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THE GOLDEN BULLS OF THE RAEVIR, HANSETIAN, AND HAESENI PONTIFFS (OWYN I-CLEMENT III) WRITTEN BY THE HANDS OF HIGH PONTIFF OWYN I HIGH PONTIFF RADOMIR I HIGH PRIEST THOMAS I | HIGH PONTIFF DANIEL II HIGH PONTIFF DANIEL I HIGH PONTIFF EVERARD II HIGH PONTIFF THEODOSIUS I HIGH PONTIFF EVERARD III HIGH PONTIFF THEODOSIUS II HIGH PONTIFF ADRIAN I HIGH PONTIFF EVERARD IV HIGH PONTIFF CLEMENT III COMPILED AND PUBLISHED BY HIEROMAR LUDOVAR THE ELDER, SSE --- OWYN I GOLDEN BULL OF SAVOY I This Papal bull, ascribed on behalf of his Majestic Eminence, King Goddard I, Vicar of Horen the Favored Son, Warden of the North, Protector of the Faith, Successor of the Prince of the Disciple, Supreme Pontiff of the True Church, Primate of Oren, Archbishop and Metropolitan of the Savoie Province, Sovereign of the Pontifical States, King of Savoie, and Servant of God This bull hereby states that these articles are hereby deemed, unfit to uphold the faith, and unable to prove their worth to the Creator. They are hereby damned to excommunication. The list is as follows. Aron Bedevere: Partaking in political malfeasance to further his personal gains, while boorishly defying the church’s requests. Sundering and defiling the sacred bonds and union of matrimony by way of Adultery, whilst ignoring the Creators will in favor of his own hedonistic ways. Blackest Sacrilege. Count Aron Bedevere is hereby deemed excommunicated, and asked to be relieved from any position(s) he currently holds. Garth Horen-Hightower: For ravenous lust and the worshiping of carnal desire. Treasonous disregard for political order and ethics. Wretched impiety. Refusal to acknowledge and adhere to ecclesiastical command. King Garth Horen-Hightower is hereby deemed excommunicated, his marriage in which he annulled without the High-Pontiff’s consent is hereby reinstated, and his children are hereby deemed illegitimate. --- GOLDEN BULL OF SAVOY II The Second Golden Bull denoted the formation of the Empire, and what role the church will take place in it; - Penned by the hand of His Holiness, Owyn II I. The Office of High-Pontiff is hereby abolished upon Owyn II’s death with the restoration of the Imperial Divine. II. The Offices of Pontiff are to be abolished upon Owyn II’s death, but leaving remaining Pontiffs to bear their titles until death. III. Each Kingdom shall elect a Archbishop to be head of the said church within the Kingdom. IV. Each Archbishop is equal to one another, working together to run the universal church. V. Archbishops and Bishops shall form a college of Bishops. VI. The College of Bishops shall meet to discuss Excommunications and the Church. VII. Construction will begin of the Holy Bishopric of Savoie, acting as the epicenter of the True Faith for the archbishops to meet and discuss theology. By the hand of Manfred Anson and the divine interpretation of his prophetical dreams, the schematics of the church have near completion. Quotes from the Bull of Augustine: Archbishop The Archbishop is a distinguished and honorable title mantled upon a single Bishop of exemplary service. He is a champion of the Faith, having mastered Church doctrine and its execution without dishonor. The chief duty of the Archbishop is to manage the Bishops below them as an overseer, to safeguard against any failures on their part. When the Lords of the Kingdom are indisposed or elect not to, the Archbishop, being a veritable standard bearer of the Church, may operate in an ambassadorial capacity. The Archbishop may preside over low-court trial, but should leave the authority to his Bishops, who must prove their command over the law. If in any case a Bishop should overstep his bounds, judge poorly, or hitherto dishonor himself during trial, the Archbishop may interject and commandeer authority over the trial, but only where necessary in the utmost. The Archbishop is also expected to inspect and observe activity within the dioceses inside their Archdicoese. If in any case there is dishonorable activity beyond the respective Bishop’s notice, he must notify the Bishop forthright or take action. If in any case it is discovered that a Bishop who governs a diocese within the Archbishop’s Archdiocese respectively is responsible for dishonorable or criminal behaviors and activities, the Archbishop is able to hold a trial with the Pontiffs present to discuss punishments. The Archbishop presides over their Archdiocese, which has multiple dioceses underneath. These Archdioceses are organized by region and not by politically organized borders. Expected services and duties: Distribute tasks to his Bishops Give sermons and hold Mass Hold Confession and distribute penance Hear and govern troubles within the parish (where higher authorities are not required) If a penance would absolutely require corporeal punishment, the issue must be passed upward Oversee funerary ceremony (only where applicable within the parish) Oversee the dioceses within his Archdiocese --- Bishop The Bishop controls and manages a single parish, giving sermon and holding Mass, as well as distributing tasks and duty amongst Priests, who he is responsible for teaching. The life of a Bishop is one of dedication to the community and leadership, providing a singular example for his parish to follow and look up to. Holding greater responsibility than a Priest, the Bishop brings with the title a modicum of authority. All issues of Church concern within the parish must be heard by the Bishop, who will have final say, unless a greater authority is present or in the case that any issue could be considered criminal against the Faith. If the matter is great enough (such as in cases of criminality), the Bishop will defer to a higher authority. Also, should a Bishop feel a particular Priest adept enough to manage a parish of his own, the Bishop may nominate the Priest by sending his word, to be considered, to the Bishop whom presides over the diocese wherein the Bishop's parish resides. If a Bishop leaves the position without having first nominated a Priest to inherit the title (if only to serve as Acting Bishop), the parish's responsibility will be deferred to the relevant Bishop who must, in turn, choose a Bishop. If a Bishop would, by whatever cause, lose control over his parish, the Bishop would become a Priest, unless specifically honored with another title to signify his merits. Bishops are the quintessential governors of Church affairs concerning their respective dioceses, which is made up of the parishes therein. The Bishop handles politics within his diocese, entrusted with the authority to promote Priests to Bishops, the authority to nominate Deacons, and the responsibility to guide and counsel Deacons, where necessary. A Bishop is a model of leadership and vanguard of government, beneath the Archbishop. A Bishop is entrusted with trial arrangements and may preside over low-court trial, or elect to have one of his Deacons take his place. Bishops are also responsible for handling tithes and general economy of their respective dioceses. Bishops cannot be nominated, but are chosen by the council of Bishops Expected services and duties: Teach and distribute tasks to his Priests Give sermons and hold Mass Hold Confession and distribute penance Hear and govern troubles within the parish (where higher authorities are not required) If a penance would absolutely require corporeal punishment, the issue must be passed upward Oversee funerary ceremony (only where applicable within the parish) --- This papal bull also defines the Divine Right of the Imperials; The Divine Right of Imperials has been mentioned within the Scripture of Horen, but has not been defined by the Church until now. Those men of Horen’s descent chosen by the Creator to forge an Empire in the name of the Creator and Horen shall be blessed with divinity. Those who shame His name by forfeiting the Empire lose their divinity. I. The Emperor is chosen, by the Creator to rule the Human body as a whole. II. The Emperor is recognized as the Divine of state, chosen of the Creator. III. The Church will listen to his authority as a Divine blessed by Godanistan, but he will not act as head of the Church. V. The Creator is the only to hold the power to judge the Emperor. --- The bull also refers to the previous bull, which addressed the Excommunications. King Aron Bedevere is hereby repented, and allowed back into the mother Church. Nero Horen I.For ravenous lust and the worshipping of carnal desire. II.Treasonous disregard for political order and ethics. III.Refusal to acknowledge and adhere to ecclesiastical command. Nero Horen is hereby deemed excommunicated, and banished from the mother Church. Nero is hereby denied access to the Seven Skies, and should be treated as not only an enemy of the Church- but as an enemy of the state. --- Adiel Kamura I.Wretched impiety. II.Knowing assault on a clergyman. Adiel is hereby deemed excommunicated, and banished from the mother Church. Adiel is asked to be relinquished from any offices she holds. Adiel is demanded to seek repentances, or face denial to the Seven Skies. --- The Bull also refers to the new law, deemed- Holy Rite of the Church; I. Kings of a Human Kingdom must be crowned by the Archbishop before styling themselves. II. The Emperor is to be crowned by the College of Bishops. III. Per Coronation, the King must pay 2,000 Minas to the Archbishop. To insure that the Church is properly funded. IV. Weddings now function directly as a body of the Church, should a noble family wish to arrange a marriage it will cost anywhere from 200 to 500 Minas. Commoners are to pay 100-200 for a wedding service. V. Holy Indulgences are now a functioning body of the Church, should a man or woman wish to gain absolution from any sin they may beg an Archbishop. The price of absolution varies depending on Sin. --- The Bull defines the baptism of those into the True Faith; Through study of the Gogdanisti Scrolls, Pontiff of Ruska Bogdan has unearthed the ritual of baptism; one which marks those entering the True Faith with the blessings of The Creator, defined as Godanistan. --- On Baptism and Acceptance into the Church The first of the Holy Customs of Godanistan is the entrance of one’s soul and body into the Church of Godanistan. The process is the joining of one’s soul with Godanistan’s and takes a considerable amount of time praying and contacting Godanistan before the ceremony. When one decides to join the Church of Godanistan, the Priest is aid in prayers towards to Godanistan so that the contendant is able to reach the ears of Godanistan. As young are pure of heart, they require not to pray to Godanistan and are able to be accepted with simple ritual. After time in solace, praying and repenting to Godanistan for their false acts, the candidate is considered ‘ready’ for acceptance into the mother church and will proceed with the ceremony to join the church. Ceremonies may take place in in solitude, in a group, or with an audience watching the ceremony. The ceremony itself is a basic ceremony of stating vows before the Good Godanistan and if the candidate is unable to say vows for reasons of age or mental disorders, another will say them for him, and acknowledge his acceptance for the church. In order to be closer to the eyes and ears of Godansitan, each candidate is given a small bird to hold, whether it be a pigeon, crow, raven, or any other is not important. The bird signifies the presence of Godansitan, as it is known that Godanistan works through Aenguls and Aenguls most of time take the shape of bird. The candidate is asked to kneel, tucking the bird to his chest and the priest begins to state vows and the candidate replies with “Yes” or “I do.” The vows are as follows. You do agree, to only worship in Godanistan? Not any other false creations of mighty Godanistan? You do agree, to be loyal to church of Godanistan, and to follow his laws? You do agree, to be holy man and servant to take upon self to bring will of Godanistan out on the unholy and assist in times of troubles and evil? You do agree, to make removal of all heathen, heretic, and the like from premises and work to make others worship of Godanistan. You do agree, to make take Holy Name of Raevir tongue, to be official name in all Church Documents and before Godanistan. --- The Bull defines the false religions of Anthos; They are three types of false faiths which go against the mother church. All shall be denied entrance to the Seven Skies and will languish in Oblivion; yet the worship of some false faiths are greater crimes to the mother Church than others. - Schismatics; those who worship The Creator but fail to recognize the holy scriptures. Schismatic faiths should be attempted to reason with; they commit crimes against the True Faith and are denied entrance to the Seven Skies, yet can be converted through restorations of doctrine. - Heathens; those who have held no worship to The Creator and fail to recognize the holy scriptures. The ignorance of Heathens is to be condemned, yet they hold no account of the Holy Scriptures, and thus fail to recognize The Creator’s grace as Supreme Architect. -Heretics; those who hold no worship to The Creator, yet recognize parts of the holy Scriptures. Heretics are the highest to be condemned; those who recognize the Holy Scriptures yet purposely defy The Creator’s grace. I. The Dwarven faith is defined as “schismatic” for their falsehood in dubbing Godanistan, The Creator, as “Yemekar”, false accounts of scripture, and distincting themselves with Paragons over Saints. II. The Adunian faith is defined as a “heathen” faith, one with no concordance to the mother church. III. Iblees worship is defined as a “heretical” faith, one which has basis in the mother Church’s scripture yet goes against its established doctrines and The Creator --- The final part of the bull addresses beatification and canonization; I. The church not refers to the following men as, ‘Venerable’ as there post-death reflection on the church. Temp Thersist Hunwald Coalmein Podrik Denims Owyn Horen Ari Horen Thomas Chivay Peter Chivay Uthor Silverblade Boiendl Silverblade Patrick Denims Richard Horen Duncan Lysander Alexander de Stoileas James Hightower Edmund Myre Charles Greymane Hadrien de Sarkozy Pertinax Horen Edmond Brunswick Baldir Toov Thorin Grandaxe Marcus Briarwood Lucien Ashford Gwenael Ashford Roland Ashford Lily Ashford Toveah Goldman Godwein Stafyr Alistair the Savage --- RADOMIR I GOLDEN BULL OF DIBLEY I On the matter of the reestablishment of an undisputed, worldwide and unchallenged papal seat as in the days of old. Confirmed and signed by His Imperial Majesty, King of Renatus, Ostromir Sarkozic Carrion, before his death. By right of birth and blood, the Archbishop of Renatus, Prince Franz Joseph, is hereby declared the sole legitimate High Ecclesiarch, his powers enumerated further in the contents of the Golden Bull below. He is to take the papal name of Radomir. The Church hereby withdraws from any political factions, declaring utter neutrality and impartiality to the happenings of the realm of Man, forgoing its allegiances to any dynasty or hegemony. --- Foreword by Prelate Zacarias Mosquera: Essentially, as visible in section I, the reforms as designed proclaim that the Church is centralizing unto itself to implement a number of prime directives as a civil code. Primely, with a single, sanctified body and a single, divinely-appointed Head of the Church rather than a confused array of quarreling 'primus inter pares' clerics, the facilitation of the entire realm's piety and quality of religious services will increase tenfold. Second to that, a fully unified body with an iron hierarchy will disallow false and slanderous sects to appear amongst isolated, misguided ecclesiastics in non-core provinces, thus promising no mountance to religious tension. Thirdly, a degree of assorted minor verdicts aligned at disabling opponents to said reforms will be put in place, with the public knowledge that such opposition would be an indirect opposition to God via His appointment of Franz Joseph as Archbishop and High Ecclesiarch. Finally, the militarization of the body to maintain the structure of all said reforms, and to encourage recruitment to the Clergy, thereby fortifying the armies of Renatus and that of true humankind altogether. --- SECTION I or, the Establishment of the High Ecclesiarch i. The office of High Ecclesiarch is created so as to create a universal head of the Faith and of the Church, his authority both spiritual and temporal, replacing the former position of High Pontiff. ii. The High Ecclesiarch is the universal, autocratic and acknowledged head of the Faith - The disputing of this judgement is hereby a capital crime which may be penalized by exile or execution. iii. The authority of the High Ecclesiarch on ecclesiastical and other religious matters is unquestioned and final. iv. The High Ecclesiarch and his institution, the Church, are subject solely to the authority of God and to no mortal or divine mortal. v. The High Ecclesiarch is declared the prophetic mouthpiece of God. vi. The bloodline and progeny of the High Ecclesiarch Franz is proclaimed to be holy yet not divine, hereby called vestarch, claiming descent from the Horen dynasty, the Carrion dynasty, as well as the saintly Sarkoz dynasty. vii. The office of High Ecclesiarch and customarily the Archbishop of Renatus is to succeed from father to son/grandson or any other individual of a bloodline deemed by the Church to be holy andvestarchal, however the son of the former High Ecclesiarch has preference over any other candidate for the position of both High Ecclesiarch and Archbishop of Renatus. viii. The office of High Ecclesiarch is intrinsically linked with that of Archbishop of Renatus - only the Archbishop of Renatus may serve in the position. ix. Upon taking the office of High Ecclesiarch, the titleholder retains his birth name, however he also has the choice of taking on an appropriate papal name. x. The High Ecclesiarch retains all powers of the Archbishop of Renatus. xi. The High Ecclesiarch has the power to forcibly annul any inappropriate or unlawful marriage. xii. The High Ecclesiarch may issue papal dispensations exempting certain individuals from legal consequences. xiii. In order to succeed to the position of High Ecclesiarch, one must be of a vestarchal bloodline. xiv. The High Ecclesiarch retains absolute autocratic control over the entire Clergy. xv. The High Ecclesiarch reserves the right to appoint archbishops and bishops upon both local and foreign soil. xvi. The High Ecclesiarch is responsible for crowning both the King of Renatus and the Emperor of Man. For future coronations, in the absence of a coronation performed by the High Ecclesiarch, an individual’s kingship is rendered legally invalid. xvii. The High Ecclesiarch and by extension the Church of the One True Faith owes allegiance to and is beholden to no faction and no individual but God. --- SECTION II or, the Further Reformation of the Clergy i. The Church is now prepared to serve in its official capacity as both a military and a religious organization dedicated to searching for and apprehending heretics, apostates and monsters. ii. All orders that name themselves ‘inquisitors’ are hereby disbanded and absorbed into the Church. iii. All holy orders and organizations may not call themselves holy unless they permit themselves to be absorbed by the Church, accepting its primacy. iv. The Church of the One True Faith declares itself the sole legitimate successor and heir to the Order of the White Rose, performing duties similar to the latter as a militant, human holy order. v. The Church of the One True Faith hereby succeeds the Imperial Inquisition, serving in the full capacity and sharing the same powers utilized by the organization under Saint Godfrey. These powers include the declaration of Dies Irae (the ability to utterly annihilate a city or nation and its populous if deemed heretical to the core and beyond divine reparation), the ability to indict any man of any social stature of heresy excepting the Crown and declaring the said execution or exile of these individuals through specified means, the ability to draw a temporary garrison from city militia or able citizens to aid in investigations and apprehension, the ability to issue certain clergymen immunity from all local laws to aid in investigations of heresy and the ability to immediately execute all who hinder the tasks or investigations of the Church or question its authority. --- SECTION III or, the Beatification and Canonization i. The Church hereby canonizes and recognizes the following beatified individuals, in posthumous respect to their deeds in life, as saints of the faith. - St. Owyn of Ruska (Bl. Goddard Carrion) as patron saint of Ruska, unity, diplomacy, growth and order. - St. Godwein of Huntshill (Bl. Godwein I. Stafyr) as patron saint of the earnest, labourers and diligent. --- GOLDEN BULL OF CAVAN I On the matter of the appointing of an Archbishop of Renatus and the beginning of the reformation of the Church of the One True Faith. Issued and confirmed by His Imperial Majesty, King of Renatus, Ostromir Sarkozic Carrion. At the will of His Imperial Majesty the King of Renatus, Ostromir Sarkozic Carrion, Prince Franz-Joseph Sarkozic Carrion, brother of the King of Renatus, is hereby declared the sole legitimate Archbishop of Renatus, his powers enumerated in the ‘Edict of the Archbishop’. --- SECTION I or, the Establishment of the Prelate i. The office of Prelate is created so as to assist the Archbishop in his duties, acting as a second to him within the ranks of the Church and provide him with good counsel. ii. The office of Prelate retains primacy over all others within the Church excepting his superior, the Archbishop. iii. The Prelate may only be appointed by the Archbishop of Renatus. iv. The office of Prelate is required to manage various ecclesiastical affairs alongside the Archbishop including the managing of bishops and lower clerics, the mediation of an Ecclesiastical Synod and the spreading of the faith. v. The Prelate may not compile bulls or make reforms to the church without the consent of the Archbishop. vi. The office of Prelate is required to carry out any command given by the Archbishop. vii. The office of Prelate may not in any way undermine the royal or church authority possessed by both the king and the Archbishop. --- SECTION II or, the Abolishment of the College of Bishops and Establishment of the Ecclesiastical Synod i. The unified legislative body of the College of Bishops is hereby abolished. ii. The office of Archbishop may henceforth solely be appointed by the sovereign of Renatus. iii. The body known as an Ecclesiastical Synod, a body compiled of all ordained clergymen regardless of rank, is hereby established, to be headed by the Archbishop of Renatus. iv. The Ecclesiastical Synod possesses no formal administrative powers, however exists solely as a forum for clerics of the church to meet and discuss grievances, schisms and opinions. v. The Ecclesiastical Synod is maintained at court in Abresi, however a meeting of all members of the Ecclesiastical Synod may be called by the Archbishop or the Prelate. vi. Perpetual attendance of the Synod is not required by clergymen, however if a meeting is called all clerics must attend unless they are otherwise unable to do so within reason. --- SECTION III or, the Duties of Bishops i. Bishops are reaffirmed as ecclesiastical administrators of a diocese within the Kingdom of Renatus. ii. Bishops are senior figures of the Church, subject to the authority of the Archbishop and the Prelate. iii. Bishops are responsible for the ecclesiastical hold over a diocese, and are required to manage the diocese and keep the local lords under the Church’s will. iv. Bishops hold primacy over priests within their respective dioceses. v. The metropolitan bishop, the Metropolitan of Abresi, serves as a head and chief bishop. vi. Bishops may only be appointed by the Archbishop from amongst the clergy. --- SECTION IV or, the Duties of Priests i. All clergymen of the Church not possessing of a rank or position are to be known as priests or clerics, and addressed by the title of Father. They are the backbone and main body of the Church. ii. Priests of the Church are obligated to spread the word of god whenever possible and are required to be subservient to the Church. iii. Priests of the Church are to serve as guides, teachers and moral figures around the kingdom. iv. Priests may be given primacy over a community, church or borough by the Archbishop of Renatus, at which point they are known as ‘parish priests’. Parish priests are required to focus their efforts and duties around their respective communities. v. Priests deemed schismatic by the Archbishop may be removed from the clergy. vi. New priests may be ordained by any existing priest provided they swear their undying fealty to God and the Church. --- SECTION V or, Reformation of the Church of the One True Faith i. The Church calls for all clergymen, priests, clerics, religious organizations and holy warriors of Renatus to submit to its will, recognizing the Church’s structure and authority. Disobedience is a crime of apostasy and is punishable by excommunication and shame in the eyes of God. ii. The Church hereby demands that clergymen are required to fight all forms of evil through martial feats as well as with faith. iii. The Church requires that its clergymen, priests and clerics, arm themselves and serve as templars of the faith, rooting out evil within the kingdom and spreading the faith through both sword and cross. iv. The Church reaffirms the lorraine cross of old, its middle bar representing God, its top bar representing the Church and its bottom bar representing humanity, as the symbol of the Faith. v. The Church decrees that only the Archbishop of Renatus may possess secular land-owning titles within that region. vi. The Church decrees that all clergymen must wear the appropriate garb and colour attached to their rank. - White is the colour of the Archbishop. - Black is the colour of the Prelate. - Purple is the colour of the bishops. - Red is the colour of priests and clerics. vii. The Church decrees that clergyman are to be given greater privilege and primacy over both ordinary citizens of Renatus and aristocratic nobility, however they are still subject to courts of law. viii. The Church declares it a sin and a crime to shelter or give aid to an excommunicated person, punishable by use of force. ix. The Church declares the following individuals prophets of God, who acted or act as his mouthpiece and conveyed his will to the world. - St. Godfrey of Horen. - His Imperial Majesty, Ostromir Sarkozic Carrion. x. The Church reserves the right to execute or banish individuals tried in an ecclesiastical court if found guilty of crimes of depravity and immorality, treason to the Church, disobedience, heresy, idolatry or apostasy. xi. The Church reserves the right to call for the arrest and trial of individuals found to suspected of apostasy, heresy or schism. xii. The Church reserves the right to summarily punish individuals that represent an ongoing danger to others. This may include traitors against the faith or the crown, rogue sorcerers and witches. xiii. The Church decrees that disrespect or dishonor against the Archbishop, Prelate or the Crown is a punishable offense. xiv. The Church reaffirms the Imperial doctrine of clerical marriage, hereby endorsing clerical nuptials as the will of God. --- SECTION VI or, Beatification and Canonization i. The Church hereby canonizes and recognizes the following beatified individuals, in posthumous respect to their deeds in life, as saints of the faith. - St. Tobias of Aldersberg, (Bl. Toveah Goldman) as patron saint of merchants, wealth and benefactors. - St. Edmond of Lachsin, (Bl. Edmond Brunswick) as patron saint of loyal soldiers, officers and knights. - St. Adrian of Leuvaarden, (Bl. Hadrien de Sarkozy) as patron saint of statesmen, politicians and learning. - St. Thomas of Gaekrin, (Bl. Thomas Chivay) as patron saint of leadership, generals and vassals. ii. The Church hereby outlines the following already-existing saints as patrons of specific fields. - St. Godfrey of Horen, patron saint of the Empire, humanity and justice. - St. Daniel of Al’Khazar, patron saint of the poor, peace and travel. - St. Lucien of Savoie, patron saint of the Church, piety and crusaders. - St. Owyn of Banard, patron saint of kings, incorruptibility, racial purity and war. iii. The Church declares the remains and relics of these aforementioned saints to be holy objects to be recovered and held in the reliquaries present in basilicas and cathedrals. iv. The Church hereby beatifies the following individual/s. - Bl. Owyn II of Ruska (High Pontiff Owyn II) --- THOMAS I GOLDEN BULL OF AANENBURG I A Golden Bull is proclaimed by the High Patriarch, Thomas I. It is spread throughout the lands, bearing the winds of change for the Church of the True Faith. It reads as such. Deus Magnus, my children. This will be the final document issued by the High Patriarch. After this document has been written, the heretical and stained title will be renounced and be known as a reminder of darker times, when the Church was controlled by the state. I will not suffer the title any longer. Therefore, after this document is released, the clergy of the realm shall gather to elect a High Pontiff, whether it be myself or my esteemed opponent, Bishop Jan of the Barrow, or as otherwise known Siguine of Abresi. This Golden Bull will finally set right all the doctrinal changes set by the monarchy, and will at long last incorporate Raev and Heartland traditions into a unified doctrine. --- SECTION I or, Upon the Rites of the Church of the True Faith i. Upon the Rite of Baptism -Baptism will henceforth consist of the baptist pushing the blessed individual into water, either in a stream of moving water or stationary. -While being pushed, the individual will release a bird, which will therein signify his pact with the Creator as it flies up to the heavens. 1. A dove, if the individual wishes for peace. 2. A hawk, if the individual wishes for war. 3. A crow, if the individual wishes for a life free of bad luck. 4. A pigeon, if the individual wishes for a life full of good luck. -Seven years shall be the age at which an individual will be baptized. -Those children who die before the age of seven, regardless of their parentage by race or creed, will be wholeheartedly welcomed into the Seven Skies. ii. Upon the rite of Ordainment -Ordainment is the sacred vow taken by a Priest when he is raised from a Deacon. -Ordainment shall not be given to any who have not been a Deacon for at the least two Saint's Years. -After being Ordained, the Priest will disavow his family name, and all ties to his old family, and henceforth take the name of his birthplace in the manner of his culture. For instance, Cordal de Herendul, or Cordal von Herendul in the Hanseatic or Kaedreni fashion. -While being Ordained, a priest must take Vows of Clemency, Poverty, and Humility. They shall give up all their worldly possessions, as they have given up their name. iii. Upon the rite of Marriage -For a marriage to be legally binding, the man must bring to his beloved a ring and propose. -The marriage between two people of the same gender is strictly forbidden, and is utterly heretical. -At the wedding ceremony, the bride and groom must exchange wedding rings, different from the ring of engagement that the man previously gave the woman. -The site of the marriage ceremony does not have to be a church. -The priest will say binding words to the two, and they shall henceforth be married. -A secular witness must be present to attest to the marriage's legitimacy. -Marriage is a sacred bond, and in only the most dire circumstances, such as adultery, or one of the spouses engaging in heretical behavior, will a marriage be annulled. --- SECTION II or, Upon the Hierarchy of the Church i. There are two groups within the church, monastic and secular. ii. The lowest and entry level rank of the secular church is the Acolyte. iii. The Acolyte will spend no less than one Saint's Week training in an Abbey. iv. The next level after Acolyte is Deacon. v. The Deacon will spend no less than two Saint's Weeks training to be a Priest alongside a practicing clergy member in a church. vi. Upon being ordained, the Deacon will be placed in a parish of his own as a Priest. There can be but one Priest per parish. vii. If the Priest is found to be pious and just, he may be raised to the level of Bishop and be given administration over a diocese. viii. The highest level of the church is the office of High Pontiff. ix. The High Pontiff's rank shall include the Papal Ferula, a staff topped with the Lorraine Cross, and a ring upon which is carved his Papal name, for instance Thomas I Pont Max. x. The High Pontiff will be inaugurated in a ceremony presided over by the longest serving Bishop, aside from the Bishop being raised to High Pontiff. xi. The High Pontiff has the power to create and split apart Dioceses. xii. The High Pontiff has the power to raise Bishops. xiii. The High Pontiff may only dismiss a Bishop if he is tried in a clerical court. xiv. The office of High Pontiff is only relinquished upon death, or in the case of the High Pontiff being missing for a long period of time. xv. The High Pontiff is elected by the College of Bishops, so long as there is at least three Bishops within the college. xvi. Lacking three Bishops within the college, all ordained clergy will vote upon the High Pontiff from the pool of Bishops. xvii. The High Pontiff is the head of both secular and monastic parts of the clergy. xviii. Members of the monastic clergy will live within an Abbey, and be known as Monks. xix. The head of an Abbey is known as the Abbot. --- SECTION III or, the Beliefs of the True Faith i. These are the final and solid beliefs of the True Faith. They cannot be changed, for they are only the pure truth. Any who change the dogma after this; may they be branded heretics. ii. All of the dogma of the old church remains true and needs no clarification, aside from the following. iii. Aenguls and Daemons are immortal beings with free will and free thought, not mere unthinking tools of the Creator. However, they are not to be worshipped, merely revered. iv. The Prophets, once known as Exalteds, are those who were liberators and unifiers of humanity, granted with vision and guidance from the Creator. They are: -Horen. -Owyn the Sword of Heaven, the Destroyer -Godfrey the Creator -Siegmund the Preserver v. Priests may marry, but can never ascend to the office of Bishop or High Pontiff, lest the positions become hereditary and given to unworthy men. --- SECTION IV or, the Clerical Courts i. The Church does now in good faith establish the Clerical Court of Aanenburg. ii. The Clerical Court is presided over by the High Pontiff. iii. The Clerical Court is reserved for those among the priesthood who gave grown sinful and twisted, and have committed crimes, or heretics. iv. A secular court may not render judgement to a Priest of the True Faith. v. Heretics may not be judged by a secular court, they must be brought before the Clerical Court of Aanenburg. vi. The College of Bishops will give judgement of guilty or not guilty to the crime. vii. The High Pontiff will then render punishment upon the heretic. viii. Punishments for heretics are at the least a session of lashings and for the most extreme heresy: burning at the stake. ix. Punishments for priests who have become twisted are at the least dismissal from office, and at the most, burning at the stake. x. Secular judges who attempt to judge Priests or heretics will be condemned as heretics themselves and defiers of the Church. xi. If the college of bishops has fewer than three Bishops within it, then judgement and sentencing falls to the High Pontiff. xii. The vote upon guilty or not guilty must be unanimous among the Bishops. --- DANIEL I GOLDEN BULL OF DIBLEY II On the matter of our affirmation as the indisputable, worldwide, and apostolic papal seat as in the days of old... HIGH PONTIFF DANIEL I, Archbishop of Cyriaum, Successor of the High Priesthoods of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, and Vicar of God, does decree... --- SECTION I or, the Declaration of the Fidei Defensor Know that we, the Canon Church, do hold our right to name a defender of the faith among the lords of the Canonist Communions. And know that we have dignified DUKE OLIVIER DE SAVOIE with this title of Fidei Defensor for his adherence to faith and tradition in plight of certain troubles and his absolute reverence to the Holy Father. We grant him a holy blade to ward away the dens of sin and iniquity and pray that he protects our Canonist flock from the barbarisms of the heathenry, harrenites, and heretics. We afford him certain duties and powers as prescribed... The power to be heard by HIGH PONTIFF DANIEL I as his confessor. The power to request a holy crusade against those infidel. The duty to protect the Canonist Church and its faithful. The duty to defend any Canonist lord from infidel invasion. --- SECTION II or, the Order of the Black Sepulchres And we honor those Canonist soldiery and commanders who embody the virtues of our faith by naming them Holy Sers, knights of the Canonist Church, among our communion. In the spirit of Blessed Lendus, we grant these holy warriors ashen urns of deceased martyrs and confessors, to be returned upon a holy ser's demise, so they may remember their vocation to protect the fallen and their traditions. And so we dub... KING ANDRIK VYDRA I, a holy ser of our Canon faith. We afford him the ashen urn of BLESSED DMITIRI OF THE DREADFORT, a Franciscan martyr. COUNT GUY DE BAR, a holy ser of our Canon faith. We afford him the ashen urn of BLESSED DAMON KOVACEVIC, a Franciscan martyr. ADELRAN COULTHARD, a holy ser of our Canon faith. We afford him the ashen urn of BLESSED FREDERICK ROYCE, a Franciscan martyr. --- SECTION III or, the Palatine Guard and the Curia And in this time of foreign invasion by the Denier's will, the Holy Palatinate issues the formation of a PALATINE GUARD to defend the denizens of Cyriaum and the keepers of the faith. We shall appoint HOLY SER ADELRAN COULTHARD as our Commandant and give him three acres to establish a holdfast for our armies. We offer him a sum of five-hundred gilded pieces and request his whole and entire support in the defense and growth of our estates. And we also raise FATHER KAROL ANDRIUKAITIS the post of Monsignor, and name him AUDITOR OF THE TRIBUNAL. May he codify the laws of our estates and bring justice to the wicked and corrupt. --- SECTION IV or, Excommunication We have found that ARN ROVIN I has fallen to blasphemy and heresy, rejecting our Pontificate and consorting with imposter clerics. So we deny him all services spiritual and temporal and deem him excommunicated from our Canon Church, a godless figure in the chronicles of man. We accost him for his derision of the True Faith through wanton declarations of schism and disrespect for our holy institutions. We pray for his repentance. We have found that ARCHON GODFREY HOREN I has fallen to blasphemy and heresy, rejecting our Pontificate and consorting with imposter clerics. So we deny him all services spiritual and temporal and deem him excommunicated from our Canon Church, a godless figure in the chronicles of man. We accost him for his attempts at dismantling the Pontificate and swaying the righteous Vice-Chancellor into declaring an unlawful and unholy interregnum and support of wicked and unjust heresy, along with patronizing the blasphemous Horen occult. We pray for his repentance. --- SECTION V or, the Priests of the Schism And we do bid those clerics and priests who have fallen sway to the worldly desires of their liege to come back to their mother church and abandon iniquity; for you guide a-flock away from our Creator and into the oblivion of the Void. So we urge you to come to council and grant you the font of mercy but once, to abandon the den of lies and restore our holy communion. --- GOLDEN BULL OF DIBLEY III On the matter of our affirmation as the indisputable, worldwide, and apostolic papal seat as in the days of old, HIGH PONTIFF DANIEL I, Prince-Bishop of Cyriaum and Fursten, Keeper of the True Faith, Supreme Pontiff of the Church of True Faith, Witness to the Canon, High Servant to the Exalted Testaments, and Vicar of God, does decree... --- SECTION I or, Beatification And so High Pontiff Daniel has bore witness to our pious and martyrs, who have with absolute conviction, found themselves distinct in the fifth sky without toil or otherworldly penance. He names them blessed for their contributions to faith and anoints them a feast day and celebration to commemorate their lives as godly fellows. He has named... KRISTOFF OF HANSETI, for his brave martyrdom defending St. Thomas' Cathedral from an unruly band of dwarven legionnaires. Kristoff, the humble bishop of the Crownlands, stood alone to defend this house of our Creator and was decapitated for his defense. EMILY OF WOLDZIMIR, for her fervent revelation and command against the schismatics in the great schism war. This pious noblewoman rose to defend her faith from the wayward and wicked when men hid and grew craven; her stunning victories are the story of hymns. beatified; let their trials and tribulations never be forgotten in the canon of man. --- SECTION II or, the Ecclesiastical Synod In order to deliberate Pontifical succession, High Pontiff Daniel has reformed the Ecclesiastical Synod. It shall consist of three, five or seven members at a time, and upon the resignation or death of a High Pontiff, the Synod will vote among itself to name a new Pontiff. When they are three members of the Synod, members may style themselves Triarch, while five, Pentarch, and when seven, Septarch. The Synod must always have at least two bishops, but the rest of the Synod may be chosen by the Pontiff from any of the ordained clergy. The Synod also holds the due responsibility, as a collective, to organize evidence in regards to the canonization of those beatified and sanctified. From henceforth, all figures being considered for beatification or sainthood must be approved by a majority vote by the Synod before being named by the Pontiff. High Pontiff Daniel has named the following to be raised to the Synod. HUMBERT OF HUMBERT, Bishop of Savoy GERALD OF ROSEMOOR, Bishop of the Crownlands BRANAFORD OF CAVAN, Parish Priest of Karovia, Court Chaplain to His Majesty JOHAN OF SIEGRAD, Parish Priest of Siegrad FABIAN OF CYRIAUM, Brother of Cyriaum, Secretariat to His Holiness --- SECTION III or, the Clerical Schools of Thought All clergymen are expected to fulfill similar duties; serve the realm by promoting matters spiritual and intellectual to foster a righteous faith and culture. However, the Church of the Canon recognizes that there exist a myriad of ways to accomplish these lofty goals. Each method yields its own virtue and in accordance with the Canon, the High Pontiff has chosen to illustrate the four most common schools of thought, as to present the clergy various niches to consider. The clerical school of thoughts are not hard and fast ideologies but rather symbolize a broad spectrum of theological practices. The High Pontiff encourages the clergy of the realm to investigate and specialize based on their characteristics in order to provide better religious service to our faithful. SIBYLISM: Often regarded as 'knights of the mind', clergymen who lean towards sibylism tend to stress the importance of knowledge. They dabble in arts and the sciences, making fine philosophers and ward fathers in the parishes they seek. As a result, however, they tend to be a bookish lot, focusing more on their studies and theses than spreading actively to communities. Often times, they would find themselves serving in a lord's council, providing valuable insight in medicine, history, philosophy, theology, and engineering given their intellectual expertise. Sibylists are most associated with the Exalted Horen and the Book of Virtue, as Horen is regarded to be the most humble of the Exalted, and also the first to review holy scripture. They often bear croziers of wood to represent the parchment they work with. Prominent Sibylists include High Pontiff Daniel, Brother Fabian Virosi, and Deacon Jude. FLAMENISM: Flamens are considered the most bold clergymen, acting as chaplains on the frontlines of conflicts and inspiring soldiery with brazen speeches of purity. They are warlike and aggressive, often regarded as purists in their mannerism. Many Flamens are even trained as templars to deal with apostate magi, dispose of abominations, and perform inquisitions on settlements of suspicion. They are schooled in both secular and clerical law in order to dole the Creator's justice where they can. Such brazen zealotry can lead to alienate the commons, however. Flamens are most associated with the Exalted Owyn and the Book of Spirit, as Owyn is known for his fiery nature, and the Book of Spirit revolves around the purity of the Canon faith against lesser ones. They often bear croziers of ferrum to symbolize their iron sense of justice. Prominent Flamens include St. High Pontiff Lucien I, Blessed High Ecclesiarch Radomir, and High Pontiff Pius II. EPULONISM: It is said those clergy who indulge in the school of Epulonism are those most loved by the commons. Known commonly as "Celebrants", those of the Epulone clerical school of thought tend to focus on bettering the lives of the smallfolk. Often they use tithes to host great fairs to celebrate feast days of saints, or strive to improve the living conditions of settlements by assuming stewardship roles in their local communities. They are people-oriented and natural born leaders, using church influence to accomplish social reforms and progress. However, often times an Epulone's attachment to a community can lead to decadence. Epulones are most associated with the Exalted Godfrey and the Scroll of Gospel, as Godfrey's splendor and charitable nature led to a great rise in faith as people associated it with fair and feast. They often bear croziers made of carbarum to symbolize the bounty of the Creator. Prominent Epulones include St. Wilfriche, St. Everard and Blessed High Pontiff Adeodatus. AUGURISM: The most mystic of the clerical schools, Augurism is known for its sages and ascetics. These augurs often wander the realm giving traveling sermons and baptismal rites over the comfortable lifestyle of a parish priest. They forgo luxuries due to deep reverence for the Seven Skies and disdain for the world about them. Their wisdom and perspective often rivals even the most senior clergymen due to their willingness to indulge in their humility. However, Augurs are sometimes viewed with suspicion by more formal priests due to their homely customs and lack of grace. Augurs are most associated with the Exalted Sigmund and the Scroll of Auspice, as Siegmund is regarded to be the most sagely of the exalted and the Book of Auspice's harrowing and somber nature matches its Augur patrons. They often sport croziers made of stone to symbolize their somber sense of humility and the fragility of the world around them. Prominent Augurs include St. Bogdan, St. Amyas, and Blessed Peter. --- GOLDEN BULL OF DIBLEY IV On the matter of our affirmation as the indisputable, worldwide, and apostolic papal seat as in the days of old, HIGH PONTIFF DANIEL I, Prince-Bishop of Cyriaum and Fursten, Keeper of the True Faith, Supreme Pontiff of the Church of True Faith, Witness to the Canon, High Servant to the Exalted Testaments, and Vicar of God, does decree... --- SECTION I or, Beatification And so High Pontiff Daniel has bore witness to our pious and martyrs, who have with absolute conviction, found themselves distinct in the fifth sky without toil or otherworldly penance. He names them blessed for their contributions to faith and anoints them a feast day and celebration to commemorate their lives as godly fellows. He has named... RICHARD DE BAR; for revitalizing the Order of St. Amyas, patronizing both holy works and holy deeds, and toppling the Caesaropapist Regime of old. We anoint Richard a holy warrior most pious in resolve and name him blessed among the fifth sky. OTTO ROVIN; for turning to Canonism when his Rovin ilk demanded schism, abandoning crowns and comforts for GOD, aiding the Palatine efforts, and bringing faith to the barren North. We anoint Otto a holy warrior most pious in resolve and name him blessed among the fifth sky. --- SECTION II or, the Ecclesiastical Synod High Pontiff Daniel has named THEODOSIUS OF FURSTEN following to be raised to the Synod. given the vacancy presented in the death of Fabian the Elder. We name him Penatch of the Ecclesiastical Synod. --- DANIEL II GOLDEN BULL OF HUSS III HIGH PONTIFF DANIEL II, Vicar of God, Supreme Pontiff of the Faithful, Primate of Oren, Bishop of Huss, Servant to the Servants of God does decree… --- SECTION I or, the Reaffirmation of the Eddictum Neutralitas In this time of war and strife, High Pontiff Daniel II has declared it right and fitting that the Church of the Canon remain neutral, respecting the wishes of his predecessor, Sixtus III, and maintaining that the Church and the state be separate. It is altogether unnecessary for the godly institution of the Creator to become entwined in politics and violence. The war shall remain a secular conflict, that all members of the Church pray comes to a swift end. --- SECTION II or, the Creation of New Dioceses His Holiness, Daniel II, sees fit to create the following Diocese, and granting their stewardship to the following capable officials: The Diocese of Drusco, comprising Peremont and the territory of Drusco, administered by Bishop Oscar of Norfolk The Diocese of Adria, comprising the territory of Brelus and Barrowyck, administered by Bishop Edmond de Montfort The Diocese of Vanaheim, comprising the territory of Port Vydrik, Saltstone, and Crow’s Roost, which is yet to be assigned. --- SECTION III or, the Establishment of the Order of St. Julia In an effort to prevent the young women of Oren from turning to sinfulness, and to provide positive role models of piety and goodness for humanity, the High Pontiff has seen fit to sanction an official order of Nuns, founded by Sister Lorina. The Order of St. Julia will strive to uphold the virtues of chastity, charity, and conversion of the heathen. Sister Lorina will now be known as Abbess Lorina, and given full authority over the existing nunnery of the Church. --- SECTION IV or, the Excommunication of Arstan Bedell For blind arrogant sin, and the unprovoked and aggressive insults to His Holiness Daniel II, the Church has seen fit to excommunicate the trumped up Arstan Bedell, who claims protection from Exalted Owyn while ironically attacking the Church he helped found. We render him: Damned and Excommunicated. May his soul burn forever in consuming flame. --- SECTION V or, the Forgiveness of Xavier de Sola The High Pontiff Daniel II has seen fit to lift the excommunication of Xavier de Sola, being as he has endured great penance for his crimes against Creator and man. His soul is clear, and he is once again welcome in the house of the Creator. --- GOLDEN BULL OF LUCIENSPORT I HIGH PONTIFF DANIEL II, Vicar of God, Supreme Pontiff of the Faithful, Primate of Oren, Bishop of Huss, Servant to the Servants of God does decree… --- SECTION I or, A New Addition to the Holy Order of the Black Sepulchre Baldwin de Bar is henceforth raised to the Knighthood of the Black Sepulcher for his valor in the holy war against the Tachars, for his capturing of the Tachar fortress, and his gathering of a mighty host to fight in the name of the faith. He will be given the Ashen Urn of Blessed William the Beggar. --- SECTION II or, the Laws of the Legitimization of Bastards Ducal houses and greater must have the legitimization approved by both their liege lord and the Pentarchy of the Holy Synod. All other individuals and houses must seek their local bishop and liege lord for legitimization. The father of the bastard must bring up the issue to the respective authorities. Failure to comply with these laws may result in consistorial court sentencing, resulting in a refusal to legitimize the child and possible excommunication. --- SECTION III or, the Establishment of the Consistorial Court Clergy cannot be executed in a church court unless they have taken a life. To raise charges against a clergyman costs 500 minas. Church courts only apply to defamation of character, drunkenness, swearing, apathy to faith, heresy, perjury, impersonation of clerics, failure to pay tithes, ill treatment of women, offensive sexual behaviors, divorce, and legal cases against clergymen. Clergy have the right to be tried in clerical courts. Failure to attend or respect the Church’s consistorial courts can be grounds for fines or, at worst, excommunication. The Right of Sanctuary occurs if a criminal can make it to a Church before they are arrested. He or she is safe for up for 3 days, to confess his sins in the church. Those pursuing the criminal must wait outside the Cathedral and may guard the Cathedral to ensure the accused does not escape. A legal coroner must come to confiscate the criminal’s goods, and he will assign said criminal a port of exile which they may take exile for their crimes. Clergymen, regardless of any crime must attend a clerical grand jury decision on whether or not to be indicted if accused. If they are to be indicted, and the case is murder, the case is brought before a regular court with a bishop’s supervision as junior judge. --- SECTION IV or, the Raising of Saints The following Beatified have been raised to sainthood. Saint Richard de Bar, for his valor in taking Junavos and ending caesareopapism, and for the performance of two known miracles. When buried Saint Richard wore a coronet made of iron, when later found beneath Adrianople it had transformed into band of gold - King Guy now wears the blessed Circlet of Saint Richard as his crown. When fighting in the desert sands of Junavos Richard de Bar was caught out in a sandstorm with several men, yet when the storms seemed at their most vicious and threatening to overwhelm the group they fell to their knees and began to pray. Instantly they cleared around the figure of Duke Richard and he led the group to safety from the fatal sandstorm. Saint Otto Rovin, for his bravery in bringing the Waldenian Schism to a close, and for the performance of two known miracles. Otto, while fleeing Aesterwald after his banishment, discovered another criminal on the run. After much conversing with the man, Otto convinced him to confess his sins and come south, where the man lived up to the 112th seed and lived a prosperous life, bearing many children despite his advanced age. Otto gave his Lorraine Cross to a starving family during his life. Years later, once the family had their first child, the house burnt down with the babe inside. On closer inspection, it was found the baby survived, wearing the cross while covered in ash and soot. --- SECTION V or, A Warrant for Arstan Bedell We had just been about to forgive and lift the excommunication of Arstan Bedell when it was found that he had been accused of new and grievous sins, including the unholy and pagan burning of a Nun of the church. To face these charges he will be hunted down and tried in an official Consistorial Court. --- SECTION VI or, the Establishment of the Curia The following individuals have been raised to the Pontifical Curia, Bishop Adrian Chivay - Vice Chancellor Leon d'Amaury - Auditor of the Tribunal Baldwin de Bar - Commandant of the Guard Bishop Edmond - Dean of the State Monsignor Virosi - Secretariat of His Holiness. --- EVERARD II GOLDEN BULL OF DIBLEY V HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree... --- SECTION I or, the End of the Crusades The call to arms issued by my predecessor is promptly ended, the defence Luciensport and it’s surrounding territories granted to the Grandmaster of the Lotheringian Order, Baldwin de Bar. Missionaries will once again flow throughout the southern continent. --- SECTION II or, the Reformation of the Orenian Dioceses His Holiness, Everard II finds the ecclesiastical organisation of the faithful’s dioceses lacking, thus the following will be enacted The defunct Diocese of Adria will be reformed, the Diocese of the Lorraine taking its place under the administration of Piers of Summerhall. The Diocese of Vanaheim is to be passed to Vice-Chancellor Adrian of Kaedrin. The Diocese of the Crownlands, previously administered by Bishop Humbert of Humbert, shall be withheld until the recommendations of the Pentarchy can be considered The parishes of the Kaedreni flock will be entrusted to the Father Iosif of Roiye whom will be appointed to Bishop. --- SECTION III or, A Warrant for the Ordon of Silum For the attempted murder of a member of the Papal Curia, it is with a heavy heart I denounce the silent retinue of my predecessor. Violent actions against fellow Canonists are unacceptable. The Silumites are hereby wanted by the church, they are to be brought before a jury of the faithful and tried in Luciensport. --- SECTION IV or, the Reassessment of Previous Affirmations Due to the abnormalities in the late Bishop of Felsen's ledgers, and the possibility of corruption within the ranks of our clergy, as of now the previous 'Bull of Luciensport' is considered null, both the discussions of a Canonist Court system, and the newly Canonized, are to be reprocessed, a second round of votes to be considered. An absolute majority will be REQUIRED. --- GOLDEN BULL OF DIBLEY VI HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree… --- SECTION I or, In the Wake of the Death of Guy, King of Oren The actions taken by crown forces in the chaos of the recent assassination are unacceptable, in response to this sacrilegious act the Pontificate and the Church of the Faithful doth denounce Sergius de Bar and those whom took part in the desecration of another holy sanctum under his ‘watchful’ eyes. Furthermore, the Pontificate calls Sergius and his followers to trial for their illegitimate acts of violence and refuses to acknowledge any claim he hath to the throne. --- SECTION II or, the Proclamation of a Holy Orenian Emperor Yet the Church does recognize the frailty of her patron state and weeps for the turmoil brought forth from the wicked act of regicide. With no true successor in sight, the Church does call upon JOHN FREDERICK HOREN, scion and heir of Godfrey’s legacy by the law of primogeniture, to take upon the mantle of Holy Orenian Emperor and restore peace to the realm of man. We seek to anoint and consecrate his claim true, offering him the Imperial crown as the ruler of all mankind so that he might establish the fifth great Empire of Man. --- GOLDEN BULL OF DIBLEY VII HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree... --- SECTION I or, Restructuring Duties within the Crownlands Metropolitan Diocese will be handed to Iosif tau Roiye, his position within Kaedrin being swiftly withdrawn as a result and held by the Pontificate until a suitable replacement is discovered. The Diocese of Metz (Istria) will be incorporated into the ecclesiastical territories of the Crownlands underneath the newly appointed Metropolitan Bishop until a proper recommendation for the position can ascend. Commandant Baldwin de Bar will be handed authority over southern Visiga, serving as Castellan over the forts situated there. This area would serve as the headquarters of the Lotharingian Order, and anyone else the Pontificate deems worthy. Father Timothy of Cyrium is appointed Abbot over the Order of St. Julia, in the absence of the Abbess Lorina. --- SECTION II or, the Reconstruction within the Crownlands With the assistance of Emperor John Frederick, and the cooperation of the local parishes, the Felsen Cathedral of St. Adrian will be rebuilt grander and more impressive than its predecessor. The Cathedral being newly christened accordingly once the work has been fully pieced together. --- SECTION III or, the Order of the Black Sepulchre Many men of proud and chivalrous values have revealed themselves over the course of our history in Vailor, and with the grace of GOD those faithful men are to either to ascend, or to begin training for, the ranks of the Black Sepulchre. Risen to the Sepulchre: Vytenis Andriukaitiis, for his devotion to the Tarchary Crusades. He is handed the ashen urn of BLESSED EMILY OF WOLDZMIR, a heroine of the Schism War. To be Trained: Kazimir Vladov, for his skill in battle, along with his long list of experience in wars both in Athera, and Vailor. Bernhard von Craw, for his championing of Luciensport in multiple tourneys. --- SECTION IV or, the Curia Luciensport and the faithful are finally ready to move forward, that said administrative positions are in dire need of being filled. With the passing of the Auditor, Brother Leon d’Amaury, and my own ascension to the Pontificate seat, new appointments must be made. Monsignor Tobia of Montfort - Dean of State Monsignor Clement August, von Ponce - Auditor of the Tribunal Monsignor Pollycarp - Domestic Prelate --- SECTION V or, the Diplomatic Corps Since the days of my mentor, Sixtus III, the Elvish members of our faithful have dwindled. It is the wish of the Pontificate that the interests of the Canon be expressed within the provinces of the elves. Relations and religious understanding must be expressed, and so a Nuncio must be appointed and maintained. Brother Berenden Roost - Nuncio to the Elven Provinces. --- SECTION VI or, the Fidei Defensor And with the ascension of the Emperor, the Pontificate bestows upon him DEFENDER OF THE FAITH, for his commitment to the well being of his God anointed state and his respect for the Vicar of GOD. With this anointment comes great power, and responsibility. The power to be heard by HIGH PONTIFF EVERARD II as his confessor. The power to request a holy crusade against those infidel. The duty to protect the Canonist Church and its faithful. The duty to defend any Canonist lord from infidel invasion --- GOLDEN BULL OF DIBLEY VIII HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree... The epidemics that previously enveloped Vailor left many of the faithful concerned and scared. Though the previous political chaos delayed this response, with the recent stability gained the Pontificate can now address those issues. --- SECTION I or, the Synod The ranks of our Synod have been left unattended, that said, the following are to be appointed. -Bishop Piers of Summerhall, administrator to the Lorrainian Dioceses. -Clement August, Auditor of the Tribunal --- SECTION II or, the Aengulic Orders After meeting with delegations from the Paladins and the Clerics an understanding has come about. Both orders have professed and reassured the Pontificate of their loyalty to the faithful, myself, and to GOD. That said, the Pontificate asserts newfound policies. Individuals within the Aengulic Orders who commit acts of sacrilege or idolatry are to be handed over to the Pontificate. As reassured by both groups, those who value their patron over their LORD are purged from their respective orders, thus it is a simple matter to hand those removed to the Auditor of the Tribunal, and his enforcers. Paladins and Clerics whom serve the Creator above their Aengulic patrons serve the Faith, they are not to be persecuted. As for Xanists and Taharites, men and women who have turned to the worship and reverence of their patron, they are to be prosecuted. --- SECTION III or, the Charitable Orders The Order of St. Daniel worked wonders under the reign of Sixtus III, but perished, along with its works when Abbot Radovid was slain. Those days are to be resurrected, the Order reconstituted and lead by Father Enoch of Haense. Let those of the Malinorian Provinces once again be enlightened under a peaceful and nonviolent hand. --- SECTION IV or, Canonization Both Richard of Bar and Otto of Vanderfell have been reassessed by the Triarchy, with the former remaining Blessed, the other rising to Sainthood. Thomas Denims has also been elevated to the beautified. --- SECTION V or, the Formation of the Tribunal The history of the faithful within Vailor has been one constantly plagued by protestant afflictions and heresy, as both the Harvesters and the fallen Aengul have proven, further enforcement of Canonist values is needed. As of the 17th of The Grand Harvest the Pontificate hereby authorizes the formation of a specialized Inquisition to correct and fight enemies of the faithful both domestically and abroad. Those righteous men will settle themselves within Luciensport and travel across the land upon the order of his Holiness, or the Judicial Vicar Clement August. --- GOLDEN BULL OF DIBLEY IX HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree... --- SECTION I or, Nova Dioecesi et Ecclesiastica Promotione Accommodation of the faithful within the Outremer Frontiers are to be addressed and made, the following dioceses are to be formed within those respective provinces and administrators appointed to said regions, - The Dioceses of Erochland, encompassing the lands neath Governor Constantine. - The Dioceses of Fenland, under the influence of Prince Andrew Tundrak. - Niklas of Vanderfell is appointed Bishop of the Erochland Dioceses for his contributions and value within it. - Brother Polycarp is appointed Metropolitan of the Crownlands, let him help advise his son and rejuvenate the faithful of Felsen. - Rafael of Cōrdoba is appointed Bishop of the Fenland Dioceses, let his broad expertise within the schools of conversion help him guide the frontiers to enlightenment. - Enoch of Hanse is appointed as Abbot of the Order of St. Daniel, for his accomplishments within the Elven Governorate. - Yesil of Kralta is given charge of providing spiritual enlightenment upon the Fellowship of Tahariae as its Chaplain. --- SECTION II or, Curia Designotiones et Synodus Designatione The passing of our beloved Commandant and faithful Metropolitan leaves both commissions open, their duties unfulfilled. There are men of great potential and service within GOD’s flock that are ready to be appointed to both the Curia, and the Synod. - Inquisitor-General Miguel Cortez is appointed Commandant. May he serve with faith and dignity. - Abbot Enoch of Hanse is given Domestic Prelate, for his service within the Elven territories. - Bishop Rafael of Cōrdoba is given Domestic Prelate, for his spiritual guidance of the Inquisition, and his righteous pursuit of heretics everywhere - Bishop Niklas of Vanderfell is given Domestic Prelate, for his dedication to conversion, within Erochland. - Bishop Rafael of Cōrdoba is appointed to the Holy Synod. --- SECTION III or, Possible Canonizations Many a man has been martyred within the lands of Vailor since the landings here. Throughout time settling this land Humanity has seen wars the likes of which hasn’t been seen since the Schismatics were driven from the northern lands of Athera. Many faithful servants of the LORD have passed, and thus those truly holy men should be honored for their service. Whether they were martyred in war, or killed in peacetime, the following men are to be considered for beatification: - Baldwin de Bar - Humbert of Humbert - Radovid of Blaviken - High Pontiff Sixtus III --- SECTION IV or, Inquisition Reformation Due to a lack of regulation, the Inquisition will be subject to immediate, and future changes. - Inquisitors will now be assigned a specific area in which they are to operate, they’re to be given their position by either the Inquisitor-General or the Pontificate. - Inquisitors are expected to work in tandem with the local Bishop on issues within their assigned regions. -The Inquisitorial Tericos will be called in, only at the regional Inquisitor's behest, typically after a negotiation with the Diocesan Bishop and the local Lord. - Inquisitors are to respect the Edicts of his Imperial Majesty, whom has been given the crown by GOD through his chosen Vicar. - Miguel Cortez is made the Inquisitor-General of Luciensport. - Bernhard von Craw is made the Inquisitor of Courland. Within the near future the Curia, along with the Papal Synod, will begin work on a writ on a code of Canonist Law. This code would act to guide the hearts of all Canonists everywhere and provide a more detailed and legitimate base for Inquisitorial authority. --- SECTION V or, the Order of the Black Sepulchres - Ser Marius Baruch, Sepulchre of Blessed Kristoff of Hanseti. - Ser Bernhard von Craw, Sepulchre of Blessed Thomas Denims. --- GOLDEN BULL OF DIBLEY X HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree... --- SECTION I Administrationis Regionalis The Dioceses of Kvas, encompassing the lands previously known as Haense. Rafael of Cōrdoba is appointed Bishop of the Kvas, the Fenland Dioceses from this point will be managed from Luciensport rather than any one Bishop. This is decree is also extended to the Erochland Dioceses. Peredono of Valenza is appointed as Bishop of Savoy, replacing the missing Oscar of Norfolk, whom hasn’t been seen since the Papal Elections. --- SECTION II Papalem Administrationis The laymen Royce of Bonehill is appointed as Dean of State. Abbot Enoch of Hanse is given Domestic Prelate, for his service within the Elven territories. Bishop Rafael of Cōrdoba is given Domestic Prelate, for his spiritual guidance of the Inquisition, and his righteous pursuit of heretics everywhere His Eminence, Peredono of Valenza is hereby appointed to the Synod in place of Father Oscar of Norfolk --- SECTION III Canonizationes After a period of voting the Pentarchy has finally came to a decision upon the newly Beautified. Vice-Chancellor Humbert of Humbert Abbot Radovid of Blaviken Holy Ser Vytenis of Luciensport --- SECTION IV Inquisitorial Destinationes Inquisitor Iosif Vladov, Overseer of Salvus --- GOLDEN BULL OF DIBLEY XI HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree... --- SECTION I The Pastoral Tour Our Holy Father has emerged from his isolation within the confines of his Papal Apartments. He sails across the Outremer to travel to each major Duchy, County, and Capital to meet with the faithful there. The following territories will be visited in order by the Pontificate and all whom accompany him. The Dukedom of Istria Dour Watch Alasces The Grand Principality of Savoy Peremont The Dukedom of Lorraine Brelus Barrowyk Darkwood The Magnate of Kaedrin Wett The Princedom of Laurelin Laurelin The Dukedom of Courland Saltstone Riga Kraken’s Watch Salvus The Dukedom of Carnatia Kvas The Crownlands Felsen --- SECTION II Declaration of Illegitimacy The Pontificate and his Vice-Chancellor formally proclaim the actions taken in regards to the late Father Augustus illegitimate. From this point on, it is precedent that when a clergyman flees ecclesiastical authority he loses his rights to be tried by a Canonist Court. --- SECTION III Curial Adjustments Due to the stance mentioned in the section above Father Clemens August, the Auditor whom oversaw the trial is formally removed from the Curia of the Church. He is invited to again work towards a prestigious position within our Church via the regaining of his reputation. With Father Clemens demotion there is the need for his role to be filled, the Pontificate sees fit to appoint the following clergyman to the Curia: Father Johannes of Riga Father Colin of Brelus Father Josef of Yale --- SECTION IV Synod Appointments Due to the death of his Eminence, Bishop Rafael of Cordobe, and the internal resignation of Bishop Piers of Lorraine two Pentarchal spots have been opened. The following men of the Church are hereby appointed to the Synod: Father Edward Jrent Father Colin of Brelus --- SECTION V Canonization The Following Deceased are to be considered for Canonization: His Eminence, Bishop Rafael of Cordobe Holy Ser, Marius Braunch With his passing to our Lord GOD, Rafael of Cordobe is blessed for his zealous service to the Church and his part in leading the exiles of Cordobe to the Outremer. His tedious record-keeping and Diocesan Censuses will further the Church’s knowledge of its faithful for an unforetold time. As the Holy Ser Marius rises to heaven, he will remain firm in the records of the Church and the prayers of the faithful. For his service with the blade and shield, Marius will be blessed. A veteran of the Crusades and listed among the Founders of Luciensport, this man served without self-interest by dedicating his entire existence to GOD. The following are to be considered for Sainthood: Morris of Moz --- SECTION VI Foundation of an Abbey The Isle of Yale has been settled by a brotherhood of devout monks, serving in the name of Saint Daniel. The Abbey will serve as a center of operations for the gentile missionary movement. Father Lars of Auvergne, at the head of the monastery, will oversee the day-to-day labor of the monkhood. When they are not planting seed and brewing ale, they will go in large groups to preach to the flocks of Erochian elves, sons of Urguan, and even the Dunamis Horde that dwell on the adjoining lands. Father Lars and Father Josef are hereby appointed as co-Abbots of Yale --- SECTION VII Dioceses The Dioceses of Carnatia and Lorraine are in need of new administration following the second Diet of Metz. The following men are appointed to those positions: Colin of Brelus is appointed Bishop of Carnatia The Dioceses of Lorraine will be held in regency by our Holy Father in order for the new Clerics of the church to vy for the appointment. --- SECTION VIII The Exalted Codex: Book One The publication of the first of seven books of law concerning the Canonist Church has come now about. The previous laws passed underneath Daniel II are hereby abolished. From this point on the Exalted Codex shall replace those law, with certain passages from the previous texts being amended and added to the Codex. The first of those seven mentioned is GOVERNANCE, which deals with the powers and jurisdictions of the Codex itself. --- GOLDEN BULL OF CARNATIA I HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree... --- SECTION I Formation of Archdioceses The ecclesiastical landscape of our fair and pious Church has changed substantially since the founding of the fifth empire. That said, the current diocese of our faith are simply not enough, to avoid the over saturation of Papal positions the following Archdiocese are carved from the current borders of the Orenian State. The Archdiocese of Lotharia, administered by Peredono of Valenza Comprised of the Kaedren, Lorraine, and Savoy diocese. The Archdiocese of Metz, administered by Adrian of Kaedrin Comprised of Felsen and Istria. The Archdiocese of Visiga, administered by High Pontiff Everard II Comprised of Erochland and Luciensport. The Diocese of Carnatia remains apart, independent of the jurisdiction granted above. The Diocese of Courland remains apart, now administered by Gianfranco of Felsen. --- SECTION II Formation of a Patriarchate The addition of the Malinorian states to the fold of the empire also bodes well for our Canon. The Holy Light of our awe inspiring GOD may shine upon the Elves for the first time since Aegisian times. To commemorate this achievement the Wood and Dark Elven peoples are honored with the creating of a Patriarchate, the first of it’s kind. Abbot Enoch of Haense has proven to be of the utmost respect in the region and is tasked with guiding our new brothers to the seven skies. His Beatitude, Enoch of Haense is proclaimed the first Patriarch of Laurelin. --- SECTION III The Inquisitorial Recall With their inevitable fall from grace all Inquisitors involved within the current diocese of Oren are hereby called back to Luciensport for reassignment. The unpious amass in other lands that must be called to account. --- SECTION IV Clarification of Rank and Style The High Pontiff, chosen by GOD through an anonymous vote by the Papal Synod, he administers the faith and by tradition crowns the Monarch any Canonist Kingdom. Styled as ‘His Holiness’, addressed as ‘Your Holiness.’ Patriarchs, chosen by the High Pontiff to represent and adapt the faith to foreign Canonist states that accept them. Patriarchs are second only to the High Pontiff himself, they are an extremely vital part of the Church, rarely given to any at all. Styled as ‘His Beatitude’, addressed as ‘Your Beatitude.’ Archbishops, chosen by the High Pontiff or his Patriarch, Archbishops administer major sects of land and are usually junior to their appointers, listed above. They typically handle the affairs of multiple diocese within a nation. Styled as ‘His Excellency,’ addressed as ‘Your Excellency.’ Bishops, appointed by the High Pontiff and his immediate juniors. Bishops often administer singular duchies. Styled as ‘His Eminence,’ addressed as ‘Your Eminence.’ Priests, appointed by their superiors listed above, often oversee local towns within Canonist Nations. They are the backbone of the faith and maintain pious behavior across the board. No styling, addressed simply as ‘Father.’ Abbots, appointed by the High Pontiff, Abbots usually set up local permanent parishes in foreign lands with the goal of conversion. They spread the faith in the hopes that the people will find the Light of God. Styled as ‘His Eminence,’ addressed as ‘Your Eminence.” Monks, appointed by their immediate superiors, Monks travel Vailor preaching of the faith to anyone whom might listen. They are masters of doctrine and the backbones of foreign conversion. No styling, addressed simply as ‘Father.’Recruitment Branch Deacons, basic practitioners of the faith. They are considered, for the most part, laymen, whom are on the track to becoming an ordained member of the clergy. They are often appointed to said position from their Acolyte stage after the submission of their first Thesis. No styling, addressed simply as ‘Brother.’ Acolytes, the newly recruited fresh faces of the Church, appointed typically by those above the rank of Bishop or Abbot. No styling, addressed simply as ‘Brother.’ --- GOLDEN BULL OF DIBLEY XII HIGH PONTIFF EVERARD II, Archbishop of Visigia, Prince-Bishop of Luciensport, Huss, and Dibley, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree… --- SECTION I Synod Appointments The Holy Father with clear mind and soul does solemnly appoint the following clerics to the Synod. His Eminence, Prince-Archbishop Fernando of Visiga Monsignor Johannes of Riga Father Vladimir Mosin of Saltstone Father Fernando of Visiga is hereby appoint as it’s Prince-Archbishop. He will preserve the Holy Lands and further grow the bustling port city through it’s important period of growth. The Archbishopric will remain fairly autonomous as before, and its future administrators will be elected from the pool of clergymen within the territory. --- SECTION II Inquisitorial Disbandment With advice from the Pontificate the Inquisitorial Tribunal is officially disbanded. The remaining Inquisitors and loyal Tericos are ordered to halt their pouting and once again report to the Commandant if they still wish to serve the Church as laymen. Some sort of replacement will be created to fill the vacuum. With the disbandment of the old Inquisition, in its place is erected The Apostolic Brotherhood of the Holy Cross of the Outremer and St. Everard. The Apostolic Brotherhood will pick up the mission of the Inquisition. It will be headed by Don Miguel Cortes, Knight of the Black Sepulchre. He, as Apostolic Knight, is given authority to take in Ashen Knights of the Black Sepulchre into his Apostolic Order. They will be the southern counterpart to the Lotharingian Revival. They are intrusted with the crimson cross of St. Everard (and the Outremer) and the mission of safeguarding the southern continent, as well as the Church as a whole. --- SECTION III Lotharingian Revival The legacy of the Lotharingians of Luciensport is hereby handed to Duke Otto II of Carnatia, let his men serve the Canon respectfully and piously. The Grandmaster of the Lotharingians is therefore given the authority to train new Ashen Knights of the Black Sepulchre, and are intrusted with the charred cross of Brelus, that which was the only thing salvaged from the ruins of the Cathedral. --- SECTION IV Transition of the Holy See With Luciensport now home to the Visian Archbishop, his Holiness wishes to move the Papal Administration to the capital of Felsen. Within the Crownlands his Holiness will focus on the spiritual guidance of the Orenian peoples, with Archbishop Adrian of Kaedrin remaining as Metropolitan of the City, and administrator of Metz. --- THEODOSIUS I GOLDEN BULL OF HOLOFERNES X SECTION I or, Appointments to the Holy Synod and Curia We hereby raise Enoch of Haense, Fabian Virosi the Lesser, Benegar Gotthold, and Maurice Gradic to the Holy Synod, with a fifth vacant seat. May God guide them in counseling the High Pontificacy. Additionally, Maurice Gradic is raised to the rank of Vice Chancellor. --- SECTION II or, the Pontifical Duke of Visigia We hereby disestablish the office of Lord Vicar, and delegate its competencies and authority to the newly-created Pontifical Duke of Visiga. This title is to be held by John Roswell, former Duke of Istria, and his lawful issue in perpetuity, until such a time the Holy Synod sees fit to appoint a new holder. His experience and loyalty to God shall bring men and women throughout Oren to Visiga once again. As Pontifical Duke of Visiga, he is permitted to exercise all powerfuls of lawful lordship. May GOD bless him in any decisions he makes. --- SECTION III or, the Holy Order of Saint Wilfriche The forces of the Faith Vigilant are hereby unified under the command of the Knights of the Holy Order of Saint Wilfriche, itself led by the Holy Knight-Commander, at this time Holy Ser Edward d’Ambray. Furthermore, the Church prohibits its membership from the establishment of new holy orders, and mandates that members of the priesthood, episcopacy, and cardinalate shall not retain personal guards, excepting members of the Holy Order of Saint Wilfriche. --- SECTION IV or, the Holy Seat The Pontifical Seat shall return to its rightful place in the Palatine State of Visiga, where imperial and ecclesiastical affairs are less likely to mingle. The safety of the High Pontificacy and the cardinalate cannot be risked in the unstable political climate of Felsen, which is subject to frequent raids. Under the oversight of the Holy Synod and the Pontifical Duke, suitable defenses are to be forged in Visiga where they could not be in the imperial capital. --- SECTION V or, Fundamentum Ecclesiae et Pater Ecclesiae With the approval of His Imperial Majesty and His Holiness, and the unanimous assent of the Holy Synod, we hereby institute the Fundamentum Ecclesiae and the Pater Ecclesiae as founding documents of the Church of the Canon. THE FOUNDATION OF THE CHURCH IS THE LAW. Because this is so, we have gathered this quorum of the priesthood in unanimous ardor to proclaim the Word of God, and to settle the laws of the episcopate and the pontificacy. Together we acclaim the accession of the Vicar of God and honor the imperial office, twin pillars of humanity and the world. It was the law of Exalted Horen, the Virtue, which brought order and peace into the hearts of man, and the laws of Exalted Godfrey which united them. Here, not as prophets, but as pious men, we would again bring virtuous harmony into the lands of the faithful. With the assent of the Church’s body and the Holy Orenian Emperor, we commit these unalterable laws into the body of the Faith, until such a time a similar council convenes with the blessing of the Church and the Empire. CONCERNING THE EPISCOPACY, we declare that none shall take the office of bishop except that he be whole of mind, possessing no mental defect that shall wound his faculty or piety, and having no loyalties except to God. Furthermore none shall lawfully ascend to the episcopacy unless he be ordained a priest of the Church of the Canon, and proclaim his honest belief in the dogma of the faith before the assenting majority of the Holy Synod, who shall witness his ordination into the episcopacy by the Vicar of God. Likewise, no bishop shall leave his office before death without the assent of His Holiness, except where the Holy Synod acts in unanimity for the bishop’s removal. CONCERNING THE HOLY SYNOD, we declare that none shall take the office of cardinal of the Holy Synod except that he satisfy the qualifications for bishop and has presented a second thesis before the body’s assembled membership. Furthermore none shall lawfully enter the Holy Synod unless he be raised to it by the Vicar of God, and none shall leave its membership before death without the majority assent of the cardinalate. Furthermore, by majority assent the cardinal of the Holy Synod are permitted to interdict any act of His Holiness, where they concern for the body of the faith, and by unanimous accord may choose to remove him from office. Even the Exalted Owyn faltered, and the wisest man may suffer from temptation or folly. CONCERNING THE PONTIFICACY, we declare that no man shall ascend to the high pontificacy without the majority assent of the Holy Synod, and that no man shall be chosen to ascend except during a period of sede vacante. We confirm the jurisdiction of the High Pontiff, the Vicar of God, to speak authoritatively on all matters of faith and the church, within the confines of the dogma and canon. Similarly, it is his right alone to declare anathema, or the excommunication of an unrepentant individual from the body of the faithful. His Holiness may name faithful men to the Curia of the Canon, and delegate what pontifical authorities he will to them, subject to the loyal counsel of His Holy Synod. He is enjoined to maintain that body’s membership to at least three members, but not exceeding seven. Where it has lapsed to less than three members, the entire body of the priesthood will convene in council for the High Pontiff’s election. CONCERNING THE PONTIFICACY AND THE HOLY SYNOD TOGETHER, we declare that it is the role of the High Pontiff to act, and the Holy Synod to counsel. We forbid that the Holy Synod, even by unanimous assent, should usurp the authorities of the Vicar of God to speak on matters of faith or to excommunicate the faithless. We further forbid that the Holy Synod should raise men to the episcopacy or cardinalate of its own initiative, nor shall it deliberately maintain a lengthy period of sede vacante. As the High Pontiff is the heir of Exalted Horen, the Synod is the heir of his Exalted Sons; the Sons shall not preempt the Father. Together, in concordance with the imperial office, the Church embodies the unified mankind of old, and thus commits order and peace into their hearts. EXALTED HOREN IS THE FATHER OF THE CHURCH. Because this is so, we have gathered this quorum of the priesthood in unanimous ardor to proclaim the Word of God, and to emulate the family of prophets in the family of the church. Together we acclaim the accession of the Vicar of God and honor the imperial office, twin heirs to the laurel of Exalted Horen. It was he, the first human, who received revelation from the Lord that he would have three sons of spirit, who would speak the True Faith as his succesors. Here, not as prophets, but as heirs to their spiritual guardianship, we would institute this same sovereignty of the father over his sons. With the assent of the Church’s body and the Holy Orenian Emperor, we commit these unalterable laws into the body of the Faith, until such a time a similar council convenes with the blessing of the Church and the Empire. CONCERNING THE BODY OF THE CHURCH, we enact four congregations, three co-equal and one above, as the First Prophet to his sons. In the line of Owyn, we create the Faith Vigilant, a sword and shield for the Church and the Canon; in the line of Godfrey, the Faith Ministrant, a court for the priests and bishops who guard their followers’ souls as lords guard their bodies; in the line of Siegmund, the Faith Reverent, an assembly for those religious who serve the Lord in cloistered contemplation. Finally, and paramount among them we create the Faith Eminent, heir to Horen and head of the Church of the Canon. CONCERNING THE FAITH VIGILANT, we charge its leadership to the Holy Knight-Commandant, a sworn knight appointed by His Holiness with the majority assent of the Holy Synod. This congregation is entrusted with the defense of the Faith, its priesthood, holdings, and the virtue of the realm. It is forbidden from action without the assent of a cardinal or the High Pontiff, except in defense of holy places and the innocent. CONCERNING THE FAITH MINISTRANT, we charge its leadership to the Cardinal Protector, a bishop appointed by His Holiness with the majority assent of the Holy Synod. This congregation is entrusted with the eager and peaceful spread of the Word of God in lands of humanity and beyond, particularly of heathen humans and lapsed lords. Its members are the ordained, and are charged with a parish, see, chapel, or mission by the Faith Eminent. CONCERNING THE FAITH REVERENT, we charge its leadership to the Pontifical Theologian, a male monastic appointed by His Holiness with the majority assent of the Holy Synod. This congregation is entrusted with the faithful translation and interpretation of the Word of God, and the codification of dogma and other documents for presentation before the Pontifical Throne. Its members are consecrated, and are bound in service to the monastic home of their training. CONCERNING THE FAITH EMINENT, we charge its leadership to the High Pontiff and the Holy Synod, who direct all congregations of the Church toward the further glory of the Lord. They are entrusted, as since the foundation of the Faith, with the bringing of souls to the highest skies, and with pious command of the Church’s temporal holdings. --- SECTION VI or, the Church Vigilant Council At the behest of the Holy Synod, and for the expedience of the Church Vigilant’s administration, we hereby institute the Church Vigilant Council as an advisory body to the Church Vigilant, to be made up of five members appointed by the High Pontiff. Its initial membership shal comprise His Holiness High Pontiff Theodosius I, Pontifical Duke John Roswell, Holy Ser Edward d’Ambray, and Vice Chancellor Maurice Gradic, with a final member yet to be decided. The Church Vigilant Council, while separate from the Holy Synod, is subject to its oversight, and shall reserve its competency to the strategic decisions of the Church Vigilant. --- SECTION VII or, the Canonization of Karl Barbanov St. Charles of Petrus - Golden Crow, oft depicted with worm in maw Patron Saint of military occupation, physical strength, construction, carpenters, and Haense; Protector against pestilence. The most blessed Duke Karl Barbanov was renowned for his settlement and civilization of the Dwarven North, carving out an expansive realm that restored Northern and Carrion culture after the calamities of the fourth empire. In many ways, Karl’s life was a testimony to the resilient spirit of the Highlander man, that despite whatever setbacks of his forefathers he had found triumph and glory in his Orenian conquests and occupations. Yet, vastly different from his peers who aspired to worldly glory, the lord Karl sought the acquisition of virtue, holiness, and god-given governance. His private life, work for Canonism, and eventual martyrdom distinguish him above his peers and afford him reverence as a holy saint. Born to the Emperor Alexander and his first wife, the Waldenian princess Anabella Rovin, the young Karl would find himself caught in the turmoil of his parent’s disastrous union and the downfall of the Fourth Empire. Spirited away from the fallen city of Petrus, he was reared among various holy figures such as St. Emma, St. Otto, and St. Daniel the Reader throughout lands such as Woldzimir, Aesterwald, and Karovia. Through these titans of faith, the young Karl earned a deep respect for church tradition and the importance of religious unity. After Petrus was retaken and the Schismatic-Renatian front collapsed, St. Karl’s wardfather, St. Otto, took to the North, marshaling the armies of Oren to subjugate its dwarven holds and bring the splinter-states of Aesterwald into the fold. Through the diplomatic handiwork of his mentor, Karl would come to inherit the estate of Ayr and use it to press onwards to the dwarven citadel of Hiebenhall. At the thick of the night, the young Karl with the aid of four score Vladovic bannermen, took the castle in a legendary display of grappling and sabotage. Not long after, the dwarves were forced to cede the North to the Reformed Kingdom, its jewel lost to the young lord’s clever machinations. Yet despite being surrounded by countless heathens, St. Karl did not succumb to altering the dogma of faith to appease the various Faolain and wildling factions of the north. His first missive upon taking the castle of Hiebenhall was that to send a chaplain to sanctify the dwarven hold. His first construction was that of St. John’s chapel, built by his own hand; Karl was renowned for his immense strength and often accompanied his men in harvesting timber and laying down supports. Through the rigor of construction his seat of Siegrad around the Castle Siegrad, Karl instilled zeal, diligence, and prudence among his soldiery and citizenry. Each were obliged to carry prayer books and learn the articles of the faith; St. Daniel the Reader marveled at the transformation which had took place over the decades, proclaiming Siegrad a holy center of faith. Over time, the many sons of schismatics and pagans had become devout Canonists, multiplying the strength of both the church and its patron, Oren. His exploits as Duke range from his fondness for children, establishing countless orphanages, to ensuring justice for the commons against tyrannical bureaucrats, to even maintaining the High Pontiff as his personal confessor. Yet the legendary life of the ‘Boulder of Barbanov’ came to a swift end at the face of natural disaster. The massive worm of Athera, long dormant, arose and devastated the continent in a tempest of rage. When the North looked to fall, St. Karl’s soldiers, the Brotherhood of the Golden Crow, kept vigil and held fast to ensure the citizenry of Siegrad could flee and take refuge in the boats to come. The great worm made a fierce adversary for the burly Barbanov, though he would not yield before the monstrosity. Instead, he elected to utilize his first inheritance, that of his late grandfather, the Emperor Tobias, to defeat the creature; a cache of explosives leftover from the golden emperor’s ardent passion of siegecraft. Jumping into the belly of the beast, the young Karl clutched the worm’s innards and perished in an explosion of gore. Martyring himself for the preservation of All-Athera, St. Karl lived on as a hero to the sons of Canonist world, an apostle in the holy succession and tradition of the Highlander St. John. He is often evoked by smallfolk against pestilence and plague given his triumph over the great worm of Athera, a hardy northman renowned for his sense of justice, temperance, and holiness. Miracles The Brelus granaries had faced consistent pestilence by locusts, mice, and maggots due to its poor conditions. However, after an icon of St. Charles was kept to keep vigil over the grain, it was found that no pest bothered the stores again. During the Siege of Kraken's watch, a contingent of Gold Corps soldiers were trapped beneath the rubble by a huge piece of shrapnel. The Serjeant leading the company prayed to St. Charles to lend him strength, and managed to lift the huge boulder off of his comrades, saving the lives of nearly two score of men and his descendant Petyr Barbanov. --- SIXTUS IV GOLDEN BULL OF HOLOFERNES XI SECTION I or, Appointments to the Synord and the Curia I hereby appoint Maurice Gradic, Enoch of Haense, Paolo Gradic, Fabian the Lesser, and Walter Jrent of Metterden into the College of Cardinals. Furthermore, Father Paolo Gradic shall be named Archbishop of the Diocese of Metz. Father Walter Jrent shall be assigned to the role of Vice-Chancellor of the Synod. Father Adolf Gotthold shall be elevated to Archbishop and govern the ecclesiastical region of the Province of Erochland. --- SECTION II or, the Revision of Diocesan Organization The Province of Erochland and the Holy lands of Visiga shall be separated into two individual entities of diocesan regions. The former shall be governed by an appointed Archbishop from the High Pontiff. The latter shall retain its regional governance from the High Pontificate and shall maintain its status as a Sovereign Pontifical State. --- SECTION III or, the Official Dogmatic and Ecclesiastical Interpretation of the Faith, The First Visiga Council on Reform It is the intention of the High Pontiff to compose a series of documents to set a precedent in interpreting the core concepts and tenets of the Church of the Canon. The purpose is to relate the Church and formulate a general basis on the interpretation, analysis, and recognition of the Faith. It is expected that these documents shall serve as a foundation along with the many founding documents and precedents before it, to reinforce the beliefs of the Holy Canonist Church for a universal and broader spectrum of the laity and clergy, alike. --- Apostolic Constitution on The Revelation of the Holy Canon Patefactio Canone Sacrae Scripturae SOLEMNLY PROMULGATED BY HIS HOLINESS HIGH PONTIFF SIXTUS IV, THE DEEP COLD, 1567 Foreword In the Holy Canon, God has revealed to humanity his plan for the fulfillment of the mortal world. Therefore, in obedience to His Grace and His Will, and in accordance with the traditions of our predecessors, it is our intent as the leader of the Church to provide authentic doctrine concerning the scripture which is the foundation of our religion. So help us God. --- Chapter I. The Essence of the Word All things know their origin in the omnipotent will of God, who ordains the nature of the world. However, though the Lord’s hand is in all things, He has left no maker’s mark upon our home except His Word, which was given to the Exalted Prophets as the Holy Canon. Thus, the Canon is holy because it preserves the words of God, as they were spake centuries ago. In His inestimable wisdom and mercy, God through the Canon defines the nature of creation and divinity, and of sin and virtue. It is a sign of His love that He offers truth and holiness to all who would accept the Canon. And thus he reminds us in every book of the Gospel of the importance of the Canon: “Lo, in the name of the Lord GOD, the Most Merciful, Singular, and Omnipotent, listen and attend with pious heed to this inspired text.” Clearly, the voice of God, from the Seven Skies, is heard. We do not praise a distant god who does not understand our needs and petitions. The Lord is real, present, and provides us with such blessings and instruction as we require. Thus, we heed the Word that is the origin of our faith and virtue. In brief, the Holy Canon was revealed to us by the inspiration of the Divine, through the Exalted Prophets, the Aenguls, and the communion of saints. --- Chapter II. The Purpose of the Word Let it be stated, herein, that the Holy Canon is not a mere work of literature or a book of useful advice. Neither is it regarded as incomprehensible to the faithful. It is the infinitely perceptible voice of the Divine, to be employed in daily life and in the exercise of all activities. The Holy Canon is the declaration of God’s sovereignty, and moreover a meditative interpretation of how all virtuous beings should understand each other and the world they inhabit. The Scroll of Virtue emphasizes God’s holy law in canticles pertaining to various aspects of humanity and the service to the Creator. The Word is meant to be both a literal and spiritual guide. Furthermore, the Canon reveals the Sacraments of the Holy Church