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Viggen92

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  1. Casper Cardinal Providentia eyed through the missive and walked to his window. He set the parchment down and fell to his knees in prayer: "Saint Amyas, the ravages of war, plague and famine hath assailed us all too much. Pray for God’s mercy, that we may be spared of these evils, and that we may, with perfect Charity, strive to avoid them. Amen."
  2. Full Name of Man - Quinn Darkwood Date of Birth of Man - 1821 Full Name of Woman - Roberta Galbraith Date of Birth of Woman - 1828 Location of Ceremony - The Basilica of the Ascent of Exalted Godfrey, Providence Date of Ceremony (Year) - 1848 Name of Clergyman who performed ceremony - Casper Cardinal Providentia
  3. Full Name of Man - Michael Genevius O'Rourke Date of Birth of Man - 1826 Full Name of Woman - Analiesa Vasila vas Ruthern Date of Birth of Woman - 1829 Location of Ceremony - The Basilica of the Ascent of Exalted Godfrey, Providence Date of Ceremony (Year) - 1848 Name of Clergyman who performed ceremony - Casper Cardinal Providentia
  4. The aging Metropolitan would read the letter by his desk, smiling at its contents. He went to sign the Lorraine, going to pray for his grandson in return as a token of gratitude. "May you prosper in the ranks of the Supreme Order of Ex. Owyn." The Cardinal spoke as he placed the letter in a drawer.
  5. Casper Cardinal Providentia prayed for the return of his colleague. "Where ever you are, may GOD be there to guide you."
  6. Full Name of Man - Arthur Komnenos Date of Birth of Man - 1791 Name of Woman - Primrose Gendik Date of Birth of Woman - 1801 Location of Ceremony - Basilica of the Ascension of Ex. Godfrey, Providence Date of Ceremony (Year) - 1842 Name of Clergyman who performed ceremony - Casper Cardinal Providentia
  7. Casper Cardinal Providentia mourned his old friend, lighting the candles in the Basilica. The Metropolitan would then offer a prayer for the fallen man. "Your service to GOD has been most pious, dear friend. I hope you find eternal rest in the Seven Skies."
  8. Full Name of Man - Philip Hughes de Rosius Date of Birth of Man - 1820 Name of Woman - Elaine d'Arkent Date of Birth of Woman - 1820 Location of Ceremony - Basilica of the Ascension of Ex. Godfrey, Providence Date of Ceremony (Year) - 1841 Name of Clergyman who performed ceremony - Casper Cardinal Providentia
  9. Full Name of Man - Henrik Komenos Date of Birth of Man - 1754 Name of Woman - Vespira de Selm Date of Birth of Woman - 1785 Location of Ceremony - Basilica of the Ascension of Ex. Godfrey, Providence Date of Ceremony (Year) - 1841 Name of Clergyman who performed ceremony - Casper Cardinal Providentia
  10. Cardinal Providentia fell to his knees in his chambers upon receiving the news of the deaths of the two clergymen. He prayed for his colleague Cardinal Basil; he prayed for his own Vicar Father Otto; he prayed that their souls would find peace and reach the Seven Skies. Tears rolled down his cheek for he had not only lost fellow clergymen, he had lost brothers.
