asentzio set another page in the box! Name: Asentzio Lili Gabirel Zumarez de Ekain Age: 22 Nationality: Mercatorii Tavern Name: The Bishop's Crook Bid: 700 Minae
  3. The newly-mute Father Asentzio came to find that, in the absence of preaching, he must occupy his priestly duties in matters other than mere words. And so, he submitted such a letter to the treasury box: Name: Asentzio Lili Gabirel Zumarez de Ekain Age: 22 Nationality: Mercatorii Tavern Name: The Bishop's Crook Bid: 550 Minae
  4. RESPICE FINEM OR THE DEATH OF ONE FR. MIKHAEL He did not remember much, if he was to be quite honest with himself. He did not remember most of those he had met; he did not remember his masses; he did not remember his bills, or missives, or theses. Indeed, he remembered only the few faces that had proven the greatest landmarks and monuments in his memory. Perhaps there was his mother, and father, and his grandfather, too. They were country folk, and he had not spoken to them for some time. Admittedly, the details had faded in consequence of such - a wide nose, or thin lips, or that one mole that always perturbed him - but much more, he could not recall. Then he might have recalled his fellows in the Church. Some fondly, and some with disdain, and some, to be sure, he had thoughts so addled that it hurt his mind to think on them. Perhaps there was Callahan, who had haunted him ever-so, and his circle, with Elim and Lorina and all those stranger sorts. Oh, but there were others, too - those priests that made their home Whitespire, as he had: Arnaud, but he was Sixtus, now, and Francisco and that new fellow at the abbey. Oh, indeed, he would never see the designs of that abbey come to life. What a shame! And there were others, indeed, but not so near to the center of his soul that a full recollection was permitted. And then, to be sure, there were those miscellaneous folks - those of stranger bindings than he was used to. There was that orc, who had attacked him, once - ironic, that, given his ending. So, too, were there some lords and merchants - the good Boon, and Marlene, and Heinrich, and that nefarious Isabella. But nearest to his mind’s core were those he sombered to think of, for most were gone, now, and he was left with scheming priests and raving warlords and ladies with little more than their good looks. He would not call them friends - that would be an indignity - but, perhaps, his nearest confidants. There was Anna, first. She had passed on, already. A mercy, for him and her both, to be sure. He would recall much of her - she had been wrinkled, and that he feared, and he feared, too, that grey hair that remained shrouded. But, he could tell, she had been beautiful, once. Long before him, when her husband lived and her daughter was naught more than an idea. Perhaps he would see her in such a state, purified, in the Seven Skies. That shall be wonderful, perhaps. And next, there was Adela. He had admired much of her - not her beauty or her fineries, nor her position. Indeed, he admired her far more before she achieved much of such, when she was merely Adela of High Peak, whom had so failed to triumph in a game. He knew she lived, still, but he had not seen her - he did not wish to. She would be changed, as he had seen her changing, and he would not wish such alterations to take root in his mind. Not after her expulsion, and, certainly, not after her son’s death, for he knew that all that shone in her once must be gone. And yet, as the core of his spirit and his goodness and his evil grew nearer, something stood before it - nay, beside it, indeed. This man, he did recall. He would recall him as Horen did Julia, or Joren did Tara - but his name was forever shut from his mind. Oh, he was beautiful, and intelligent, and kindly, but he was forbidden. This, Mikhael knew, and would forever know - and so, his name was gone, thrown from the graces of his mind to that endless plane of thoughts forgotten and ignored. And yet, here it was - the last one he should recall: himself. He was not a good man. He knew this, and ever denied it. He was worldly, and impious, and sinful; he lied, and schemed, and coerced. Oh, Mikhael, you were not meant for the Church; you were no priest, nor politician. You were but a man, who rejected all you could not fathom. You rejected pain, and it came for you. You rejected sin, and it came for you. You rejected even death, and now, it has come. And so, nestled amongst roadside foliage betwixt Stassion and Aaun, did Mikhael die. Not to any disease, or accident, or great misfortune, but to that which he least expected, that which he least fathomed: mere bandits. There were no letters, for he did not believe it set for him; his goods would linger, and his food would spoil, and his face would go unrecalled for most. And thusly, did he lay, crumpled, soiled, wetted with blood, in the dirt. An inglorious end, for an inglorious man.