which must be completed in one’s complete path to the universal call to sainthood. --- Chapter III. The Use of the Word and the Evangelization of Others For both priests and laity, the Canon is a source of inspiration for the service of the Lord. It is the hallmark of our faith, and motivates the Faith’s adherents to share God’s great wisdom with those who are born in ignorance, or who lose their way towards the light. Moreover, it is the use of the Canon to instruct all the intelligent races in the application of virtue, so that they might find peace and unity in the Lord’s plan. The Scroll of Spirit asserts this common mission for the faithful to find their calling in communicating the Lord’s will. Its various epistles encourage us to instruct heathens in the incorrectness of their beliefs, and by baptism they accept the truth of the Canon. --- Chapter IV. The Plight of the Faithful Lastly, it is imperative to ascertain the importance of the Canon not only on earth but in our heavenly afterlife. The visions of the prophet Siegmund grant us the insight of what the Divine shall do and how the redemption of all sins and peoples shall occur before the Seven Skies. This reinforces and reminds us of the gifts of our faith, and the need to stay true to the one God, who loves and grants justice to those who follow. “So treadeth forth the Skies the prophets of GOD, and in their company the virtuous dead. And here the faithful are lifted up and marshaled.” --- Apostolic Constitution on The Liturgy, Worship, and Sacraments Liturgiam, Cultum, Sacramentum SOLEMNLY PROMULGATED BY HIS HOLINESS HIGH PONTIFF SIXTUS IV THE DEEP COLD, 1567 Foreword The Holy Mass, one of the sacraments of our Church, is the highest form of worship and devotion. Likewise, it is the Pontificate’s intention to make the liturgy and all the traditions of the church more understandable to the laity, and to better define the theological spectrum of the tenets of the faith. --- Chapter I. The Mass and Liturgy The liturgy is the tradition in which the order of the mass in conducted. As such, the ordained clergy proceed down the aisle. This is an act of solidarity, representing the united procession of the faithful at the end of days. The procession is to be accompanied with the chant, “Sanctus, sanctus, sanctus, Dominus Deus Sabaoth. Pleni sunt caeli et terra gloria tua. Hosanna in excelsis.” Upon beginning mass, the priest shall begin by signing the cross of Lorraine, saying, “In nomine Patris, et Horenus, et Exaltus Honorem. Amen.” This is the signum crucis lorrainem, or the Sign of the Lorraine Cross. Next, the priest invokes God’s omniscience and the Canon for wisdom and strength, thus reciting the following prayers: “Blessed is our God always, in every age and every era.” “Blessed is His Grace and His Light, which brings all Creation.” “Blessed is His Canon, His Word bound by truth.” “Amen.” Following the invocation of the Divine, the priest then holds up the Holy Canon, opening it to the Scrolls to read from. It may be followed by a homily. Then we proclaim the following praise, “We have heard His truth and we are bound by His Grace.” Upon doing so, the priest, along with any altar servers or ministers, shall take time to collect charity and alms. The priest then says the final blessing, “Benedicat te omnipotens Deus.” or “May the Almighy God bless you.” The sign of the Lorraine cross is followed to conclude. The priest then processes whence he began. --- Chapter II. Worship The praise to the Creator must be solemn and come with a contrite heart. Therefore, the mass must be held in the same manner. It is our duty to attend church or pray on holy days of obligation to ensure that the saints shall guide us through the trials we face. As Canonists, we aspire to virtue and deep devotion to the Godhead. Wayshrines may be employed in the worship of God, or in supplicating the intercession of the saints, and can be constructed for towns, homes, and battlefields. A common and reverent gesture is to bow. By bowing before the altar, we honor God’s divinity and sovereignty as King of Creation. We kiss the cross because it is a representation of every being’s intimate relationship with the Lord. --- Chapter III. The Sacraments The administration of the sacraments is among the most vital traditions of the Canonist Faith. Truly, it signifies, both in essence and literally, the divine presence of the Lord in our lives. At baptism, we are called to be servants of God and to devote our livelihood to His Will. At reconciliation, we are reminded of His Infinite Mercy and make our own atonement for what sins we have committed. Matrimony revitalizes our mind and body for the mortal journey, as we prepare to be fruitful to the Lord for the fulfillment of His Plan. The call to God’s ministry is an important vocation, which allows its recipient to become a vessel for the Lord’s power, and reconcile the faithful before Him.. Baptism is administered by the use of water, blessed by an ordained priest and traced on the head of an infant, ideally within seven days after birth from a lawful marital union. It may be administered by a deacon, priest, or bishop. In cases of recent conversion, baptism may be administered to an adult in a similar manner, but only be a priest or bishop. Reconciliation is administered by a priest or bishop, oftentimes in a confessional or a private setting. There, as faithful and as flawed beings, we are called to mind our own sinfulness and ask God’s mercy and pardon. In this way, we display our remorse to the Seven Skies and plead for the blessings of His Light. Ordination is administered by a bishop for the sake of bestowing the authority to proclaim the Canon in the grace of the ordained priesthood. Priests are ordained upon completing their thesis and demonstrating suitable knowledge of the Church. It requires a vow of faith to the Canonist tenets, as well as a vow of celibacy pursuant to the past decrees of High Pontiffs. Lastly, priests must take a vow of obedience to their High Pontiff, his successors, and the same towards bishops and cardinals. Matrimony is another calling to share in God’s love, for it displays his gifts of pleasure, joy, and unity among humanity. When Horen and Julia were anointed by God, the precedent was established, regarding the sanctity of marriage for all humans. As it is a holy union, the ones receiving this sacrament must be at a state of grace, Furthermore, it is at the discretion of the clergy who shall preside over the ceremony on whether the bride and groom should go to confession. It must be administered by a priest or bishop as part of a Holy Mass. It is a call to transforming one in the flesh and spirit. --- Apostolic Constitution on The Process of Beatification and Canonization SOLEMNLY PROMULGATED BY HIS HOLINESS HIGH PONTIFF SIXTUS IV THE DEEP COLD, 1567 Foreword Such as those whom we now deem the Exalted, the prophets who “listened with pious heed to his inspired text,” we find in our church, men and women of extraordinary virtue and whom we now venerate to God as once living examples of holiness. --- Chapter I. The Beatification Process Upon consultation, with prayer and reflection, the High Pontiff or the Synod shall compose a cause to venerate an individual who has shown deep devotion to faith and charity. The factor that justifies the need to be deemed worthy for veneration is a retrospective analysis of their life, whether their testimony is a prime example of ideal holiness for others to follow in their footsteps. If they, the aforesaid find plausible clause to do so, the individual shall be bestowed the title, “Blessed,” prefixed to their name or titles. --- Chapter II. Canonization Should the ecclesiastical hierarchy find that the one they have deemed “Blessed” has been found to show a miracle or an extraordinary form of virtuous deed which has impacted their contemporary era with significant positivity, the option to saint them is likely possible. The determination to canonize must be invoked from Pontifical infallibility and the confirmation from the Penarch by a three-fifths majority. --- Ecclesiastical Declaration of Human Unity Unitatem in Hominum SOLEMNLY PROMULGATED BY HIS HOLINESS HIGH PONTIFF SIXTUS IV THE DEEP COLD, 1567 Preamble For in grace, by Divine intervention and the revelation of scripture by extraordinary means, it is herein granted that all of humanity and the creations of God are one inseparable because of their origin and faith in the Creator. --- Diversity among Human Culture Within the anointed Holy Orenian Empire and her dominions, we find, most evidently, humans of all cultures and origins. Likewise, the diversity is gift that impels us to be tolerant of each other. Let us call to mind that we are not enemies but brethren in the Light of the Godhead. The creation in diversity reflects God’s omnipotent Being, and therefore, impels us to the inclination of tolerance among us all. We are all bound by the Canon in truth and charity, to serve each other and praise our common Creator to forge that is His most divine Plan. That is the fulfillment of the law. Amen. --- Ecclesiastical Declaration of the Reaffirmation of Pontifical Infallibility Pontificium confirmatione infallibilitate SOLEMNLY PROMULGATED BY HIS HOLINESS HIGH PONTIFF SIXTUS IV THE DEEP COLD, 1567 Preamble The Church traces its origins from the beginning of time. For when God created the world and our lives, we were baptized in His name and share in the covenant of His providence. When St Horen sowed the roots of our civilization, with the infinite wisdom of the Exalted Prophets, he imposed the holy law. Thus, in his most lawful lineage, St Owyn made truly the foundations of our Church and the establishing its hierarchical primacy to govern the spiritual spectrum of God’s kingdom. --- The Inherited Wisdom of God The Holy Canonist Church is the one true institution of truth. It dispenses the holy law into the hearts and minds of all of its people. It’s Vicar of God, the High Pontiff, who is the sole representative of God’s divinity and covenant, is tasked with the mediative responsibility as an emissary between the Seven Skies and the mortal realm. In order to facilitate the ever increasing nature of his Holy Office, he is granted the moral burden of infallibility. In this manner, the Vicar of God, His Holiness, is prudent in his words in the exercising of his holy authority. He is absolute in name and in practice, administering to the flock and defining the doctrine as well as dispensing the truth in the name of the communion of the saints. --- A Decree from the Holy Lands of Visiga, Derived from His Holiness. SOLEMNLY PROMULGATED BY HIS HOLINESS HIGH PONTIFF SIXTUS IV THE DEEP COLD, 1568 Dear brethren in the Lord, Due to the recent troubling interactions among taverns and places of abundance in spirits, it has come to my intention that the consumption of liquor is detrimental in the worship and solemnity of God’s sovereignty. We are temples of the Light, constantly aspiring to purify ourselves with infinite goodness. Therefore, I have decreed to deem it sinful for the consumption of liquor and spirits on the seventh day of the week. --- SECTION IV or, the Pontifical Seat In light of internal conflict within Oren, it is the best intention for the seat of the Church's power as well as the well-being of the Vicar of GOD to remain and continue the centralization of holy affairs within the Holy Lands of Visiga. It is to continue the spiritual powers of the Holy Pontiff with great diligence, free from politics, war, and calumniation. The vices of the conflicts within State have proven to be a burdensome toll upon the holy domain of God. The Church wishes to acknowledge its sovereign primacy in the authority it possesses. Furthermore, the Pontiff shall retain its claims in Visiga and whilst maintaining a regard for peaceable geographic distance from the Imperial State and temporal matters therein. Nevertheless, the Vicar of God and the Church shall remain truthful to Oren and the Imperial seat as well as to the Canonist flock within the Empire. --- GOLDEN BULL OF JOHANNESBURG I HIGH PONTIFF SIXTUS IV, Successor of the Immaculate Throne of the Exalted, Supreme Pontiff of the Church of Canon, Keeper of the Holy Scrolls, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree… --- SECTION I or, the Reaffirmation of Tradition Let the Church and her faithful recount and reaffirm our pious intentions before God. Our efforts in Vailor, as in all lands before, have found footing but remain incomplete. We are thus charged to continue the reestablishment of Everardian traditions within the hearts of misguided believers. We must invigorate our flock with values of political neutrality, elaboration without innovation, academic debate, and mindfulness of tradition. God is the Most Wise, who entrusted our people with the laws essential to a morally healthy society. The Canon is applicable in all ages and all civilizations, but it does not inhibit societal change; it is no restraint to progress, but a foundation for righteous self-improvement. Thus we are called to accept the evolution of our culture’s customs and government, while remaining steadfast to the plan of the Lord. Accordingly, we profess our neutrality in matters of state and dedicate ourself to the codification of ecclesiastical law. --- SECTION II or, Ecclesiastical Redistricting With the coming of new borders and new lands, we like others, must adapt. With the evacuation of the faithful from Vailor, we disestablish its ecclesiastical provinces and proclaim their replacements in this world. In light of the current charters, the Pontificate has bestowed the following to be dioceses under regional bishoprics. The Capital city of Holy Oren, Johannesburg, shall be the Seat of the Pontiff and the Administrative Ecclesiastical Centre of Immaculate governance. Let the other dioceses be known, their appointments apparent, when the lands have been resettled by the Grace of God for specific regional distribution. --- SECTION III or, Reappointments to the Holy Synod We, the Vicar of God, with the approval of the majority of its membership, dissolve the current Synod. In their place we appoint five individuals of uncommon devotion. Let their names, Lord Cardinals of the Church, be known, their appointments apparent. -Idas of Plevne, Vice Chancellor of the Holy Church of the Canon -Fabian the Lesser, Prefect for the Doctrine of the Faith -Yaroslav Vasiliev, Prefect for the Causes of Saints -Alec van Allen, Pontifical Chamberlain -Dargrind Floreck, Apostolic Nuncio, Ambassador of the Holy See --- SECTION IV or, Everardian Tradition: Exalted Law We, the Vicar of God, do in accordance with our affirmation do declare that the unfinished works of the Wise will be begun anew. The Exalted Codex of Everard ‘The Wise,’ will be reopened and completed, with a full, comprehensible regulation of ecclesiastical law. --- SECTION V or, the Call to Council The Pontificate beseeches the faithful to congregate within the Cathedral of St. Thomas at a date to be announced, for the purpose of considering those laws and dogma which will be codified within the various volumes of Exalted Law. GENERAL NORMS & GOVERNANCE The High Pontiff sees it fit to restore the unanimous majority for all proceedings regarding the canonization of Canonists to sainthood within the Synod and the three-fifths majority within the context of beatification that was previously reversed by the Visiga Council documents of 1567. --- CHURCH HIERARCHY & ORGANIZATION The Synod shall be organized as follows. The Vice Chancellor of the Holy Church of the Canon shall occupy the office of reverend and pastoral responsibility. He shall exercise his authority as the most senior clergyman beneath the High Pontiff. His powers shall be as stated: -To exercise the authority the Church during a sedevacante or interregnum of the High Pontiffs -To convene a consistory of the Synod to discuss church affairs The Prefect for the Doctrine of the Faith shall exercise authority and much scrutiny concerning the tenets of the Holy faith. He shall be the head of all belief and shall quell disputes regarding Canonist theology and the sacraments. The Prefect for the Causes of Saints shall act as an office for the study and petition for extraordinary Canonists who have lived virtuous lives and have died to be considered for Sainthood. The Apostolic Nuncio, also known as the Ambassador of the Holy See, shall serve as a diplomat and representative to other entities, both foreign and domestic, on behalf of His Holiness and the entirety of the Church. The Pontifical Chamberlain shall serve as a Head of the Apostolic Palace Household and be delegated the responsibility for events, meetings, and the aesthetic value of the Church’s property both within the capital and throughout the Realm. The Pontificate has also permitted the acceptance of women to serve as Holy Knights in the Order of St Wilfriche as well as nuns as a broadening of Church ministries. --- ECCLESIASTICAL TEACHING & EDUCATION The Pontificate has proclaimed a call of evangelization of distant spectrums to the Realm of God, ordaining an initiative in the Dreadlands under the Abbey of St Tobias to promote, teach, and spread the Gospel of the Canon to the ignorant, oppressed, and disenfranchised. The Poorhouse of St Amyas has been established in Anno Domini 1572 to serve as a place of communal charity, refuge, and shelter for those who are sick and without a home. There, food shall be provided and humble living quarters. Furthermore, Father Idelfonse Marchand has been appointed as Superior of the Poorhouse of St Amyas. --- CEREMONIES, RITUALS & TRADITION In order to promote unity as emphasized by His Holiness, the Pontificate has permitted the usage of a Ruskan Canon liturgy. It it his intention to appeal to all the faithful universally in Axios, that all of humanity, regarding faith and culture be open to all customs and may share in the salvation of God. A Holy Exarch, the first being Yaroslav Vasiliev, a subordinate and an ordained Bishop under the Primacy of the High Pontiff shall be appointed to oversee this act of ministry for the Raevir culture. --- ECONOMIC POLICY It is without any reservations that the High Pontiff stresses the importance of charity. The divine and most profound mercy of God is manifested in the faithful, most particularly in alms giving and in the reaffirmation of tradition. It is deeply engraved in the faith of all Canonists to uphold their baptism and provide for all those in the name of God. Charity must not be inhibited, but radiated through each and every person, culture, institution, and state. Mercy is at the heart of the Canon. --- CAUSE FOR CANONIZATION The Pontificate, upon full acceptance by the Synod, has found it under the Apostolic Authority to canonize High Pontiff Daniel I, a saint, by the Holy Canonist Church for his pastoral services and length of service. May the revered late Pontiff be ever known as a man of peace, faith, and charity for the times of which he served. Let it be know, his fortitude and strength to bear the heavy burdens of Holy office during the many wars he has witnessed be an everlasting testament for the faithful that now rest in the arms of the Godhead. Granted his encouragement of academia and liturgy, the late High Pontiff shall be dubbed, High Pontiff Saint Daniel I, patron of scholars and academics. In Nomine Patris, et Horenus, et Exaltus Honorem. --- GOLDEN BULL OF JOHANNESBURG II HIGH PONTIFF SIXTUS IV, Successor of the High Priesthood of the Temple, Supreme Pontiff of the Church of Canon, Keeper of the Holy Scrolls, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree… --- SECTION I With the coming of new borders and new lands, we like others, must adapt. With the evacuation of the faithful from Vailor, we disestablish its ecclesiastical provinces and proclaim their replacements in this world. The Duchy of Haense and all vassals encompassing the Northern lands shall be called, Jorenus. The Duchy of Lorraine and all its vassals to the East shall be known as Lotharum. The Barony of Vsensk, under the jurisdiction of the Holy Ruskan Exarch shall be the Diocese of Vladislavia. --- SECTION II We, the Vicar of God, with the approval of the majority of its membership, dissolve the current Synod. In their place we appoint five individuals of uncommon devotion. His Eminence Cardinal Giovanni di Luca, Vice-Chancellor of the Holy Canonist Church His Eminence Cardinal Idelfonse Marchand, Apostolic Nuncio His Eminence Cardinal Yaroslav Vasiliev, Prefect for the Causes of Saints His Eminence Cardinal Fabian the Lesser, Prefect for the Doctrine of the Faith His Eminence Cardinal Godwin Rothgard, Pontifical Chamberlain Let their names be known, their appointments apparent. Cardinal Giovanni di Luca shall be Archbishop of the Diocese of Jorenus. Cardinal Idelfonse Marchand shall be Archbishop of the Diocese of Lotharum. Cardinal Yaroslav Vasiliev, Holy Ruskan Exarch, shall be the Bishop of the Ruskan Canonist Rite in the Diocese of Vladislavia. --- SECTION III The High Pontiff, Sixtus IV, concludes the Apostolic Council of St Thomas, in attempts of revising the mass. The following is decreed by the Church as the official liturgy. Convoked by His Holiness, Sixtus IV, on the 13th of the Amber Cold, 1574 Foreword As decreed by the Synod and convoked by His Holiness, High Pontiff Sixtus IV, an ecumenical council has been established in order to reaffirm the sacred tradition of the Most Holy a Church of GOD, establish doctrine, and reform the liturgy in an ever evolving and arbitrary world. We, the Holy Church of the Canon, believe in One Most Omnipotent Creator as the source of all power, might, wisdom, and holiness and proclaim His truths that have been made known by Divine Revelation for all the nations and for all of Creation. So help us GOD. SOLEMNLY PROMULGATED BY HIS HOLINESS, SIXTUS IV 13th of The Deep Cold, 1575 Sacrosanctum Concilium --- Section I It is the intention of this holy council to reform the liturgy of the mass to ensure a more revised and comprehensive form of worship for the laity. In this regard, His Holiness and the Synod have compiled this new form of liturgy, by the Grace of God, to encourage God’s faithful to participate in the mass with appropriate responsorial text and guided texts withdrawn directly from the Most Holy Canonist Scrolls. This mass shall henceforth be the sole and solemn communication with the Seven Skies and divinity. --- The Revised Mass of Sixtus IV Procession [If no deacon is present, the following may be done by the priest alone.] Priest: **A bell chimes, signaling the start of the mass. Priest: *Proceeds down the aisle toward the altar, chanting aloud. “GOD, the most powerful. GOD, the most just. GOD, the most merciful.” [The Laity repeat the chant as the procession takes place.] Deacon: [if one is present] *holds the Canon Scrolls up high as he proceeds toward the altar. Priest: *Bows before the altar, ascending the steps to stand behind it [to face the congregation.] Deacon: *Carefully places the holy scriptures on the altar, proceeding to stand next to the priest. Deacon: *hands the incense burner to the priest. Priest: *takes the incense, waving it three times as he circles around the altar Introductory Rite Priest: *signs the cross of Lorraine, “In nomine Patris, et Horenus, et Exaltus Honorem. Amen.” [The Congregation respond with, “Amen.”] Priest: Blessed is our GOD in every age and every era. Blessed is His Light and His Grace. ` Blessed is His eternal truth, revealed in the sacred Canon. [Congregation responds with, “God be praised,” after each prayer.] The Liturgy of the Holy Scripture [If no deacon is present, the following is to be done.] Priest: *stands up, picking up the Canon and raising it high as he goes to the podium. Priest: Listen with pious heed to this most inspired text. [The Congregation respond with: “May the truth be revealed.”] [The excerpt or verse is then taken from the Holy Canon Scrolls.] [If a deacon is present, the following is done.] Priest: *hovers his hands over the deacon, granting a blessing. Deacon: *bows, going over to pick up the Canon and raising it up high and proceeds to the podium. Deacon: Listen with pious heed to this most inspired text. [The Congregation respond with: “May the truth be revealed.”] [The excerpt or verse is then taken from the Holy Canon Scrolls.] [Upon concluding the Word, the following is done.] Priest/Deacon: Lo, we have heard His truth and are bound by His grace. Amen. [The Congregation respond with: “Praise to you, our Lord.”] [The Priest will now give his sermon about the reading or homily concerning a church/moral teaching.] [The Priest may call forth members of the congregation to his discretion to state their petitions, wishes, and reasons for prayer.] [Donations and almsgiving may be conducted at this time.] Liturgy of the Blessing Priest: **The church bells chime signaling the congregation to kneel before the blessing. Priest: You are indeed Holy O’ Lord, the source of all divinity. Sanctify the faithful and pour forth your blessings on all creation. Priest: May the waters of Gamesh cleanse our sins. [The priest or deacon proceeds to sprinkle holy water toward the congregation.] [The Congregation respond with: “Ave, Creator. Cleanse us.”] Concluding Rite Priest: *signs the cross of Lorraine, “Benedicat vos omnipotens Deus, Pater, et Horenus, et Exaltus Honorem. Amen. or May Almighty GOD bless you in the name of the Father, of Horen, and of the Honorable Exalted. Amen.” [If the deacon is present, he shall say the following. If there is no deacon present, the priest shall say the following.] Priest/Deacon: Go in peace, mass has ended. [The Congregation responds with: “Amen, blessed be GOD.”] --- Section II It is the intention of this holy council to reform the liturgy of the mass to ensure a more revised and comprehensive form of worship for the laity. In this regard, His Holiness and the Synod have compiled this new form of liturgy, by the Grace of God, to encourage God’s faithful to participate in the mass with appropriate responsorial text and guided texts withdrawn directly from the Most Holy Canonist Scrolls. This mass shall henceforth be the sole and solemn communication with the Seven Skies. Moreover, no form of liturgy or act of worship, outside of the aforesaid mass as declared in this decree and all others not recognized by the Holy See of the Church of the Canon, shall not be a valid formula to invoke the intercession of the Creator and his most virtuous Saints. Likewise, anyone who audaciously attempts to efface or reform this mass shall invoke the wrath of Almighty GOD, and the Holiest Exalted Horen, Owyn, Godfrey, and Siegmund. --- SECTION IV It is the intention of this Pontificate to restore the traditional Apostolic Succession of the Immaculate Throne. The tradition and heritage of the Laurel of Horen holds both scriptural and pragmatic importance in the vitality of the sanctity of the holy Church of the Canon. In this regard, Sixtus IV, Vicar of GOD, has decreed the reforging of a new Laurel for the Holy Office of the Seven Skies so as to restore this sacred succession as seen in the anointing of Horen by GOD in the Waters of Gamesh. Let it be done. --- SECTION V The Pontificate canonizes Miguel Cortez, a valiant servant of GOD and defender of all holiness. His service is unrivaled during the reigns of Everard II and Lucien III over the course of defending the Lord and the honor of His most blessed and ever perpetual church. The humility and diligence in establishing order for Inquisitorial tribunals in combating heresy and evil on the domain of the Godhead. Let the soul of Miguel Cortez, now residing in the Fifth sky, transcend from the heavenly plane onto our humble hearts. We now pray that the sword of Saint Miguel Cortez be a manifestation of faith and strength in our times. By our Apostolic Authority, we proclaim Saint Miguel Cortez into the communion of the virtuous. In nomine Patris, et Horenus, et Exaltus Honorem. Amen. --- LUCIEN IV GOLDEN BULL OF JOHANNESBURG III HIGH PONTIFF LUCIEN IV, Successor of the High Priesthood of the Temple, Supreme Pontiff of the Church of Canon, Keeper of the Holy Scrolls, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree… --- SECTION I We, the Vicar of God, renew the Synod to its full five members, with the addition of one anew. His Eminence Cardinal Yaroslav, Prefect for the Causes of Saints His Eminence Cardinal Fabian ‘the Lesser’, Prefect for the Doctrine of the Faith His Eminence Cardinal Godwin, Pontifical Chamberlain His Eminence Cardinal Idelfonse, Apostolic Nuncio His Eminence Cardinal Bernard of Voron, Vice-Chancellor Let his name be known, their appointments apparent. . . Cardinal Bernard shall be Vice-Chancellor of the Synod, and Archbishop of Jorenus. Father John of Felsen shall be bishop of Johannsburg. --- SECTION II We, the Vicar of God, and our Synod do urge all the faithful of the land, to read carefully, and with a clear head, for our words are those of warning, our words that we would hope all to consider heavily for this suggestion is to save the faithful’s souls. Magic, it its most commonly basic form, is granted to the wielder through a higher power seeking to advance their own stance above God through the unknowing worship of the fair people of our world. When one usually becomes a magician, their soul is tainted with an irreversible black mark against God, and against their fellow canonists. . . for this black mark is that of a heretic, and it is one only God might wipe clean. For the use of most Magic, would require the caster to seek their abilities from the higher power, and to have such abilities granted one must place their deity above God, and to place another above the creator is, simply put, heretical. All magicians however are not damned eternally to darkness, for God has granted the creatures of this world free will, and in using this will one may shirk their curse, and welcome God and salvation back into their lives. However it is, in many a case impossible for these magicians to rid their dark capabilities, an inability that would surely eternally damn one, however if they yet prove themselves zealous to our lord and his humble church, he might forgive them their sin, and welcome them to salvation. There are magics of this world, that have been shown to have a use for the “good of the people”, and even if the casters of these magics have “good intentions”, it is still in its nature a heresy against God. . . for no matter how “holy” one may declare his/her curse to be, it will always be bashful against God, and it will indubitably damn one’s soul. Save yourselves, stand against the use of magic, and retain salvation throughout your faithful life. However this is not an urge to harm to slay those who would cast magic, for it is their choice to blacken their soul, for it is their will, and the faithful should not endanger themselves to slay magicians, for it is a sin to commit murder. The use of magic itself does not make one a heretic against the church, for one may be a zealous canonist, and cast spells,it is the magic itself that is heretical, and harms one chances of salvation greatly. Unlike magics achieved through grants from a higher power or deity, Evocation. . . such a fire, and earth are not considered heresies against God, for they are achieved through the manipulation of the world’s energy. These magics are in no way against God, for they are not involved in the placement of another above God but simply the use of God’s creations in the world to grant themselves unnatural powers and abilities. --- SECTION III Heresy in this day, has as of recent years seen a slight decline in its existence, thanks to the successful war against the Dreadlanders, whom were Apostates against God and the church, who also sought to turn the faithful to their dark path. However in this day, in the abundantly populated city of Johannesburg, we may see from day to day a city filled with canonists, who gladly worship God so that they might achieve salvation, however there are those hidden amongst our brothers and sisters in faith, that would follow heresies, and seek to subtly convert those around them. We as the faithful canonists of the realm, must remain unwaveringly strong against any such heresy that would seek to creep into our lives from those around us, those who we might call a friend, or family. It is the policy of the church in this day, not to slay a heretic upon their sighting, but first seek to grant them access to salvation, through the showing of the light, the conversion from their lie to the truth, to God. For if we shirked our duty to do so, we would be lacking in our service to our lord, for it is the job of all people of this world, clergy and secular alike to bring salvation to our brothers and sisters. However there will always be those who outright refuse our offer of salvation, therefore leaving one fate for them. . . the burning at the pyre. . . so that we, the faithful, might prevent the further spread of such heresy to the innocent of our world, henceforth saving the souls of those around us who might be easily convinced to accept damnation. --- SECTION IV It has come to our realisation that the populous of the empire have grown distant to an extent from their once former zealous faith in the almighty God; as such it is the church's utmost prerogative to expand the church's influence and power, as well as more fervently preach and convert those who may not hold the creator as closely to heart as us growingly few faithful. As such His Holiness Lucien IV hereby declares the founding of the Holy Order of Saint Otto and a declaration of increased efforts in converting heretics; to protect the unity and homogeneity of our great empire and to serve our lord faithfully, we must redouble our efforts and return the church to its former glory and power. Through such acts we may once more renew the faith of those whom question the church of Canons Validity. With God as our witness, we shall cleanse the realm of heretical faiths and once more grant salvation to all men and women of our beloved empire. --- EVERARD III GOLDEN BULL OF JOHANNESBURG IV HIGH PONTIFF EVERARD III, Metropolitan of the Crownlands, Prince-Bishop of St. Thomas, Archbishop of Jorenus and Philippus, Bishop of Lotharum, Successor of the High Priesthood of the Temple, Supreme Pontiff of the Church of Canon, Keeper of the Holy Scrolls, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree… --- SECTION I It has been determined wise by His Holiness in the need for diocese reconstruction, with all changes listed to be considered in implementation immediately upon publication. METROPOLITANATE OF THE CROWNLANDS - His Holiness the Vicar of God, Everard III. Territories - The Free City of Johannesburg, the Barony of Croston, the Barony of Sentisten. ARCHBISHOPRIC OF JORENUS - His Eminence the Cardinal Iaroslaus of Vsenk. Territories - The Kingdom of Hanseti and Ruska, the Free City of Karlsburg, the Duchy of Carnatia, the County of Metterden, the County of Turov, the March of Vasiland, the Barony of Voron, the Barony of Mondtstadt, the Barony of Vsenk, the Eastern Freelands, the Northern Freelands. ARCHBISHOPRIC OF PHILIPPUS - His Holiness the Vicar of God, Everard III. Territories - The High Principality of the Dominion of Malin, the Principality of Sutica, the Kingdom of Haria, the Kingdom of the Orcs. BISHOPRIC OF ESHEVEURD - His Grace the Bishop Himmel of the Blackwald. Territories - The Duchy of Savoy, the County of Lewes. BISHOPRIC OF LOTHARUM - His Holiness the Vicar of God, Everard III. Territories - The Duchy of Lorraine, the County of Metz, the County of Hearth, the Viscounty of Chambery. --- SECTION II It has been determined wise by His Holiness to appointed the allotted men of most virtue to the designated position upon the Curia of the Canon. All changes listed are to be considered in implementation immediately upon publication. VICE-CHANCELLOR OF THE CANON - His Eminence the Cardinal Fabian the Lesser. PONTIFICAL CHAMBERLAIN - His Eminence the Cardinal Godwin the Chamberlain. AUDITOR OF THE CHURCH - His Grace the Bishop Himmel of the Blackwald. --- SECTION III It has been determined wise by His Holiness to disenfranchise and disband the clerical militant school known as the ‘Holy Order of Saint Otto’, shortened as OSO. The Church is most gracious of the service of every man of the Holy Order of Saint Otto and invites them into the fold elsewhere within the Church of the Canon. Any and all men claiming to still be apart of the defunct ‘Holy Order of Saint Otto’, claiming to speak on behalf of clerical or pontifical issues as apart of the defunct ‘Holy Order of Saint Otto’, or committing sin while claiming to be on behalf of the clerical masses as apart of the defunct ‘Holy Order of Saint Otto’ shall be swiftly punished as according to Canonical Law. --- SECTION IV It has been determined wise by His Holiness to fully and publicly renew the conditions set forth between His Holiness the Vicar of God, Bl. Everard II and His Imperial Majesty the Emperor John I within the Second Diet of Metz of 1539. The Church will faithfully follow the treaty with utmost virtue and continue to stand with the Holy Orenian Empire in harmony and peace. --- SECTION V It has been determined wise by His Holiness to call upon the Faith Militant in this new era for our Most Holy Church. Those of the Holy Order of Saint Wilfriche and those of holy zeal and courage are summoned to the Orenic Dreadlands en masse. The Holy Ser Edward of the Holy Order of Saint Wilfriche is summoned to meet with His Holiness immediately upon publication. --- THEODOSIUS II GOLDEN BULL OF JOHANNESBURG V By the decree of His All Holiness Theodosius II, Maximum Presbyter of the Holy Church, Vicar of God, Successor of the Immaculate Throne of the Exalted, Metropolitan of Johannesburg, High Exarch of the Canon Rite and Servant of the Servants of God… --- SECTION I All previous traditions of the Godwinites and Jorenites are to be scrapped, it is imperative that the Church is united yet retains Orthodox and not splintered and Heterodox. Thus both liturgies and traditions of the Godwinites and Jorenites are to be melded, the truths are to be kept and the lies are to be cast out, like Owyn cast out the Adunians from his homeland. The main liturgical practice of the Holy Mother Church shall be that of the Canon Rite as it is the purest liturgy in the faith. --- SECTION II Additionally, the following orders are to be upheld within the Holy Mother Church of the Canon. All orders and or titles dispensed by the Church of the Canon prior to this Bull that conflict with those listed are revoked. Major Orders Order of GOD; High Pontiff or High Priest; (Pontifex Maximus): The High Pontiff, known as Vicar of God and Supreme Presbyter, is the highest title bestowed on any mortal. In Godwinite tradition the man who bore this title was, and still is, the highest member of the Priesthood, and has absolute control over the church. He is seen as the “Bishop of Bishops”. Order of the Exalted; Princes of the Church; (Episcopatus): The Episcopate, known as the Princes of the Church, are senior members of the Godwinite tradition. They rule over dioceses and are subservient to the High Pontiff. The Episcopate can be divided into three categories: Prince-Bishop, Archbishop, Bishop. Prince-Bishops are Bishops who not only have religious authority over a Diocese, they also control the land, like a count of duke. Prince-Bishops have the authority of both a spiritual lord and a temporal one. Archbishops* are Bishops who rule over other Bishops. The Archbishop rules over a Archdiocese with two or more Bishops under him. Bishops are clergyman who rule over a diocese, a conglomerate of parishes. The Bishop is in charge of staffing each parish, making sure his diocese morality does not decay and that there is no absenteeism or immoral clerical practices. * The Archbishop of Jorenus retains the old title of High Exarch due to the cultural significance of that title. Order of the the Saints; Ordained Members; (Presbyterium): The Presbyterium is the body of ordained men who serve as priests. A priest is given a parish to administer. Each priest is tasked with fulfilling the spiritual needs of his parish, shepherding them to a closer life to God. Priests can administer all sacraments except that of ordination. Only a Bishop or the High Pontiff himself may ordain someone into the priesthood. Order of the Blessed; Diaconate; (Diaconatus): The Diaconatus is a body of men who are deacons. Each deacon serves a priest, helping him in their services, charity or anything that the parish or the parish priest needs. A deacon is a clergyman in training. The deacon is not fully ordained but he can administer the mass to the community, yet he cannot give any other sacrament. A deacon is not bound to a life of celibacy, and if one decides to stay a deacon he may marry once. Order of the High Ascetics; Abbacy; (Abbas et Abbatissa): The Abbacy are a group of men and women who lead a monastery or abbey. An abbey is a building which houses men or women who vow themselves to God and only God. They live in their cloisters, praying for the world in an attempt to save the lives of many. The Abbots and Abbesses are the leaders of said groups, ensuring that the life of their brothers and sisters is that of poverty and asceticism. --- Minor Orders Order of the Saved; Colledge of Acolytes; (Acolythis): The Acolythis is the body of acolytes in the whole church. Often known as “Altar boys” acolytes are helpers in the service and hold very little influence within the church itself. To become a deacon one must first become an acolyte. An acolyte’s duty is to aid the priest and deacon in the local parish. Order of the Ascetics; Monks & Nuns; (Monachus et Monacha): Monks and nuns are brothers and sisters who vowed to live a life of poverty and service to others and to God. These people live in monasteries or abbeys. They are led by an Abbot or Abbess who makes sure that they live a life of complete poverty in the service of God. Monks and nuns carry the burden of another's sin, praying for their salvation from the maddening darkness that is the Void. Order of Saint Julia & Archaengul Michael; Exorcists; (Exorcistae): Exorcists are laypeople and priests which have been consecrated as exorcists. Their job is to drive evil presences in the land. Be it by doing simple rituals or exorcising a possessive being out of a person’s body. The exorcists use the Codex Evaristus et Clemens, a book of prayers presumably made during the Diarchy. In the Codex various prayers to both Saint Julia and Archaengul Michael are used to cleanse the land and people from Iblees’ grasp. The exorcist may also persecute evil in more physical means, be it by hunting the physical manifestation of the evil itself etcetera. This title has become a rarity, with only a handful of clergyman with the position. --- SECTION III Sisters, your role in GOD’s Holy Church is more crucial now than ever. For my revival of our Church to be of any value it must contain a strong female presence. Women offer knowledge of nurture, service, and determination. These are qualities that any force can not do without. Our Lord tells us in the Scroll of Gospel; “And they were virtuous, and He called them the first man and first woman, who took no language or name. And these were GOD’s favored creations, and they did satisfy His plan.” The Scroll does tell us that both men and women are needed for God’s plan to be satisfied. Without one we would not be doing the Word of God, which does not rot, justice. The building consecrated to house the Nun’s of Axios will be called The Convent of St. Julia. It will be led by Mother Mary of Johannesburg. She is vested with the power to grow her order through whatever means guaranteed to her through the Dogma of the Canonist Church. Powers granted to Sisters include: Aiding in the medical care of those who are faithful to GOD Upkeep the cleanliness of her faithful locations (Ex. church, covent, palace) Articulate what has already been taught to her to others who are faithful This does NOT include what has not been taught to her. She may not interpret the scriptures herself. Basic education Plan religious events with approval of the High Pontiff This does NOT include masses Provide assistance to clergymen as requested and legalized Accept and spend charitable donations for the betterment of the church Recruit and swear in Sisters to her order of Religious Women with approval of the High Pontiff and Mother Chain of Command in Sister Covenants Mother Leads order Prioress Second in Command Sister Ordinary Member Vows to Sisterhood Poverty “Do you, [Name], so commit yourself to Almighty God that you will renounce your worldly possessions and economic treasures for the benefit of his Holy Church and Will?” Chastity “Do you, [Name], so commit yourself to Almighty God that you will never lie or take union with any man to preserve yourself in purity within God’s Holy Church?” Obedience “Do you, [Name], so commit yourself to Almighty God that you will obey the law and rulings of God’s Holy Church?” After Joining Sisterhood A sister may: Change her name in her new self under the LORD Choose to live on her own or permanently within the convent’s abbey walls A sister MUST: Follow her vows Follow her duties Follow the legal orders of those with a higher status in the Church --- SECTION IV It has been determined wise by His Holiness in the need for diocese reconstruction, with all changes listed to be considered in implementation immediately upon publication. METROPOLITANATE OF THE CROWNLANDS - His Holiness the Vicar of God, Theodosius II. Territories - The Free City of Johannesburg, the Barony of Croston, the Barony of Sentisten. HIGH EXARCHATE OF JORENUS - His Eminence the High Exarch Vladimir the Golden Hand. Territories - The Kingdom of Hanseti and Ruska, the Free City of Karlsburg, the Duchy of Carnatia, the County of Metterden, the County of Turov, the March of Vasiland, the Barony of Voron, the Barony of Mondtstadt, the Barony of Rostyg, the Eastern Freelands, the Northern Freelands. ARCHBISHOPRIC OF PHILIPPUS - Vacante. Territories - The High Principality of the Dominion of Malin, the Principality of Sutica, the Kingdom of Haria, the Kingdom of the Orcs. BISHOPRIC OF ESHEVEURD - His Grace the Bishop Himmel of Esheveurd. Territories - The Duchy of Savoy, the County of Lewes, the Barony of Mordskov. BISHOPRIC OF LOTHARUM - His Eminence the Bishop Valentyn of Halsworthy. Territories - The Duchy of Lorraine, the County of Metz, the County of Hearth, the Viscounty of Chambery. --- SECTION V It has been determined wise by His Holiness to appointed the allotted men of most virtue to the designated position upon the Curia of the Canon. All changes listed are to be considered in implementation immediately upon publication. VICE-CHANCELLOR OF THE CANON - His Eminence the High Exarch Vladimir the Golden Hand. PONTIFICAL CHAMBERLAIN - His Eminence the Bishop Valentyn of Holsworthy APOSTOLIC NUNCIO ET EXORCISTAE - His Eminence, Pontiff Emeritus Sixtus VI --- SECTION VI It has been determined wise by His Holiness to disenfranchise and disband the clerical militant school known as the ‘Holy Order of Saint Wilfriche’. Any and all men claiming to still be apart of the defunct ‘Holy Order of Saint Wilfriche’, claiming to speak on behalf of clerical or pontifical issues as apart of the defunct ‘Holy Order of Saint Wilfriche’, or committing sin while claiming to be on behalf of the clerical masses as apart of the defunct ‘Holy Order of Saint Wilfriche’ shall be swiftly punished as according to Canonical Law. Additionally, a Holy Inquisition shall be started, conglomerating all other church militant. The inquisition shall have the job to root out any and all Heretics, Saulites, Harrenites, Sodomites and any enemy of God and the Empire. This Holy Inquisition will be apart of the new ‘Order of the Canon Flame’ led by the Apostolic Baron Luminous Rothgard. The Church is most gracious of the service of every man of the Holy Order of Saint Wilfriche and invites them into the new Order of the Canon Flame. --- SECTION VII Moreover, the Church gives its allegiance to the God given Empire, and hopes that the Emperor does the same towards the Holy Mother Church, as neither Column of Society should be bigger than the other. May Secular and Religious powers work together rather than against one another. Neither Column of Society should be bigger than the other. --- SECTION VIII All churches of the Canon must now obtain a Iconostasis, unless permitted to do otherwise by His All Holiness. An Iconostasis is a arched wooden structure with a main doorway. On the sides of the doorway, known henceforth as The Beautiful Gate, only Ordained members of the Clergy or anointed lay people may transverse. Alongside the Beautiful Gate several Icons of Saints and/or Scroll Imagery is to be painted onto the wood. The Iconostasis serves a simple purpose: to protect the Holy Word which has been spoken unto us by Almighty Godan. It is therefore guarded by holy Icons of Saints and Holy Imagery. --- GOLDEN BULL OF JOHANNESBURG VI By the decree of His All Holiness Theodosius II, Maximum Presbyter of the Holy Church, Vicar of God, Successor of the Immaculate Throne of the Exalted, Metropolitan of Johannesburg, High Exarch of the Canon Rite and Servant of the Servants of God… --- SECTION I It is now the duty of all Canonists and Clergy to resist the Imperial efforts to initiate a false church. We must condemn this as clear violation against the One Holy Church of the Canon. Any and all men or women who seek to join this new false faith are so indicted with heresy. Schism in no way will be tolerated. --- SECTION II It has been determined wise by His Holiness to remove the allotted men from their designated position upon the Curia of the Canon. All changes listed are to be considered in implementation immediately upon publication. X: VICE-CHANCELLOR OF THE CANON - The Bishop Vladimir the Golden Hand. X: PONTIFICAL CHAMBERLAIN - The Bishop Valentyn of Holsworthy X: APOSTOLIC NUNCIO ET EXORCISTAE - The Bishop, Pontiff Emeritus Sixtus VI --- SECTION III Moreover, the Church removes its allegiance from the Empire of Oren, and hopes that the Emperor may repent for his transgressions against the Holy Mother Church. The Holy Church does however extend out its arm to the Emperor allowing unity to be reached once more under the condition that he repents for the wrongs of his past. May Secular and Religious powers work together rather than against one another. --- SECTION IV The Church fully denounces and refutes the so called “Diet of Johannesburg” as false and not God-given and infallible, like previous church councils. Any faithful who does not renounce the Diet, be it publically or privately is fully excommunicated from the bosom of the Holy Canonist Church. All men who do come to the aid of this most Holy and Pious institution shall receive indulgences for their service to God and His church. --- ADRIAN I GOLDEN BULL OF JOHANNESBURG VII His Holiness ADRIAN I, High Pontiff of the Church of the Canon, Metropolitan of the Crownlands, Archbishop of Philippus, Enochas, Visigia and Erochland, Prince-Bishop of St. Thomas, Johannesburg, Esheveurd, Luciensport, Huss, and Dibley, Prince-Abbot of Laureh’lin, and Hariam, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree… --- SECTION I Appointed to the Curia, whose duty it is to be delegated important matters of governance and to fill the large shoes left by previous occupants. The Pontificate declares those men to be entrusted with offices of great respect and piety. Let them serve with distinction. Lux Invicta. VICE-CHANCELLOR OF THE CHURCH - Father William of Metz COMMANDANT OF THE GUARD - Father Roy of Karlsburg AUDITOR OF THE TRIBUNAL - Father Jovarn of Ponce --- SECTION II Appointed to the Electoral Synod, whose duty it is to elect the successor to the Immaculate Throne, comprised of the veteran and the profound. The Pontificate declares those men to be entrusted with this critical position. HIS EMINENCE, Jovarn of Ponce HIS EMINENCE, Roy of Karlsburg It is the will of the Pontificate and her holy Church, that the heretic Valentyn of Halsworthy be stripped of his diocese and his place in the Electoral Synod. With this removal both offices must then in turn, be properly accounted for, and given a stable succession. The Pontificate now declares he whom succeeds the depraved. HIS EMINENCE, William of Metz, BISHOP OF LOTHARUM --- SECTION III Discussion had with the Crown on the matter of finite donation to the Papal Treasury. The removal of Yaroslav of Vsenk for his unlawful excommunication and election, left funds depleted, taken to be exact, by him during his escape from the city. The Pontificate proposed the reinstatement of earlier systems put in place during the respective reigns of HIGH PONTIFF Tobias I, and EMPEROR John II Sigismund. In response now entered into the annals new expansion beyond the treaties of Metz that further the relation of Church and State and to strengthen that eternal bond between the two. The JOHANNES ACCORDS stand to bind the nation in faith and leadership once more. In accordance with the proposals of the accord one must be chosen to for the diplomatic office of Legate. As such it would be remiss not to mention the duties assigned to said office, one must sit on the Imperial privy and give council in faith when required to those for whom stress pushes in various directions. The Pontificate declares it’s chosen.. PAPAL LEGATE - HIS EMINENCE, Jovarn of Ponce, Bishop of KOVAC --- SECTION IV The final say of the Curia upon the subject of Calendar Reform was most heated and of the greatest import. Such things were controversial and of course caused conflict among the peers of the Church. Such things were discussed in great length and detail within the Papal Estate among the peers of the Church. Upon the the last ballet the the conclusion was sought. The Pontificate thus declares the result of its labor. Each having to obtain a majority. ST. OTTO OF VANDERFELL - FOUR ST. DANIEL of CYRIUAM - FIVE ST. CHARLES OF HANSETI - FOUR ST. AMELIE OF ADRIA - FOUR ST. MICHAEL OF CORDOBE - FOUR All have obtained a sufficient majority, and so will remain upon the main Canon of the Church. --- SECTION V Given the activity of the faith within Haense, new districts are required. The Pontificate sends it’s best, so as to allow those new communities to flourish. Let their growth serve as an example to other communities, and their piety, to the import of the Faith to the Empire. THE BISHOPRIC OF KOVACS - His Eminence, Jovarn of Turov THE BISHOPRIC OF ST. CHARLES - His Eminence, Roy of Karlsburg METROPOLITANATE OF THE CROWNLANDS - His Holiness, the High Pontiff Adrian I. Territories - The Free City of Johannesburg, the Barony of Croston, the Barony of Sentisten. ARCHBISHOPRIC OF JORENUS - His Eminence, the Archbishop Vladimir the Golden Hand. Territories - The Kingdom of Hanseti and Ruska, the Free City of Karlsburg, the Duchy of Carnatia, the County of Metterden, the County of Turov, the March of Vasiland, the Barony of Voron, the Barony of Mondtstadt, the Barony of Rostyg, the Eastern Freelands, the Northern Freelands. THE BISHOPRIC OF ST. CHARLES - His Eminence, Roy of Karlsburg - Encompassing the capital of Haense, St. Karlsburg and it’s surrounding regions. THE BISHOPRIC OF KOVAC - His Eminence, Jovarn of Ponce - Encompassing the territories of Vasiland, Metterden, and Turov ARCHBISHOPRIC OF PHILIPPUS - His Holiness, the High Pontiff Adrian I - Territories - The Principality of Sutica, the Kingdom of Haria, the Kingdom of the Orcs. BISHOPRIC OF ESHEVEURD - His Holiness, the High Pontiff Adrian I - Territories - The Duchy of Mardon, the County of Roard, the Barony of Artois, the Barony of Mordskov. BISHOPRIC OF LOTHARUM - His Eminence, the Bishop William of Metz. - Territories - The Duchy of Lorraine, the County of Metz, the County of Hearth, the Viscounty of Chambery. --- SECTION VI We the Pontificate do recognize and acknowledge those candidates, close to God they have entered the Seven Skies, and are hereby blessed for their holiness and loyalty to our gracious Creator, Deus Magnus. Bl. Leon of Amaury - For his late service to Luciensport and the Lotharingians and his martyrdom at the hands of the Vailorian Harvesters. Bl. Polycarp of Aeldin, Charles Horen, progenitor of the Johanian Dynasty - For his service to humanity and pious disposition to the Everardian Church. Bl. Jon, Sigismund - For his service to humanity and his stalwart stance on the Norrland Paganry, for his defiance of tyranny and successful tenure. For his time spent for GOD. Bl. Noah Wheezer - For his service to the Church, his tenure upon the Electoral Synod, and Curia respectively, and his charity akin to St. Tobias. Bl. High Pontiff Pius II - For his martyrdom at the hands of the vile ‘John of Darfey.’ Bl. Holy Ser Adelran Coulthard - For his time spent in endless service to the Church, one of the first to take up the Black Sepulchre, slayer of all manner of dark and decrepit creatures, and his tenure during the Lotharingian Crusades. Bl. Jack Rovin - Founder of the Order of St. Lucien, White Rose Bannerman, for preserving the august standing of the Church, Apostolic King of Aesterwald. --- SECTION VII It was once so that the Church of the Canon was granted lands outside the capital for the purpose of housing it’s clergy and to give lodgings for weary travellers. The Pontificate puts forward a proposition to establish such a thing once more. It be the will of the Pontificate that this settlement be readdressed and given a conclusion. --- SECTION VIII It is the will of the Pontificate that proper shrines and attributions to established across the Empire, wayshrines and the like to be built all across the realm in tribute, each dedicated to one of great importance to the Church, and the Imperium. Righteous Architects are called to service, and will be welcome. --- SECTION IX Let it be known that the Pontificate does not feign ignorance, nor does it turn away from those in need. The Pontificate regrets the death of its Vice-Chancellor and it’s Commandant and expresses eternal regret as to the outcome and ultimate demise of it’s pious servants. The rights of the Clergy were violated, this is a grand concern, however it’s solution is not through violence nor is it rebellion. As the Prophet Owyn advocated so too must the Church act. The Church must come to terms with the State and initiative taken in regards to finance and settlement go a long way in mending the breach between both parties, ultimately Canonist in faith and brothers beneath God. --- SECTION X The Pontificate solemnly, and with all regret that is necessary, declares that the former Bishop VALENTYN OF HALSWORTHY, and his accomplice, the deacon ABRAM are henceforth EXCOMMUNICATED from our holy Canon and the rite of our Church. They are banished from the faith upon the most vile of charges, that of HERESY. It is pride, come to a boiling point, and the stink of opportunity that brings about such traitorous events, and the Pontificate laments at the actions it must take. For those beneath the two conspirators, the Pontificate grants exception, the words of Iblees are that of the charming darkness and the faithful beneath them have lost their way, the confused brought back into the fold. It is the will of the Pontificate that those men be brought to the capital for proper punishment and trial, so that they might account for their sin and make peace with our GOD before their demise. It is the duty of every man to bring those men to righteous punishment in the eyes of GOD’s Vicar on this earth, and unfortunately, to do them harm if they resist such endeavors It is the will of the Pontificate that the former ARSTAN BEDELL of Kaedrin, unjustly executed upon the order of Everard II, be given clemency, and be officially lifted from his late EXCOMMUNICATED state, with a restored place in the faithful and rite restored --- GOLDEN BULL OF METZ I His Holiness ADRIAN I, High Pontiff of the Church of the Canon, Metropolitan of the Crownlands, Archbishop of Enochas, Visigia and Erochland, Prince-Bishop of St. Thomas, Johannesburg, Esheveurd, Luciensport, Huss, and Dibley, Abbot of Laureh’lin, and Hariam, Bishop of Godfreo, Fernandus, and the Westerweald, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God, does decree… --- SECTION I In an official capacity the Pontificate affirms the survival of it’s incumbent Adrian I. Doubt on this matter, a reasonable reaction given the tragedy that befell both the Cathedral of St. Thomas and the citizens of the city. We of the Pontificate found ourselves travelling to the city by way of carriage back from Haense and watched the horrific tragedy from afar upon the road to Barranquilla. Regardless of all the Church remains intact and the remains of the Holy See of Johannesburg temporarily centered in Metz. --- SECTION II Appointed to the College are those who would newly serve the Church with loyalty and distinction. The Pontificate entrusted the following men with entrance into the College of Cardinals, of which is comprised of thee most pious and virtuous. May they work diligently towards the goals delegated to their most prestigious post as Princes of the Church. Jacques of Goldfield Franz Josef of Babenburg Johan of Himmel Delegated to the only those of a most pragmatic of Cardinals is that of Curial position. Those among the College handed such responsibilities are expected not only to help guide the good Church by way of legislation, but to also aid the Pontificate in whatever tasks they are entrusted with, be it military, economic, scholarly, or political. PONTIFICAL CHAMBERLAIN - Johan of Himmel --- SECTION III Appointed to the Electoral Synod are those of a vital and experienced temperament. They are expected to serve with the utmost humility in deciding a successor to the Immaculate Throne upon the death of the Pontiff. To be entrusted with such an office is an honor, and thus, must be held in the most dignified of fashion until the end of one’s days. Franz Josef --- SECTION IV In response to the upheaval experienced by Humanity over the current course of balkanization we of the Pontificate sought a way to maintain a semblance of stability for Canonist holdings across the land. We of the Pontificate commit to upholding the agreed terms, and those member-states whom have maintained good faith despite the political climate. --- SECTION V Accounting for the chaos that is most recent much is yet to be affirmed in the way of governance in regard to our fair mother Church. With political turmoil and the establishment of a new order, so we also must account for this change. Those that follow are hereby invested the privilege of governance, over that of a diocese and its parishes. ARCHBISHOPRIC OF JORENUS - His Eminence, the Archbishop Roy of Karlsburg Encompassing the Kingdom of Haense BISHOPRIC OF ST. CHARLES - His Eminence, the Bishop Franz Josef of Babenburg Encompassing the Free City of St. Karlsburg and it’s surrounding territories ARCHBISHOPRIC OF PHILIPPUS - His Eminence, the Vice-Chancellor William of Metz Encompassing the Federation of Sutica, The Kindgom of Courland, the Harian Sultanate BISHOPRIC OF LOTHARUM - His Eminence, the Bishop Onfroi Encompassing the Kingdom of Lotharingia BISHOPRIC OF THE WESTERWEALD - His Holiness, the High Pontiff Adrian I Encompassing the Kingdom of the Westerlands A number of diocese have also become defunct or undergone change that warrants their recomposition. BISHOPRIC OF ESHEVEURD, once encompassing the Duchy of Savoy, now the Duchy of Mardon, is to now be reformed with regard to its current occupants. Now to be known as the BISHOPRIC OF GODFREO, and to be placed under the eye of his Holiness, the High Pontiff Adrian I. THE PRINCE-BISHOPRIC OF ST. THOMAS, for it’s destruction via the madness of the late Emperor THE BISHOPRIC OF JOHANNESBURG, for it’s destruction via the madness of the late Emperor THE METROPOLITANATE OF THE CROWNLANDS, for the destruction of Johannesburg and the displacement of the populous that made up it’s flock. Quite a number of new territories are to be made known after the great changes seen by Humanity. THE BISHOPRIC OF FERNANDUS, to be held by his Holiness, the High Pontiff Adrian I Encompassing the Duchy of Barranquilla THE PRINCE BISHOPRIC OF METIMUS, to be held by his Eminence, the Bishop Jacques of Goldfield, and to be allocated the right to elect a recommendation for the post. Encompassing the city of Metz, and surrounding areas --- SECTION VI It is on behalf of the Church that the Pontificate offers it’s utmost grace to those whom it owes its gratitude for the lands granted to the Faith after the turmoil of Johannesburg. The Church offers its appreciation to: The Duchy of Mardon, for its partitioning to the Church a large sum of pasture at the foot of the Lotharingian mountains. The Federation of Sutica, for its grant to the Church, it is being put to good use by the Commandant and his men. --- SECTION VII It is the will of the Pontificate that the order of holy men beneath the Commandant Roy of Karlsburg be given official recognition in it’s eyes as an official militant beneath the banner of the holy Church. The ORDER OF THE HOLY CROSS is given sanction. Furthermore the Lotharing band, known as the KNIGHT’S TEMPLAR OF LORRAINE is also to be given similar positioning, and unchallenged authority over the safety of the Faithful in Lotharingia. It would be their duty if they wish it, to protect the Faithful from harm, and to safeguard the innocent It is the will of the Pontificate that Stanimir Vyronov be raised to holy service and to advise the men of both companies in the traditions upheld by previous arrays of soldiery, the Black Sepulchre and others. --- SECTION VIII It is known by the Pontificate and the Church that those to be listed have entered the Skies, and that they have found paradise. It is also clarified now without fear of Imperial oppression, that he listed as ‘Jon Sigismund,’ referred to two men specifically, that of the now BLESSED JON RENAULT, and our loyal Vice-Chancellor SIGISMUND OF COUENTRE. The rest are as followed: BLESSED JOHN I OF AMAURY - For his stalwart support of the Church and his rigorous protection of the Priesthood of his realm. BLESSED ARSTAN BEDELL - For his martyrdom at the hands of the Everardian Church --- SECTION IX Let it be known to all that the excommunications laid upon the Lotharic Clergy, and that of the one known as ABRAHAM specifically, are to hereby be effectively removed. All but ‘PRINCEPS’ HALSWORTHY. --- SECTION X Let it also be known that the Pontificate calls all the clergy together to discuss matters of doctrine and the state of our fair Church. All require attendance for such grand occasion within the coming weeks. --- EVERARD IV GOLDEN BULL OF MOUNT ST HUMBERT IV His Holiness EVERARD IV, High Pontiff of the Church of the Canon, Archbishop of Fernandus, Jorenus, Lotharum, Aleksandria, Visigia and Erochland, Prince-Bishop of St. Thomas, Savoy, Mont St. Humbert, Johannesburg, Esheveurd, Luciensport, Huss, and Dibley, Abbot of Laureh’lin, and Hariam, Bishop of Godfreo, Versace, Mardon, and Carace, Minister-General of the Humbertines, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God does decree… --- SECTION I With the healing of the Mother Church and its dissident child, a flood of new clergymen have come into the ranks of God and taken His robes. The Diocese of Aleksandria shall henceforth be consolidated with the Archdiocese of RIGA, its overarching entity. THE DIOCESE OF FERNANDUS - Encompassing The Rock, the Southern Coast, and the Pirate Isles. Administered by HIS HOLINESS, EVERARD IV THE ARCHDIOCESE OF JORENUS - Encompassing the Northern March, the Apostolic Kingdom of Ruska, and its respective lands. Administered by HIS EXCELLENCY, NIKOLAI RYKOV THE ARCHDIOCESE OF LORRAINE - Encompassing Metz, Cleves, Ponce, and All Lotharingia. Administered by HIS EXCELLENCY, BONIFACE OF PONCE THE DIOCESE OF METZ - Encompassing the City of Metz. Administered by HIS GRACE, NICHOLAS OF ALEKSANDRIA THE ARCHDIOCESE OF JOHANUS - Encompassing Mardon, the Fifth Crownlands, the Sixth Crownlands, and the Imperial Demesne: Administered by HIS EXCELLENCY, JACK OF MARDON THE ARCHDIOCESE OF RIGA - Encompassing Aleksandria, the ports of Asul, and all settlements on that land. Administered by HIS EXCELLENCY, CYRIL OF ALEKSANDRIA --- SECTION II As the Church restructures, new appointments to its governance are necessary. To handle day-to-day affairs, miniscule issues, and such there are several new Curia posts which are appointed. VICE-CHANCELLOR - HIS EXCELLENCY, BONIFACE OF PONCE LEGATUS ORENUS - The legate to the Holy Orenian Emperor, represented in the personage of HIS GRACE, JACK OF MARDON HUGUEMEN OF THE CANONIST MONASTERIES - The manager of all monasterial affairs, concerning monks and nuns, as well as their abbeys, is given to BR. VLADIMIR “The Elder” *MINISTER-GENERAL OF THE HUMBERTINES - The manager of the Humbertine order of friars is granted to vacant, overseen by EVERARD IV. CURATOR OF THE CHAPEL OF ST. EVERARD - The caretaker of the Holy Site located in West Lotharingia is granted to HIS EXCELLENCY, BONIFACE OF PONCE. *The Order of Humbertines is hereby declared defunct and dissolved as of the publication of this bull by order of His Holiness, Everard IV. --- SECTION III The Synod, reformed from its previous Popular Vote system in the earlier part of CLEMENT II’s reign, shall receive the following appointments. It is the intention of the Pontificate to restore the Pentarchy to consolidate the shepherds of the Church with their respective regions and to reconfigure the Synod in accordance to the current state of the Church. PENTARCH OF THE CANON; HIS EXCELLENCY, BONIFACE OF PONCE PENTARCH OF THE CANON; HIS EXCELLENCY, JACK OF MARDON PENTARCH OF THE CANON; HIS GRACE, CYRIL OF ALEXANDRIA PENTARCH OF THE CANON; HIS GRACE, NIKOLAI OF METTERDEN PENTARCH OF THE CANON; HIS GRACE, NICHOLAS OF ALEKSANDRIA The Pentarchy is commissioned with the governance of the Church through the will of HIS HOLINESS, EVERARD IV --- SECTION IV We the Pontificate, by our Apostolic Authority does grant approbation for the following sanctifications to the communion of saints and beatified for their extraordinary models of piety and glory to the Church of the Canon: His Holiness, Clement II shall be styled as Blessed High Pontiff Clement II for his reunification of the Holy Church and ecumenism with the former schismatics of the so-called “True Faith,” ending nearly three decades of division. He shall be the patron for the cause of Canonist Unity, Pontifical delegates, and statesmen. His Excellency, Henry Otto shall be styled as Blessed Henry Otto of Alban for his patronage of the citizenry of Haense, the vitality of the Highlanders in the contemporary age, stalwart piety and defense of the Holy Church. His patronage is for the poor, the Hanseti-Ruskan soldier, strength in battle. Blessed Kristoff of Hanseti shall be styled Saint Kristoff of Hanseti for his unwavering devotion to GOD and faith in times of strife in the diocese of Petrus in which his example of unrelenting courage in holiness toward his eventual martyrdom at the hands of Dunamis raiders merited in his patronage of martyrs, victims of strife, and bishops. Blessed Johannes de Rutyer shall bed styled Saint Johannes for his wrongful endurance in imprisonment and expulsion in faith and fidelity to the Word of GOD. His missionary work in Haria shall merit as an inspiration and model for apostolate works for the proliferation of the Canon warranting his patronage for the innocent and missionaries to foreign lands. --- SECTION V His Holiness, High Pontiff Everard IV hereby declares the convocation of an ecumenical council comprising of the entire clergy of the Holy Church to codify and address the following topics: An Apostolic Constitution on the Mission of the Church and its relationship to the temporal states of Axios in the present day. An Apostolic Decree on the reaffirmation of the cause for the unity of humanity and sanctity of life. An Apostolic Decree on the revision of the liturgy of the Holy Church and the celebration of sacramental worship in the churches across the realm. An Apostolic Decree on a liturgical book of prayer for the universal church. A Syllabus of Errors concerning the refutation of falsehoods and sectarian division propagated by illegitimate religious entities and so-called clerics. --- GOLDEN BULL OF MOUNT ST HUMBERT V His Holiness EVERARD IV, High Pontiff of the Church of the Canon, Archbishop of Fernandus, Jorenus, Lotharum, Aleksandria, Visigia and Erochland, Prince-Bishop of St. Thomas, Savoy, Mont St. Humbert, Johannesburg, Esheveurd, Luciensport, Huss, and Dibley, Abbot of Laureh’lin, and Hariam, Bishop of Godfreo, Versace, Mardon, and Carace, Minister-General of the Humbertines, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God does decree… --- SECTION I With the healing of the Mother Church and its dissident child, a flood of new clergymen have come into the ranks of God and taken His robes. The Diocese of Aleksandria shall henceforth be consolidated with the Archdiocese of RIGA, its overarching entity. THE DIOCESE OF FERNANDUS - Encompassing The Rock, the Southern Coast, and the Pirate Isles. Administered by HIS HOLINESS, EVERARD IV THE ARCHDIOCESE OF JORENUS - Encompassing the Northern March, the Apostolic Kingdom of Ruska, and its respective lands. Administered by HIS EXCELLENCY, NATHANAEL OF AESTON THE ARCHDIOCESE OF LORRAINE - Encompassing Metz, Cleves, Ponce, and All Lotharingia. Administered by HIS EXCELLENCY, PATRIARCH VLADIMIR THE DIOCESE OF METZ - Encompassing the City of Metz. Administered by HIS GRACE, ROBERT ROVIN THE ARCHDIOCESE OF JOHANUS - Encompassing Mardon, the Fifth Crownlands, the Sixth Crownlands, and the Imperial Demesne: Administered by HIS EXCELLENCY, JACK OF MARDON THE ARCHDIOCESE OF RIGA - Encompassing Aleksandria, the ports of Asul, and all settlements on that land. Administered by HIS EXCELLENCY, BERNARD SOLOMON --- SECTION II As the Church restructures, new appointments to its governance are necessary. To handle day-to-day affairs, miniscule issues, and such there are several new Curia posts which are appointed. VICE-CHANCELLOR - HIS EXCELLENCY, JACK OF MARDON LEGATUS ORENUS - The legate to the Holy Orenian Emperor, represented in the personage of HIS GRACE, ROBERT ROVIN HUGUEMEN OF THE CANONIST MONASTERIES - The manager of all monasterial affairs, concerning monks and nuns, as well as their abbeys, is given to HIS EXCELLENCY, VLADIMIR COMMANDANT OF THE ORDER OF THE BLACK SEPULCHRE - The administrator and dispenser of justice in defending the Holy law of the Church and its primal institutions is granted to HOLY SER EDWARD BRONISLAV, overseen by EVERARD IV. GRANDMASTER OF THE ORDER OF SAINT MALCOLM- The commander of the Faith Militia branch of the sacred guard, tasked in defending the Church and enforcing her laws, is granted to ANGUS GROMACH, residing in the Duchy of Rosgar and under the patronage of Stephen Francis de Anpalais, and shall be overseen by EVERARD IV. CURATOR OF THE CHAPEL OF ST. EVERARD - The caretaker of the Holy Site located in West Lotharingia is granted to HIS EXCELLENCY, VLADIMIR --- SECTION III The Synod, reformed from its previous Popular Vote system in the earlier part of CLEMENT II’s reign, shall receive the following appointments. It is the intention of the Pontificate to restore the Pentarchy to consolidate the shepherds of the Church with their respective regions and to reconfigure the Synod in accordance to the current state of the Church. PENTARCH OF THE CANON; HIS EXCELLENCY, VLADIMIR PENTARCH OF THE CANON; HIS EXCELLENCY, JACK OF MARDON PENTARCH OF THE CANON; HIS GRACE, BERNARD SOLOMON PENTARCH OF THE CANON; HIS GRACE, ROBERT ROVIN PENTARCH OF THE CANON; HIS GRACE, NATHANAEL OF AESTON The Pentarchy is commissioned with the governance of the Church through the will of HIS HOLINESS, EVERARD IV --- SECTION IV We the Pontificate, by our Apostolic Authority does grant approbation for the following sanctifications to the communion of saints and beatified for their extraordinary models of piety and glory to the Church of the Canon: Malcolm of Fjordhem shall be styled Saint Malcolm of Fjordhem in recognition for an extraordinary demonstration in the faith. His conversion of heart obedience to the Will of GOD shall henceforth be commemorated according to law by our Apostolic Authority in which the faithful alike may find solace in his patronage as the patron saint of the Daelanders, Storms, and the conversion of heathens. “Godless heathens and barbaric, bloodthirsty pagans, these Drakkmar. I’ve yet to come across a band of them in my travels, GOD be good for it, but tales of their misdeeds and vile, ungodly acts ring loud from the shores of Nova Horas all the way to Banardia. One popular tale is that bands of Drakkmar drag squealing children from their beds at night whilst their family sleep, sacrificing the poor young souls to their foul patrons in ways that even a dungeonkeep would suffer to hear.” -Bishop Lucius of Redmark remarking upon the nature of the Drakkmar in his personal journal, circa 1300. Known as Maèl Col in his native tongue, Malcolm was a man of Drakkmar descent, from one of the southern tribes in Fjordhem in Aeldin. He was the youngest son of a prominent chieftain by the name of Seighin. As a chieftain’s son Malcolm took many concubines and wives when he came of age, most of them were plunder-wives from the Imperial lands. With was his lust for women that led him to finding GOD. As he led a detachment of raiders from his father’s tribe to the Aeldenic Tribe he came across a small monastic community, thinking this was a abbey filled with monks he came about his normal process of pillaging whatever he could find, although when he came face-to-face with women in habits, Malcolm could not resist but to pursue his carnal desires. He had his host of northmen line the nuns within the main cloister, he inspected the women for their age and beauty and when he found the youngest and most beautiful of the nuns in the convent he decided to take her as one of his concubines. The young woman, being a GOD-fearing nun refused his attempts at coaxing her into sexual thralldom, she ran into the inner sanctum of the monastery, the quaint church. Malcolm pursued her, in his wrath breaking many of the saint’s statues within the monastery. When he got in the church he charged forewards, towards the altar as the young woman was against the wall of the tabernacle. He raised his axe to cut the woman down as he approached, but as feet touched the dais in which the altar stood a bolt of lightning stroke Malcolm, sending him flying backwards, yet it did not kill him. This was his first encounter with GOD. “When he has arrived at the monastery, many of us were in fear and shock, some even protested; how could this pagan abomination, the unbeliever filth, the sworn enemy of GOD and the Canon be permitted to study here, amongst us men of faith? He had dragged himself to the monastery still looking every bit half the savage, but over time we came to find the Drakkmar’s devotion to learning the ways of our GOD and our religion unparalleled. Some would even question whether or not there were divine, mystical forces at work upon this man’s mind, as though the very hand of GOD itself had reached out to enlighten this man with integrity and true understanding.” -Maximius Morvello, an acolyte of the church who studied in the monastery around the same time as Malcolm, shares his impressions of the canonised, 1365. After this encounter with the divine Malcolm became a GOD-fearing man, being baptised in a country church near the monastery he had attempted to raid. There he went ‘missing’, his fellow Drakkmar thinking that he had gotten lost in the wilderness in church for the nun he lusted after. Malcolm spent eight years amongst the Imperials, learning flexio and matters of the faith, translating the Holy Scrolls into the Drakkmar language so that, one day, he may return and preach the Good News to his people. Malcolm was tonsured and ordained a priest after those eight years, many of the bishops and priests thought him to be a lawless savage as the Drakkmar were known to be, thus the bishop postponed his ordaining for many years. When he was ordained a minister of the Canon he had a burning feeling within him, his charism was to be a preacher, and he would preach the word of GOD to his countrymen. Malcolm took a wagon to Rhysten, and from there he hired a group of fishermen to take him to the southern reaches of Fjordhem, near Varnhag where his father’s chiefdom was located. When he set his foot upon the cold shores of Fjordhem he trekked for one day and one night before finally locating his tribe. He saw a group of women washing their clothes upon the local river, and amongst them was one of his concubines, Anne which, by Drakkmar custom and tradition, was now a thrall. When he approached her she recognised Malcolm but she still remember the day he had taken her from her home and forced himself upon her. She started to throw rocks upon Malcolm, swearing at him and vexing him, to show that he was pure of heart and repentant he kneeled and touched his heart, his heart then transporting itself out of his chest, rays springing from it and a tongue of flame above it. Anne, being a devout Canonist, recognised that this was a miracle from GOD himself and agreed to help Malcolm in his task to convert the Drakkmar. Anne took him to his brother, Padraig, which was now chieftain after his father’s passing. Padraig was, at first, happy to see Malcolm back, but once he heard that he had left the many gods of the Drakkmar for the singular GOD of the southern folk he went into a rage. The court priests attempted to out perform Malcolm by using magics and vile trickery to deceive the population into thinking that their gods were true. Malcolm simply tapped his walking stick upon the ground, the wooden stick turned into a viper and swallowed both heathen priests whole. The people of Malcolm’s tribe were surprised and many converted. A few weeks later the irminsul was teared down and a church was built in its place as his tribe completely converted. “Forgive them, GOD, for they do not know what they do.” -The final words of Saint Malcolm. After many months of preaching and converting some nearby tribes the Synod of Ecclesiastes in Nova Horos elevated Malcolm into the ranks of a Bishop. It seemed that all of Fjordhem would convert to the light of GOD, yet the most powerful chieftain, Goedenfryk, thought that Canonism was an effeminate religion of the south, and thus, thinking the minor chieftains weak invaded their land. Malcolm knew this was to happen, as a dove sent from the Skies foretold it. Malcolm called for his flock’s many chieftains and told them that they must go south, for GOD himself commands it. The chieftains mumbled and some roared, cowardice was not their way, many wanted to stand and fight, be martyred and go into the Skies as Saints, yet Malcolm grew ireful with Holy Wrath, and with a south commanded them to do as GOD wished, the chieftains complied and took their longships and fled south. Only Malcolm and a few huscarls remained behind. Goedenfryk’s host came upon the now deserted lands of the Canonist tribes, plundered their goods that were left behind and burnt down their wooden churches. When a band from Goedenfryk’s tribe found Malcolm in his priestly robes and the baptised huscarls they charged them, but the huscarls, filled with holy zeal pushed the small raiding party back, yet more were to come. Soon a bigger party, headed by Goedenfryk himself came to meet Malcolm and his band, the archers shot at them and the tribesmen finished the now dying huscarls, only Malcolm was left. He was captured and led to Tor Lethe where the Drakkmar worshipped their gods and their now-gone witcher king. Goedenfryk decided to blood-eagle Malcolm in order to appease their barbarian gods. Malcolm remained calm, serene, asking GOD to forgive them for they did not know what they did. As Goedenfryk started the blood-eagle it is said that Malcolm didn’t squirm nor shout out in pain, he only smiled and looked upwards at the skies. His blood dripped from his back as his lungs were pulled from his chest to create a blood-eagle, Malcolm silently passed away, his soul being transported into the Skies to dine in milk and honey with the rest of the Saintly host. The heathens would later take Malcolm’s head and keep it in vile and cruel mockery of his martyrdom. Malcolm’s converted tribe, inspired still Malcolm’s many lessons and teachings and still adherent to Canonism and the name of GOD, would flee to the Southern mainland in exile. The tribe would become a nomadic community of travellers, and their descendants would form the first wave of the Daelish. Blessed Jude of Cyranium shall henceforth be declared Saint Jude of Cyranium as a prolific doctor of the Church and a faithful servant to the preservation and vitality of the holy doctrines of the Canon. His work as an abbot serves as an example of monastic life and the vigor of one’s vocation to the ministerial welfare of the holy Faith. His shall be the patronage of scholastics, authors, and monasteries. --- SECTION V THE ORDER OF SAINT MALCOLM His Holiness, High Pontiff Everard IV hereby declares the inauguration of the ordinariate of the Daelish in order to integrate a new faith militia to further revitalize the arm of the Church in combating heresies and injuries against the Holy Faith of the Creator. It shall function in conjunction with the Knights and Ordermen of the Black Sepulchre and shall pledge full and unconditional faith, reverence, and obedience to the occupant of the Immaculate Throne: The High Pontiff. The order shall promote the propagation of the faith’s tenets, secure the safety of its clergy, and furthermore enhance the rectitude of the Church’s mission throughout the realm. --- GOLDEN BULL OF MOUNT ST HUMBERT VI His Holiness EVERARD IV, High Pontiff of the Church of the Canon, Archbishop of Jorenus, Lotharum, Rhodesia, Aleksandria, Visigia and Erochland, Prince-Bishop of St. Thomas, Savoy, Mont St. Humbert, Johannesburg, Esheveurd, Luciensport, Huss, and Dibley, Abbot of Laureh’lin, and Hariam, Bishop of Godfreo, Versace, Mardon, and Carace, Minister-General of the Humbertines, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God does decree… --- SECTION I With the healing of the Mother Church and its dissident child, a flood of new clergymen have come into the ranks of God and taken His robes. THE ARCHDIOCESE OF RHODESIA - Encompassing Marna and the Apostolic Kingdom Demesne under its jurisdiction: Administered by HIS EXCELLENCY, JACK OF MARDON THE ARCHDIOCESE OF JORENUS - Encompassing the Northern March, the Apostolic Kingdom of Ruska, and its respective lands. Administered by HIS EXCELLENCY, NATHANAEL OF AESTON THE ARCHDIOCESE OF LORRAINE - Encompassing Metz, Cleves, Ponce, and All Lotharingia. Administered by HIS EXCELLENCY, PATRIARCH VLADIMIR THE DIOCESE OF METZ - Encompassing the City of Metz. Administered by HIS GRACE, ROBERT ROVIN THE ARCHDIOCESE OF RIGA - Encompassing Aleksandria, the ports of Asul, and all settlements on that land. Administered by HIS EXCELLENCY, BERNARD SOLOMON --- SECTION II As the Church restructures, new appointments to its governance are necessary. To handle day-to-day affairs, minuscule issues, and such there are several new Curia posts which are appointed. VICE-CHANCELLOR - HIS EXCELLENCY, JACK OF MARDON HUGUEMEN OF THE CANONIST MONASTERIES - The manager of all monasterial affairs, concerning monks and nuns, as well as their abbeys, is given to HIS EXCELLENCY, VLADIMIR GRANDMASTER OF THE ORDER OF SAINT LUCIEN- The commander of the Faith Militia branch of the sacred guard, tasked in defending the Church and enforcing her laws, is granted to ROBERT ROVIN, and shall be overseen by EVERARD IV. CURATOR OF THE CHAPEL OF ST. EVERARD - The caretaker of the Holy Site located in West Lotharingia is granted to HIS EXCELLENCY, VLADIMIR --- SECTION III The Synod, reformed from its previous Popular Vote system in the earlier part of EVERARD IV’s reign, shall receive the following appointments. It is the intention of the Pontificate to restore the Pentarchy to consolidate the shepherds of the Church with their respective regions and to reconfigure the Synod in accordance to the current state of the Church. PENTARCH OF THE CANON; HIS EXCELLENCY, VLADIMIR PENTARCH OF THE CANON; HIS EXCELLENCY, JACK OF MARDON PENTARCH OF THE CANON; HIS GRACE, BERNARD SOLOMON PENTARCH OF THE CANON; HIS GRACE, ROBERT ROVIN PENTARCH OF THE CANON; HIS GRACE, NATHANAEL OF AESTON The Pentarchy is commissioned with the governance of the Church through the will of HIS HOLINESS, EVERARD IV --- SECTION IV The Godhead brings the holy Light to all nations, and because this is so, this Holy Synod convened by the grace of the GOD who illumines the plight of all men, eagerly desires to proclaim the truths of the Holy Canon to every creature with the summit of our intentions to culminate in the advancement of the benevolence, mercy, judgment, and virtue of GOD as a visible repertoire in the lives of the faithful. In communion with the saints by whose intercession we continuously beseech, the Church of the Canon desires to fully manifest the precepts of the Exalted’s revelations to restore all things in GOD. The Creator, whoso by His omnipotence, singularity, and abundant benevolence, created the whole world with the plan to uphold men to a participation of the divine life. Fallen in the vices of Iblees whoso accursed his own plight by his very deviance to the Will of GOD, the Lord did not leave man to his own devices, but ceaselessly offers providence by the means of divine Revelation through the Exalted. All the elect, before the Creation, the Creator foreordained them to be conformed to the image of His favored one, Horen, that he and his descendants should be the first among all to receive the gifts of the Seven Skies and ark of salvation. The Exalted, came therefore, and were sent by the Father. It was in Him at the foundation of the world, that He alone chose them preordained that they be the witnesses of truth as the cornerstone of the virtue of the nations. To carry out the will of the Creator, the Exalted continued to inaugurate the reign Seven Skies and its precepts to creation and revealed to us the mystery of the Throne of the Seventh Sky. When the work of the Exalted was accomplished and brought to fulfillment in the divine revelation of the four scrolls of the Canon, the holy Light of the Godhead was sent on the day of their completion to sanctify the realm and therefore brought consecration of all things in Him. Let it be stated that at the conception of the world and the manifestation of the divine Will through the Exalted’s Testaments, we are brought into a new covenant that by the election of Exalted Horen as the chosen son of the Father, we are called into the union with GOD, who is the light of the world, from whom we go forth, through whom we live, and toward whom our whole life is brought into paradise. The Church is one body of the mystical union with GOD to which we are united as the virtue of the nations, each ordained as cooperators in truth and charity for the betterment of our being. Moreover, the charism of the Church is for the salvation of souls, the mediator of the holy law and the law of men, the voice of morality and truth for those baptized in its sacraments and whoso long for salvation in the summit of the Skies. The apostolate is the very essence of the life of its consecrated ministers who are confided in the anointing and the blessing of the world through their labors. The temporal estates of the world are equally tasked as what we deem the collective virtue of the nations to whose governance we confide our earthly journeys in this life to preserve all that GOD had created for our benefit and to foster community for the greater glorification of the Creator and the love to which we share amongst ourselves. Guided by spiritual direction and the conscience of piety, the temporal estates are the stewards of advancing the fruits of morality and civil intercommunion to guarantee that the virtues prescribed by the Canon are upheld among its people so that in unison with GOD, we may be sharers in the abundance of His creation and co-heirs in the benevolence of his heavenly realm in the Seven Skies. With the mutual cooperation of the divine institution and the temporal estates to which we are all conformed by GOD, it is the duty for all to serve as cooperators in peace and unity, preserve sacred tradition and the sanctity of life, and protect against the wicked snares of Iblees and his daemonic agents so that we might form and bring to fulfillment the collective virtues of the nations pleasing to GOD in this life and the next. --- SECTION V BRETHREN IN GOD: His Holiness Everard IV formally yields the Imperial Regency of the now dissolved Holy Orenian Empire. As our final edict, we hereby decree the following: In order to pursue the unity of humanity as willed by that of GOD of the Seven Skies, the Holy Church of the Canon proclaims our recognition of the newly established order comprising of the Kingdom of Marna and the Kingdom of Hanseti-Ruska, entrusting in her care, the respective sovereigns of each nation as brethren in the human demesne. We the Pontificate, by our Apostolic Authority does grant approbation for the recognition of His Majesty, FREDERICK PIUS of the House of Horen-Marna and subsequently do we impart our blessing in anointing the aforementioned the title of Apostolic King of Marna, et cetera. We duly declare that His Majesty is, by rightful claim and under law, the rightful heir to the throne and jointly do we affirm His Majesty, OTTO II GEORG of the House of Barbanov, a co-heir to the dutiful governance of Horen’s people by the Grace of GOD. We the Pontificate also extend our hand in peace and unison with GOD’s Truce to Lord Canonius, claimant to the throne of the proclaimed Kingdom of Renatus in fostering dialogue to further advance the interests of his court and with that of the Holy Church of the Canon. We intend for his nation to work in the direction of great cooperation and collegiality with the restructuring of the kingdoms and proclaimed himCANONIUS AURELIUS, King of Renatus and co-heir in Canonist humanity. We solemnly proclaim that all vassals under the banner of the Holy Orenian Empire, do willingly declare their fealty with GOD as their witness to the legitimate polities of humanity, pledging unconditional reverence and obedience to the Holy Church of the Canon in faith and to the nations consecrated by her edict in service and defense. May these kingdoms, under the watchful eye of the Seven Skies and in close intercession with the Saints and Exalted, uphold the Peace and Truce of GOD and serve under the discretion and care of conscientious souls for the greater glory of the Creator. May the Holy Church, under the yoke of her sacramental salvation and Apostolic Authority, bring into unison the spiritual welfare of the faithful flock. May GOD grant His assent as we consecrate the unity of Man. By the Grace of the Seven Skies, we proclaim in great felicity, the dissolution of the Faith of the All-Father, the so-called Red Faith. In doing so, we solemnly propagate the institutionalization of all humanity to embrace the Holy Canon and faith in the GOD of the Seventh Sky as the source of all power and providence for the benefit of the denizens. I call upon all leaders of humanity, by their virtue and spirit in the same faith and creed, to manifest the Will of Exalted and the welfare of all people in pursuit to the restoration of all things in GOD. We the whole Church and the faithful rejoice in the reconsecration of the Kingdom of Santegia back to the Canon, offering themselves wholly to GOD and to the mission of a united humanity in restoring Peace and the Truce of GOD to all. Furthermore, let us entrust in the providence of the Seven Skies, to further obtain the fruits of our faith and base our society in the order of the Virtues of Exalted Horen. --- CLEMENT III GOLDEN BULL OF RHODESIA I His Holiness CLEMENT III, High Pontiff of the Church of the Canon, Archbishop of Jorenus, Lotharum, Rhodesia, Aleksandria, Visigia and Erochland, Prince-Bishop of St. Thomas, Savoy, Mont St. Humbert, Johannesburg, Esheveurd, Luciensport, Huss, and Dibley, Abbot of Laureh’lin, and Hariam, Bishop of Godfreo, Versace, Mardon, and Carace, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of God does decree... --- SECTION I With the healing of the Mother Church and its dissident child, a flood of new clergymen have come into the ranks of God and taken His robes. THE ARCHDIOCESE OF RHODESIA - Encompassing Marna and the Apostolic Kingdom Demesne under its jurisdiction: Administered by HIS EXCELLENCY, NOVATIAN BESEL THE DIOCESE OF SENNTISTEN- Encompassing the Capital city of Senntisten and the surrounding lands. Administered by HIS GRACE, DIMMESDALE THE ARCHDIOCESE OF JORENUS - Encompassing the Kingdom of Hanseti-Ruska, and its respective lands. Administered by HIS EXCELLENCY, ELPHIAS OF METZ THE ARCHDIOCESE OF ALEKSANDRIA - Encompassing the Kingdom of Santegia, Presa de Madera and all settlements on that land. Administered by HIS EXCELLENCY, BERNARD SOLOMON THE ARCHDIOCESE OF RENATUM- Encompassing the Kingdom of Renatus and the holdings it defends. Administered by HIS EXCELLENCY, NATHANAEL OF AESTON --- SECTION II As the Church restructures, new appointments to its governance are necessary. To handle day-to-day affairs, miniscule issues, and such there are several new Curia posts which are appointed. VICE-CHANCELLOR - HIS EXCELLENCY, BERNARD SOLOMON PONTIFICAL TREASURER- In charge of all finances that pass through Holy Mother Church, entrusted to collect donations and fund Pontifical ventures- VACANT GRANDMASTER OF THE ORDER OF SAINT LUCIEN- The commander of the Faith Militia branch of the sacred guard, tasked in defending the Church and enforcing her laws, is granted to HOLY SER RAKIM YAR, and shall be overseen by CLEMENT III. CURATOR OF THE ADAMANTINE CATHEDRAL- The caretaker of the Adamantine Cathedral located in Marna is granted to HIS EXCELLENCY, NOVATIAN BESEL --- SECTION III The Synod shall receive the following appointments. It is the intention of the Pontificate to restore the Pentarchy to consolidate the shepherds of the Church with their respective regions and to reconfigure the Synod in accordance to the current state of the Church. PENTARCH OF THE CANON; HIS EXCELLENCY, BERNARD SOLOMON PENTARCH OF THE CANON; HIS EXCELLENCY, ELPHIAS OF METZ PENTARCH OF THE CANON; HIS EXCELLENCY, NOVATIAN BESEL PENTARCH OF THE CANON; HIS EXCELLENCY, NATHANAEL OF AESTON PENTARCH OF THE CANON; HIS GRACE, ROBERT ROVIN The Pentarchy is commissioned with the governance of the Church through the will of HIS HOLINESS, CLEMENT III --- SECTION IV We the Pontificate, by our Apostolic Authority does grant approbation for the following sanctifications to the communion of saints and beatified for their extraordinary models of piety and glory to the Church of the Canon: 1. Henry Otto of Alban shall be styled as Saint Henry Otto of Alban. A champion of the commoners, a man with unquestionable piety in promoting faith in the Barbanov family and in the Hanseti Royal Army, he shall be known as the Patron Saint of Commoners, Justice, and Fatherhood. --- SECTION V We the Pontificate, by our Apostolic Authority call upon all Holy Knights that adorn the style of Holy Ser, Holy Knight, and any other style associated with the Office to come to the Adamantine Cathedral in Marna to swear loyalty to HIS HOLINESS CLEMENT III, and to register yourself to the new Pontificate.