  11. A COMMISSION’S REPORT On the Wine of Sacrament On Behalf of His Holiness, the High Pontiff Everard VI. Published by the Commission On the Wine of Sacrament WITH THE IMPRIMATUR OF THE VICAR OF GOD, HIS HOLINESS HIGH PONTIFF EVERARDUS SEXTUS 2nd of Sigismund's End, 1837 TABLE OF CONTENTS ┏━━━━━━━━━━━━━━━━━━━━━━━━┓ SECTION I - Foreword SECTION II - Scripture SECTION III - Tradition SECTION IV - Conclusion ┗━━━━━━━━━━━━━━━━━━━━━━━━┛ SECTION I - FOREWORD The head of the commission is His Eminence Casper Cardinal Providentia, Vice-Chancellor of the Church, and Metropolitan of Providence. The commission, selected by its leader, consists of: Friar Ernst, Pontifical Secretariat; HIH Josephine Augusta, Monsignora of the Church; and His Grace Alfred Bishop Aquila. Duly ordered by His Holiness, High Pontiff Everard VI, this commission has, with the information presented to us by those clergy seeking the Wine of Sacraments revival, commenced an investigation into the interpretation of Virtue 3:6, concerning the wine of sacrament and its interpretation, potentially pointing to a forgotten practice from bygone eras of the Mother Church. We are specifically charged with evaluating the prospect of reinstating it to be observed in the modern day. The commission has found its recommendation, which is available in the conclusion for those who seek it immediately. However, we found it necessary because of the importance of addressing this issue, to investigate this matter as exhaustively as possible. The details of our research and interpretation are available in the second and third sections. SECTION II - SCRIPTURE AND DOGMA There are four uses of the word ‘wine’ in the Holy Scrolls: two of them in a single verse of Virtue, and one each in the Spirit and the Gospel. “And as I made for you the worldly pleasures, so too have I made the pleasures of the spirit, and the love of the husband and wife. And I have given unto you the wine of sacrament, and the wine of merriment, and I have promised you the world and the Skies.” (Virtue 3:5-6) “Verily, brother, the Lord GOD devised for us the metals of the earth, and the wine of the vineyard. And verily he has granted the pleasures of the flesh and ordained the estates of all men, high and low.” (Spirit 3:3-4) “So the Sons of Malin, and of Urguan, and of Krug were wary, but did not wish to reject the soft beds and good wines they were offered, nor the finely worked jewelry” (Gospel 2:26) Generally, the argument for sacramental wine rests upon the single positive mention in the Virtue. The verse in the Spirit is in the context of Ex. Owyn demonstrating GOD’s mercy and power by His creation of the pleasures of the world that make life easier. The last scriptural mention of wine, written in the Gospel, is decidedly negative: it is of sinners accepting worldly things in return for subverting their obedience to GOD. However, that a word appears only a few times or even not at all in scripture is no argument against it as a concept per se. Among the absent words in scripture are ‘church’, ‘bishop’, ‘coronation’, ‘funeral’, and ‘mass’. All of these are vital parts of the Church, and when the latter two prophets arrived after the Silence, they were accepted as so natural as to merit no comment whatsoever. The prophets scourged the Church, wiping her clean of the corruptions that she had acquired by the ages; yet they did not remove these practices, which do not appear in the Scrolls. This is because these are matters of Tradition-- not the lower case ‘t’ tradition of custom, but the capitalized ‘Tradition’, which are the practices handed down by our ancestors, presumably since the beginning of the Silence. They are time-tested and to be owed high respect because of this, although as they are not derived from Scripture, we must remember not to elevate them above the authority of the faith itself. This would be a form of innovation in faith, or mingling the words of lesser beings with those of God in the Scrolls. The Epistle to the Jorenites rejects such a practice (Spirit 2:7). However, the Holy Scrolls do use the word wine. Accordingly, it is of the utmost importance that we determine whether this practice of sharing wine in a liturgical context is a scriptural practice or one of tradition. We will analyze the verse in the Virtue regarding wine very closely using all available context, because it is our only resource in the Scrolls on this subject. For His Holiness’ convenience, we include the entire Canticle of Temperance: (3) Canticle of Temperance 1 Lo and attend, for I am the Lord GOD, and I am in the foremost part of heaven. 2 Though the spring flower withers and the fruit of the tree falls to the ground, My Word lasts into the eve of the world, and the fruit of virtue cannot rot. 3 I am the Lord GOD without peer. 4 I grew the first grapes of the vineyard, and gave unto Horen the first wife. 5 And as I made for you the worldly pleasures, so too have I made the pleasures of the spirit, and the love of the husband and wife. 6 And I have given unto you the wine of sacrament, and the wine of merriment, and I have promised you the world and the Skies. 7 For I have given to you the pleasures of the world, and they shall comfort you in the theater of virtue. 8 And you shall take them carefully, and shall not become a creature of worldly indulgence as the beasts of the earth. 