  5. FIRST MINOR BULL OF BURON PRIMA MINOR EDICTUM BURON 6th of Harren’s Folly, 1941 T A B L E O F C O N T E N T S I. Greetings and Benediction II. Appointments in Buron III. Liturgical Reforms IV. On Pilgrimage Sites V. A Call to Deacons VI. On the Meeting of the Curia VII. Minor Ventures VIII. On Lotusgrad IX. The Coronation of Edmund II I. GREETINGS AND BENEDICTION God's endless blessings upon you. From the seat of mine and the Cardinal Albarosa in the Temple of the Four Exalted, I have deemed it so fit to address those of the public on the clerical ongoings of the Diocese of Buron. In this capacity, I am glad to conduct such following a tenure of some many years as the Bishop presiding over Whitespire and its surrounds. In such, I note the aim of this missive to grant more clarity and transparency on those activities that occur within Buron, that the faith might be more interwoven with the laymen of the Crownlands and its surrounds. Let us pray: “O God, who so carves our paths and acts as supreme shepherd for our souls, look upon us and grant that we might not waver from that role You have assigned us. We call on the name of Your Vicar, Blessed Tylos II, to so inspire the peace of the modern day as he did in the Orenian Wars. We call upon the Blessed Pontiff to pray for our farmers and craftsmen, that their worldly diligence will bear endless fruit; to pray for our lords and ladies, that their oversight might see the flourishing of our lands; to pray for our clerics and monastics, that their pious inspiration might enlighten the spirit of one and all. Amen.” II. APPOINTMENTS IN BURON It has been some time since I have been granted this seat of mine in Buron, when the settlements were few and the people concentrated. Yet still, the lands grow, and my duties become greater. Thusly, have I found it suitable to appoint a vicar to my diocese, as my aide. FRANTZISKO VICAR OF BURON 1941 - present Further, I submit my position as Clergy Representative within the City Council of Whitespire to Fr. Frantzisko. Such was granted upon me in my youth, and I see it only fitting that so great an opportunity be granted upon another of similar inclination. III. LITURGICAL REFORMS For many years now, I have borne witness to the ongoings of faith in the Hand of Horen and greater Whitespire. In these years, I have seen and grown accustomed to a cultural tradition unlike the Kingdom’s foreign peers. Thusly, I declare my intent to begin work on the introduction and standardization of rites and activities of faith in the Diocese of Buron and greater Albarosa. In this, I seek to make official those societal norms that have been so witnessed among the halls of the Hand of Horen, within the Judite Sisters of the Abbey of St. Jude, and among the streets of Whitespire. In acknowledgement of the diverse lineages of the Aaunic nobility and populace, I invite the commentary of any such individuals who so seek it upon the rites as they are written, and I further seek the aid of the priests of Buron and its neighbours. IV. ON PILGRIMAGE SITES In following the prior recording of sites of faith throughout greater Canondom, the need has been witnessed for the declaration of formal paths of pilgrimage and holy walks. Thusly, the intimate detailing of various sites is to be conducted, and a definitive list and advisory path for pilgrims to be published. This accompanies the planned erection of a cloister court between Whitespire proper and the Temple of the Four Exalted, which shall act as a centerpoint for any such future pilgrimages upon its complete erection. V. A CALL TO DEACONS Since the untimely passing of the Prince Henry of Aaun, the Diocese of Buron has been without a single known deacon. In acknowledgement of such, the laymen of Aaun are urged to make any intentions for tutelage under the priesthood known, that a member among them may be nominated to act as a deacon for the populace. VI. ON THE MEETING OF THE CURIA I am overjoyed to announce that this prior Saint’s Day, within the bounds of the Temple of the Four Exalted, a count of sixteen clerics and those of associated organizations were in attendance at an open meeting of the Curia of our Holy Mother Church. Overseen by His Holiness, Sixtus V, a number of matters were discussed, and the intention for further such meetings made known. Thusly, I declare that the Diocese of Buron shall be available at His Holiness’ will to conduct any further meetings of the Curia, if He would so will it. VII. MINOR VENTURES Of lesser importance are some minor mentions and occurrences, which shall be noted here. In the archway beneath the belltower of the Chapel of Our Lady of Paradisus, a stand is present for the delivery of suggestions and requests to our Holy Mother Church in Buron, with admittance for both public and private requests. I urge the extensive of such. Moreover, a meeting of the priests of Buron and