Our Father's Business (Western Atlantic only)

[Excalbia]

(OOC: I expect that this will be a slow-developing RP involving a meeting of the General Synod of the Church of Excalbia. It's open to all Western Atlantic nations having churches that are part of the Excalbian Church.)

Bishop’s Residence
Citadel Excalbia

“Thank you, my dear,” Donald Slesers, the Presiding Bishop of the Church of Excalbia, said as he took the tray with coffee and cookies from his wife.

“I’ll leave you two alone to talk,” Alice Slesers said with a slight smile and a nod towards their guest, who like her husband wore a Roman collar with his light blue shirt.

“Thank you, Alice,” the guest, Blaine Repse, Bishop and Secretary of the General Synod of the Church of Excalbia, said returning the smile.

Slesers set the tray down on a table and poured two cups of coffee. “You take cream and sugar, don’t you, Blaine?”

“I do.” Repse walked over to the table and took his cup.

Slesers took his own cup and gestured to two chairs next to an unlit fireplace. “Let’s have a seat.”

After the two men sat and had sipped their coffee, Slesers set his cup down. “Everything is in order for the start of Synod next week?”

Repse nodded. “The bishops will start arriving this weekend.” The Secretary paused. “Are you absolutely certain you want to step down?”

“I am,” Slesers said. “I’m tired, Blaine. Tired of being a political figure,” he raised his hand, “despite my best efforts not to be. And I’m tired of politics. Especially church politics.” He sighed. “I’m looking forward to traveling with Alice, while we still can, and to just sitting in a pew and listening for a change.”

Repse nodded. “I understand.”

“You should put your name in consideration…”

Repse shrugged. “No. Definitely not. If the Synod wishes to keep me as Secretary…,” he shrugged again, “I am willing to accept. For one more year. But, no, I feel myself too close to my own retirement to take on your job.”

Slesers nodded. “I understand. But it’s too bad. I… fear that the… election will lay bare our divisions…”

Repse nodded. “Blumanis and Talbot will be going at it again for certain…,” he sipped his coffee. “And the Ajubans will back Blumanis.”

Slesers gave a wry smile. “And that’s no small part of why I’m ready to retire…”

[Excalbia]

The Imperial Palace
Citadel Excalbia

With Lord Tariq’s move to Knootoss and Princess Christiana and her wife’s relocation to the city of Landing, Emperor Joseph had decided to transfer his official residence from Sweyn Castle to the much larger and more ornate Imperial Palace. It was a subtle break from the custom of his father and grandfather, and there were dozens of opinions about what policy changes the move might signal.

Tonight, however, was not about politics. At least not secular politics.

The Palace’s Grand Ballroom was filled not with politicians and diplomats, but rather with prelates and priests. Specifically, the bishops who had gathered for the General Synod of the Church of Excalbia, which would open the next morning, and observers from other religious groups.

Emperor Joseph, dressed in the mess dress uniform of the Imperial Army with a blue sash and cape, stood next to his wife, Empress Anna, and daughter, Crown Princess Elizabeth, to receive his guests. On the other side of the Crown Princess Presiding Bishop Donald Slesers, the retiring head of the Church, and his wife Alice also stood ready to greet the guests.

[Laneria]

Bishop William Morris had a reputation in Laneria for his preaching. He was a man on fire with the Word. The spirit filled him. He had real charisma. He also had a reputation as something of a cypher in the central issues dividing the church. Morris prided himself on his advocacy for the poor, the prisoner, the migrant. This caused many to assume he was in the leftward leaning column. Added to this, Bishop Morris often seemed uncomfortable with the more outspoken social conservatives within the Church. He would remind them that all were sinners and would refuse to reject those who sinned differently than himself. He would remind them of the Gospel’s radical message of love. However, where a particular, secular law was concerned, he would make precise statements about duly constituted civil authority.

A short, stocky, grey-haired man of African or Epheronian descent, Morris stood arm in arm with his wife, Sarah, a soft-bodied older woman with a grandmotherly smile. Morris had met several Presidents of Laneria and had never given much attention to worldly rank and power. Still, the Emperor of Excalbia seemed a different animal entirely. He almost reminded Morris of the princes who were always meeting and falling in love with ordinary girls in the Christmas movies his granddaughters indulged in. “Too bad Helen and Bea aren’t here,” Sarah whispered.