CODEX IURIUS CANONICI DANIELUS PONTIFEX CODEX OF ECCLESIASTICAL LAWS OF THE CHURCH OF THE CANON AS FIRST PENNED AND COMPILED BY THE RIGHT REV., MSGR. IDE HARRACUS, AUDITOR OF THE TRIBUNAL AS ORIGINALLY PUBLISHED AND PROMULGATED WITH THE IMPRIMATUR OF HIS HOLINESS THE HIGH PONTIFF DANIEL VI WITH REVISIONS BY HIS HOLINESS THE HIGH PONTIFF JAMES II HIS HOLINESS THE HIGH PONTIFF SIXTUS VI EXORDIUM BOOK I. APPLICATION OF LAWS TITLE I. FOUNDATION OF LAW CHAPTER I. THE HOLY SCROLLS CHAPTER 2. THE CHURCH OF THE CANON CHAPTER 4. THE DEUTEROCANONICAL TEXTS CHAPTER 5. THE RECEIVED TRADITION TITLE 2. ECCLESIASTICAL OFFICES CHAPTER 1. PROVISION OF ECCLESIASTICAL OFFICE CHAPTER 2. LOSS OF ECCLESIASTICAL OFFICE CHAPTER 3. DEFROCKMENT BOOK II. PEOPLE OF GOD TITLE I. THE CANONIST FAITHFUL CHAPTER 1. OBLIGATIONS AND RIGHTS OF ALL CANONISTS CHAPTER 2. OBLIGATIONS AND RIGHTS OF THE LAITY CHAPTER 3. OBLIGATIONS AND RIGHTS OF MONASTICS CHAPTER 4. OBLIGATIONS AND RIGHTS OF THE CLERGY TITLE II. HIERARCHICAL CONSTITUTION OF THE CHURCH CHAPTER 1. THE HIGH PONTIFF CHAPTER 2. THE COLLEGE OF CARDINALS CHAPTER 3. THE CURIA CHAPTER 4. ECCLESIASTICAL SUPERIORS CHAPTER 5. THE DIET OF BISHOPS CHAPTER 6. THE SYNOD TITLE III. THE ORDERING OF PASTORAL AUTHORITY CHAPTER 1. PASTORS AND ECCLESASTICAL REGIONS IN GENERAL CHAPTER 2. THE HOLY SEE CHAPTER 3. ARCHDIOCESES CHAPTER 4. DIOCESES CHAPTER 5. PARISHES CHAPTER 6. VARIATIONS TITLE IV. ASSOCIATIONS OF THE CANONIST FAITHFUL CHAPTER 1. ORDERS OF HOLY KNIGHTHOOD CHAPTER 2. MONASTIC ORDERS CHAPTER 3. LAITY ASSOCIATIONS CHAPTER 4. THE ORDER OF THE BLACK SEPULCHRE CHAPTER 5. THE ORDER OF CANONICI BOOK III. THE SANCTIFYING FUNCTION OF THE CHURCH TITLE I. THE SACRAMENTS CHAPTER 1. GENERAL PRESCRIPTIONS FOR ALL SACRAMENTS CHAPTER 2. MATRIMONY CHAPTER 3. ORDINATION CHAPTER 4. CONSECRATION CHAPTER 5. ABLUTION TITLE II. THE SACRED CEREMONIES CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED CEREMONIES CHAPTER 2. MASS CHAPTER 3. EXORCISM CHAPTER 4. FUNERARY RITE CHAPTER 5. ABLUTION IN EXTREMIS CHAPTER 6. CONFESSION TITLE III. ECCLESIASTICAL AUTHORITY OVER SACRED BONDS CHAPTER 1. ANNULMENT CHAPTER 2. DISSOLUTION TITLE IV. VENERATION OF RELICS AND THE DEAD CHAPTER 1. GENERAL PRESCRIPTIONS FOR VENERATION CHAPTER 2. EXALTED CHAPTER 3. SAINTS CHAPTER 4. BLESSED CHAPTER 5. VENERABLE TITLE V. SACRED PLACES AND OBJECTS CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED PLACES AND OBJECTS CHAPTER 2. CHURCHES CHAPTER 3. CATHEDRALS AND BASILICAS CHAPTER 4. ORATORIES CHAPTER 5. SHRINES CHAPTER 6. ALTARS CHAPTER 7. CEMETERIES AND CRYPTS CHAPTER 8. HOLY LANDS CHAPTER 9. THE CROSS CHAPTER 10. THE STAR OF ARCHANGEL MICHAEL CHAPTER 11. RELICS AND ICONS CHAPTER 12. THE RIGHT OF SANCTUARY TITLE VI. SACRED TIMES BOOK IV. THE PURIFYING FUNCTION OF THE CHURCH TITLE I. THE JURISDICTION OF CANON LAW CHAPTER 1. COMPETENCY TITLE II. THE TOPICS OF CANON LAW CHAPTER 1. CRIMES AGAINST VIRTUE CHAPTER 2. CRIMES AGAINST THE UNITY OF THE CHURCH CHAPTER 3. CRIMES AGAINST ECCLESIASTICAL AUTHORITY CHAPTER 4. CRIMES AGAINST TRUTH CHAPTER 5. CRIMES AGAINST THE COVENANTS TITLE III. PENANCE CHAPTER 1. PRAYER AND STUDY CHAPTER 2. PUBLIC PIETY CHAPTER 3. CHARITABLE ACTS TITLE IV. ECCLESIASTICAL PENALTIES CHAPTER 1. GENERAL PRESCRIPTIONS FOR ECCLESIASTICAL PENALTIES CHAPTER 2. PENANCE CHAPTER 3. PERSONAL INTERDICTION CHAPTER 4. PROVINCIAL INTERDICTION CHAPTER 5. EXCOMMUNICATION CHAPTER 6. ANATHEMATIZATION TITLE V. FAMILY AND RACE CHAPTER 1. MATRIMONY AND INHERITANCE CHAPTER 2. GUARDIANSHIP CHAPTER 3. DESCENDANT RACES CHAPTER 4. NON-DESCENDANTS CHAPTER 5. DETERMINING RACIAL STATUS CHAPTER 6. NATURAL MARRIAGE TITLE VI. MAGIC CHAPTER 1. ANGELIC VENERATION AND INTERCESSION CHAPTER 2. MORTALITY AND JUDGEMENT CHAPTER 3. SPIRITUAL APPARITIONS CHAPTER 4. FORBIDDEN MAGICKS CHAPTER 5. ALCHEMY AND NATURAL PHILOSOPHY BOOK V. THE PRESERVING FUNCTION OF THE CHURCH TITLE I. PROMULGATION OF CANON LAW TITLE II. ECCLESIASTICAL DECREES CHAPTER 1. GOLDEN BULLS CHAPTER 2. PONTIFICAL LETTERS CHAPTER 3. MINOR BULLS CHAPTER 4. RULINGS OF ECCLESIASTICAL COURTS TITLE III. TEMPORAL AUTHORITIES CHAPTER 1. RECOGNITION OF TEMPORAL OF AUTHORITIES CHAPTER 2. INTERACTION WITH TEMPORAL AUTHORITIES CHAPTER 3. CANONIST PRINCES CHAPTER 4. CANONIST EMPIRES CHAPTER 5. JUST WAR CHAPTER 6. TITHES CHAPTER 7. ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY BOOK VI. PROCESSES FOR TRIAL TITLE I. THE JUDGE TITLE II. PARTIES CHAPTER 1. PETITIONER CHAPTER 2. RESPONDENT CHAPTER 3. ADVOCATES CHAPTER 4. WITNESSES CHAPTER 5. EXPERTS TITLE III. THE PENAL PROCESS CHAPTER 1. PRELIMINARY INVESTIGATIONS CHAPTER 2. DEVELOPMENT CHAPTER 3. TRIAL CHAPTER 4. RULING AND SENTENCING CHAPTER 5. APPEAL CHAPTER 6. REDRESS BOOK VII. LEXICON EXORDIUM From the very beginning of the World, when God did blow His breath into the Aenguls and the Daemons (Gospel 1:6), he created Law. He bestowed upon his creation rules to obey, objectives to seek, and bound them to obedience. The Law given to the Aenguls and the Daemons, which is unknown to us, was the first institution of Divine Law. In his transgression of this law, Iblees committed sin and made God exceeding wroth, for God rebuked the Daemon: “Why have you done that which I have forbidden?” (Gospel 1:21-22). God demanded Iblees’ repentance, which the Daemon refused. Thus law was broken, and punishment delivered to the transgressor. It is by Divine Institute, granted by the Exalted who are our prophets, that the Mother Church is structured. By the will of God, a single High Pontiff is chosen as His shepherd, and provided with instruction to guide His flock. Canon law derives from these Divine Institutes, which teach the ecclesia how to govern the Church to which they give their lives. The sun has risen at the zenith of empires and set at their bloody destruction; tyrants have abused and persecuted their people; and schismatics and heathens have clamored for the destruction of the faithful. Yet, governed by her laws, the Mother Church has stood indivisible. DEO GRATIAS. High Pontiff Daniel VI Helena, 1735 With the blessing of venerable centuries, the Mother Church receives a reliquary of wisdom and doctrine written in holy obedience to God’s law. Through the devoted efforts of the High Priests and High Pontiffs, the priesthood, and the laymen, this reliquary has grown, documenting our triumphs and our defeats, and providing the wisdom of ages to its inheritors. God tells us there is no innovation in faith (Spirit 2:17). Thus, for the better instruction of virtue, we are called to catalog and harmonize these treasures, ensuring our interpretations are guided by the Received Tradition and never stray from the Holy Scrolls. Herein, through the execution of our office and with the approval of the priesthood, we may seek to definitively settle all extant matters of law and governance in the Church, in accordance with God’s will. In time we pray that our successors shall do the same, elaborating upon our work as necessary, and providing the virtue and justice of God to all. DEO GRATIAS. High Pontiff James II Providence, 1799 For many of the Lord’s summers come and winters gone, the Codex Iurius has stood as a great institution of Canon Law and a practical application of God’s wisdom that has seen use by the priesthood of Owyn and the wider Canonist faithful on a daily basis. It has become recognized by the shepherds and the flock alike as one of the key documents of our faith; a testament of descendant intellect built upon the foundation laid by God and His Exalted Prophets. While, as reminded to us by His Holiness James II, there is no innovation in faith, the world that God once brought about in his role as our Creator is ever changing. With it, this rich tradition of ecclesiastical law given to us by our ancestors must change alongside it to reflect the new realities of the world and better serve the priesthood in its sacred mission. For this purpose, the Codex, as an application of God’s law, is like a compass. It does not matter where one stands in time or place, what matters is the direction in which they are moving, and as the compass will ever point north, God's law will ever guide us towards Virtue and Salvation. DEO GRATIAS. High Pontiff Sixtus VI Apostolic City, 1965 BOOK I. APPLICATION OF LAWS TITLE I. FOUNDATION OF LAW §1. A law is established when it is promulgated by the High Pontiff. §2. Laws provide for the future only, unless expressly provided. §3. The canon law binds those that have been baptised into the Church of the Canon, unless expressly provided. §4. The laws of the Canon are universal, and bind all men for whom they were issued. §5. Ignorance of the law of the Canon by a subject of those laws is never assumed. §6. Canon laws must be understood in accord with their proper meaning; any doubt or obscurity must find recourse through parallel places in canon law. §7. Later laws harmonise with earlier. The revocation of a previous law is not assumed unless expressly provided. §8. All books, titles, and chapters within this codex are canon law. §9. This codex is definitive and binding. No power shall contravene or alter it, unless it be instituted in ecumenical council. §10. The Church shall endeavor to preserve a single codex of canon law, amending it as necessary. CHAPTER I. THE HOLY SCROLLS §1. The Holy Scrolls, comprising the Virtue of Horen; the Spirit of Owyn; the Gospel of Godfrey; and the Auspice of Sigismund are the foundation of all law and morality. §2. It is the right of the Church through the High Pontiff to interpret and apply the commandments of the Holy Scrolls. §3. Nothing is assuredly the command of the Exalted unless it be written in the Holy Scrolls, they being divinely inspired. CHAPTER 2. THE CHURCH OF THE CANON §1. The Church is the body of the entire faithful, led by the High Pontiff. §2. The purpose of the Church is the instruction of virtue and guardianship of the Holy Scrolls. §3. The spiritual authority of the Church is derived first from the conferral of the High Priesthood by Ex. Owyn upon St. Evaristus and St. Clement and second from the conferral of the laurel of Horen by Ex. Godfrey upon the pontifex. Thus all authority in the Church is conferred and justified by the High Pontiff. §4. All laws issued by the Church of the Canon are considered to be valid and harmonious with the Holy Scrolls unless there is later found to be flagrant and generally indisputable conflict between them. §5. Interpretations of the law by higher spiritual authorities supersede those by lower authorities. CHAPTER 4. THE DEUTEROCANONICAL TEXTS §1. The deuterocanon comprises those texts which, though not divinely inspired as the scripture, are found by the High Pontiff to have a trustworthy connection to the words of the Exalted in their lifetimes, and which lack any contradiction with the teachings of the Church and the Holy Scrolls. §2. The Church shall preserve the distinction between the Holy Scrolls and the deuterocanonical texts, always giving greater credence to the Holy Scrolls, and interpreting the former in context of the latter. §3. The Church shall preserve a codex of the deuterocanonical texts, setting them apart from the Holy Scrolls and from other documents of the Church. CHAPTER 5. THE RECEIVED TRADITION §1. The Received Tradition is the body of writings, beliefs, and practices concerning Canonism which are inherited through the years. §2. The Church shall endeavor to preserve the Received Tradition, favoring traditional interpretations of the law above novel ones, unless there be flagrant conflict between the Tradition and the Scrolls. §3. Nevertheless, it is the right of the Church to validate or invalidate a traditional practice if this is judged expedient for the promotion of virtue. §4. More popularly held traditions shall take precedence over obscure traditions, regardless of age. §5. As the Exalted were several yet co-equal, rites and practices may be mutually exclusive so long as they do not bring disharmony or harm the virtue of their practitioners. §6. No legal or moral penalty shall be levied for disharmony with a mere tradition, unless expressly provided for in law. TITLE II. ECCLESIASTICAL OFFICES CHAPTER 1. PROVISION OF ECCLESIASTICAL OFFICE §1. An ecclesiastical office within the Church of the Canon cannot be acquired without provision of the Church. §2. The provision of the office is also the provision of the competency that it holds. §3. To hold an office within the Church of the Canon, one must be in full communion with the Church as well as be deemed suitable spiritually and intellectually. §4. The promise of an office has no legal effect. §5. It is for superior authorities to provide for offices within their jurisdiction. §6. It is for the High Pontiff to provide offices within the Church entire. CHAPTER 2. LOSS OF ECCLESIASTICAL OFFICE §1. Anyone responsible for himself and of sound mind may resign from office. §2. A resignation made under duress is not valid. §3. A resignation must be made to a superior authority in order to be valid. §4. A resignation may be revoked by the resigning party if it has not yet taken effect. §5. A person may be removed from office by decree of a superior authority. §6. A person is automatically removed from ecclesiastical office if they have: Lost the clerical, monastic, lay, or celibate state required for the office. Publicly defected from the Church. Accepted another office expressly stated as incompatible with the ecclesiastical office. Evaded ecclesiastical authority CHAPTER 3. DEFROCKMENT §1. Defrockment refers to deprivation of pastors, clerics, or monastics from their ecclesiastical status. §2. A case for defrockment is made through an ecclesiastical court proceeding as outlined in Book VI. §3. Only a person of superior authority may judge a trial for defrockment. §4. A person is eligible for defrockment if they have: -Lost the clerical, monastic, or celibate state required for the office. -Publicly defected from the Church. -Acted indecently. -Adhered to heresies, heathenism, apostasy, or forbidden arts. -Evaded ecclesiastical authority. §5. Only the High Pontiff may appeal a case of defrockment. §6. Only the High Pontiff may issue a refrockment. BOOK II. PEOPLE OF GOD TITLE I. THE CANONIST FAITHFUL §1. Communion with the Church is obedience to its spiritual authorities and acceptance of its laws. §2. When there is personal disagreement with a particular ruling of the Church, it is not commanded that one deceive others concerning one’s opinion. It is nevertheless required that one accept the effect and authority of the ruling. §3. Personal disagreements with particular rulings of the Church may still, depending upon the subject, indicate a lack of communion with the Church prima facie. CHAPTER 1. OBLIGATIONS AND RIGHTS OF ALL CANONISTS §1. The faithful, through every manner of acting, must retain communion with the Church. §2. The faithful must direct all efforts to leading a holy life and instructing others in virtue, in every age and land. §3. The faithful are free to make known their spiritual needs and failings to their pastor. §4. Those in the parental role must build up their family in the teachings of the Canon and the worship of GOD. §5. All Sons of Horen, called humans, are obliged by the Covenant of Purity to maintain the Canonist faith. §6. The faithful are obliged to make all efforts to regularly attend Canonist service and to obtain penance, and likewise the Church is obliged to make all efforts to provide these to them. All faithful are obliged to obtain penance at least once in each year, where it is in any manner possible. CHAPTER 2. OBLIGATIONS AND RIGHTS OF THE LAITY §1. Laymen who are deemed capable and qualified are permitted to assist with ecclesiastical offices. §2. People who have attained the age of reason and are of sound mind may be admitted as an acolyte of the Church. §3. People who have attained the age of majority, are of sound mind, and who have met all requirements for the clerical state, may be ordained as a priest of the Church. CHAPTER 3. OBLIGATIONS AND RIGHTS OF MONASTICS §1. Monastics are bound by a vow of chastity, prohibiting them from the marital state and all carnal knowledge. §2. Monastics are bound by a vow of poverty, prohibiting them from the ownership of personal property, and all they own upon acceptance of this vow shall be used for the common good. §3. Monastics are bound by a vow of obedience, prohibiting them from public or notorious conflict with superior authorities or ecclesiastical officials. §4. The material needs of monastics are provided for by the Church where at all possible. §5. Monastics who have not attained the clerical state remain laymen as well as monastics. §6. Monastic vows are sworn in the form of a consecration celebrated by a cleric. CHAPTER 4. OBLIGATIONS AND RIGHTS OF THE CLERGY §1. Clerics are those who have received a valid sacrament of ordination, and are also called priests. §2. Clerics are bound to show reverence and obedience to the High Pontiff and their ordinary. §3. Clerics are united through the brotherhood of working for the divine purpose of the instruction of virtue and guardianship of the Holy Scrolls, and so must strive for harmony among the faithful. §4. Where the practice of common life exists for clerics, it is to be practiced and preserved as far as possible. §5. Clerics are to foster simplicity of life and not to exhibit vanity. §6. Clerics may not spill the blood of another Canonist except in self-defense. In these cases, violent force is permitted only insofar as necessary to preserve the life of the cleric, and they are further prohibited from intentionally entering circumstances where it is likely this shall be necessary. §7. It is the duty of a cleric to foster peace and justice in accordance with the laws of the Church. TITLE II. HIERARCHICAL CONSTITUTION OF THE CHURCH CHAPTER 1. THE HIGH PONTIFF §1. By virtue of his office, the High Pontiff of the Church of the Canon possesses full, supreme, and immediate power in the Church entire, and it is his divine right to exercise this according to his conscience. §2. A person elected to the office of High Pontiff assumes this power at the moment of election. §3. The High Pontiff is ex officio the Archbishop of Visigia. §4. No appeal is allowed against a legitimate decree or judgement by the High Pontiff; it is the word of GOD. §5. Nothing is to be altered in the church should the office of the High Pontiff be vacant. §6. No authority of the High Pontiff may be exercised without his consent. §7. Only the power of rebuke exercised licitly and validly by the College of Cardinals shall remove a High Pontiff from office. §8. The High Pontiff is elected to his office by the majority of the College of Cardinals and no other. CHAPTER 2. THE COLLEGE OF CARDINALS §1. The cardinals constitute a college which provides for the election of the High Pontiff in a conclave, variously called the College of the Cardinals or the Septarchy. §2. The cardinals further assist the High Pontiff in matters of importance or through their other offices within the Church. §3. The High Pontiff freely selects celibate individuals as cardinals, these being pious Canonists of outstanding prudence, character, and morals. §4. The High Pontiff assigns each cardinal his own title within the Church. §5. From the moment of appointment the cardinal is bound by the duties of office. §6. The College of Cardinals shall not exceed seven members. §7. The High Pontiff shall not remove from that office more than one cardinal in each year. §8. By unanimous agreement, the College of Cardinals may rebuke a High Pontiff, stripping him of that office. In this case, his clerical state remains. §9. The College of Cardinals is charged to use the power of rebuke prudently, but there shall be no appeal. §10. A rebuke issued under duress is not valid. §11. No layman shall be appointed as cardinal if another already serves as one. §12. The College of Cardinals shall only consider unmarried clerics in communion with the Church as candidates for election to the office of High Pontiff. §13. The High Pontiff is not eligible to serve as a cardinal. §14. If a cardinal should not cast his vote for High Pontiff within one year of the election being called, he shall be considered to have abstained. §15. In order to facilitate the swift election of a High Pontiff during a conclave and mitigate the risk of tied votes, the College of Cardinals should ideally have an uneven number of members. Should there still be a tie at the conclave, the Vice-Chancellor’s vote shall count twice to act as a tiebreaker. CHAPTER 3. THE CURIA §1. The High Pontiff executes his office through his council, the Curia, which shall comprise pious individuals of prudence, character, and morals. Officials of the Curia are curates. There are eight existing curates. In order of precedence, these curates are: The Vice-Chancellor The Auditor of the Tribunal The Secretariat to His Holiness The Prelate of the Priesthood The Pontifical Chamberlain The Commandant of the Pontifical Guard The Palatine of the Apostolic City The Monsignors, in order of their appointment §2. The Vice-Chancellor, who must be a cleric, executes the following functions of the Church: Leading the Curia in its day-to-day functions Delegating responsibilities to subordinates and reporting their progress Entreaty and reception of foreign dignitaries, and establishment of concordats with secular governments Establishment and management of nunciatures to Canonist princes Providing for the welfare of Canonist faithful who should travel abroad Leading the Church as regent if the High Pontificate should be vacant or incapable Organizing the College of Cardinals in the election of the High Pontiff when that office is vacant Directing the proceedings of a Synod and distributing speaking turns during a Synod. §3. The Auditor of the Tribunal executes the following functions of the High Pontiff: Establishing and presiding over ecclesiastical courts Appointing subsidiary officers of ecclesiastical courts and delegating such powers as necessary Judging, applying, and enforcing ecclesiastical penalties Investigating and uprooting heresy and apostasy in the ecclesiastical provinces of the Church Studying, governing, and adjudicating matters of magic used by or upon Canonists §4. The Prelate of the Priesthood executes the following functions of the High Pontiff: The oversight of the priesthood Ensuring the proper education of acolytes and clerics The assignment of clerics to ecclesiastical provinces Encouraging the recruitment of candidates to the priesthood Adjudicating, establishing stands for, and issuing academic degrees in divinity and canon law Presiding over a gathering of the Diet of Bishops Appointing Canonici and leading the honorable Order of Canonici §5. The Secretariat to His Holiness executes the following functions of the High Pontiff: Providing theological advice and scribery to the Curia Drafting and reviewing ecclesiastical decrees Assembling and maintaining chronicles pertinent to the Church’s history and interest Preparing causes for canonization, beatification, and veneration for the approval of the College of Cardinals §6. The Pontifical Chamberlain executes the following functions of the High Pontiff: Managing the affairs and finances of the Pontifical Household and the Church The construction and maintenance of holy sites The organization of pilgrimages and celebrations within the Church §7. The Commandant of the Pontifical Guard executes the following functions of the High Pontiff: The organization and management of the Pontifical Guard and the Orders of Holy Knighthood Providing for the defense of the High Pontiff and the Canonist faithful §8. The Palatine of the Apostolic City executes the following functions of the High Pontiff: The maintenance and improvement of the Apostolic City and other properties owned by the Holy See The day to day leadership and management of affairs for the Apostolic City and its inhabitants §9. The Monsignors execute no functions of the High Pontiff of their own, but are permitted to participate in meetings of the Curia and offer their counsel where it is relevant. §10. Each curate, excepting the monsignors, is permitted to form an office, called a dicastery, which assists in the execution of his authorities and duties relating to the Curia. The curate may delegate assigned powers to officials of his dicastery, and they may act on his behalf where these powers do not require a clerical or monastic status they lack. §11. The High Pontiff may add curates and dicasteries as he sees fit. CHAPTER 4. ECCLESIASTICAL SUPERIORS §1. All clerics and ecclesiastical officials shall have a superior. §2. The superior of the High Pontiff is God. §3. A subordinate owes obedience to their superior. §4. If there is a question of a superior’s suitability for office by their subordinate, their superior’s superior should be consulted. §5. Unless expressly provided, a cleric or ecclesiastical official’s superior is the pastor of the ecclesiastical province they inhabit. §6. Unless expressly provided, a pastor’s superior is the pastor of the ecclesiastical province most immediately encompassing their own province. §7. The superior of a cleric must be a cleric. CHAPTER 5. THE DIET OF BISHOPS §1. The bishops and archbishops of the Canonist Church together make up the Diet of Bishops. §2. The Diet of Bishops as an institution has the purpose of advising the High Pontiff and its members on matters of Church governance, as well as meeting to discuss issues in the various dioceses. §3. The prelate of the priesthood, vice-chancellor or another member of the Pontifical Curia - in that order of preference - shall preside over any congregation of the Diet of Bishops. §4. The Diet of Bishops shall only be called to congregation intermittently and on an ad hoc basis. They are not scheduled to meet regularly. §5. The Diet of Bishops is called to meet either by the High Pontiff, or a majority of the Bishops themselves. §6. As a method of peer review, the members of the Diet of Bishops are tasked with ensuring their fellow members have adequately assigned and organized parish pastors within their diocese, each time the Diet of Bishops meets. §7. If any member of the Diet of Bishops finds a fellow member to have vacancies in parochial appointments, such a matter is to be addressed and ideally resolved at said Diet of Bishops by appointing a pastor to the vacant parish. CHAPTER 6. THE SYNOD §1. The Synod is an ecumenical council to which the entire priesthood is invited. §2. A Synod will always be called with one or several specific topics to discuss in mind. §3. No Synod will be called or adjourned except by the High Pontiff themselves. §4. No Synod shall be valid, that is quorate, unless its participants constitute at least three quarters of the priesthood. §5. As to avoid people seeking ordination for the purpose of influencing a Synod, a temporary prohibition on ordination may be imposed by the High Pontiff and Prelate of the Priesthood once a Synod has been announced. §6. The Synod is presided over by the High Pontiff, who may also restrict certain members of the priesthood from partaking in the Synod. §7. The proceedings of the Synod are directed by the Vice Chancellor who shall distribute speaking turns to the gathered priesthood. §8. The Synod is recorded by the Pontifical Secretary, who shall keep track of which priests made speeches, and record the casting of votes. §9. Only ordained priests are invited per law to partake in a Synod, laymen wishing to partake or even spectate must be permitted to do so by the High Pontiff. When it comes to voting however, only ordained priests may cast a vote. §10. A synod is called only intermittently and on an ad hoc basis. It is not scheduled regularly. §11. Once the High Pontiff deems the time for debating to be over, he may call the priesthood to vote on the matter being discussed. The priests are permitted to vote openly, though they always reserve the right to vote anonymously. §12. Priests voting in a synod are bound only by their conscience, all other authorities and judgements notwithstanding. §13. The outcome of the priesthood’s vote at a Synod is binding, with the High Pontiff only reserving the right to veto their decision should they feel the decision was not made with solid theological substantiation. TITLE III. THE ORDERING OF PASTORAL AUTHORITY CHAPTER 1. PASTORS AND ECCLESASTICAL PROVINCES IN GENERAL §1. Neighboring churches are to be brought into ecclesiastical provinces encompassing a certain territory. §2. Pastors of the church are clerics assigned to spiritual care and authority over an ecclesiastical province. §3. In the function of pastor, a cleric must show himself to be concerned for all the faithful within his care, no matter their circumstance. §4. It is only the authority of the Church to establish or alter ecclesiastical provinces. §5. Each cleric shall have a pastor as their superior, except the High Pontiff, who shall have God as his superior. §6. Pastors receive the functions of governing, sanctifying, purifying, and teaching the faithful within their ecclesiastical provinces. §7. Ecclesiastical provinces will follow a territorial hierarchy of Holy See, Archdiocese, Diocese, Parish. CHAPTER 2. THE HOLY SEE §1. The Holy See is the ecclesiastical province which is the seat of the Church’s governance. §2. The High Pontiff is the pastor of the Holy See, unless expressly provided. §3. If an archdiocese should include the Holy See, the pastor of the Holy See shall be that archdiocese’s pastor. CHAPTER 3. ARCHDIOCESES §1. An archdiocese is an ecclesiastical province encompassing one or multiple dioceses. §2. The pastor of an archdiocese is an archbishop. §3. An archbishop’s superior is always the High Pontiff. §4. All territory within an archdiocese shall be part of a diocese within it. §5. A metropolitan is an archbishop over the archdiocese of a major city. In the case of a metropolitanate, the pastor is titled as an archbishop metropolitan without need for subsidiary dioceses. §6. A patriarch is an archbishop over an archdiocese that primarily encompasses followers of the Ruskan or Jorenic rites. The archdiocese is in this case called a patriarchate, with this difference being solely cultural and both the patriarch and patriarchate otherwise being identical to an archbishop or archdiocese. §7. The church serving as the seat of governance of an archdiocese is called a cathedral. CHAPTER 4. DIOCESES §1. A diocese is an ecclesiastical province encompassing multiple parishes. §2. The pastor of a diocese is a bishop. §3. The church serving as the seat of governance of a diocese is called a cathedral. CHAPTER 5. PARISHES §1. A parish is the lowest-ranking and typically smallest ecclesiastical province. §2. The pastor of a diocese is simply called a pastor (f: pastoress). §3. The aim of a parish is to be the lowest territorial unit, centered around a single community and their church, with this church being the seat of the parish. CHAPTER 6. VARIATIONS §1. A territorial abbacy, or abbacy, is a parish governed by an abbey. The pastor of an abbacy being the abbot (f: abbess). Its seat of governance is the abbey. §2. A territorial prelature, or prelature, is a parish covering a small area, or a diocese with a small Canonist population. The pastor of a prelature being a prelate. Its seat of governance is a church. §3. A personal prelature, or chaplaincy, is a parish covering a group of individuals who share common bonds aside from locale, particularly family bonds, membership in an organization, or previous membership of a particular faith. The pastor of a chaplaincy being a chaplain. Since this is not a territorial parish but a personal one, a chaplaincy does not have a seat of governance. A chaplain owes obedience to the bishop of whatever diocese they inhabit. §4. Any ecclesiastical province ran by a vicar is called a vicariate. Any pastor may appoint a vicar to assist them in the governance of their ecclesiastical province, this vicar is never to act contrary to the mind or intention of their pastor but is permitted to act on their pastor’s behalf. When the pastor is temporarily unavailable to run their ecclesiastical province, it becomes run by their vicar. Only one vicar may be appointed unless express permission is granted from the High Pontiff, and the office of vicar cannot be entrusted to a blood relative of the pastor to the third degree. §5. A diaconate is the office of a deacon (f: deaconess). A deacon is a layman who has been conferred that office after training for the priesthood without receiving ordination. A deacon should maintain a virtuous life with no public notoriety, but are exempt from limitations placed on monastics or members of the clergy such as inheriting land. A deacon is suitable to serve as concelebrant to a cleric celebrating a sacrament. It is preferred that, when no cleric is available to do so, a deacon should perform sacred ceremonies, should they be granted permission to do so from the local pastor, bishop or archbishop. TITLE IV. ASSOCIATIONS OF THE CANONIST FAITHFUL §1. The purpose of an association of the Canonist faithful is pious fraternity. §2. The form of an association of Canonist faithful is an association constituted by the High Pontiff. §3. Each association of the Canonist faithful shall be assigned a chaplain or personal prelate for its instruction in virtue. CHAPTER 1. ORDERS OF HOLY KNIGHTHOOD §1. The purpose of an Order of Holy Knighthood is the defense of the faithful and the Church through Holy Knights. §2. The form of an Order of Holy Knighthood is a militant order constituted by the High Pontiff. §3. Association within an Order of Holy Knighthood shall not constitute knighthood of itself. Only the High Pontiff may confer the rank of Holy Knight, or offices of leadership within such orders. §4. Holy Knights swear vows of obedience to the High Pontiff and owe their allegiance first to his office. §5. Holy Knights have no authority to enforce or interpret canon law beyond that which is expressly ordered to them by the High Pontiff. §6. A person is automatically stripped of Holy Knighthood if he has: Publicly defected from the Church. Accepted another office expressly stated as incompatible with Holy Knighthood. Evaded ecclesiastical authority. Claimed authorities not expressly and licitly assigned to him, and does not recant these when admonished. §7. An Order of Holy Knighthood is automatically disestablished if: It retains, for two consecutive years, no members who have made their status known to the High Pontiff, unless expressly provided for. Its leader is stripped of Holy Knighthood yet continues to exercise leadership functions. §8. Holy Knights of an order which is disestablished are also stripped of their knightly status, unless expressly provided for. CHAPTER 2. MONASTIC ORDERS §1. The purpose of a monastic order is the association of monastic brothers and sisters for the promotion of virtuous living. §2. A monastic order shall be led by a cleric. §3. Laymen may associate with and participate in monastic orders, but they shall not be granted any office within them, nor shall they be referred to as brothers or sisters of that order. §4. A monastic order is automatically disestablished if: It retains, for two consecutive years, no members who have made their status known to the High Pontiff, unless expressly provided for. Its leader is stripped of the monastic state yet continues to exercise leadership functions. §5. Monastic brothers and sisters of an order which is disestablished retain their monastic status, unless expressly provided for. CHAPTER 3. LAITY ASSOCIATIONS §1. The purpose of a laity association is the fraternity of laymen for the promotion of virtuous living. CHAPTER 4. THE ORDER OF THE BLACK SEPULCHRE §1. The purpose of the Order of the Black Sepulchre is the acknowledgement of exceptional service by laymen to the Church. Its name derives from the ashen urns, or black sepulchres, carried by wandering templars of yore. §2. The form of the Order of the Black Sepulchre is an association of Holy Knights. §3. The leader and chaplain of the Order of the Black Sepulchre is the High Pontiff, who alone confers or revokes membership in it. §4. Each Holy Knight of the Order of the Black Sepulchre shall be entrusted an urn containing the ashes of a saint or blessed, which is returned to the Church upon his death or other departure from the order. CHAPTER 5. THE ORDER OF CANONICI §1. The title of Canonicus (plural: Canonici) and with it membership of the Order of Canonici is an honor that serves to signify well-educated, wise members of the priesthood. §2. The title of Canonicus can only be conferred by either the High Pontiff or the Prelate of the Priesthood. §3. The leader and chaplain of the Order of Canonici is the Prelate of the Priesthood unless expressly stated otherwise. §4. Any priest with the title of Canonicus can administer the theological exam an acolyte is required to pass for ordination, granted they first consult with the Prelate of the Priesthood and receive permission to do so - which may be done in writing - and the Canonicus subsequently submits a paper copy of the standard exam with the acolyte’s results to the Prelate’s office. §5. Any priest who is appointed as a Cardinal but who has not yet been granted the title of Canonicus shall receive said title automatically. This is not the case for laymen who may be appointed as Cardinals. §6. Any priest with the title of Canonicus may issue a Responsum (plural: Responsa), a written piece of advice or legal ruling on a religious matter. Laymen seeking advice or theological input on a secular matter must also consult a Canonicus, who may then issue a Responsum. §7. Should a Canonicus no longer be deemed deserving of their title because of improper conduct or Responsa that do not align with Scripture or Church Doctrine, the High Pontiff may remove them from the Order of Canonici. §8. Members of the Order of Canonici are encouraged to write theological theses in order to further the Church’s understanding of scripture and Canon Law. BOOK III. THE SANCTIFYING FUNCTION OF THE CHURCH TITLE I. THE SACRAMENTS §1. A sacrament is an expression of the spiritual authority of the Exalted that is conferred upon the priesthood, enacted through a ceremony. CHAPTER 1. GENERAL PRESCRIPTIONS FOR ALL SACRAMENTS §1. A sacrament is considered valid if all requirements for its celebration are met. §2. An invalid sacrament has no spiritual or legal effect. §3. A valid sacrament is binding and permanent, unless it is dissolved. §4. A sacrament celebrated by a cleric is presumed to be valid unless there is flagrant and public knowledge which contravenes its validity. §5. All sacraments must be celebrated by an ordained cleric acting consistently with the canon law and their superior. §6. All parties to a sacrament must participate voluntarily. §7. All parties to a sacrament must, to the best of their knowledge, believe all requirements for validity are met at the time the sacrament is celebrated. The celebrant shall provide that other parties to the sacrament are aware of these requirements. §8. All parties to the sacrament must be baptized Canonists, except where the purpose of the sacrament is their baptism into the faith. §9. If there is perilous need, ablution for the purposes of baptism or anointing of the sick may be performed by any baptized faithful, as an ablution in extremis. §10. The cleric celebrating the sacrament is the celebrant. §11. A cleric acting in a supplementary fashion to a sacrament is a concelebrant, and shall only be necessary for its validity as is provided for by the canon law. §12. No cleric shall be obliged to celebrate a sacrament which violates his conscience. §13. When possible, a sacrament should be accompanied by a mass. §14. The celebrant must make all efforts to ensure the validity of a sacrament before it is to be celebrated. §15. The violation of holy vows does not annul or dissolve their associated sacrament per se, although such a violation may be provided as evidence in the course of such a declaration. §16. None should be party to a sacrament if his participation is prohibited by ecclesiastical penalties such as interdiction or excommunication. §17. A sacrament shall not be celebrated by a cleric upon himself; in these cases, it shall be required that a sacrament is celebrated by one cleric upon the other. §18. It is desirable that all Canonists should devote their lives to God through the reception of sacraments. CHAPTER 2. MATRIMONY §1. The purpose of matrimony is the holy union of a man and a woman, modeling Ex. Horen and St. Julia. §2. The form of matrimony is a ceremony with the mutual sharing of vows between the prospective spouses, and at least one competent witness aside from the celebrant. §3. Each prospective spouse must be unmarried and at least 18 years of age - as instituted by High Pontiff Tylos II's encyclical letter. Where a prospective spouse has previously attempted to contract an invalid or unconsummated marriage, an annulment must have been issued. Where a prospective spouse has previously contracted a marriage which was dissolved, express permission must be granted from the High Pontiff to wed again. §4. Each prospective spouse must not be bound by holy vows which would prohibit consummation. §5. Each prospective spouse must intend that the union should bear children and that the children should be raised in the Canonist faith. §6. Each prospective spouse must not be the parent, child, niece, nephew, aunt, uncle, brother, or sister of the other, either by marriage or by blood. §7. Neither prospective spouse shall have, in the course of either’s life, assumed a familial role to the other for reasons of guardianship, adoption, or the marriage of a parent or sibling. Where such a relationship did exist but for such a duration or distance as to not have impacted the mental or spiritual maturation of either spouse, express permission must be granted from the High Pontiff. §8. Each prospective spouse must be of the same race, and of a race delineated along the lines of the Four Brothers. §9. A marriage including at least one spouse of mixed descent is not valid unless it should bear children of at least three quarters descent of one descendant race. §9. If a prospective spouse is of mixed descent including human blood to the fourth degree, it shall not be valid unless it should bear children of at least three quarters human blood. §10. The marriage must be consummated in order for the sacrament to be completed and validated. §11. If the prospective husband is an acolyte or cleric, the matrimony must be celebrated by his superior or one acting on his behalf. §12. Cardinals and the High Pontiff shall not marry, nor is a married individual eligible for these offices. §13. If it is desired by both spouses, they may make a nonbinding promise to remain celibate within the union, as St. Catherine did. In this case, the sacrament will not be invalidated for reasons of non-consummation unless, being denied consummation upon requests, one party later petitions for annulment. §14. The prospective spouses must have obtained the permissions required by civil law, if such permission is legally necessary, and the Church judges the purpose of the law to be licit and within the sacramental purposes of matrimony. CHAPTER 3. ORDINATION §1. The purpose of ordination is the induction of people into the priesthood. §2. The form of ordination is a public ceremony involving the swearing of vows to God, whereby the acolyte pledges to instruct others in virtue and to act as a guardian of the Holy Scrolls §3. The recipient of the ordination must be an acolyte of the Church. §4. The acolyte must be a descendant who is competent and has attained the age of reason. §5. The acolyte must be of good character, having no notoriety and publicly living a virtuous life. §6. The acolyte must not be bound by oaths of service which would impact their duties as a cleric. §7. The acolyte must be educated in the Holy Scrolls. §8. An ordination must be approved by the pastor of the ecclesiastical province in which it occurs. §9. An ordination must be approved by the High Pontiff or one acting on his behalf, generally the Prelate of the Priesthood. §10. One who has received a valid ordination is a cleric. CHAPTER 4. CONSECRATION §1. The purpose of consecration is the sanctification of individuals, offices, objects, or places, by the swearing of holy vows. §2. The form of consecration is a ceremony involving the swearing of vows, the affirmation of faith, or sanctifying prayers. §3. The subject of the consecration must be suitable for a holy purpose, having no notoriety or unholy nature. §4. A person being consecrated must live a publicly virtuous life and profess Canonism. §5. A place, object, or office being consecrated must have a purpose for advancing virtuous living. §6. A person being consecrated must speak, to the best of their knowledge, the truth in the course of the consecration. They must intend to carry out their vows to the best of their ability. §7. Consecration celebrated for the purposes of coronation or investiture must be expressly permitted by the High Pontiff. Any cleric acting on his behalf may perform the coronation. §8. The coronation or investiture of a Canonist prince shall not be valid, and shall have no legal or spiritual effect, unless it is celebrated as a valid consecration. §9. Holy vows sworn as part of consecration may include terms under which they may be discharged, such as by the superior of a consecrated monastic. CHAPTER 5. ABLUTION §1. The purpose of ablution is the cleansing of the stain of sin from the penitent, thereby bringing spiritual nearness to God. §2. The form of ablution is sprinkling of, or immersion in, holy water. §3. The recipient of the ablution must be a sincere and penitent seeker of God. §4. The celebrant of the ablution celebrates it according to his own conscience, delivering the sacrament to those who have completed terms of penance for their sins assigned by a confessor acting licitly. §5. If the recipient of the ablution is not Canonist, he must understand that ablution inducts him into the faith permanently. In this case, the ablution is a baptism. §6. If the recipient is nearing death, ablution may be delivered as an anointing of the sick with holy oil rather than holy water. In this case, confession of specific sins or the completion of terms of penance is not necessary, but desirable. §7. Once baptized, a person remains subject to canon law eternally. §8. It is desirable that, before he participates in a sacrament, one should be cleansed of sin through ablution. TITLE II. THE SACRED CEREMONIES §1. A sacred ceremony is an invocation of God for the purposes of the instruction of virtue. §2. An excommunicant shall not participate in or receive sacred ceremonies, except confession, where this is concordant with the terms of their excommunication. CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED CEREMONIES §1. A sacred ceremony should be performed by a priest or monastic, unless there is need. §2. If it is necessary that a layman perform a sacred ceremony, it is preferred that he be a deacon; regardless he should make clear that he lacks the clerical state. §3. A sacred ceremony has no sacramental effect of its own, except ablution in extremis. CHAPTER 2. MASS §1. The purpose of mass is the spiritual fraternity and public piety of the faithful. §2. The form of mass is the performance of liturgies, prayers, and devotions to God in a holy site. CHAPTER 3. EXORCISM §1. The purpose of exorcism is the casting out of wicked forces which have possessed an individual. §2. The form of exorcism is the invocation of God’s authority in casting out the possessor. §3. An exorcism may be conducted by any cleric. CHAPTER 4. FUNERARY RITE §1. The purpose of the funerary rite is the soothing of the bereaved, and the solemn recognition of the decedent’s passing. §2. The form of the funerary rite is a public ceremony in a holy site. §3. The funeral is to take place in a holy site chosen by the decedent, or failing that the bereaved, or failing that the celebrant. §4. The funeral of a cleric is to be celebrated by their superior or one acting on their behalf. §5. After a funeral, the decedent is to be interred in a cemetery or crypt of the Church if possible, unless another tradition, such as cremation, is preferred. §6. In any case, the decedent’s body is to be treated with reverence and solemnity. CHAPTER 5. ABLUTION IN EXTREMIS §1. The purpose of ablution in extremis is the celebration of ablution when there is extreme need and no cleric is available. §2. The form of ablution in extremis is the sprinkling of clean water on a willing penitent by a baptized Canonist, followed by a profession of faith on the penitent’s part. §3. Ablution in extremis is only conducted when a person urgently requires ablution, but captivity, distance, or mortal peril prevents them from reaching a willing cleric. §4. The validity of an ablution in extremis is never assumed, though it is desired. If a penitent has received ablution in extremis, they are obliged to seek out a cleric and receive a sacramentally valid baptism as soon as possible. §5. According to the extremity of the circumstances, all requirements for ablution in extremis should be met as far as possible in order to ensure validity. If some requirements cannot be met, the only essential requirement is that the penitent professes their faith to GOD and acknowledges the authority of the Church, even only mentally. §6. An ablution in extremis has sacramental effect only if the recipient believes there is no other recourse to obtain an ordinary baptism. CHAPTER 6. CONFESSION §1. The purpose of expression is the modeling of humility and the acceptance of guilt for one’s sins, thereby seeking God’s forgiveness. §2. The form of confession is the private confession of sins to a confessor, who delivers such spiritual guidance and assigns such terms of penance as are licit. §3. One who receives confession is the confessor; one who confesses is the penitent. §4. The confessor is obliged, upon the completion of the confession, to offer such prayers as are appropriate for the soul of the penitent. §5. Unless there is grave need, confession should always be taken by a cleric who then celebrates a sacrament of ablution over the penitent. TITLE III. ECCLESIASTICAL AUTHORITY OVER SACRED BONDS §1. A sacrament creates a sacred bond which is normally indelible and permanent. §2. In his role as inheritor of the High Priesthood and the Laurel of the Exalted, the High Pontiff may annul or dissolve sacraments. CHAPTER 1. ANNULMENT §1. If a sacrament is determined after the fact to have been invalid, the High Pontiff or one acting on his behalf may declare it to be so post facto. This declaration is an annulment. §2. An annulled sacrament is considered to have never taken place. §3. An annulment must be issued with a justification of the sacrament’s invalidity. §4. If it is necessary for the preservation of virtue, sacraments celebrated by a presumed cleric whose ordination was later annulled may be considered to have been celebrated by the High Pontiff, through his authority as High Priest. If this is determined, it must be expressly provided for in the declaration. CHAPTER 2. DISSOLUTION §1. If the permanence of a sacrament poses mortal peril to one of its subjects’ soul or body, the High Pontiff may declare it to have ended. This declaration is a dissolution. §2. A dissolved sacrament took place, but has no further spiritual or legal effect after it is dissolved. §3. Dissolution of a sacrament is an invocation of the authority of the Laurel of the Exalted. It is to be entered into very prudently, and only declared there is no other recourse for the preservation of an individual’s virtue. §4. A dissolution must be issued with a justification of its cause. §5. Because it can never inhibit virtuous behavior, a baptism is never dissolved. TITLE IV. VENERATION OF RELICS AND THE DEAD §1. The purpose of veneration is the acknowledgement of the virtue of a deceased individual, for the further instruction of virtue among the faithful. §2. The form of veneration is reverence of a deceased individual’s virtues or the petitioning of their intercession through prayer. §3. Veneration is only suitable for the Exalted, or those who have been proclaimed a saint, blessed, or venerable by the appropriate processes. §4. Once an individual is found to be suitable for veneration, this status may not be revoked, unless a procedural or factual error occurred which prevented them from being considered appropriately. CHAPTER 1. GENERAL PRESCRIPTIONS FOR VENERATION §1. For the better instruction of the faithful, subjects of veneration are represented through icons of themselves, icons of their relics, or their relics directly. §2. Icons and relics are to be displayed in an appropriate manner so as not to promote idolatry nor confuse the worshippers as to the only subject of worship, God. CHAPTER 2. EXALTED §1. The Exalted are the four prophets of God who reside in the Sixth Sky, accompanied by their wives and the first man and woman. §2. The Exalted are Horen, Owyn, Godfrey, and Sigismund. §3. The wives of Exalted, despite residing in the Sixth Sky, still require the normal processes to be found suitable for veneration, and shall still be considered saints, blessed, or venerable according to the process. §4. The Canonist Church affirms the historical and theological authenticity of the four Exalted as irreplaceable pillars of Canonist doctrine. Any attempt to deny, alter or substitute the Exalted constitutes heresy and shall be considered a breaking of Canon Law. §5. The various rites of the Church reserve the right to focus their veneration more on one of the Exalted, but while they may neglect the others, they are not permitted to deny them outright. It is incumbent upon all members of the Canonist Church, including those of its various rites, to uphold and defend the integrity of the four prophets against any form of deviation or revisionism. CHAPTER 3. SAINTS §1. Saints are those Canonists who have died and attained a place in the Fifth Sky, having performed miracles and lived virtuously. §2. Canonization is the process by which a saint’s place in the Fifth Sky is recognized and promulgated. §3. In order to be considered for canonization, the prospective saint must: Have been deceased for more than twenty years Be a Canonist, or proven to be so after death, Have lived a holy life, Have previously been beatified, Have two verified miracles attributed to their intercession §4. An individual who meets the requirements may be proposed by the High Pontiff or a cardinal to the College of Cardinals for consideration, who shall vote upon their acceptance of the proposal. If there is no greater than one vote dissenting in the College, and the High Pontiff confirms this, the individual is a saint. CHAPTER 4. BLESSED §1. Blessed are those Canonists who have died and attained a place in at least the Fourth Sky, having lived especially virtuously. §2. Beatification is the process by which a blessed’s place in the Fourth Sky is recognized and promulgated. §3. In order to be considered for beatification must: Have been deceased for more than five years, Be a Canonist, or proven to be so after death, Have lived a holy life, Have one verified miracle attributed to their intercession §4. An individual who meets the requirements may be proposed by the High Pontiff or a cardinal to the College of Cardinals for consideration, who shall vote upon their acceptance of the proposal. If one half of the College agrees, and the High Pontiff confirms this, the individual is blessed. CHAPTER 5. VENERABLE §1. Venerable are those Canonists who have died and assuredly attained a place somewhere in the Seven Skies. §2. The status of venerable is conferred by the High Pontiff. TITLE V. SACRED PLACES AND OBJECTS CHAPTER 1. GENERAL PRESCRIPTIONS FOR SACRED PLACES AND OBJECTS §1. Sacred places and objects are those which model the holiness of Ex. Horen’s tabernacle, requiring special behaviors on the part of believers. §2. No iniquity should be perpetrated in sacred places or involving sacred objects. CHAPTER 2. CHURCHES §1. A church is a sacred place defined as a house of worship for the faithful. §2. No prospective church is to be built without the written consent of the pastor of its ecclesiastical province. §3. A newly constructed church is to be consecrated as soon as possible. §4. Entry to a church is free and unlimited to the faithful. §5. All acts of worship may occur in a church that has been consecrated. §6. If a church later proves to be incapable of acting as a place of worship, its pastor may dissolve the consecration upon it without consulting the High Pontiff. It may be relegated to profane use. §7. No violence is to occur in a church. CHAPTER 3. CATHEDRALS AND BASILICAS §1. A cathedral is a church which is the seat of the High Pontiff, a patriarch, an archbishop, or a bishop. §2. A basilica is a cathedral which has been granted the special honor of this name by the High Pontiff. CHAPTER 4. ORATORIES §1. An oratory is a place of worship restricted to use by a specific community. §2. An oratory may not be established by a pastor without visiting the site of the oratory physically. §3. No oratory is to be constructed without the written consent of the pastor of its ecclesiastical province. CHAPTER 5. SHRINES §1. A shrine is a place of pilgrimage for the faithful. §2. Offerings at a shrine are to be guarded securely. CHAPTER 6. ALTARS §1. All churches shall have a fixed altar of stone when possible. §2. An altar is to be blessed on the consecration of a church. §3. A body is not to be buried under an altar. CHAPTER 7. CEMETERIES AND CRYPTS §1. A church is to have its own cemetery or crypt when possible. §2. If it is impossible for a church to have a cemetery or crypt, it is the duty of the pastor to bless individual graves. CHAPTER 8. HOLY LANDS §1. A holy land is a region over which the High Pontiff possesses temporal authority, which is consecrated for a holy purpose. §2. Holy lands, once consecrated as such, become the property of the office of High Pontiff. §3. Holy lands are to be used for the good of the faithful. §4. Holy lands are to remain comparatively small in area to those lands possessed by secular princes, to preserve the harmony between crown and laurel. §5. The laws and authorities of holy lands are to be subject to and in harmony with the rulings of the Church. §6. Day-to-day leadership of the holy lands shall be assigned to an appropriate individual by the High Pontiff, generally the Regent of the Holy Palatinate. §7. Holy lands shall always owe their first fealty and obedience to the High Pontiff. §8. Holy lands may fall under the protection of a temporal authority, with the terms of this protection determined in a concordat. §9. A High Pontiff may deconsecrate holy lands in order to cede them or relegate them to profane use. CHAPTER 9. THE CROSS §1. The purpose of the Holy Cross is to symbolize the faith through correspondence to the cosmology of the Seven Skies, the World, and the Void. §2. The form of the Holy Cross is a one-barred, two-barred, three-barred, or four-barred cross. CHAPTER 10. THE STAR OF ARCHANGEL MICHAEL §1. The purpose of the Star of Archangel Michael is to symbolize the intervention of God in the world through His angels. §2. The form of the Star of Archangel Michael is a white star of four, seven, or ten points on a red field. CHAPTER 11. RELICS AND ICONS §1. Relics are items having a holy association with an Exalted, saint, or blessed. §2. Icons are depictions of individuals suitable for veneration or of their relics. §3. It is forbidden to sell relics. §4. He is to have the permission of the High Pontiff to repair any relic or holy image. CHAPTER 12. THE RIGHT OF SANCTUARY §1. The right of sanctuary occurs if an accused criminal enters a church before they are arrested. The accused is given sanctuary for up to three days to confess his sins and obtain terms of penance. §2. Those pursuing the accused must remain outside the church and guard it to ensure the accused does not escape. §3. A legal coroner must come to confiscate the criminal’s goods. He may assign the accused a port of exile where they may take exile for their crimes. TITLE VI. SACRED TIMES §1. Sacred times are periods set aside for specific holy practices and behaviors, namely the veneration of particular individuals or the celebration of certain events. §2. Sacred times are established by the High Pontiff. §3. The Church may provide a liturgical calendar with prescribed periodic celebrations. §4. Other sacred times may be established ad hoc by the High Pontiff for the Church and pastors for their ecclesiastical provinces. §5. A Year of Jubilee is a sacred time proclaimed by the High Pontiff or set forth in the liturgical calendar, during which certain behaviors may be commanded or proscribed. §6. War between Canonist states is always prohibited during a Year of Jubilee. §7. Waging war during a Year of Jubilee, unless it be in self-defense, incurs automatic provincial interdiction upon the belligerent ecclesiastical province. BOOK IV. THE PURIFYING FUNCTION OF THE CHURCH TITLE I. THE JURISDICTION OF CANON LAW §1. No one is punished by ecclesiastical penalty unless they commit a breach of canon law. §2. No one has committed a breach of canon law if they lacked competency at the time of the act. §3. No one has committed a breach of canon law if they did not voluntarily commit the criminal act, or by negligence allow it to occur. §4. Those who breach the canon law shall be held liable. §5. A sin is not always a breach of canon law, unless it also be flagrant and unrepentant. §6. A person who commits a sin which does not receive ecclesiastical penalty is still accountable for judgement before God. §7. A person who commits an act which appears to breach the canon law, but is in fact performing the regular, legitimate, and virtuous duties of his ecclesiastical office, is not liable. §8. No person is without sin. CHAPTER 1. COMPETENCY §1. Competency is the quality of possessing mental and spiritual capacity to be held accountable for one’s actions. §2. The age of reason, defined as twelve years old, is the age at which a child attains limited competency and some level of moral culpability for his actions. §3. The age of majority, defined as sixteen years old, is the age at which adulthood and full competency over one's actions are attained. §4. No one is considered competent if they have not attained the age of reason. §5. If a person is incompetent or of limited competency, they shall be entrusted to a guardian who will represent their interests, governing them and acting in their stead. §6. A person who is incompetent may not always remain so; nevertheless, an person who is habitually incompetent shall always be presumed to be incompetent, unless it can be assured otherwise. §7. The judge shall determine a party to a trial’s competency. TITLE II. THE TOPICS OF CANON LAW CHAPTER 1. CRIMES AGAINST VIRTUE §1. A person who utters or publishes blasphemy, or incites contempt of or sedition against the Church, has committed a crime. §2. A person who engages in concubinage, adultery, or fornication has committed a crime. §3. A person who practices dark magics or devilry has committed a crime. §4. A person who is gravely irreverent of a corpse, sacred place, sacred object, an individual suitable for veneration, or a relic, has committed the crime of sacrilege. §5. A person who violates holy vows has committed a crime. §6. A person who murders another has committed a crime. §7. A person who murders one has not obtained the age of majority, including by procuring an abortion, incurs excommunication automatically. §8. A person who has carnal relations with another outside of their race has committed a crime. §9. A person who steals from the Church has committed a crime. §10. A person who denies the existence of God has committed the crime of atheism. §11. A person who lies in the course of a sacrament has committed a crime. §12. A person who conspires or attempts to commit a breach of canon law has committed a crime. §13. A person who encourages or commands the breach of canon law has committed a crime. CHAPTER 2. CRIMES AGAINST THE UNITY OF THE CHURCH §1. An unrepentant apostate, schismatic, or heretic incurs excommunication automatically. §2. A person participating in prohibited sacraments or ceremonies has committed a crime. §3. A guardian who permits their ward to enter a heretic or pagan religion has committed a crime. §4. A person who professes or teaches a doctrine explicitly forbidden by the High Pontiff has committed a crime. §5. A person who joins a group which plots against the Church incurs excommunication automatically. §6. A person who aids or gives shelter to an excommunicant has committed the crime of harboring. §7. A cleric who incites contempt for the Church among the faithful has committed a crime. §8. A human who professes a pagan faith despite knowledge of the Covenant of Purity has committed the crime of apostasy. §9. A person who violates a proclamation of anathematization has committed a crime. CHAPTER 3. CRIMES AGAINST ECCLESIASTICAL AUTHORITY §1. A person who uses physical force against the High Pontiff incurs excommunication automatically. §2. A person who uses excessive physical force against a pastor has committed a crime. §3. A person who initiates violence on holy grounds has committed a crime. §4. A person who unjustly prevents a pastor from exercising their authorities or celebrating sacraments has committed a crime. §5. A person who insults or threatens a cleric has committed a crime. §6. A person who sells a sacred place, sacred object, ecclesiastical office, or the use thereof, has committed a crime. §7. A person who disobeys the legitimate order of a superior has committed a crime. §8. A confessor who assigns forbidden terms of penance has committed a crime. §9. A person who lies in the course of an ecclesiastical trial has committed a crime. §10. A person who obstructs the justice of the Church has committed a crime. §11. A person who illegitimately attempts to enforce canon law has committed a crime. §12. A person who misuses ecclesiastical authority for the furtherance of personal interests has committed a crime. CHAPTER 4. CRIMES AGAINST TRUTH §1. A person who falsifies miracles or sacraments incurs excommunication automatically. §2. A person who celebrates a forbidden sacrament or sacred ceremony has committed a crime. §3. A person who claims ecclesiastical authorities or offices not due to them has committed a crime. §4. A Canonist who worships anyone but God, the Creator, has committed a crime. §5. A Canonist who posits an equal to or separate person within God has committed a crime. CHAPTER 5. CRIMES AGAINST THE COVENANTS §1. A person who breaches or attempts to bring about a breach of the Covenants of the Exalted has committed a crime. §2. The Covenant of Instruction was sworn by Ex. Horen, swearing all humanity to instruct others in virtue. It shall be a breach of this covenant if the person intends to inhibit the instruction of virtue in itself. §3. The Covenant of Purity was sworn by Ex. Owyn, swearing all humanity to purity in faith and blood. It shall be a breach of this covenant if a person intends to promote impurity of faith or blood among the Sons of Horen. §4. The Covenant of Sovereignty was sworn by Ex. Godfrey, swearing that the Throne of Man shall never be held by an elf, dwarf, orc, or mage. It shall be a breach of this covenant if such an individual takes the Throne of Man, or if one considers him to have done so legitimately. TITLE III. PENANCE §1. The purpose of penance is the demonstration of sincere regret for one’s sins and the acceptance of holy authority on the part of the penitent. §2. The form of penance is the completion by the penitent of terms established by a confessor. §3. Terms of penance shall not stray beyond those listed in the canon law, unless expressly provided for by the High Pontiff. §4. If there is a question of the justness of terms of penance, the confessor’s superior should be consulted. The superior may approve the given penance, or assign new ones. §5. No penance shall ever involve unholy or forbidden acts. §6. Penance should be proportional and salient to the nature of the penitent’s sins. §7. Terms of penance should be issued with the belief on the confessor’s part that they are realistically achievable. §8. Terms of penance are issued as a means of purification and the rectification of the spirit, not as a form of vengeance. §9. If it is necessary for the function of an ecclesiastical court, terms of penance may be established prior to the celebration of an ablution. CHAPTER 1. PRAYER AND STUDY §1. Prayer may be prescribed, in general, with any amount of specificity as to the nature, amount, or period of the prayer. §2. No confessor shall require prayer on behalf of himself. §3. Study may be prescribed, in general, or of specific subjects. CHAPTER 2. PUBLIC PIETY §1. Public piety may be prescribed, in general, or of a specific kind. §2. Public piety is not to be imposed for any transgression which is not already known to the public. CHAPTER 3. CHARITABLE ACTS §1. Charitable acts may be prescribed, in general, or of a specific kind or amount. §2. Charitable acts may consist of alms, labor, or any service to others. §3. Prescribed charitable acts should first benefit the least fortunate members of society. §4. Prescribed charitable acts should benefit Canonists before members of other faiths, unless it is salient to the penitent’s sins that the charity be to the benefit of non-Canonists. §5. Prescribed charitable acts should not in any way financially benefit the confessor, nor their office, friends, family, or colleagues. §6. Prescribed charitable acts should reflect the ability of the penitent to actually carry out the acts; that is, they should not be in amounts or acts they are not capable of realistically achieving. §7. In general, prayer and public piety should be preferred above charitable acts in the assignment of penance, unless particularly salient to the penitent’s sins. §8. Where a confessor intends to assign charitable acts, they should first inquire of the penitent what acts they would consider appropriate. The penitent is obliged to respond honestly. The confessor is obliged to take this information into account, but is not bound by it. TITLE IV. ECCLESIASTICAL PENALTIES §1.The purpose ecclesiastical penalty is the admonition of the subject and the provision of opportunity for their redemption. §2. Ecclesiastical penalties are issued only for violations of canon law. §3. Ecclesiastical penalties are issued only by the Church. CHAPTER 1. GENERAL PRESCRIPTIONS FOR ECCLESIASTICAL PENALTIES §1. Ecclesiastical penalties do not require the consent of the subject. §2. Ecclesiastical penalties are only issued for breaches of canon law. §3. Terms of penance are established when an ecclesiastical penalty is issued. §4. Once terms of penance are completed to the satisfaction of the appropriate authority, the accompanying ecclesastical penalty should be lifted. §5. Interdiction and excommunication are issued and lifted only with the approval of the High Pontiff. §6. If an ecclesiastical penalty is issued automatically by force of law, terms of penance should be issued by the appropriate authority when it becomes known. §7. Terms of penance may be withheld until the subject undergoes trial in an ecclesiastical court. §8. Annulment or dissolution of a sacrament is never issued as an ecclesiastical penalty. CHAPTER 2. PENANCE §1. Mandatory penance may be imposed as an ecclesiastical penalty, with terms decided by the appropriate authority. §2. Mandatory penance is the preferred ecclesiastical penalty. CHAPTER 3. PERSONAL INTERDICTION §1. The purpose of personal interdiction is to chasten the penitent into penance. §2. The form of personal interdiction is the temporary limitation of the penitent’s interaction with the Church. §3. An interdicted person shall not receive or participate in any sacrament except ablution. §4. An interdicted cleric is prohibited from celebrating sacraments except ablution. §5. An interdicted person shall not enter sacred places unless it is necessary for their penance or the fulfillment of their ecclesiastical duties. §6. An interdicted person is bound to complete the terms of their penance with all speed. §7. A person who knowingly remains under personal interdiction for more than four years automatically incurs excommunication, unless expressly provided for by the appropriate authority. CHAPTER 4. PROVINCIAL INTERDICTION §1. The purpose of provincial interdiction is to chasten the parishioners of an ecclesiastical province, and to spur them to action. §2. The form of provincial interdiction is the temporary prohibition of certain sacraments and practices within an ecclesiastical province. §3. Consecrations and ordinations are not celebrated in an interdicted province. §4. Ablutions are celebrated only for the purposes of baptism and anointing of the sick, with exceptions for yearly penance made during the month of Sun’s Smile §5. Matrimonies and all sacred ceremonies are always permitted in an interdicted province. §6. In all cases, the Church will not conduct events of celebration or merriment in the interdicted provinces. Sacraments and ceremonies should be austere, with no decoration or feasting. §7. Pastors providing spiritual care in an interdicted province should remind their parishioners of the causes of the interdiction and how it may be lifted. §8. A sacrament celebrated by a cleric which is forbidden for reasons of interdiction is valid only insofar as the celebrant was not aware of the interdiction at the time of celebration. §9. Interdiction is issued when the ruler or populace of an ecclesiastical province flagrantly and unrepentantly disregards virtue or ecclesiastical authority. CHAPTER 5. EXCOMMUNICATION §1. The purpose of excommunication is the recognition that one has rejected the truth of the Church. An excommunicated person is an excommunicant. §2. The form of excommunication is the severe restriction of the excommunicant’s interaction with the Church. §2. An excommunicant is forbidden from participation in any sacraments, sacred ceremonies, or celebrations within the church. §3. Any sacraments celebrated on an excommunicant are invalid ab initio, although sacraments already celebrated before the excommunication remain in place. §4. An excommunicant is forbidden from entering a church or holy site. §5. An excommunicant is not suitable for association or fraternity with the faithful, and they are engendered to shun and reject them except where there is extreme need. §6. An excommunicant remains subject to the canon law, though bound by all provisions according to their status. Provision of excommunication supersede all rights of the faithful. §7. Excommunication is not issued for mere presence in an ecclesiastical province. §8. According to those terms set forth in his excommunication, an excommunicant may be entitled to the service of a specific confessor, for the purposes of his reconciliation into the Church. CHAPTER 6. ANATHEMATIZATION §1. The purpose of anathematization is the protection of Canonists from sinful organizations, individuals, or doctrines. §2. The form of anathematization is a prohibition on Canonists from associating with, professing, or supporting the subject of anathema. §3. That which is anathema is judged to be contrary to the promotion of virtue. §4. Canonists residing in lands under the rule of one who has been pronounced anathema should make all efforts to overthrow them, or failing that, to flee their rule. TITLE V. FAMILY AND RACE §1. Determining the racial and familial descent of individuals is of paramount importance for the proper application of canon law. §2. A person is the race of their parents, if both are of the same race. §3. If a person is of mixed descent, they are the race comprising their primary descent, that which comprises the largest portion of their blood. §4. If a person is of equal parts descended from multiple races, and these races comprise the largest portion of their blood, the Church shall determine their race. §5. If a person’s parentage is unclear, the Church shall determine their descent according to the appropriate processes. §6. The Church shall endeavor, through the sacrament of marriage, to preserve racial purity and discourage admixture as much as possible. CHAPTER 1. MATRIMONY AND INHERITANCE §1. It is the prerogative of licit temporal authorities to determine matters of succession and inheritance, including even legitimate issue’s suitability to receive such inheritance. CHAPTER 2. GUARDIANSHIP §1. Guardianship is the responsibility to care for the interests and personal property of another. §2. Adults are considered their own guardian unless judged incompetent. §3. The guardian of a child or an incompetent is its parents, with priority given to the father. §4. An ecclesiastical court may assign a person another guardian if necessary for the promotion of virtue. §5. An ecclesiastical court may, if desired, defer to the rulings of a temporal authority in determining guardianship. CHAPTER 3. DESCENDANT RACES §1. Descendants are those descending from human, elvish, dwarvish, or orcish blood, or any admixture thereof. §2. Only descendants shall be suitable for matrimony. CHAPTER 4. NON-DESCENDANTS §1. Non-descendants are those persons possessing a demonstrable light of wisdom, which is sapience, but who by reason of magical or diabolical interference have obtained abnormal traits which set them apart from descendant races. §2. Non-descendant sapients, by virtue of possessing a light of wisdom, continue to receive the protection of the Church. §3. Non-descendant sapients are not suitable to receive or administer sacraments except ablution. §4. Reproduction by a Canonist non-descendant is forbidden. §5. Reproduction by a pagan non-descendant is discouraged by not punishable by ecclesiastical penalty. §6. Where an individual lived some of their life as a descendant, but was later affected by magicks so as to cause a question of race, their race shall be determined by the Church. CHAPTER 5. DETERMINING RACIAL STATUS §1. Where there is a question of a person’s race, it should be determined by an ecclesiastical court. §2. The factors taken into account shall be the person’s lineage, appearance, cultural practices, residence, and the testimony of experts. §3. An ecclesiastical court may, if desired, defer to the rulings of a temporal authority in determining racial status. CHAPTER 6. NATURAL MARRIAGE §1. A natural marriage is one contracted between pagans who, having no sacramental access through the priesthood, make their own provisions according to the natural law that pre-existed the revelation of the Virtue. §2. A natural marriage is contracted when two unmarried pagans, meeting the requirements for racial purity and monogamy, profess that they are married by whatever ceremonies or prescriptions are familiar to them. §3. If one spouse in a natural marriage should be baptized, it is permitted that the couple remain married; however it is desirable that the Canonist spouse should seek his partner’s conversion. §4. If persons in a natural marriage should both convert to Canonism, their union should be sanctified in a sacramental marriage as soon as possible. §5. Children of a natural marriage in which one spouse converts to Canonism should be raised as Canonists. TITLE VI. MAGIC §1. Magic is the supernatural manipulation of the world, or the use of voidal properties, including the use of aengulic or druidic powers. §2. Miracles, being God’s intervention in the world either directly or through intercessors, are not magic. §3. Magic is tolerated where it does not inhibit virtue nor promote sin. §4. Magic is forbidden to Canonists where it involves worship of any being, or obedience to a creed that has a cause contrary to virtue. §5. Practitioners of magic are to be particularly careful in their observance of Canonism, referring frequently to a confessor for examination of sin. CHAPTER 1. ANGELIC VENERATION AND INTERCESSION §1. The veneration of angels is permissible for the sake of spiritual edification. §2. Veneration that creates a magical tether between the venerator and the venerated is always forbidden. CHAPTER 2. MORTALITY AND JUDGEMENT §1. Those who die are typically judged immediately, and enter either the Seven Skies or the Void, as appropriate. §2. It is possible but not desirable that one should die, but his spirit still lingers in the world of the living. §3. It is possible but not desirable that one whose spirit lingers a short time after his death may yet be returned to life. §4. It is forbidden that one who has obtained the clerical state should be returned to life by magic. §5. It is forbidden that one who has been crowned as a Canonist prince should be returned to life by magic. CHAPTER 3. SPIRITUAL APPARITIONS §1. Spiritual apparitions are appearances of the dead in the land of the living, particularly as ghosts or visions. §2. Because they may be either an intercessory apparition by one who has entered the Seven Skies, or a infernal haunting by the iniquitous dead, it is necessary that spiritual apparitions be judged for righteousness. §3. An intercessory apparition will not give general revelation, this being reserved to the prophets, but he may give particular revelations, concerning the lives, immediate circumstances, or Virtue of those he addresses. §4. An intercessory apparition will not linger in the land of the living beyond the time necessary to achieve his virtuous goal, as he will be innately eager to return to his home in the Seven Skies. §5. An infernal haunting will seek to imitate the living, residing amongst them and controlling them. CHAPTER 4. FORBIDDEN MAGICKS §1. All magicks deriving from a sinful source, and those requiring or promoting sin by their nature, are forbidden. §2. Magic used in the reanimation of the dead, the binding of spirits, or other interference with the natural barrier between life and death is always forbidden. §3. Magic having the effect of impeding the free will, corrupting the mind, or directly influencing the soul of sapients is always forbidden. §4. Magic involving corrupt practices such as blasphemy, occultism, necromancy, devilry, or idolatry is always forbidden. §5. Magic which achieves enduring and unnatural physical transformation in sapients is always forbidden. CHAPTER 5. ALCHEMY AND NATURAL PHILOSOPHY §1. The manipulation of natural or preternatural properties by certain processes, called alchemy or natural philosophy, is permissible. §2. All canon law that applies to the practice of magic applies similarly to the practice of alchemy. BOOK V. THE PRESERVING FUNCTION OF THE CHURCH TITLE I. PROMULGATION OF CANON LAW §1. A canon law is promulgated when it is approved by the appropriate authority and made available to its subjects. TITLE II. ECCLESIASTICAL DECREES §1. Ecclesiastical decrees are promulgations of rulings and canon laws by pastors. §2. Ecclesiastical decrees are binding for all whom they are issued. §3. An ecclesiastical decree is not required for the conferral or revocation of an ecclesiastical office to take effect. Such actions take effect as soon as they are made clear to concerned parties. §4. An ecclesiastical decree in which its issuer defects from the church is invalid in its entirety. §5. Sections of an ecclesiastical decree which include some defect of truth or authority are automatically invalidated without affecting other sections. CHAPTER 1. GOLDEN BULLS §1. Golden bulls are issued periodically by the High Pontiff, documenting and promulgating changes within the Church. §2. Golden bulls are named and numbered after the city whence they were issued. §3. Changes in canon law, if at all possible, should be included in a Golden Bull. §4. Golden bulls should, if possible, be presented to the Curia for consideration before they are promulgated. §5. Each Golden Bull should contain a roster of every cardinal, curate, nuncio, and pastor within the Church at the time it is issued. CHAPTER 2. PONTIFICAL LETTERS §1. Pontifical letters are issued as necessary by the High Pontiff, documenting and promulgating the occurrence, annulment, or dissolution of sacraments; the conferral or revocation of offices and dignities; the levying of ecclesiastical penalties; the announcement of sacred times or places; the rulings of ecclesiastical courts; or any other execution of the High Pontiff’s authorities, where it is not expedient that they be included in a Golden Bull. CHAPTER 3. MINOR BULLS §1. Minor bulls are issued by pastors of ecclesiastical provinces for documentation and promulgation of the following: Establishment of subsidiary organizations of the Church in the province Changes to ecclesiastical offices within the province Establishing a diocesan college for the nomination of the province’s pastor Updating residents of the province on the faith’s progress or status Announce significant events or occasions within the province §2. Minor bulls may not contravene or usurp the authority of superiors or the Church. CHAPTER 4. RULINGS OF ECCLESIASTICAL COURTS §1. A ruling of an ecclesiastical court is issued by the judge of the trial. §2. Rulings of ecclesiastical courts should be made available to all parties to the trial and to the judge’s superior. TITLE III. TEMPORAL AUTHORITIES §1. Temporal authorities are those having worldly authority, in contrast to the sole spiritual authority of the Church. §2. There is no spiritual authority outside the Church, as appointed by God. CHAPTER 1. RECOGNITION OF TEMPORAL OF AUTHORITIES §1. Temporal authorities may have the quality of licity, which spiritually obliges Canonists to obey their orders. §2. Temporal authorities lacking licity are illicit, that is, having no just or virtuous claim to the exercise of their power. §3. The faithful are not spiritually obliged to obey illicit temporal authorities. §4. Temporal authorities are assumed to be licit unless expressly provided. §5. Only the High Pontiff shall rule on the licity of temporal authorities. §6. Generally, licit temporal authorities are in keeping with the Church’s understanding of the proper order of the world, serving no purpose to hinder its work. §7. Lack of virtue on the part of a temporal authority does not automatically rule them illicit. Ex. Owyn served faithfully in the court of King Harren, despite the latter’s wickedness. §8. Accreditation of an ambassador of the Church to a temporal authority shall not necessarily imply licity on that temporal authority’s part. §9. Particular acts, offices, laws, or individuals may be declared illicit without affecting the licity of those others which produce or support them. §10. It is desirable for the promotion of harmony between the crown and the laurel that the High Pontiff is tolerant in his judgements of temporal authorities. CHAPTER 2. INTERACTION WITH TEMPORAL AUTHORITIES §1. The Church shall strive to maintain harmony between the crown and the laurel, which are the temporal and the spiritual, this being the command of Ex. Sigismund. §2. No temporal authority shall govern or punish the proper application of canon law. §3. No spiritual authority shall govern or punish the licit application of temporal authority. CHAPTER 3. CANONIST PRINCES §1. The purpose of a Canonist prince is to rule virtuously in keeping with the Canonist faith, for the good of his subjects. §2. The form of a Canonist prince is the Canonist ruler of a realm possessing sovereignty, or a Canonist ruler owing fealty directly to such a prince. §3. A Canonist prince is never obliged to accept the rule of a pagan. §4. A Canonist prince must acknowledge the spiritual authority of the Church in its entirety. §5. A Canonist prince must, upon assuming his office, receive coronation or investiture into it through a valid sacrament of consecration authorized by the High Pontiff. If this is not possible, he assumes office normally, but is obliged to speedily obtain an appropriate coronation or investiture. §6. A Canonist prince is entitled and obliged to receive pastors into their lands for the spiritual care of the faithful. §7. A Canonist prince is obliged to make all efforts to provide for the authorities of the Church and the application of canon law in their realm. It is desirable that temporal authorities should provide appropriate justice such that ecclesiastical courts are infrequently required. §8. A Canonist prince has no authority to prohibit a lawfully appointed pastor from the appropriate exercise of his office. Nevertheless, it is desirable that the pastor of a realm be kept in harmony with its prince, for the better care of the faithful. §9. A Canonist prince has no power to assign ecclesiastical offices by virtue of his temporal authority. §10. An excommunicant prince incurs provincial interdiction upon his realm automatically. This interdiction is lifted automatically should he leave office or if his excommunication is lifted. §11. An excommunicant prince who remains in this status for four consecutive years automatically becomes illicit, unless expressly provided for by the High Pontiff. Additionally, Canonists are obliged to make all virtuous efforts to reconvert him, or failing that, to overthrow him. CHAPTER 4. CANONIST EMPIRES §1. The purpose of a canonist Empire is the continuation of its first established iteration by Ex. Godfrey. §2. An Empire shall only be recognized as such if it meets by all the requirements detailed herein, with no exceptions. §3. A claimant must be a faithful baptized and practicing canonist, steadfast in their adherence to the faith, and of complete and undeniable human stock. §4. Should a claimant be found guilty of heresy, apostasy, heathenism, or dabbling in forbidden magic, the claim will be null and void. §5. Claimants unrecognized by the Mother Church incur immediate excommunication, as do all co-conspirators. §6. Only the High Pontiff may legitimize a claimant. §7. Claimants remain licit and legitimate at the High Pontiff's behest. §8. A claimant's legitimacy being affirmed or revoked made under duress is invalid. §9. Only the High Pontiff may crown an Emperor. Otherwise, only one acting on the High Pontiff’s express, written, and public permission may do so. §10. An Emperor's temporal authority shall derive from the High Pontiff and the Mother Church. §11. It is the Empire State's obligation to accept Canon Law as national law. §12. Only the High Pontiff may rule on the licity of the Empire or its Emperor. §13. The extant Empire and/or its Emperor remains licit unless specifically dictated otherwise by the High Pontiff. §14. The Emperor is not exempt from excommunication, anathematization, or other forms of spiritual punishment. §15. It is the spiritual obligation of all Canonists to hinder and overthrow an illicit claimant to the Emperor, this being an office consecrated to special purpose by Ex. Godfrey and legitimized by the Mother Church. §16. In case of the Empire's dissolution, vassalization, or capitulation, all lands and titles shall be de facto forfeit by the Mother Church to manage at its behest. §17. The Empire may not be a vassal. In the case of vassalization, refer to §16. §18. No authority shall bind or govern the Empire, but the Mother Church and the High Pontiff. §19. A Canonist Emperor must be crowned by the High Pontiff himself if possible. Otherwise, only one acting on the High Pontiff’s behalf with express, written, and public permission may do so. §20. The High Pontiff will endeavor to seek political unity among humanity for the promotion of virtue, using all diplomatic means. It is not so desirable that a Canonist Empire be established that war should be waged for this sole purpose. §21. Canonist princes are not necessarily obliged by their faith to owe fealty to a Canonist Emperor, though it is desirable that they do so. CHAPTER 5. JUST WAR §1. The purpose of war is the promotion of virtuous living through the exercise of just and necessary violence by one state against another. §2. The form of war is a declared conflict between states, with causes and goals stated by at least one party. §3. Canonist princes are obliged to wage war only for the purposes of self-defense or the promotion of virtue. §4. War is a function of temporal authority and is to be conducted as such. §5. It is for the High Pontiff to declare a temporal authority’s causes and goals of a war to be just or unjust. §6. The faithful are not obliged to participate in an unjust war. §7. It is forbidden for a Canonist prince to seek the aid of apostates, heretics, or schismatics in war. §8. It is forbidden for a Canonist prince to be the first to seek the aid of pagan allies in a war against another Canonist prince. §9. It is permitted for pagan subjects of a Canonist prince to participate in their ruler’s war, provided they owe full fealty to the prince. §10. War is to be waged as a last resort, when there is no peaceable option for the promotion of virtue. §11. Canonist princes are always required to wage war against an excommunicant prince if he remains in that status for four years, unless expressly provided for by the High Pontiff. They are required to continue until his excommunication is lifted or he is removed from office. §12. It is desirable that Canonist princes should resolve violent conflicts with as few casualties as possible, assaulting such targets as are absolutely necessary for a speedy and virtuous peace. Thus it is desirable that war be prevented through the use of personal combat, or small, limited combats among appointed representatives. §13. The High Pontiff will endeavor to mediate diplomatic proceedings and personal combats between Canonist princes at war, seeking neutrality and fairness in his judgements. §14. If mediation is impossible or inexpedient, and no party to the war is significantly more righteous in their conduct, the war should be allowed to reach its natural outcome. It is not desirable that the High Pontiff should unnaturally prolong a conflict by favoring a certain side. §15. Prisoners of war are to be treated humanely, preserving appropriate dignity and care for them if at all possible. §16. Prisoners of war are entitled to receive spiritual care from a cleric. CHAPTER 6. TITHES §1. The Church may request tithes, in general, or of specific kinds at specific periods, from the temporal authorities of realms coterminous with ecclesiastical provinces. §2. It is desirable, but never mandatory, that a temporal authority should pay tithes. §3. Ecclesiastical penalty shall never be issued for failure to pay tithes. §4. A Canonist prince’s counsel in the nomination of a pastor may be denied for failure to pay tithes. §5. The Church shall endeavor to levy only those tithes which are financially appropriate to a realm. §5. Tithes are to be used only for the legitimate purposes of the Church, favoring activity in the ecclesiastical province in which they were collected. §6. The receipt and expenditure of tithes should be recorded diligently and reported to the collecting pastor’s superior. The Church shall endeavor to make these available to the appropriate temporal authorities. CHAPTER 7. ECCLESIASTICAL OFFICIALS WITH TEMPORAL AUTHORITY §1. The purpose of an ecclesiastical official with temporal authority is the licit application of such authority to promote virtuous living, and to advance the Church’s interests in temporal matters. §2. The form of an ecclesiastical official with temporal authority is a cleric, monastic, or official of the church who also possesses licit temporal authority. §3. An ecclesiastical official may derive temporal authority from the worldly holdings of the Church, or from concurrent office within a separate temporal authority. §4. An ecclesiastical official shall not hold temporal authority which inhibits the exercise of his duties within the Church. §5. An ecclesiastical official shall not swear oaths of service which would prevent him from obeying his ecclesiastical superiors or the Church. §6. An ecclesiastical official shall not use his authorities within the Church to further the temporal or personal interests of himself or his friends, family, or allies. §7. An ecclesiastical official shall not use his temporal authorities to influence or inhibit the proper execution of processes within the Church. §8. An ecclesiastical official shall not serve as the ruler of a state, unless such a state is a holy land under the control of the Church. §9. An ecclesiastical official engaging in politics in a temporal role may not state or imply, by his words or actions, that disagreement with him in those matters in itself constitutes laxity in faith or opposition to the Church. §10. An eccleisastical official with temporal authority shall take a confessor who does not fall under the jurisdiction of his temporal authority. §11. Ecclesiastical officials shall always make clear to all the distinction between his temporal and spiritual authorities. §12. An ecclesiastical official’s superior may require his resignation from certain temporal positions if it is necessary for the promotion of virtuous living. §13. An ecclesiastical official will obtain the approval of his superior before accepting any position of temporal authority. BOOK VI. PROCESSES FOR TRIAL §1. The object of the trial is for the declaration of juridic facts and the imposition of penalties for transgressions of the faith. §2. The Church is to adjudicate all matters spiritual, breaches of canon law, and matters in which there is question of sin or the imposition of ecclesiastical penalties. §3. All proceedings of a trial must be recorded and made available to the judge’s superior. §4. The High Pontiff is judged by no one but God. §5. If a temporal authority is already in the process of prosecuting, or has prosecuted, an individual for the same act of which they are accused in ecclesiastical court, the judge may determine this sufficient for the execution of the Church’s justice and forego ecclesiastical trial. §6. A judge is never obliged to forego an ecclesiastical trial because of the workings of a temporal authority, unless expressly provided for by the High Pontiff. TITLE I. THE JUDGE §1. The judge of the first instance, unless the respondent is a cleric, is the pastor of the ecclesastical province in which the alleged breach of canon law occured. §2. If the respondent is a cleric, the judge should be his superior. §3. In any trial, the judge may appoint accessors, including laymen, to consult him on legal and procedural matters. §4. If necessary, a judge may delegate a case to a committee of other pastors. §5. The judge of the second instance, unless the respondent is a cleric, should be a cardinal who has obtained the clerical state. §6. If the respondent is a cleric, the judge of the second instance should be the High Pontiff. §7. If a Canonist prince is the petitioner or respondent in a trial, the judge should be the High Pontiff. §8. If necessary, the High Pontiff may assign another judge to a trial, generally the Auditor of the Tribunal. TITLE II. PARTIES §1. Anyone, baptized or not, may bring a case to trial. §2. The parties to a trial are the petitioner, respondent, advocates, witnesses, and experts. CHAPTER 1. PETITIONER §1. The petitioner is the individual who accuses the respondent of a breach of canon law, also called the plaintiff. CHAPTER 2. RESPONDENT §1. The respondent is the individual accused of a breach of canon law, also called the defendant. CHAPTER 3. ADVOCATES §1. It shall be the choice of the petitioner and the respondent to appoint an advocate to represent them in the trial. §2. An advocate must be appointed for penal trials. §3. It is possible for the judge to suspend an advocate, or remove them from their office entirely. §4. If a party is unwilling or unable to appoint an advocate when one is required, the judge shall appoint an appropriate advocate for them. §5. An incompetent must always have an advocate. CHAPTER 4. WITNESSES §1. A witness is one who presents testimony to the ecclesiastical court regarding the facts of the matter at hand, or the character of other parties. CHAPTER 5. EXPERTS §1. An expert is one who presents testimony to the ecclesiastical court regarding the subject of the trial. TITLE III. THE PENAL PROCESS CHAPTER 1. PRELIMINARY INVESTIGATIONS §1. It is the duty of a cleric to inquire personally should he believe a breach of canon law has occurred. §2. Those investigating must be careful as to not taint the reputation of the 1faithful. §3. The cleric must consult with two judges as to whether the matter requires the attention of an ecclesiastical court. §4. It is the duty of the cleric to inform a judge if he fears that a sin or breach of canon law will occur. CHAPTER 2. DEVELOPMENT §1. If a matter is to be brought to ecclesiastical court, the investigating cleric is to inform the accused, as to give them opportunity to prepare for their defense. §2. The judge is to issue a decree calling the person to trial, setting forth the reasons of law in explicit and simple terms that do not presume the accused’s innocence or guilt. §3. The accused may be prevented from attending sacraments or sacred ceremonies for the duration of the process if it is necessary for the preservation of virtue. §4. The accused is never bound to confess guilt. CHAPTER 3. TRIAL §1. The judge of the trial shall determine its place and time, making all effort to ensure it is suitable to the petitioner and the respondent first, then the advocates, and then the experts. §2. The trial should continue for such a time as is appropriate that all relevant testimony be delivered in a timely manner, and that deliberations should occur speedily. CHAPTER 4. RULING AND SENTENCING §1. The judge, after due consideration, shall rule on the respondent’s innocence or guilt for each accused breach of canon law. §2. The judge shall sentence the accused only to ecclesiastical penalties as are just and appropriate for each crime. §3. The judge shall consider, but not be bound by, precedent established in similar cases. CHAPTER 5. APPEAL §1. If there is a question of the justness of a trial or an appeal, appeal should be made to the judge’s superior. CHAPTER 6. REDRESS §1. Aggrieved parties, if extent, may receive remedy as part of the sentencing, in order to repair damages caused. §2. The judge further adjudicates any redress and resolution to the case, including punishment. BOOK VII. LEXICON ATHEIST - One who denies the existence of God. APOSTATE - A Canonist who has renounced his faith, or a human who rejects Canonism. CANONICUS - An experienced and well-educated priest who has certain additional privileges over a regular priest. CANONIST - One who has received the sacrament of ablution as a baptism. DEFROCKMENT - The opposite of ordination; removing a priest’s clerical status. HERETIC - One who worships the God of the Holy Scrolls but accepts false doctrines regarding Him or His faith. All who worship the Creator exclusively but do not adhere to the dogma of the Church are heretics. PAGAN - One who does not follow the Canonist faith, claiming to practice another. Also called a heathen. It is forbidden for a human to be a pagan, but other races are permitted to practice their faith provided they do not proselytise humans. RESPONSUM - A written piece of advice or a legal ruling made from a theological standpoint by a Canonicus about any given topic. SCHISMATIC - One who worships God and recognizes the Holy Scrolls, but does not submit to the authority of the Church.