9 So I am the Most High, and in pursuit of My Virtue, I bid my faithful this: You shall not lie with your kin, nor those of other tribes, and none shall lie together but in holy union. 10 And I am the Lord GOD without peer, and My joys are the holy joys, and My comfort is the virtuous comfort, and all the blessings of the Virtue shall fall before the righteous who do not indulge. The first and most important context to this verse is the Scroll of Virtue as a whole. In this, we defer to the Triad on Virtue by Holy Sir James Vursur, who describes the seven books of the Virtue as following a repeating format: A repeated preface, beginning and ending with two assertions of GOD’s authority. The recounting of an act of GOD creating and ordering the cosmos. The recounting of a deed GOD has done for every person individually. An admonition, a third assertion of divine authority, and a command. A fourth assertion of GOD’s authority followed by His promise to the faithful. Elaborating on the Holy Sir’s words, the commission finds that in each canticle, God establishes the following items in order: His universal authority over all things. His particular authority over the area the Canticle concerns, by an act of creation. His particular interest in the welfare of the reader and his benevolent use of His authority, by an act of blessing. His command for how we may model the virtue concerned. His promise of virtue to those who abide by His Word. Thus the canticles of the Virtue are chiefly concerned with God’s power and His benevolence towards His creations; what comparatively few commandments they do give are concretizations of the virtue with which the respective canticle is concerned. The Holy Sir further correctly argues that to merely follow the negative commandments established in the Virtue is not sufficient to be virtuous. Each commandment is a visible expression of a virtue, but it is not the virtue. The first Scroll makes no mention of this, but the Scroll of Spirit establishes that even failures within the privacy of the mind are still accountable before God (Spirit 3:14-15). Thus we should first remember that the Virtue speaks largely (but not entirely) in very broad and metaphorical language, meant to illustrate an underlying and sublime quality of divinity. Having established that, we narrow our focus to the Canticle of Temperance alone. Using the Holy Sir’s parallel reading of the Virtue, we find it progresses through the established format, accordingly: God asserts His universal authority over all things (Virtue 3:1-3) God asserts His particular authority over the matter of temperance, which is resisting indulgence in worldly things. He does this by asserting He created the grapes of the vineyard and the first wife (3:4) God asserts His particular interest in the welfare of the reader in the following way: By creating the worldly pleasures, the spiritual pleasures, and the love of the husband and wife (Virtue 3:5) By creating the wine of sacrament and the wine of merriment, and promising the world and the Skies (Virtue 3:6) By giving the pleasures of the world, that they may comfort us (Virtue 3:7) God delivers two commands for how the reader may model the virtue of temperance: To take pleasures carefully and not become a creature of worldly indulgence (Virtue 3:8) To not lie with your kin, those of other tribes, or out of holy union (Virtue 3:9) God promises that the blessings of the virtue shall come to those who do not indulge (Virtue 3:10) Thus the Canticle of Temperance is chiefly concerned with pleasure, both of the spiritual and physical kinds, and with indulgence, which is the enjoyment of pleasures incautiously or in amounts too great. The two concepts that God uses to convey the possibility of pleasurable things becoming sinful when taken incautiously are 1. the love of the husband and wife, and 2. the matter for which our commission was formed: wine. The fourth verse (which is the first verse after the preamble common to every canticle), establishes a parallelism between the grapes of the vineyard and the first wife. The fifth implies that each of these are worldly pleasures, and that God has also created pleasures of the spirit, and the ‘love of the husband and wife’. A relationship begins to form here between wine, which is pleasant if taken in moderation but wicked if not, and between the worldly aspects of marriage and its spiritual aspects. The worldly aspect is undoubtedly the consummative act. In the ninth verse, God specifically commands against certain types of intercourse that He tells us are indulgent: namely, those outside of marriage. The spiritual aspect is, then, the love between husband and wife. We should also note that God warns us not to take any pleasure incautiously or in too great an amount, not only physical pleasure. Many clergymen, intoxicated with the headily sublime love of GOD, have fallen victim to spiritual pride. Even Ex. Godfrey fell to this sin, as it is written “And he saw that his people were virtuous. Godfrey became proud of his holiness, and he sought to speak and unspeak the will of the Lord.” (Gospel 7:13) Using this parallelism, we have context for the wine of sacrament, which represents spiritual pleasure, and the wine of merriment, which represents physical pleasure. The use of wine as the metaphor re-emphasizes the fact that even spiritual pleasures can lead us to evil if we