PROCLAIMING IN PEACE AND COMMUNION TO ALL WHO READ THIS ADDRESS GRACE, MERCY AND PEACE Chapter I - Foreword and Imperial Benedictions Chapter II - Introductions Chapter III - The Seminary & the Curiosity of the Curacy Chapter IV - The Reverends, Brothers & the Fathers Chapter V - Church & State Chapter VI - Ruler & Ruled Chapter VII - ConclusionsForeword and Imperial Benedictions I dedicate & address this to his Majesty, King d’Gosselin, a most gracious host and his Worship, Aelfric Harhold, a most loving and wise father of his flock. Watch and hear me now, ancestors in the Everwatch so high above. May you smile down upon my words and give me eternal blessing. May, you, oh Divine Spirit, shine your glory in all its radiance upon our Empire so that we may go forth and bring about Paradise with the tip of our swords and the beating of our hearts. We all carry on our backs the future of Paradise, and with that all the Humanum must conduct our holy duty fervently and expertly. Blessed is the one who walks in the step of the Unionist Faith, the divine faith of Humanity. Those who delight in the law of the Spirit, and those who work for the betterment of their kin. I write this with a conflicted heart, but in surety that this will be received well by his Holiness Aelfric Harhold. May the Spirit keep you righteous. We may have our disagreements, but we both carry the crosier and book in duty to the Imperial Spirit. Yours is a hard duty in the capital, confronting the wicked and showing them the love of a father. Yours is a successful duty however, and perhaps the more pragmatic in our approaches. I wish you well. The City at large may dread to read my words and vehemently attack it. There are some that would deny my very right to walk upon that hallowed capital, their words, like the ‘false prophets of Unionism’ are something I can never forget or forgive. I ask the detractors to leave the judgement to the Imperial Spirit, for the Eye of Union sees all and tells from lightness and darkness, truth and falsehood. I had remained in relative silence ever since my reign as High Reverend and watched quietly as the capital changed and the revelation of the sacrifice of his Excellency, Supreme Reverend Kade. In silence, came reflection and peace, and with that, I bring my tempered words. May the Spirit illuminate us, Leufroy Louis de Vixe de la Mont Bertu d’Goss, High Reverend-Emeritus of the Unionist Divine, Monsignor of the Lordship of Basta in glorium, Reverend in the Kingdom of Ithania.Introduction Firstly, it brings me great honour to be writing this with such a credible and wisened contemporary on a subject most dividing. It is apparent that myself and his Worship Harhold have had similar educations but a different temperament, allowing us to view the very same institution and teachings in opposite lights. The institution of the Sancellist Church is no different, tangibly, in my view or Brother Harhold’s but there remains a firm divide on the philosophical interpretations on the duties of the clergy and their role in the wider Empire. If there was a time to write and discuss this in its fullest, it would have been when we were both in the City but alas, time escapes us. I am writing this case not only to present a credible defence to Reverency in politics but also as a lesson for rulers and ruled alike. It is important to fully emphasize the importance of a Church’s hand in these affairs, and the great benefit it brings to the rulers and also the ruled alike. His Worship, Harhold, makes a compelling point and one that has little refutation for the Brothers of Virtue spat upon every rule we hold sacred and shunned rulership and justice for oppression and brutality. However, Brother Harhold does not mention what political power ought to mean and how it is one ought to rule. Therein lies the point of contention, for I will attempt a defence of the art of rulership and politics to better our Humanum & Empire. In light of this, I once again disown & condemn the Brothers of Virtue who share the likeness of the Archmages of Allorn or the barbarian savages of the North. Their corrupted, dogmatic and hamfisted approach to power is based solely on primal fear and their art is no politics but sheer brutality. The South Transept Stained Glass of the Praag Dom; the Brothers of Faith. On the Reverential Address; the Seminary and the Curiosity of the Curacy Serving as a man of the cloth is a life-long task and it does begin at a young age, with it setting the expectations and wisdom of Unionism upon the young seminarian. Brother Harhold’s look into the life of a churchman holds true and introduces the ideas of what the clergy ought to do and what their duty is. I remember from the very beginning, my unwavering commitment to join seminary and fulfill my duty to the Empire. It is with fond memory that we recall the early path of a seminarian and firm reminder that there remains some more steps yet to climb in our duty, and we shall bear that bare weight up those