The Patristics Series: Columban V

The Patristics Series is a collection of writings of the great fathers of the Church. This volume, which is sixth in the overall series, contains the writings of St. Columban the Great, as well as writings prior to his election.

The Holy Action
Preface

As the Church continues to grow, it has become necessary that more members of the clergy are educated on the purpose and art of the liturgy. For this reason, I have compiled this study text entitled, "The Holy Action: A study text on the liturgy".

Within this text I will offer, first, a discussion on the role of the liturgy in the ministry of the church and, second, an explanation on the art of celebrating the liturgy in all its forms.

I encourage the members of the clergy and particularly the novices of the Church to give time to this, the Holy Action of the Church.

Given at Stormwind, the Cathedral of Light. -- Bishop Mellar L Servus

Section 1: The Purpose of the Liturgy
The goals of the liturgy are four:


 * To express sorrow for sin


 * To give thanks for blessings


 * To petition for necessities


 * To educate the faithful

The ordering of these goals is absolute. Clerics must first grasp the significance of each goal of the liturgy and how one goal feeds another before understanding the basic worth of the Holy Action.

A cleric which focuses all efforts on the education of the faithful fails to see the importance of the liturgy. It is not to be entered as a mere lesson.

The logic behind the ordering of these goals stems from the ordering of the virtues themselves.

Respect
The virtue of respect is met by the first two goals of the liturgy.

In the liturgy, the faithful enter into a double-act of humility. First, they express sorrow for their sins. This allows a person to accept that he or she is not perfect. Understanding one's imperfections allows a person to better respect the dignity of another. This is quite logical. A person that finds fault within themselves will be less likely to find fault in others.

Therefore, every liturgy must be its very nature be penitential. Indeed, a liturgy that does not express sorrow for sin fails to meet its most basic purpose.

After this expression of sorrow, the faithful move their minds into a state of thanksgiving.

This act of thanksgiving similarly invokes humility. A person who acknowledges that they are not the sole reason for their success is ordered rightly. Every success comes either directly or indirectly through the work of another.

It is the height of respect to understand that individuals are dependant upon one another and, most importantly, upon the Light.

It is only after the faithful have entered into this action of humility that they can participate in the next goal of the liturgy: To petition.

Tenacity
At the heart of prayer is persistance. Prayer is fruitless if it is as seen as a simple ask-and-receive sort of action. A truly spiritual person enters into prayer as deeply as he or she enters into breathing.

Prayer becomes a necessary action for sustination and a way of conforming one's life with the way of the Light. In prayer we speak not with the mouth, but with the soul.

Naturally, in prayer the needs of the soul are voiced rather than the needs of the body. The liturgy ought not be used as a platform for gathering worldly goods. We ought not petition for gold or power but for higher values of justice and peace.

Compassion
It is only after the heart has been ordered in humilty and the soul lifed in prayer that the mind can be opened to recieve wisdom. In this final action of the liturgy, the cleric speaks to the faithful that which has been revealed to him or her by the Light.

For this reason, a cleric which does not enter into fervent penance, thanksgiving, and prayer, ought not be admitted to the celebration of the liturgy.

It is through the teaching aspect of the liturgy that the cleric expresses compassion towards the faithful and they towards the Light.

A cleric is compassionate by teaching the truth and guiding faithful in the spiritual life. The faithful are compassionate by opening their minds to what may disturb them, namely, learning where they must revise their present way of life for a more perfect way.

Therefore, the righteous cleric preaches not what the people wish to hear but what they ought. They speak not what gives delight to the ears but gives resonance to the soul.

it is the height of failure for a cleric to hide the truth out of fear of upsetting another. This results in the loss of the other's way, the fault of which rests not on the individual but on the cleric.

Conclusion
The cleric is encouraged to take these words into prayer that they may be better formed in the art of celebrating and the service of the faithful through the Holy Action.

Section 2: Sacred Vestments
For every liturgy, the cleric wears sacred vestments to symbolize the liturgy rising above worldly life and ascending to the divine.

Before vesting, every cleric should take care to maintain at least clean hands. Traditionally, clerics of the Light wash their hands in the milk of a mare.


 * Inner Garment - A plain white linen shirt and clean pants are worn under all the vesments. This is a symbol of purity.


 * Outer Garment - A robe covering from the neck to the feet is worn on the outside in a the proper color of the feast.


 * Proper Colors:  (White or gold for non-martyr saints and solemnities and solemn occasions, Red for martyrs, Green or Blue for ferial days, Violet for days of penance, Black for funerals)


 * Girdle - A girdle of similar style to the outer garmet is worn as a symbol of chastity. Note that chastity is different from the celibate life of some clerics. All clerics are called to chastity.


 * Shoes - Black shoes are worn to as a constant symbol of the faithfully departed.


 * Pauldrons (Optional) - Decorate pauldrons may be worn, particularlly by higher clerics, on solemn occasions.


 * Cape (Optional) - Similarly, a cape may be worn on solmen occasions particuarly by higher clergy members.


 * Gauntlets (Optional) - Decorative gauntlets may be worn by any member of the clergy especially when holy objects or oils are handled.


 * Mitre (Bishops/Abbots) - Bishops and Abbots wear a decorative, pointed hat at some points of the liturgy to symbolize their authority.