take them incautiously or love them too much; we ought not to love what God gives us, but who He is. However, it is still unclear whether wine is used here only as an analogy, or if it also references a sacrament concerning wine. In this, we should look to the origin of other sacraments, whose certainty are not in dispute. Namely, these are: matrimony, ordination, consecration, and ablution. Each of these sacraments reference an act of the Exalted in the Gospel; through the Church’s assumption of the laurel of the prophets, it inherits their spiritual authorities, and therefore enacts them through sacraments. The particular acts of the prophets relating to each sacrament are illuminated in the following verses: Matrimony (Ex. Horen): “All took concubines, except for Horen, who took only one wife. Her name was Julia, and they kept their union holy.” (Gospel 2:3-4) Ordination (Ex. Owyn): “Those virtuous freedmen that remained were anointed as priests of GOD, and they bore the Virtue and the Spirit.” (Gospel 4:61) Consecration (Ex. Godfrey) “And Godfrey set aside the Throne of Man for a holy purpose, consecrating it to GOD.” (Gospel 6:36) Ablution, also called Baptism (Ex. Sigismund) “And the prophet pours out the horn upon seekers of GOD, and they are inducted into the ranks of the faithful.” (Gospel 6:49) However, as sacraments derive from the scriptural acts of the Exalted, it is possible that there may be more than one act of each prophet from which a sacrament might arise. Having read the Gospel in its entirety, the commission finds several types of prophetic acts: Acts of spiritual authority, which might be inherited through the laurel Acts of temporal authority, which was divided from the laurel by Ex. Sigismund (Gospel 7:60) Miraculous acts, by which the prophet was the subject of some special blessing from God not achieved through his own divinely-ordained authority As the Exalted were all both king and prophet, the Gospel does not distinguish between their spiritual and temporal acts except very vaguely. Their miraculous acts, which are beyond the power of any but God to manifest, are easy to distinguish--these are simply any which effect an instantaneous physical change in the world. Examples of miraculous acts are Ex. Horen’s glowing with the unapproachable light of the tabernacle (Gospel 2:42), Ex. Owyn’s blinding Harren (Gospel 4:45-46) and later becoming a column of light (Gospel 5:20), Ex. Godfrey’s clearing of the way for his conquest (Gospel 6:38-39) and later ascending to heaven bodily (7:66). Regarding exercises of prophetic temporal and spiritual authority, the commission has read the Gospel with a close eye towards the acts of the Exalted. It has found the vast majority of their scriptural acts are temporal in nature; primarily, they are concerned with kingship, conquest, good rulership, and more rarely, even sin. Of their spiritual acts, the only instances the commission could locate are those which are already sacraments, or those that are exercises of the authority to teach scripture and to command the priesthood. These acts are the natural consequence of revealing scripture (a miraculous act) and the anointment of subordinate priests (ordination, a preexisting sacrament). Finally, the commission draws His Holiness’ attention to the issuing in 1557 and then reissuing in 1578 of the dogma, which list only four sacraments, namely those currently in use. However, as earlier stated, that a thing does not appear in scripture does not mean it is forbidden, or even that it is undesirable. Traditions are of paramount importance to the health of the Church, and so we now move to analyze sacramental wine as a tradition. SECTION III - TRADITION The first item of concern is that the Church has previously published several lists of sacraments, sometimes adding new ceremonies to the four aforementioned, renaming some, and on very rare occasions, even leaving one or more out entirely. Some examples of these are: The first edition of the Canon Law of Daniel VI (1735), which lists nine sacraments: ordination, baptism, penance, anointing of the sick, funerary rites, holy orders, marriage, coronation, and sanctification (also called canonization). St. High Pontiff Sixtus IV’s Eleventh Golden Bull of Johannesburg (1568), which names four sacraments but of a different substance: baptism, reconciliation, ordination, and matrimony St. High Pontiff Sixtus IV’s Second Golden Bull of Johannesburg (1576), which names mass as a sacrament and praises it greatly. In this, we must recall that a sacrament is not a discrete mote of power, passed along as if it were an inherited jewel from the prophets to us. Rather, it is a single expression of the broader spiritual authority they conveyed in the laurel to the Church, by the reproduction of their acts. The word ordination appears nowhere in the Holy Scrolls; when Ex. Owyn proclaims priests in his lineage, the term used is ‘anointment.’ Neither does the word matrimony appear; Horen merely ‘takes a wife.’ However, as we lack sources on sacramental wine in the Holy Scrolls and are now relying on external sources, we should lend the most credence to the infallible dogma, which have remained in use since their adoption in 1578. Both immediately before and after High Pontiff Sixtus IV issued the aforementioned golden bulls that appeared to add and remove sacraments, the dogma were first issued and then reissued. It is certainly doubtful that St. Sixtus IV, patron saint of theologians, believed himself to be in flat contradiction with the dogma. However, neither did he (in which he would be errant) attempt to revoke the dogma that appeared to be at odds with his definition of the sacraments. In a like manner acted High Pontiff Daniel VI, who added sacraments to the list that at first appear to be wholly novel, such as sanctification-- the canonization of a saint had never previously been treated as a sacrament. To this we say that the word ‘sacrament’ has both a colloquial and a formal meaning, and further that the distinction between a sacrament as an expression of the acts of the Exalted, and a sacrament as any kind of Church ceremony, has up until recently been only implicit. However, in the second edition of the Canon Law of Daniel VI, issued by an ecumenical council presided over by St. James II in 1801, that distinction was enshrined in law. The distinction given is: Sacraments Book IV. Title I. §1. “A sacrament is an expression of the spiritual authority of the Exalted that is conferred upon the priesthood, enacted through a ceremony.” Book IV Title I. Ch 1. §5. “All sacraments must be celebrated by an ordained cleric acting consistently with the canon law and their superior.” Sacred Ceremonies Book IV. Title II. §1. “A sacred ceremony is an invocation of God for the purposes of the instruction of virtue.” Book IV. Title II. Ch 1. §1. “A sacred ceremony should be performed by a priest or monastic, unless there is need.” The sacraments listed are Matrimony, Ordination, Consecration, and Ablution. This is concordant with the list provided in the dogma, although it uses a novel term for baptism. It is possible that St. James II was familiar with the layman belief that an individual is only baptized once, and that all further applications of holy water are merely ‘cleansing’. While Canonists have always baptized multiple times throughout their life, this change of vocabulary apparently sought to bring the layman’s understanding into accord with the Church without actually changing the substance of the sacrament. Further, the sacred ceremonies listed are Mass, Exorcism, Funerary Rite, Ablution in Extremis, and Confession. Each of these except exorcism and confession are not practiced in the Holy Scrolls; however, exorcism is practiced by St. Julia rather than a prophet, and confessions in the Gospel are always of the Exalted to God. This is unlike the acts modeled by the four sacraments of the dogma, which are practiced by the Exalted either upon themselves, other people, or even concepts. Ablution, then, is described as the Church’s authority through God to cleanse sin that is already forgiven by whatever means were available. Though we cannot speculate too much on St. James II’s intentions, the function of this novel distinction of sacraments from sacred ceremonies appears to ensure that, wherever possible, if an ordained priest is absent and the need is grave, the laymen still may obtain some solace in the Church. However, as the four sacraments derive directly from the prophets’ laurel and the priesthood’s inheritance of it, it was neither possible nor advisable to permit laymen to celebrate these without a priest. As the modeling of a prophet’s authority to set something aside for holy purpose, consecration is by far the broadest sacrament described in the second edition of the canon law of Daniel VI. Among the uses recommended within the text are: To swear holy vows of monasticism To sanctify individuals, offices, objects, or places To coronate or invest a Canonist prince And from these we may elucidate a longer but not exhaustive list of uses such as: To consecrate a church To dedicate a layman to God through non-monastic and non-clerical vows To canonize a saint Finally, and most saliently to this commission, to consecrate wine SECTION IV - Conclusion It is the finding of this commission that while the consecration or sharing of wine does not itself constitute a sacrament, it is a laudable enactment of the Church’s right to set things aside for holy purpose. Although the evidence for the sharing of wine as a historical practice is limited, it is still present; further, as this has been a matter of some interest among clergymen and laymen alike, the commission has found that the idea of consecrated wine already existed in the vernacular. We suggest that the practice is by this time extremely provincial, but perhaps represents one of the earliest lay devotions of Canonism, from those bygone days when the priests of Ex. Owyn wandered the scattered realms of man. In this devotional use of wine, ancient priests would remind their flock that our God is not a cold ascetic who rejects all mirth; He has created a world full of pleasures and glories, all of them meant to be taken carefully, and returned to Him with thanks in our devotion. It is the recommendation of this commission that a rite for the consecration and sharing of wine be issued post-haste. SIGNED BY YOUR HUMBLE AND LOVING SERVANT, Fr. Casper
  12. The Metropolitan of Providence nodded slowly as he read the thesis. Once he had finished it he let the parchment fall out of his grasp down onto the desk. The Cardinal then readjusted his glasses and smiled. "Excellent." He uttered, folding the parchment to store it in the drawer.