“You read my mind,” the bishop whispered back before returning his eyes to the Emperor and walking arm in arm with Sarah to greet the imperial family and the retiring Presiding Bishop. He bowed as much as bad knees and round belly allowed and Sarah curtsied. “I’m William Morris,” he said, “and this is my wife, Sarah. It’s always a joy to gather in the service of the Lord.”

[Excalbia]

“A pleasure to meet you, My Lord,” Emperor Joseph said with a slight nod. “And welcome to Excalbia.” He turned slightly, “The Empress Anna and our daughter, Crown Princess Elizabeth.”

The teenaged Crown Princess nodded somewhat shyly. “My Lord, Madam.”

“And I believe you know His Grace, the Presiding Bishop.”

“Welcome, Brother,” Bishop Slesers, a tall man with graying hair, said, offering his hand. “I’m glad you could make it. And good to see, Sarah. I think you’ll remember Alice.”

“Welcome,” Alice said with a warm smile. The Presiding Bishop’s wife was shorter than her husband and was thin, almost to the point of looking frail, but had a soft, warm face.

“How are things in the Lanerian church these days?” she asked.

Meanwhile, not far away, the Ajuban bishops, led by Chief Bishop Davidson Olusman and Bishop Robert Olu Asegwa, together with Chief Bishop Jonathan Hangula of Zamimbia had gathered around the Rt. Rev. Janis Blumanis, Bishop of Sigulda. As they spoke there was a nodding of heads and an occasional clucking of the tongue.

On the other side of the Grand Ballroom, Chief Bishop Vaughn Talbot of Southport, Bishop Janis Blumanis of Windemere and the Chief Bishop in the Confederation of Sovereign States, Aigars Ormann, chatted happily, laughing and nursing their drinks.

Other bishops and priests moved about the ballroom, briefly joining one group or another before moving on to another.

[Upper Virginia]

Maryann Balkus, a fairly tall and rather thin woman with short brownish blonde hair and thin square eyeglasses, adjusted her cassock as she prepared to enter the Grand Ballroom.

“You’re nervous,” her husband George said as he straightened his own jacket, “but you shouldn’t be. You’ve got this covered!”

The Chief Bishop of the Church of Excalbia in Upper Virginia smiled and reached out for her husband’s hand. “Oh, George, you tell such soothing lies.”

“It’s no lie, Sweetie,” he said with a grin. “How many of these other… stuffed cassocks,” he chuckled at his own joke, “have published not one but two books that reached the bestseller list? How many stared down tanks in their youth? This is nothing compared to what you’ve done.”

The bishop leaned over and kissed her husband on the cheek. “You’re sweet. But facing my… brother bishops for the first time as a group, especially knowing that about 48% opposed me elevation to bishop is a little… intimidating. Not to mention meeting the Excalbian Emperor and his very Catholic wife…”

“You’ll do fine,” George said as they approached the door hand-in-hand.

OOC: The bio of Chief Bishop Bulkus: https://www.nationstates.net/page=dispatch/id=1627699

[Excalbia]

As the Lanerian bishop began chatting with the Presiding Bishop, Bishop Balkus and her husband were present to the Emperor.

“My... Lady,” Emperor Joseph said with a slight nod and barely noticeable raised eyebrow, “welcome. I hope your journey from Courtland was an easy one.”

“Yes, it was, er, Your Imperial Majesty,” Bishop Balkus said with a clumsy half bow. She may have faced down tanks but greeting royalty was an unfamiliar and oddly nerve wracking experience. She turned to her husband. “My husband, George.”

George Balkus bowed. “Majesty.”

“A pleasure, Mr. Balkus,” the Emperor replied. Then he turned to his wife and daughter. “Allow me to present Empress Anna and Crown Princess Elizabeth.”

Bishop Balkus and George both bowed.

Elizabeth smiled. She was delighted at the thought of meeting a woman bishop, but she waited her turn to speak.