St. Emma is under discussion, and further details shall be admitted henceforth. A sketch of the suggestions stand. VIII. ON LOTUSGRAD We, in the Diocese of Buron, are gladdened to hear of the further erection of Canonist polities within our lands. Thusly, with the creation of the Marquisate of Lotusgrad. In light of such, plans are underway to permit more regular visitation and oversight of the faith in Lotusgrad, and by way of such I urge the Marquis to send word of any such wants that he may have for the faith in his demesne. IX. THE CORONATION OF EDMUND II It is ever a momentous occasion in the realms of Canondom, when a Canonist Prince is formally charged with his duties, and we pastors among the diocese are gladdened to have taken a role within it, and to have had those seats of the Temple of the Four Exalted filled greater than they have in many years. Thusly, am I overjoyed to have participated in it myself, in the reaffirmation of the King’s baptism. Here, I further note that myself and my fellows await the beginnings of the King’s lessons in theology under the guidance of myself, and those priests under my purview. In this, we affirm our desire to intertwine further God’s Will with that of the Aaunic elite. In Faith Father Mikhael
  6. THE MERRYWEATHER MIRACLES From the Diocese of Buron To the High Pontiff, and His Curia, It is in these recent years that the lands over which I preside have been blessed, in the dual erection of New Warsovia and Ulrichsburg, under the pious purview of Heinrich of the House of Alstreim, and Waclaw of the House of Jazloviecki. It is these esteemed houses, who have for some time been bound by those ties of spirit and culture, that have impressed upon our Holy Mother Church their indelible mark, hosting even predecessors of Your Holiness among their ranks. It is in this churchly tradition of these houses that I have witnessed the piety and due blessings granted upon them, in the like of the Infant-Martyr Ottomar. And so, it has come that such miracles as shall be described have been witnessed this prior year. I shall not linger overmuch on the details here, for they will be described with due scrutiny in the latter half of this letter, but merely to affirm the validity of these miracles I name the witnesses as such: Sister Gisele, a Judite Sister and sister of the Prince Merryweather; the Prince and Princess Merryweather, Aleksandra and Heinrich Lothar, and their noble scions; Walter of Apfelberg, and, by necessity, myself. Beyond two dozen others were present also, of noble and peasant inclination, of local and foreign bearing. It is here that two miracles had occurred, affirmed by myself and the aforementioned Sister Gisele - one, of fortune, and another, of redemption. These, after due analysis, are presumed to have been dual intercessions of Calliope Renata, of the House of Alstreim, and the Blessed Tylos II, of the House of Jazloviecki. As such, a description of these miracles and a petition for their recognition, and therefore the due canonisation of the pair. To note, the belated Sister Calliope has as yet not been beatified. In light of this, I request the waiving of prescription four, of the requirements for canonisation as enumerated in the Codex of Ecclesiastical Laws, under the recognition of her role in these intercessions being inextricably bound to that of the formerly beatified Tylos II. Thusly, shall I write on the lives of these pair, and their miracles as occurred this prior year. SISTER CALLIOPE RENATA OF MERRYWEATHER (1846 - 1914) Born to Ulrich I Lothar of Merryweather and Nikita, Calliope Renata von Alstreim, known as the Maiden in her youth, bore tutelage in the lands of Fausten, to which she was sent following her mother’s untimely death. Reflecting such Salvian teachings, she developed a fascination toward the arts and her brethren in Salvus. There, she gained an aptitude for battle that would carry forth through the entirety of her life, within the Royal Salvian Regiment. The Merryweather Maiden remained still in Salvus upon her father’s death, and was diagnosed shortly thereafter with an inability to bear children. It is this which spurned her joining of the Holy Mother Church as a member of the Sisterhood of Corwinsburg. It is thusly, under the guidance of her pious sisterhood, that she began the task of the translation of the Rex Perpetuus. This would come to occupy most of her youth, intertwining her very duty with that of her fellows in far-flung Salvus. In her middling years, the Alstreim sister sought rightful comeuppance of those foes of Canondom, acting upon those threats towards the holy sites of Southern Almaris, permitting, in the keep of Merryweather, the residence of a number of knights of foreign creed, that they might battle for those nigh-desecrated vestiges of the Church in the Kingdom of Savoy, and aiding in that settling of Aaunic conflicts