exalted steps. The curriculum of the seminary has remained unchanged, and for good purpose, for to guide the masses one must first educate themselves. A seminarian is taught the creeds and their intricate meanings and where their meanings divide. I recall my youth in Calemberg where I was filled with scholarly wonder in the philosophies of our faith and its interpretations and meanings. However, seminary is a hard fraught path spent in classes and disciplinary measures which can make even the most fervent knight break sweat. Brother Harhold says rightly that there are no political lessons or teaching about governing, there is only service and faith. This firm-handed education arms the seminarian with the morality, discipline, patience and theological wisdom to lead the flock as a Curate. The Curacy is the next waystop in the life of an ordained man, where the scholarly education comes against the realities of this world. The Curate’s role is to garner experience and prove competency by learning and serving under, as said by Brother Harhold, an august Reverend. However, Brother Harhold finds that the Curacy is tainted with politicization and corruption which he places upon the same branch. I would like to critically analyze the politicalization that occurs in the Curacy and argue firmly it cannot be similar or related to the corruption that plagued the Brothers of Virtue. Brother Harhold, whilst acknowledging the importance of politics, words it in tandem with corruption and advocates for the turning away from the temporal world and into the spiritual realms. However, I believe that in the opposite, a Curate must be encouraged to delve into the world with their teachings and make it right. The worldly issues in which we guide our flock in are so many, and so infinitely complex, that our rigid education prepares us little for it. This is especially apparent where decisions intersect and cross-roads emerge and only through our curated wisdom may we find the beaten path which satisfies the Great Way best. I served as a Curate in the Inquisitorial and Judicial offices under the Sancellist Church and I quickly learned that whilst seminary equipped you with tools, the Curacy teaches one how to use them. It is important to acknowledge the Curacy places one in the public light and in a world where the Church has undeniable power over individuals whether by virtue of knowledge, arms or spirituality. A Curate’s lesson is finding the path of applying the wisdom of seminary in the practicalities of this world. “For through my hands, it shall become manifest, but mine hands are only two of many. For thousands of hands are required to carry the burden and prominence of our future and fate.” - The Second Creed: Disbelief of Death, his Imperial Holiness Theomar the Blessed. The Second Creed mentions rightly that through Theomar the Blessed’s two hands that Paradise will become manifest, and that thousands of hands will carry the burden concurrently with the Imperial Divine Seat. One ought to delve further in the meaning of manifestation and Paradise but the normative definition is that the Empire will rule over all of Aloria under an Emperor of the bloodline of Holy Theomar. The Second Creed mentions both two and a thousand hands and the importance of both is crucial, for two hands is both literal and metaphorical, and that through these two hands come thousands of hands. In the Empire there are two hands, State and Church, and with it come the thousands upon thousands of hands hoisting the lofty Paradise. The Curacy places one in a life far grander and larger than solely themselves and they become a servant to this life, carrying the burden of bringing us closer to Paradise. A Curate speaks for his Verwaltung and Reverend, who speaks for the august Church, who speaks for his Imperial Holiness of this Empire; the very extant power of the Divine Spirit upon this land. The Seminary, after all, equips one to represent these august bodies in crafting speeches, inspiring listeners and being a fount of guidance in people’s lives. A seasoned Curate picks up the art of politics, and learns how to use the voice and authority of those they represent all the way to the highest echelons of our Empire. After all, the art of politics isn’t some dirty trick but it is the skill of finding the most virtuous path forward for the Great Way. Upon learning how one may try to achieve this weighty task, through both the firm rigidity and wisdom of our faith & the flexibility and carnage of the temporal world, one is finally admitted into the Reverency. The central-piece stained glass window in the Calemberger Dom; the Diet of Emperor Allamaria the Witful On the Reverential Address; the Reverends, Brothers & the Fathers As mentioned in the previous chapter, the Second Creed provided an important interpretation upon what it means to achieve Paradise, and how it may be so. His Imperial Holiness, Theomar the Blessed, in his infinite wisdom, wrote the Second Creed to show how one traverses