[Pantocratoria]

Empress Anna politely inclined her head ever so slightly towards Bishop Balkus, and her husband. It had been difficult to get used to married bishops in the Church of Excalbia when Anna had first married Joseph all those years ago, but she had gotten used to it by now. She did not, however, ever think she could get used to the idea of a woman bishop.

A Pantocratorian by her birth, Anna had been raised in the Catholic faith, and had remained firm in it even after marrying the Crown Prince of Excalbia, as Joseph was then. So firm, in fact, that their daughter, the now Crown Princess Elizabeth, had been baptized Catholic, not without controversy. There was much Anna could admit to finding admirable in the Church of Excalbia, but women in the priesthood, and now in the episcopacy, were perhaps the most visible reminder of the manifest doctrinal differences between her husband's faith and her own.

At least she's married to a man, Anna reflected. It could be worse.

"My Lady." Anna said to Bishop Balkus, then turned to Mr. Balkus. "Sir. A pleasure."

[The Resurgent Dream]

Bishop David Boehm, the Chief Bishop of the Church of Excalbia in the Caldan Union, had spent almost his entire life in the church. A life lived in service to God, he believed. Even as Chief Bishop, he had managed to dedicate more of his time to pastoral care than to church politics, but he had weathered enough internal battles in recent years. The same divisions that existed throughout the church were certainly present internally in the Caldan Union and many disaffected members had turned to the Baptists.

A tall, thin, older man, Boehm carried himself with a reflective air. His wife, Michelle, was shorter, rounder, and a few years younger. She looked warm and welcoming where David looked a little more reflective. They approached the imperial family arm in arm.

[Excalbia]

Empress Anna politely inclined her head ever so slightly towards Bishop Balkus, and her husband. It had been difficult to get used to married bishops in the Church of Excalbia when Anna had first married Joseph all those years ago, but she had gotten used to it by now. She did not, however, ever think she could get used to the idea of a woman bishop.

A Pantocratorian by her birth, Anna had been raised in the Catholic faith, and had remained firm in it even after marrying the Crown Prince of Excalbia, as Joseph was then. So firm, in fact, that their daughter, the now Crown Princess Elizabeth, had been baptized Catholic, not without controversy. There was much Anna could admit to finding admirable in the Church of Excalbia, but women in the priesthood, and now in the episcopacy, were perhaps the most visible reminder of the manifest doctrinal differences between her husband's faith and her own.

At least she's married to a man, Anna reflected. It could be worse.

"My Lady." Anna said to Bishop Balkus, then turned to Mr. Balkus. "Sir. A pleasure."

“Your Imperial Majesty,” Bishop Balkus and her husband said nearly in unison. They briefly turned to each other and smiled.

As the couple moved down the line, Crown Princess Elizabeth smiled and nodded. “My Lady,” she said, “and Mr. Balkus. How wonderful to meet a lady bishop! I’ve never met one before. I’d love to hear more about you.” Elizabeth looked back towards her parents and quickly added, “Later, of course.”

“Of course,” Bishop Balkus said with a broad smile. “I’d be honored to send over copies of my books, if you’re really interested. Though they are devotional in nature, they are somewhat autobiographical.”

“That would be very nice of you,” Elizabeth said. “Yes, please do. Thank you.”

The Bishop bowed slightly. “It will be my pleasure.”

She then turned with her husband and greeted the Presiding Bishop and his wife, nearly bumping into the Lanerian Bishop William Morris and his wife Sarah.

“Ah, Bishop Morris, isn’t it?” Bishop Balkus said. “A pleasure to meet you.”

(OOC: Joint post between Excalbia and Upper Virginia. )

[Excalbia]

Bishop David Boehm, the Chief Bishop of the Church of Excalbia in the Caldan Union, had spent almost his entire life in the church. A life lived in service to God, he believed. Even as Chief Bishop, he had managed to dedicate more of his time to pastoral care than to church politics, but he had weathered enough internal battles in recent years. The same divisions that existed throughout the church were certainly present internally in the Caldan Union and many disaffected members had turned to the Baptists.