upon the arrival of the Acrean Rebellion. It was this temporal intervention that saw her family’s continued prosperity despite the chaos surrounding the fall of Oren. Upon this resurrection of peace among the realms of the Canonist Princes, the sister took once more to her monastic duties, founding even the Chapel of St. Edmond within the bounds of Haute-Epine, and a monument to the Nauzican Martyrs of Haverlock. Yet still, she saw those duties of blood which so bind any Canonist, and was called to familial service as regent through the Merryweather Interregnum. In those years that followed her year-long regency, and the election of Ottomar II von Alstreim, the nun returned to that duty which had occupied her infancy within the Church. It is here that she would scribe once more, creating poems of faith of significant renown - as Virvyn's Wager, The Walrus, and Whisperwood. In the year 1913, the nun’s last will was published; nary but a year following, her demise came, in 1914. In such, she sent upon the Apostolic Church of Salvus a great portion of her personal funds, permitting the upkeep of their churches. MIRACLES 1. Within the bounds of the Merryweather keep, upon the nameday ceremonies of three of the Alstreim daughters, a conduction of testing was administered upon two. Of these two daughters, both - of particularly young ages - displayed strength unlike any child, each cleaving a log of some considerable hardiness with a single stroke. Each prayed to God shortly beforehand, and it is understood that the spirit of the Alstreim sister, in her era of military campaign, embodied the pair. 2. Throughout that same period, a test of another sort was sent upon the first daughter of the Prince of Merryweather. A bout of storms came to pass, in which she was sent upon a tightrope across a chasm of some great depth. Here, she would fall, but the dual prayers of two Church figures saw her safe rescue, the spirits of Calliope Renata and Tylos II - each one an intercession on behalf of the prayers of a nun and priest respectively - witnessed to have softened her fall into the palms of a nearby serf. BLESSED HIGH PONTIFF TYLOS II (1819 - 1876) Born Fiodor Jazloviecki, son of Lech and Maria, the future Pontiff’s youth was marked by service within the courts and surrounds of San Luciano, in Savoy. Here, he was inspired by the teachings of local pastors and priests. Entering his early adulthood, then-Fiodor wrote a thesis on Humility; it is this which brought his induction into the Church. It was during the pontificate of Blessed High Pontiff Everard VI that Fiodor participated in a number of debates, regarding topics which would be so-integrated throughout his reign, most-so that of women in the priesthood. It was for such dedication of theology that, under Everard VI, he was raised to the position of Archbishop of Allobrogum, and granted a seat within the College of Cardinals. Throughout the Michaelite Schism, Fiodor and his kin in Freimark and Merryweather declared their unilateral support for then-Pontiff Everard VI. Following its conclusion, Fiodor returned to his ecumenical duties. Thereafter, Fiodor - who had occupied himself for a number of months on a pilgrimage to Oren - was ousted from the nation, upon the second excommunication of Philip III and Anastasia. Thusly, a few years later, in 1856, was Fiodor elected at a count of three of five votes as High Pontiff, taking upon himself the name Tylos II. Though he maintained Everard VI’s anathematization of the imperial couple, the Pontiff garnered much support from Orenian nobility that his predecessor had lost. Throughout his reign, Tylos implemented a number of modernisations of Church structure and policy, notably including the raising of the matrimonial age to eighteen-years, and oversaw the gathering of peace among temporal princes in Sedan and Savoy. In the continued wars of Oren, the Pontiff sought still to temper the wrath of those in battle, ensuring that no excess in Canonist blood was spilled. In aim of such, he oversaw affairs of the newly-erected Kingdom of Balian, mediating conflicts betwixt itself, the then Daelish-Vistulians and the Hyspian diaspora, ensuring continued Canonist settlement and prosperity in the south. Tylos’ pontificate would conclude after twenty years, following a period of prolonged illness. It was within his pontifical seat at the Abbey of Saint Robert of Metz that the Pontiff perished, in 1876. MIRACLES 1. Within the bounds of Tylos II’s mortal life, the Pontiff prayed over the ailing body of the Duke of Drusco. In this, his prayers wrought success - for the duke’s blindness and illness were miraculously cured shortly thereafter. 2. Throughout that same period, a test of another sort was sent upon the first daughter of the Prince of Merryweather. A bout of storms came to pass, in which she was sent upon a tightrope across a chasm of some great depth. Here, she would fall, but the dual prayers of two Church figures saw her safe rescue, the spirits of Calliope Renata and Tylos II - each one an intercession on behalf of the prayers of a nun and priest respectively - witnessed to have softened her fall into the palms of a nearby serf. In Faith Father Mikhael