[Editor's note: The text continues to quote, in full, the general instructions of the Codex of Rites.]
 * Pastoral Staff (Bishops/Abbots) - Bishops and Abbots bear a pastoral staff as a sign of thier obligation to guide the faithful.

Sermons of Archbishop Columban
The Light: Our Source of Wisdom

My dear brothers and sisters in the Light: As our year progresses on, our prayers and thoughts now turn away from the newness of the year towards the eternal presence of the Light--which is in itself the source of all wisdom.

Tonight's reading from the sixth epistle of Archbishop Faol imparts a great wisdom to all of us for it teaches us that the merit of a person is not decided by their ability but the manner in which they love.

Surely, there are many in this world of ours that see in others talents that they wish they had. They say, "Why has the Light blessed him and not me?" When we ask these questions, we fail to see the true nature of holiness and wisdom.

Holiness and wisdom are not something that is found in strength, or talent, or charism. No, true wisdom stems from humility and graciousness before the Light. The wise man is he who says, "I am a sinner and not worthy of their gifts. Praise be the Light that I was not burdened with greatness." For indeed, "The wind speaks not more sweeting to the giant oaks than to the least of all the blades of grass."

So too the Light. The Light does not favor those of greatness but grants grace equally to all who are willing to accept it. The question then is: How are we to accept the grace of the Light?

In short, we accept the Light's grace through the practice of the virtues. Respect, tenacity, and compassion free us from the worries of this world and grants us the time needed to reflect on greater things. Remarkably, it is not through greatness that we learn to do great things. Rather, great things are done by the hands of the unexpected. For who among us will see their better do well and applaud them? Yet they are amazed when those less than them succeed.

The greatest person then is the one who seems himself as the least of all. For is a man heroic if he thinks himself to be? No, a true hero is acclaimed not by the self but by others. Therefore, my brothers and sisters, seek not greatness but the great things of the Light through the simplicity of humility.

On Humility
My dear brothers and sisters in the Light: The reading for tonight's liturgy from the sixth letter of Archbishop Faol continues along the same thread of last week's reading. Last week the Archbishop taught us about the equality of all and that true holiness comes from humility. This week we continue reflecting on humility and discover that oftentimes humility requires us accepting graciously that which we do not enjoy or agree with.

Indeed, though regrettably so, tonight's reading ought to resonate upon our modern ears especially in light of the recent events of this day regarding the shooting following a civil trial.

I reflected on this event and recalled that a similar event occurred just a few months ago where the accused was shot when a man disagreed with the verdict given. I mention this because it is events like these two tragic stories that the Archbishop speaks of in tonight's reading.

The holy author says, "If you cannot work with love but only with distaste, it is better that you should leave your work." When we allow ourselves to become upset when things do not go our way we act not with love but with distaste...with selfishness. Indeed we are no better than a whining child. The adult acts to prevent harm to the child and yet the child calls out, "No! I am grown up! I can handle myself." They look away from reason and say, "The adult is foolish. I know better." How arrogant we are to claim we know what is right. For when we are children and see the sunrise we consider it magic but the adult knows better.

Therefore, do not be like the child but grow in the wisdom of adulthood. This growth happens in three ways: Through listening, practicing humility and obedience. It is for this reason that the church requires obedience of her clergy that they may learn from her wisdom and be not children but learned adults.

Thus, we must be obedient to the Light and to its servant, Faol, who tonight teaches us that arrogance spoils the soul. Indeed even the most powerful king, if arrogant, is a tyrant. For "if you sing though as angelic beings, and love not the singing, you muffle the man's ears to the choirs of the soul."

The Problem of a Weak Faith
My dear brothers and sisters in the Light: Today's liturgy focuses on a theme which we, perhaps, give very little thought to. This is the problem of a weak faith. The collect we prayed spoke of our "meager faith" which is given a wider definition within tonight's reading from the book of Prophets which expounds upon the fear of darkness.

The prophet says, "When we choose to concede to this fear," that is, the fear of darkness, "it is an exchange for the assurance of a comfortable lie." What a bold statment. Fear of evil is directly paired with lies--lies which we substitute for "natural compassion." What are these lies? They sound like, "I will never be able to break my bad habit, so I might not even try." Or, "He is a cruel man anyway so I ought not waste my respect on him." When we lie to ourselves like this, we reveal just how weak our faith is. It is a hollow faith. The wind blows and it is gone.

Take, for example, this recent plague. All around us we notice people sick and dying and we ask ourselves, "Why does the Light not help us?" But, we forget that the Light moves our very being. Indeed, it is the lie of evil that the Light abandons us. Does not darkness cloud our vision? Can we see when all around us is black? No, we are lost. And, though the darkness may hide us we cannot find joy in those places we cannot see. Instead we trip stumble on the smallest pebble until we are nearly dead.

Yet, "within truest Light we are seen completely, therefore vulnerable but open to compassion and trust and mercy." It is then, and only then, that "our fears exposed can no longer hold such power over us." Thus, to be free from the worries of the world and a sad existence, we must bring ourselves out from the darkness and and into the daylight.

This is done by remaining steadfast in the little battles of the day--the temptations to sin. When anger presents itself, instead we focus on joy. When greed presents itself, instead we focus on charity. When lust presents itself, instead we focus on love. Indeed, all demons are defeated not with evil, but with weapons of goodness.