[!] A poem begins to be Penned soon after a long departed Princess returns Those who crown themselves with miters and Pontifical robes Are dry and polluted canals that humans long to drink from Boats remain frozen in their abandoned and void place The waters being a simulacrum of Golden Bulls The bubbling and Refreshing springs they cut from themselves Those who pass by are beginning to recognise there is nothing to drink Only worms and serpents live within the canals. Bushes of berries along the Shoreline with thorns and thistles baked inside and dead man bodies pile on top of one another like firewood waiting to be burnt Behold the crown jewels of those called servants and watchers.

PEACE AND BLESSINGS LEGENDA SANCTORUM; OR, THE LIVES OF THE SAINTS VOL. III For the Keeping of the Histories of the Canonist Faith: The Canonized, Beatified, and Venerable Written and Promulgated by High Pontiff Pontian IV C.1907 FOREWORD Most Beloved Brethren, Health and Pontifical Benediction. Canonist laity, monastics and the priesthood all rely much upon the deceased, for sacred ceremonies and even merely to recall history. It has been 90 years since High Pontiff Jude II released the second volume of the Legenda Sanctorum, which was much inspired by the work of His Holiness, Daniel VI. In those 90 years, many have ascended to the Immaculate Throne, and, during those Pontificates much changed. It is a shame to say that Canondom has relied on dated records, where those newly hallowed remained unlisted and thus unknown to the greater Canonist population. We rely on the blessed dead; they are our history and remind us how we should live our lives through their virtuous lives and deeds. Having gone through all decrees and Golden Bulls prior and during Our Pontificate, We have collected our hallowed dead in a singular place once again, making the older Atlases essentially obsolete. For this volume We have decided to list all of our deceased in alphabetical order, We have also ever-so slightly made changes to how the old biographies were written, as the Church has learned more about the life of the hallowed dead or simply worded better for ease of reading, many of the pre-modern canonizations had an archaic form of common, making it hard to read and comprehend, naturally these versions exist in older volumes. THE EXALTED PROPHETS The Prophets, or Exalted, are determined by the Canon and are noted for receiving their respective Scrolls from the Aenguls Artifai and Tesion, along with innumerable acts of faith, good works, and miracles. HOREN I “THE FATHER” – GOLDEN LAUREL Patron of Humanity, Covenants, and Humility. OWYN I “THE PURIFIER” – FLAMING SWORD Patron of Purity, War, and Fire. GODFREY I “THE REDEEMER” – SILVER SCEPTER Patron of Dominion, Glory and Justice. SIGISMUND I “THE PRESERVER” – IRON GLOBUS CRUCIGER Patron of Clairvoyance, Wisdom, and Sight. THE CALENDAR OF SAINTS Deceased Canonists are traditionally sainted if he or she has lived a tremendously pious life and has proven he or she is in the highest skies by performing miracles posthumously. They are often attributed symbols to identify with. ST. ADRIAN OF LEUVAARDEN - OPEN BOOK Patron Saint of Statesmen, Lawyers, and Politics ST. ALEXANDER FREDERICK OF FURNESTOCK - MURAL CROWN Patron Saint of Democracy, Imperials, Rights, Lovers and the Impoverished ST. AMYAS OF YORE - WILD HERB Patron Saint of Medicine, Healing, Botany, and Wild Herbs ST. ANDRIK VYDRA - FLEUR DE LIS SCEPTER Patron Saint of Victory, Military Excellence and the Schism War ST. ARIANNE OF VES - OAK TREE Patron Saint of Archers, the Forest and Servitude ST. ARPAD OF VILACZ - DANCING BEAR Patron Saint of Focus and Vitality ST. AVENEL OF BELVITZ - OPEN EYE Patron Saint of Magicians, Alchemists and Engineers ST. CATHERINE OF FELSEN - PAIR OF GLOVES Patron Saint of Integrity, Innocence, Refugees, and the Vessian People ST. CHARLES OF PETRUS - GOLDEN CROW Patron Saint of Strength, Fortitude, and Prisoners of War ST. CAROLUS OF CARRENHALL - BLACK RAVEN Patron Saint of Selfless Service, Protection of Children and Sacrifice for One’s Family ST. DANIEL OF AL’KHAZAR - WOODEN STAFF Patron Saint of Peace, Cities, Pilgrims, and Travel ST. EDMOND OF LACHSIN - KNIGHT ON HORSEBACK Patron Saint of Knights, Hospitality, Baronial lords, and the Auvergnian People ST. EMMA OF WOLDZMIR - WHITE SWORD Patron Saint of the Schism War, Soldiers, Loyalty, Valour against Odds, and Adrians ST. FOLTEST OF AELDIN - TREBUCHET ENFLAMED Patron Saint of Bastions and Siegeworks ST. GODWEIN OF HUNTSHILL – OAKEN SHIELD Patron Saint of Honesty, Woodworkers, and Skin Afflictions ST. GODWIN OF PARADISUS – SKULL Patron Saint of the Deceased, those Haunted by Poltergeists, and Heartlanders ST. HARALD OF VUILLERMOZ - SILVER EAGLE Patron Saint of Priest Combatants and Demonic Banishment ST. HENRY OTTO OF ALBAN – WOODEN SCALES Patron Saint of Commoners, Justice, and Fatherhood ST. HIGH PONTIFF DANIEL I OF ABRESI - AN AGED SCROLL Patron Saint of Scholarship, Canonist Coalitions, Fidei Defensors, and Literature ST. HIGH PONTIFF EVERARD II - THE CHECKERED EAGLE Patron Saint of Forethought, Divine Retribution and Pontifical Statehood ST. HIGH PONTIFF LUCIEN I OF ULMSBOTTOM – KAEDRENI CROSS Patron Saint of Crusaders, Change, and the Family ST. HIGH PONTIFF SIXTUS IV OF FELSEN – BRASS BELL Patron Saint of Theologians ST. HIGH PRIEST CLEMENT OF PARADISUS - LEFT HAND HOLDING LAUREL BRANCH Patron Saint of Twins, Mercy, Bakers and the West Winds ST. HIGH PRIEST EVARISTUS OF PARADISUS - RIGHT HAND HOLDING LAUREL BRANCH Patron Saint of Twins, Chastity, Butchers and the East Winds ST. HIGH PRIEST EVERARD I OF AL’KHAZAR – RED CROSS Patron Saint of Holy Tradition, and Those Persecuted for their Faith ST. HIGH PONTIFF JAMES II OF REZA - CROSSED GOLDEN KEYS Patron Saint of Glaziers, Sufferers of Paralysis and Epilepsy and Seekers of Angelic Intercession ST. HUMBERT OF BAR – COLOSSUS Patron Saint of Regents, Perseverance, and Defiance against Evil ST. JOHANN OF REINMAR - CRACKED AXE Patron Saint of Reinmaren, Waldenian Princes and Axemen ST. JOHANNES OF AESCULUS – GREEN STAFF Patron Saint of Missionaries to Foreign Lands ST. JOREN OF PARADISUS – IRON SHACKLES Patron Saint of Mountainfolk, Winter, the Imprisoned, and Highlanders ST. JUDE OF PETRUS – INKWELL Patron Saint of Scholastics, Authors, and Monasteries ST. JUDITH OF CZENA – COWL Patron Saint of Wayward Women and Nuns ST. JULIA OF PARADISUS – GOLDEN RINGS Patron Saint of Mothers, Matrimony, and Exorcism ST. KING CAIUS OF THE WESTERLANDS - CLOWN Patron Saint of the Westerlands, Humor and the Fight Against Undead ST. KING OTTO II OF HAENSE - OPEN HAND Patron Saint of Crusaders, Family and Charity ST. KRISTOFF OF HANSETI – ROSARY Patron Saint of Martyrs, Victims of Strife, and Bishops ST. LOTHAR OF BALIAN – LORRAINE CROSS Patron Saint of the Lorraine Cross, Princes, Courage, and Heraldry ST. MALCOLM OF FJORDHEIM - VIPER Patron Saint of Daelanders, Storms and the Conversion of Heathens ST. MICHAEL OF CORDOBE – WHITE BULL Patron Saint of Passion, Exiles, Service and the Eighteen Years’ War ST. NAFIS OF AL-DIRAHK - UNCUT DIAMOND Patron Saint of Farfolk, Fishermen, Diamonds, Converts and Revolution ST. NICOLAS ‘THE MARTYR’ OF NEW REZA - BROKEN BREASTPLATE Patron Saint of Armorers, the Faith Militant and Canon Law ST. NOAH OF PETRUS - EGG Patron Saint of Bishops, Mayors and Confessors ST. OTTO ‘THE BALD’ OF VANDERFELL – BALD EAGLE Patron Saint of the Schism War, Ward Fathers, and Haeseni Peoples. ST. PETER OF GAEKRIN – FLAMING ROSE Patron Saint of Military Orders, Victory in Battle, and Plight against Heathens ST. PIUS OF SUTICA - ELVEN EAR Patron Saint of Confession, Elven Converts and Parish Priests ST. PRINCE OTTOMAR OF MERRYWEATHER - RED RAVEN Patron Saint of Children and Sutica ST. PUBLIUS OF KAROVIA – BRONZE CHALICE Patron Saint of Military Officers, Mercenaries, and Deacons ST. RICHARD OF ALDERSBURG - GOLDEN CIRCLET Patron Saint of Bastards, Transmutation, Bravery and the Desert ST. RICK FELDER OF KAEDRIN - BARKING DOG Patron Saint of Heroes, Bannermen and the Fight Against Setherien ST. ROBERT OF METZ – CHICKEN LEG Patron Saint of Poetry, Feasting, and Inquisition ST. RUDOLPH OF MARKEV – SILVER KEY Patron Saint of Redemption, Musicians, and Beggars ST. TARA OF PARADISUS - PEONY FLOWER Patron Saint of Captives, Wives and the Wilderness ST. THEODOSIUS OF ISTIAM – GRAY PIGEON Patron Saint of the Hussariya Cross, Messengers, Falconers and Fowlers, Translators, and the Raevir People ST. THOMAS OF AGER - HUMMINGBIRD Patron Saint of Stonemasons, Builders, Swamps, Glades and Diligence ST. THOMAS OF GAEKRIN – WHITE ROSE Patron Saint of Virtuous Leadership, Discipline, Frontiersmen, and Kaedreni Peoples ST. TOBIAS OF ROSEMOOR - BLUE RIBBON OR BLUE STRIPES Patron Saint of Emperors, Restorers and Benefactors ST. TOBIAS OF SARKOZ – SILVER COMET, GOLD COINS Patron Saint of Merchants, Comets, Wealth, and Charity ST. TYLOS OF KALDEN - WHITE STALLION Patron Saint of Stonemasonry, Cavalry and Lost Causes ST. WALDO THE WAYFARER - LIGHTHOUSE Patron Saint of Architects and Those Who Are Lost ST. WILFRICHE OF HANSETI – BLACK MACE Patron Saint of the Teutonic Cross, Brotherhood, Chancellors, Opposition of Setherin, and Franciscan Martyrs THE BLESSED One is beatified if he or she lives a wholly pious and virtuous life and is either martyred for his or her faith or posthumously performed a miracle upon being prayed to by the faithful. Bl. Adaldag Wanderfoot, monastic martyr of Rosenyr. Bl. Adelran Coulthard, first commandant of the Holy See. Bl. Aldric del Riviere, dedicated Holy Knight, martyred in the diet of Karosgrad. Bl. Andrew Vydra, Fidei Defensor and champion of the Schism War. Bl. Aran Talraen de Rennes, devout Arch-Seneschal and patron of the Church. Bl. Ari Horen, companion of the Ex. Godfrey and pious Empress. Bl. Baldwin Ashford de Bar, commandant of the Lotharingians and Tarchary Crusader. Bl. Bionn of the Black Sepulchres, renowned Commander of the ancient Order of the Black Sepulchres, Saviour of Canonist Lahy. Bl. Brother Fabian the Lesser, companion of St. Daniel, dedicated life to translating Holy Scrolls. Bl. Charles Polycarp Horen, hieromonk who avenged Savoyard abuses against the church, engineered the Johannian restoration and imperial reconstruction of Felsen. Bl. Claudius Bracchus, a prince-bishop of great renown. Bl. Damon Kovachev, Franciscan Martyr. Bl. Daffyd ap Cerum, founder of the Black Sepulchre. Bl. Dmitri of the Dreadfort, Franciscan Martyr. Bl. Duncan Lysander, companion of the Ex. Sigismund and architect of the Krelmstad. Bl. Edmund Myre, Count of Myreton and missionary to the pagan swampfolk. Bl. Edward of Kingston, chaplain of Kingston and renowned matchmaker. Bl. Emperor John VI Horen, last Emperor of the Sixth Orenian Empire, murdered in the Coup of Adelburg Bl. Empress Adeline of Alstion, maiden Empress, dedicated life as a patron of the Church and the poor, funding many monasteries and churches. Bl. Enoch, noble hieromonk and missionary to the elves. Bl. Father Amadeus D’Aryn, renowned statesman and cardinal of the Church, was martyred in the diet of Karosgrad. Bl. Father Basil, devoted priest and cardinal Allobrogum, was martyred at the hands of the Azdrazi. Bl. Father Carlos of Cordoba, inspiring past of redemption through penance, martyred in the diet of Karosgrad. Bl. Father Jago Brownfolk, through penance found faith, becoming Bishop of Korvassa, martyred in the Inferi War. Bl. Father Otho of Valwyck, bishop of the Mother church, martyred in the diet of Karosgrad. Bl. Father Seraphim of Leora, prolific author and heresiologist, translated the Aengulica Hierarchia. Bl. Francis Karovic, Franciscan Martyr. Bl. Francisco Altamirano, selfless dedication to the protection of his flock from heresy and eventual martyrdom at the hands of Red Hyspians. Bl. Fredek Royce, Franciscan Martyr. Bl. Fyodor Carrion, created a harvest system in the Kaedreni wastes, traveled to the Isle of Rhen and assisted in construction of Cathedral of the Magian Flame. Bl. Gaius Marius, first Hochmeister of Hanseti Bl. George Ashford de Bar, keeper of the holy primates and simian zoo of Cyriaum. Bl. Gwenael Ashford, progenitor of the de Bar line who recovered the relics of St. Amyas. Bl. High Pontiff Adeodatus I, companion to the Ex. Godfrey and beloved Pontiff. Bl. High Pontiff Clement II, mender of the Evarasite Schism. Bl. High Pontiff Daniel II, helped end Chivay caesaropapism alongside High Pontiff Saint Daniel I, led the inquisition against Kaedreni heretics and patron of the Tarchary crusades. Bl. High Pontiff Daniel IV, author and opponent of the schismatic Lotharic Communion. Bl. High Pontiff Daniel V, benevolent Epulonist loved by the laity. Bl. High Pontiff Daniel VI, mender of Heartland Schism and reformer of Canon Law. Bl. High Pontiff Everard IV, prolific author and theologian Pontiff. Bl. High Pontiff Everard VI, prolific clergyman and crusher of the Michaelite Schism. Bl. High Pontiff Jude I, strong militant Pontiff and fervent ecclesiastical reformer. Bl. High Pontiff Jude II, peacemaker between all Canonist princedoms, pious and scholarly, martyred at the hands of radical heathens. Bl. High Pontiff Lucien III, enthusiastic converter of heathens and martyred by Urik’Azog. Bl. High Pontiff Lucien V, formed the Canonist League, uniting faithful against schismatics, mentored St. Caius I, eventually converting him and ending the Owynist Schism. Bl. High Pontiff Owyn II, martyr at the hands of Courlandic heretics. Bl. High Pontiff Pius II, martyr in defiance of Darfeyist plots. Bl. High Pontiff Pontian II, revitalized the Pontifical archives and contributed to Canon Law. Bl. High Pontiff Siegmund I, renowned for pursuit of theological understanding and writing, staunch champion of Canonist Orthodoxy. Bl. High Pontiff Sixtus III, maintained peace and neutrality amongst the clergy in tumultuous times. Bl. High Pontiff Tylos II, petitioned for peace countless times, during the Sinner’s and Brother’s Wars Bl. Humpfrey of Belvitz, Bishop of Villavia. Bl. Hunwald Coalmein, companion of the Ex. Sigismund and St. Theodosius, pious peasant. Bl. Istvan Ivanovich, missionary to pagan magi. Bl. Jack Rovin, a commander of the Order of St. Lucien. Bl. James Hightower, restorer of the Kingdom of Salvus. Bl. Jan Jeremi, founder of the Burgundians and savior of Canonist Lahy. Bl. Jan Kovachev, veteran of the Eighteen Years War. Bl. John Sigismund Horen, second Emperor of the Fifth Empire, patron of faith and warden against pagan invaders. Bl. Jon Renault de Savoie, Prince of Savoy. Bl. Jon of the Whirlwind, Fransciscan Martyr. Bl. Jorji Fisher, companion of the Ex. Sigismund, famed exorcist. Bl. Josephine Aleksandra Tuyvic, lived modestly, spread Canonism to nobility and commoners, martyred at the hands of the Anathemata. Bl. Laurens Bracchus de Ruyter, virtuous knight, martyr at the hands of Elven sorcerers Bl. Leon of Amaury, a pacifist surgeon-monk who first settled Lesser Tarchary. Bl. Mauricio of Azog, orcish champion fighting in the pits of hell against forces of Iblees. Bl. Melchior Guillen, monastic martyr of Rosenyr. Bl. Mother Maya Barbanov, a steadfast priest of the modern Canonist era. Bl. Patrick Denims, companion of the Ex. Godfrey and patron of the Church. Bl. Peter Pavel, Franciscan Martyr. Bl. Peter ‘the Goatherd’, Franciscan Martyr. Bl. Prince Frederick I de Joannes Bl. Radovid of Blaviken, dwarven missionary to the elves. Bl. Rafael de Cordobe, pious clergyman. Bl. Richard Ashford de Bar, discovered the holy city of Junavos. Bl. Richard Horen, brother and companion of the Ex. Godfrey and pious Duke of Marna. Bl. Robert II, third Emperor in the Year of Four Emperors, abdicated in favor of younger brother and chose to take the cloth. Bl. Robert Lothar Barbanov, virtuous patron of the Church. Bl. Sigismund III ‘the Golden’ of Hanseti-Ruska, pious monarch and steadfast Fidei Defensor. Bl. Stephen, a Franciscan Martyr. Bl. Stephan Himmel, Tarchary crusader who was turned to stone in martyrdom. Bl. Temp Thersist, pious officer of the White Rose. Bl. Thomas Denims, companion of the Ex. Sigismund and sworn monk renowned for his talent and contributions to architecture. Bl. Uthor Silverblade, companion to the Ex. Godfrey and a virtuous grand knight. Bl. Vladimir ‘the Golden-Handed’, renowned theologian of Ruskan Orthodoxy, devoted mentor to acolytes. Bl. Vladislav ‘the Vile’, companion of St. Wilfriche and conqueror of Setherinites. Called ‘the Vile’ by Setherinic forces who cursed his cunning and guile in battle. Bl. Vytenis of Luciensport, Tarchary crusader and standard-bearer of the Nauzica Brigade, died in martyrdom. Bl. Wigbrecht Schulze, monastic martyr of Rosenyr. Bl. Wilhelm of Hermann, knight of the Black Sepulcher, Tarchary crusader. Bl. William Horen, final Emperor of the First Empire, companion and spymaster of the Ex. Sigismund. Bl. Zacarias Mosquera, pious Prelate to Radomir I and founder of the holy site Cavan. THE VENERABLE The venerable are those who the Church chooses to memorialize for their good deeds in life and for their beneficial acts towards the faith. v. Adeline of Helena v. Adrian of Kaedrin v. Alexander de Stolistes v. Alistair ‘the Savage’ v. Anne Augusta v. Baldir Toov v. Bishop Konstantin Barclay v. Borys Jazloviecki v. Bodbmakos v. Charles Greymane v. Corwin von Alstreim v. Edgar Sarkozic v. Eirik Baruch v. Ernst Barclay v. Farley Stafyr v. Father Anders Kortrevich v. Father Anton Barclay v. Father Arthur v. Father Benedict v. Father Francis v. Father Humbert of St. Jude v. Father Ioannes v. Father Javier v. Father Paco v. Fiske Vanir v. Friar Boniface v. Helen of Carolustadt v. Henri de Guise v. Henry Marshall v. High Pontiff John I v. High Pontiff Pontian III v. High Pontiff Tylos I v. Hugues Sarkozic v. Ivan var Ruthern v. Jasper Sarkozic v. Joseph Clement Sarkozic v. Jurgen Barclay v. Jurgen von Herrick v. Julia of Haense v. King Georg I of Sutica v. King John I of Balian v. Leric Tresery v. Lily Ashford v. Lorik v. Lucien of Reza v. Marcus de Rubrum v. Marie Palaiologina v. Marie Vyronov v. Marius Baruch v. Maxim Attenlund v. Matriarch Katerina Barbanov-Bihar v. Olivia v. Olivier de Savoie v. Pertinax Horen v. Primrose Kortrevich v. Prince Frederick I Joannes v. Queen Johanna I of Sutica v. Remus Lucien Ashford de Bar v. Roland Ashford v. Richard Palmer v. Segari v. Sigismund of Couentre v. Theophilos Komnenos-Arianites v. Tuvya Carrion v. Ulrich von Alstreim v. Wilhelm Otto Morovar THE LIVES OF THE SAINTS The Canonized are those who have lived a life of exemplary piety, characterized by virtue and faith in the Lord our God, as well as the revelation of at least two miracles done by their hand. ST. ADRIAN OF LEUVAARDEN OPEN BOOK Patron Saint of Statesmen, Lawyers, and Politics Born as Hadrien de Sarkozy, Saint Adrian was born in the Viceroyalty of Leuvaarden in the far off continent of Gaekrin. Raised in a household of middling burghers, Hadrien’s youth was marked with a characteristic rivalry with his elder brother and passionate ambition. His renown grew when he was sent to the continent of Asulon and read about potential legal work, posted by Velwyn Ashford (Later High Pontiff St. Lucien of Ulmsbottom). Hadrien set out for Asulon with meager supply and ended up in the Duchy of the Holy Lands, where he found work under Seneschal Ashford, acting as an advisor, barrister, and political theorist. His work found himself managing the many accounts and ledgers of the Order of the White Rose, and his stellar diligence and natural talent caught the eye of Velwyn’s other companions, prominently Thomas Chivay (Later St. Thomas of Gaekrin). He was quickly promoted to the rank of Conseiller and acted as a personal advisor to both Thomas and the Senior Command of the Order. His political works condemned the unholy city of Crestfall, and he personally participated in rooting out heretics among the city’s populace. When the Empire of Oren came to the continent of Anthos, Hadrien’s reputation as an able advisor had grown throughout the Empire. Countless sought his political expertise as he forged treaties, documents, and alliances throughout the realm. Hadrien also endeavored to promote a new Kaedreni culture in the kingdom, patronizing countless musicians and artists, whose works would spread throughout the newly conquered frontier. St. Adrian, above all others, that established a true Kaedreni culture among its people – a culture of nationalism, pride, and civic duty. What St. Adrian is most renowned for among the Canonist communion is his role in being the chief architect of Lucienism. His creation of the papist doctrine exemplified and outlined the theological goals of High Pontiff Lucien I, and its influence spread quickly throughout the Imperial west. Lucienism is regarded as a pillar of the Canonist faith due to his defiance of caesaropapism and the Horen cult. Thus among Canonist theologians, St. Adrian is praised for his philosophical and dogmatic contributions. Along with his involvement in the Kingdom of Kaedrin, Hadrien was also awarded other titles in the Empire. He was granted the title of Lord Privy Seal in the Emperor’s Council; and the County of Norfolk in the Prince-Archbishopric of Savoie, where the city of Aldersberg was established. Aldersberg would become a bountiful and industrious city, its inhabitants raised under the care of Lucienist teachings and Sarkozy protection. Hadrien was also one of the few lords in Orenic history to be a direct papal vassal, and it was he who also swore his devout faith to Lucien and championed the High Pontiff’s full papal authority as a separate body from the state. Lauded for his diplomatic ability, religious scholarship, political philosophies and diligence with the quill, St. Adrien worked tirelessly in service to the Pontificate, the Kingdom of Kaedrin, and most of all his faith. He would remain a devout follower of the church and capable statesman until his death in 1419, butchered by an unknown burglar in his own office. Miracles: 1. When St. Adrian was found slain in his office in Ard Kerrack, he had with him a ceremonial golden shortsword, bloodstained after an intense struggle against his killer. When the guard went to alert their superiors, they returned to find the blade cleaned of all its stains and resting in the crease of an open book, revealing the building projects for Lucienist churches throughout the frontiers of Kaedrin. 2. Upon the Exodus, clergy rushed to Aldersberg to preserve what works they could before looters preyed on the chaos. When they entered St. Adrian's chambers, the various books there began to fly about in his room in a heavy gale. As they landed, only one tome was left open, a scripture detailing a pentarchy. Later, the Holy Oren Empire would split five-ways. Canonized in the Golden Bull of Cavan ST. ALEXANDER FREDERICK OF FURNESTOCK MURAL CROWN Patron Saint of Democracy, Imperials, Rights, Lovers and the Impoverished A Johannian scion, an Imperial Prince to the Empire of Man, and the father of Emperor Alexander II, St. Alexander spent his childhood as the only living Johannian on the continent of Atlas. Through a band of Raevir Cossacks and the Republic of Holm, St. Alexander spent his formative years learning of compatriotism and the principles of democracy. The prime of St. Alexander’s life was spent fighting the Vaeyl insurgency to the south of the continent, bringing the faith of the Canon to the farthest reaches of the world. Under careful scrutiny, he took the mantle of Lord Privy Seal to Aurelius I and formed the Imperial Parliament, which was the first representative body of its kind and guaranteed a place for the Holy Mother Church within the decision making of the Empire. Later in life, his sister Princess Amelia witnessed the saint whispering to a candle, which scorched his eye and required its removal. The following week, St. Alexander abdicated all his material wealth and his birthright, the Principality of Alstion, to take the cloth and serve as solitary Canonist preacher to the Earldom of Nordengrad. He later served in the Bishopric of Cyrilsburg as captain of the Palatine Guard. Though initially secretive about the conversation, as he neared his death St. Alexander reported that the candle had spoken with the voice of GOD, commanding him to leave his throne and devote his life to the Church. St. Alexander eventually returned to the Holy Orenian Empire in extreme age and frailty, and yet was elected to the seat of Helena and served the Church’s interests in the Imperial Senate - the direct continuation of his own representative body. He died a centenarian, officiating the union between Joseph Clement de Sarkozy and Anne Augusta Helene, thus creating the House of Novellen. He famously had six consecutive wives up until his death, and was regularly found sleeping as a vagrant on the streets of Helena. Miracles: 1. A Helena vagrant and former companion of St. Alexander was wounded by a criminal wielding a rusty blade, much as the saint was wounded in battle against the Vaeyl. Though he did not seek medical treatment immediately, the vagrant reported that he saw an apparition of his late friend on a corner he once frequented. With this warning, the transient sought out a clinic immediately; miraculously, he arrived in time to prevent the onset of tetanus. 2. After St. Alexander’s passing and subsequent replacement in the Senate, High Pontiff James II became skeptical of democracy, worrying it was a source of secularism. While drafting a public statement against the institution, the flame from St. Alexander’s candle leapt from its source and incinerated the thesis instantaneously. Recognizing the sign as GOD’s support for Alexander’s legacy, His Holiness shifted stances and called the First Diet of Helena, implementing democracy within the Church. Canonized in Tredeciumus Aurea Bulla Hellenam ST. AMYAS OF YORE WILD HERB Patron Saint of Medicine, Healing, Botany and Wild Herbs Little is known about Saint Amyas' early life, but what is known is his family's lowborn background. Born in a household of merchants, the young Amyas quickly grew disillusioned with the decadence of the Perea kingdom of Salvus and found himself disowned by his father when he refused to work in the family business. Mustering what money he could from a mother's farewell gift, Amyas became an apprentice physician in a wandering caravan. The novice apothecary's talents grow exponentially over time due to his genuine passion in medicine. During the wars against the Perea regime, Amyas found ample work in tending to those wounded and maimed by bandit, orc, and man alike. His selflessness enabled him to become a pioneer in his field, devising the triage method of healing and various poultices to remedy the wounds of war. These growing talents would be put to test during the Great Plague of Asulon. A calamity which killed over a tenth of the human population, the Great Plague of Asulon was characterized by a pandemic of countless ailments, but none as feared as the wicked rotbrain. The virus was notorious for inducing mind-numbing agony and savagery to those afflicted, who often were kept together in cages and treated as animals for their conditions. In the bustling city of Solace, Amyas, in a routine trip through the quarantines to treat the infected, was once forced in the quarantine by two guards, who refused to let the doctor out. Amyas spent ten days among these sick, three without food or water, yet despite the circumstance, Amyas continued his treatments whilst praying to God for freedom. When another apothecary of his caravan finally managed to bribe the guards into letting Amyas go, Amyas was miraculously found free from all affliction despite his vulnerable state. Taking this as a sign from God, Amyas enlisted among the clergy and became a prominent monk. Spending his days administering last rites to the terminally ill, healing the sick despite prejudice and quarantine, pioneering new methods of medicine, and selflessly risking his life for the damned wherever he went, Amyas became the embodiment of the godly physician. Miracles: 1. A lame boy was brought before the tomb of St. Amyas and at once managed to kneel, the function in his legs restored. 2. The body of St. Amyas was immaculate upon his death, and said to smell distinctly of rose petals. Pre-Modern Canonization ST. ANDRIK VYDRA FLEUR DE LIS SCEPTER Patron Saint of Victory, Military Excellence and the Schism War Born Andrik Vydra and known regally as Andrew I, the Saint is remembered as the King of Akovia and later, a King of Oren. During his time as Sovereign of such a Kingdom, Oren went through vast reforms under his rule which led to a nature of prosperity which had not been known and would not be known for years before and after. He is too remembered for his involvement in the Schism War, his great faith and bravery in battle leading to the victory of the Canonist League and the disbanding of its schismatic counterpart, Godfrey Horen ceding the City of Petrus to the Saint and after, a peace treaty signed, leading to a reformed and united Kingdom of Oren. He would pass on in the year 1498 at the age of thirty-seven, leaving a legacy of a man beloved by his people; one of piety and of devotion to his duty as a crowned Sovereign. Miracles: 1. In battle at Milvian Bridge, facing innumerable foes of all races and the Undead armies of the Enemy himself, the forces of Saint Andrik would achieve victory and the Saint would leave the field unharmed, despite having faced many of those foes at once as a lone combatant. 2. As an Akovian peasant, Saint Andrik would stand before the near entirety of Humanity in the confines of the Cloud Temple, of which all would bend knee to him, seeing his Holy Mandate to be one of truth; to unite mankind. Within hours, all temporal rulers would recognize him as the King of Oren. Canonized in Tertia Aurea Bulla Albarosa ST. ARIANNE OF VES OAK TREE Patron Saint of Archers, the Forest and Servitude St. Arianne Helvets was born in 1729 in Ves, the capital city of the Kingdom of Kaedrin, to King Adrian Helvets and Queen Annabelle Lorin Sparrow. She was kept within the palace for a majority of her time, and often wreaked havoc among the palace staff with her little childish shenanigans and fiery spirit. To the displeasure of her mother and amusement of her father, Arianne often dirtied her dresses with her roughhousing or wild adventures in the royal gardens. She was a curious and lively child; there was hardly anything that could keep her from having her fun. Despite Arianne’s ungovernable behavior, she was a good and loving daughter. Her love for her parents and her siblings is immense, and shall always remain that way. Arianne’s parents ensured that she was raised with proper education on etiquacy as well as other arts, which the young princess did her best to follow; not wishing to disappoint her mother and father. As Arianne came of age, she was betrothed to Prince Andrik Petyr, the son and heir of King Andrik III of Haense. In time, Arianne would have become Queen of that country when Prince Andrik acceded to the throne of Haense. Arianne’s path led her elsewhere, however, as she disappeared a few years after the betrothal was announced. No one truly knows where she was during these years, but when she returned, her archery and woods skill had significantly increased. By this time, Prince Andrik had become King Andrik IV and married Maya of Muldav and Arianne, feeling guilty for having missed her opportunity to become Queen, swore her life in service to Haense. The rest of her life was devoted to doing good wherever she could, volunteering as a medic with the Haeseni army during the time of the Scyfling invasion, showing kindness to Scyfling refugees and assisting them with integrating into Haeseni life, and protecting the Barbanov children. In 1768, Arianne Helvets died shielding Princess Amelya Barbanov and Prince Godfric Alimar from Scyfling arrows. It is said that in her last moments, she prayed on the Lorraine Cross she wore around her neck, one that her mother had given her as a child. Miracles: 1. A Haeseni woman, a mother, discovered that she had lumps in her stomach that could not be removed without killing her. Resigning to her fate, a death by illness, she prayed to Arianne Helvets that her death be quick and painless, and that her children would not suffer much after her passing. The next morning, when the woman went to be checked by a medic, the lumps had vanished entirely and the woman was cured. 2. In the years following the Scyfling War, a Scyfling hunter in the Wickwood was hunting when a Haeseni moose charged him. With no chance of escape and his death seeming imminent he prayed to Arianne Helvets, whom he had met when he was a young boy, and the moose stopped in its tracks. Instead of killing the hunter, the moose fell to the ground dead, and the hunter was able to take the carcass back to his family to feed them for many weeks. Canonized in Quattuordecimus Aurea Bulla Providentia ST. ARPAD OF VILACZ DANCING BEAR Patron Saint of Focus and Vitality Arpad Vsevolod Ivanovich was born in 1591 in the northern reaches of Tahn, the largest of the Isles of Axios. Reflecting his House's long-lasting feud with the Kings of Haense, who claimed dominion over the entire North, Arpad's upbringing was harsh from an early age, and tailored towards martial pursuits and opposition of his Barbanov nemeses. Arpad was still a child when the Great Northern War saw the collapse of his hated opponents in Haense and the installment of his House as Arch-Dukes of Ruska under Courlandic conquerors in 1604, and barely a man when their fortunes reversed several years later and the resurgent House of Barbanov reclaimed Hanseti and Ruska in the wake of the successful Greyspine Rebellion. Forced into exile, Arpad put his martial expertise to use in the various bloody conflicts that marked the early seventeenth century, pledging his blade to the infamous House of Romstun and their benefactors, Carolus and Canonius Pertinaxi. His career as a bloodied mercenary culminated with the Coup of Adelburg in 1638, which saw Romstun forces breach the Imperial Orenian palace and slaughter the Orenian court, seeking to dismantle the dysfunctional Empire and crown Canonius as Aurelius, King of Renatus. Arpad himself faced the juvenile Emperor, John VI Maximilian, in single combat; the young monarch was no match for Arpad, and in a bout of bloodthirst which came to forever stain the annals of history, Arpad beheaded the child-Emperor. Though he at first considered this act righteous and not worthy of punishment, Arpad and his soldiers paid homage to Pontiff Everard IV and accepted his indulgence in exchange for pledging to the Third Crusade, protecting the Orenian Heartlands from a mass pagan incursion and partaking in the pacification of Santegia and Norland. In the realms of Atlas, following a decade of service to King Aurelius and a failed attempt to reclaim the throne of Ruska, Arpad had an epiphany: in the offices of his hold, Castle Vilacz, a specter of his victim, John VI, appeared before him dressed in holy light. The martyr did not chastise Arpad, and in an act of GOD's mercy, forgave his murderer. Such was the remorse of Arpad at this humbling sight that he vowed to fully repent for his crime and abandon his life of senseless war. Though by that time he was a decrepit, old man, his pious inspiration restored his strength and vitality, enabling him to commit to an array of charitable deeds, raising many roadside chapels and churches and personally aiding in the restoration of many neglected holy sites. In 1661, Arpad surrendered all his earthly riches and embarked on a holy pilgrimage. It was reported that, upon coming across a pagan raiding party, though he was fatally struck with an arrow, he passed away only after completing his pilgrimage. Canonized by Siegmund I ST. AVENEL OF BELVITZ OPEN EYE Patron Saint of Magicians, Alchemists and Engineers The origins of Avenel Synali are murky at best with the earliest tales of the elven wizard appearing way back in the midst of the Schism War in the County of Aldersberg living under the regime of House de Savoie. He is a recurring figure in history, going by a variety of aliases such as Lars, Klaus of Heldenburg and Zadrick of the Wyrd and would attempt to hide his elven features, a product of his time where Elves were often burned at the stake by humanity. Not too many individuals bore witness to his facial appearance though he did not hide that he was an elf and would inevitably share his tales with those in the new communities that earned his trust. He would go on to serve in various positions for his knowledge of the void and material world, serving as court wizards to the likes of Gereon de Savoie and for a brief two months Emperor John IV “the Young” during the tumultuous time of the Year of Four Emperors. Despite this setback, he would become an Imperial knight of the Order of the Red Dragon and the first-ever Knight-Enchanter of the Imperium. But as humanity would rebuild and be dismantled in a cyclical manner, Avenel would remain in the world cursed by his immortal life and unable to truly settle with generations of mankind living and dying before him. Avenel grew to further distrust and loathe other elves who dabbled in heathen practices and abused what powers the void had granted them. It was during his time in the Westerlands aiding Saint King Caius against the swarms of undead that Avenel’s personal philosophy began to open up to more spiritual beliefs. After the sundering of the Westerlands at the hands of Mordring and her army of iniquity, Avenel would finally forsake the void in its entirety and focus himself solely on the study of GOD’s spoken creation, inevitably becoming the forefather of engineers with the invention of the automaton. In Avenel’s final years, he made his residence in Belvitz, Adria where he led a new life in rejection of the void and its horrors and offered knowledge and apprenticeships to those who took interest in his craft with the belief that alchemy would advance the humanity that had adopted him into its fold. Miracles: 1. Upon his deathbed, it is said by witnesses that the body of Avenel was illuminated in a radiant light just before he passed on and when his mask had been removed, there appeared to be a heartlander male instead of an elf; leading for many to believe GOD had turned Avenel into a human, granting him what he had wished for most, so that he could reunite with his friends in the Seven Skies. 2. There are tales of a once mighty and fragile Cathedral made of glass, whose windows were never shut. Upon the howling of the wind, the resonance would dance amidst the hallowed hall of the Creator, a hymnal from Father Nature himself. Unfortunately, though it was said to have been located within the continent of Almaris. One day, amidst holy prayer beneath the rosy stained panels, a band of rusted and most violent clockwork-men descended upon the Temple. Envious of the Cathedral’s blessed artifice, the constructs began to hurl ore to shatter the magnificent glass structure. The helpless monks huddled amongst themselves and began to pray for salvation against the machines. To their consternation, the saintly figure appeared before them shining a glorious holy light that refracted through the shattered glass and what remained untouched. The clockwork men dropped to their hinged knees as their obedience vessels overflowed with the lifeblood of the Four Prophets themselves and declared: “Statement: These units serve an awesome Subject=GOD. Exclamation: Amen.” Too did the rhythm of their ticking chassis begin to synchronize to the chant of the Monks: “Hymnal: Hallelujah.” The dancing of the lights began to narrow upon the humbled constructs, heating them with the fury of Owyn himself. The once-violent creatures were rendered to a heated goop, only to be cooled by the very winds which resonated Nature’s Hymn. As it settled, it was discovered that the chassis of the constructs had transmuted into a pile of grails, the mask of Avenel himself lying in the center. Canonized in the Seventeenth Golden Bull of Jorenus ST. CATHERINE OF FELSEN PAIR OF GLOVES Patron Saint of Integrity, Innocence, Refugees and the Vessian People Saint Catherine was born Catherine Francesca Horen, youngest daughter of Emperor John Frederick Horen. Raised in a time of war, Catherine strove to reach out to the people of Felsen, giving them food and clothing when there was none. After the rise of the Flays, their attack on Felsen, and the near-death of her brother, Emperor John Sigismund, Catherine was so moved by the chaos and damage that had been caused she took both an oath of honesty and an oath of purity - deciding she would remain true to not only herself, but to God. In her office as Imperial Princess, Catherine was known as a benevolent caretaker of refugees. The Dukes’ War which had occurred around the beginning of her life left many poor Adrians without food and shelter, and so Catherine used all in her might to bring the later generations into the city of Felsen, even keeping some of them in Anpalais itself. Whilst still young, Catherine would marry the Archchancellor Stephen de Beaufort. Together they vowed chastity, and their wedding bed never was shared, for the mutual increase of virtue and faith of both man and wife. In the years to come, Catherine would stand alongside her brother through the highs and lows of his rule, and became a strong and stalwart figure in the city of Felsen, her actions dictated only by compassion and truth. Her vows were left unbroken, passing away at the age of 50. Miracles: 1. It is said that upon her death, Catherine looked not a year past thirty. Even years after her burial, her body did not decay, the deceased woman looking to be slumbering in the casket. 2. A family of demons which had made their residence in Felsen sought to unleash havoc upon the funerary procession of Catherine. In doing so, the leader of the devils went to topple her perfumed casket, only to remarkably find that on touching it he and the rest of his pack had become humans. Canonized in the First Golden Bull of Carolusstadt ST. CHARLES OF PETRUS GOLDEN CROW Patron Saint of Strength, Fortitude and Prisoners of War Son of Emperor Alexander Carrion, Charles’ early life was turbulent and chaotic. The most blessed Duke Karl Barbanov was renowned for his settlement and civilization of the Dwarven North, carving out an expansive realm that restored Northern and Carrion culture after the calamities of the fourth empire. In many ways, St. Karl’s life was a testimony to the resilient spirit of the Highlander man, that despite whatever setbacks of his forefathers he had found triumph and glory in his Orenian conquests and occupations. Yet, vastly different from his peers who aspired to worldly glory, the lord Karl sought the acquisition of virtue, holiness, and god-given governance. His private life, work for Canonism, and eventual martyrdom distinguish him above his peers and afford him reverence as a holy saint. Born to Emperor Alexander and his first wife, the Waldenian princess Anabella Rovin, the young Karl would find himself caught in the turmoil of his parent’s disastrous union and the downfall of the Fourth Empire. Spirited away from the fallen city of Petrus, he was reared among various holy figures such as St. Emma, St. Otto, and St. Daniel the Reader throughout lands such as Woldzimir, Aesterwald, and Karovia. Through these titans of faith, the young Karl earned a deep respect for church tradition and the importance of religious unity. After Petrus was retaken and the Schismatic-Renatian front collapsed, St. Karl’s ward father, St. Otto, took to the North, marshalling the armies of Oren to subjugate its dwarven holds and bring the splinter-states of Aesterwald into the fold. Through the diplomatic handiwork of his mentor, Karl would come to inherit the estate of Ayr and use it to press onwards to the dwarven citadel of Hiebenhall. At the thick of the night, the young Karl with the aid of four scores Vladovic bannermen, took the castle in a legendary display of grappling and sabotage. Not long after, the dwarves were forced to cede the North to the Reformed Kingdom, its jewel lost to the young lord’s clever machinations. Yet despite being surrounded by countless heathens, St. Karl did not succumb to altering the dogma of faith to appease the various Faolain and wildling factions of the north. His first missive upon taking the castle of Hiebenhall was to send a chaplain to sanctify the dwarven hold. His first construction was that of St. John’s chapel, built by his own hand; Karl was renowned for his immense strength and often accompanied his men in harvesting timber and laying down supports. Through the rigor of the construction of his seat of Siegrad around the Castle Siegrad, Karl instilled zeal, diligence, and prudence among his soldiery and citizenry. Each were obliged to carry prayer books and learn the articles of the faith; St. Daniel the Reader marveled at the transformation which had took place over the decades, proclaiming Siegrad a holy center of faith. Over time, the many sons of schismatics and pagans had become devout Canonists, multiplying the strength of both the church and its patron, Oren. His exploits as Duke range from his fondness for children, establishing countless orphanages, to ensuring justice for the commons against tyrannical bureaucrats, to even maintaining the High Pontiff as his personal confessor. Yet the legendary life of the ‘Boulder of Barbanov’ came to a swift end at the face of natural disaster. The massive worm of Athera, long dormant, arose and devastated the continent in a tempest of rage. When the North looked to fall, St. Karl’s soldiers, the Brotherhood of the Golden Crow, kept vigil and held fast to ensure the citizenry of Siegrad could flee and take refuge in the boats to come. The great worm made a fierce adversary for the burly Barbanov, though he would not yield before the monstrosity. Instead, he elected to utilize his first inheritance, that of his late grandfather, Emperor Tobias, to defeat the creature; a cache of explosives leftover from the golden emperor’s ardent passion of siegecraft. Jumping into the belly of the beast, the young Karl clutched the worm’s innards and perished in an explosion of gore. Martyring himself for the preservation of All-Athera, St. Karl lived on as a hero to the sons of Canonist world, an apostle in the holy succession and tradition of the Highlander St. John. He is often evoked by smallfolk against pestilence and plague given his triumph over the great worm of Athera, a hardy northman renowned for his sense of justice, temperance, and holiness. Miracles: 1. Late one night, a Haensetic monk found himself lost in a blizzard with no torch, lantern, map or compass. As the night grew colder and colder, thinking he’d freeze, the monk prayed to St. Charles for veneration, and in the distance saw a flash of golden light. The cawing of a crow soon followed after, and the monk followed the sound to the safety of his monastery. 2. The Brelus granaries had faced consistent pestilence by locusts, mice, and maggots due to its poor conditions. However, after an icon of St. Karl was kept to keep vigil over the grain, it was found that no pest bothered the stores again. 3. During the Siege of Kraken's watch, a contingent of Gold Corps soldiers were trapped beneath the rubble by a huge piece of shrapnel. The Serjeant leading the company prayed to St Karl to lend him strength, and managed to lift the huge boulder off of his comrades, saving the lives of nearly two score of men and his descendant Petyr Barbanov. Canonized in the tenth Golden Bull of Holofernes ST. CAROLUS OF CARRENHALL BLACK RAVEN Patron Saint of Selfless Service, Protection of Children and Sacrifice for One’s Family Carr, or Carolus, was born on Athera in the far north where the Slesvician peoples once called Scylfing or Gorundyr originate from. His was a simple birth amongst the tribes most of which were subjugated by the Imperium soon after. While many tribes still held steadfast in their old ways and refused imperial rule some integrated and cast away their past. It was so that his family happened to be integrated, moving to the imperial capital of Petrus of which he called his home for most his youth. The family peddled and traded goods as such being raised in this environment gave him a penchant for the coin. In reality, the man in his young teens hoped to return to the north, to be free and unrestrained as they once were. During a seemingly normal day, the young Carr was ferrying goods only for his path to be obstructed. Infront a host of horses of which a young boy sat at the forefront. The two looked at another and both bore each other a surprisingly similar resemblance. In a move that many questioned at the time, perhaps a twist of fate, the young boy introduced himself as Karl and it was not long until Carr was his friend. There was a seemingly imperceivable trust between the two, the Crow and the Raven. In times of adulthood, he had served Karl for many years and become one of his most loyal lieutenants. The two were raised by one eccentric Otto the bald which was formative to both their character and skillset as the olden man treated them both with equal interest. During these days they had long since moved north to Ambrosia (later Ayr) of which Otto held his seat. In this north, Carr and Karl were often found attempting to unite the Northmen and Carr was engaged in diplomacy with many of these tribes. With time many joined beneath the young crows banner as a result. It was not long after that the fledgling state of Haense was founded by the newly proclaimed Karl Barbanov, Otto ‘the Bald,’ Carr Colborn and one Tarcell Othoman. Carr’s claim to fame comes from his extensive work upon fledging Haense’ infrastructure and economy. He created numerous highways to cut through the hinterlands and expanded the weak mining industry to produce on par with their southern neighbours. The fortune he amassed became notorious throughout the realm, and he was one of the richest, and for a time the richest, peers of Oren, owning a fat monopoly upon Haeseni trade and goods. Having long since squired his knightship was completed after he led a band of Volik tribesmen to clear out the nearby Greater Vanderfellian Troll lair. These beasts had been an unstoppable menace upon the local tribes as well as the fledgeling trade route, earning him only further respect. As a result, his family did well as his stalwart reputation as the first knight of Haense and eventually as count brought them to newer heights yet they remained humble. The man was also known as an amateur historian and chronicled numerous novels covering his family’s history and the history of the highlander peoples. Following his death at Adria, he left much of his wealth to the state, and his funds later maintained Haense from total financial disaster during the end of the War of the Ducal Coalition. When a sum of his vault came missing, it created a craze throughout the hinterlands, with numerous treasure-seekers, or Geltisaar, settling throughout Carr’s former trading posts, hoping to find the hidden gold upon his former estates. Miracles: 1. Cleansing the North of the tribes of Trolls with nothing but a handful of men. Through strength which no humble man could possess, he would often fight the trolls single-handedly. As a result, he was knighted as the first knight of Haense. 2. He tamed a giant eagle, which was said to be untamable. It was said that God smiled down upon him, granting him the ability to tame the beast. Upon taming the beast, he commanded the eagle to fight against enemies of the Faith. 3. As a member of the House of Colborn, and a scion of the Scyfling culture, Carr was able to convert the Scyfling peoples to Canonism. This allowed for the spread of Canonism in the Northern realms, which had been mostly pagan until then. 4. He was martyred, along with the remainder of the soldiers of Haense when the Savoyards attacked the Cathedral of Adria. Carr and his retinue fought to the last man at the entrance to the Cathedral, allowing for the women and children sheltering within to escape. Canonized in Decima Aurea Bulla Providentia ST. DANIEL OF AL’KHAZAR WOODEN STAFF Patron Saint of Peace, Cities, Pilgrims and Travel The legendary Saint Daniel is celebrated throughout the Canonist community as a model monarch and pilgrim. Born as the third among brothers, St. Daniel was not expected to inherit, and thus his father had introduced him to the world of theology in hopes of finding a vocation for the pretender. Yet in a stroke of misfortune, the princeling's elder brothers fell ill to a sweeping plague, and Daniel took upon his father's mantle as King of Oren. He never forgot his theological training, however, and found himself engrossed in matters of faith. Daniel Horen's first act as King was shifting his capital away from the traditional Horen seat of Jrent to a small fishing village northwest, in hopes of being closer to the holy sites of Aegis and finding the lost city of Paradisus. This village, under his competent administration, became the bustling metropolis of Al'Khazar, the jewel of Aegis and city of world's desire as a center of commerce, culture, and prestige. Yet he never forgot his faith in his fortunes; he financed and led the construction the grand King's Road, a highway from the Cloud Temple to Al'Khazar in hopes in popularizing the tradition of pilgrimage and travel. But despite his success as a monarch, Daniel loathed to sit in his palace, an ardent admirer of the world around him, often slipping the guise of a beggar at dusk and blending in with his subjects. After twenty years of peaceful reign, the burdens of statecraft began to take a toll upon Daniel's ability to spread the word of God, and he promptly abdicated. Lacking sons at the time, Daniel yielded his throne to his seneschal, and the Sheffield regime henceforth commenced as Daniel retired to his estate in Alstion. Though never officially ordained in the Temple of the Faith, many contemporaries dubbed 'Good King Dan" as a missionary due to his nature of converting countless peoples in his voyages. A popular cult revolved around the former king as he traversed the land spreading the faith to the remote corners of the world, one famous pupil of the cult being St. Everard. After years of wandering, preaching, and delivering the faith, St. Daniel passed away in his sleep. Four hours after his death, he was canonized, with throngs of faithful rushing to Horen's Cathedral in Al'Khazar claiming miracles on behalf of St. Daniel. Oftentimes, St. Daniel of Al’Khazar is referred to as “St. Dan”, to reflect his folksy nature and distinguish him from High Pontiff St. Daniel. Miracles: 1. St. Daniel's wooden staff is said to have miraculous powers; during the 5th Great Drought of Kramoroe, it was used by a priest of the Canon to find fourteen wellsprings, which saved the city. 2. The footprints left behind in St. Daniel's travels throughout Krugmar never faded, despite the region's volatile sandstorms. Canonized by St. High Priest Everard I ST. EDMOND OF LACHSIN KNIGHT ON HORSEBACK Patron Saint of Knights, Hospitality, Baronial lords and the Auvergnian People Known in life as Ser Edmond Brunswick, the Auvergnian rose to become a veteran of many wars, serving the empire loyally and virtuously. Ser Edmond began his fortunes as a soldier in the Order of the White Rose. In the battles that brought him to, Edmond became renowned for his mercy, earning him the ire of many a bloodthirsty compatriot. His reputation for valor preceded that of his mercy, however, and he was quickly knighted by St. Peter, King of Kaedrin. After his knighthood was consecrated, Edmond retired from the life of combat, choosing instead to settle the Auvergenian people in homesteads on the Kaedreni frontier. As a landed knight, he took all his friends and his enemies in good will. He practiced humility and hospitality as a landowner, offering the native elves of his lands amnesty and protection from marauding Orenian soldiers. When called to war once more, this time against the Urguanian dwarves, Edmond heeded the call. He acted as the epitome of all virtues of a good knight and soldier until his final days, perishing on the battlefield. Miracles: 1. During a chivalrous duel between two knights, one of the knights attempted to cheat by poisoning the end of his blade. In the midst of the fight, he somehow managed to cut himself, mumbling in Auvergnian until his death, which was not a tongue he had known prior. 2. After his death at the Battle of the Bridge, an Urguanian flanking maneuver was revealed to Orenian commanders by his sword alighting in flame, and levitating towards the direction from whence it was planned. Canonized in Golden Bull of Cavan ST. EMMA OF WOLDZMIR WHITE SWORD Patron Saint of the Schism War, Soldiers, Loyalty, Valour against odds, and Adrians Born into the Vladov house, Emma often prayed for something greater than the chaotic life brought upon her and her family. One particular evening as she drifted off into sleep, it is said that she dreamt of a grand battle, shouting at the top of her lungs trying to aid the armies, but either side only continued fighting in their rage, witnessing the death of every single soldier in the slaughter. When Emma awoke, she found that her following years were haunted by this one dream, and was motivated to learn to take up the sword and shield. The more she trained, the more her faith grew, realizing that to fight for GOD was the key to victory. Through a series of chance encounters, Emma found herself becoming the commander of the Canonist forces at the high tide of the Schism Wars. With nothing but her faith in GOD and her sheer willpower, the woman went on to bring victory to the Canonists. Miracles: 1. During the bloodshed of the Ducal War, an Adrian maiden with her babe was tangled up in the battle of Barrowyk. A single arrow shot out from the sky, striking the cobblestone beneath the maiden’s feet, splitting the ground in two. She fell from the battlements, only to discover a hidden escape route beneath the keep. 2. In the nascent stages of the Dukes’ War, Adrian soldiers implored the intercession of their patron St. Emma. It is said that in an apparition, Emma then revealed herself to the soldiers, leading to zealous tumult and fervor. The apparition then led the troops in battle against the excommunicated Titus de Sola, having for themselves a crushing victory. Canonized in First Golden Bull of Owynsport SAINT FOLTEST OF AELDIN AN INFLAMED TREBUCHET Patron Saint of Bastions and Siegeworks Saint Foltest of Aeldin, known for his steadfast service to God in virtue among those of the Kaedreni culture, Foltest remains to be a figure of much import and inspiration. Through his life, he was known to defend God’s Creation, both Man and land, with great devotion, from threats heretical, undead, and so on which hindered the influence of God on His terra. Characterized by selfless sacrifice and bravery, in ages past, accounts tell of his rescue of Canonists from the burning Brelusian Cathedral which threatened to kill all inside, the Saint fearlessly entering the maw of flames so as to save the congregants within from an untimely demise. Too, many accounts of his victories in battle against those aforementioned heretical and daemonic foes continue to be told among the Kaedreni to this day, his life known as a heroic one and one molded by virtue. Miracles: 1. During his rescue of the congregants within the Brelusian Cathedral, a miracle occurred. As the flames continued to ravage the Church’s structure, Foltest of Aeldin would exit unhindered and uninjured by the flames which would have singed his skin at least or killed him at worst. 2. A lone, Kaedreni soldier, surrounded by demonic foes during a battle against the Inferi Incursion, prayed to Saint Foltest for his intercession (whether that be strength and defense, or safe passage to the Seven Skies). Upon this prayer, his sword began to glow a bright white, allowing him to cut each demon in one strike, saving him from such a grim death. Canonized in Prima Aurea Bulla Providentia ST. GODWEIN OF HUNTSHILL OAKEN SHIELD Patron Saint of Honesty, Woodworkers, and Skin Afflictions As a youth, St. Godwein was reared in the Asulonian badlands, a noble refugee from the destruction of Aegis. Losing his family at an early age due to the bandits so common in the region and period, "Honest Godwein" took up his hatchet and swore to his Creator that he would live on and prosper, but through virtue and honesty, not through sin as those that took his family away from him. The young Godwein opened a woodworking business, exporting fine frontier timber with the merchants who traveled all across the human realm. His merchant contacts informed one day that one of Daniel's grandsons, a certain Godfrey Horen, had come into power. An ardent admirer of the selflessness and traveling spirit of St. Daniel, Godwein set out for Arethor upon hearing this news and swore utter loyalty. Aiding his king and later, Emperor, in combating heresy in reuniting the human kingdoms, Godwein became a beloved figure in the court of man, who was reputed to have never told a lie in his life. In an attempt to conduct in theological discourse with the Mori'quessir on a voyage to Menocress, Godwein was afflicted with a fungal growth upon his visage. Many physicians grew concerned as the blemish grew and grew, until it encompassed half his face. Yet, it is said that in response to this life-threatening illness, Godwein went to St. Everard's Church and prayed deeply for three days and three nights, and the growth did not grow anymore. Recognizing the ultimate power of God and his institutions, Godwein poured countless resources in aiding the poor and the priests of the faith. He passed away quietly, keeping his word with his Creator by going from a common lumberjack to a Marquis of the Empire without betraying his principles and living an exceptionally earnest life. Miracles: 1. Godwein's axe nor shield has never dulled, even after consistent use centuries from his death. 2. Godwein's body is miraculously preserved, and its fungal growth still living, despite lacking a host to draw nutrients from. Canonized in Golden Bull of Dibley ST. GODWIN OF PARADISUS SKULL Patron Saint of the Deceased, those Haunted by Poltergeists, and Heartlanders The second of the three sons of Horen, Godwin and his brothers took it upon themselves to collect the scattered peoples of Humanity after the murder of Horen and his wife Julia at the hands of Krug the Betrayer. Godwin established the kingdom of Aaun within the valley of Jrent, and this became the most prosperous of the brother’s three kingdoms. Aaun continued to progress and flourish under his reign, but this was tragically brought to an abrupt end when Godwin was murdered by his own brother, Harren, at the beginning of a twisted conquest; Harren smashing Godwin’s skull. This would eventually lead to the rise of Owyn, son of Godwin, and the fall of Harren. Miracles: 1. Due to the violence of his death, it is said that Godwin appears as a ghost to the children of humanity to guide lost souls to the Skies. 2. It is said that a malevolent spirit plagued a homestead of a Savoyard family, leading to the disappearance of one of their small children. In her grief, the mother of the family invoked St. Godwin’s litany for a succession of seven days. On the seventh prayer, St. Godwin revealed himself to the family, casting out the demon and returning to them their lost child. Pre-modern Canonization ST. HARALD OF VUILLERMOZ SILVER EAGLE Patron Saint of Priest Combatants and Demonic Banishment Saint Harald was born in the city of Reza as heir to the holdings of House Vuiller. However, at the age of fourteen,, the young Vuiller instead joined the armies of man and traveled His terra in defense of the faithful. During these years, Harald’s interest was piqued by the clergy of the realm, as the boy found himself among the worshipping laymen in the cities his army visited. In each city, the aspiring priest visited the Church amid throngs of visitors. Yet, in the meantime, he dedicated himself to the virtuous work taught in the Scrolls through other means, as a soldier. Taught the values of a good Canonist by his faithful family, after each and every battle, Harald dedicated time to the burial of his fallen brothers in arms, even those he had never met. After sixteen years of service and the death of his parents, Harald was beckoned home by his sister. After the burial of his parents, he returned to Haense’s capital and was met with nothing but animosity from the Brotherhood of St. Karl, the order he wished to join. Unbeknownst to him, he had been thrown out of the city because his sister was accused of witchcraft and therefore, the city did not want her kin within their walls. As he had done for years on end, Harald once again prayed to God for guidance and he received a vision from the Lord. It showed him a man speaking Ibleesian tongue and so, Harald tracked this man down who had cursed his sister. However, it was too late for his beloved sibling. Having been informed of her trial, he arrived just in time to hear her sentenced to death and witnessed her “execution” by drowning. Yet, he too witnessed her soon swim away, having released herself of the rocks bound to her person. Over the years after, Harald successfully cleansed his family name, rising to Chaplain in the Brotherhood of St. Karl and being ordained by Boniface Cardinal Ves. He donated his ancestral home of Vuillermoz to the Church, and it became their Holy State in the continent of Arcas. Though thereafter he sought only to closer study of the Scrolls, his prowess in battle once again manifested when a demonic host attacked the city of New Reza. While he saw great success in his fights against many demons, one too strong reared its head. An epic battle between Harald and the demon ensued, yet despite this promising beginning, Harald was raised high in the air by the demon’s voidal magic, twisting in pain. His form began to turn to stone and in these final moments he yelled, “In GOD we trust as He shall bring our souls to the Seven Skies in eternal peace with His love!” However, being viciously attacked by Harald’s brothers-in-arms, the demon was struck dead and Harald fell through the air. Yet in this moment, one of his most memorable miracles occured. A beam of light struck the petrified man, causing his body to float carefully to the ground undamaged. Canonized in the First Golden Bull of Providence ST. HENRY OTTO OF ALBAN WOODEN SCALES Patron Saint of Commoners, Justice, and Fatherhood Henry Otto Barbanov was a headstrong, proud figure of his house. Alongside his cousin, King Stephan, the city of Alban was built- starting as nothing but a mere war camp out in the wilderness of Tahn’s snowy wastelands. Guided by only his faith and his loyalty to his people, Henry reinspired the noblemen, gained the admiration of the common men and women, and worked towards progress, laying the foundations for a promising future for the kingdom of Haense. He was often keen to stop corruption and decadence within court and amongst commonfolk, constantly finding a way to maintain the balance, and was thus often referred to as ‘Henrik the Humble’. Miracles: 1. In the midst of a particularly harsh winter in the early years of Markev, a farmer of seven years and father of seven children wept and asked for veneration from Henry to give his starving family strength to survive the winter. When he awoke the next morning, the wheatfields had suddenly become abundant with grain, with cows and sheep grazing about the fields. 2. A falsely accused gentryman was led to court by corrupt bailiffs in the city of Felsen. The wicked judge provided him with no trial, and demanded of him an unfathomable sum of his property, knowing that it would impoverish the man. In his prayers, the gentryman begged the intercession of St. Henry, and the symbolic scales of the courtroom were lit aflame. The judge, cowed by this feat, immediately fled and the gentryman was freed. Canonized in First Golden Bull of Rhodesia HIGH PONTIFF ST. DANIEL I AN AGED SCROLL Patron Saint of Scholarship, Canonist Coalitions, Fidei Defensors, and Literature Born Siguine Barrow, he was led immediately into the spiritual life by the Franciscan martyrdom and the Darfeyist plots to seize the Church. Together with Basil of Sabris, caesaropapism in the Church was undone, leading to great fame for the young scholar. Siguine was then elected to the seat of High Pontiff, taking for himself the name Daniel. Whilst on pilgrimage, warfare erupted, led by the schismatic Kingdom of Aesterwald. In regency, St. Humbert led the initial efforts against the schism until St. Daniel returned. The Schism Wars were a concerted effort to destroy the unity of the Church by maleficent heretics and pagan allies. In combating this schism, Daniel played an essential part: he formed together a united coalition of Canonist kingdoms, namely those of Akovia and Savoy, and led the war effort as its spiritual head. The crusade was a smashing success, and the Aesterwaldian schismatics had rather blown their city apart, than have the humble Daniel step victorious foot inside. When the Canonists of the Schism War finally declared victory, Daniel leapt at the opportunity to properly elaborate and adapt the Canon. He translated the Canon from Flexio into the common tongue, leading to a renaissance of religious knowledge and devotion. Praised by many at the time for his deep passion for academia, he was given the epithet ‘The Reader’ by his fellow clergymen, and is responsible for the texts still used today. Miracles: 1. A bishop who had suffered from a stroke was struck by an inkwell that sat on a shelf above him during an earthquake. When the quake ended, his speech had completely returned to him, and he could speak in both Common and Flexio fluently. 2. A monk by the name of Augustine had said his evening prayers before taking to rest from his transcribing of texts, in which he invoked the intercession of St. Daniel. When he awoke, he and several of his brothers miraculously found that a floating quill had been working on manuscripts the whole night long. Canonised in First Golden Bull of Johannesburg HIGH PONTIFF, SAINT EVERARD II THE CHECKERED EAGLE Patron Saint of Forethought, Divine Retribution & Pontifical Statehood Born Edmond de Montfort, the nephew of the late Saint Daniel I would grow up to rise swiftly through the ranks of the Church and, upon the death of his predecessor, Blessed High Pontiff Daniel II, would be elected the Vicar of God, the last of which to be raised to such a throne unanimously. Known for his stable rule, Saint Everard II would serve as an exemplar to his successors bringing about what would be considered one of the longest Golden Ages the Church had ever known. Dubbed ‘the Watcher’ and ‘the Wise’, he was well regarded among clergy and laity alike and would greatly impact the world stage at large throughout his Pontificate. Responsible for such things as the restoration of the Horen dynasty with the coronation of John I, the founding of various missions to both Elven and Dwarven nations, as well as being the first among Pontiffs to codify Canon Law, His Holiness’s works would affect the Church and all fellows of Canonist faith for centuries to come. However, among those who supported him, there were dissenters who objected to his expansionist policy and Pontifical restoration, most notably John Turnball. While the majority of the schismatics would be arrested and executed at a Diet called by John I himself, those remaining would assassinate him in 1537, causing the abrupt end to his twelve year long reign. He passed on at the age of forty and would leave behind him a legacy of piety, stability, and the Everardine Age. MIRACLES: 1. During what is known as the Redmarck massacre, where the entire Adrian retinue were murdered by the de Sola’s, the High Pontiff would leap from the highest point of the castle and land safely despite its immense stature, going on to report it to the authorities. 2. In Luciensport, the Archaenguls Michael and Gabriel would descend from the heavens before the High Pontiff, requesting aid in their fight against Iblees. Afterwards, witnesses reported that for an entire week, Saint Everard was illuminated by golden, heavenly light. 3. Everard II would stand between John of Carnatia and his army, and Augustus Valkenwrath, the mayor of Alsace, during the citys’ sacking. As the High Pontiff spoke unto the men, it would alone freeze the troops of John of Carnatia, allowing the people of Alsace the time to flee. Canonized in Tertia Aurea Bulla Albarosa HIGH PONTIFF ST. LUCIEN I OF ULMSBOTTOM KAEDRENI CROSS Patron Saint of the Kaedreni Cross, Crusaders, Landholding Clergy, and the Family. Born as Velwyn Ashford in the dreary penal colony of Ulmsbottom, Saint Lucien’s background was that of the son of an exiled patrician. His father, a courtier, had been banished from the royal court of Pampo Perea under dubious circumstance, and at the first opportunity young Velwyn hired passage on a slave galley from Ulmsbottom to the Teutonic state of Hanseti. There he began a new life for himself, quickly rising through the secular ranks of the Teutonic Order, building his assets and reputation until he was eventually appointed Landmeister (or governor) of the city of Dresden. In addition to this, for a brief time he acted as an ambassador from the lands of Hanseti to the court of Renatus, where he was exposed to the religion of the Renatian people. His tenure ended when Hochmeister Mirtok of Hanseti betrayed Godfrey of Renatus in the Salvite Wars, Ashford being quickly pronounced persona non grata and recalled. Ashford found himself unable to cope with the dilemma which he then faced - to him, Renatus had been a land of opportunity and moral principles, whereas his own realm of Hanseti had exemplified only betrayal and warmongering justified as pragmatism. He resigned from his post as Landmeister and was baptised into the Church of Oren, disappearing for a certain time. He reappeared around the time Godfrey unified the human realms into the Holy Oren Empire, having undergone a religious epiphany and joined the clergy. With Thomas (Later St. Thomas of Gaekrin) and Peter Chivay, he was one of the three founders of the Order of the White Rose, a religious military order which was the first and most powerful organization to espouse the more zealous principles of the Empire - the subjugation of nonhumans, the establishment of religious uniformity and the destruction of monsters, rebels and dissidents. It would later grow to become one of the most formidable forces in the history of the Empire, establishing the Kingdom of Kaedrin and almost entirely conquering the elven lands. In addition to his post as Seneschal of the Order of the White Rose, he was instated as the Bishop of Crestfall and Pontiff of the Church by the High Pontiff at the time, Adeodatus I the Simple. Under his proselytization, the Diocese of Crestfall would be scoured of infidels and heretics. In 1395, Adeodatus would resign from his position as High Pontiff and Velwyn Ashford would be elected in his place, taking the papal name of Lucien. Taking a far more active role in the operation of the Church than his predecessors, Lucien I proved to be one of the most devout leaders of the Faith in recorded history, casting aside the lax and corrupt precedent which had been maintained by James, Pius and Adeodatus. Upon the arrival to the promised land of Anthos, Lucien would be granted the northern fief of Savoie, becoming Prince-Archbishop of Savoie. A staunch defender of the family unit, the High Pontiff would become a model for virtuous and righteous families, providing charity and patronage to households with children. During his reign, he called the First Crusade on the Orcish Lands and established the Order of Saint Amyas, charging Guy Varodyr with the post of Grand Master. This First Crusade was a great success, many of the pious riding south to secure their place in the Seven Skies by fighting the orcish infidel. Varodyr would establish the fortress of Antrim before being forced to retreat when the crusade achieved its ultimate goal reclaiming the relics of St. Lothar, known more commonly as St. Lorraine. Known for the copper Kaedreni cross he bore, he resigned in 1420 upon leaving for Aeldin during the Exodus, having restored the good name of the Church as a pious and selfless organization which protected family values. Lucien died some time in the 1430s, his relics being recovered by Arjen de Sarkozy on an expedition sponsored by Radomir the Ecclesiarch. Afterwards, they were transferred into the custody of his grandson, Olivier, where they remain to this day. Miracles 1. After kissing the hand of Lucien’s cadaver, a married couple of fifty-one and fifty-five were able to conceive and successfully raise a healthy child despite years of infertility. 2. Saint Lucien’s crozier and Kaedreni cross, fashioned out of lead and copper respectively to show his humility in regards to his predecessors, were both buried with him in his tomb. When Arjen de Sarkozy exhumed his relics, the knight found that both the crozier and the cross had been transformed into solid gold. Alarmed by this discovery, he transferred both artifacts into the custody of the Church. Canonized by High Pontiff Owyn I HIGH PONTIFF ST. SIXTUS IV OF FELSEN BRASS BELL Patron Saint of Theologians A heartlander of burgher stock, Benegar Gotthold began his career on the docks of Felsen. As tranquil and content a soul as young Benegar possessed, several decades worth of charter fishing in the Imperial capital left this impoverished amateur scholar yearning for a more spiritually fulfilling vocation. Thus, in his mid-forties, he was frocked as a priest in 1562. Proving himself to be a well-read and well-travelled zealot, Father Beneger was quickly appointed to the Diocese of Erochland and Electoral Synod of High Pontiff Theodosius I. Later, he was sent to oversee GOD’s flock in the marshy Archdiocese of Erochland, a position in which he would remain until the death of the High Pontiff. Despite his inexperience as a member of the clergy, Cardinal Benegar had gained the respect of his fellow electors, allowing him to collect a majority of votes in the Synod of 1567 over opposing candidate Fabian ‘the Lesser’ Virosi. Upon coronation, High Pontiff Sixtus IV hastily set to work establishing doctrinal traditions that would last for decades to come within the Holy Canonist Church. His Apostolic Constitutions, spanning such subjects as liturgy, canonization, and the Holy Canon, reaffirmed the strength and unity of the Canonist faithful, and were lauded by his colleagues as unmatched works of theological significance. However, following his reforms, High Pontiff Sixtus IV retired a mere decade into his reign, content to retire from public life to continue his studies in solitude. For two decades, High Pontiff Emeritus Sixtus IV remained an advisor to future clergy until his ascent to the Seven Skies in 1597. Miracles: 1. A pompous heathen chieftain, when a missionary had entered his lands, demanded a contest between the Canonist missionary and the local warlocks. In his amusement he ordered that the warlocks cast a spell on the books which the missionary carried. If the books were burnt, then the missionary would be cast out; if the books survived, the chieftain and his people would convert to the Canonist faith. The warlocks threw balls of fire at the books, but were confounded when they realized their magic did nothing against them. The chieftain then fulfilled his promise, converting to the faith. The books which the missionary carried were tomes of St. Sixtus. Canonised in Fourth Golden Bull of Rhodesia HIGH PRIESTS, SAINTS CLEMENT AND EVARISTUS OF PARADISUS LEFT HAND BEARING A LAUREL RIGHT HAND BEARING A LAUREL Patron Saint of the Keepers of the Canon, Patron Saint of the Keepers of the Canon, Twins, Mercy, Mercy and the West Winds Twins, Chastity, Butchers and East Winds Born of the same womb, the brothers, Saints Evaristus and Clement’s tales are known widely within the Church as the first heads of faith; the joint bearers of the Laurel of which would be passed throughout generations to their successors, the many High Priests and High Pontiffs of centuries to come. Anointed dual High Priests by the second Prophet, Exalted Owyn, they would be bestowed the Laurel and therefore charged to guide the faithful in that manner which God did ordain righteous, “Owyn obeyed the command of GOD and anointed the brothers Evaristus and Clement, who jostled in the same womb, as joint bearers of the laurel of Horen.” (Gospel 5:3). Evaristus and Clement would be entrusted too with the Scroll of Virtue and Spirit respectively, becoming Keepers of the Canon, a title all their successors would share. It was at the command of Exalted Owyn that the High Priests would guide man as shepherds over their flock and would form at the Prophet’s behest what was the early Church, ordaining the first Priests of the Canon which would travel to convert and teach those who the two Saints could not reach, “At Owyn’s command, the brothers set shepherds over the flock of men, and so created a priesthood for their instruction, in anticipation of the second son of spirit.” (Gospel 5:5) It would be Saints Evaristus and Clement who would be responsible for the early, wide spread of the Canon’s teachings, ensuring not only that God had faithful but learned faithful who knew truly the Word of God and that way of life which He does deem virtuous. Miracles: 1. It is recorded, after the sacking of the Priestly See of Pontian I, that upon their relocation, the bodies of Saints Evaristus and Clement were discovered to be incorruptible, their earthly forms unravaged by the centuries of assumed decay since their deaths. 2. After the man James had been anointed by Exalted Godfrey as Pontifex over the Church (Gospel 6:59-61), the apparitions of the first High Priests descended from the heavens to the residence of the newly made Vicar of God. It was then that they offered him their blessing and guidance. 3. It was the toll of child birth which brought a young mother to the brink of death, bearing twins. Yet, after her family prayed to the Saints who had jostled in the same womb, Saints Evaristus and Clement, the pair of infants were delivered safely and the mother saved from that grim fate, going on to raise her children due to the pair of Saint’s intercession. Canonized in Octavus Aurea Bulla Helenam HIGH PRIEST ST. EVERARD I OF AL’KHAZAR RED CROSS Patron Saint of the Holy Tradition, and those Persecuted for their Faith Born in the late 1200s as a prince of the antique House of Hightower, Saint Everard is widely known for his active resistance and persecution against the Iblees cults and Sheffield regimes. Among the unsophisticated clergy of High Priest Bernard's peerage, Everard distinguished himself as as scholar and keeper of holy rites, a traditionalist through and through. He was a disciple of St. Daniel, establishing various enclaves of his faith in the Oren frontiers and helped standardized the Church in a time of uncertainty. Yet, while the city of St. Daniel, Al'Khazar, was aflame with pro-Iblees sentiment, its very King conducting in the black worship, Saint Everard remained steadfast in his communion, performing secret vigils and taking to exile to insure the faith would survive against the onslaught of the Undead. Tortured, branded, and persecuted, the mythic Hightower never submitted nor faltered in his dogma, refusing to accept Iblees as anything more than a wicked fallen Archdaemon. His adherence to traditional Canonist sentiments and devotion to his Creator have exemplified him as a model for all the priesthood to follow, as Everard kept his faith and vows despite the world around him crumbling to ash. He passed in his sleep in 1320. Miracles: 1. A group of Aegan clergymen were traveling north to administer the faith, when a Red Cross appeared in the night sky. Being students of St. Everard, they took the sign as an omen and turned away later to discover an Undead warlock nearly crossed their path. 2. Undead prophets stumbled upon the tomb of St. Everard and attempted to resurrect him with their dark arts. Their attempts were a miraculous failure, as their lightning spells were reflected back to their caster, and their hexes proved useless. Canonized by Prince-Archbishop James I HIGH PONTIFF ST. JAMES II OF REZA CROSSED GOLDEN KEYS Patron Saint of Glaziers, Sufferers of Paralysis and Epilepsy, and Seekers of Angelic Intercession St. High Pontiff James II was born as Godric Virosi in Reza in 1712. Although his family were glaziers, among his distant relatives were Cecil Virosi (scribe to Ex. Godfrey) and Bl. Fabian the Lesser (spiritual brother of St. High Pontiff Daniel the Great). He was sponsored for seminary in compensation for refitting the stained glass of the Basilica of the Fifty Virgins in the wake of the War of Two Emperors. He began his clerical career by publishing the lost works of his ancestors. After being ordained, James II was appointed Bishop of Jorenus, then swiftly promoted to cardinal and Vice-Chancellor. He was elected to the pontificate in 1753, taking the regnal name James II after the first High Priest to receive the title ‘Pontifex’ from Ex. Godfrey. His first act as High Pontiff was to depart the continent, traveling to Athera on a three year pilgrimage. While there, he recovered the lost original copies of the Scroll of Auspice. Upon returning to Helena, he devoted much of his life to a meticulous translation, compared against the work of St. High Pontiff Daniel and Bl. Fabian the Lesser. His early reign was marred by a difficult relationship between crown and laurel, as some members of the priesthood believed the emperor was complicit in the death of James II’s predecessor. This led him to a public confrontation with Peter III in the streets of Helena. After a private conversation, the future saint campaigned to correct the disharmony between their offices, issuing many golden bulls to clarify their respective roles. He renewed the practice of referring to the emperor as his twin brother, in the model of Evaristus and Clement. After restoring the Church’s relationship with the crown, James II went to work reforming the Church. He began by publishing a complete translation of the Holy Scrolls, making scripture available to the public for the first time in the Church’s history. During the Inferi invasion of Arcas, he witnessed several visions of the Archangel Michael, receiving from him a miraculous banner marked with the Argentate Star, and a gold coin bearing the archangel’s symbol. James II conferred the banner upon Philip Augustus, appointing him pontifical gonfalonier. At the last battle of the Inferi War, heeding the petition of the High Pontiff, the Archangel Michael interceded on the side of the Descendants. Among the aforementioned accomplishments, the High Pontiff also restored the institution of the Holy Palatinate, coronated four human monarchs, and presided over the peaceful separation of the Holy Orenian Empire and the Kingdom of the Haense. James II’s palsy developed into full paralysis, and he passed away peacefully on the 7th of Horen’s Calling, 1802 at the age of 90. His was the longest reign of any High Pontiff to date, at exactly 49 years. Miracles: 1. Upon James II’s death, an unearthly quiet fell over the room, and the distant voice of the Archangel Michael was heard shepherding him into the Seven Skies. 2. A glazier fell and broke his back while repairing the windows of the Basilica of St. Heinrik after the Diet of Karosgrad. On the advice of Philip Augustus, the glazier prayed for the intercession of the late High Pontiff. Upon waking the next morning, he found himself miraculously cured. Canonized in Octavus Aurea Bulla Providentia ST. HUMBERT ‘THE TITAN’ OF BAR COLOSSUS Patron Saint of Regents, Perseverance and Defiance against Evil Despite being born into the Savoy cadet branch of de Bar, Humbert rather quickly took the cloth, delving deeply into the scholarly works of the faith and prospering underneath the tutelage of Pontiff Daniel I, and thus quickly became the Pontiff’s Vice-Chancellor. When Daniel I had gone on pilgrimage, and the Schism Wars erupted, it was Humbert who stepped into the limelight, fervently defending the faith in the Pontiff’s absence. He declared himself regent, and called on Savoy, Akovia, Adria, and the proto-Haensic states to rally together to fend off the schismatic threat. Such bold strokes earned Humbert the title ‘Titan of the Faith’, and he was recognized as the second most influential clergyman of the Schism War. Miracles: 1. A heartlander nobleman and a clergyman had gotten into a heated debate over the causes of the Schism War, a hundred or so years after it took place. In the heat of the moment, the nobleman caused an idol donning the titan of Humbert to be knocked over, broken in two. When the nobleman went to pick it up, however, the idol resealed itself, the symbol glowing faintly for a fleeting moment. 2. A rampaging olog came to cause destruction to a hamlet of pious Canonists. Invoking the intercession of St. Humbert, it is said by legend that the reeve grew to a colossal height of nine feet, and grew for himself the strength of a bull. The reeve then sallied forth from his home, giving the olog a wholloping, and rescuing the village from his devastation. Canonized in the Sixth Golden Bull of Johannesburg ST. JOHANN OF REINMAR CRACKED AXE Born Johann Erich Barclay in 1826, Johann ascended to the position of Duke of Reinmar at the mere age of 4, after the previous Duke of his father, Erich Barclay, died as a result of a unsuccesfull hunt. Almost the entirety of the Barclay’s youth was spent in study and training, which resulted his overall life to be one of arduous duty and stoicness. Around the age of 14, the Barclay would enlist in the Brotherhood of St. Karl, beginning his journey through the ranks of the Haeseni army. At the mere age of 18, following the retirement of Ailred Ruthern, Johann became the 5th Barclay Lord Marshal of Haense and only a few years laters, the continent of Almaris would be plunged to the longest and most brutal conflict it had yet to see. During one of the Brotherhood’s mining trips across the mines of Almaris, the force of Haeseni would by accident arrive at the coronation of the Prince of Savoy, Olivier Laurene, where the infamous Michaelite Schism took place. Leading the force of around 2000 Haeseni, Johann was chiefly responsible for securing the High Pontiff, Everard VI and escorting him to Haense safely. The Barclay patriarch would also during this incident denounce and disinherit the false-pontiff Michael I, who had previously been of the House of Barclay. Shortly after this, the Sinner’s War would begin, which saw Johann lead the Brotherhood of St. Karl through the entire conflict, which spanned multiple decades. During this time the Barclay Marshal would be responsible for conducting multiple smaller-scale raids into Orenian territory as well as boosting the Haeseni army’s numbers to considerable heights. Johann also partook in all of the field battles during the Sinner’s War, where most notably he led the Haeseni forces during the Battle of Karosgrad. While the Sinner’s War was raging, the Barclay also led multiple exploration parties into the Voidal Hollow, where the Brotherhood would battle the Ibleesi forces and cultists. Also notably towards the end of the Sinner’s War, Johann and his wife, Georgina Barclay, would embark on a pilgrimage accross the war torn continent, visiting places such as Savoy and Oren, while carrying no weapons nor armour. After the end of the Sinner’s War, Johann would continue to reign both as Duke of Reinmar and Marshal of Haense for almost a decade, before deciding to abdicate after a tenure spanning a little over 4 decades. During his way back to his home in Reinmar after having sent the King of Haense a letter of abdication, the Barclay was murdered by unknown bandits. Miracles: 1. During a patrol of His Holiness Pontian IV’s crusade, a rally of Barclay men was struck down in surprise by the darkspawn themselves. In a series of unfortunate events, the Count of Minitz Leon Barclay was removed from his horse by the darkspawn and held to the wet soil with no chance of fighting once more. Alas, in the midst of this defeat, a bright line is said to have shone from the Skies and a voice of the Blessed Johann belting forth to the Barclay soldiers; an urging voice of might and combat, encouraging the troops to fight through the creatures of the dark. It was then, as the light faded once more, that the Barclay soldiers rose and defeated the darkspawn in swift precise swings. 2. In the events of the Orenian anathema of Philip III and Anastasia I, the Blessed Johann was ambushed by two Orenian soldiers with naught but a broken axe by his side. It is said the Blessed Johann overcame these Orenian soldiers, and by the end of the fight his axe had been healed from its splintered state. His axe still lay in the crypts of the Barclay; whole as a newly made weapon, never rusting till this day. Canonized in the Seventeenth Golden Bull of Jorenus ST. JOHANNES OF AESCULUS GREEN STAFF Patron Saint of Missionaries to Foreign Lands and those Falsely Accused Johannes Vos Bracchus IV de Ruyter, son of Saint Publius Bracchus, was already an eminent scholar of law and theology before his decision to become a priest in 1501. Proving himself to be indispensable to the Pontifical court, Father Johannes quickly rose to the Diocesan seat of Courland, and held a variety of other positions such as Auditor of the Tribunal and Dean of State. During his first few years post-ordination, he developed a method for standardizing citations from the Holy Canon. Bishop Johannes’ legal abilities were also brought to the notice of Emperor John I Frederick, who appointed him High Judge of the Court of Common Pleas. In 1545, High Pontiff Lucien III appointed him Archbishop of Cistercia, charging him with the task of converting heathens in Vandoria. However, after High Pontiff Lucien III’s death, Archbishop Johannes and Archbishop Oliver Blackwell-Greymane both nominated themselves to sit upon the Immaculate Throne. Archbishop Oliver, soon to be known as High Pontiff Tobias I, won the Synod of 1546, and the rift between these two clergymen would continue for the foreseeable future. Archbishop Johannes was soon excommunicated and thrown in prison, for allegedly speaking against the new High Pontiff in private and plotting against him. In 1551, the destitute Father Johannes was found dead in his cell, supposedly due to starvation. Soon after, High Pontiff Daniel III lifted Father Johannes’ wrongful excommunication, and posthumously apologized for his mistreatment. Miracles: 1. Whilst on a mission to a settlement of Norlanders, a pair of Judite monks were harangued by the local warlord. He seized the men, and planned for their execution by a blot. Begging the intercession of St. Johannes, they were miraculously freed of their chains in the dead of night, and fled the village with their lives intact. Canonized in the Fourth Golden Bull of Mount Saint Humbert ST. JOREN OF PARADISUS IRON SHACKLES Patron Saint of Mountainfolk, Winter, the Imprisoned, and Highlanders The third and youngest son of Horen, Joren established the kingdom of Edel upon the scattering of Horen’s people. When Harren attacked the kingdom of Aaun and murdered their brother, Godwin, Joren took it upon himself to provide sanctuary for Godwin’s only son, Owyn, and named him ‘Prince of Alstion’. Upon Harren’s treacherous capture of the uncle and nephew, Joren cast Owyn into the sewers of the holy city’s ruins, saving his life. Joren would spend many years trapped as a political prisoner in his own brother’s keep, each day praying and remaining strong in his faith. It was this act of sacrifice that paved the way to Owyn’s rise in power as ruler of Idunia, where he finally defeated Harren and freed Joren from his shackles and the years of imprisonment. Miracles: 1. When the dwarves had kidnapped a platoon of Canonist soldiers in the midst of the Schism War, the soldiers found themselves deep in the mountains with nothing but the chains that bound them. However, on the seventh night of their capture, an apparition of St. Joren revealed itself, blinding the Urguanite captors. The apparition did then free the men with a swipe of its hand, and led them to their freedom. Pre-Modern Canonization ST. JUDE OF PETRUS INKWELL Patron Saint of Theses, Scholastics, Authors, and Monasteries Born in Petrus, Jude began his holy journey at a young age, becoming a deacon in the holy city of Cyriaum. Dedicated to his studies and the spread of the faith, he quickly became the first abbot of the Cyriaum monastery, where he personally taught those who flocked to the Church. He soon developed a strong friendship with H.P. St. Daniel I, and rose to be a bishop of the faith. As the Schism Wars began, Jude was unafraid to defend the Canonists from the schismatic threat, becoming the first warrior monk amongst the Church’s ranks. However, Jude was most well known for his numerous published theses and sermons. Out of the thirty-five he had written, only twenty-four have been discovered thus far, but each of them stand as powerful, thought provoking pieces to guide the future generations of Canonists and clergymen. His writings were so influential, that near the end of his life, Jude managed to convert hundreds of heretics, most notably an entire band of orcish apostates. Miracles: 1. After the fall of Adria in the Ducal War, the Belvitz church had caught fire in the midst of a chaotic raid, leaving nothing but rubble and ash. However, a wandering monk sifted through the wreckage of the abandoned city, and discovered a locked away chest. When he opened the box, he discovered seven of Jude’s theses, completely unharmed and undamaged. Canonized in the Fifth Golden Bull of Mount Saint Humbert ST. JUDITH OF CZENA COWL Patron Saint of Wayward Women and Nuns Sister Judith Ann of Czena rose to prominence in 1648, when Archbishop Elphias of Metz (later High Pontiff Jude I) appointed her Abbess of the Annsden and Jorenus Abbeys, and Mother Superior of the Sisters of Annsden. Beginning with a meager band of sisters, Mother Judith established a strong following of monastic women, using her abbeys to educate and enrich the lives of those all across Haense. On several occasions, local girls of poor reputation were placed under her care to repent and reform, each of which returned from the Abbey with newfound faith in GOD and His word. When monastic clans of tonsured sisters in Belvitz, Evereux, and Jorenus were consolidated under the Order of Blessed Catherine, Mother Judith was the obvious choice to be appointed Holy Mother of the Church of the Canon. For three decades, Holy Mother Judith fervently promoted works of the faith both within her monastic sisterhood and secular localities. She found herself active as a healer in High Pontiff Jude I’s holy war for Halsworthy, and in the Cyrilsburg mayoral elections. While a competent stewardess of her lands, however, the sisterhood gradually fell out of popularity, and Holy Mother Judith abdicated from office in the 1680s and perished soon after. Miracles: 1. A nunnery in Belvitz was taken by the flame of arson by a heathenous troupe of Reiver bandits, and the nuns therein were forced to flee. After seven days of prayer invoking the intercession of St. Judith, the nuns returned to their former home, and miraculously found it perfectly rebuilt, as if the lick of the flames had never touched it. Canonized in the Fourth Golden Bull of Jorenus ST. JULIA OF PARADISUS GOLDEN RINGS Patron Saint of Mothers, Matrimony, and Exorcism The wife of Horen, Julia was a gentle soul who was devoted to her husband, children, and the Lord. After her husband embarked on his journey to the Grotto of Gamesh, pious Julia was left with her young children to tend to the camp of Horen. It was then that Iblees, in disguised as Horen came to the camp, trying to lull the people down a path of sin and iniquity. Before he had the chance, however, it was Julia who stepped forth, seeing Iblees for what he truly was: the Deceiver, and she cast him out from the camp. She would go on to defend her children from the iniquity of Saul, preserving the holy bloodline of Horen. Miracles: 1. When a disguised necromancer tried to corrupt the flesh of an expectant mother, a bright light erupted from her golden wedding band about her finger. When the light faded, the necromancer was blinded, and its true form was revealed, allowing the woman time to escape. Months later, the woman birthed triplet sons. Pre-Modern Canonization ST. KING CAIUS OF THE WESTERLANDS CLOWN Patron Saint of the Westerlands, Humor and the Fight Against Undead Caius Horen was born during the Fifth Empire during the reign of John III to the small Barony of Senntisten. A rather sickly and craven boy, Caius’s father, Arch-Chancellor Leopold of Marna, constantly threatened to have him live the remainder of his youth at a monastery. This threat of losing freedom and family spurred Caius into working as diligently as he possibly could. He undertook squirehood and worked fervently in his youth for the bustling administration as an assistant. Eventually, he earned his spurs yet had not seen any battle. The Arch-Chancellor could not remain in Johannesburg forever. Having discovered a necrotic portal to the Drakaar Mordring’s realm, the Sunless Sanctum, the men under Leopold’s employ moved westwards in order to establish the fortress of Death’s End. Suddenly, Caius was stripped of his warm heartland home and thrown into the frigid wastes which were brimming with undead. This did not stop his endeavours to prove himself to his family and peers - it made him work even harder. Leopold was not yet convinced of his son’s valour and thus entrusted to him the sacred duty of “Door Boy” to prove his worth. While in the fortress, Caius flawlessly managed its keys and locks in order to sift out possible assassins and nefarious agents. While on the battlefield, Caius took arms with his fellow Companymen and conquered his fears when he fought knee deep in snow to protect Humanity and all which was sacred. As the Westerlandic Prince, Caius also engaged in numerous diplomatic missions throughout the world in hopes of acquiring aid to combat the undead threat. Over time, the soldiers of the Westerlands began to truly see Caius for what he was: a hero to be loved. It was why there was no conflict for Caius’s succession to the Westerlandic Throne. Following the destruction of Johannesburg, Leopold had schism’d from the Church of Canon due to his disdain that the Church had propped up Courlandic usurpers. After his father’s abdication, Caius would remedy the schism and return the bustling Owynist sect to the Canonist fold. The situation in the Westerlands deteriorated, however, and Caius utilized his newfound charisma and courage to keep the morale of his troops high in those deathly wastes. Though a man of the people, his benevolence did not make him feared by would-be schemers. Courlandics who were spiteful of his lineage and the self-indulging eunuchs within Caius’s own council began to chip away at the man that was Caius. Soon, Caius and his only son would become the victims of attempted assassination. His son was not so lucky. Driven to the point of insanity, Caius adorned himself with clown’s makeup and vanished from the Westerlands as the eunuchs slew one another and the walls began to crumble. The Westerlands had perished, and Caius had gone into exile. Two decades later, a band of Lucienists were fleeing North from the ruined husk of Johannesburg. Pursuing them was an endless horde of necrophages which demanded their flesh. Those Lucienists took shelter in the cold and desolate ruins of Senntisten where they discovered a clown sitting lonesome atop a throne. The figure introduced himself as Caius and with a chuckle he aided those men in the barricading of his fortress. A great battle ensued and many lives were lost; though, the living won the day. Unfortunately, Caius had taken an arrow through the ribs and in his final moments he had returned to reality. That clown had been replaced with a man accepting his fate, one who had performed one final blessed deed to protect those who would oppose evil. And so ended the tale of Caius Horen. Miracles: 1. A Rhodesian peasant was accosted on his travels by what he recalled as a robed skeleton that demanded a blood tithe from him in exchange for his life. The peasant attempted banter with the necrotic but the dark entity was insistent and came close to cutting down the Rhodesian. The peasant dipped his head low, unable to make visual contact with the empty sockets of this dark foe and fell to prayer, asking for GOD to send the Lord of Laughter to make light of this situation and save his life. Just as the robed skeleton had finished its malevolent monologue, a round red rubber ball appeared on its noseless face. The peasant looked up then, and through finding some humor in this despair he reached out to squeezed the red ball and it honked. Believing the peasant was of powerful sorcery, the necrotic opted to flee before more was done to his being. 2. Far across the sea in the land of Gaekrin, a Lector Novitiate was tasked with the sacred responsibility of managing the keys and locks of Ard’Kharyll. When distributing keys to a Father Lector during a tour of the greater fortress, the door to the Lectorate’s orphan nursery inexplicably became jammed. The Novitiate, in embarrassment, muttered how King Caius never had to deal with such a problem. The Father Lector reached for the door knob to inspect it; suddenly, it began to glow. The Lector released an eldritch howl of pain as their true, dark form was revealed! The necrotic became stuck to the knob and that shriek gave way to burning embers as the creature was turned to ash. The Novitiate, awestruck, opened that door with ease. It appeared that Caius had not only protected Lectors from betrayal, but also the babes the creature sought to feast upon. Canonized in Tertia Aurea Bulla Jorenus ST. KING OTTO II OF HAENSE OPEN HAND Patron Saint of Crusaders, Family, and Charity St. King Otto II, born Prince Otto Georg Barbanov, served as a courtier in the restored Haeseni court of Stephen I and worked as a diplomat under the Palatine Saint Henrik Bihar. He was known for his humility and strict adherence to moral doctrine, which clashed greatly with his cousin’s more extravagant court. Otto maintained a close circle of advisors and friends, mostly of ordained clergy, which included the future pontiff Everard IV. In his father’s three months as King, Otto served as crown prince with dour respect, creating the record-long sixteen-hour hymn for his elevation as heir. Otto ascended to the throne of Hanseti-Ruska in 1627, and his reign saw Haense continue the economic and cultural boom it experienced under Stephen. Otto, as a committed Canonist, created many royal hospitals and institutions of faith within Haense, as well as the first irrigation system stretching across the Rothswald and Wickswald. Lavish donations were bestowed upon canonist charities and orders within Haense, and Otto encouraged a theological revival in Haeseni sciences. To pay for much of this, Otto II cut down spending on the armed forces and military. Haense maintained relatively peaceful throughout his reign, except the brief of Vasiland by dwarven forces in 1635, where the army faced a considerable loss when allied with a coalition of fellow imperial vassals and dwed loyalists. Otto also joined the Third Crusade as one of its main leaders, alongside the monarchs of Marna and Renatus, successfully besieging and capturing the pagan capital in the process. The historical and spiritual memory of King Otto II remains an important fixture in the lives of the Haeseni and the Most Holy Church. Unlike many of his predecessors and successors on the throne of the Kingdom of Hanseti-Ruska, Otto II is largely remembered for his fidelity to family life and took his vocation as a husband and father with high regard despite the tumultuous interwars of his era. Over a century later, High Pontiff Everard V beatified the late king in 1718 in the Fourth Golden Bull of Jorenus, recognizing his stalwart efforts in service to the faith and his virtuous character as a man who upheld the standards of Genere Vitae (1623). Miracles: 1. During the Rubern War, also known as the AIS war, the Imperial army suffered countless defeats. These continuous defeats significantly harmed morale of the soldiers, leading to numerous desertions and a constantly decreasing chance at victory. Yet another defeat seemed imminent in 1742, when reports of a sizable AIS army reached the Haeseni capital of New Reza. Having no choice but to sally forth and attempt to repel the invaders, the commanders all invoked the name of Otto II, the Norland crusader who had beaten them over a century ago, and took to battle. Rather than the defeat they had been expecting, the Imperial army totally routed the AIS force, giving the Empire their only major victory of the entire war. 2. Again, during the Rubern war, a lone soldier found himself caught behind enemy lines after the Imperial loss at the Battle of Adria in 1753. Fearing for his life, the soldier prayed to Otto II, hoping that his prayers would bring him safe passage back to Haense. He was discovered just before his arrival at New Reza, and many arrows were shot at him to kill him. The arrows however were miraculously stopped in mid-air, and the soldier was able to enter the Haeseni capital and avoid capture and death. Canonized in Octavus Aurea Bulla Providentia ST. KRISTOFF OF HANSETI ROSARY Patron Saint of Martyrs, Victims of Strife, and Bishops Kristoff of Hanseti began his journey as a humble initiate to the Order of Saint Amyas. Alongside the Imperial legion, he aided in the coup of the Chivay Empire. After tragically losing a hand and an eye, he quickly realized that a soldier with a missing eye and hand was not a very useful soldier, so he decided to retire as a knight and found a calling in the newly independent Church of the Canon. He rose quickly to become the bishop of Petrus, most notably known for unrelenting bravery and piety against decadence, which led him to his eventual martyrdom at the hands of Dunamis raiders, in his very own cathedral. Miracles: 1. When a humble monk of the faith was being robbed by a highwayman, an idol of Kristoff fell from the monk’s satchel. A blinding light erupted from the idol, blinding the bandit; allowing for the monk’s hasty escape. Canonized in Fourth Golden Bull of Saint Humbert ST. LOTHAR OF BALIAN LORRAINE CROSS Patron Saint of the Lorraine Cross, Princes, Courage, and Heraldry Born in the year 500, as the Prince of Balian. Lothar is most notably recognized as the warrior-philosopher behind the Lorraine Cross. The Prince in his time elaborated to his companions and courtiers on his banner, explaining that the Cross of Lorraine is a variation on the normal two-barred cross, consisting of one vertical bar pierced with two horizontal bars in the upper half. The upper horizontal bar represents the Seven Skies, the lower represents the World, and the emptiness beneath them is the Void. Miracles: 1. Soon after the death of Lothar, a raging orc wandered into a village on the countryside, causing havoc. One such event that came of this, was the orc’s theft of a nun’s Lorraine cross and rosaries. The orc tried to bend the golden cross, but again and again, it did not bend or break, and in fact broke his hands after his seventh attempt. Pre-Modern Canonization ST. MALCOLM OF FJORDHEIM VIPER Patron Saint of Daelanders, Storms and the Conversion of Heathens Known as Maèl Col in his native tongue, Malcolm was a man of Drakkmar descent, from one of the southern tribes in Fjordhem in Aeldin. He was the youngest son of a prominent chieftain by the name of Seighin. As a chieftain’s son Malcolm took many concubines and wives when he came of age, most of them were plunder-wives from the Imperial lands. It was his lust for women that led him to finding GOD. As he led a detachment of raiders from his father’s tribe to the Aeldenic Tribe he came across a small monastic community, thinking this was a abbey filled with monks he came about his normal process of pillaging whatever he could find, although when he came face-to-face with women in habits, Malcolm could not resist but to pursue his carnal desires. He had his host of northmen line the nuns within the main cloister, he inspected the women for their age and beauty and when he found the youngest and most beautiful of the nuns in the convent he decided to take her as one of his concubines. The young woman, being a GOD-fearing nun refused his attempts at coaxing her into sexual thralldom, she ran into the inner sanctum of the monastery, the quaint church. Malcolm pursued her, in his wrath breaking many of the saint’s statues within the monastery. When he got in the church he charged forewards, towards the altar as the young woman was against the wall of the tabernacle. He raised his axe to cut the woman down as he approached, but as feet touched the dais in which the altar stood a bolt of lightning stroke Malcolm, sending him flying backwards, yet it did not kill him. This was his first encounter with GOD. After this encounter with the divine Malcolm became a GOD-fearing man, being baptised in a country church near the monastery he had attempted to raid. There he went ‘missing’, his fellow Drakkmar thinking that he had gotten lost in the wilderness in church for the nun he lusted after. Malcolm spent eight years amongst the Imperials, learning flexio and matters of the faith, translating the Holy Scrolls into the Drakkmar language so that, one day, he may return and preach the Good News to his people. Malcolm was tonsured and ordained a priest after those eight years, many of the bishops and priests thought him to be a lawless savage as the Drakkmar were known to be, thus the bishop postponed his ordaining for many years. When he was ordained a minister of the Canon he had a burning feeling within him, his charism was to be a preacher, and he would preach the word of GOD to his countrymen. Malcolm took a wagon to Rhysten, and from there he hired a group of fishermen to take him to the southern reaches of Fjordhem, near Varnhag where his father’s chiefdom was located. When he set his foot upon the cold shores of Fjordhem he trekked for one day and one night before finally locating his tribe. He saw a group of women washing their clothes upon the local river, and amongst them was one of his concubines, Anne which, by Drakkmar custom and tradition, was now a thrall. When he approached her she recognised Malcolm but she still remember the day he had taken her from her home and forced himself upon her. She started to throw rocks upon Malcolm, swearing at him and vexing him, to show that he was pure of heart and repentant he kneeled and touched his heart, his heart then transporting itself out of his chest, rays springing from it and a tongue of flame above it. Anne, being a devout Canonist, recognised that this was a miracle from GOD himself and agreed to help Malcolm in his task to convert the Drakkmar. Anne took him to his brother, Padraig, which was now chieftain after his father’s passing. Padraig was, at first, happy to see Malcolm back, but once he heard that he had left the many gods of the Drakkmar for the singular GOD of the southern folk he went into a rage. The court priests attempted to out perform Malcolm by using magics and vile trickery to deceive the population into thinking that their gods were true. Malcolm simply tapped his walking stick upon the ground, the wooden stick turned into a viper and swallowed both heathen priests whole. The people of Malcolm’s tribe were surprised and many converted. A few weeks later the irminsul was teared down and a church was built in its place as his tribe completely converted. After many months of preaching and converting some nearby tribes the Synod of Ecclesiastes in Nova Horos elevated Malcolm into the ranks of a Bishop. It seemed that all of Fjordhem would convert to the light of GOD, yet the most powerful chieftain, Goedenfryk, thought that Canonism was an effeminate religion of the south, and thus, thinking the minor chieftains weak invaded their land. Malcolm knew this was to happen, as a dove sent from the Skies foretold it. Malcolm called for his flock’s many chieftains and told them that they must go south, for GOD himself commands it. The chieftains mumbled and some roared, cowardice was not their way, many wanted to stand and fight, be martyred and go into the Skies as Saints, yet Malcolm grew ireful with Holy Wrath, and with a south commanded them to do as GOD wished, the chieftains complied and took their longships and fled south. Only Malcolm and a few huscarls remained behind. Goedenfryk’s host came upon the now deserted lands of the Canonist tribes, plundered their goods that were left behind and burnt down their wooden churches. When a band from Goedenfryk’s tribe found Malcolm in his priestly robes and the baptised huscarls they charged them, but the huscarls, filled with holy zeal pushed the small raiding party back, yet more were to come. Soon a bigger party, headed by Goedenfryk himself came to meet Malcolm and his band, the archers shot at them and the tribesmen finished the now dying huscarls, only Malcolm was left. He was captured and led to Tor Lethe where the Drakkmar worshipped their gods and their now-gone witcher king. Goedenfryk decided to blood-eagle Malcolm in order to appease their barbarian gods. Malcolm remained calm, serene, asking GOD to forgive them for they did not know what they did. As Goedenfryk started the blood-eagle it is said that Malcolm didn’t squirm nor shout out in pain, he only smiled and looked upwards at the skies. His blood dripped from his back as his lungs were pulled from his chest to create a blood-eagle, Malcolm silently passed away, his soul being transported into the Skies to dine in milk and honey with the rest of the Saintly host. The heathens would later take Malcolm’s head and keep it in vile and cruel mockery of his martyrdom. Malcolm’s converted tribe, inspired still Malcolm’s many lessons and teachings and still adherent to Canonism and the name of GOD, would flee to the Southern mainland in exile. The tribe would become a nomadic community of travellers, and their descendants would form the first wave of the Daelish. Canonized in the Fifth Golden Bull of Mount Saint Humbert ST. MICHAEL OF CORDOBE WHITE BULL Patron Saint of Passion, Exiles, Dutiful Service, and the Eighteen Years’ War Miguel Cortez was born the son of a Canonist convert on the island of Cordobe. He and the other Canonists of the island were driven away and forced into the sea by the pagan inhabitance. He eventually fled with the Cordobonese converts, led by Blessed Rafael de Cordobe, across the ocean to Vailor, landing in Luciensport. Everard II welcomed them with open arms and they in return, aided him in the construction of the fledgling Pontifical State. Later in life he, along with his Uncle Rafael, formed the backbone of what would become the Inquisitorial Tribunal, formed to combat pagans, protect the Pontiff, and purge heretics. Miguel fought many battles against endless foes, participating in holy war against the Dwarves and the Qalisheen, and purging both the Xanist, and Clerical heretics from human lands. He was also responsible for capturing the renegade Abbess, Lorina Carrion for the breaking of her vows, and her conversion to the Qalisheen faith. Miracles: 1. While hunting the rogue Lorina of Ruska, Michael and his inquisitors were lost in the deserts of Khalestine. After seven nights of wandering, Michael had a vision in which a purely white lion came to him in the night and led their party to the city of Al'Wakrah, where they learned of the oathbreaker's whereabouts. 2. While the Pontiff Lucien III lay dying in his bed, following the Battle of Marnadal, Michael placed his hands upon a stab wound inflicted by the Azog berserker. After a prayer to God, Michael transferred the suffering of the wound to himself and therein he suffered for three nights. Canonized in Second Golden Bull of Johannesburg SAINT NAFIS OF AL-DIRAHK UNCUT DIAMOND Patron Saint of Farfolk, Fishermen, Diamonds, Converts and Revolution Nafis of Al-Dirahk, born Nafis Yar in the Caliphate of Khalestine, was an orphaned boy born of Qalasheen descent, taken under wardship by House Kharadeen. With this background of a patriotic upbringing, Saint Nafis himself grew too to take pride in his nation and nationality, aspiring therefore to take up arms as a soldier for the Caliphate. This he did, involving himself in the purges of monsters and dangerous foe of the Vailorian Khalestine. Yet, even in times of peace, Nafis sought no rest, instead providing for his family by means of fishing at docks or by ship. It was thereafter that he would serve, only briefly, among the ranks of the Order of St. Lucien, departing from the Order then to instead become a mercenary at the Duke War’s conclusion, later forming his own mercenary company dubbed the Hallowvale Contracting Mercenary Company, it’s ranks filled with many who he fought alongside in the Kingdom of Oren, along with disenfranchised Qalasheen. This would lead to Khalestine coming under the rule of the recently formed Kingdom of Vandoria which was led at the time by Frederick “Decimus” Rovin, once a pupil of Nafis. Despite his many successes, Saint Nafis was nevertheless captured by Urguan during the Eighteen Year’s War, held for four years and only to be released as Imperial forces advanced, freed from his prison by said Imperial forces. It was then that he returned home to Vandoria, only to be awaited by the Grand Empire of Vanderguan which had become successor to the late Kingdom after House Winter, Kharadeen, and the Dwed had united to form this new state. This angered Nafis, proceeding to lead a rebellion against the Dwed, named the Qalasheen Spring. After little success, with the employing of guerrilla warfare, it was Nafis and the rebellion which came out as the victors, the Saint taking the seat of Lord Protector over the restored Kingdom of Vandoria thereafter. With the Caliphate dismantled by his hand and reformed into a Sultanate, the newly made Lord Protector enshrined Canonism as the state religion, having been introduced to the faith and baptized by High Pontiff Lucien III during the Dukes’ War, after he had conquered Vandoria. Nafis would later die of Black Lung, old in age, his impact and legacy lasting, those accomplishments among them being the Sultanate, his actions as Lord Protector which would later affect the spread of Canonist rule for the better, and his legacy continued by his son and daughter, Almas Yar-Lowedge and Rakim Yar. Miracles: 1. In battle, the son of Saint Nafis, Rakim Yar, adorned the metal mask of Nafis, which the Saint had worn in combat with the undead. It was then that Rakim was hit by an arrow from the enemy which pierced through the mask and knocked him unconscious, only to wake at the battle’s conclusion, unharmed and his armies victorious. 2. A group of soldiers, stranded in the dead, tainted River Piscatoris, prayed to Saint Nafis for his intercession, soon to receive a bountiful catch of monkfish which swam in from the sea. Free of taint among dead and impure waters, the catch provided enough food for them to find their way safely home. 3. With an unfair tax levied upon Canonist Farfolk residing in Emir Osman al-Mubak’s nation, a missionary of the one true faith would seek audience with the Emir on numerous occasions to request the removal of this tax, rejected each time with the threat of death at the last. After the missionary prayed to Saint Nafis however, Emir Osman was found dead with diamonds pouring from every orifice of his body. Replaced by a new Emir, the tax would be removed and the Canonist Farfolk compensated with those diamonds from the body of Osman. Canonized in Prima Aurea Bulla Ves SAINT NICOLAS THE MARTYR BROKEN BREASTPLATE Patron Saint of Armorers, the Faith Militant, and Canon Law Nicolas Barclay was born in 1778 in the city of New Reza on Arcas. An energetic and rebellious child, he spent his youth climbing the trees of the Wickwood and fishing with his grandfather, Osvald Anton. After a prank gone wrong where he almost deafened his younger cousin, Nicolas was tasked by his family to accompany his cousin, Brandt, on a holy quest to recover the bones of Saint Tylos from their final resting place and bring them to the new continent of Almaris. It was that holy quest that set Nicolas on his path with the Holy Mother Church. He would go on to become a Knight of the Order of All-Saints and eventually be promoted to the position of Equester-Imperator and Praefectus Castrorum upon the reformation of the Order of All-Saints into the Order of Exalted Owyn by High Pontiff Owyn III, whom he also served as Pontifical Secretariat. It was in this position that he would eventually be slain standing against the combined might of the Imperial State Army, Haeseni Royal Army, and the Crow Knights as they stormed the Basilica during the Red Diet of Karosgrad in 1806. Miracles: 1. When the Battle of Reinmar was at its end and the cousin with whom he had undergone the journey to retrieve the relics of Saint Tylos in life, Ser Brandt Barclay, lay mortally wounded Saint Nicolas appeared to comfort him during his last moments and ushered him into the Seven Skies. 2. Once when a Holy Dame of the Order of Exalted Owyn lay wounded and her compatriots were told she would not make the night all prayed to Saint Nicolas, in response to which he appeared and healed her. The Holy Dame in question would later go on to become the Apostolic General of the Order of Exalted Owyn. Canonized in Nonus Aurea Bulla Jorenus SAINT NOAH OF PETRUS AN EGG Patron Saint of Bishops, Mayors, and Confessors Saint Noah knew humble beginnings, born to a rancher near the renown city of Petrus. There, in that city which served as the capital of many of the great Human Kingdoms and Empires, he became a watchman, dedicated to the city’s protection. Yet, it would not take long before he was inspired to take up the cloth; a natural inclination, surrounded by the Canonist faith in such a city as Petrus. There, he would be ordained and serve many years as a clergyman in the Duchy of Adria before being appointed it’s Bishop, administering the Episcopal See for many years as it’s shepherd. He was known to be a dedicated and virtuous man, as well as a famous Epulonist, committing his time foremost to the people of which he served, even being elected Mayor. In this dedication to his service, he would find himself devoted to the selfless defense of the Brelus Cathedral during the city’s sacking. For this, he was lashed in retribution by Augustus d’Amaury, yet in strenuous will, survived this terrible injury and continued to serve his flock, even being granted the honor of becoming the personal confessor to Bl. John Sigismund. MIRACLES: 1. A starving family, having had a barren harvest before winter’s beginning, were practically dying. However, after the father had prayed to St. Noah of Petrus, unofficially confessing his sins in preparation for looming death, the next morning when he and his family awoke, they would find that their hens had produced dozens upon dozens of eggs over night, feeding them for the next week and allowing the father the strength to head to the far away market in the village over to purchase food to allow them to survive to the winter’s end. 2. Having taken on a penance of his own, a man was going on a pilgrimage, trekking to each Cathedral on the continent. As he walked the longest road of his journey to his final destination, the man was exhausted and so, knowing him to be one associated with confession, prayed to Noah of Petrus. Upon waking up to continue his pilgrimage, the man found a basket filled with eggs and a Bishop’s crozier, allowing him a full meal and an aid so that he could make it the last way. Canonized in Octavus Aurea Bulla Helenam ST. OTTO ‘THE BALD’ OF VANDERFELL BALD EAGLE Patron Saint of the Schism War, Ward Fathers, and Haeseni Peoples Otto was born into the Rovin family, but during the Schism Wars he was forced from his home of Vanderfell. It was after this incident that he worked relentlessly, finding himself at the center of the chaotic papal court, becoming a strong, guiding voice. With the Pontiff’s guidance, he soon succeeded in reclaiming his homeland upon the end of the wars. Again he worked tirelessly, and realized a new purpose: to help the ruined countryside destroyed by the Schism Wars. He rebuilt and established settlements for the peoples who were without a place to call home, bringing stability back to a people who had nearly forgotten the meaning. It was through these efforts did the beginnings of Haensetian states begin to form. Along the way, he took Saint Charles into his care, and groomed him to be the next Duke of Vanderfell. Miracles: 1. Near the end days of Vanderfell, a human child was kidnapped by a dwarven ex-soldier and his elven concubine. As they ran through forests, trying to flee from the Vanderfell soldiers that pursued them, they found themselves hopelessly lost, tailed by an eagle, and wound up right back at the front gates of the city. Canonized in Golden Bull of Luciensport ST. PETER OF GAEKRIN FLAMING ROSE Patron Saint of Military Orders, Victory in Battle, and Plight against Heathens The second of the co-founders of the White Rose, Peter was the Order’s leader. Passionate and outspoken, Peter was relentless in his efforts to better the world and end the iniquity of the world’s heathen religions alongside his brother Thomas. He would go on to become the King of Kaedrin, and eventually Holy Orenian Emperor, reigning from 1456 to 1462. Succeeding him as Emperor would be his nephew Robert I Miracles: 1. An elven heathen attempted to wander into the capital of Kaedrin to convert and corrupt devout Canonists that resided there. But as the elf passed by a bush of roses, the buds erupted into flames, singeing him greatly, and he thus fled. Canonized in the Sixth Golden Bull of Johannesburg ST. PIUS OF SUTICA ELVEN EAR Patron Saint of Confession, Elven Converts and Parish Priests Malgath, or Pius, was born 1610 in Taliyna’maehr, and was a Priest and a High Elf convert to Canonism. Pius of Sutica formed, along with Bl. Seraphim and Fr. Griffith of Gwynon, a spiritual movement called the ‘Tractarians’ - a name coming from ‘Tracts for the Times’. Pius rejected any form of rank besides Priest, for he believed that true spiritual reform did not come through high politics and Cardinalship, but rather through stirring the hearts of men as a humble parish Priest. His Holiness James II said the following about Pius: “An example of humility whom I wish to emulate and a teacher to whom I submit.” Pius of Sutica was known as a theologian and authored many spiritual and theological works. His texts and scriptures can be divided into the following categories; Commentary on Sacred Scripture, The Epistles, The Tracts, The Theses and Homilies, History, Liturgical and Devotional, and The Apologies. His works and interpretations of The Holy Scrolls, led to the betterment of Our faithful - laity and clergy alike. In 1803, Pius experienced a serene and happy death, and to the Church he said: “I am your brother and your friend. I will never cease watching over you.” To his friends he said: “I shall spend my time in heaven doing good on earth.” Miracles: 1. A Priest and a Canonist woman were in Church, the Priest having trouble getting that woman to confess and looked to St. Pius for guidance. With the blessing of the canonized Priest, all the sins of the penitent were revealed to the confessor, to which he recited one by one and proceeded to absolve her of all sins revealed to him. It is by the account of the woman that when departing from the Church, her pockets were filled with the petals of roses, a sign of Saint Pius which We shall pay heed to in the future. 2. A suicidal man, a sinner in despair, prayed for St. Pius’ help in his moment of need while in isolation in the desert. As he prayed, a shower of rose petals fell upon him from the sky, though their origin was not visible or clear to the man. Upon seeing this, the man ran to the nearest cathedral and confessed his sins to the local priest. With his sins forgiven, he converted to Canonism and enjoyed the rest of his days as a pious and devout Canonist. Canonized in Duodecimu Aurea Bulla Providentia ST. PRINCE OTTOMAR OF MERRYWEATHER RED RAVEN Patron Saint of Children and Sutica Prince Ottomar of Merryweather, born Ottomar von Alstreim, was raised in the recently established colony of Fausten, belonging to the Sutican Crown of Atheran Salvus. The news of his birth was met by celebrations and earnest prayers for his continued health among the Canonists of Sutica, both in the polity’s Arcasian heartlands and her overseas domain: the infant was bestowed the substantive title of Prince of Merryweather, created to commemorate the recent Sutican victory in the war against Oren and the established Peace of GOD among the Arcasian Canonists. The title, in effect, named Ottomar the future successor to the Crowns of Sutica and Atheran Salvus, as King Corwin I of Sutica had no children of his own. These celebrations were of short nature. Mere months after Ottomar’s birth, the King of Sutica was overthrown in a treacherous coup of the Sutican Uialbenites, fearful of Sutica’s newfound commitment to Canonism and its values. The eventual knowledge imparted upon him of the loss of his rightful inheritance, however, did not disturb the child, whose mental development and earnest piety and devotion from his earliest days of conscience were nothing short of a miracle. It was said that Ottomar could recite the Canon from memory before learning to walk, and that between the ages of three and five he had obtained a grasp on matters of history, theology and architecture envied by many adults of the colony. At the age of seven, after a thorough study of the incoming reports of the plights and pogroms of Canonists under the rule of Uialben usurpers in Sutica, Ottomar reportedly was so moved that he requested of the loyalist authorities of Fausten to ferry him over to Arcas, to parley with his people’s Elven enemies. The deputy governor of Atheran Salvus, compelled by the Prince’s fervor and unusual intelligence, and with the reluctant consent of Ottomar’s parents, approved an expedition of seventy-seven sailors and cuirassiers. Invoking the Saints and braving the numerous shipwrecking storms of the Terran oceans, the expedition arrived in Arcas in late 1790, in the heat of the Inferi War. Dressed in Royal Alstreim regalia and carrying a tome of the Holy Scrolls, Ottomar disembarked with his entourage of guardsmen in the Sutican port, kept at immediate swordpoint by an angry and alarmed militia of Sutican mixbreeds, Uialbenites and Human apostates. Without fear and with utmost confidence, the child-Prince recited excerpts from the Canon, informing the Uialbenite mob that Divine will demanded the return of the Sutican Crown and an immediate end to their persecution of Canonists. When the mob sneered and raged at the child’s words, proclaiming that “Sutica belonged to no valah'', Ottomar simply replied, unwavering: “Sutica belongs to GOD.” Such was the outrage of the assembled crowd at these words that they immediately beset upon the Salvian cuirassiers with steel and magicks, striking down the seven-year-old Ottomar and most of his guardsmen. In the ensuing chaos, the Prince’s body was recovered and spared from desecration by the surviving sailors who then immediately weighed anchor. Their testimony was that the child-Prince suffered his martyrdom stoically, without a single tear, as the Uialbenite mob tore at him. The Infant-Martyr’s body was transported back to Fausten, reported to have remained incorrupt throughout the entire voyage and in the following years. Miracles: 1. The Uialbenite usurpers, following the vicious murder of Prince Ottomar, sought to utilize the architectural plans for a new Sutican capital devised for the upcoming exodus to Almaris by King Corwin, altered by the Infant-Martyr in Fausten during his studies of architecture and seized in various forms from both the King’s quarters and the Prince’s Atheran entourage of guardsmen. However, when the Uialbenite council unveiled the blueprints, intent on removing from them the plans for a grand Sutican basilica, the ink reportedly turned into flowing blood, staining the prints before dissipating entirely, leaving blank papers in its stead. The council was instead forced to raise an infamously dysfunctional makeshift city, known to have contained many weak points which eventually aided the Canonist Reclamation’s capture of the city. 2. During the Sutican Rebellion, instigated against the Canonist government of Queen Johanna by apostates and overseas Uialbenites, the loyalist garrison at the Rhine found itself encircled and besieged by rebels. Cut off, the desperate men of the Banardian Brigade prayed to the Infant-Martyr for relief; mere hours later, as the garrison was about to break ranks, a reinforcement banner of Haeseni knights, reportedly compelled by an unshakable urge to set off towards the Rhine instead of encamping at Osanora, arrived at the most opportune moment for the defenders to break the siege. A pitched battle between the Haeseni and the loyalists, and the rebels, Rustlers and Uialbenites ensued. The rebel commander, Corbin Wick, was reportedly struck off his steed by a mirage of a childlike figure descended from the Skies, resulting in his capture and subsequent execution. Deprived of his leadership, the rebel force was routed; only a single rebel Elf survived and fled the field of battle. Canonized in Tertia Aurea Bulla Jorenus ST. PUBLIUS OF KAROVIA BRONZE CHALICE Patron Saint of Military Officers, Mercenaries, and Deacons Born of a mercenary and a baron's daughter, Publius Bracchus had been driven from his country estate by bandits into service of the Reformed Kingdom of Oren, before beginning a long and illustrious career in the military. Following an enduring service leading the Second Akovian Regiment until its reformation under Vanir rule following the death of King Vydra, he shortly was enrolled into the Order of Saint Amyas. During that service, Publius helped improve the reputation of militant holy orders by insisting on repentance and confession rather than execution for the sins of non-humans, and he was soon made privy by King Olivier de Savoie. Serving as the first Lord Steward of Felsen, Publius enjoyed a reputation of being both kind-hearted and highly motivated, often promoting the values of Canonism to the metropolitan city. His faith, like many others, was tried by the Duke's war - even losing a cousin he had sided against, Count Jace Bracchus, after Jace was caught in an extramarital relationship with a nun. Following Jace’s execution, it is said that Publius had made many offerings to the church on his own behalf, hoping to preserve his soul. Never losing heart, Publius then intervened against the genocide of Highlanders and the Raev by offering refuge to all clergymen of Adria and old Haense following the death of Siguine Barbanov. Protection of the clergy led to a broader protection of Highlander laity, who had been mercilessly killed due to racial hate from Savoyard and Lotharingian Heartlanders. After undoubtedly saving many lives, his son Deacon Aemolius' death in a raid led him to defend all members of the church. Growing older, more of Publius’ children would join the church and also form the de Ruyter family in respect to their mother's culture, as his second wife's children were designated the heirs of the Barony of Aesculus. Amongst such descendants were Saint Johannes de Ruyter, Lord Magistrate Laurens de Ruyter, Blessed Ser Laurens de Ruyter, and High Pontiff Pontian the Second. Serving as the first Arch-Chancellor of the Quintus under Emperor John Frederick, Publius played a key role in mending the rifts of humanity, often citing its chosen status aneath the Canon as the primary reason for political unity. These efforts came in a timely fashion during perhaps one of the most pivotal wars in history - the Eighteen Years’ War. Battling pagans and heretics alike from Vandoria, Urguan, old Haria, and many other long-extinct nations, it is said Publius Bracchus eventually retired due to old age. Appearing only once after his retirement from the privy council as he assailed Rocco Romstun for his repeated disrespects of the passing Emperor John Frederick, it is said that he died of natural causes in the Anpalais palace soon after having an audience with Emperor John Sigismund. Miracles: 1. During a pilgrimage to the ruined Temple of Exalted Horen in Atlas, an Adrian traveller in dire need of water stumbled across an empty chalice within the Elven forests. After requesting intercession from Saint Publius, the chalice soon overflowed with water, allowing the pilgrim to proceed with his journey. ST. RICHARD OF ALDERSBURG GOLDEN CIRCLET Patron Saint of Bastards, Transmutation, Bravery and the Desert Born Richard Ashford de Bar in 1422, not much is known of the saint, but we know that he joined the Order of Saint Amyas and revitalized it, he is also remembered well for his valor in the taking of Junavos. He was a great patron of holy works and deeds. And toppled the Caesaropapist regime of old. St. Richard would pass to the Seven Skies in 1475. Miracles: 1. When buried Saint Richard wore a coronet made of iron, when later found beneath Adrianople it had transformed into a band of gold - King Guy now wears the blessed Circlet of Saint Richard as his crown. 2. When fighting in the desert sands of Junavos Richard de Bar was caught out in a sandstorm with several men, yet when the storms seemed at their most vicious and threatening to overwhelm the group they fell to their knees and began to pray. Instantly they cleared around the figure of Duke Richard and he led the group to safety from the fatal sandstorm. Canonized in Golden Bull of Luciensport ST. RICK FELDER OF KAEDRIN BARKING DOG Patron Saint of Heroes, Bannermen and the Fight against Setherien There is sparse documentation that has remained on the origins of the Kaedreni man known as Rick Felder except for surviving writings belonging to him or the lingering tales surrounding this older hero of Imperial Oren and Kaedrin. Rick Felder was born sometime in the First Empire where he’d pursue a military career under House Valois and then the Salvus Shields beginning at the age of 17. It wasn’t until he was recruited into the Order of the White Rose under Saint Peter and Saint Thomas did he find a truly calling path to pursue his deeds to come. Rick Felder participated in the sacking of Malinor, joined the vanguard in battle against the dwarves at Nation’s Crossing, had reportedly saved Saint Thomas from an elven assassin and was rewarded for his deeds in battle by Emperor Horen V. What separated Rick Felder from some of his contemporaries however was when Rick Felder participated in the first Marked missions to explore the frozen north, the drakaar Setherien’s domain. When Exodus happened, Rick Felder chose to stay behind in the realm of Anthos in order to continue the fight against drakaar who he had multiple incursions with throughout the remainder of his years. With the White Rose gone, Rick Felder would serve as a military spy to the Prophet Sigismund when humanity was brought back together after Exodus and later a tactician for King Heinrik Carrion. Rick Felder would join arms with his fellow White Rose man-at-arms veteran Blessed Jack Rovin in the Order of Saint Lucien where he’d lead expeditions into the north on a holy crusade to smite Setherien’s forces and find a weakness to the drakaar. Rick Felder was responsible for the tactical planning behind much of humanity’s land reacquisition in the fight against Setherien allowing both halflings and mankind to resettle lands formally lost to Setherien’s Black Scourge. He would also rediscover the Golden Lance and ensured the proper ballista use that would slay Setherien once and for all in the realm of the Fringe. There is little writing of Rick Felder after this battle with many assuming the hero had fallen into obscurity once his life’s work was completed though many of his descendants would rise throughout human history participating in some more of our race’s greatest moments. Most credit is often given to the Order of the Golden Lance for Setherien’s death but the Greater Houses and families of long lineage in humanity often retell the story of Rick Felder being the true hero against the drakaar. He’s most noted for being a White Rose veteran, a Knight Commander and Holy Ser in the Order of Saint Lucien and for his tireless efforts to protect the realm of the descendants from the great bane of the era. In his era he was most often referred to as ‘The Super Soldier’ and was dearly loved by his people. Miracles: 1. During the many skirmishes with Mordring’s Minions, the men of the Death’s End Company would often find themselves outnumbered and on the defensive. One such skirmish, however, came to be known as the “Battle of the Bridge'' whereby the company was nearly entirely wiped out by an undead horde so massive it would have required a nation to repel it. One lowly soldier was reported to have knelt in prayer as that horde swelled across the bridge; he prayed that the Super Soldier, Rick Felder, might aid them in repelling the attack. Screaming did that spirit of Rick Felder manifest before the routing men, glorious and golden. The spirit harked and raved that only cowards flee and that humanity itself depended on the success of the soldiers that day. Overwhelmed with piety and bravery, the Death’s End Company rallied and engaged in a counter charge so ferocious that the necrotics themselves turned in terror. The day was won due to the intervention of the Super Soldier. 2. During the collapse of the Imperium Quintus, the men of the Empire sought to destroy their own capital with the aid of a Thanhic Explosive. Though the aftermath is well documented, little was known about what happened within the city in the hours prior. One such tale describes how a soldier of the Johannesburg Guard sought to die with his city in an act of solidarity and defiance against the Courlandic usurpers. As the clock’s hand neared devastation, that soldier closed his eyes in prayer so that he could face death bravely. Rick Felder’s spirit manifested before the guardsman and spoke with a booming voice. He said that Humanity still needed heroes and that his life would be wasted in an act of pride: work still had to be done. That soldier, awestruck, heeded the advice of the Super Soldier and fled the city moments before being caught in its frigid desolation. He eventually moved to Metz and served as a medic for many years, using his second chance to ensure that others did not perish before their time. Canonized in Tertia Aurea Bulla Jorenus ST. ROBERT ‘THE FAT’ OF METZ CHICKEN LEG Patron Saint of Poetry, Feasting, and Inquisition Christened Robert Rovin upon his birth in 1595, this portly scholar became a monastic after offering his vows to High Pontiff Everard IV in 1629. Succeeding a pilgrimage throughout the entirety continent of Axios, where he discovered bastions of Xionism and other vile heathenry, Brother Robert returned to Adelsburg to be appointed Titular Bishop of Metz and Grandmaster of the Order of Saint Lucien in 1633. His Grace Robert Rovin, after several years of loyal service in the Order of Saint Lucien, led the Order in a successful crusade against the Kingdom of Santegia in 1639. Eventually overburdened with his multiple prominent positions within the church, Rovin was replaced by Grandmaster Rakim Yar and appointed as Grand Prior. Upon relocation to the continent of Atlas, Grand Prior Rovin quickly went to work exploring its uncharted wastes, exploring the ruined Temple of Exalted Horen and unearthing its ancient secrets. Maintaining the faith amongst these emigrants from Axios for several decades, Grand Prior Rovin wrought the destruction of the City-State of Halsworthy during the 1655 Crusade, and the Global Assembly via the execution of its undead chairman, Lotte Baptiste, in 1660. In 1662, High Pontiff Jude I appointed Rovin as Coadjutor Bishop of Rhodesia, and promoted him to Auxiliary Archbishop after the disbandment of the Order of Saint Lucien in 1667. Unfortunately, Archbishop Robert’s girth was the source of considerable health issues throughout his tenure as a clergyman, and he passed away in his sleep in 1670. One of humanity’s foremost poets during the 17th century, Robert was responsible for the Hymn of the Fat Monk and the Hymn of Exalted Godfrey, and his written work A Holy Man’s Perspective of the War and a Prayer to Resolve Haense’s Sin was lauded by contemporaries as an exemplar of rhetoric. Miracles: 1. A pious baron had assembled his courtiers and subjects for a feast in St. Robert’s honor. Marauding reivers then assaulted the manor house, causing a tumult which ended the festivities; miraculously, however, the reivers then did find themselves growing absurdly fat, rendering their weapons useless. In his good will, the baron invited the obese bandits to the feasting table, and all partook once more in jovial harmony. Canonized in the Fourth Golden Bull of Jorenus ST. RUDOLPH OF MARKEV SILVER KEY Patron Saint of Redemption, Musicians, and Beggars A quiet, introspective minister of middling origin, many of the personal details of Rudolph Wagner’s life are lost to time. The majority of knowledge about his life comes from his written works, and the public records of the Holy Canonist Church. By the time of Rudolph’s ordination in the mid-to-late seventeenth century, he was already an established Highlander tradesman for several decades. In 1686, he published his first political treatise, Pax Cordis(Common: “Peace of Heart”), which was immensely popular amongst clergymen of the time. In 1689, he gained his first official post within the clerical hierarchy, as Bishop of Cyrilsburg. Following the deposition of High Pontiff Siegmund I, Rudolph was promoted to Archbishop of Jorenus and Pontifical Secretary under Blessed High Pontiff Daniel V in 1693. It was during his tenure as Pontifical Secretary that Archbishop Rudolph published the compilation of his life’s theological work, Hymnal and Prayers of the Canon. A collection of hymns, parables, and prayers, Hymnal and Prayers of the Canon quickly proved to be a valuable tool in both liturgy and the education of the faithful. Tragically, Rudolph resigned from his clerical posts due to poor health in 1700, and died soon after due to gout. Miracles: 1. A group of monks preparing for their evensong chant found that their rubrics had been destroyed. Without their breviaries, the chant was damned to disharmony, as the men had not yet memorized their parts. Invoking the intercession of St. Rudolph, the brothers miraculously found that their song chimed with heavenly beauty, angels themselves partaking, and each remembered his due part. Canonized in Second Golden Bull of Jorenus SAINT TARA OF PARADISUS PEONY FLOWER Patron Saint of Captives, Wives, and the Wilderness A figure known from Scripture, Saint Tara of Paradisus was the wife of Saint Joren of Paradisus. To be a devoted wife, the woman born in Aaun was known for her virtuous disposition and kind hearted nature and so, caught the eye of Saint Joren who would later marry her, “It came that Joren Son of Horen found a wife of virtue and dignity, who came from Aaun. Her name was Tara, and her kindness warmed the halls of Joren’s keep, and he resolved to wed her.” (Gospel 4:6-7) However, accepting Harren’s invitation to be wed to her in the Holiest of cities, it was known to be a trap and Saint Joren and Saint Tara would be beaten, chained, and captured. It would be seven years later, upon the defeat of Harren by the second Prophet, that they would be freed by Exalted Owyn, Saint Tara having held resolve in her captivity through prayer and faith. MIRACLES: 1. Upon her being taken captive by a malicious man, a young girl would pray to Saint Tara of Paradisus. Upon the fourth night of prayer to her, the young girl would fall asleep, to be met by the apparition of Saint Tara in her dreams. When she awoke in the midst of twilight, she would find the door to her room unlocked, freed from her captivity and allowing her to escape and flee to home. 2. A woman’s husband had been taken by forces unknown and had disappeared months prior, leaving the wife alone to raise three children. One night however, after a prayer to Saint Tara, she would too be met by the woman once held captive in her dream, yet not personally. Instead, she would be led along the roads outside her village by a petal from a peony flower, to a window of a rundown house. There, she would see her husband inside, only to wake up soon after. Reporting this immediately to authorities, they would be terribly skeptical but nevertheless pursued it in a lackluster fashion to calm what they thought were a raving woman’s leads. They would find this house however, as directed, and too, her husband inside, allowing him to be returned to his wife and children. Canonized in Octavus Aurea Bulla Helenam ST. THEODOSIUS OF ISTIAM GRAY PIGEON Patron Saint of the Hussariya Cross, Messengers, Falconers and Fowlers, Translators, and the Raevir People Born Bogdan, St. Theodosius was a companion of the Exalted Siegmund. In his early days, Siegmund commanded that Theodosius take the vows, in order that the Kraltan people have a priest for themselves to celebrate the necessary rites. St. Theodosius proved to be the most ardent of all apostles, famous for his large-scale baptisms. At his height, Theodosius baptized several thousands, most of whom came on pilgrimage to Kralta for the sacrament. In his later years, St. Theodosius was regarded as the patriarch of Ruskan Orthodoxy, the particularly Raevir rite of the Church. In this capacity, he functioned with his characteristic zeal, ensuring with diligence that the faith was promulgated and defended. Miracles: 1. St. Theodosius lived well into his old age. After having celebrated mass, and departing by the narthex of the cathedral, he was taken up in spiritual ecstasy. The townspeople were confounded when they witnessed hundreds of pigeons uplift St. Theodosius, carrying him bound towards the heavens, never to be seen again. Pre-Modern Canonization ST. THOMAS OF AGER HUMMINGBIRD Patron Saint of Stonemasons, Builders, Swamps, Glades and Diligence A ward of Exalted Sigismund, St. Thomas Denims studied architecture and faith alongside the prophet’s middle child, Prince Fyodor. Together, the two restored Adunian-occupied Kaedrin from pagan influence, removing its idols and stone fortresses in favor of natural landscapes and shrines of the true faith. In the process, young Thomas received a calling of faith and joined the Church, becoming an Augurist monk. He served the Church throughout the crises leading up to the flowering of Canonism under his pupil, Daniel the Great, and participated in the battle against Setherien. In addition to the construction of Flotstad, the home of St. Wilfriche, he was also chief architect of the first pontifical estate of Cyriaum. St. Thomas passed not long after, respected as a pious brother of the faith who devoted his life to the art of architecture in his Creator’s honor. He is the patron saint of stonemasons, builders, swamps, glades, and diligence. His symbol is the hummingbird, as his restoration of swamplands caused their native hummingbirds to return. Miracles: 1. When St. Thomas passed in the land of Athera, the hummingbird garden found in the pontifical estate of Cyriaum mysteriously vanished with him--the legend being that the garden and its fauna joined him in the Skies. 2. In the swamp pits of Mardon, local friars begged and prayed for intercession by Bl. Thomas for aid in fighting marsh fever and restoring the land. During their next mass, a caravan of architects and artisans arrived bearing holy tools known to be his, and offered to drain the swamp, upon which Adelburg was later built. Canonized in Eleventh Golden Bull of Helena ST. THOMAS OF GAEKRIN WHITE ROSE Patron Saint of Virtuous Leadership, Discipline, Frontiersmen, and Kaedreni Peoples Born Thomas Chivay in 1362, Famed for being one of the co-founders of the Order of the White Rose, as the Order’s Grand Marshal, he sought to bring an end to the power and influence of the pagan Elven nations. With approval from the High Pontiff himself, Thomas embarked on a twenty year’s journey to convert heathens across all of Anthos by any means necessary, spreading the faith with zeal. St. Thomas would pass to the Seven Skies in 1435. Miracles: 1. A priest who had been blinded by an orcish clan stumbled into the church of Kaedrin, praying fervently through the night before falling asleep, exhausted. When he awoke, his blindness had been cured, and his first sights was that of a white rose in the stained glass of the cathedral. Canonized in Golden Bull of Cavan SAINT TOBIAS OF ROSEMOOR BLUE RIBBON OR BLUE STRIPES Patron Saint of Emperors, Restorers, and Benefactors A man known for his steadfast dedication to virtue and faith, Saint Tobias of Rosemoor was born to Exalted Sigismund and one of his father’s successors on the throne of the Holy Orenian Emperor. Characterized by his devout faith, he is remembered fondly by the Church as an Emperor dedicated to Her wellbeing, making a historic donation to Her, that being the granting of land from the Imperial State to the Mother Church in the “Donation of Tobias''. It would be, after thirteen years adorning the Crown once worn by Exalted Godfrey, that Saint Tobias would abdicate his throne which would pass on then to his son, Alexander I. It would be the remainder of his life that he would devote to the mission of avenging his son as well as fighting against the forces of the Undead. Through prayer and faith, he would persevere and pass on forty years after his abdication in the year of 1520, at the age of one-hundred and twelve years lived. Miracles: 1. As a man surrounded by undead awaited death by their grievous hands, a bright light would shine before him. From that light grew the apparition of Saint Tobias, a saving grace sent from the heavens. Before these undead foe, he raised an illuminated hand, sending each fleeing for their graves. Saint Tobias would disappear thereafter, the man saved and allowed to live another day. 2. A Church in the countryside was surrounded by demonic forces. The laity within cowered in fear, praying for their saving. Soon enough, it was reported that a blue ribbon flew through an open window and floated throughout the hallowed chamber as if carried by a supernatural breeze, guiding the laymen to a more secluded door which allowed them to escape without hindrance from near death. Canonized in Octavus Aurea Bulla Helenam ST. TOBIAS OF SARKOZ SILVER COMET, GOLD COINS Patron Saint of Merchants, Comets, Wealth, and Charity Born as Toveah Goldman, his name anglicized from its Sarkozic root, St. Tobias is renowned for his immense fortunes. Ledgers indicate his wealth spanned beyond mortal comprehension, dizzying sums that definitively marked him as the richest human in the realm. Yet, Toveah was not born this wealth; a humble and impoverished manservant to Hadrien de Sarkozy, later known as St. Adrian, Goldman distinguished himself in the Count of Norfolk's council through his legendary stewardship. The Goldman Company helped settle and administer the Pontifical lands held by High Pontiff St. Lucien, enabling countless institutions of the faith to prosper. It is said Goldman had the Minas Touch; every business he ran prospered and returned its investments tenfold. At first, Toveah embraced his worldly wealth, erecting statues of himself of gold and being indulgent with his newfound wealth. But after assuming a monopoly on the Abresian port of "Tov Avev", Tobias had a religious epiphany. Realizing his great bounty would never satiate him as it was a worldly desire, he quickly took upon a vow of celibacy, and tirelessly worked to satisfy his spiritual desires. Patronizing countless religious institutions, from the St. Bogdan's Cathedral in Kralta, the Kaedrini Orphanages, the Hammerspoint Observatory and the Pontifical Palace in Savoie, Saint Tobias had distinguished himself by his utter devotion to charity, foregoing family, status, and prestige for the betterment of Anthosian society. Yet, the selfless Tobias later in life began to succumb to a lethal disease, ballooning his weight and forcing him to consume thrice his normal appetite at particular intervals less he pass unconscious. To eat so lavishly was to suffer for Tobias, who bemoaned this wealth could not go towards charity; one day when a Hansetian family of refugees approached the benevolent Tobias begging him for foodstuffs. Tobias, in his charity, gave his meal to the family, before realizing that he had missed his feeding interval. He passed into a coma and later perished, dying in ultimate altruism. His will dictated that his enormous fortunes did not go to his distant kindred, but rather various institutions of the Church and state, demonstrating the epitome of charity in both life and death. A common myth around St. Tobias is that he comes to give good children gifts with his "little goblins" during the month of Joma. Miracles: 1. During the reign of High Pontiff Owyn I, the attempts at demolishing the ghost town of Aldersberg were met with failure due to various Adunian raiders harassing the peasantry. Praying to Tobias for intercession, High Pontiff Owyn found the next day that a silver comet had struck and demolished the city in one blow, while also providing countless minerals and precious metals for the commons and Church. 2. Upon a naval excursion to Hammerspoint, a group of sailors and clergymen alike were met with a vicious storm that lasted for twenty days. Nearly out of supply and facing mutiny, a silver comet soared through the sky pointing north. The captain swung north at behest of his chaplain, and found a small island littered with fresh fruit, meats, and coins bearing the image of St. Tobias. Canonized in Golden Bull of Cavan SAINT TYLOS OF KALDEN A WHITE STALLION Patron Saint of Stonemasonry, Cavalry, and Lost Causes A man of common birth, Saint Tylos Barclay would be of little renown until the war which would consume much of his lifetime. The War of Two Emperors would see Tylos of Kalden become a soldier, pledging himself to the Emperor, Joseph I, joining among his armies to battle against the Pertinaxi-Horen dynasty. Devoting the entirety of his savings to purchase armor and a horse, Saint Tylos would set out with little else to war and would fight in many, resulting victories for the side of Joseph. Befriending many fellow men of the Josephite forces along the way, such as the future Lord Protector, Adrian de Sarkozy, all these men would soon be tested as their successive victories would eventually come to an end. As the forces of Oren sieged the Capital City of the Empire of Renatus, Helena, they would soon see defeat as they were successfully pushed back by the Pertinaxi forces. Upon this defeat, the banner of Joseph I was weakened, various states once devoted to the Orenian side, now deserting it. With this, the Pertinaxi armies tore through the countryside of Joseph I’s Empire, yet Saint Tylos, ever brave and devoted, dedicated himself to, along with fellow troops, to an offensive of guerilla warfare. This effort would be relatively unsuccessful, being vastly outnumbered, yet their self-sacrifice would do immense good, even allowing the citizens of Reza the time to evacuate before a Renatian attack. Upon the conclusion of the War of Two Emperors, Saint Tylos would once more dedicate himself to battle, joining under the banner of Ludvig VII in Kalden. While once more the greater war would be lost, in his own acts of heroic bravery and battle, Saint Tylos would act as an exemplar of virtue in such times of bloodshed. Nearing the end of his life, he would give up sword and shield to instead take up the mission of recovery, riding throughout the countryside and spreading the word of God whilst aiding in the healing of the nation. He would pass on after decades of devotion to this final work, ending a life of virtue and dedication in service. Miracles: 1. As the city of Reza was expected to be besieged by Renatian forces, Saint Tylos and his small contingent would devote themselves to helping in the city’s defense and the citizenry’s evacuation. Beginning construction on an outer wall, they would soon be faced by a deficit in resources. Readying himself for a night of slumber, the Saint would lay his cloak over the small pile of rocks. Yet, upon rising the next morning, after a night of prayer, revealed under the cloak would be a miraculously large pile of stones, allowing the construction on that outer wall to be completed. 2. During the latter years in Arcas, at the height of the Inferni Incursion, the apparition of Saint Tylos appeared on a white steed within the confines of the city of New Reza, a miracle witnessed by many within the former capital of the Kingdom of Hanseti-Ruska. Canonized in Prima Aurea Bulla Providentia ST. WALDO THE WAYFARER LIGHTHOUSE Patron Saint of Architects and Those Who Are Lost Very little of the life of Saint Waldo is known. Due to the unremarkable youth of the man and his unwillingness to later document such a time in his life. Saint Waldo was born in Athera, under Savoyard rule, and was raised in a tavern known as the Dragon’s Scale, a tavern known to house and host street urchins and monster hunters of renowned fame. Is was through this background that Waldo was able to befriend the leader of the guild that encompassed most patrons of the tavern, a man named Letho, and designed and constructed for him and his men, rich with the rewards attained through their service across the Continent, a new fortified headquarters in the middle of the developing village, along with a new tavern, called the Gryphon’s Wing. It is said that when the village was attacked by a crackadonk, whose fire razed the majority of the village to the ground, the headquarters of the guild was the only building to remain standing, and in quite good condition, as if it hadn’t been touched by the beast. As word of this tale spread, Saint Waldo’s building expertise was highly sought after, both by Lords seeking to expand their villages and personal keeps, and mercenary groups looking for blueprints for their own headquarters. Another common commission for the man were intricate signposts, as well as landmarks and lighthouses, so that travelers may have an easier time finding their way. However, the most ambitious projects of Saint Waldo’s were those of great cathedrals and basilicas, which he would always pray in as soon as they were consecrated. As Saint Waldo’s wealth grew, he seeked to educate others in his building prowess, teaching multiple apprentices throughout his life in order to preserve the architectural style that he had developed. His life did not last long after his newly-found fame, however, and the man died in a construction accident in his mid-thirties. While he was mourned heavily by those who were lucky to receive blueprints from him, his apprentices, many of whom became masters through his tutelage, continued to spread the man’s influence throughout Athera and the continents to come. While Saint Waldo has been deceased for centuries, it is believed by scholars that his architectural style lives on. Through examining and comparing paintings of towns, cities and keeps that Saint Waldo and his students had constructed, these learned men have found many similarities between these ancient constructions and the constructions of two men of this time; Olivier I of Savoy, and Frederick I of Oren, who designed and aided in the construction of their capital cities of Saint Luciensburg and Vienne respectively. Many details from Saint Waldo’s time could be found in these constructions, with modern details added in. Miracles: 1. In the early days of the newest iteration of the Kingdom of Oren, whilst Frederick I and his contractors and builders constructed what would become the royal capital of Vienne, one of the first details the Monarch ordered be built was a statue to Saint Waldo outside of the city gates. As the final detail was chiseled into the statue, all men and women who aided in the construction of the city felt a great fury and energy in their hearts, using such to construct the entirety of the city and palace in a fortnight, a speed never documented before for a city so large. 2. In the royal city of Karosgrad, within the Kingdom of Hanseti-Ruska, as the royal contractors and demolition workers worked on leveling the old, outdated palace to make room for the Morrivi Prikaz, one of the contractors who aided in constructing the city of Vienne called for all workers to join together and pray to Saint Waldo. The group reportedly prayed for three hours, before returning to the site and leveling the old prikaz, once again in an unprecedented time. 3. Following the fall of the Kingdom of Oren and the rise of the Harvest Confederacy, the Confederacy set out destroying the buildings of the Kingdom and Empire past which had fallen into disuse, including the city of Vienne. As the city was razed, the statue of Saint Waldo stood as it always did, resisting picks, hammers, and even controlled explosions which the Confederacy used to topple the statue. Today, the statue of Saint Waldo still stands, while many parts of the old city do not. Canonized in Quindecimus Aurea Bulla Jorenus ST. WILFRICHE OF HANSETI BLACK MACE Patron Saint of the Teutonic Cross, Brotherhood, Chancellors, Opposition of Setherin, and Franciscan Martyrs St. Wilfriche was born to a Hanseatic yeoman and his wife under the Kingdom of Hanseti in 1426. His early life was characterized by brutal strife as both Blackmont and Sethrenic forces ravaged his homeland. It was not long before Wilfriche was orphaned and his homeland destroyed, claimed by the Black Scourge. He managed his way south to the bustling town of Kralta and sustained himself through ill-means, but eventually was caught stealing two loaves of bread from a local bakery. The boy was apprehended by the local militias and brought forth to be judged by the Marquis of Raev. The traditional punishment for theft in the empire was a hand, but the exalted Siegmund took pity on the Hansetian in rags and ordered him instead to serve under the Bishop Bogdan, later canonized of St. Theodosius, as an Acolyte to atone for his theft. Wilfriche thus grew up in the ornate and mystic rites of the Ruskan Orthodoxy, undergoing a clerical education and becoming an ordained clergyman. Wilfriche and his trusted companion Blessed Vladislav, son of St. Theodosius, left Kralta to minister their faith in the newly settled Kaedrini region after the ascension of their mentor. The pair became well-loved by the Raevir colonists as beacons of faith under the reign of the apathetic High Pontiff Regulus. However, these Kaedrini backwaters were infamous for Setherinic raiders and cultists. Under St. Wilfriche's leadership, the Ruskan fellowship erected a mighty holdfast known as the Flotstad and surrounding it the village Flotsam. The Flotsamites grew to be the first bulwark against Setherinic invasion and were instrumental in reclaiming Hanseti from Setherinite clutches and defeating the foul Daemon. Wilfriche fostered a strong brotherhood bound by creed through the Jolly Band and was characterized by his jovial and amiable spirit, making friends with countless Anthosians. St. Wilfriche was also characterized as an ardent theologian, publishing countless articles on the faith and spreading the missives among its communion. He stood against the sectarian communalism of Oren, recognizing the blasphemies in permitting sects to possess dogmatic differences. Approaching the High Pontiff, he managed to list a series of grievances and help unite the faith into one universal dogma, marking him a pioneer of Canonism. However, the Order of St. Lucien soon attempted to check Wilfriche's rise in influence and power by petitioning to the High Pontiff to declare war on the Flotsamites for claims of vigilantism and banditry. Regulus accepted the prospects of civil war, and the two parties battled it out until a white peace was declared. Wilfriche later became Lord Chancellor to the King Henry and King Francis before being slain in the Franciscian Massacre. His power in the ministries were notable as he swayed the stalwart cynic Joseph Lane to erect an Abresian Church by purging the Abresian sewers of an unholy plague festered by cultists, spread the faith through mass baptisms, arranged feast days, and led battles against the Zionist menace before his death. His symbol is a black mace due to his purification of various Setherinite maces and also his Orthodox vows, which forbade clergy from bearing bladed weapons. Miracles: 1. A man possessed by Setherin was clubbed once about the head by Wilfriche's mace. After rising from the blow, he was exorcised of his demons. 2. The week following Wilfriche's death, three sets of twins in Ancien were born with black mace birthmarks. Canonized in Council of Fursten