  7. A CALL TO MEETING From the Diocese of Buron To the priests of Albarosa and beyond, It is in these recent years that many of our greatest peers have been called to God’s side - and in such, their authority over their diocesal realms has fallen wayward, and the Church’s cohesion has thus degraded. It is in acknowledgment of such that I, alongside my superior, the Cardinal Albarosa, call for a meeting of a most casual capacity, of all priests who may attend, within the bounds of the Temple of the Four Exalted. It is to this meeting that I encourage our good peers and brothers to bring forth their ideas and ponderings, and any such recent events or occurrences of note, that all amongst the Church may aid in their construction or resolution. In this good spirit of faith, I hope that we might make great progress for our Holy Mother Church, as a whole and entire being, as Godfrey so declared. In Faith Father Mikhael
  8. In commemoration of the life of Saint Noah of Petrus, patron of Confessors, Bishops, and Mayors, the people of Whitespire and Aaun are invited to the Chapel of Our Lady of Paradisius to celebrate their faith and make due preparations for the inauguration of the 2nd Government of Whitespire. T I M E T A B L E MASS To begin the festivities, a short mass is to be held jointly by the Reverend Mother Anna and Mikhael Bishop Buron, sharing in that joyful spirit of rebirth in both faith and governance. THE PEOPLE’S CONFESSION Following such an introduction, the cityfolk are invited to make their woes and sins public, in the spirit of confession, and be granted due forgiveness for such, by God and the people alike, upon which due absolution is offered by the Judite Sisters, under the blessing of Owyn’s Flame. A GRANTING OF GIFTS To conclude, the Abbey shall present a small meal for the attendants, upon which they are duly granted leave to extend goods of value upon the Church and their compatriots alike, much alike to that gift of service that Bishops and Mayors so proffer upon the people. His Excellency, Fr. Mikhael, The Bishop of Buron
  9. ON THE SISTERS OF PETRA 22nd of Tobias’ Bounty, 1939 From the Diocese of Buron To the faithful Know that the Church holds strong, and acts with all the temperance expected of it. Know that it holds its faith toward the pious Judite Sisters of Whitespire. Know that it condemns the falsehoods and lies conducted by the Sisters of Petra. In this, the Diocese of Buron proclaims its admonishment of any who would so seek harm upon any member of our flock, and upon any sister operating in our midst. In the lands of Petra, we condemn the actions of those misled by the Deceiver, and condemn callings for indiscriminate killings. Thusly, do I call for sense among the Canonist folk of Aaun. This is not the domain of the layman, and certainly it is not in the domain of the layman to enact judgement upon any who has been sworn into the ranks of the Church, as cleric or monastic. Further, I call for coordination among our Canonist folk, through the Church as communal vessel. In this, I call upon the aid of the Princes of Canondom, and I ask that they pay credence to any calls for meeting. To the Petrans Know that your timely reaction is valued, and that your adherence to the Holy Mother Church’s authority is praised. As such, until word is sent by Callahan Bishop Gelimar, I call upon your aid in the handling of these most troubling matters - I ask for no interdiction in the Church’s testing, questioning, or actions otherwise, and I ask that any such resources, be it material goods or records, be granted in a timely manner. Forasmuch as I have named those actions of virtue, I must question the belated action of the Commonwealth’s Government. Merely Saint’s Hours prior to the bounty’s posting, I had been made aware of such concerns by the Reverend Mother Anna of the Abbey of St. Jude. From this, I can be certain that such condemnable actions of the Sisters of Petra were known and acknowledged within Vallagne and its surrounds. Thusly, I urge that such matters be brought to the Church’s attention with more haste than was given in this matter - for we must not be slothful, and our acts must not merely be those of simple reaction. To the Aaunites There is much to chastise here. I, alongside my superior who sits so diligently upon the Council of Regency, have our seats in Whitespire. You hold no Churchly authority in this region - you hold no right to condemn or call for the capture of nuns, regardless of any actions which are purported to have committed. No layman shall be permitted that judgement which is reserved for the Pontiff and His Auditor. And so, I decry the actions of the military. Not for their lack of consultation of the Holy Mother Church, or for their rashness, but for the defiance which they have so shown toward the Church. I urge you to take some inspiration from that deference of the Petran Queen, and I command the rescinding of the missive of Merryweather. In Faith Father Mikhael