Therefore, my brothers and sisters, let faith in the Light be your shield and zeal for truth be your sword. For, if you fall fighting with weapons of justice then you shall truly live.

Two Seductions
My dear brothers and sisters in the Light: In this evening's liturgy the Church draws a parallel between two "seductions". I use the word "seduction" because in both cases an attraction is present but the attraction does not assume that we will give into it. One may be seduced, but not accept such seductions.

The collect for today's liturgy says, "grant, we pray, that we may be seduced not by worldly things but by things beyond." Thus seduction in this situation does not necessarily imply an attraction to that which is immoral--indeed, the collect prays for seduction but of a certain type. The Church presents before us two seductions--a desire for the worldly and a desire for that which is beyond, namely the Light.

To enlighten us on this topic, the reading chosen for tonight's liturgy comes from the second chapter of the book of St. Columban Blackmoore. This book has been compared on many occasions to the writing of a lover to the beloved. St. Columban speaks of his many failings and how he desires to serve the Light in holiness but always fails. Then, in tonight's reading, he prays for the graces needed to not be enticed by sin. He prays, "Let my legs break if I step even slightly off the road to holiness." He continues, "Let me never be satisified in mediocre acts of piety." These are strong words that ought to resonate within the ears of our heart. Indeed, Blackmoore approaches his relationship with the Light with the tenderness of a lover.

I reflect on all of this because we, as passionate beings, are affected by our desires to the point that they nearly--though not totally--control us. Thus, those who wish to grow in a deeper relationship with the Light--with virtue--must see holiness as the object of their desire, in no different manner than a lover.

Consider this, when we are around someone that we respect and care for, we easily (in fact, sometimes even without notice) transform our mannerisms and likings to reflect theirs. Yet, we are abhor the idea of reflecting the ways of someone we dislike. If this is how we act in our normal relationships, is it not possible that our spiritual relationships would act likewise? If we learn to love and desire holiness, will we not become holy by rejecting that which is against holiness? Yet, if we desire sinfulness will we not become sinful? Thus, in order to be holy we must be passionate with our desire for holiness and cultivate a hatred of sin.

Again, blessed Columban writes, "Let my legs break if I step even slightly off the road to holiness." It is in this manner that we should seek holiness. Even one small error should bring us pain because we know it has hurt our relationship. Thus, we will rejoice as we grow in love and desire for holiness.

On Prayer
My dear brothers and sisters in the Light: This evening the Church calls us to a reflection not on why we pray but on how--that is, what we pray for and the manner in which we live our prayer in our daily lives.

When we pray, our prayers are often those of request. "Grant this. Do this. Give me this blessing. Spare me this pain." Essentially, for the modern person prayer seems a thing of desperation. We pray when we -need- something that would otherwise be difficult to obtain.

This is not a bad thing. Indeed, it is in our weakest moments that we need prayer the most. Still, there is a saying: "A broken clock is correct twice a day." We cannot be satisfied being the broken clock. Sure, we are sometimes right in our prayer but ours is not a faith of sometimes, but of always.

I speak especially for those of the clergy. For the cleric, prayer is not a something to be done but a something to be lived. Indeed, the most public work of the clergy is prayer--for it is what is most expected of us by the faithful.

The prayer of faith does many things. It brings healing, restores balance, and shields us from danger. It unifies us, revealing the Light's presence in an even greater manner. When we are a people of prayer--that is, prayer for one another and for the whole--then we are a people of peace.

Prayer is also an act of humility. It forces us to admit that we are not capable of all things. The people of our day are a people of worry and troubles. They have many things and they fear losing them. The prayerful man gives freely of his things for he knows they are but dust--and he requires not dust but food, the food that is given to us through a constantly cultivated relationship with the Light. Thus, for us--we who would be holy--it is our duty to see prayer as our strongest defense.

Prayer is a conversation that forces conversion. In this way, prayer is a sort of art that has to be mastered. Consider the architect of this grand Cathedral. No one can build a structure as magnificent as this without a conversion--a conversion to an understanding of how small one is. Thus, do not be dismayed if your prayer appears fruitless. Work at it and learn from it. Prayer teaches us more than we put into it--that is, if we let it.

The Eternal Dawn
Dear brethren: The world around us now shifts into a different time--a summer time with all its festivities. Indeed, the Church as well begins a shift in tone now to begin to prepare us for that great day which we celebrate as the culmination of our year--the Day of the Dead.

The liturgy which the Church graciously offers us today speaks of the people of the world gathering as a "chorus of praise" in hope of the "eternal dawn"--the "rising sun." Similarly, blessed Columban muses on the thought of perfection. He questions whether the perfect man could ever dare depart the grace of the Light.

The Church is asking us to meditate on what happens -after- we have gone; after we have "crumbled" in the wind. What is the "eternal dawn"? It is that perpetual unity which is granted to the Light's most diligent followers--a unity so powerful that individuality ceases to reign in our hearts and instead they beat as one, sharing the same blood which enlivens the center of goodness, that is, the Light itself.

Indeed, Columban is correct in declaring that those in the dawn never need fear departing from the Light's path. My brothers, this is our calling as priests of the Light. We must not settle for simple acts of kindness. If we seek anything less than perfection itself then we will fail. For, there is no failure in not reaching perfection in this life. The one who seeks perfection here will gain it in the dawn when all weakness is cast aside and blemishes are removed forever.