ON HAESENI NOBILITY 5th of Jula and Piov, 441 ES NOBILITY IS THE BACKBONE OF HAESENI SOCIETY, it has been the work of nobles over generations that has built up Haense to what it finds itself as today. Each noble family has provided Haense with a unique section to add to its Kingdom and history. However, with noble titles comes honour, respect, and authority that must be balanced and held carefully, and each has their own expectations for how they must hold this responsibility. The Ranks of Nobility Duchy The highest achievable rank within Hanseti-Ruska for a noble house, the ducal families are longstanding backbones for the Kingdom to rely on. These families have been working for Haense and its interests for generations. Upon their lands they’ve each built castles to house large families and to defend the Kingdom from, surrounding themselves with holdings of small villages to best utilise their land with tenants, house guards and farmers. Expectations of a Ducal Family They act independently and succinctly for the Kingdom, not needing to be told to take action. Ducal families sometimes specialise in one or two aspects of service to the Kingdom, but often branch out to assist and serve in any aspect available, whether it be political, militaristic, or independent projects. Others have no specialisation, and members of the ducal family can be found serving in every aspect of the Kingdom. Each ducal family upholds and continues to develop their cultures, have been involved within the Church of Canon and actively practise canonism. The loyalty of ducal peers is unquestionable, and proven by long history and precedent. March Holding the same ranking within the Kingdom as Counties, the march family differs in one regard; location and risk. A march is granted to counties holding land on the border of the Kingdom that are expected to defend and hold the border. A march should not be expected by all counties finding themselves on the edge of the Kingdom as it may be granted on a basis of risk, if they are landed on a peaceful or uncontested border there would be little to defend against. Expectations of a Margrave Family Margrave families are expected to erect and hold a defendable castle, unlike the keeps of regular counties. They upkeep supplies and defences to be at the ready for any attacks coming from the border they hold. The margrave families come with the risk of needing to stand and defend the Kingdom from incoming attacks, even if they must stand alone until assistance can arrive. County The second highest achievable rank within Hanseti-Ruska, comital families are reliable and longstanding. Their achievements and impact within the Kingdom are notable and varying. Their families have built up keeps to house their family, and have begun to surround their lands with some tenants and farmers, and may have begun to or already employ house guards to defend their keep. Expectations of a Comital Family Comital families have been working for the Kingdom for multiple generations, and act independently. Their members can be noticed in multiple institutions, their works have helped shape the recent Haense and continue to do so. Comital houses will take action without push, and speak up to better Haense without prompting. They might have some involvement in the Church of Canon and can be seen actively practising canonism. Their loyalty to the Kingdom has been proven for generations, and they actively participate in bettering Haense. Viscounty A viscomital family is the first promotion since gaining nobility, and have now proven themselves to be dedicated to the Kingdom long term. They’ve shown continuous effort in contributing to Haense, and have more plans in that direction. They’ve been comfortable in their estate for some time now, and may have been given a bit more space for expansion as necessary while they grow. Expectations of a Vicomital Family A viscomital family is generally working on developing their own traditions and family values. They may begin publishing works of history on how they have gotten to this point, and the roots from which they’ve come. Their ties within the Kingdom have begun to strengthen, and they may begin to work in unison with other houses on joint projects. Viscomital families have much promise and many routes to explore, and are feeling out where in the Kingdom they fit or if they chose to branch out into every aspect and to not choose a niche. Baron The lowest rank of nobility, a baronial family is an upcoming family with great promise working towards bettering themselves and the Kingdom, or a family fighting to remain nobility after insufficient contributions in recent times. As an upcoming family, they have recently shown great promise within the last generation or two. They’ve shown promise within at least an institution or two within Haense, and continue to grow. The rank of a baronial family is one of bated breath, being raised to a baronial family shows that the Kingdom is watching their next moves, to see what they will do further with the promise they have shown. Expectations of a Baronial Family Baronial families are getting involved where they can and are full of promise. They take initiative to join institutions and projects to contribute in any way they can. Those new to nobility should be keeping a respectable air about themselves, avoid sullying their relatively new reputation, and be seen as well mannered canonist members of the nation. Expectations of Nobles The Responsibilities of a Peer A noble peer of Hanseti-Ruska has numerous responsibilities and expectations on their shoulders outside of simply being the patriarch to their family. They owe their direct allegiance to the Koeng of Haense, and are expected to lead their families in such a way that brings honour and respect to the Kingdom, encouraging their families to actively participate within the army and protection of the Kingdom. They hold a seat on the Royal Duma, and are expected to actively participate, or be sure that there is a proper representative to take their place should it be necessary. They are to be knowledgeable on the law of the Kingdom to be able to fulfil their duty of upholding and judging the law on their own land holdings in case of banditry or crime happens under their watch. Peers are to be well educated and well articulated to better the Kingdom and uphold the honour of both their house and their Kingdom. The Responsibilities of a Noble While a regular member of a noble family is not bound by a direct oath to the Koeng, there are still certain expectations that come with being a part of a noble family; the higher the rank, the stricter the expectations. In general, nobles are expected to uphold the highest level of respect and decency. They should be up to date on current etiquette expectations, and the law to be sure to remain well within it. Each noble should be sure to attend regular church gatherings and keep up with the recent revelations and Golden Bulls from the Pontiff to be sure to remain a well-educated canonist. The main responsibilities of a nobles have two goals, to support their family, and the Kingdom they serve. Nobility should be active within institutions of the Kingdom, and show great interest in the improvement of such. Anything from joining the Brotherhood of St. Karl, working within a government office, or running their own independent business, a noble's mind should rarely be idle and complacent. A noble of Hanseti-Ruska should always be respectful and respect worthy, active within the greater Kingdom, adhere well to canonism, and be ready to protect Haense when it is threatened. Noble Rank Evaluations Ways to Improve Noble Standing The way noble houses are evaluated has always been a contested topic. Each Koeng will rank houses in their own way and by different requirements. However, there are some general themes that each Koeng appears to look at that houses can use as a guide in the right direction. The simplest advice to these houses is to stay true to your roots and your families. However, there are more specific things that each house should consider when asking themselves what more they can do for the Kingdom. Commonly, houses that work independently without reminders from the Crown or government easily find success, and avoiding large periods of idle hands can give a noble house a good appearance. If a house often requires prompting from the Crown to act, they will be seen as less reliable and their dedication and commitment to the Kingdom may be questioned. Alongside this, it may be noticed how substantial a house's participation in the routine happenings of the Kingdom is; if they often show and participate in events like court, duma, and auxiliary brotherhood practices. Attendance is even more so noted at larger gatherings such as in emergencies to protect the Kingdom, coronations, and the Herzenvrest. Each house should consider recording and documenting aspects of their history. From assembling large historiographies, stories of ancestors, memoirs of house members, and differing accounts regarding the house. Keeping track of and updating the living history of a house can show understanding of the progress the house has made, and spread the unique story of each family. Alongside this, houses should consider actively practising and developing their chosen culture; working on documentation and participating in traditions, and fashions of said culture. Additionally, with Canonism being the sole religion, houses that are commonly seen participating within the church or attending its gatherings should be looked on favourably as well. Those looking for their next goals as a noble house should also begin looking to their neighbours, being able to work in tandem with other noble houses can show a level of maturity and brotherhood within Haense. If houses are able to collaborate to better Haense as a whole instead of working solely alone it can demonstrate a higher ability to unite and put aside familial or cultural differences. Similarly, a house that is willing to bring up issues and stand in front of the Crown or their peers to speak on them in a respectful and constructive manner also demonstrates a maturity and want to better the Kingdom without being pressed for their issues. Overall, there is no specific right way for a noble house to improve their rank. It is a collaboration of many to work on a multitude of issues and projects for both their house and Kingdom. Nobles can also never go wrong in speaking with the Crown directly regarding the direction they wish to take their house, and in which ways the Kingdom requires their assistance. SIGNED, His Excellency, Maric var Ruthern-Baruch, Duke-Consort of Valwyck, Lord Speaker of Hanseti-Ruska Her Princely Grace, Johanna Klaudia Barclay, Princess of Sutica, Duchess of Reinmar, Margravine of Vanderfell, Countess of Freimark and Kretzen, Baroness of Madvon, and Freising, Lady of Erwinsburg, Neuberg, Wilheburg, Freisburg and Rozenfeld, Lady Vandalore, Chieftess of the Reinmaren, Royal Inquisitor, Palatial Kommissar