the Great Way. It is through the two hands of the Emperor, concurrently with the thousands, if not millions in our Empire. The two hands, our Church and our State working to achieve the paradise which exists so pure and beautiful and within our grasp. If one considers the Divine Right of the Nobility to rule, as bestowed on them by the Emperor, then one must make the same consideration to the Clergy. What delves me further to believe this is in language, with the Creeds written in a very metaphorical Proto-Regalian. The origins of the word ‘right’, which is ‘recht’ in Proto-Regalian, are dubious and hard to trace but one finds several meanings such as ‘right hand’ or ‘correct path’ or even ‘rule’. The connotations and depth of this language, create several meanings upon which the word rests on, but it undoubtedly strengthens the case of the two hands of the Empire being namedly Church & State. Faith will come with practice.” - The Tenth Creed: The Training of Faith, his Imperial Majesty Theomar the Blessed The very reason codes and rules exist for the Knighthoods of Gosselle, Lion Pelts and Viridian is to temper the individual, and discipline them with righteously grounded principles. Our seminarian education & our Curacy duty temper the man of cloth in the sacrosanct duty of propelling forward the Great Way. The Reverend finds the path fraught with difficulties, and must overcome it by holding the principles taught to heart. The Reverend must lead the people, guide the nobility and rule the flock and the onus is on them for keeping the path righteous. The Reverency is very much the ‘nobility’ of the Church. As wrong as it is to use that word, it does provide explanatory leverage for the layman to understand. A Reverend, by virtue of their wisdom and competency, become leaders of congregations, guides of peoples and advisors of the rulers. Brother Harhold remarks that Reverends are leaders and guides but not rulers, but often one finds that the distinction could all be one and the same. To guide is to lead and to lead is to rule. Reverends find themselves, in the Church structure, in their Verwaltung, or through the State, making decisions which affect the lives of those they guide and lead. Wisdom through experience and seminary allows one to find a decision which works best and that is in essence what politics is. “The Holy Synod remains charged with the interpretation and the enactment of the Spirit’s Holy words from their Unionist convictions.” - The Sixth Creed: The Holy Sancella, his Imperial Majesty Leomar I In my Reverency, I found myself a most prominent advisor to the House of de Gosselin in Basta, I would like to think this guidance brought good leadership and from that a just rule. In the Reverency of Medard Mont. St. Lucia, he served as the Foreign Minister in the Reichsrat enacting diplomacy on behalf of the Empire. Even in the Reverency of Brother Harhold, he has made decisions within his Verwaltung and advised his congregation to follow the Great Way. Reverends are movers and shakers and they move and shake the temporal world in their actions as much as the spiritual. To end this chapter, I remark upon the quaint & timeless tale Brother Harhold placed on the brothers. It is in my opinion that the Father of our Empire still remains to be our Emperor for like in family, a father is unitary and omnipresent in ruling and guiding. Holy Theomar made manifest the Empire with his two hands, and his blessed descendents kept the vessel of our Empire, a large family, under firm guidance into the Great Way. The Church and State could only ever be brothers in an Empire as grand as this, and like brothers, little separates them. Through wisened education, and a purposeful goal, we find ourselves as the eldest brother. One may scorn their elder brother, but it is in extension, to scorn one’s own father. The North Transept stained glass in the St. Jimena du Nord depicting the coronation of his Majesty Florent d’Gosselin. The Case for Reverency; Church & State This chapter features the artwork of the newly installed stained glass piece in the majestic Cathedral in Joyau Vert du Nord. It depicts the glorious coronation of his most Illustrious Majesty Florent d’Gosselin, an event which will remain with me until the day I die. It was years ago in the first Salon de l’Homme where even such a notion was entertained, of creating a brotherhood of illumination and to see the Sovereignty ruled under a strong patriarch. I never imagined there would be a day that we would coronate our lord rightfully in Bijoux-vert-plusse-rême, and upon placing the Crown of the Ithanian Sovereignty on good lord Florent’s head, the entire world held their breath in silence. It is in this stunning move, the peak of political action, where I will make defence of the role of the Church in politics. I dedicate these two chapters entirely to his Majesty, Florent d’Gosselin, who in my years of serving and guiding has been a good lord, patron and friend. Upon the liberation