On that day we will see the Light and the Light will see us as we are, or rather, as we ought to be. We ought not be dismayed then when we, through weakness, fail to reach perfection in this life. Any child will tell you that the glory of a sand-castle is found in its construction. A meager example--but the point remains. The glory given to the Light's followers is gained not by success but by overcoming failure.

It is with this in mind that we can prepare our hearts for the coming festival. We celebrate our dead not because they have died, but because they have overcome death itself by achieving unity in the Light.

On Death
My dear brothers and sisters in the Light: Holy Church proposes to our ears tonight two subjects which, on a surface level, seem to lack any significant connection. The collect for today's liturgy asked for "contience" and "chastity". While the Faolian Epistle spoke of the matter of life and death. As a synthesis of these two themes I propose that we reflect on one word tonight from Faol's writing--"consume".

Faol writes, "When you kill a beast say to him in your heart, 'By the same power that slays you...I too shall be consumed." In one sense of the word, we may be consumed by evil things. Lust, greed, pride, vainglory---all these things consume us. Hence the Church's prayer for chastity that we may avoid those consuming things--those hands stronger than our own by which we shall be slain.

Yet, the Blessed Archbishop writes, "The power that delivered you into my hand shall deliver me into a mightier hand than my own, in which we shall revel in joy." Surely such a cause for joy does not stem from these evils we have previously discussed--this is not the Archbishop's point. Instead, there are other things which are mightier than us which in due course shall bring us joy.

We can consider a parent who lifts us up when we are young. The hand mightier than ours brings us comfort yet grants us a definitive humility. In facing these mightier things we are forced to admit that we are, in fact, weaker than other things--indeed, we are weaker than the Light--reduced to a mere fragment of dust. Yet, this brings us even greater joy. For the crushed fruit is consumed and its seeds are swallowed. Though small, the seeds "shall live...and blossom in" the heart. Indeed, it is the smallest thing which can glory in the fullness of the Light!

For this reason, what is is that keeps us fearful of being crushed, of being consumed, of being slain? What is is that makes us resist our own death? What is it that makes us call our death our doom? Our death is in fact our total unity with the Light. And in this "doom" we are in fact transformed into a seed--a seed which brings new life to the Church. Thus, for the righteous man, death is only gain and never loss.

Knowing this, who, then would not willingly walk into his death? For we are small but we are made great in the Light. If we are indeed slain by those powers through we we slay, then let us not operate through sin and consume our fleshly desires for it will be our desires themselves which consume us. Let us instead pine for the Light that we may be consumed by its loving embrace.

The Manual of Sacred Studies
Preface Dear students and teachers alike,

The study of Sacred subjects is a great undertaking but a worthy one. I have personally compiled this textbook for you so that you may find it easy not only to grasp but to gain a command of these Sacred studies.

I have included excerpts from all the leading texts in each field in hopes that they will help you in your personal reading of the primary texts. I implore you to find time to read the primary texts and to not solely rely on my own discussions which, I am sure, are filled with error.

In this text, what I have called a manual, I have covered all the necessary subjects which a student in preparation for ecclesiastic office are required to know. However, I have also included other subjects which I hope you will find beneficial for your personal study.

Required Courses:


 * Sacred Philosophy


 * Sacred Luxology


 * Canon of Scripture


 * Liturgy (Students for Priesthood)


 * Code of the Silver Hand (Aspirants)

Additional Courses:


 * Virtue Studies


 * Canon Law


 * Church History

Study faithfully, students of the Light, and you will find great treasure.

Bishop Mellar L. Servus

Chapter I: The Angelic Doctor
Primary Text: The Summa Luxologica

"O Light which gave the love of wisdom to the priest, Quomas, grant, we pray, that our present way of life may be consecrated by the most blessed quest for lasting truth."

- Collect of St. Quomas Athinas

Biographical Sketch:

St. Quomas Athinas was a priest of Northshire Abbey who devoted much of his time to the study and teaching of sacred philosophy. His greatest work, the Summa Luxologica, is still today the authority on Sacred Philosophy. His text is designed in a question and answer format.

Section 2. The Nature of Philosophy
Question 1: Besides philosophy, is any further doctrine required?

Answer: Doctrine is not built up through reason only, but through the gift of the Holy Light, which men call conscience, through which knowledge may also be built. Not all peoples have the gift of reason or philosophy, but all have the testimony of the Light within, through which the glories of the Light are known.

Question 2: Is philosophy fit to investigate the Light?

Answer: Though there are truths of the Light that are known through testimony, there are also truths of the Holy Light that are revealed through reason, and these truths are the proper objects of sacred philosophy.

Section 3: What the Light is Not
Question 3: Is the Light a purely magic?

Answer: The Holy Light is not mere magic, nor to be confused with its blessings. To make the Holy Light identical with its signs and blessings is to confuse a thing with its works. This is the error known as idolatry.

Question 4: Is the Light a god?

Answer: There are things which must be said of the gods that cannot be said of the Holy Light. For the Holy Light is that which is encountered through Conscience, and what is encountered through conscience is none other than the Good itself.