A tall, thin, older man, Boehm carried himself with a reflective air. His wife, Michelle, was shorter, rounder, and a few years younger. She looked warm and welcoming where David looked a little more reflective. They approached the imperial family arm in arm.

“My Lord,” Emperor Joseph said with a slight nod and a smile, “welcome to Citadel Excalbia.” He nodded to Michelle. “Madam, welcome,” he said. “I hope that you will find your stay pleasant, if busy.”

The Emperor turned to his wife and daughter. “My wife, Empress Anna, and my daughter, Crown Princess Elizabeth.”

[Pantocratoria]

Bishop David Boehm, the Chief Bishop of the Church of Excalbia in the Caldan Union, had spent almost his entire life in the church. A life lived in service to God, he believed. Even as Chief Bishop, he had managed to dedicate more of his time to pastoral care than to church politics, but he had weathered enough internal battles in recent years. The same divisions that existed throughout the church were certainly present internally in the Caldan Union and many disaffected members had turned to the Baptists.

A tall, thin, older man, Boehm carried himself with a reflective air. His wife, Michelle, was shorter, rounder, and a few years younger. She looked warm and welcoming where David looked a little more reflective. They approached the imperial family arm in arm.

“My Lord,” Emperor Joseph said with a slight nod and a smile, “welcome to Citadel Excalbia.” He nodded to Michelle. “Madam, welcome,” he said. “I hope that you will find your stay pleasant, if busy.”

The Emperor turned to his wife and daughter. “My wife, Empress Anna, and my daughter, Crown Princess Elizabeth.”

Anna shifted in her purple heels as she moved her gaze from the departing Bishop Balkus and her husband to the couple Joseph had just greeted. She was reflecting on how unwanted Bishop Balkus's reading material was, or at least, how unwanted it should be, and had lost track of who they were greeting now. At least, from appearances, the bishop in this couple was the man - as Christ had intended.

"My Lord," Anna nodded to Bishop Boehm, and then his wife. "Madam."

[Excalbia]

Crypt Chapel, Excalbia Cathedral
Citadel Excalbia
The Next Morning

As was the custom, the General Synod of Bishops of the Church of Excalbia would be held in the mother Cathedral’s Crypt Chapel. Despite the name, the Chapel was not as dreary as most might imagine a crypt. The ceiling was lower, certainly, than the great cathedral above, and the windows were all just below the ceiling; however, there was plenty of light and the walls were covered in bright paintings and mosaics.

The Synod opened with a service led by the Presiding Bishop in which he delivered a homily on Acts 15 and its account of the Council of Jerusalem, and administered communion to the assembled bishops and observers.

Following the service, Bishop Blaine Repse, the Secretary of the Synod, opened the meeting with prayer before turning the proceedings over to Presiding Bishop Donald Slesers.

Still dressed in his vestments, Slesers sat on a padded wooden chair that acolytes had moved in front of the altar after the service. Repse sat to his right, beside the pulpit, with a kneeler for a desk. The members of the Synod, that is all the bishops of the Church of Excalbia, sat in the front rows of the Chapel. Representatives of churches in communion with the Church of Excalbia sat just behind them. Then, to either side sat observers from other denominations and the permanent staff of the Synod.

After the prayer, Slesers read the agenda and opened the floor for comments.

Agenda
1. Recognition of the validity of infant baptism for membership in the Church of Excalbia.
2. Ratification of the act of communion with Lutheran Church of Ernestria .
3. Expression of support for the Church in Anahuac and for the persecuted church and persecuted religious minorities in Daytanistan and the Ostmark.
4. Expansion of the Order of the Holy Redeemer.
5. Establishment of lay-led communities of faith.
6. Establishment of a study group on question of consecration of same-sex marriage.
7. Election of a new Secretary of the Synod.
8. Election of a new Presiding Bishop.

[Ajuba]

Bishop Robert Olu Asegwa, the Chief Bishop of Jariah, traded a look with Bishop Alexander Ikigi, the Chief Bishop of Edowa. It was clear to anyone watching them that they had concerns about the agenda. Or rather about items on the agenda. However, with a simple nod they decided to hold their tongues for now and raise their concerns when the items themselves were discussed.