  13. Cardinal Providentia smiled as he read the bull. "GOD bless Saint Pius!" He exclaimed thereafter, kissing the Lorraine cross that hung around his neck. The Metropolitan then turned his head towards the sky, a smile still present on his lips.
  14. Cardinal Providentia dropped his golden crosier at the sight, going to hastily come to a kneel before the building - his Basilica. He'd then quickly sign the Lorraine, clasping his hands as he looked up into the sky to utter a prayer: "Pater noster Rex quaeso ne nos inducas in tentationem, et in aeternam salutem ducunt. Obsecramus ut nobis concedas in amplexus Dominus quidquid per certamina eundum esse. In nomine Patris, amen." And with that he signed the Lorraine thrice more before continuing: "O' Lord, if we have wronged You, forgive us, let Your eternal light guide us to the righteous path" The Metropolitan now lowered his head to pray in silence, still kneeling.
  15. Full Name of Man - HIH Prince Philip Amadeus Novellen of Renzfeld Date of Birth of Man - 1815 Name of Woman - Lady Anastasia Victoria Ruthern of Kositz Date of Birth of Woman - 1818 Location of Ceremony - Basilica of the Ascension of Ex. Godfrey, Providence Date of Ceremony (Year) - 1836 Name of Clergyman who performed ceremony - Casper Cardinal Providentia
  16. Cardinal Providentia bobbed his head in approval, smiling a bit as he finished reading the prayer. "A most interesting analogy!"
  17. "GOD bless the new High Pontiff, may his rule be long and fair!" Exclaimed the Metropolitan once the results were announced.
  18. Cardinal Providentia fell to his knees in the Basilica of the Ascension of Exalted Godfrey. He lowered his head before the altar and clasped his hands together. The cleric then prayed for the late High Pontiff. "May you find eternal rest. Amen."