Question 5: Is the Light a moral philosophy?

Answer: The Sacred Philosophy is merely understanding, but the Holy Light is the thing understood, and philosophy must always be distinguished from its object. It is for the sake of the object that understanding is sought, for without an object, understanding is meaningless, and thus powerless. Understanding the idea of wealth does not mint coin, so understanding the idea of the Holy Light, if there were no Holy Light, would not grant one power.

Question 6: Is the Light the power of faith?

Answer: There are many faiths, but only faith directed towards the Light receives the Light’s gifts. Faith directed towards the spirits rewards the favour of the spirits, and faith in demons and faith in the Shadow rewards curses and sorrow. Therefore, the mere presence of faith is not a sufficient condition for the Holy Light’s favour. Indeed, the Light hates the faiths of the dark powers, and is correspondingly deadly to certain infidels.

Section 4: What the Light Is
Question 7: Besides philosophy, faith, magic and gods, is there a Holy Light?

Answer: Besides establishing what it is not, further things can be said of the Holy Light. It can be proved that there is a Holy Light, and it is the object of philosophy, the focus of faith, the ultimate source of a potent magic and an authority above the gods, and further, that this can be shown.

Students should read the entirety of Athinas' third chapter for full understanding of the subject.

Chapter II: The Luxologian
Primary Text: Luxology: An Introduction

"O Holy Light who instilled in the heart of the monk, Columban, the grace of conversion, graciously listen to the prayers of your servants and grant that those who today search for truth may, through the practice of virtue, find it."

- Collect of Columban Blackmore

Biographical Sketch:

St. Columban Blackmore was a monk and hermit in rural Gilneas. He was a prolific writer. Some of his personal writings are preserved in the Sacred Canon. His text, Luxology: An Intruction is the authority on Luxology studies to this day.

Section 2: Light and Darkness
The Light exists as the entity of goodness itself. The dwelling of the Light is not in the heavens or below the earth. Rather, the Light is infused in the very fiber of creation. It animates, vivifies, and inspires that which is created.

The relationship of the Light and the Darkness correspond to the manner in which light and darkness exist in the natural world. In nature, there is not really light and darkness but rather the presence of light and the absence of light. "Darkness" is the term that we have chosen to name the absence.

Darkness is simply the absence of the Light--the absence of good. We also call this sin.

Section 3: Morality
To act in a good manner is to participate in the Light. The man who unifies his soul with the presence of Light within him is a righteous man. The man acts rightly which brings balance to his soul. Luxologists traditionally name three virtues which, when practiced, order's the human soul to the Light--Respect, Tenacity, and Compassion.

Sin is the absence of conformity to the good. The man brings disorder to his soul by rejecting the Light dwelling within himself. All evil is a sin against the self, the Light, and the entirety of creation.

The mercy of the Light reconforms one's soul. Unity with creation is the greatest goal the living should seek.

Section 4: The Force of the Light
The force itself is not wholly the Light but a mere physical manifestation of its power. This power is not necessarily good or evil as it does not manifest itself at the will of the Light but at the will of the wielder. Thus it is not the force which acts in a moral manner but the one who chooses to use it.

Shadow magic is not the manifestation of darkness. Rather, it is the corruption of the inner-Light. Unlike the force of Light, there is an issue of morality and the use of shadow magic. To divorce the Light, and thus goodness itself, from the energy is an act of pure evil.

Section 5: The Church
The Light is communial by its very nature. For this reason, the Church of the Holy Light was established. Her primary purpose is teaching and guiding the hearts of willing followers into conformity with the Light. The Church is tasked with ensuring the unity of the faithful with the Light.

The forgiveness of sins orders ones soul away from sin and towards the Light.

The marital state rightly orders its corresponding act towards its two proper ends: love and procreation.

Ordination/Anointing orders an individual towards complete unity with the Light in order that they made guide others to a similar unity.

Section 6: Death
The natural progression of life terminates in death. Death ought not be something feared by those faithful to the Light. For the faithful, life is changed but not ended. Those who have been unified in life will in an even greater manner be unified in death.

This after-death unity is commonly referred to as the "Eternal Dawn". The Dawn is not exactly a place of paridise as some religions preach, rather it is a unity of soul with the Light. This unity is the proper end (goal) of the faithful because in this state, their very existance is perfected and their constant striving for unity is brought to its highest possible state.

Chapter III: The Canon of Scripture
Primary Text: The Canon

"O Light which gives insight to the wise, guide the hand of those who, through the glory of the written word, practice the virtues that their skill may be a testament of the blessings of true devotion to your way."

- Collect from the Feast of Scribes

Historical Sketch:

The Canon of Scripture is a collection of patristic and inspired writings compiled for the edification of the faithful. The study of Sacred Scripture has brought great insight to many a scholar of the holy studies. The Canon is the work of several skilled writers who wrote for the Light and thus for all.

Section 2: The Books of the Canon
The books of the Sacred Canon are divided into four sections. Wisdom Literature, Heroic Virtue, Poetry, and Epistles.

The books contained within the wisdom literature are: Wisdom, Prophets, Teachings, and Columban.

The book of Heroes is the only book in the heroic virtue section.

Psalms, Proverbs and the Sacred Songs make up the section of Poetry.

Six letters from St. Alonsus Faol to the Church form the Epistles.