SANCTVM OFFICIALE; THE HOLY BUREAUCRACY DEVS OMNIPRÆSENS ☨ DEVS OMNISCIVS ☨ DEVS OMNIPOTENS Cardinal Laurence, Prince-Archbishop Albarosa, oversees the establishment of the Bishopric of Hyspia, 1800 "For a millennium, God kept His Silence to the kingdoms of the world. The priesthood of Owyn, of Evaristus and Clement, carried out His command faithfully and preserved the Word of GOD, the Spirit and the Virtue." - Gospel 5:23-24 Verily, our brethren in laity ignore (or outright remain uninterested) on the political machinations and secular motifs found within the Faith. It is no secret that our Holy Mother Church holds a complicated hierarchy, bureaucratic in nature, that exempts itself and forms twists and knots over seemingly simple concepts. Some may find it overwhelming, usually because of the tedious translations from flexio or the seemingly endless (or specific) purviews and prerogatives that underline each rank, though it is much more simple than one can anticipate. In truth, the church is a very linear administration. In this thesis, I will attempt to condense the Church bureaucracy into bite-size explanations, detailing only surface level definitions for the ease of reading. A good starting point is Cardinal Adrian’s flowchart, herein Figure 1.0, an inaccurate but very useful tool; Fig. 1.0, Cardinal Albarosa, Adrian, Priest’s Manual to Teaching Acolytes, 1870. Politia Ecclesiastica Politia, or translated into common as “Polity”, is the primary machine through which an organization or government functions (Political + Entity = Polity). Ecclesiastical Polity refers only to a Church, for the sake of this thesis the Holy Mother Church, specifically. There are a plethora of these aforementioned polities, most being defunct, or obscure, or simply irrelevant for the purpose of this thesis. The church itself, however, utilizes a tailor-fitter Episcopali Politia, or Episcopal Polity. Episcopal refers to Episcopus, a word literally translating to Bishop (or “Overseer”), an individual tasked with “Overseeing” a specific group of people or otherwise geographical area. The ranks of this polity include; - Clericos Ordinavit, Monastica "The pagan seers watched the stars and the virtuous priests read the Spirit, but He would not speak until the passing of His promise." - Gospel 5:29 Priests, or the Ordained Clergy, are the backbone of the Church, overseeing local churches or chapels and serving as spokespersons of the Faith in all Canondom. Acolytes may decide to become ordained after their thesis is accepted, through a ceremony of ordainment. Priests, as per Episcopal Polity, may become Bishops, and Archbishops thereafter (Explained further below). Priests let go of material possession, and some take vows of celibacy, however Priests are technically allowed to be married.* On the other hand, the Acolyte may choose the Monastic Clergy. Monastics (Monks or Nuns, depending on their gender) replicate the lives of the Exalted, and strip themselves of all worldly desires and possessions. Monasticism is pure theological work, and constant study of the scrolls and the teachings of GOD. Monastic Clergy may be promoted to Abbots or Abbesses, for their dedication to the Faith. Their positions as Priors places them under the purview of an Abbey, a Convent or any other type of Sisterhood/Monastic organization. * Bishops and Archbishops, and Cardinals (and by extension the Pontiff), cannot court or marry, thereby remaining celibate. - Episcopus "He entrusted to them the Word of GOD, which were the Virtue and the Spirit, and charged them to instruct their brethren in the path of holiness." - Gospel 5:4 As previously stated, an Episcopus (or “Bishop”) oversees a geographical area, or a district, worthy of laity, dubbed a “Diocese”. Bishops overseeing a diocese ensure the organization of clergy in the area, and oversee day-to-day religious activities in their region. Bishops, as of recently, also gain a seat in the Diet of Bishops. The Diet operates as a commission, or a lower administration, where Bishops convene on interdiocesan activities and foment discussion within their clergies. Note: Traditionally, Bishops have their seats at Cathedrals, larger churches from where their respective dioceses are operated. Unfortunately, there are so few Cathedrals in existence that this detail is often overseen. Note: Coadjutor-Bishops were prevalent in times of yore, being the designated heir to a Bishop’s position at the time of their death/promotion/resignation. The position has since become obsolete. - Archiepiscopus, Metropolitani, Patriarcha "At Owyn’s command, the brothers set shepherds over the flock of men, and so created a priesthood for their instruction, in anticipation of the second son of spirit." - Gospel 5:5 Archiepiscopus, or Archbishops, function much the same to Bishops, except one level above. Archbishops are tasked with overseeing Archdioceses, or compounds of smaller Dioceses into a larger district, and representing the interests of the Church within them. Seen as political figures, Archbishops oftentimes take secular representation of the church amidst the nation their respective Archdiocese is located, though this is not an outlined duty. Archbishops organize their respective Bishops, and oversee the spread of the Faith. Some may be confused, however, with the titles of Metropolitan and Patriarch. They are, in essence, the same as an Archbishop, but under specific circumstances; - A Metropolitan oversees a Metropolitanate, an Archdiocese encompassing a large enough city to be considered as such. Metropolitanates often do not have subservient dioceses, due to lack of space. The only Metropolitanate in existence is Providentia. - A Patriarch oversees a Patriarchate. Patriarchates are Archdioceses found in lands partaking in the Ruskan Rite, a Canonist Orthodoxy often found in Haense. The only Patriarchate in existence is Jorenus. - Collegium Cardinalium, Curia "Virtue was preserved only by keepers of ashen urns, paupers, and princes of piety, who were the champions of GOD." - Gospel 5:26 The Collegium Cardinalium, or the College of Cardinals, is the agrupation of Cardinals that conclave to elect a new Pontiff, at the time of the incumbent’s passing. The College is occupied by Cardinals, or eligible voters at the time of Conclave. A common misconception, and the first underlying issue from Figure 1.0, is that Archbishops are not always Cardinals, and vice versa. Though Cardinals are almost always Archbishops, due to the usually low size of the clergy, Cardinals and Archbishops serve two different functions. The Curia, on the other hand, is the primary administrative body of the Church. Also a mistake in Figure 1.0, Cardinals/Archbishops are not ensured a spot on the Curia, though usually occupy them due to the same problem outlined above. The Curia has six positions, each with their own responsibilities; - The Vice-Chancellor is, in practicality, the second-in-command to the Pontiff. Organizing the Conclave at the time of the incumbent’s death, maintaining secular relations with foreign governmental entities, overseeing the rest of the Curia, et cetera. - The Prelate operates as the primary recruiter for the Church. Whenever an Acolyte submits their thesis, one such as this document, the prelate is ordered to revise and evaluate it per a series of requirements. If the prelate deems the thesis fit, the Acolyte is allowed ordainment. - The Ecclesiastical Auditor is the head of the Tribunal, the judicial body of the Church. The Prelate may assign Judges at will, usually two Inquisitorial (Prosecution) and one Adversarial (Defense), and lead investigations to later become trial prosecutions relating to matters of Canon Law. - The Pontifical Secretary entails just as expected, glorified secretarydom. Scribing, or simply aiding the Pontiff draft responses to letters and Golden Bulls, they are also very useful to schedule meetings and other activities with the Pontiff (Though oftentimes do not). - The Pontifical Chamberlain serves as the Pontiff’s housekeeper, overseeing stewardship of the Church in general and all economic activity passing through the Holy See (if any). - The Grandmaster is the Highest Ranking member of the Faith Militant, and acts as its General and Commander. The Grandmaster’s purview is to organize, mobilize and lead the Faith Militant during Holy Wars (should there be any), or in the protection of the clergy. Note: The Holy Mother, often a female member and highest ranking of the Monastic Clergy, is a defunct rank due to continuous sede vacante. Instead, Priors operate in moderate independence and without designated organization. - Summus Pontifex "Owyn obeyed the command of GOD and anointed the brothers Evaristus and Clement, who jostled in the same womb, as joint bearers of the laurel of Horen." - Gospel 5:3 Successor to the very laurel of Horen, the High Pontiff is the sole, overarching authority to all of Canondom, under GOD. Not only the Vicar of GOD, but the most faithful, through which the infallibility of His word flows unto our mortal realm. The Pontiff is elected by the College of Cardinals upon the convocation of a Conclave by the Vice-Chancellor, occurring after the death or resignation of the Pontifex Emeritus (Former Pontiff). The (unspoken) requirements for a Pontiff are as follow; - To be Canonist, - To be Adult, - To be Unwed, - To be Male*, As the Conclave is the work of the Cardinals, they usually (admittedly, in every scenario) choose one of their own, however it is not a requirement. Any faithful Canonist, clergy or not, can be elected for the pontifical office. The Pontiff ensures His word through Golden Bulls, official documents usually in use for announcements, curia appointments or otherwise. Golden Bulls are the primary way GOD’s Vicar communicates with Canondom, other than letters or communiqués. * Though a taboo topic amidst theologians, it is hypothetically possible for a woman to become Pontiff. This has never occurred. By Will of GOD Alone, Acolyte Mikolas