of Ithania, one may remark that there had been no better time for this action. The Realm of Ithania was a burden to the Regalian Empire which only lined up the coffers of the State, but cost greatly in keeping protected. One recalls in recent history that the cost of protecting Ithania became more burdensome with the rebellious Daendroquins, the Bone Horror Crisis & the raiding Avanthar and Kathar parties. It took an immense army of 60,000 troops to secure the region and all at deficit for the Empire, which invokes the question of the necessity of effective action. The bloodless liberation of Ithania strengthened the nation at dark times ensuring it was not a burden to the Empire, but a boon. Good King d’Gosselin secured the realm and the Church crowned him, preventing a useless civil war to spill good Unionist blood. This presents the case that the Church must remain vigilant, the Church must act and be an actor to further the interests of the Empire. The Church, as I have proven, is a political actor undeniably, and there is nothing to firebrand on such. The Church has always aimed to achieve goals both within and outside the Empire, and all for the objective of slowly furthering the Great Way. It is through the art of politics that one arrives upon the decision which reduces the loss of Regalian suffering or to take the most steps towards the marble steps so pristine and exalted. Another fine example of this would be the impressively herculean army of Reverend-General Domenico Alferi which turned the tide in the Elven Wars of recent. This army was painstakingly assembled through the works of High Reverend-Emeritus Balthazar, through consensus and discussion with noble houses & church figures, paving the way for an effective advancement of the Great Way. Were it not for the political actions taken by Brother Balthazar surely we, as a Church, would have to solemnly bury more good Regalians and witness our Empire continue in difficulty against the resurgent Elves? To conclude upon this matter of Church and State, our Unionism is defined by action, the very literal action of advancing upon the Great Way, and with this I define that our sacrosanct duty bears the burden of the Empire alongside the State. Politics is not a thing to fear and hide from, but to confront and tackle, for astute & wisened men of the cloth can only guide through example. Furthermore the onus is on us heavily, and through our wisened education that we may avoid corruption and self-serving by full dedication to service to the Great Way. The West Nave Stained Glass in the Cathedral of Vieux Provence; Revain Rodophe II of the Hinterlands and Reverend Julius Ravenstad The Case for Reverency; Ruler & Ruled It is undeniable that they are two pillars, two hands and the foundations of what makes the Regalian Empire so auspicious and righteous. The Imperial Spirit chose the line of Holy Theomar as the vessel of the Imperial Spirit and from it, our chosen race brought Aloria to heel. It is important to note that the Divine Right of Rule manifests itself both in Church and State, for the Church is organised in a hierarchical fashion in which the Reverends are the ennobled aristocracy. Alongside this, blue-blooded ordained men of the cloth are and have always been an essential part of the Church hierarchy with noted personages such as his Excellency, Supreme Reverend Kade-Salards, his Worship, Reverend-Minister of State Mont St. Lucia and his Worship, High-Reverend Emeritus Harhold. From the State, Church & Nobility emerge a ruling aristocracy whether by blood-right or by right of knowledge, wisdom and competency. Within this aristocracy, there are subsects and intersections, such as how I owe my lealty to the Sovereign d’Gosselin, or how the Royal House of Gallovia has vassals but ultimately all owe their lealty and divine rights to his Imperial Majesty. “Carry all, the sword, the rake, the prayer beads, the hammer and sickle and tool, carry all for the virtue of work, the hardship of prayer and the love for your fellow Unionist. Carry all in your days and your lives, so that when the measure comes of the scales of judgement that you shall be on the weightier end of your crimes against Unionism.” - The Fourth Creed: Mass of Passage, his Imperial Holiness, Theomar the Blessed The duty for the ruling aristocracy is how best to fulfil the Great Way and with it come challenges. The emerging complexity of ruling a realm, its people and the hundreds if not thousands of intersecting interests and cross-roads, is a task not easily tackled. A ruler may falter and in the scales of judgement be weighted against Unionism, and with that, a crime is committed and the Great Way is not furthered. It is important to find what the scales of judgement is weighed upon for one to be able to guide, rule and lead along the Great Way. I shall base my weighting upon previously concurred theological thought and the current dogma of the Regalian Army; a single Regalian life. “All must also contribute to