Section 3: The Wisdom Literature
The book of Wisdom contains a discussion on the origins of sin. St. Columban Blackmore's luxology was inspired by Wisdom's discussion on darkness as the absence of Light.

There is also a primitive discussion of virtue and its corresponding fruits in this section.

The origins of the book of Wisdom are unclear. It is generally accepted that they were written from memory by monks who have passed down through the years the discussions of their superiors.

The readings within the book of Wisdom are applicable in general situations. They are used in the liturgy throughout the year.

The books of Prophets and Teachings are a collection of sermons from the great clerics of the past. They cover a wide range of topics and are similarly usuable throughout the entire year.

The book of Columban is unlike the other texts in this section.

St. Columban Blackmore composed these two chapters as part of a very lengthy journal he kept following his sudden conversion.

They were intended as private prayers to the Light which is why they are composed in the second person rather than the third person as seen throughout most of the Canon.

They are useful as penances and discussions on mercy and forgiveness.

Section 4: Heroic Literature
The book of Heroes contains stories from the lives of two saints. St. Uther the Lightbringer and and St. Braelin Joseph. It is generally considered the most significant book in the Canon.

The first two chapters tell a story from the life of Uther and provide a great discussion on hope and virtue. Uther teaches that the greatest heroic act is "to be a man, striving to be a better man."

The third and final chapter includes a short biography of Braelin Joseph and an excerpt from his journal. Braelin similarly speaks of hope and calls it the source of true life.

Section 5: Poetry
The books included within the poetry division are a great source of inspiration in prayer. They express many emotions and show a general desire for the Light. For these reasons, the Church uses the poetry of the Church as a major section of its liturgy.

Section 6: Epistles
The six epistles of Faol could be considered poetry in themselves. In a manner that only the Archbishop could, Faol beautifully covers a wide range of ideas from life and death to simple meals.

Apart from Heroes, the letters of Archbishop Faol are oftentimes the most enjoyed reading in the Canon, particularly by the laity.

Chapter IV: The Sacred Liturgy
Primary Texts: The Codex of Rites, The Divine Office

Recommended Texts: The Holy Action

"O Holy Light, grant to your devoted servants the glory of the eternal dawn and grant that, by their glorious example, others may be enticed to perpetual serve to the ways of righteousness."

- From the Votive Liturgy of Service

Luxological Sketch:

Liturgy by its very nature is prayer--the greatest prayer. In liturgy, the community prays as one body thus unifying individuals with each other and ultimately with the Light itself.

Section 2: The Divine Liturgy
The Divine Liturgy exists in five parts:


 * 1) The Greeting
 * 2) The Act of Penance and Thanksgiving
 * 3) The Collect
 * 4) The Reading (and Sermon)
 * 5) The Blessing and Conclusion

All give sections must be present and properly performed in order or a service to validly be considered a liturgy. Due to the importance of liturgy, only ORDAINED PRIESTS may celebrate the Divine Liturgy in this form.

There exists the older use of the Liturgy which is properly called Low Liturgy, and the newer use which is properly called High Liturgy.

In both cases, a priest and one other person is required. This is because liturgy is naturally communal and thus cannot be done in private.

Section 3: The Ordianry
Contained within the Codex of Rites is a discussion on the form of each of these two uses of the Divine Liturgy as well as prayers to be said before and after each liturgy and a description of sacred vestments.

Students for the priesthood ought to diligently study the Ordinary of both uses of the Liturgy contained in the Codex of Rites. My own text, "The Holy Action", can be refrenced for a more detailed discussion on the ordinary of the liturgy.

Care must be taken to ensure the ordinary is properly followed. This creates unity where all priests follow a set system rather than making their own services up as they go.

Section 4: The Collects
The Codex of Rites must be refrenced before each liturgy to find the proper collect. This requires an understanding of the Church's calendar.


 * Ferial Days: Any day where another celebration does not take place. The collect used is the one proper to the month and calendar week. Each week properly starts on Monday except the first which begins on the first day of the month. For example, if the first day of the month was a Wednesday then the following Monday begins the second week.


 * Festal Days: All other days, such as feast days and special occasions use the collects proper to the day. For example, on January 12th, the collect of Columban Blackmore is used.

Section 5: The Readings and Sermon
Since no set calendar of readings currently exists, the priest is to select readings from the Canon of scripture which match themes from the collect (and, if applicable, the Saint's life).

These themes should be restated and expounded upon in the sermon if a sermon is given.

The readings ought to be substantial enough that a full message can be conveyed but short enough that the average person can not fail to remember the major points.

Section 5: The Divine Office
Priests are required to every day recite the divine office either privately or publicly in community. There are three times a day when the Divine Office is recited:


 * 1) Morning (Lauds)
 * 2) Evening (Vespers)
 * 3) Night (Compline)

The priest ought take time to duly study the ordinary of the Divine Office contained in the first few pages of the text.

On feast day and special occasions, the antiphons and collects are used from the day and not the weekday.

Chapter V: The Code of the Silver Hand
Primary Text: The Code of the Silver Hand

"O righteous Light which captured the adoration of the paladin, Uther, grant, we pray, that those who today follow your saintly servant's steps may be fortified by the eternal testament left in his glorious death."