POSTERS HANG AROUND THE WORLD OF ALMARIS The papers would read; JOIN TODAY! The Gold Bulls (Golden Bulls of Mortemgarde) Follow the teachings of Yemekar, and Aelif. The true high gods of Almaris! Fight like a true warrior and make your way into the eyes of the gods. Reject Modernity and make the North, great once again. Follow Hyperborea and Ancient Northmen ways! Help us spread the word through sacrifice, change and adventure. 555 ----------------------------------------------------------------------------============================---------------------------------------------------------------------------- Erik also known as, Erik Wit'an'axe The Future king of the great North Applications: Discord: ING (In-game name):

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

OCTAVUS AUREA BULLA PROVIDENTIA THE EIGHTH GOLDEN BULL OF PROVIDENTIA 1st of Harren’s Folly, 1822 | 1st of Msitza & Dargund, 375 E.S. HIS HOLINESS TYLOS I, High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD does decree… TABLE OF CONTENTS ┏━━━━━━━━━━━━━━━━━━━━━━━━┓ SECTION I - Exhortation SECTION II - Synod Appointments SECTION III - Curia Appointments SECTION IV - Diocesan Restructuring SECTION V - Legitimisation SECTION VI - On Diocesan Venerations SECTION VII - On Musins SECTION VIII - Venerations SECTION IX - Canonizations ┗━━━━━━━━━━━━━━━━━━━━━━━━┛ SECTION I “Patientia Dei” Grant us patience, O Lord, to follow the road you have taken. Let our confidence not rest in our own understanding but in your guiding hand; let our desires not be for our own comfort, but for the joy of your kingdom; for your cross is our hope and our joy now and unto the day of eternity. O Godan, your knowledge of me exceeds what I grasp or see in any moment; you know me better than I know myself. Now, help me to trust in your mercy, to see myself in the light of your holiness, and grant me the grace that I may have true contrition, make an honest confession, and find in you forgiveness and perfect remission. O Lord support us all the day long, until the shadows lengthen and the evening come, and the busy world is hushed, and the fever of life is over, and our work is done. Then, in thy mercy, grant us a safe lodging, and a holy rest, and peace at the last. Amin. SECTION II It is through Our Apostolic Right, bestowed unto Us through the Laurel derived from the Exalted that We make these affirmations, alterations, and additions to the College of Cardinals. We decree these appointments… TMR, His Eminence, Fr. Gawain Cardinal Providentia TMR, His Eminence, Fr. Yaromir Cardinal Jorenus TMR, His Eminence, Fr. Ferdinand Cardinal St. Alexander TMR, His Eminence, Fr. Pelagius Cardinal Nescia TR, His Eminence, Fr. Robert Cardinal Rochefort TR, His Eminence, Fr. Adelric Cardinal Freising TR, His Eminence, Fr. Vinzant Cardinal Buron SECTION III It is through Our Apostolic Right, bestowed unto Us through the Laurel derived from the Exalted that We make these affirmations, alterations, and additions to the Curia. We decree these appointments… Vice Chancellor, His Eminence, Gawain Cardinal Providentia Ecclesiastical Auditor, The Reverend Monsignor, Fr. Johan Vuiller Prelate of the Clergy, His Eminence, Yaromir Cardinal Jorenus Pontifical Secretary, His Grace, Robert Bishop Rochefort Apostolic General, His Excellency, Armand de Rennes The Holy Mother, Her Excellency, Sister Roxelana SECTION I It is through our Apostolic Right, bestowed unto Us through the Laurel derived from the Exalted, that we reconstruct, merge and establish the following dioceses, making the organization and management of the mentioned dioceses easier for the accordingly appointed shepherds. Princely-Archdiocese of Albarosa officially splits into two new archdioceses: ARCHDIOCESE OF ALBAROSA Encompassing everything beyond the Capital City of Providence, that is within the Holy Orenian Empire, to be shepherded by Archbishop, Ferdinand Cardinal St. Alexander. ARCHDIOCESE OF NESCIA, encompassing the southern region, including the Commonwealth of Sutica & Elven Territories, to be shepherded by Pelagius Archbishop Nescia. Archdiocese of Henrikev becomes: DIOCESE OF HENRIKEV, Encompassing the entirety of the Capital City of Karosgrad, to be shepherded by Ivarus Bishop Henrikev. *Archbishop, through his Apostolic Right, may appoint a pastor to any land within the borders of his archdiocese, to perform the sacraments and fulfill his pastoral duty as the humble servant of Godan. SECTION V In the Seventh Golden Bull of Providentia, We issued a Writ of Annulment for the marriage between Mrs. Aimee Halcourt and Mr. Valent de Rosius. Shortly after the Bull was published, sad news reached Us that Mr. Valent had passed away. Mrs. Aimee, after some period of time, got married to Mr. Vladrick Ruthern, but the situation is next: before the official Sacrament of Matrimony, the two got a son, called Rhys, which characterizes him as a bastard. After some time, the pair got a daughter, now after the official Sacrament of Matrimony. After a productive talk with Mrs. Aimee and Mr. Vladrick, the two agreed on legitimizing their son Vladrick, which has made Us think about it not for a long time. It is through our Apostolic Right, together with the approval from the Synod, that We officially announce and confirm that Rhys Barrow takes up a new name which is Rhys Ruthern, making him a legitimate son of Mr. Vladrick and Mrs. Aimee, for Godan is our Lord Saviour, the man who is loved and who loves the most of us all. We are happy to announce this news, for We all should receive a virtuous gift from Godan, and to forget about the horrific past which may have been behind us all the time. SECTION VI Shortly after the meeting with King Georg I that took place a few months ago, one of the cardinals approached us with a topic on diocesan venerations, saying that venerations should not be done only by the High Pontiff. We listened carefully to his statements and after the meeting we came to a conclusion, which has not changed since last time. As it is written within the pages of the Canon Law, "The status of venerable is conferred by the High Pontiff" (Ch. 5 §2.). Following this, We want to touch on the section in the Minor Bull of Providentia, where this law was not followed by procedure. Through our Apostolic Right, We withdraw those venerations outlined in that section, but We therefore place them in this Golden Bull, meaning that the people mentioned in that section have just been venerated. SECTION VII Although We may not often show up in cities and towns, the Holy Mother Church closely monitors all events through canonist nations, and We have paid special attention to various incidents caused by the small creatures which go by the name Musin. From the stolen relics and vessels, all the way to the ruined part of the statue inside the Basilica of the Ascent, We are shocked that someone has enough courage to perform such shameful and horrible acts, not to mention the various criminal acts committed by these creatures. After a quick report given by the Ministry of Justice, it became clear to Us that these creatures do not wish well for our faithful people, wherever We all may be. Therefore, through Our Apostolic Law, We officially state the decision of the Holy Mother Church that these creatures should not be trusted, and so that they do not present themselves as friendly. We especially address our Canonist Princes, and warn them that something should be done about this matter, urgently and without waiting. SECTION VIII Through Our Apostolic Authority, We affirm the following venerations. VENERABLE HENRI DE GUISE, Made Venerable for his faithful rule as Baron of Guise, patronage of the Church of Canon, settling of refugees displaced by the War of the Two Emperors in his barony, kind nature towards the common-folk and Canonist death at the hands of Anti-Marna Pertinaxi forces. VENERABLE ANNE AUGUSTA, Made Venerable for her faithful rule as Empress, patronage of the Church of Canon, personally rescuing over a hundred men and women from Helena from the Inferi, and increased social welfare programs for Providence’s common-folk. VENERABLE FATHER ARTHUR, Made Venerable for his faithful service to God, dedication to the righteous mission of the Mother Church as a Cardinal Helena, his charitable nature, as well as his steadfast devotion to the people of Helena by allowing the Church there to prosper. VENERABLE FRIAR BONIFACE, Made Venerable for his faithful service to God, dedication to the righteous mission of the Mother Church as a friar, as well as his steadfast devotion to the Haeseni people, and martyrdom at the hands of corrupt clergy for calling out the abuses of the Church. HIGH PONTIFF, VENERABLE JUDE II, Made Venerable for his faithful service to God, dedication to the righteous mission of the Mother Church as a High Pontiff, peacemaking between all Canonist princedoms, pious and scholarly aptitude, and martyrdom at the hands of radical heathens and apostates for his peacemaking nature. SECTION IX Through Our Apostolic Authority in the Pontificate, also on the approval of the Synod, We canonize the following people. HIGH PONTIFF ST. JAMES II OF REZA Patron Saint of Glaziers, Sufferers of Paralysis and Epilepsy, and Seekers of Angelic Intercession St. High Pontiff James II was born as Godric Virosi in Reza in 1712. Although his family were glaziers, among his distant relatives were Cecil Virosi (scribe to Ex. Godfrey) and Bl. Fabian the Lesser (spiritual brother of St. High Pontiff Daniel the Great). He was sponsored for seminary in compensation for refitting the stained glass of the Basilica of the Fifty Virgins in the wake of the War of Two Emperors. He began his clerical career by publishing the lost works of his ancestors. After being ordained, James II was appointed Bishop of Jorenus, then swiftly promoted to cardinal and Vice-Chancellor. He was elected to the pontificate in 1753, taking the regnal name James II after the first High Priest to receive the title ‘Pontifex’ from Ex. Godfrey. His first act as High Pontiff was to depart the continent, traveling to Athera on a three year pilgrimage. While there, he recovered the lost original copies of the Scroll of Auspice. Upon returning to Helena, he devoted much of his life to a meticulous translation, compared against the work of St. High Pontiff Daniel and Bl. Fabian the Lesser. His early reign was marred by a difficult relationship between crown and laurel, as some members of the priesthood believed the emperor was complicit in the death of James II’s predecessor. This led him to a public confrontation with Peter III in the streets of Helena. After a private conversation, the future saint campaigned to correct the disharmony between their offices, issuing many golden bulls to clarify their respective roles. He renewed the practice of referring to the emperor as his twin brother, in the model of Evaristus and Clement. After restoring the Church’s relationship with the crown, James II went to work reforming the Church. He began by publishing a complete translation of the Holy Scrolls, making scripture available to the public for the first time in the Church’s history. During the Inferi invasion of Arcas, he witnessed several visions of the Archangel Michael, receiving from him a miraculous banner marked with the Argentate Star, and a gold coin bearing the archangel’s symbol. James II conferred the banner upon Philip Augustus, appointing him pontifical gonfalonier. At the last battle of the Inferi War, heeding the petition of the High Pontiff, the Archangel Michael interceded on the side of the Descendants. Among the aforementioned accomplishments, the High Pontiff also restored the institution of the Holy Palatinate, coronated four human monarchs, and presided over the peaceful separation of the Holy Orenian Empire and the Kingdom of the Haense. James II’s palsy developed into full paralysis, and he passed away peacefully on the 7th of Horen’s Calling, 1802 at the age of 90. His was the longest reign of any High Pontiff to date, at exactly 49 years. MIRACLE 1 Upon James II’s death, an unearthly quiet fell over the room, and the distant voice of the Archangel Michael was heard shepherding him into the Seven Skies. MIRACLE 2 A glazier fell and broke his back while repairing the windows of the Basilica of St. Heinrik after the Diet of Karosgrad. On the advice of Philip Augustus, the glazier prayed for the intercession of the late High Pontiff. Upon waking the next morning, he found himself miraculously cured. ST. KING OTTO II OF HAENSE Patron Saint of Crusaders, Family, and Charity St. King Otto II, born Prince Otto Georg Barbanov, served as a courtier in the restored Haeseni court of Stephen I and worked as a diplomat under the Palatine Saint Henrik Bihar. He was known for his humility and strict adherence to moral doctrine, which clashed greatly with his cousin’s more extravagant court. Otto maintained a close circle of advisors and friends, mostly of ordained clergy, which included the future pontiff Everard IV. In his father’s three months as King, Otto served as crown prince with dour respect, creating the record-long sixteen-hour hymn for his elevation as heir. Otto ascended to the throne of Hanseti-Ruska in 1627, and his reign saw Haense continue the economic and cultural boom it experienced under Stephen. Otto, as a committed Canonist, created many royal hospitals and institutions of faith within Haense, as well as the first irrigation system stretching across the Rothswald and Wickswald. Lavish donations were bestowed upon canonist charities and orders within Haense, and Otto encouraged a theological revival in Haeseni sciences. To pay for much of this, Otto II cut down spending on the armed forces and military. Haense maintained relatively peaceful throughout his reign, except the brief of Vasiland by dwarven forces in 1635, where the army faced a considerable loss when allied with a coalition of fellow imperial vassals and dwed loyalists. Otto also joined the Third Crusade as one of its main leaders, alongside the monarchs of Marna and Renatus, successfully besieging and capturing the pagan capital in the process. The historical and spiritual memory of King Otto II remains an important fixture in the lives of the Haeseni and the Most Holy Church. Unlike many of his predecessors and successors on the throne of the Kingdom of Hanseti-Ruska, Otto II is largely remembered for his fidelity to family life and took his vocation as a husband and father with high regard despite the tumultuous interwars of his era. Over a century later, High Pontiff Everard V beatified the late king in 1718 in the Fourth Golden Bull of Jorenus, recognizing his stalwart efforts in service to the faith and his virtuous character as a man who upheld the standards of Genere Vitae (1623). MIRACLE 1 During the Rubern War, also known as the AIS war, the Imperial army suffered countless defeats. These continuous defeats significantly harmed morale of the soldiers, leading to numerous desertions and a constantly decreasing chance at victory. Yet another defeat seemed imminent in 1742, when reports of a sizable AIS army reached the Haeseni capital of New Reza. Having no choice but to sally forth and attempt to repel the invaders, the commanders all invoked the name of Otto II, the Norland crusader who had beaten them over a century ago, and took to battle. Rather than the defeat they had been expecting, the Imperial army totally routed the AIS force, giving the Empire their only major victory of the entire war. MIRACLE 2 Again, during the Rubern war, a lone soldier found himself caught behind enemy lines after the Imperial loss at the Battle of Adria in 1753. Fearing for his life, the soldier prayed to Otto II, hoping that his prayers would bring him safe passage back to Haense. He was discovered just before his arrival at New Reza, and many arrows were shot at him to kill him. The arrows however were miraculously stopped in mid-air, and the soldier was able to enter the Haeseni capital and avoid capture and death. THE HOLY MOTHER CHURCH OF THE CANON Under Godan, maintained by His Holiness Tylos I THE COLLEGE OF CARDINALS GAWAIN CARDINAL PROVIDENTIA @JoanOfArc Metropolitanate of Providentia ADELRIC CARDINAL FREISING @MadOne Patriarchate of Jorenus YAROMIR CARDINAL JORENUS @Pureimp10 Patriarchate of Jorenus VINZANT CARDINAL BURON @MrChenn Archdiocese of Albarosa FERDINAND CARDINAL ST. ALEXANDER @Totalitarianism_ Archdiocese of Albarosa ROBERT CARDINAL ROCHEFORT @Tiresiam Archdiocese of Albarosa PELAGIUS CARDINAL NESCIA @Julio ツ Archdiocese of Nescia THE CURIA GAWAIN CARDINAL PROVIDENTIA @JoanOfArc Vice-Chancellor of the Church of the Canon ROBERT CARDINAL ROCHEFORT @Tiresiam Pontifical Secretary of the Church of the Canon YAROMIR CARDINAL JORENUS @Pureimp10 Prelate of the Clergy of the Church of the Canon TR MONSIGNOR JOHAN VUILLER @Harald Ecclesiastical Auditor of the Church of the Canon HE HOLY SIR ARMAND DE RENNES @LithiumSedai Apostolic-General of the Supreme Order of Ex. Owyn HE SISTER ROXELANA @Axelu Holy Mother of the Canonist Church CANONIST DIOCESES METROPOLITANATE OF PROVIDENTIA, THE HOLY SEE Encompassing the seat of the Fidei Defensor and the Holy See, to be shepherded by Metropolitan, Gawain Cardinal Providentia @JoanOfArc, along with his Coadjutor-Bishop, Fr. Basil. @Basil Moroul PATRIARCHATE OF JORENUS Encompassing the entirety of the Kingdom of Hanseti-Ruska & the Kingdom of Norland, to be shepherded by Patriarch, Yaromir Cardinal Jorenus. @Pureimp10 DIOCESE OF HENRIKEV, encompassing the entirety of the Capital City of Karosgrad, to be shepherded by Ivarus Bishop Henrikev. @sashimichopped DIOCESE OF VALWYCK, encompassing the lands to the north and east of the Capital City of Karosgrad, to be shepherded by Karl Otto Bishop Valwyck. @Drew2_dude DIOCESE OF REINMAR, encompassing the lands to the south and west of the Capital City of Karosgrad, to be shepherded by Adelric Cardinal Freising. @MadOne TITULAR DIOCESE OF LEUMONT, encompassing the city of Leumont and the region of the Kingdom of Norland, granted to Patriarch, Yaromir Cardinal Jorenus. ARCHDIOCESE OF ALBAROSA, Encompassing everything beyond the Capital City of Providence, that is within the Holy Orenian Empire, to be shepherded by Archbishop, Ferdinand Cardinal St. Alexander. @Totalitarianism_ DIOCESE OF ROCHEFORT, encompassing the Municipalities of Redenford and New Esbec, and the surrounding lands including the County of Halstaig, to be shepherded by Robert Cardinal Rochefort. @Tiresiam DIOCESE OF BURON, encompassing the Municipality of Dobrov and the surrounding lands, to be shepherded by Vinzant Cardinal Buron. @MrChenn ARCHDIOCESE OF NESCIA, Encompassing the southern region, including the Commonwealth of Sutica & Elven Territories, to be shepherded by Archbishop, Pelagius Cardinal Nescia. @Julio ツ DIOCESE OF CORDOBA, encompassing the Osanora region & other Hyspian settlements, shepherded by Agustin Bishop Cordoba. @Timer DIOCESE OF SANCTIA, encompassing the State of Luciensburg, shepherded by Guy Bishop Sanctia. @Balthasar DIOCESE OF POCITANATA MAIKA, encompassing the Grand Duchy of Vasiyeva, to be shepherded by Vladrick Bishop Pocitanata Maika. @GhostSHTR TITULAR DIOCESE OF METZ, granted to the First Apostolic-General of the Supreme Order of Exalted Owyn, Armande-Philippe Bishop Titulur Metz. @LithiumSedai ☩UT BENEDICAT TIBI DEUS OMNIA☩ GOD BLESS YOU ALL

LEGENDA SANCTORUM The Lives of the Saints Vol. II For the Keeping of the Histories of the Canonist Faith: The Canonized, Beatified, and Venerable WRITTEN AND PROMULGATED BY HIGH PONTIFF IUDAES SECUNDUS c. 1818 TABLE OF CONTENTS ┏━━━━━━━━━━━━━━━━━━━━━━━━┓ SECTION I - “On those Revered Figures of Faith” SECTION II - The Four Exalted SECTION III - The Canonized SECTION IV - The Beatified SECTION V - The Venerable SECTION VI - The Lives of the Saints SECTION VII - Sources ┗━━━━━━━━━━━━━━━━━━━━━━━━┛ SECTION I PONTIFICAL LETTER ON THOSE REVERED FIGURES OF FAITH SOLEMNLY PROMULGATED BY HIS HOLINESS HIGH PONTIFF IUDAES SECUNDUS 9th of Godfrey’s Triumph, 1818 Most Beloved Brethren, Health and Pontifical Benediction. Brothers and sisters. From times immemorial, it has been the lives of virtuous men and women, decreed by God through miracles in this mortal world, who we have venerated, their lives celebrated among the days of our Liturgical Calendars and their actions revered. Exemplars of faith and piety, it is these men and women, so profoundly moral in their service to God, who we look to for guidance in our daily lives, striving to act akin to them as they devoted themselves to the Lord. It is they who we pray to for intercession and who we know, through the miracles of the Saints or the deeds of the Venerable, that assuredly reside in the Seven Skies. It is too from times immemorial that the Church has passed down and chronicled the stories of these Saints, yet not of such immense scale as Our more recent predecessors did. It was the last Legenda Sanctorum, written and compiled with the imprimatur of Blessed High Pontiff Daniel VI, which was published nearly a century ago, in the year 1724. From this time, there have been many men and women who, by the grace of God, have been revealed to be among the Saints, the Blessed, and the Venerable, and therefore Canonized, Beatified, and Venerated by his successors. With that said, We have written, compiled, and published here the Second Volume of the Legenda Sanctorum and pray that it shall serve the flock well as we all strive to serve our Lord best, in the examples of the Venerated. SECTION II The four Exalted, the Prophets of GOD the Almighty and the revealers of the Holy Scrolls are listed here along with the respective Scrolls they revealed to mankind through divine inspiration. THE EXALTED Ex. Horen - Golden Laurel Revealer of the Scroll of Virtue Patron of Humanity, Covenants, Humility Ex. Owyn - Flaming Sword Revealer of the Scroll of Spirit Patron of Purity, War, and Fire Ex. Godfrey - Silver Scepter Revealer of the Scroll of Gospel Patron of Dominion, Glory, and Justice Ex. Sigismund - Iron Globus Cruciger Revealer of the Scroll of Auspice Patron of Clairvoyance, Wisdom, and Sight SECTION III The Canonized are those who have lived a life of exemplary piety, characterized by virtue and faith in the Lord God, as well as the revelation of at least two miracles done by their hand. Saint Nafis of Al-Dirahk, Patron Saint of Farfolk, Fishermen, Diamonds, Converts and Revolution. High Priests, Saints Clement and Evaristus of Paradisus, Patron Saint of the Keepers of the Canon Patron Saint of the Keepers of the Canon. Saint Noah of Petrus, Patron Saint of Bishops, Mayors, and Confessors. Saint Tara of Paradisus, Patron Saint of Captives, Wives, and the Wilderness. Saint Alexander Frederick of Furnestock, Patron Saint of Democracy, Imperials, Rights, Lovers, and the Impoverished. Saint Foltest of Aeldin, Patron Saint of Bastions and Siegeworks. Saint Tylos Barclay of Kalden, Patron Saint of Stonemasonry, Cavalry, and Lost Causes. Saint Harald Vuiller, Patron Saint of Priest Combatants and Demonic Banishment. Saint Andrik Vydra, Patron Saint of Victory, Military Excellence & the Schism War. High Pontiff, Saint Everard II, Patron Saint of Forethought, Divine Retribution & Pontifical Statehood. SECTION IV The Beatified are those who have lived a life of exemplary piety, characterized by virtue and faith in the Lord God, as well as the revelation of at least one miracle done by their hand. Blessed Vladimir "the Golden-handed", Beatified in Tertia Aurea Bulla Rhodesinsis for his faithful service to God, dedication to theological understanding and his writings as a renown theologian of Ruskan Orthodoxy, as well as his devotion to teaching students of the Priestly vocation, his last years spent as a teacher after his retirement from his episcopal seat. High Pontiff, Blessed Pontian II, Beatified in Secundo Aurea Bulla Helenam for his faithful service to God, his hunger for furthering his theological knowledge and theory, his publications as an erudite theologian, and for his pious and steadfast labor in his study of Canon Law. High Pontiff, Blessed Siegmund I, Beatified in Quartus Aurea Bulla Helenam for his faithful service to God, renowned pursuit of theological understanding and writing, and his staunch championing of Canonist Orthodoxy which is still remembered by the faithful Priests of Orthodoxy today. Blessed Mauricio of Azog, Beatified in Quintus Aurea Bulla Helenam for his faithful service to God and his courageous pursuit in battling demonic forces, by popular legend having had set foot in the depths of Hell and killed many of the Enemy’s servants. High Pontiff, Blessed Daniel IV, Beatified in Octavus Aurea Bulla Helenam for his faithful service to God, his renown among clerics of the Church as a prolific Canonist author, and his steadfast opposition to the schism of the time, the Lotharic Communion. High Pontiff, Blessed Daniel VI, Beatified in Octavus Aurea Bulla Helenam for his faithful service to God, work in mending the Heartland Schism, and his unparalleled devotion to the reform of various practices within the Canonist Church as well as his involvement in the writing and promulgation of the Codex of Canon Law and Legenda Sanctorum Vol I. Blessed Robert II, Beatified in Octavus Aurea Bulla Helenam for his faithful service to God and his choice of cloth over crown as he abdicated his seat as Emperor in favor of his younger brother and proceeded to be ordained under the Church. High Pontiff, Blessed Lucien V, Beatified in Prima Aurea Bulla Providentia for his faithful service to God, devotion to the laity as a man of the cloth, and work as Pontiff in mending the rifts which plagued the Church and wider world at the time, forming the Canonist League and mending the Owynist Schism along with many other measures to see peace among men. Blessed Fyodor Carrion, Beatified in Prima Aurea Bulla Providentia for his faithful service to God, his virtuous disposition even despite his struggles of impairment, his work in the creation of a renowned harvest system, healing the lands of the Kaedreni wastes, and his contribution in the construction of the Great Cathedral of Magian Flame. Blessed Father Seraphim of Leora, Beatified in Prima Aurea Bulla Providentia for his faithful service to God, stalwart defense of the Church from the various heresies through his renowned Theses and homilies, as well as his discovery and publication of the Aengulica Hierarchia in the lands of Rhen. Blessed Adeline of Alstion, Beatified in Prima Aurea Bulla Providenta for her faithful service to God, devotion to the people during her husband, Emperor Godfrey III’s rule, and her steadfast loyalty to the Church as a great patron of the time, funding various public works which would benefit the holy institution as well as the poor for ages to come. Blessed Father Fabian the Lesser, Beatified in Prima Aurea Bulla Providentia for his faithful service to God, his dutiful commitment to the Church and the High Pontiff, Saint Daniel I the Great, and his profound pursuit to the greater understanding of the faith, most known to be his lifelong mission of the translation of the Holy Scrolls. High Pontiff, Blessed James II, Beatified in Tertia Aurea Bulla Providentia for his faithful service to God, dedication to theological understanding, recovery of the lost Scroll of Auspice, and his central involvement in the battle against the Inferi Incursion and the migration of the descendants to Almaris. Blessed Father Pius of Sutica, Beatified in Tertia Aurea Bulla Providentia for his faithful service to God and his theological writings which became widely known throughout the Church for their expert examination and interpretation of Scripture, foremost among them being his Canonist Commentary on the Flexio Scrolls as well as his various Epistles in which he admonished and gave guidance to many both of and outside of the faith. Blessed Father Amadeus d’Aryn, Beatified in Quintus Aurea Bulla Providentia for his faithful service to God, martyrdom during the Diet of Karosgrad, devoted tenure in the Mother Church as Father, Cardinal, and Vice Chancellor under the Pontificate of His Holiness, Bl. James II, and his tenure as a renown statesman who led honorably the Everardine party for years in the House of Commons, always keeping at heart the betterment of those people he served. Blessed Father Otho of Valwyck, Beatified in Quintus Aurea Bulla Providentia for his faithful service to God, martyrdom during the Diet of Karosgrad, and devoted tenure as a Bishop of the Mother Church, dedicated to bringing the faith of God to his flock, both landed peers and common man alike. Blessed Father Carlos of Cordoba, Beatified in Quintus Aurea Bulla Providentia for his faithful service to God, martyrdom during the Diet of Karosgrad, and inspiring past of redemption through those means of penance which led to his great piety in the Priesthood and eventual sacrifice. Blessed Nicolas Barclay, Beatified in Quintus Aurea Bulla Providentia for his faithful service to God, martyrdom during the Diet of Karosgrad, service to the Church as Secretariat to the Pontiff, Pontifical Delegate to Humanity, and devoted tenure as Equester-Imperator, Praefectus Castrorum, and a Holy Sir of the Supreme Order of Exalted Owyn, steadfast in his mission of the defense of the clergy to his death. Blessed Aldric Del Riviere, Beatified in Quintus Aurea Bulla Providentia for his faithful service to God, martyrdom during the Diet of Karosgrad, and dedicated service to the Mother Church as a Holy Sir of the Supreme Order of Exalted Owyn which, in his devotion to his duty, eventually led to his sacrifice. SECTION V The venerable are those who have been memorialized by the Church for their virtuous and good deeds in life and who have, through their piety, assuredly received place in the Seven Skies. Venerable Julia of Haense, Made Venerable in Prima Aurea Bulla Ves for her faithful service to God, charitable nature, devoted service to God and Church as a one upholding the nun’s vows, and her role in founding the Order of St. Catherine alongside Saint Judith. Venerable Adeline of Helena, Made Venerable in Secundo Aurea Bulla Helenam for her faithful service to God, great piety in worship, and her virtuous and just rule as Empress of Oren. Venerable Lucien of Reza, Made Venerable in Tertia Aurea Bulla Helenam for his faithful service to God, devotion to his Canonist brothers, and his martyrdom at the hands of Orcish pagans in defense of fellow Canonists. Venerable Marcus De Rubrum, Made Venerable in Quintus Aurea Bulla Helenam for his faithful service to God, virtuous disposition, and having become the first martyr of the Mali’ame-Orcish insurrection. High Pontiff, Venerable John I, Made Venerable in Septimus Aurea Bulla Helenam for his faithful service to God, virtuous service as an ordained man of the Priesthood, as a High Pontiff, and too, his martyrdom at the hands of an apostate feigning the need for a Canonist rite. Venerable Marie Palaiologina, Made Venerable in Octavus Aurea Bulla Helenam for her faithful service to God, and her refusal to participate in her liege’s war against the Order of St. Lucien and the Canonist Church, instead offering refuge within her Duchy to Canonists. Venerable Father Humbert, Made Venerable in Decimus Aurea Bulla Helenam for his faithful service to God, and his role as a monk in the Judeite Order, codifying the order’s rules. He too made great strides in refining and regularizing the tradition of monasticism in the Church. Venerable Father Jasper Sarkozy, Made Venerable in Prima Aurea Bulla Providentia for his faithful service to God, virtuous disposition during life in his care for the common people, his service to the Church as a titan of the Holy Synod, as the author of the Legenda Sanctorum, and too, works which would become the basis of the modern Codex of Canon Law, and much more. High Pontiff, Venerable Pontian III, Made Venerable in Tertia Aurea Bulla Albarosa for his faithful service to God, virtuous service as a clergyman, contribution as one of the authors of the modern Codex of Canon Law, and his pursuit for greater ecclesiastical relevancy and Pontifical authority in a modern day and age, a pursuit which would lead to his assassination by secular elements. Venerable Father Anton Barclay, Made Venerable in Secundo Aurea Bulla Providentia for his faithful service to God, virtuous service to the Church as Archbishop of Jorenus and too, a Cardinal of the Holy Synod, as well as his outspoken works in defense of the Mother Church during times where the Lendian Heresy threatened to tear Her apart. Venerable Father Javier, Made Venerable in Quartus Aurea Bulla Providentia for his faithful service to God and the lay faithful, showing great dedication in his vocation as a Priest of the Church of the Canon. Venerable Father Jago Brownfolk, Made Venerable in Quartus Aurea Bulla Providentia for his faithful service to God and his sacrifice on the fields of Korvassa, in battle against the demons responsible for the fall of Arcas, the Inferi. Venerable Henry Marshall, Made Venerable in Quartus Aurea Bulla Providentia for his faithful service to God, long standing service and dedication to the people of the Holy Orenian Empire, and steadfast devotion to justice throughout his long life of one-hundred and four years. Venerable Primrose Kortrevich, Made Venerable in Quartus Aurea Bulla Providentia for her faithful service to God and sacrifice of her life to the Atheran worm so that many lives may be saved from untimely death. Venerable Farley Stafyr, Made Venerable in Quartus Aurea Bulla Providentia for his faithful service to God, stalwart defense of the Second Empire from Dwarven invasion, and dedicated service to both nation and family in his competency as a Lord and his noble way of life. Venerable Arianne Helvets, Made Venerable in Quartus Aurea Bulla Providentia for her faithful service to God, modest way of living, and selfless sacrifice of her life during the Scyfling invasion for the refugees of which she defended. Venerable Father Benedict, Made Venerable in Quintus Aurea Bulla Providentia for his faithful service to God, dedication to his duty within the Mother Church as Priest, Bishop, and Cardinal of Jorenus, as well as his steadfast devotion to his service to the Haeseni people, both as a Father of the Church as well as a Prince and Lord Palatine. Venerable Jurgen von Herrick, Made Venerable in Quintus Aurea Bulla Providentia for his faithful service to God, bravery in combat, service to the sick and injured as a most compassionate physician, as well as his renown humility and virtue. SECTION VI The Canonized are those who have lived a life of exemplary piety, characterized by virtue and faith in the Lord God, as well as the revelation of at least two miracles done by their hand. SAINT NAFIS OF AL-DIRAHK UNCUT DIAMOND Patron Saint of Farfolk, Fishermen, Diamonds, Converts and Revolution Nafis of Al-Dirahk, born Nafis Yar in the Caliphate of Khalestine, was an orphaned boy born of Qalasheen descent, taken under wardship by House Kharadeen. With this background of a patriotic upbringing, Saint Nafis himself grew too to take pride in his nation and nationality, aspiring therefore to take up arms as a soldier for the Caliphate. This he did, involving himself in the purges of monsters and dangerous foe of the Vailorian Khalestine. Yet, even in times of peace, Nafis sought no rest, instead providing for his family by means of fishing at docks or by ship. It was thereafter that he would serve, only briefly, among the ranks of the Order of St. Lucien, departing from the Order then to instead become a mercenary at the Duke War’s conclusion, later forming his own mercenary company dubbed the Hallowvale Contracting Mercenary Company, it’s ranks filled with many who he fought alongside in the Kingdom of Oren, along with disenfranchised Qalasheen. This would lead to Khalestine coming under the rule of the recently formed Kingdom of Vandoria which was led at the time by Frederick “Decimus” Rovin, once a pupil of Nafis. Despite his many successes, Saint Nafis was nevertheless captured by Urguan during the Eighteen Year’s War, held for four years and only to be released as Imperial forces advanced, freed from his prison by said Imperial forces. It was then that he returned home to Vandoria, only to be awaited by the Grand Empire of Vanderguan which had become successor to the late Kingdom after House Winter, Kharadeen, and the Dwed had united to form this new state. This angered Nafis, proceeding to lead a rebellion against the Dwed, named the Qalasheen Spring. After little success, with the employing of guerrilla warfare, it was Nafis and the rebellion which came out as the victors, the Saint taking the seat of Lord Protector over the restored Kingdom of Vandoria thereafter. With the Caliphate dismantled by his hand and reformed into a Sultanate, the newly made Lord Protector enshrined Canonism as the state religion, having been introduced to the faith and baptized by High Pontiff Lucien III during the Dukes’ War, after he had conquered Vandoria. Nafis would later die of Black Lung, old in age, his impact and legacy lasting, those accomplishments among them being the Sultanate, his actions as Lord Protector which would later affect the spread of Canonist rule for the better, and his legacy continued by his son and daughter, Almas Yar-Lowedge and Rakim Yar. MIRACLES: 1.In battle, the son of Saint Nafis, Rakim Yar, adorned the metal mask of Nafis, which the Saint had worn in combat with the undead. It was then that Rakim was hit by an arrow from the enemy which pierced through the mask and knocked him unconscious, only to wake at the battle’s conclusion, unharmed and his armies victorious. 2.A group of soldiers, stranded in the dead, tainted River Piscatoris, prayed to Saint Nafis for his intercession, soon to receive a bountiful catch of monkfish which swam in from the sea. Free of taint among dead and impure waters, the catch provided enough food for them to find their way safely home. 3.With an unfair tax levied upon Canonist Farfolk residing in Emir Osman al-Mubak’s nation, a missionary of the one true faith would seek audience with the Emir on numerous occasions to request the removal of this tax, rejected each time with the threat of death at the last. After the missionary prayed to Saint Nafis however, Emir Osman was found dead with diamonds pouring from every orifice of his body. Replaced by a new Emir, the tax would be removed and the Canonist Farfolk compensated with those diamonds from the body of Osman. Canonized in Prima Aurea Bulla Ves HIGH PRIESTS, SAINTS CLEMENT AND EVARISTUS OF PARADISUS LEFT HAND BEARING A LAUREL RIGHT HAND BEARING A LAUREL Patron Saint of the Keepers of the Canon Patron Saint of the Keepers of the Canon Born of the same womb, the brothers, Saints Evaristus and Clement’s tales are known widely within the Church as the first heads of faith; the joint bearers of the Laurel of which would be passed throughout generations to their successors, the many High Priests and High Pontiffs of centuries to come. Anointed dual High Priests by the second Prophet, Exalted Owyn, they would be bestowed the Laurel and therefore charged to guide the faithful in that manner which God did ordain righteous, “Owyn obeyed the command of GOD and anointed the brothers Evaristus and Clement, who jostled in the same womb, as joint bearers of the laurel of Horen.” (Gospel 5:3). Evaristus and Clement would be entrusted too with the Scroll of Virtue and Spirit respectively, becoming Keepers of the Canon, a title all their successors would share. It was at the command of Exalted Owyn that the High Priests would guide man as shepherds over their flock and would form at the Prophet’s behest what was the early Church, ordaining the first Priests of the Canon which would travel to convert and teach those who the two Saints could not reach, “At Owyn’s command, the brothers set shepherds over the flock of men, and so created a priesthood for their instruction, in anticipation of the second son of spirit.” (Gospel 5:5) It would be Saints Evaristus and Clement who would be responsible for the early, wide spread of the Canon’s teachings, ensuring not only that God had faithful but learned faithful who knew truly the Word of God and that way of life which He does deem virtuous. MIRACLES: 1.It is recorded, after the sacking of the Priestly See of Pontian I, that upon their relocation, the bodies of Saints Evaristus and Clement were discovered to be incorruptible, their earthly forms unravaged by the centuries of assumed decay since their deaths. 2.After the man James had been anointed by Exalted Godfrey as Pontifex over the Church (Gospel 6:59-61), the apparitions of the first High Priests descended from the heavens to the residence of the newly made Vicar of God. It was then that they offered him their blessing and guidance. 3.It was the toll of child birth which brought a young mother to the brink of death, bearing twins. Yet, after her family prayed to the Saints who had jostled in the same womb, Saints Evaristus and Clement, the pair of infants were delivered safely and the mother saved from that grim fate, going on to raise her children due to the pair of Saint’s intercession. Canonized in Octavus Aurea Bulla Helenam SAINT NOAH OF PETRUS AN EGG Patron Saint of Bishops, Mayors, and Confessors Saint Noah knew humble beginnings, born to a rancher near the renown city of Petrus. There, in that city which served as the capital of many of the great Human Kingdoms and Empires, he became a watchman, dedicated to the city’s protection. Yet, it would not take long before he was inspired to take up the cloth; a natural inclination, surrounded by the Canonist faith in such a city as Petrus. There, he would be ordained and serve many years as a clergyman in the Duchy of Adria before being appointed it’s Bishop, administering the Episcopal See for many years as it’s shepherd. He was known to be a dedicated and virtuous man, as well as a famous Epulonist, committing his time foremost to the people of which he served, even being elected Mayor. In this dedication to his service, he would find himself devoted to the selfless defense of the Brelus Cathedral during the city’s sacking. For this, he was lashed in retribution by Augustus d’Amaury, yet in strenuous will, survived this terrible injury and continued to serve his flock, even being granted the honor of becoming the personal confessor to Bl. John Sigismund. MIRACLES: 1.A starving family, having had a barren harvest before winter’s beginning, were practically dying. However, after the father had prayed to St. Noah of Petrus, unofficially confessing his sins in preparation for looming death, the next morning when he and his family awoke, they would find that their hens had produced dozens upon dozens of eggs over night, feeding them for the next week and allowing the father the strength to head to the far away market in the village over to purchase food to allow them to survive to the winter’s end. 2.Having taken on a penance of his own, a man was going on a pilgrimage, trekking to each Cathedral on the continent. As he walked the longest road of his journey to his final destination, the man was exhausted and so, knowing him to be one associated with confession, prayed to Noah of Petrus. Upon waking up to continue his pilgrimage, the man found a basket filled with eggs and a Bishop’s crozier, allowing him a full meal and an aid so that he could make it the last way. Canonized in Octavus Aurea Bulla Helenam SAINT TARA OF PARADISUS PEONY FLOWER Patron Saint of Captives, Wives, and the Wilderness A figure known from Scripture, Saint Tara of Paradisus was the wife of Saint Joren of Paradisus. To be a devoted wife, the woman born in Aaun was known for her virtuous disposition and kind hearted nature and so, caught the eye of Saint Joren who would later marry her, “It came that Joren Son of Horen found a wife of virtue and dignity, who came from Aaun. Her name was Tara, and her kindness warmed the halls of Joren’s keep, and he resolved to wed her.” (Gospel 4:6-7) However, accepting Harren’s invitation to be wed to her in the Holiest of cities, it was known to be a trap and Saint Joren and Saint Tara would be beaten, chained, and captured. It would be seven years later, upon the defeat of Harren by the second Prophet, that they would be freed by Exalted Owyn, Saint Tara having held resolve in her captivity through prayer and faith. MIRACLES: 1.Upon her being taken captive by a malicious man, a young girl would pray to Saint Tara of Paradisus. Upon the fourth night of prayer to her, the young girl would fall asleep, to be met by the apparition of Saint Tara in her dreams. When she awoke in the midst of twilight, she would find the door to her room unlocked, freed from her captivity and allowing her to escape and flee to home. 2.A woman’s husband had been taken by forces unknown and had disappeared months prior, leaving the wife alone to raise three children. One night however, after a prayer to Saint Tara, she would too be met by the woman once held captive in her dream, yet not personally. Instead, she would be led along the roads outside her village by a petal from a peony flower, to a window of a rundown house. There, she would see her husband inside, only to wake up soon after. Reporting this immediately to authorities, they would be terribly skeptical but nevertheless pursued it in a lackluster fashion to calm what they thought were a raving woman’s leads. They would find this house however, as directed, and too, her husband inside, allowing him to be returned to his wife and children. Canonized in Octavus Aurea Bulla Helenam SAINT TOBIAS OF ROSEMOOR BLUE RIBBON OR BLUE STRIPES Patron Saint of Emperors, Restorers, and Benefactors A man known for his steadfast dedication to virtue and faith, Saint Tobias of Rosemoor was born to Exalted Sigismund and one of his father’s successors on the throne of the Holy Orenian Emperor. Characterized by his devout faith, he is remembered fondly by the Church as an Emperor dedicated to Her wellbeing, making a historic donation to Her, that being the granting of land from the Imperial State to the Mother Church in the “Donation of Tobias''. It would be, after thirteen years adorning the Crown once worn by Exalted Godfrey, that Saint Tobias would abdicate his throne which would pass on then to his son, Alexander I. It would be the remainder of his life that he would devote to the mission of avenging his son as well as fighting against the forces of the Undead. Through prayer and faith, he would persevere and pass on forty years after his abdication in the year of 1520, at the age of one-hundred and twelve years lived. MIRACLES: 1.As a man surrounded by undead awaited death by their grievous hands, a bright light would shine before him. From that light grew the apparition of Saint Tobias, a saving grace sent from the heavens. Before these undead foe, he raised an illuminated hand, sending each fleeing for their graves. Saint Tobias would disappear thereafter, the man saved and allowed to live another day. 2.A Church in the countryside was surrounded by demonic forces. The laity within cowered in fear, praying for their saving. Soon enough, it was reported that a blue ribbon flew through an open window and floated throughout the hallowed chamber as if carried by a supernatural breeze, guiding the laymen to a more secluded door which allowed them to escape without hindrance from near death. Canonized in Octavus Aurea Bulla Helenam SAINT ALEXANDER FREDERICK OF FURNESTOCK THE MURAL CROWN Patron Saint of Democracy, Imperials, Rights, Lovers, and the Impoverished Born in Atlas as an Imperial Prince to the Empire of Man, his early years were spent in deep study on such topics as compatriotism and the principles of democracy, taught by scholars from the Republic of Holm and Raevir Cossacks. After these formative years, he would dedicate himself to the sword, fighting against the Vaeyl Insurgency which embroiled the south of the continent, making an intrinsic effort in bringing the Canonist faith to places where it once could not reach. As an advocate of democracy, he would be permitted, under careful scrutiny, the position of Lord Privy Seal under Aurelius I and formed the Imperial Parliament. As an advocate too for the involvement of the Church in affairs of it’s Canonist Princes, this representative body, first of its kind, allowed the Mother Church a voice in the Empire. After having a miraculous experience, being reported to have whispered to a candle (which later burned his eye, causing it’s removal), he would abandon his material wealth as well as his birthright, instead taking up the cloth to serve as a preacher in the Earldom of Nordengrad. He would then relocate and serve in the Bishopric of Cyrilsburg, leading the Palatine Guard stationed there. Years later, he would reveal that that candle spoke with the voice of God, commanding that he abandon that birthright, the Principality of Alstion, and instead devote his life to steadfast service in the Church. In his twilight years, as a man of frail frame, he would continue to devote himself to those values which he was taught during his childhood, returning to the Imperial Capital and being elected to the seat of Helena. He would later officiate the union between Joseph Clement de Sarkozy and Anne Augusta Helene which would create the House Novellen. He would pass on in the year 1754, aged one-hundred years. Remembered for his humility, he was found on various occasions sleeping on the streets as a vagrant and too, famously had six consecutive wives. MIRACLES: 1.A vagrant and former companion of Saint Alexander was assaulted by a criminal and stabbed by a rusty blade, much the same as the wound inflicted upon the Prince at a battle against the Vaeyl. At first, he did not seek medical treatment, however, after reportedly seeing the apparition of the Saint, he made his way to a clinic and made it just in time, having avoided the onset of tetanus due to the apparition’s warning. 2.As Saint Alexander was replaced in the Imperial Senate after his passing, Bl. James II found himself becoming skeptical of democracy and its processes. Due to this concern, he drafted a public statement in condemnation of it, however while he wrote it, a flame from Saint Alexander’s candle leapt from the wick and fell unto the page, rendering it to ashes. His Holiness took this as a sign from God, calling the Diet of Helena and establishing democracy as a policy of the Church. Canonized in Tredecimus Aurea Bulla Helenam SAINT FOLTEST OF AELDIN AN INFLAMED TREBUCHET Patron Saint of Bastions and Siegeworks Saint Foltest of Aeldin, known for his steadfast service to God in virtue among those of the Kaedreni culture, Foltest remains to be a figure of much import and inspiration. Through his life, he was known to defend God’s Creation, both Man and land, with great devotion, from threats heretical, undead, and so on which hindered the influence of God on His terra. Characterized by selfless sacrifice and bravery, in ages past, accounts tell of his rescue of Canonists from the burning Brelusian Cathedral which threatened to kill all inside, the Saint fearlessly entering the maw of flames so as to save the congregants within from an untimely demise. Too, many accounts of his victories in battle against those aforementioned heretical and daemonic foes continue to be told among the Kaedreni to this day, his life known as a heroic one and one molded by virtue. MIRACLES: 1.During his rescue of the congregants within the Brelusian Cathedral, a miracle occurred. As the flames continued to ravage the Church’s structure, Foltest of Aeldin would exit unhindered and uninjured by the flames which would have singed his skin at least or killed him at worst. 2.A lone, Kaedreni soldier, surrounded by demonic foes during a battle against the Inferni Incursion, prayed to Saint Foltest for his intercession (whether that be strength and defense, or safe passage to the Seven Skies). Upon this prayer, his sword began to glow a bright white, allowing him to cut each demon in one strike, saving him from such a grim death. Canonized in Prima Aurea Bulla Providentia SAINT TYLOS BARCLAY OF KALDEN A WHITE STALLION Patron Saint of Stonemasonry, Cavalry, and Lost Causes A man of common birth, Saint Tylos Barclay would be of little renown until the war which would consume much of his lifetime. The War of Two Emperors would see Tylos of Kalden become a soldier, pledging himself to the Emperor, Joseph I, joining among his armies to battle against the Pertinaxi-Horen dynasty. Devoting the entirety of his savings to purchase armor and a horse, Saint Tylos would set out with little else to war and would fight in many, resulting victories for the side of Joseph. Befriending many fellow men of the Josephite forces along the way, such as the future Lord Protector, Adrian de Sarkozy, all these men would soon be tested as their successive victories would eventually come to an end. As the forces of Oren sieged the Capital City of the Empire of Renatus, Helena, they would soon see defeat as they were successfully pushed back by the Pertinaxi forces. Upon this defeat, the banner of Joseph I was weakened, various states once devoted to the Orenian side, now deserting it. With this, the Pertinaxi armies tore through the countryside of Joseph I’s Empire, yet Saint Tylos, ever brave and devoted, dedicated himself to, along with fellow troops, to an offensive of guerilla warfare. This effort would be relatively unsuccessful, being vastly outnumbered, yet their self-sacrifice would do immense good, even allowing the citizens of Reza the time to evacuate before a Renatian attack. Upon the conclusion of the War of Two Emperors, Saint Tylos would once more dedicate himself to battle, joining under the banner of Ludvig VII in Kalden. While once more the greater war would be lost, in his own acts of heroic bravery and battle, Saint Tylos would act as an exemplar of virtue in such times of bloodshed. Nearing the end of his life, he would give up sword and shield to instead take up the mission of recovery, riding throughout the countryside and spreading the word of God whilst aiding in the healing of the nation. He would pass on after decades of devotion to this final work, ending a life of virtue and dedication in service. MIRACLES: 1.As the city of Reza was expected to be besieged by Renatian forces, Saint Tylos and his small contingent would devote themselves to helping in the city’s defense and the citizenry’s evacuation. Beginning construction on an outer wall, they would soon be faced by a deficit in resources. Readying himself for a night of slumber, the Saint would lay his cloak over the small pile of rocks. Yet, upon rising the next morning, after a night of prayer, revealed under the cloak would be a miraculously large pile of stones, allowing the construction on that outer wall to be completed. 2.During the latter years in Arcas, at the height of the Inferni Incursion, the apparition of Saint Tylos appeared on a white steed within the confines of the city of New Reza, a miracle witnessed by many within the former capital of the Kingdom of Hanseti-Ruska. Canonized in Prima Aurea Bulla Providentia SAINT HARALD VUILLER A SILVER EAGLE Patron Saint of Priest Combatants and Demonic Banishment Born as the heir to House Vuiller’s holdings, Saint Harald spent his formative years in the city of New Reza. However, at fourteen years of age, the Vuiller would instead take up sword and shield and join the armies of Man. As he traveled the continent alongside his brothers in arms, Saint Harald’s interest would be piqued by the work of the clergy, finding himself at the Cathedrals and Churches of each city the army brought him to, worshipping alongside the laity there. Even among the armies did he keep true to the teachings instilled in him by his family, dedicating his time after each battle to the burial of the fallen troops. He was dubbed “the Battle Bishop” for this particular devotion to virtue. After sixteen years of service, his parents passed and he was called home from the field by his sister. Having buried his parents, he would return to the capital city of Hanseti-Ruska with the ambition of joining the Brotherhood of St. Karl, yet from them, was met with nothing but animosity. Thrown out of the city, Saint Harald was not aware that it was because his sister had been accused of witchcraft. From deep prayer came vision, revealing to him the fiendish cultist, a man of Iblees who had cursed his sister. He would hunt this man down and successfully so, yet not in time to save his sister. She would be sentenced to death but at her execution, she would break free of her bindings and escape death by drowning, swimming far from home and away from wrongful punishment. Years of hard work had brought about wonderful results; he had cleansed his family name. Joining the Brotherhood of St. Karl as their chaplain, he would later be ordained by Boniface Cardinal Ves. Yet, even among such triumphs of these years, there were too great tragedies, most prominently the kidnapping of his wife who would never be found. However, through prayer, worship, and service did he endure. Making great donations to the Church, such as the relinquishing of his ancestral home of Vuillermoz to the Church, which would become Her Holy State, Saint Harald would too dedicate himself to simpler studies, spending time reading the Holy Scrolls as well as many Theses of theological renown. He would meet his end with sword in hand, defending the city of New Reza from the attack of a demonic entity and saving thousands of lives in the process. MIRACLES: 1.After strenuous battle with the demon before the walls of New Reza, Saint Harald would be raised high in the air by the demon, only to be petrified; turned to stone. Yet, after many blows were delivered to the demon by the Vuiller’s brothers-in-arms, he would be relinquished from the demon’s grip, only to fall through the air. However, his body was saved as a beam of light struck its stone surface, causing it to float safely to the ground. 2.Decades after his death, the apparition of Saint Harald would appear to such figures as His Holiness, Bl. James II, Sister Roxelana, and High Pontiff Jude II, and others on various occasions, espousing fatherly guidance to all he met, akin to that which he told during his life. Canonized in Prima Aurea Bulla Providentia SAINT ANDRIK VYDRA A FLEUR DE LIS SCEPTER Patron Saint of Victory, Military Excellence & the Schism war Born Andrik Vydra and known regally as Andrew I, the Saint is remembered as the King of Akovia and later, a King of Oren. During his time as Sovereign of such a Kingdom, Oren went through vast reforms under his rule which led to a nature of prosperity which had not been known and would not be known for years before and after. He is too remembered for his involvement in the Schism War, his great faith and bravery in battle leading to the victory of the Canonist League and the disbanding of it’s schismatic counterpart, Godfrey Horen ceding the City of Petrus to the Saint and after, a peace treaty signed, leading to a reformed and united Kingdom of Oren. He would pass on in the year 1498 at the age of thirty-seven, leaving a legacy of a man beloved by his people; one of piety and of devotion to his duty as a crowned Sovereign. MIRACLES: 1.In battle at Milvian Bridge, facing foes innumerable of all races and the Undead armies of the Enemy himself, the forces of Saint Andrik would achieve victory and the Saint would leave the field unharmed, despite having faced many of those foes at once as a lone combatant. 2.As an Akovian peasant, Saint Andrik would stand before the near entirety of Humanity in the confines of the Cloud Temple, of which all would bend knee to him, seeing his Holy Mandate to be one of truth; to unite mankind. Within hours, all temporal rulers would recognize him as the King of Oren. Canonized in Tertia Aurea Bulla Albarosa HIGH PONTIFF, SAINT EVERARD II THE CHECKERED EAGLE Patron Saint of Forethought, Divine Retribution & Pontifical Statehood Born Edmond de Montfort, the nephew of the late Saint Daniel I would grow up to rise swiftly through the ranks of the Church and, upon the death of his predecessor, Blessed High Pontiff Daniel II, would be elected the Vicar of God, the last of which to be raised to such a throne unanimously. Known for his stable rule, Saint Everard II would serve as an exemplar to his successors bringing about what would be considered one of the longest Golden Ages the Church had ever known. Dubbed ‘the Watcher’ and ‘the Wise’, he was well regarded among clergy and laity alike and would greatly impact the world stage at large throughout his Pontificate. Responsible for such things as the restoration of the Horen dynasty with the coronation of John I, the founding of various missions to both Elven and Dwarven nations, as well as being the first among Pontiffs to codify Canon Law, His Holiness’s works would affect the Church and all fellows of Canonist faith for centuries to come. However, among those who supported him, there were dissenters who objected to his expansionist policy and Pontifical restoration, most notably John Turnball. While the majority of the schismatics would be arrested and executed at a Diet called by John I himself, those remaining would assassinate him in 1537, causing the abrupt end to his twelve year long reign. He passed on at the age of forty and would leave behind him a legacy of piety, stability, and the Everardine Age. MIRACLES: 1.During what is known as the Redmarck massacre, where the entire Adrian retinue were murdered by the de Sola’s, the High Pontiff would leap from the highest point of the castle and land safely despite its immense stature, going on to report it to the authorities. 2.In Luciensport, the Archaenguls Michael and Gabriel would descend from the heavens before the High Pontiff, requesting aid in their fight against Iblees. Afterwards, witnesses reported that for an entire week, Saint Everard was illuminated by golden, heavenly light. 3.Everard II would stand between John of Carnatia and his army, and Augustus Valkenwrath, the mayor of Alsace, during the citys’ sacking. As the High Pontiff spoke unto the men, it would alone freeze the troops of John of Carnatia, allowing the people of Alsace the time to flee. Canonized in Tertia Aurea Bulla Albarosa SECTION VII Those Golden Bulls in which these canonizations, beatifications, and venerations were affirmed. TERTIA AUREA BULLA RHODESINSIS High Pontiff Jude I PRIMA AUREA BULLA VES High Pontiff Daniel VI SECONDO AUREA BULLA HELENAM High Pontiff Daniel VI TERTIA AUREA BULLA HELENAM High Pontiff John I QUARTUS AUREA BULLA HELENAM High Pontiff Pontian III QUINTUS AUREA BULLA HELENAM High Pontiff Pontian III OCTAVUS AUREA BULLA HELENAM High Pontiff James II NONUS AUREA BULLA HELENAM High Pontiff James II TREDECIMUS AUREA BULLA HELENAM High Pontiff James II PRIMA AUREA BULLA PROVIDENTIA High Pontiff James II TERTIA AUREA BULLA ALBAROSA High Pontiff Owyn III SECUNDO AUREA BULLA PROVIDENTIA High Pontiff Jude II TERTIA AUREA BULLA PROVIDENTIA High Pontiff Jude II QUARTUS AUREA BULLA PROVIDENTIA High Pontiff Jude II QUINTUS AUREA BULLA PROVIDENTIA High Pontiff Jude II ☩INSTAURARE OMNIA IN DEO☩ RESTORE ALL THINGS IN GOD