Meanwhile, Bishop Davidson Olusman, the Secretary of the Ajuban Synod, looked around at the Ajuban and Zamimbian contingent of bishops. He was well aware that there was, to say the least, divergence between the views of many of the Excalbian bishops and those seated around him. He drew in a breath and said a silent prayer for forbearance and collegiality for all the bishops gathered in the Synod; he expected both to be challenged.

[Upper Virginia]

The Chief Bishop of Upper Virginia, Bishop Maryann Balkus, turned as she noticed, or rather felt, her Ajuban colleagues to her left shifting in their seats. She could see their meaningful glances and sighed. She turned to her few Upper Virginian and Confederal colleagues and was struck by their bland obliviousness to the discomfort of the Ajubans. Across the way, she could see a few others of the so-called traditionalist group looking nearly as discomforted as the Ajubans. She leaned back and waited to see what would happen.

[Excalbia]

Presiding Bishop Slesers looked out over the assembled bishops. He could see some shifting and curious glances, but no one spoke. “Hearing no objection,” he said, “the agenda is adopted.”

He fumbled with some papers, then looked up. “The first item of business is a motion from the Standing Committee on Doctrine and Faith proposing an amendment to our rules of membership to recognize infant baptism as valid for those of the age of maturity seeking membership in the Church of Excalbia through a declaration of faith.”

After a pause to allow the bishops to read the full motion in their packets, Slesers asked, “Is there a second?”

“Seconded,” Bishop Vaughn Talbot, the elderly Chief Bishop of Southport, said.

Slesers nodded. “Any discussion?”

“I have doubts about this motion,” Bishop Janis Blumanis, the relatively young and athletic-looking Bishop of Sigulda, said, rising from his seat. “I would like to have a discussion before we vote.”

Slesers nodded. “We will have speakers for and against. Bishop Blumanis, you many begin.”

“Thank you, Your Grace,” Blumanis said. “Accepting infant baptism and forgoing the requirement for believers’ baptism would… erase one of the distinctives of the Church of Excalbia. Our roots run deep in both the high ecclesiology of traditional Christianity and in personal piety of the Baptist and Reform traditions. We have always taught that baptism is a sacrament that must be taken after a profession of faith by an individual with the maturity to make such a profession. To understand its implications and commit to live out the responsibilities they undertaken in baptism. If we accept those baptized as infants, without any volition on their part, we undermine our own teachings and cease to follow our own traditional practices.”

Slesers turned to the chair of the committee. “Bishop Nilson?”

Bishop Dainis Nilson, the Chief Bishop of Landing, stood. He was a large man with thick blonde and white hair and spoke with a surprisingly gentle voice. “Your Grace. Brothers… and Sister. This motion is not about changing our beliefs about baptism or abandoning anything. Rather, it is about opening ourselves to the movement of the Spirit. If the Spirit calls someone to become part of this community of faith, we should receive them warmly and with open arms. If they come from another Chrisitan tradition and have been baptized already, why should we refuse to recognize that baptism? If someone was baptized in, let us say, a Pentacostal church, at the young age of 6 or 7, we accept that, do we not? Yet, would we say that such a child is of the age maturity and understands the commitments that come with baptism? Surely not. We would, however, if they were now of the age of maturity and had remained in their childhood faith, accept them as a brother or sister into our community without rebaptism. So, then, why should we require someone who was, for instance, baptized as an infant in the Methodist church but who had grown in their faith and demonstrated commitment to Christ to be baptized again before being welcomed into our community?”

Slesers paused to see if there was further discussion.

[Excalbia]

After several other bishops had addressed the topic, the Presiding Bishop asked if there was a motion to close debate and move to a vote. Once the appropriate motion had been made and seconded, Slesers called for a vote. Although several Ajuban and Zamimbian bishops, joined by a handful of traditionalists, voted against the motion, enough of the conservatives and moderates joined the liberal bishops to ensure passage by a significant margin.

“The next motion comes from the Standing Committee on Ecumenical and Interreligious Relations,” Slesers said. “However, before the motion, I understand the committee would like to make a report to the Synod.” He looked first to Bishop Aigars Ormann, the Chief Bishop in the Confederation of Sovereign States and then to Bishop David Boehm, the Chief Bishop in the Caldan Union, who served as co-chairs of the Standing Committee.