  10. To the subjects of the Aaunic Crown, Forming the middling section of His Majesty’s nameday festivities, the populace of Aaun and her allies is welcomed into the chambers of the Hand of Horen to honour His Majesty, King James of Aaun. On this second day of the celebrations, a ball shall be held, comprising an evening of intrigues and mysteries. T I M E T A B L E AN ANNOUNCEMENT As all good nights do, it shall begin with the fairest and kindest pleasantries, exalting those accomplishments of the King James, presented by the dear sister to His Majesty, the Reverend Mother Anna. AN INTRIGUE Following such introductions, a game shall be introduced, upon which groups shall be sent throughout the palace grounds, to discover and divine its secrets - for a great mystery must be unraveled, its clues lying all throughout the Hand of Horen. AN ACCUSATION And so, as with all sins and crimes of a most devious nature, an assertion of guilt must be laid upon those parties to whom the evidence directs - and thusly, shall the blade fall, and a life be cut short, for what good party does not have an execution? His Excellency, Fr. Mikhael, The Bishop of Buron
  11. A CALL FOR VENERATION 9th of Harren’s Folly, 1936 Addressed to His Holiness, Sixtus V and His Highness, Ottomar von Alstreim I shall not write overmuch to preface that which I request - it is self-evident, I hope. I shall merely state this: I hope that much consideration is given on this matter, and that a dutiful answer to this request, guided by God alone, is sent in response. Thusly, do I call for the consideration of two individuals for veneration, as acknowledgement for those pious and virtuous lives that they have led, witnessed by all in the lands of Whitespire and beyond: the Prince Henry of Aaun, and Father Wert of Whitespire. I will touch on their lives only briefly, for any such words of mine are no doubt tainted by worldly biases for these good folk; thusly, do I begin with the late Lord Alba, Henry of Aaun. I had not known him long, nor so closely as many in this fair kingdom, but I had known him to be a man of great faith; he was fallible, no doubt, but such mistakes plague us all. He was a man devoted to peace, to God’s Peace - a man who embraced that legacy of Godwin of Aaun. It is from him that I had come to know Whitespire, and from him that I had come to know those intricacies of faith that even the nobility might encompass. None might doubt his devotion to God, and to those kingdoms of God - and thusly, do I ask for his veneration. Nextly, then, I shall touch upon that life of the long-late Father Wert. I am certain that his contributions have not gone unnoticed in our Holy Mother Church; our library flourishes by his hand, and the Church is empowered by it. Though I had spoken to him but a handful of times, I should think this alone a testament of his piety - and thusly, do I ask for his veneration. I pray that my requests fall on receptive ears. In Faith Father Mikhael
  12. A PLEA FOR AID 12th of Horen’s Calling, 1933 Addressed to His Holiness, Sixtus V and His Royal Majesty, James Leopold There is a plague, in the lands of Canondom. A plague wholly familiar to both the Canonist Princes and our Holy Mother Church alike; one considered quelled, in recent years. And yet, it remains - beings opposed to God’s righteous rule infiltrate the cities of Canondom, and ingratiate themselves with those dutiful and faithful members of the flock. This is not an unusual tale; it has been seen with the Azdrazi, and with the Vampyres before. And yet, it arrives once more: on blackened wings the ilk of Iblees taint our cities and our faith. They work their charms into the minds of our lords and ladies. It is as Saul had done to Exalted Horen’s camp; inundated with gifts, he strode into the camps, working dissent and sin into them. And thusly, were those lands of virtue tainted entirely. We cannot let such occur to those good nations of Canondom; it would spell doom for all. It has already begun - two Vampyres have been discovered in but the past two months, within the city of Whitespire alone. With such in mind, I make a singular plea: I request the institution of mandatory testing for the populace of the Kingdom of Aaun, and that the provisions necessary for such be supplied to the clergy of Albarosa - aurum blades and salt. I pray that God guides our hands always. In Faith Father Michael