- Collect of St. Uther the Lightbringer

Historical Sketch:

The Code of the Silver Hand was gradually perfected under the guiding hand of Uther the Lightbringer. It is the work of many holy paladins and to this day governs the manner in which a paladin ought to live and to act in the public and private world.

[Editor's note: This chapter was never completed by St. Columban V.]

Chapter VI: The Study of Virtue
''Primary Texts: Wisdom, Prophets '' Seconday Text: The Virtuous Life

"O Holy Light, you are the very source of knowledge, be pleased, we pray, to reveal the hidden secrets of wisdom to the simple minds of your servants that, through constant study, they may better understand that which is true."

- From the Votive Liturgy of Students

Historical Sketch:

The Books of Wisdom and Prophets provide the basis for Virtue Studies. Paulidarius Valtaran expounds upon the idea of virtue in his book "The Virtuous Life" which covers both the major and minor virtues. Prophets also discusses the idea of virtues producing fruits.

Section 2: Respect
While the Holy Light teaches that awareness of the self and the universe is a goal, one must also see the connection between others and the universe. Destroying other's happiness and severing other's connections with the universe is not serving the world's well-being, and therefore not your own. The practitioners of the Holy Light are not naive, however, and understand that trial, conflict, war, and suffering do happen; but they strive to make the universe a better place in spite of these hindrances.

Section 3: Tenacity
The world is much bigger than one lone soul; and while the world can change a soul in a day, it takes much more time to change the world. Only through tenacity can a servant of the Holy Light hope to affect the universe.

If some young students feel like this is an impossible task, others take heart in the realization that if you truly believe there is a connection between the self and the universe, one cannot help but affect the other, no matter the size.

Affecting the world can include anything from teaching and instilling hope in others to joining with other like-minded individuals to work together to create a bigger change.

It is the moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in the moral life. The virtue of tenacity enables one to conquer fear, even fear of death, and to face trials and persecutions. It disposes one even to renounce and sacrifice one's life in defense of a just cause.

Secton 4: Compassion
If a follower of the Light serves another to increase his happiness, his bond with the universe grows stronger. The happiness he receives by helping someone also strengthens himself and the universe and he is able to affect the universe even more.

Compassion is perhaps the most powerful, and yet most dangerous, virtue. If someone is too compassionate, he can give help where none is needed, or wanted. This oversight can hinder one's growth and happiness. For example, one may help another with a seemingly impossible quest, when such a quest is not actually out of the abilities of the one making the attempt. Thus, Compassion (however well intentional) has resulted in that person's inability to grow as the quest as essentially "done for them", hindering their growth and happiness.

Section 5: The Minor Virtues
Apart from the three major virtues, eight other virtues ought to be practiced by the faithful. These minor virtues are: Faith, Hope, Charity, Prudence, Justice, Temperence, Humility, and Mercy.

The book of Wisdom speaks of "Charity, Humility and Faith" being gifts from the Light. This must be distinguished from the fruits of the Light.

All people are given the ability to practice charity, faith and humility from the moment of their birth. These are the natural roadways to the major virtues. Charity leads to respect, faith leads to tenacity, and humility leads to compassion.

Section 6: The Fruits of Virtue
The book of prophets describes "simple kindnesses, charitable deeds, service to those in need" as the fruits of the Light.

Chapter VII: The History of the Church
"O Light which delighted the hearts of martyrs to the point of death, be pleased to grant to these holy souls a lasting rest and the joys of the eternal dawn."

- From the Feast of the Martyrs of War

Historical Sketch:

The study of the Church's history is as defined as theories propose. Most of written history of the Church were lost in the Third War and thus much is based upon speculation.

Section 2: The Early Church
It is unknown when the first of Azeroth became aware of the Light. But we do know the Light was there from the beggining, for it is through the Light's inspiration that the world was created and thus the human race adopted the Light as its guardian. Traditions were established with still govern our lives today.

The Church of the Holy Light was established in the time of the Old Kingdom of Lordaeron. For many years the Church was the dominant religion and its doctrines spread. This lead to the study of morality and other philosophical topics.

Eventually, war racked the world of Azeroth. Humans fought against the first Orcish Horde that came through the Dark Portal.

The Church did not depart from the people but fought side-by-side using the gifts of the Light to hold back the Orcs.

At that time, the leader of the Holy Order of the Northshire Clerics was Archbishop Alonsus Faol. It was at this time that the several books of the Canon and other holy writings were written.

Section 3: The Birth of the Paladin Order
Faol had an apprentice by the name of Uther, later known as the Lightbringer. Following the First War, Uther knew that the Church needed to do more when the Orcs returned. He felt that the Church could offer no only clerics but soldiers.

Uther summoned the bravest knights of the world to join in the creation of a new order, the Knights of the Silver Hand. Uther's knights were instrumental in the Alliance victory of the Second War.

It was during the Second War that the Clerics of Northshire transformed into the Church of the Holy Light.

Section 4: The Third War: A Changing Church
During the Third War, many of the churches and the sacred libraries of Lordaeron were burned to the ground. Noticing the suffering of the people of Azeroth, a new generation of priests began to incite change in the Church. Many of the traditions of the Church were set aside. The argued that the Church had strayed from the path of the Virtues.

There was a move in the Church to return to the basics and restore the connection to the Holy Light. Rupture began in the Church itself between the reformists and the traditionalists.