Fidei Defensor - Defender of the Faith An aged Godfrey bearing the Sceptre of Haven The title of Defender of the Faith was only created in actuality in the late 1300s, first granted to Exalted Godfrey[1], but it has existed in some form or another for the entire length of human history. When God founded both the Kingdom of Oren and the Church upon Ex. Horen before the counting of years even began, Church and State were very much one. And when Ex. Owyn reformed the Kingdom, he established the priesthood and placed it under his protection. Whichever of these two you call the first Defender of the Faith, it’s clear that the title is as old as recorded history itself. Yet, despite its age and importance, it has often gone undefined in its meaning. For the first 1,300 or so years of human history, it didn’t even officially exist, and it was just presumed whoever was the foremost Canonist king(usually the King of Oren) was the Defender of the Faith. And even in our time, there seems to be nothing to say what the exact rights and responsibilities of this position are, or how exactly it’s conferred(generally its inheritance by the next Emperor is assumed, but is it always inherited?). To better understand this vitally important role within the Church, and what it means to occupy it, I have conducted the following study of its history: On the Occupation of the Office: One of the only places this title and its occupant are concisely described is in old Imperial Lawbooks, ranging from the Johannian to Pertinaxi era[2]: 'DEFENDER OF THE FAITH - Appointed by the High Pontiff, the chief Canonist lord given responsibility for the protection of all faithful, traditionally given to the holder of the office of Holy Orenian Emperor.' This is correct. From all my studies, the only men I found who claimed the title while neither king nor emperor of Oren were Ex. Godfrey[3](then the King of Renatus), Olivier de Savoie[4](then the Duke of Savoy), Marius Barbanov[5](King of Haense) and Stephen Barbanov[6](also King of Haense). All of whom were the foremost Canonist lords of their days. While all three of the former held the title at times when there was no Orenian monarch, the Imperial State did actually exist during Stephen’s reign. Upon its reformation, Emperor John V used the title on occasion[7], but so too did Stephen I. Neither had been officially granted it, but John V presumed it based on his title as Emperor of Oren, and Stephen presumed it on the basis of inheritance from Marius. I don’t believe the Church ever addressed this discrepancy, so the question mark over inheritance remains until a High Pontiff someday clarifies it. On the Symbol of the Office As described in a speech given by Emperor Tobias[8], before embarking on a crusade against the Waldenians, the Sword of Ex. Owyn has often been associated with the Defender of the Faith. But as the reader may also be aware, that same holy relic has traditionally been kept by the emperors and used in their coronations[9]. This is because, as it states in the lawbook previously quoted, the Defender of the Faith is traditionally the Holy Orenian Emperor. The Sword is given to him in recognition of this fact. But it only belongs to him by virtue of his simultaneously held position of Defender of the Faith. The Sword is the symbol of the latter office, and its bestowal could be considered what ‘coronates’ one as the Defender of the Faith. Another, lesser known, symbol of the office is the Sceptre of Haven. Wielded by Ex. Godfrey, it represented his title as “Regent Eternal of the Kingdom of Haven”[10]. Haven, of course, referring to the celestial city of the Ascended Sages, who were revered in Aegis as the Aengul Aerial’s chosen vanguards against the Undead threat. Godfrey’s spiritual succession to this title served to represent his commitment to similarly defend humanity and the world against the Denier. While the Sword of Owyn is an ancient relic that rarely sees light of day outside of coronation, the Sceptre was a much more visible symbol of the office, one that could often be seen at court. Its lack of recognition today is rather ironic, then, and I wonder if the object’s whereabouts are still known at all. On the Duties and Rights of the Office: An Anachronistic Depiction of the Coronation of St. Peter Chivay, Fidei Defensor When the title was granted to St. Peter Chivay[11], upon his accession to the Orenian throne, High Pontiff Paul III listed the following rights and responsibilities of the position: The right to ask upon the High Pontiff to declare a Holy Crusade. The right to be granted indulgence. The right to ask upon the Church to give financial aid. The right to ask upon the Church to give military aid. The right to be heard by the High Pontiff as his confessor. The right to be granted a hearing seat upon the College of bishops conclave meetings. The responsibility of protecting the followers of the True Faith. The responsibility of protecting the Church of the True Faith. The responsibility of protecting the rights of the Church. The responsibility of ensuring that the faithful are secure and safe when they are doing their religious duty such as pilgrimage. In the Second[12] and Seventh[13] Golden Bulls of Dibley, when the titles were granted to Ven. Olivier de Savoie and John I respectively, the following were listed: The power to be heard by the High Pontiff as his confessor. The power to request a holy crusade against those infidel. The duty to protect the Canonist Church and its faithful. The duty to defend any Canonist lord from infidel invasion. I don’t believe either the rights or responsibilities have since been revised, and the coherence between the Second and Seventh Bulls establish a great deal of clarity in what we must expect from the Defender of the Faith today, but only for those who’ve actually seen these ancient documents. I certainly hadn’t. It is important to note that he is the Defender of the Faith, and not merely the Defender of the Faithful. This implies a mission beyond merely defending Canonists from persecution, but also defending the Faith itself. This means defending the Church and Canonism from attacks by heretics, heathens, schismatics, and secularists, both those within the Defender’s realm and without. As such, I suggest a Bull be promulgated to reiterate these points and clarify the other issues raised in this document. That is: the rights and duties of the Defender of the Faith, how he or she is chosen, the symbol of the office, and the inheritance or bestowal thereof. - Ailred Barclay.

TERTIUS BULLA AUREA ALBAROSA The Third Golden Bull of Albarosa OWYN III, pontifex maximus, servus servorum Dei, episcopus Sancta Sedes, Sends his greetings to all the faithful of the realm. Since a thing just and honorable is asked of us by GOD: to promulgate His Word, protect His Faith & defend the Sanctity of His Flock, GOD demands that these missions are led to its proper conclusion through the care of our office, and the piety of our faithful. The First Ecumenical Council of Albarosa has been concluded with record participation unseen for decades within our Holy Mother Church: an electoral triumph for our most divine institution. The High Pontificate of Owyn III thanks all participants, and promises to use the mandates given in a careful and considerate fashion: which shall become evident in this TERTIUS BULLA AUREA ALBAROSA. Beyond the passed proposals of the council, the High Pontificate of Owyn III is pleased with the progress made in its long overdue reforms regarding the Ruskan Rite, internal organization & the Curia. Although this Bulla Aurea is not the final decree pertaining to these reforms, it is by all means an important milestone which shall permanently chart the course for our faith. Clergy -- rejoice! Te deum. That’s it. Owyn III has gone jokermode. TABLE OF CONTENTS I). The permanent Dioceses of the Faith II). Diocesan naming III). The Office of Cardinalis IV). Archiepiscopis & Episcopis V). Diet of Bishops VI). Ecclesiastical prosecution VII). Canonizations, beatifications & venerations SECTION I. PERMANENT DIOCESES OF THE FAITH The Clergy has granted an overwhelming majority for the proposed enshrinement of Jorenus, Providentia & Albarosa in Canon Law: rendering them as permanent in the Holy Mother Church. The High Pontificate of Owyn III shall therefore see to its responsible implementation. Understanding however that nations and borders change, and that the cultural value of names or ecclesiastical size vary by decade: rendering the permanence of these dioceses absolute would be irresponsible. The following stipulations shall be decreed by this TERTIUS BULLA AUREA ALBAROSA, and later implemented in the Codex of Canon Law. I). He who as a subordinate to the Pontifex Maximus is assigned to shepherd over the seat of the Fidei Defensor, and therefore the Holy See, shall have its Archdiocese styled as ‘Metropolitanate’, and himself as ‘the Metropolitan’ or ‘Metropolitanus’. II). He who as a subordinate to the Pontifex Maximus is assigned to shepherd over the Highlander nations, shall have its Archdiocese styled as ‘Patriarchate’ or ‘Patriarchalis’, and himself as ‘the Patriarch’ or ‘Patriarcha’. This is to be different from Book II, Title III, Chapters III & IV, which describes a Patriarch as an Archbishop presiding over non-human provinces. These names shall bear similarities despite being different entities, until such is corrected in the next Ecumenical council. III). He who as a subordinate to the Pontifex Maximus is assigned to shepherd over the Kaedreni and other minorities of the Holy Orenian Empire, shall have its Archdiocese styled as the ‘Prince-Archbishopric’ or ‘Princeps-Archiepiscopatum’, and himself as ‘the Prince-Archbishop’ or ‘Princeps-Archiepiscopus’. IV). That the Metropolitanus, Partriarcha & Princeps-Archiepiscopus are deemed superior to the conventional status of ‘Archdiocese’, and may therefore host Archdioceses as subordinate ministries if the Pontifex Maximus ordains so. V). That the Pontifex Maximus may still establish, dissolve, restore or rename subordinate (arch)dioceses beneath the aforementioned. VI). That if one or more of the aforementioned dioceses suffer from, or are subject to: A). A loss of statehood or legal status beneath a state. B). Participation in, sympathy to or facilitation of schisms, rejection of Pontifical authority or Canonist dogma. C). A relatively small population of clergymen or ecclesiastically-related individuals within these Archdioceses D). Severe neglect of ecclesiastical duties or the preservation of unity within the Holy Mother Church. They lose the protections granted by this TERTIUS BULLA AUREA ALBAROSA, and return wholly as subject to the prerogative of the Pontifex Maximus. To name these Archdioceses with special status collectively, without convoluting documents by specifying all three repeatedly, they shall carry the name of ‘Triumvirate’. SECTION II. DIOCESAN NAMING Traditionally the naming of Dioceses has been the exclusive prerogative of the Pontifex Maximus, who to varying degrees considered the local cultures beneath the dioceses. To ensure that the historic, cultural or political histories of diocesan names remain respected: the Clergy had granted His Holiness an overwhelming majority to consolidate certain diocesan names, and to add further stipulations pertaining to the naming process. The following stipulations shall be decreed by this TERTIUS BULLA AUREA ALBAROSA, and later implemented in the new Canon Law document. I). That the Metropolitanate shall carry the name of ‘Metropolitanate of Providentia’ and its shepherd ‘Metropolitanus of Providentia’. II). That the Patriarchalis shall carry the name of ‘Patriarchalis of Jorenus’ and its shepherd ‘Patriarcha of Jorenus’. III). That the Princeps-Archiepiscopatum shall carry the name of ‘Princeps-Archiepiscopatum of Albarosa' and its shepherd ‘Princeps-Archiepiscopus of Albarosa’. IV). That the names of Providentia, Jorenus & Albarosa cannot be changed by Pontifical or Archdiocesan decree if it is not: approved by the Pontifex Maximus, the shepherd of either of these Archdioceses and a majority of subordinate diocesan shepherds simultaneously. V). That the dioceses who represent a singular, or multiple, cultural minorities within an Archdiocese, shall carry a name that aligns with said culture in terms of their native tongue, or if in a foreign language, that the name carries cultural relevance to said culture it shepherds over. SECTION III. THE OFFICE OF CARDINALIS The College of Cardinals has historically served as a sleeping electorate that, upon the death of the Pontifex Maximus, elects a new one. Most of their authority, prestige & tasks that they fulfill within the Holy Mother Church comes from informal structures that differ per Cardinal and Pontifex Maximus. The High Pontificate of Owyn III finds it organizationally irresponsible to place the diligence and relevancy of its cardinals at the mercy of their popularity, seniority or their only superior. For they should, regardless of these factors, play an important role in charting the course that the Holy Mother Church takes and the internal culture it harbours for its clergymen. The Cardinals shall therefore be given: I). The authority to nominate and therefore propose alongside the (Arch)bishops, or veto, nominees to the roles of Vicar & Diocesan legate for the High Pontiff to confirm at his own discretion. II). The responsibility to extensively report on and represent the subordinate (Arch)bishops in the College of Cardinals or while voting on canonizations, beatifications or venerations in ecumenical councils. III). The responsibility to ensure the active participation of the local clergy in wider ecclesiastical affairs, functions & festivities of the Holy Mother Church. IV). To safeguard the harmony between Canonist dogma & local rites. V). To safeguard the harmony between Pontifex Maximus & the local clergy. SECTION IV. ARCHIEPISCOPIS & EPISCOPIS The (Arch)bishop remains the most crucial element of the Canonist ministry, being the closest to the congregation while still wielding sufficient authority to represent them higher up the ecclesiastical hierarchy. Understanding this, our Holy Pontificate marches onwards with further strengthening their necessary societal role. Each (Arch)bishop may henceforth publish (Arch)diocesan decrees, which shall immediately be legitimized within the next Golden Bull by the Pontifex Maximus, whenever it is published. For an (Arch)diocesan decree to be integrated in a Golden Bull, it must be passed in the Diet of Bishops. I). Majority support in the Diet of Bishops. II). An absence of a veto from his superior Cardinal, which shall be the Cardinal(s) from the nation the (Arch)diocese is located in. III). An absence of a veto from the Pontifex Maximus. IV). Approval from the Auditor of the Tribunal, who shall only review and judge it on the basis of its correct usage of ecclesiastical law & Golden Bulls it may reference. Once it meets all the criteria above, it must be implemented in the next Golden Bull under the section ‘Archdiocesan Decrees’. SECTION V. DIET OF BISHOPS The Diet of Bishops, although established in a prior Golden Bull, has yet to find its appropriate form within the Holy Mother Church. In this TERTIUS BULLA AUREA ALBAROSA, the High Pontificate of Owyn III hopes to provide it. The Diet of Bishops is the meeting of all Bishop of the Church where they primarily provide or withdraw assent from diocesan decrees, lobby the College of Cardinals and the Pontifex Maximus by supporting or opposing certain ideas through non-binding votes, which shall serve as an indicator of popular support and prepare proposals for ecumenical councils, Golden Bulls or other decision making. A Diet of Bishops can be petitioned by any Bishop. Said petition is approved by the Pontifex Maximus, from which a Diet of Bishops is then called: presided over by the petitioner. A Diet of Bishops can be attended by all Bishops. The Council of Bishops is the meeting between all Dioceses beneath an Archdiocese of the faith like Providentia, Albarosa or Jorenus: where the local Bishops may discuss, propose and vote on decisions between themselves, should they wish to organize themselves prior to a Diet of Bishops or an Ecumenical Council. A Council of Bishops may be called by any Bishop. Unlike the Diet of Bishops, the petitioner for a Council of Bishops may determine who is and isn’t allowed to attend on his own accord. All votes and decisions that are made in a Council of Bishops are by definition informal and non-binding to the Holy Mother Church, as they solely serve as internal preparation for participation in the Diet of Bishops & Ecumenical Councils. This establishes the following structure within the Holy Mother Church: I). The College of Cardinals Forever in session, exclusive to Cardinals. II). The Diet of Bishops Sessions are called by petitioners upon approval from the Pontifex Maximus, exclusive to all Bishops. II.I). Council of Bishops Sessions are called by any Bishop, which are exclusive to all Bishops from either the Metropolitanate, Patriarchis or Princeps-Archiepiscopatum. These local councils cannot make binding decisions, and are solely meant to internally prepare for their participation in the Diet of Bishops or Ecumenical councils. SECTION VI. ECCLESIASTICAL PROSECUTION The High Pontificate of Owyn III has faltered in its initial attempts to establish a counter-cultural movement against the modernist ‘Legalism’ within Humanity, and other human groups such as the Hyspians who abandoned the faith with no consequence. Although it is not the inherent task nor the wish of the High Pontificate of Owyn III to actively meddle in the lives and self-determination of humans: it consistently finds a great malaise experienced amongst their congregations, who feel alienated by a society that puts the faith second to temporal power. In an attempt to further harmonize ecclesiastical law with secular authorities a grand strategy shall be adopted that will stretch over multiple decades, councils and potentially Pontificates. In this TERTIUS BULLA AUREA ALBAROSA, the first steps will be taken. The Apostle-General is instructed together with his Equestor-Imperators to educate other members of the Supreme Order of Exalted Owyn on the legal systems of Hanseti-Ruska & Oren. They will furthermore be trained to utilize basic prosecutorial privileges in tandem with the Auditor of the Tribunal, so that a greater legal effort can be made against apostates & heretics within the greater sphere of humanity. The Pontifical Legate is instructed to lobby their respective Governments to establish legislation that counters secularism & tolerance of heretics within their respective nations. SECTION VII. CANONIZATIONS, BEATIFICATIONS & VENERATIONS The High Pontificate of Owyn III has, in accordance with the results from the First Ecumenical Council of Albarosa, and without further intervention from His Holiness, decided to canonize, beatificate or venerate the following Canonists: I). CANONIZATIONS Andrik Vydra Patron Saint of Victory, Military Excellence & the Schism war The victor of the Schism war, and a noble statesman that led Oren to unparalleled progress, only to be martyred by Elven degenerates: Andrik Vydra is a severely revered statesman and inspiration for the faithful in both High- & Heartlander nations. He is seen as the father of what would become a united Humanity. After the war, friend and foe alike joined under Vydra’s banner: restoring a balance in the human realm, and finishing the greatest conflict known to man. 1st Miracle - Despite overwhelming odds, facing all races and the near half of the entire human race from Aesterwald, and the Undead Forces of Iblees himself. Andrik Vydra’s Canonist League would achieve a crucial victory at Milvian Bridge, turning the tide of the war deemed unwinnable. Andrik remained entirely unharmed, despite fighting many foes by himself. 2nd Miracle - Standing as an Akovian peasant in the Cloud Temple, the near entirety of Humanity bend their knee to him, seeing his Holy Mandate to unite the race. Within mere hours, all temporal leaders declared Andrik Vydra King, thus making him the King of Oren. High Pontiff Everard II ‘the Wise’ Patron Saint of Forethought, Divine Retribution & Pontifical Statehood The progenitor of the Everardine era, universally seen as a golden age for the Holy Mother Church, His Holiness Everard II would see to the foundation of the first independent Pontifical State after the Tarchar Crusades in 1523 & the establishment of the Office of Auditor of the Tribunal. He was tutored by Sixtus III, the son of St. Emma of Woldzmir & served as Vice-Chancellor under the blessed High Pontiff Daniel II. He was known as ‘the Watcher’ due to his refusal to participate in the Duke’s war, and ‘the Wise’ for his role as architect of the longest golden age of the Holy Mother Church. He was a key figure in the restoration of the Horen Dynasty, which saw John I to be crowned as Holy Orenian Empire. He founded numerous missions to the Elven territories and Uruguan, bringing future Saints such as St. Michael of Cordobe into the fray. He was the first High Pontiff that started codifying Canon Law. His policies of expansionism & pontifical restoration did not sit well with John Turnbull, who out of his childish hissyfits had started a movement to dethrone Everard II. Emperor John I intervened by calling a diet and arresting all these schismatic clergymen, ending that schism. After the Turnbull affair, certain remnant elements of this schism martyred Everard II: ending his eventful reign abruptly. 1st Miracle - During the Redmark massacre, where the de Sola’s slaughtered the entire Adrian retinue during a trial, Everard II jumped off the highest point of the castle and landed safely, fleeing the massacre and reporting it to proper authorities. 2nd Miracle - Archaengul Michael & Gabriel came down to Everard II personally in Luciensport, to request aid in their fight against Iblees. It is said that for an entire week after, the High Pontiff was illuminated by a golden light. 3rd Miracle - During the sacking of Alsace, Everard II would personally stand between John of Carnatia and his troops, and Augustus Valkenwrath, the mayor of Alsace: Everard II’s voice alone would freeze John’s retinue, delaying the sacking until Augustus and other civilians managed to flee or hide in the crypts. II). VENERATIONS High Pontiff Pontian III A martyr to radical secular elements within the Holy Orenian Empire of yore, His Holiness Pontian III is remembered for undergoing the ultimate sacrifice in his pursuit for greater ecclesiastical relevancy in human culture and Pontifical authority in general society. Father Pius of Sutica A titan of the quill who in his lifetime authored many great works, and sought to the completion of the James II archive & many other theological works used by current clergymen. His diligence and theological knowledge is worth veneration, so that it may serve as inspiration to all the scholarly among us. THE HOLY MOTHER CHURCH OF THE CANON Under GOD, maintained by His Holiness Owyn III THE COLLEGE OF CARDINALS THE PENTARCHY OF OWYN III @argonian AILRED CARDINALIS REINMAR From the Episcopatum Reinmar Patriarchalis Jorenus Kingdom of Hanseti-Ruska @Caranthir_ AMADEUS CARDINALIS ROCHEFORT From the Episcopatum Rochefort Princeps-Archiepiscopus Albarosa Holy Orenian Empire @Piov BENEDICT CARDINALIS JORENUS From the Patriarchalis Jorenus Kingdom of Hanseti-Ruska @GoldWolfGaming MANFRIED CARDINALIS PROVIDENTIA From the Metropolitanate of Providentia Holy Orenian Empire @Julio ツ PELAGIUS CARDINALIS ALBAROSA From the Episcopatum Cordoba Princeps-Archiepiscopus Albarosa Holy Orenian Empire THE CURIA THE VICE-CHANCELLOR Manfried Cardinalis Providentia @GoldWolfGaming THE PONTIFICAL AUDITOR Vicary Archiepiscopus Nescia @frill THE PONTIFICAL SECRETARY Equestor-Imperator Nicolas @Burnsider THE PRELATE OF THE CLERGY Alfred Patriarcha Jorenus @repl1ca THE PRELATE OF THE SISTERHOOD Mother Roxalana @Axelu THE PONTIFICAL CHAMBERLAIN Carlos Clericus Cordoba @Proddy THE APOSTLE-GENERAL Armand-Philippe Episcopus Tituli Metz @LithiumSedai THE PONTIFICAL LEGATE Theophilos Komnenos-Akritias @dmitris MONSIGNORS Msgr. Ed Myre of Oren @Old Man Boiendl Msgr. Adelric Barclay of Reinmar @MadOne Msgr. Robert de Bourdon of Kaedrin @Tiresiam Msgr. Antonius Mihailo Visconti @Zoprak_Visconti Msgr. Fiske Vanir of Haense @Sander CANONIST DIOCESES METROPOLITANATE OF PROVIDENTIA, THE HOLY SEE Encompassing the seat of the Fidei Defensor and the Holy See, shepherded by Manfried Cardinalis Providentia @GoldWolfGaming. The primary Diocese of the Faith. PATRIARCHATE OF JORENUS Encompassing the entirety of the Kingdom of Hanseti-Ruska & the Kingdom of Norland, shepherded by Alfred Patriarcha Jorenus @repl1ca. ARCHDIOCESE OF HENRIKEV, encompassing the entirety of the Capital City of Karosgrad, shepherded by Karl Otto Archiepiscopus Henrikev @Drew2_dude. DIOCESE OF VALWYCK, encompassing the lands to the north, west and east of the Capital City of Karosgrad, shepherded by Otho Episcopus Valwyck @Drumoldth. DIOCESE OF REINMAR, encompassing the land to direct south of the Capital City of Karosgrad, shepherded by Adelric Episcopus Reinmar @MadOne. PRINCELY-ARCHDIOCESE OF ALBAROSA, encompassing everything beyond the Capital City of Providence, that is within the Holy Orenian Empire, the Free Trade Nation of Sutica & Elven territories, shepherded by Pelagius Cardinalis Albarosa @Julio ツ. ARCHDIOCESE OF NESCIA, encompassing the Free Trade Nation of Sutica & Elven Territories, shepherded by Vicary Archiepiscopus Nescia @frill. DIOCESE OF CORDOBA, encompassing the Osanora region & other Hyspian settlements, shepherded by Francisco Episcopus Cordoba @Timer5011 DIOCESE OF GOTTSGRENZE, encompassing the Municipality of Esbec, shepherded by Guy Episcopus Gottsgrenze @Balthasar. DIOCESE OF ROCHEFORT, encompassing the Municipality of Redenford, to be shepherded by Amadeus Episcopus Rochefort @Caranthir_. TITULAR DIOCESE OF METZ, granted to the First Apostle-General of the Supreme Order of Exalted Owyn, Armande-Philippe Episcopus Tituli Metz @LithiumSedai. “Though the Spring flower withers and the fruit of the tree falls to the ground, My Word lasts onto the eve of the world, and the fruit of virtue cannot rot.” - Scroll of Virtue, 4:2. GODANI JEST WIELKI Sanctitas Pontifex Maximus OWYN III [!] A seal displaying Ex. Owyn & Ex. Sigismund seals this Golden Bull.

Owyn III presents the final tally, closing the council. I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly Jan Istvan Tibor Javier Franscisco Altamarino NAY: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Manfried Cardinalis Providentia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Father Karl Kortrevich ABSTAIN: Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Dima Carrion-Tyuvic Father Cyril Halcourt Father Carlos of Hyspia 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. PASSED BY COUNCIL. 3/4 MAJORITY ACHIEVED. AYE: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly Father Karl Kortrevich Father Cyril Halcourt Father Carlos of Hyspia Ailred Cardinalis Reinmar Jan Istvan Tibor Javier Franscisco Altamarino NAY: Manfried Cardinalis Providentia Vicary Episcopus Rochefort Adelric Episcopus Esbec Father Dima Carrion-Tyuvic 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. REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Carlos of Hyspia Jan Istvan Tibor Javier Franscisco Altamarino NAY: Francisco Episcopus Hyspia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Father Dima Carrion-Tyuvic Father Karl Kortrevich Father Cyril Halcourt Alfred Episcopus Henrikev 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. REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Father Carlos of Hyspia Jan Istvan Tibor Javier Franscisco Altamarino NAY: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Manfried Cardinalis Providentia Vicary Episcopus Rochefort Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic Father Cyril Halcourt 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. REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly Father Carlos of Hyspia Jan Istvan Tibor Javier Franscisco Altamarino NAY: Francisco Episcopus Hyspia Alfred Episcopus Henrikev Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic Father Cyril Halcourt VI). To add in Book V, Title II a chapter that describes Papal Briefs. PASSED BY COUNCIL. 3/4 MAJORITY ACHIEVED. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly Father Karl Kortrevich Father Cyril Halcourt Father Carlos of Hyspia Jan Istvan Tibor Javier Franscisco Altamarino NAY: Vicary Episcopus Rochefort Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Dima Carrion-Tyuvic 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. PASSED BY COUNCIL. 3/4 MAJORITY ACHIEVED. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Carlos of Hyspia Jan Istvan Tibor Javier Franscisco Altamarino NAY: Vicary Episcopus Rochefort Father Karl Kortrevich Father Dima Carrion-Tyuvic Father Cyril Halcourt 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. REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly Jan Istvan Tibor Javier Franscisco Altamarino NAY: Manfried Cardinalis Providentia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic Father Cyril Halcourt Father Carlos of Hyspia XIV). Basil's proposal to remove interdiction REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Father Cyril Halcourt Javier Franscisco Altamarino NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Francisco Episcopus Hyspia Father Carlos of Hyspia Jan Istvan Tibor XV). Basil's proposal for tithes REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic Benedict Cardinalis Jorenus Father Cyril Halcourt Javier Franscisco Altamarino NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Francisco Episcopus Hyspia Father Carlos of Hyspia Jan Istvan Tibor XVI). Basil's proposal for new laws pertaining to the rebuking of the High Pontiff. REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Benedict Cardinalis Jorenus Father Cyril Halcourt Javier Franscisco Altamarino NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Ailred Cardinalis Reinmar Francisco Episcopus Hyspia Adelric Episcopus Esbec Jan Istvan Tibor ABSTAIN: Father Karl Kortrevich Father Dima Carrion-Tyuvic Father Carlos of Hyspia Jan Istvan Tibor XVII). Basil's proposal pertaining to indulgences. REJECTED BY COUNCIL - NO 3/4 MAJORITY AYE: Father Dima Carrion-Tyuvic Javier Franscisco Altamarino NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Ailred Cardinalis Reinmar Francisco Episcopus Hyspia Adelric Episcopus Esbec Father Karl Kortrevich Benedict Cardinalis Jorenus Father Cyril Halcourt Father Carlos of Hyspia Jan Istvan Tibor ----CARDINALS ONLY VOTE---- 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 REJECTED BY POPULAR VOTE, DECISION FOR PONTIFF AYE: Benedict Cardinalis Jorenus Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar ABSTAIN: Amadeus Cardinalis Nescia X.II). His Holiness the High Pontiff James II PASSED BY POPULAR VOTE, DECISION FOR PONTIFF AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa ABSTAIN: Amadeus Cardinalis Nescia X.III). His Holiness the High Pontiff Pontian III PASSED BY POPULAR VOTE, DECISION FOR PONTIFF AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa ABSTAIN: Amadeus Cardinalis Nescia X.IV). Governor-General Richard de Reden REJECTED BY POPULAR VOTE, DECISION FOR PONTIFF AYE: Pelagius Cardinalis Albarosa NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia ABSTAIN: Amadeus Cardinalis Nescia X.V). Vicar Lemuel de Langford REJECTED BY POPULAR VOTE, DECISION FOR PONTIFF AYE: Pelagius Cardinalis Albarosa NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia ABSTAIN: Amadeus Cardinalis Nescia X.VI). Father Pius of Sutica PASSED BY POPULAR VOTE, DECISION FOR PONTIFF AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: ABSTAIN: Amadeus Cardinalis Nescia X.VII). Anton Barclay PASSED BY POPULAR VOTE, DECISION FOR PONTIFF AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: ABSTAIN: Amadeus Cardinalis Nescia XI). To beautify XI.I). Cardinal Erasmus von Getreide of Ves [UNDECIDED] AYE: Pelagius Cardinalis Albarosa Manfried Cardinalis Providentia NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar ABSTAIN: Amadeus Cardinalis Nescia XI.II). Queen Viktoria var Ruthern of Haense [REMOVED] XI.III). Krisztián Cardinalis Ves [UNDECIDED] AYE: NAY: Benedict Cardinalis Jorenus ABSTAIN: Amadeus Cardinalis Nescia XI.IV). Queen Maya of Muldav REJECTED AYE: NAY: Benedict Cardinalis Jorenus Manfried Cardinalis Providentia Pelagius Cardinalis Albarosa ABSTAIN: Amadeus Cardinalis Nescia XII). To beautify, and then proceed to Canonize XII.I). Andrik ‘I’ Vydra PASSED AYE: Pelagius Cardinalis Albarosa Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: ABSTAIN: Amadeus Cardinalis Nescia XII.II). John of Carnatia REJECTED AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar NAY: Pelagius Cardinalis Albarosa Manfried Cardinalis Providentia ABSTAIN: Amadeus Cardinalis Nescia XII.III). Jasper of Renzfeld [Withdrawn, discussion pending]. - XII.IV). Otto II of Haense [Withdrawn, discussion pending]. - XIII). To Canonize, XIII.I). Vytenis of Luciensport [Withdrawn, discussion pending]. - XIII.II). High Pontiff Everard II PASSED AYE: Benedict Cardinalis Jorenus Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia ABSTAIN: Amadeus Cardinalis Nescia

THE FIRST ECUMENICAL COUNCIL OF ALBAROSA IN THE DIOCESE OF HYSPIA, OSANORA The citizens of Hyspia looked confused, as carriages upon carriages would park around the bustling Sutican city of Osanora. With candles and oil lamps lighting up various sections of the large desert: the crews would work to install one grandiose tent rivaling the size of palaces. Jokingly, this monstrosity of a tent would be called ‘Fort Hyspia’. It was placed in the desert to serve as a neutral ground between all dioceses. ‘Fort Hyspia’ in the desert besides the City of Osanora, 1804 As the framework of the tent began to take shape, crewmen & caterers would work to prepare the interiors: lavishly decorating the walls with silken curtains, the tables with crystal glasses and ashtrays. Carriages carrying barrels of water and other beverages were brought, as a separate tent functioning as the kitchen was constructed besides it. There, the local cuisine of each delegation would be made: in hopes to make this five-day stay bearable. It would take a day before everything was finished, for the esteemed papal delegations from all dioceses to arrive. His Holiness, flanked by his Monsignors & Chamberlain Carlos, would slowly walk towards his throne within the tent. After taking off his Roche-bans and placing his cane against the table, he would beckon for all attendees to sit down. The nuns then hurried to bring the documents to every delegation, while the hired caterers poured a variety of local drinks all around. The Pontifical Chamberlain @Proddy took this opportunity to read out the guest list, asking if they were present: DELEGATION FROM PROVIDENTIA His Eminence Manfried Cardinalis Providentia @GoldWolfGaming His Eminence Amadeus Cardinalis Nescia @Caranthir_ His Excellency the Apostle-General Armande-Philippe Episcopus Metz, @LithiumSedai DELEGATION FROM JORENUS His Eminence Benedict Cardinalis Jorenus @Piov His Eminence Ailred Cardinalis Reinmar @argonian The Right Reverend Alfred Episcopus Henrikev @repl1ca The Right Reverend Otho Episcopus Valwyck @Drumoldth DELEGATION FROM ALBAROSA His Eminence Pelagius Cardinalis Albarosa @Julio ツ The Right Reverend Francisco Episcopus Hyspia @Timer5011 The Right Reverend Vicary Episcopus Rochefort @frill The Right Reverend Adelric Episcopus Esbec @MadOne OBSERVERS [Can participate, but cannot vote]. The Esteemed Monsignor Robert de Bourdon @Tiresiam The Esteemed Monsignor Edmund Myre @Old Man Boiendl The Esteemed Monsignor Fiske Vanir @Sander After all delegates were accounted for, His Holiness would rise from his throne to address the delegations: “Dearly beloved, Our High Pontificate has shown a continuous effort to reform the Holy Mother Church into an institution that can compete with the rampant secularization of our congregation’s governments. We have achieved historical levels of inter-diocesan cooperation and the expansion of our faith. Today, this council is summoned to set forward the direction of our Holy Mother Church. With our petitions, proposals & reforms together: we shall chart a course of great importance in our fight for humanity’s soul. I ask of all my esteemed Eminences & Reverends to put the faith and wellbeing of your congregations first, and to vote in absence of temporal influences and allegiances. In this first round, we shall discuss and organize all petitions, proposals & reforms that we wish to vote on in this council. Then, in the second round, we shall provide them in a listed fashion for all attendees to vote on. Let me now begin this week’s affair by introducing a document outlining my own.” His Holiness would nod towards the clerical staff, who would quickly pass on the papers around the tables. In the meantime, delegations were busy sorting their own proposals: awaiting their turn to speak. Once the attendees received the document, it would look like this: "To the esteemed attendees of the first ECUNEMICAL COUNCIL OF ALBAROSA; Do find the listed proposals of SANCTITAS PONTIFEX MAXIMUS OWYN III below. I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. 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. 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. 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. 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. VI). To add in Book V, Title II a chapter that describes Papal Briefs. 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. 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. 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 X.II). His Holiness the High Pontiff James II X.III). His Holiness the High Pontiff Pontian III X.IV). Governor-General Richard de Reden X.V). Vicar Lemuel de Langford X.VI). Father Pius of Sutica X.VII). Anton Barclay XI). To beautify XI.I). Cardinal Erasmus von Getreide of Ves XI.II). Queen Viktoria var Ruthern of Haense XII). To beautify, and then proceed to Canonize XII.I). Andrik ‘I’ Vydra XII.II). John of Carnatia XII.III). Jasper of Renzfeld XII.IV). Otto II of Haense XIII). To Canonize, XIII.I). Vytenis of Luciensport XIII.II). High Pontiff Everard II Te Deum. GODANI JEST WIELKI PONTIFEX MAXIMUS OWYN III" --- [ONLY MEMBERS OF THE CLERGY MIGHT COMMENT OR ROLEPLAY TO HAVE KNOWLEDGE OF THE DISCUSSIONS IN THIS MEETING] [ROUND I. - Collecting proposals, reforms & petitions] [If you have nothing to propose yourself, say so on the thread]. [ROUND II. - Voting list formed, vote on each point]. ROUND I. ALL ATTENDEES ARE INVITED TO SPEAK ON THEIR OWN PROPOSALS, PETITIONS & REFORMS.

I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. Jan Istvan Tibor votes Aye 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. Jan Istvan Tibor votes Aye 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. Jan Istvan Tibor votes Aye 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. Jan Istvan Tibor votes Aye 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. Jan Istvan Tibor votes Aye VI). To add in Book V, Title II a chapter that describes Papal Briefs. Jan Istvan Tibor votes Aye 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. Jan Istvan Tibor votes Aye 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. Jan Istvan Tibor votes Aye Jan Istvan Tibor votes Nay on XIV, XV, XVI & XVI

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

Padre Carlos, the Pontificial Chamberlain takes a break from arduously commentating on the meetings progression to cast his own voting ballot. I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. NAY 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. AYE III). To update the definitions in Book II, Title II. Chapter III., expanding the Curia roles currently present & outlining their tasks more concretely. AYE 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. AYE 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. AYE VI). To add in Book V, Title II a chapter that describes Papal Briefs. AYE 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. AYE 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. NAY 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 NAY X.II). His Holiness the High Pontiff James II AYE X.III). His Holiness the High Pontiff Pontian III AYE X.IV). Governor-General Richard de Reden NAY X.V). Vicar Lemuel de Langford NAY X.VI). Father Pius of Sutica AYE X.VII). Anton Barclay AYE XI). To beautify XI.I). Cardinal Erasmus von Getreide of Ves NAY XI.II). Queen Viktoria var Ruthern of Haense NAY XII). To beautify, and then proceed to Canonize XII.I). Andrik ‘I’ Vydra AYE XII.II). John of Carnatia NAY XII.III). Jasper of Renzfeld AYE XII.IV). Otto II of Haense NAY XIII). To Canonize, XIII.I). Vytenis of Luciensport AYE XIII.II). High Pontiff Everard II AYE

Owyn III presents the new tally. I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. AYE: Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Manfried Cardinalis Providentia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Father Karl Kortrevich ABSTAIN: Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Dima Carrion-Tyuvic 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. AYE: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly Father Karl Kortrevich NAY: Manfried Cardinalis Providentia Vicary Episcopus Rochefort Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Dima Carrion-Tyuvic 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. AYE: Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly Ailred Cardinalis Reinmar Adelric Episcopus Esbec NAY: Francisco Episcopus Hyspia Alfred Episcopus Henrikev Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Father Dima Carrion-Tyuvic Father Karl Kortrevich 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. AYE: Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly NAY: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Manfried Cardinalis Providentia Vicary Episcopus Rochefort Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic 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. AYE: Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Francisco Episcopus Hyspia Alfred Episcopus Henrikev Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic VI). To add in Book V, Title II a chapter that describes Papal Briefs. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly Father Karl Kortrevich NAY: Vicary Episcopus Rochefort Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Dima Carrion-Tyuvic 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. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly Ailred Cardinalis Reinmar Adelric Episcopus Esbec NAY: Vicary Episcopus Rochefort Father Karl Kortrevich Father Dima Carrion-Tyuvic 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. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Manfried Cardinalis Providentia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic XIV). Basil's proposal to remove interdiction AYE: Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Francisco Episcopus Hyspia XV). Basil's proposal for tithes AYE: Ailred Cardinalis Reinmar Adelric Episcopus Esbec Father Karl Kortrevich Father Dima Carrion-Tyuvic Benedict Cardinalis Jorenus NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Francisco Episcopus Hyspia XVI). Basil's proposal for new laws pertaining to the rebuking of the High Pontiff. AYE: Benedict Cardinalis Jorenus NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Ailred Cardinalis Reinmar Francisco Episcopus Hyspia Adelric Episcopus Esbec ABSTAIN: Father Karl Kortrevich Father Dima Carrion-Tyuvic XVII). Basil's proposal pertaining to indulgences. AYE: Father Dima Carrion-Tyuvic NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Ailred Cardinalis Reinmar Francisco Episcopus Hyspia Adelric Episcopus Esbec Father Karl Kortrevich Benedict Cardinalis Jorenus ----CARDINALS ONLY VOTE---- 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 AYE: Benedict Cardinalis Jorenus Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar X.II). His Holiness the High Pontiff James II PASSED AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa X.III). His Holiness the High Pontiff Pontian III PASSED AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa X.IV). Governor-General Richard de Reden REJECTED AYE: Pelagius Cardinalis Albarosa NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia X.V). Vicar Lemuel de Langford REJECTED AYE: Pelagius Cardinalis Albarosa NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia X.VI). Father Pius of Sutica PASSED AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: X.VII). Anton Barclay PASSED AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: XI). To beautify XI.I). Cardinal Erasmus von Getreide of Ves AYE: Pelagius Cardinalis Albarosa Manfried Cardinalis Providentia NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar XI.II). Queen Viktoria var Ruthern of Haense [REMOVED] - XI.III). Krisztián Cardinalis Ves AYE: NAY: Benedict Cardinalis Jorenus XI.IV). Queen Maya of Muldav AYE: NAY: Benedict Cardinalis Jorenus XII). To beautify, and then proceed to Canonize XII.I). Andrik ‘I’ Vydra PASSED AYE: Pelagius Cardinalis Albarosa Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: XII.II). John of Carnatia AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar NAY: Pelagius Cardinalis Albarosa XII.III). Jasper of Renzfeld AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa XII.IV). Otto II of Haense AYE: Ailred Cardinalis Reinmar Benedict Cardinalis Jorenus NAY: Pelagius Cardinalis Albarosa XIII). To Canonize, XIII.I). Vytenis of Luciensport AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar NAY: Benedict Cardinalis Jorenus XIII.II). High Pontiff Everard II PASSED AYE: Benedict Cardinalis Jorenus Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY:

Owyn III smiled back as he said "Tuvyic", before presenting the new tally. I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. AYE: Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Manfried Cardinalis Providentia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus ABSTAIN: Ailred Cardinalis Reinmar Adelric Episcopus Esbec 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. AYE: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly NAY: Manfried Cardinalis Providentia Vicary Episcopus Rochefort Ailred Cardinalis Reinmar Adelric Episcopus Esbec 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. AYE: Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly Ailred Cardinalis Reinmar Adelric Episcopus Esbec NAY: Francisco Episcopus Hyspia Alfred Episcopus Henrikev Vicary Episcopus Rochefort Benedict Cardinalis Jorenus 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. AYE: Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly NAY: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Manfried Cardinalis Providentia Vicary Episcopus Rochefort Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec 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. AYE: Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Francisco Episcopus Hyspia Alfred Episcopus Henrikev Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec VI). To add in Book V, Title II a chapter that describes Papal Briefs. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly NAY: Vicary Episcopus Rochefort Ailred Cardinalis Reinmar Adelric Episcopus Esbec 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. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly Ailred Cardinalis Reinmar Adelric Episcopus Esbec NAY: Vicary Episcopus Rochefort 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. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Manfried Cardinalis Providentia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec XIV). Basil's proposal to remove interdiction AYE: Adelric Episcopus Esbec NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Ailred Cardinalis Reinmar Francisco Episcopus Hyspia XV). Basil's proposal for tithes AYE: Ailred Cardinalis Reinmar Adelric Episcopus Esbec NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Francisco Episcopus Hyspia XVI). Basil's proposal for new laws pertaining to the rebuking of the High Pontiff. AYE: NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Ailred Cardinalis Reinmar Francisco Episcopus Hyspia Adelric Episcopus Esbec XVII). Basil's proposal pertaining to indulgences. AYE: NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Ailred Cardinalis Reinmar Francisco Episcopus Hyspia Adelric Episcopus Esbec ----CARDINALS ONLY VOTE---- 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 AYE: Benedict Cardinalis Jorenus Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar X.II). His Holiness the High Pontiff James II PASSED AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa X.III). His Holiness the High Pontiff Pontian III PASSED AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa X.IV). Governor-General Richard de Reden REJECTED AYE: Pelagius Cardinalis Albarosa NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia X.V). Vicar Lemuel de Langford REJECTED AYE: Pelagius Cardinalis Albarosa NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia X.VI). Father Pius of Sutica PASSED AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: X.VII). Anton Barclay PASSED AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: XI). To beautify XI.I). Cardinal Erasmus von Getreide of Ves AYE: Pelagius Cardinalis Albarosa Manfried Cardinalis Providentia NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar XI.II). Queen Viktoria var Ruthern of Haense [REMOVED] - XI.III). Krisztián Cardinalis Ves AYE: NAY: XI.IV). Queen Maya of Muldav AYE: NAY: XII). To beautify, and then proceed to Canonize XII.I). Andrik ‘I’ Vydra PASSED AYE: Pelagius Cardinalis Albarosa Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: XII.II). John of Carnatia AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar NAY: Pelagius Cardinalis Albarosa XII.III). Jasper of Renzfeld AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa XII.IV). Otto II of Haense AYE: Ailred Cardinalis Reinmar NAY: Pelagius Cardinalis Albarosa XIII). To Canonize, XIII.I). Vytenis of Luciensport AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar NAY: Benedict Cardinalis Jorenus XIII.II). High Pontiff Everard II PASSED AYE: Benedict Cardinalis Jorenus Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY:

Adelric traces Ailred's paper, while the two chill in the fields of Reinmar. Ailred Adelric votes: I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. - ABSTAIN 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. - NAY 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. - AYE 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. - NAY 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. - NAY VI). To add in Book V, Title II a chapter that describes Papal Briefs. - NAY 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. - AYE 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. - NAY XIV). Basil's proposal to remove interdiction - AYE XV). Basil's proposal for tithes - AYE XVI). Basil's proposal for new laws pertaining to the rebuking of the High Pontiff. - NAY XVII). Basil's proposal pertaining to indulgences. - NAY

Ailred votes: I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. - ABSTAIN 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. - NAY 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. - AYE 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. - NAY 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. - NAY VI). To add in Book V, Title II a chapter that describes Papal Briefs. - NAY 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. - AYE 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. - NAY XIV). Basil's proposal to remove interdiction - AYE XV). Basil's proposal for tithes - AYE XVI). Basil's proposal for new laws pertaining to the rebuking of the High Pontiff. - NAY XVII). Basil's proposal pertaining to indulgences. - NAY

As Round I. comes to an end, the Chamberlain @Proddyannounces the end of the commentary. Everyone is summoned to vote in this round 2. Any response from this point on that is not a vote will be counted as an abstain. Everyone is asked to see if they have already voted or not below. I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. AYE: Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Manfried Cardinalis Providentia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus ABSTAIN: Ailred Cardinalis Reinmar Adelric Episcopus Esbec 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. AYE: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly NAY: Manfried Cardinalis Providentia Vicary Episcopus Rochefort Ailred Cardinalis Reinmar Adelric Episcopus Esbec 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. AYE: Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly Ailred Cardinalis Reinmar Adelric Episcopus Esbec NAY: Francisco Episcopus Hyspia Alfred Episcopus Henrikev Vicary Episcopus Rochefort Benedict Cardinalis Jorenus 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. AYE: Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly NAY: Otho Episcopus Valwyck Francisco Episcopus Hyspia Alfred Episcopus Henrikev Manfried Cardinalis Providentia Vicary Episcopus Rochefort Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec 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. AYE: Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Francisco Episcopus Hyspia Alfred Episcopus Henrikev Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec VI). To add in Book V, Title II a chapter that describes Papal Briefs. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly NAY: Vicary Episcopus Rochefort Ailred Cardinalis Reinmar Adelric Episcopus Esbec 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. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Manfried Cardinalis Providentia Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Benedict Cardinalis Jorenus Father Lajos Sandor Károly Ailred Cardinalis Reinmar Adelric Episcopus Esbec NAY: Vicary Episcopus Rochefort 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. AYE: Alfred Episcopus Henrikev Francisco Episcopus Hyspia Otho Episcopus Valwyck Abbot Antonius Mihailo Visconti Sanctitas Pontifex Maximus Owyn III Monsignor Robert de Bourdon Father Lajos Sandor Károly NAY: Manfried Cardinalis Providentia Vicary Episcopus Rochefort Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Adelric Episcopus Esbec XIV). Basil's proposal to remove interdiction AYE: Adelric Episcopus Esbec NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Ailred Cardinalis Reinmar Francisco Episcopus Hyspia XV). Basil's proposal for tithes AYE: Ailred Cardinalis Reinmar Adelric Episcopus Esbec NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Francisco Episcopus Hyspia XVI). Basil's proposal for new laws pertaining to the rebuking of the High Pontiff. AYE: NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Ailred Cardinalis Reinmar Francisco Episcopus Hyspia Adelric Episcopus Esbec XVII). Basil's proposal pertaining to indulgences. AYE: NAY: Sanctitas Pontifex Maximus Owyn III Father Lajos Sandor Károly Alfred Episcopus Henrikev Ailred Cardinalis Reinmar Francisco Episcopus Hyspia Adelric Episcopus Esbec ----CARDINALS ONLY VOTE---- 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 AYE: Benedict Cardinalis Jorenus Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar X.II). His Holiness the High Pontiff James II PASSED AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa X.III). His Holiness the High Pontiff Pontian III PASSED AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa X.IV). Governor-General Richard de Reden REJECTED AYE: Pelagius Cardinalis Albarosa NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia X.V). Vicar Lemuel de Langford REJECTED AYE: Pelagius Cardinalis Albarosa NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia X.VI). Father Pius of Sutica PASSED AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: X.VII). Anton Barclay PASSED AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: XI). To beautify XI.I). Cardinal Erasmus von Getreide of Ves AYE: Pelagius Cardinalis Albarosa Manfried Cardinalis Providentia NAY: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar XI.II). Queen Viktoria var Ruthern of Haense AYE: Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa XI.III). Krisztián Cardinalis Ves AYE: NAY: XI.IV). Queen Maya of Muldav AYE: NAY: XII). To beautify, and then proceed to Canonize XII.I). Andrik ‘I’ Vydra PASSED AYE: Pelagius Cardinalis Albarosa Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: XII.II). John of Carnatia AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar NAY: Pelagius Cardinalis Albarosa XII.III). Jasper of Renzfeld AYE: Benedict Cardinalis Jorenus Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY: Pelagius Cardinalis Albarosa XII.IV). Otto II of Haense AYE: Ailred Cardinalis Reinmar NAY: Pelagius Cardinalis Albarosa XIII). To Canonize, XIII.I). Vytenis of Luciensport AYE: Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar NAY: Benedict Cardinalis Jorenus XIII.II). High Pontiff Everard II PASSED AYE: Benedict Cardinalis Jorenus Pelagius Cardinalis Albarosa Ailred Cardinalis Reinmar Manfried Cardinalis Providentia NAY:

Abbot Antonius Mihailo Visconti received the proposals of the Eccumenical Council later than the rest of the clergymen due to his prior engagement with planning the construction of the Abbey there. The Visconti eyes the proposals carefully, considering each one, he writes down his thoughts as a note under each of the points to recall his argumentation if the need was to arise. "Let us hope they thought this through this time" the young abbot mutters to himself. I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law. Yes - The Church Canon Law much change for a growing Church 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. Yes - The young Visconti reflects back to his days as an acolyte, having to resolve paperwork for each of Archdioceses and think that the systems is bureaucratic an inefficient; a merger would help cement communication within the church. 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 - This proposal seems to bring additional clarity to administrative roles, he worries about the risk of complicating church affairs but recalls that the Pontiff wanted to simplify and centralise the system. 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. Yes. 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 - The Abbot thinks how fragile the church has become due to political meddling of the liberals and reasons that a strong spiritual leader need not be treated in the same manner as deposable city officials; instead, the integrity of his role should be defended as it is as much a part of the Church of the Cannon faith just as the foundations of our Cathedrals are. He think back to the scum of Red-Faith who had deposed his ancestors from Valeria, he curses Thoromir's name and believes that he is doing this for the integrity of the Faith. 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] N/A 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. Yes - The Pontiff should be able to veto attempts of deposition if he is able to demonstrate an absolute majority of support amongst his Cardinals.

Javier Fransisco-Altamirano would look over the measures placed forward and casts his votes, and states "through the grace of God and through much thought and prayer. I have come to these conclusions" I). To receive a mandate to completely overhaul the structuring & typography of the current Canon Law Yes- The church of canon is facing unprecedented times, and many challenges, we must change with the changing world and people, to better lead the flock of canonists to GOD. 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. Yes- It is amazing to see the church grow, I fully support this measure. 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- I fully support this measure. A more concrete set of roles makes for a streamlined job, and leaves more time to pray and lead the flock of GOD 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. Yes- Sainthood is given to people of virtue. One can be virtuous but not have so many obvious miracles. For life itself is a miracle given to us through the unmatched love of GOD 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- We must be strong in the face of adversity. However I fear that this law may be taken too far and this language is a slippery slope. I support this measure in good faith that the pontiff will make the right decision. VI). To add in Book V, Title II a chapter that describes Papal Briefs Yes- There are many who do not understand who papal briefs are, explaining them more thoroughly could help make the church more understandable and attract more to the church 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- When leading more streamlined communication can help bring the word of the pontiff and the clergy faster to the flock of GOD. This seems like a logical decision and it has my full support. 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 Yes- The pontiff has been chosen and elected to lead. And is a man of virtue and through the grace of GOD has been given such a high position. Since they are leader, they should serve as judge. This is a logical change. That has my full support.

Few hours passed, and Alfred Episcopus Henrikev finally decided to give his last response for the day being. "Dear brothers, colleagues and friends. Honestly, I admit that it has been a while since I have read and interpreted the key points of this session, but I came with hope only the right decisions, which will preserve and make our Church better." I) NO. In my opinion, the composition of the Canon Law is ideal. A new mandate that should change its structure would be unnecessary, especially now that he can do a fine job with legal feats. II) YES. I gladly agree to his Eminence Cardinal Jorenus, as I am for that Archdiocesan title of ‘Jorenus’ stands, for it has been instituted as the diocesan title since the High Pontiff Saint Sixtus IV's reign. Our tradition should remain, and what has been done with the new dioceses in the Archdiocese of Jorenus is excellent. The new names, with their beautiful meanings, have greatly influenced the presentation of the Church to other people, so I have nothing against this point. III) NO. Personal opinion is that Curia should stay as it is now, indeed. The additions may contribute to the work of the Church, but I still think that so far many clergymen present have agreed that this could escalate at some point. In my opinion, let's not touch the Curia, because it is currently functioning properly. IV) NO. If we were to shorten the number of miracles to make it easier for a person to become a Saint, I don’t see it as a fair and reasonable way to work. Sainthood should be a great honor and feat for a person, noting his successes and pious endeavors. V) NO. We have to look at this point from another angle. It is an indisputable fact that the High Pontiff is the head of the Church and that there is no objection to him, but we must take into account that if his rule goes against God and, of course, goes wrong, then this point will not be directed to the right path and the right solution. VI) YES. Papal briefs are important documents indeed, so I see no problem with this. VII) YES. I agree with the stated point. It is simply necessary to direct the Minor Bulls towards the Golden Bulls, because as Cardinal Jorenus stated his fact, shepherds must be in contact with their flock, in other words, clergy must be in good contact with the people of the region through any kind of document as himself God finds it right. VIII) Removed. IX) NO. Can not agree on this point. I disagree with this point because I again grasp the fact that this can be used for the wrong purposes, if the reign of the bad High Pontiff ever comes. The integrity of our Church must remain intact and as it is now, so we must present some views that may be difficult to present. X) With everything being said, let us pass onto the next proposals, including venerations, beatifications and such: To venerate: X.I).Empress Anne the August of Novellen - NO 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 XI). To beautify: XI.I). Cardinal Erasmus von Getreide of Ves - YES "Again, I would like to remind his Holiness on my two proposals, one to venerate late Anton Barclay, Archbishop of Jorenus, and to beatify late Queen of Haense, Viktoria vas Ruthern. They indeed have enough materials to prove their diligence and good traits."