Bishop Ormann rose from his seat. A middle-aged man with slightly graying brownish-blonde hair and thick glass, he gave a good-natured smile and nodded towards the Presiding Bishop. “Your Grace, Brothers and Sisters,” he began, “I am pleased to report that several ecumenical dialogues are underway, with regular meetings, and some significant progress. In a few moments, I will be asking one of our observers from the Lutheran Church of Ernestria to speak on the significant progress we have made with our Lutheran brothers and sisters. This progress has made possible the communion agreement between our Church and the LCE, which will be presented to you shortly for your approval. The agreement will allow us to share Holy Communion and allow our clergy to share pulpits, as the need arises. While we remain of two opinions on the form and timing of baptism, we have reached a common understanding on grace, salvation and the sacraments, in general.

“While this is one of the most significant achievements in our ecumenical dialogue, our ongoing discussions continue to show progress in reaching common understandings with other denominations. You will recall that we are already in full communion with the Epheronian Methodist Episcopal Church and have had an extensive dialog with the Methodist churches in the Excalbian Isles, resulting in a sharing of Holy Communion, but not yet a sharing of the pulpit.

“We continue our ongoing dialogue with the Excalbian Presbyterian Church and other Presbyterian churches in the region, and with the Excalbian Reformed Church and its counterparts, including the Reformed Church of the Knootian Covenant. Dialogue with the Excalbian Baptist Church is set to resume this Spring following a three-year hiatus,” Ormann left unsaid that the hiatus began with the Emperor’s Decree recognizing gay marriage and the Church’s refusal to join the Baptists in condemning it. “We are also continuing our long-standing dialogue with the Roman Catholic Church and various Orthodox churches, including the Cyretian Coptic Orthodox Church.

“In terms of interreligious dialogue, we continue to meet regularly with the leadership of the Jewish and Muslim communities of the Excalbian Isles, and have recently begun conversations with the Religious Humanists of Knootoss and their counterparts in the C.S.S.”

Ormann turned to Bishop Boehm. “I now turn the floor over to my colleague.”

[The Resurgent Dream]

Boehm rose from his seat. “Ecumenical dialogue continues with the Caldan Episcopal Church and other churches in the Riverton Conference. This dialogue focuses on our shared history as well as on those theological differences that have divided us. We share common Anglican roots. However, where we were strongly influenced by Baptist thought, they embraced what might roughly be described as a Laudian view.

“Our ecumenical dialogue with the Methodist Episcopal Church in the Caldan Union also continues. It has included taking official notice of the sharing of Holy Communion between most Methodist churches in the Excalbian Isles and the Church of Excalbia and accepting much that is stated in those agreements. However, the Caldan Methodists have recently passed several rather broad resolutions about the nature of the Universal Church and the openness of Holy Communion and feel that a formal agreement between our two churches would undermine the universality of those resolutions. We cannot agree to the broadness of their declarations and that in itself represents a significant theological difference. However, we have released a joint statement on shared principles and resolved to continue discussion.

“Methodism in Laneria is deeply divided. Nearly a third of the membership of the Evangelical Methodist Church has recently left that denomination for the Reconciling Methodist Church, led largely by defrocked Evangelical Methodist ministers.” He did not mention that these ministers had been defrocked for being openly LGBT or for celebrating same-sex unions. The Lanerian Methodists had been torn asunder by issues similar to those the Church of Excalbia confronted. “The Evangelical Methodists have indicated that they intend to continue their dialogue with us but they have declined to commit to fresh talks in the near future. We have just begun a dialogue with the Reconciling Methodists.

“In Marlund, we continue to be in dialogue with a deeply divided Lutheran community. Separate dialogues continue with the Marlund Evangelical Church, the Evangelical Church in Marlund, and the Independent Lutheran Church. The divisions in Marlund have less to do with confessional theology or even with contemporary social issues. They reflect the tragic history of that country.There continues to be deep distrust between communities there and the once established Marlund Evangelical Church is still coping with its history as part of the old regime.