each other’s Great Way however, the noble must give alms to the poor and the poor must take up the sword and spear and bow when the noble is in need of men and women for their banner.” - The Fifth Creed: Prayers and Duties, his Imperial Holiness, Theomar the Blessed Upon this metric, a ruler may find how best to further the Great Way, but then emerges the question of jurisdiction. Does this ruler base their decisions upon any Regalian life, whether Ailor or not, whether their people or not? The answer is also not so simple, for protecting one's own is prudent and upon what the Divine Right to Rule is based upon. A ruler cannot be responsible for all of the Empire, as they are not the Emperor, they must be responsible for only the people that rely on them for guidance and leadership. However, one must also help carry the burden of each other's way and avoid the crime of ending one’s journey for this is to work against the Emperor and the Great Way. This complicated answer only means that the ruler must try their utmost to further their people’s Great Way as his people will and must further their ruler’s Great Way. With this, they should be cognisant of other Regalian lives, and ensure that decisions balance the scales of judgement and advance the Great Way through their due service and loyalty to the people they guide, lead and rule. We emerge closer to an answer in that a ruler must find the best decision for their people. They should make sure that decision causes the least loss of Regalian life, or at least that each life lost was justified with the greater benefit of everyone living. However, making decisions for one’s people, is a form of self-interest so what separates self-interest and corruption? To put it simply, self-interest is inherent in decisions but this should also be to the self-interest of all, or most, by consensus. Corruption only emerges when the ruler scorns the ruled and his self-interest becomes solely for the minority. This is shown by the Brothers of Virtue, who scorned the entire flock of the Union, solely to maintain power between a small cadre of crooked priests. In conclusion, a ruler may find their decisions to be hard and arduous in finding the path of the Great Way. Whether Stately or Churchly, it is a decision all must struggle with, and the ultimate solution is not to shy away, but to strive with one’s best foot forward. A ruler should gather the minds of wisened, the minds of the practical & the competent and heed their advice. Namely, a good ruler is a ruler which keeps both the State and Church alongside, incorporates both hands to do as they do best and finds the Great Way through their cooperation. This, in finality, gives a consensus upon the path to take wholly and fully to the best of one’s abilities. The East Nave Stained Glass in the Holy Regalian Cathedral; the signing of the Imperial Succession Act of 302 AC Conclusions On the Reverential Address, I would like to thank Brother Harhold for his words and hope that mine may provide some further perspective upon the liturgical discussion. I haven’t worked upon a treatise in a while, so please excuse any windbaggery throughout this entire case. It is my firm belief as shown in the chapters that the education of a man of the cloth gives them not only firm wisdom and the ability to find the Great Way but also the experience of all the practicalities and hardships of the world. Our Reverends, must be rulers, leaders and guides, for we are specifically equipped to do just that. Our powers may not need to be the castle, sword and coin, but they must be the book, word and the hearts of people. Our faith of Unionism encourages us to be against complacency, and I see that the rejection of the temporal world would only isolate us in ivory towers to throw down occasional words which may never guide anyone. I believe one guides by example, and our Reverency must remain to be that example. The Church & State are undeniably the foundations of this Empire, the two hands, upon which the beating heart of our Empire brings forth paradise. We must, as Brother Harhold says, be acknowledged and given the cooperation and respect which suits the ruling aristocracy. The Church, unlike some detractors like to say, will not disappear nor weaken, so long as there are beating Unionist hearts, adamant Curates and wise Reverends ushering forth the word. In my reign as High Reverend, I witnessed moments which broke my heart in how the two pillars of the Empire turned upon each other without the Father; our Emperor. However, the scorning of the Church by the Nobility, was a fault I wish I could have reconciled. An Elder Brother makes mistakes just as much as the younger one does, it is through them working hand-in-hand, that we may see success. I forgive the Nobility for the wrong they caused, so long as they forgive the Church for my faltering actions. We are, after all, family, and the duty upon our hands is the thousands and millions of good lives of the Empire. The struggle of Ruler and Ruled is a timeless struggle which we strive to solve through the years of our experience. We try our utmost to further ours, our people’s and our Empire’s Great Way and we must not fall to corruption. The art of politics allows us to find a way to weave consensus and unify our hands, hearts and souls towards Paradise. A Ruler must remain upon this hard-fraught path and with him walk Church & State, and all lead to the same otherwise we may never find the land of no hunger, no sadness and no fear. May the Spirit above, Upon the radiant Imperial Throne, Protect us against all evil, Until the day where we his faithful, Bring forth Paradise to Aloria, When his light shall shine upon all, Oratario Paean.