  19. Cardinal Casper signed the Lorraine before casting his vote.
  20. Cardinalis Denuntatio A Cardinal’s Announcement From the desk of His Eminence Casper, Cardinal Providentia, Prelate of The Clergy, and Metropolitan of Providence. TABLE OF CONTENTS ┏━━━━━━━━━━━━━━━━━━━━━━━━┓ SECTION I - Greetings and Benediction SECTION II - Lifting a Curse: A Miracle ┗━━━━━━━━━━━━━━━━━━━━━━━━┛ I Some years ago, I was elevated to the position of Metropolitan of Providentia - a position for which I am most grateful. As a token of my gratitude I wish to now hopefully strengthen the faith of the people, the faith of the Canon flock. I will publish the report of a Miracle here in this public announcement. A Miracle I myself witnessed and transcribed. I would like to bless you, people of GOD. I will publish the report of this Miracle for the sake of the faith of the people. I will bring something extraordinary to light for the sake of enlightening the Canon flock. In the next section, this Miracle will be described in detail. II The Miracle that was performed lifted a terrible course that had weighed the chest of a man for years. The Miracle cured a man and rid him of the chains of Iblees. The following events took place in the Cathedral of Providence about three years ago, and were transcribed by myself, Casper Cardinal Providentia. I entered the Cathedral one day to pray. While inside I found Holy Dame Helena Charlotte and Holy Sir Edwin in the middle of the hall, seemingly discussing something. I had just greeted them when a man, unknown to me, walked up to us. The man was cursed, he was a Vampyre. The Holy Dame proclaimed that she would attempt to lift this curse of his, be it with the help of GOD. The two approached the altar, and myself and Holy Sir Edwin had a seat at the pews to observe what would unfold. The Holy Dame produced a vial of Holy Water from her satchel and read a prayer with a hushed tone. She would then slowly turn to the cursed man, and ask him to kneel before the eyes of GOD and His Aenguls. The cursed man obediently did what he was told and kneeled before the altar. The Holy Dame proceeded to read unto him all the crimes he had committed against the faith, and all of his fallacies, asking the kneeling man if he denied what was said. The cursed man did not deny her words, and he embraced GOD’s righteous judgement. Helena Charlotte offered the man the vial and instructed him to drink its contents. He did drink the fluid within the vial, all whilst clutching onto a silver pendant with a gloved hand. And so did the Holy Dame pray unto him, whilst the forsaken man trembled in pain on the floor: “Judgeth me, O’ GOD, and discern my cause from the nation that is not Holy: deliver me from the unjust and disobedient man. For Thou art my GOD, my strength, why hast Thou cast me off? And why do I go sorrowful whilst the foe afflicteth me? Send forth Thy light and Thy truth: They hath conducted me, and brought me unto Thy Holy hill, and into Thy tabernacles. And I will go unto the altar of GOD, to GOD who giveth me joy to my youth. To Thee, O’ GOD, I will give praise upon the harp: Why art thou sad, my soul? Why does thou distress me? Hope in GOD, for I will still give praise to Him: The salvation of my will, and my GOD. “ “GOD has created me to do Him some definite service. He has committed some work to me which He has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next. I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good; I shall do His work. I shall be an angel of peace, a preacher of truth in my own place, while not intending it if I do but keep His commandments. Therefore, I will trust Him, whatever I am, I can never be thrown away. If I am in sickness, my sickness may serve Him, in perplexity, my perplexity may serve Him. If I am in sorrow, my sorrow may serve Him. He does nothing in vain. He knows what He is about. He may take away my friends. He may throw me among strangers. He may make me feel desolate, make my spirits sink, hide my future from me. Still, He knows what He is about.” Once these words were uttered, the cursed man stood to his feet and began to transform: His fangs receded to the length they once were, his hues turning back into those of a living man, his pupils expanding to regular size and his eyes turning blue in colour. He would stand up and murmur in an incoherent manner before collapsing. The unconscious man was then brought to a bed in the Cathedral. It is now up to GOD whether he shall awake or not, but his curse has been lifted: A Miracle has been performed. Let us all remember this day, the day a Miracle was performed. Let it be a reminder that we, as children of GOD, can do wonders in this world. And let it be a ray of hope for the sick and the cursed: GOD has not forsaken you. SIGNED BY YOUR HUMBLE AND LOVING SERVANT, Fr. Casper
  21. Cardinal Providentia recalled the horrible events, and prayed for a quick recovery. He also thanked GOD for showing Cardinal Edel mercy.
  22. The Cardinal of Providentia eyed through the letter, nodding slowly to himself. "May GOD's fist crush this rebellion." And with those words he set the letter down on the table and sighed.
  23. The Cardinal of Providentia signed the Lorraine Cross over himself. "GOD wills it!" He called out to the people of Providence from the gates of the Cathedral, gesturing to the notice-board where the missive had been pinned.
  24. Cardinal Providentia read through the thesis with a smile on his lips "An excellent thesis, good Otto!" He nodded a couple times before setting the parchment aside, going to sign the Lorraine cross.
  25. Full Name of Man - Geoff Turgon Date of Birth of Man - 1797 Name of Woman - Jane Hartcold-Rourke Date of Birth of Woman - 1798 Location of Ceremony - St. Thomas's Basilica, Redenford Date of Ceremony (Year) - 1831 Name of Clergyman who performed ceremony - Father Casper, Canon Judge of the Tribunal
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