  13. ON EXORCISM 23rd of Harren’s Folly, 1930 Addressed to the Cardinal Albarosa, from Father Michael FOREWORD I had been spurred to the writing of this document through a brief encounter with a self-proclaimed exorcist, of a sort - though I shan’t think the term, as defined in the Codex, particularly fitting for her career. She dealt in the pacification and sending off of wayward souls, regardless of their temperament or nature. Such had inspired me so, for I had never encountered one of such a path before, nor one with such inborn ability to do so. It is thus that I took to the Scrolls, and to the Codex, so as to determine the nature and virtue of such a profession. It is thus that I found issue, between my experience and that which is codified, which is the matter on which I plead to those highest in our Holy Mother Church: a redefining of the nature and allowance of exorcisms. INTRODUCTION Exorcism is a matter to which the Church pays little heed; few miscreant souls wander this earthly plane past their time, and those that do go largely unnoticed by a population unable to perceive them in a capacity necessarily considerable enough so as to make a case that they exist at all. Such has allowed the process of exorcism to remain one both largely untaught, as well as one needlessly restrictive. It is one these matters that this letter pleads for change to be brought about, lest such individuals of these miraculous abilities unintentionally defy the laws of the Codex. THE LAWS AS THEY STAND I shall begin with an outlining of the laws presently in place, and the context wherein they were created. “The purpose of exorcism is the casting out of wicked forces which have possessed an individual.” This first clause defines the nature of exorcism as expressly and exclusively the overtaking of an individual via malignant beings. This contradicts the first instance of exorcism presented to us through the Scrolls: the casting out of Iblees from Horen’s camp. It is generally understood that Iblees had disguised himself in some manner, as would later be done in the camps of the other three brothers. One cannot, in good faith, make the claim that Iblees had overtaken the body of a descendant; it is never claimed, nor spoken of in the Scrolls, in such a context. Thusly do I find this first definition lacking and inadequate. “The form of exorcism is the invocation of God’s authority in casting out the possessor.” In this clause, I find no fault with the underlying principles. However, its context within the greater Codex causes some concern with the following point, given its description as only a sacramental ceremony, notably divided from the four sacraments themselves. I shall refer to the latter half of Section III of Cardinal Casper’s On the Wine of Sacrament for the underlying purpose of this distinction. “An exorcism may be conducted by the wife of a married cleric on behalf of her husband, in the same manner as St. Julia acted on Ex. Horen’s behalf in the exorcism of Iblees.” This third and final clause is the most problematic. Beyond its contradictions with that first point, of which I have already enumerated my issues, the context in which this clause was created is a tradition in which the Holy Mother Church no longer stands - that being, prior to the legitimization of female clergy. Explicit note is given throughout the recorded conversations in the Council of Providence regarding the allowance of exorcism, particularly with regard to nuns. No such restrictions for nuns are explicitly outlined in the Codex, however implication in the preceding discussions serves to create the notion that only priests, their wives, and monks may perform this ceremony. In consideration of the general prescriptions for sacred ceremonies, as I have outlined regarding the prior clause, this stands as an exception: through the lack of allowance of nuns, it is further implied that laymen themselves are prohibited from conducting this ceremony. It is upon this basis that I find issue, and the matter upon which I shall shortly present my arguments, on the grounds of both precedent as well as those of theological reasoning. PRECEDENT As stated in the introduction, exorcism is a little-practiced ceremony among the clergy. However, notable examples through history have come about; I will first touch on that of the Bl. Jorji Fisher (otherwise, George Fisher, or Jorji Fjzher.) Within the Legenda Sanctorum, his exorcisms are legitimized, and are given as partial reason for his beatification: “Bl. Jorji Fisher, companion of the Ex. Sigismund, famed exorcist.” This serves an important implication, given the context wherein the exorcism was performed: by a monk. Such legitimacy is cast into question, however, through a Letter of High Pontiff Pius II. Herein is the ability of a monk alone to conduct exorcism questioned; they are, instead, placed solely into the realm of the bishops and Pontiff alone. Such casts doubt onto the