A rush began to write new texts to replace the ones lost in the burned libraries. However, no official texts were established and individual authors wrote independent of one another without comparing notes or ideas.

Section 5: Rupture
Eventually, the arguments led to certain groups splitting from the Church. These are refered to as the "Heretics of the holy Light." Among these heretical groups was the Argent Dawn and subsections of the Scarlet Crusade, the Bortherhood of the Light, and the Fallen Priests of Forgotten Shadow.

These groups further wedged the doctrine of the Holy Light from the true teachings of the Church. The Argent Dawn proposed a teaching that the Church had lost sight of how to deal with evil.

This was then accepted and promoted by the Scarlet Crusade. They rationalized that if evil held no restraints, neither should those who fight for good. This lead to undoubtedly unorthodox methods established by the Crusade.

While both heretical groups taught against the truth, the Church decided not to take direct action against them.

Section 6: Reform
Eventually, the Argent Dawn fell to the control of the Paladin, Tirion Fordring, who reforged the Dawn into the Argent Crusade. On the other hand, the Scarlet Crusade, then called the "Onslaught", crumbled.

This brought stability to the Church and allowed for a return to more traditional values which guided the Church through its rich history of preaching the truth.

Title Page
The Light: A Lifestyle

By Father Mellar L. Servus,

Abbot of Northshire

Produced by the Authority of the Fellowship of the Light under the command of Archbishop Benedictus.

Stormwind City, Azeroth

Preface
We, the children of the Light, live in a time and world torn by every war and affliction known to man. It is becoming more and more difficult to keep faith in the Light. Even more difficult is finding converts to the faith, a difficulty that, sadly, others are not having to face.

In relation to converts, I am reminded of what Archbishop Benedictus says as a greeting to all visitors to the Cathedral of Light. "You are welcome here."

Truly, all are welcome to our church. The Holy Light does not discriminate. Every person, from the most devout follower to the darkest sinner can find a home in our halls. Though some people may require more cleansing than others, we have a responsibility as servants of the Light to clense them and make them worthy of the Light and it's blessings.

Children of the Light, I write to you in order that you may understand your task in the greater picture of our Church. Being a follower of the Light is more than a simple philosophy. The Light is a lifestyle.

Father Mellar L. Servus

Abbot of Northshire

Chapter I: The Three Virtues
Respect, Tenacity, and Compassion

These words ought to resonate in the heart of every being. They are the three virtues of the Light and the key to a happy and holy life.

Section 1: Respect
How can we ever hope to end conflict if we have no respect for our foe? Though we may not agree with one another, we are both mortal beings created by the Light and as such are worthy of respect. Even the most bloodthirsty orc of the Horde is worthy of the respect of our great king. By finding respect, we can build a strong society founded on healthy alliances.

Section 2: Tenacity
Tenacity essentially is determination. It is the will to stay with our faith even through grueling circumstances. How can we ever hope to become true servants of the Light if we cannot remain dedicated? This virtue is essential to our understanding of the Light as a lifestyle. Our faith must stand strong at all moments of our life, not just while in the Cathedral.

Section 3: Compassion
Compassion is the most important and most difficult of the three virtues. Not only must we respect our opponents but we must face them as we would our family. We must face evil with compassion. To those who follow shadow we must see as fallen brothers. To those who murder we must see as crazed friends. Thrall we must hold as our father. We must have compassion in the face of evil. -- If we wish to fully become like the Light, compassion is our key. If we accept compassion, we accept the Light and as such, life.

Chapter II: Tradition
Embrace tradition! The idea of the Light as a lifestyle is not one new to the Church, but forgotten. Many, following the second war, fell from this idea and started to treat the Light as a philosphy to the point that the Light became something that must be learned, not lived. The divine was forced to become mortal.

We, the Clerics of Northshire urge you to accept our old tradition and come to the understanding that the Light is more than this. The Light is our life and without it there is nothing but shadow. What more is shadow than the absence of Light?

You have a responsibility to serve the Light at every moment. We must work to silence the voice of shadow. This does not require physical force but combat of voice. Go out! Go to the street corners, farms and villages and preach the Light. Ignorance will be our only weakness. If the faithful are ignorant of the truth, they will be lost to shadow. But, if we can educate the faithful, their knowledge will be greater than any physical defense we can create.

Do not put your faith into brute force, but your own light-given voice. The Light protects those who are faithful to it.

Letter to Readers
My dearest friends who are bound to me by a common faith in the Light. Stay strong and do not let anyone pull you away.

And, to those of you who are not bound to me by a commong faith, approach the Light with an open mind and clean heart. Let the Light shine on you. Seek the leadership of others and above all, do not let shadow be your guide!

Finally, if you yourself have fallen into shadow. The Light forgives all those who ask for it. Take the time to learn more about not only our faith, but yours as well. I have faith that by reading this book you have started on your own path towards conversion. This is my only prayer.

A Prayer to the Light
Praise be the Light! May it's rays shine brightly in the darkest corners of Azeroth. May it's warmth heat the hearts of all. May it melt the will of evil and may it forever be granted home in every house throughout the world. May we, the followers of the Light, stay ever vigilant of our faith and true to what we believe. And, may the Light be our only guide. May it be so.