TLDR; Spoiler I want to defend Reverends being in Politics. I will explain what political power means, how it should be held and give a lesson to the rulers and ruled alike. Serving in the Seminary is long and hard and it must be because we need to be disciplined like knights. However, being a Curate introduces you to the realities of the world, and it's really hard to make a firm decision when there are so many options. I am going to say that Curates do get politicized during their training but this is good because it allows them to make the best decisions for their people. The Empire is two hands, being the Church and State. When you're a Curate, you become a part of this process and that gives you alot of power. The art of politics is to know how to use that wisely. Some brief nerdy wording about the meaning of the Divine Right. It should also apply to the clergy. More on that later. For now, you've made it to be a Reverend. The Reverends are the nobility of the Church and they have alot of power. They hold land, positions and are guiders of people so they must be able to use their positions well. Just like Knights train and temper themselves through a code, so do the Reverends, with their teachings, in order to find the best decision to benefit the most amount of people. I found myself being an Advisor to the King of Ithania in my position, but other Reverends may have different roles. But they all involve guiding, leading and ruling. At the end of this chapter, we talk about Brother Harhold's Brother and Fathers analogy. I find that the Church can't be a father because the Emperor is the Father. The Church is the elder brother through their wisdom and education. Scorning the elder Brother is just like scorning the Father. Now we talk about the church and state. This is a cool painting of Florent getting crowned. I really love this guy ngl. Him making himself King of Ithania is how I will defend reverends being in politics. He made himself King at the best time, because Ithania is expensive and they have no troops. Florent protected Ithania and saved the Empire money by doing that. Alongside this, in the Elven War, some Reverend-General raised up alot of troops and to do this he did alot of politcking. With that though, came a very good positive decision. So maybe it is important that we got involved in politics for the greater good? It is our duty, in all honesty. Now we talk about ruler and ruled. Its undeniable that the Church and State are the foundations of the Empire. We form the ruling class. Epic. However, ruling is really complicated and that there are so many variables and things to tackle. So how does one rule justly? Well. It's important to realise that the unit we use to measure good and bad is how many Regalian lives it spared or killed. We also need to identify the ruler's jurisdiction. Should they make decisions based on the lives of everyone or just the lives of his people? Well. That's complicated. First of all, a ruler can't make decisions based on everyone since they're not the Emperor. But... they shouldn't ruin anyone's Great Way and that means they'd go against the Emperor if they do. So therefore the best thing is for a ruler to advance the Great Way for him and his people. But isn't that self interested? Well, yes it is. But self-interest is good so long as it benefits alot of people. It's only corrupt if it benefits just you and a couple cronies. This means that a ruler should rule with everyone in mind, in his realm and seek the advice of the Church & State to make his best decision possible. Anyway, to sum up. I haven't wrote one of these in a while so excuse alot of waffle. Unionism means you shouldn't be lazy. We shouldn't be priests who chill in ivory towers and dispense wisdom. We should get our hands dirty and lead by example. The Church & State are the foundations of the Empire. Look, the Church isn't going anywhere. In my reign, I saw alot of things that really made me cry. But it was my fault in a sense. But I forgive yall. So long as you forgive the Church. We all make mistakes. We are after all family. I'd like to thank @_GoldWolf_ for his guidance and help and for also motivating me to write this. I wrote more than 5,000 fucking words. Maybe I should go do my thesis. Anyway. Enjoy reading.