solidity of the tradition of exorcism, and particularly sets a precedent in which the allowance of exorcism becomes flexible, rather than rigid and true tradition. Let us consider the next point of precedent, then. Prior to the establishment of the second iteration of the Codex, wherein the particular nature and requirements for exorcism were outlined, a precedent of lay-exorcism was established. This is conducted in two orders: The Brotherhood of Our Lady of the Tabernacle and Order of Saint Julia and Archaengul Michael (outlined in the Golden Bull of Johannesburg V.) Both orders proclaim the ability of laymen to participate in exorcism, when granted authority to do so. Consider: “... and the exorcism of spirits and the otherwise unholy from those lands governed by followers of the Canon be retained by said Brotherhood and its members otherwise unmolested by followers of the Canon.” “Exorcists are laypeople and priests which have been consecrated as exorcists.” Of note, is that The Brotherhood of Our Lady of the Tabernacle does not necessitate that its members be clerics, nor that exorcism require specific authority, as professed for confession. It is through these three examples that I seek to cast into doubt both the current requirements for an exorcist, as well as profess the malleability of exorcism throughout the Church’s history. LEGITIMACY IN THE TEXTS Perhaps more vital than tradition; or, rather, a necessary prescription to break tradition is to prove that those unquestionable texts proclaiming the Word of the Lord provide sufficient reasoning to defy it. It is thus that I look to the Scrolls; in particular, that history of St. Julia. St. Julia, as progenitor of all exorcists, is perceived as having acted on behalf of Ex. Horen. Such is, in my perception of the scrolls, and in the context of the current Church, a disingenuous outlook toward the Gospel. To cite Gospel 2:22-23; “But Julia was wise and recalled her husband’s warning. She revealed Iblees, and the Denier was cast out of the camp, and he was very wroth.” Forasmuch as the warning sent by Horen takes a place of note in the text, the actions of St. Julia stand alone, done not as direct action on behalf of Horen. Again, I refer to the arguments conducted by the late Cardinal Casper, regarding the context of the sacraments in contrast to that of the sacred ceremonies within the text. As exorcism originated, not as action derived from an Exalted, but as action from another, then it is a ceremony not held in exclusivity by the tradition of the Exalted, but rather as a tradition separate and freely available to all. Let us consider further, then, the implications of the phrasing herein; particularly that of St. Julia’s description as wise. Herein do I call to attention the implications of such; that, rather than mere obedience to any orders of Ex. Horen, St. Julia acted of her own volition and of her own thoughts, albeit informed by her talks with Ex. Horen. This reveals a particular agency with which one not of the legacy of the Exalted operated, and thus permits a reading wherein, rather than as an extension of her husband, St. Julia acted apart from him. Further, with the allowance of female priests, a new tradition has begun wherein women are viewed as equals in spirit to men; this casts into further doubt the theological underpinnings of the present laws, which make such a claim of wifely aid. The exclusivity of the sacred ceremony to only the wives of priests as the only laymen permitted to conduct it is a needless excess, built on a foundation of theological reasoning which defies that of the remainder of the sacred ceremonies. CONCLUSION Thusly, I plead to His Holiness and the College, that the prescriptions and definition of exorcism be reviewed, and the legislation surrounding it be relaxed so that those blessed laymen among us may be granted permission to perform legal and rightful exorcisms, as those prior orders have done. It is a history of our Holy Mother Church, that laymen may conduct exorcisms for their fellow man, spanning to those most ancient days of St. Julia and Ex. Horen. Let those pious and able men and women, beyond merely those of the cloth, be able to exorcise those wayward and misplaced souls, that they might go to their rightful place in the Seven Skies. On a basis of both precedent and theology, I have outlined the necessity and legitimacy of such a manner of exorcism, and humbly ask that this be considered. In Faith Father Michael
  14. Full Name of Man - Augustus Maxim Vilac Date of Birth of Man - 1898 Name of Woman - Ileana Stefaniya Kortrevich Date of Birth of Woman - 1900 Location of Ceremony - The Everardian Basilica Date of Ceremony (Year) - 1930 Name of Clergyman who performed ceremony - Father Michael
  15. would u consider having sushi and/or oysters for breakfast valid
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