“We have made overtures to the Evangelical and Reform Churches of Ultrasylva. Both churches are hesitant to engage in direct dialogue but are strongly supportive of the local Church of Excalbia’s participation in the National Faith Council of Ultrasylva. This is an interfaith, rather than an ecumenical, organisation. It sponsors joint charity work as well as theological debates and religious scholarship. It is progress.

“We have also entered into an interreligious dialogue with the Caldan Jewish Congress. Formerly, our dialogue with Caldan Jews was conducted with the Chief Rabbinate, which represents only Orthodox Judaism.”

[Excalbia]

Slesers nodded to both Bishop Ormann and Bishop Boehm. “Thank you,” he said. “Now, we come to the motion to ratify the communion agreement with the Lutheran Church of Ernestria. Before submitting the motion, I would like to invite Bishop Hermann Diekwisch, the LCE Bishop of Weingartskirchen, to address the Synod.” He looked to the Ernestrian. “Bishop Diekwisch?”

[Ernestria]

Hermann Diekwisch, Bishop of Weingartskirchen, smiled as he was called up to the podium. A middle-aged man with a short clipped beard and round glasses he was dressed in a black cassock with the silver pectoral cross and white ruff that distinguished him as an Ernestine Bishop. His hair and beard were mostly grey save for a few patches of strawberry blond.

“Brothers and sisters in Christ,” he said in a soft German accent, “Thank you the invitation to speak to you very briefly on the motion before you. I have given assurances to Bishop Slesers that I will not use this opportunity to preach a sermon to you all, though I would like, before I begin, to quote scripture.”

He took the large Bible that he carried with his notes and rested it on the podium.

Jesus kannte aber ihre Gedanken und sprach zu ihnen: Ein jegliches Reich, so es mit sich selbst uneins wird, das wird wüst; und eine jegliche Stadt oder Haus, so es mit sich selbst uneins wird, kann's nicht bestehen

That is Dr Luther’s translation of the Gospel according to St Matthew, chapter 12 verse 25. “And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand”.

Brothers and sisters, we must all recognise that the Church of God stands as a house divided. Just as Our Lord lay broken on the cross by the sins of the world, so too does His church lie broken through sin. But it is through our sin that it has become broken it and through our stubbornness and our hardness of heart that we fail to see that what divides us as followers of Christ is tiny compared to what unites us as Christians.

To the esteemed members of this synod; the proposal before you today does not fully bind up the church, nor does it erase with the stroke of a pen the historic and theological differences that lie between us. But it is a first step. It is the first step in showing the world that, in so many places and ways, has turned its back on Christ. It shows them that His church can come together as one and proudly proclaim the Good News together of His death and resurrection. It proclaims to the world that although, as your earlier discussions have eluded to, we may disagree on the nature of the sacraments we still affirm together that we worship a God who is active in this world and who comes to us in the waters of baptism and at His Supper.

The proposal before you today seeks a common accord; that we will recognise in each other the workings of God. And in so doing we affirm the validity of those sacraments, the “visible signs of invisible grace” as the English churchman Richard Hooker put it, that each of our churches carry out in the Name and through the Providence of the God we both worship.

Brothers and sisters, in concluding this Communion between us we must be mindful of the Apostles. The Book of Acts records that the apostles did not agree on all the issues, and the disagreements between St Peter and St Paul are well known to us all, but they recognised that they did not need to be in concord on every jot and tittle of the faith in order to remain together in loving union as the Church. In asking you to pass this Communion Accord I would ask you to remember the example that our fathers have set before us.

In closing I would remind this synod of the words of St Teresa of Avila:

Christ has no body now but yours. No hands, no feet on earth but yours. Yours are the eyes through which he looks compassion on this world. Yours are the feet with which he walks to do good. Yours are the hands through which he blesses all the world. Yours are the hands, yours are the feet, yours are the eyes, you are his body. Christ has no body now on earth but yours.

I would ask the Synod to be the hands which begin the process of healing his bride the Church, the feet which walk the extra mile to meet with our brethren in the Faith and the eyes which, united, look with compassion on His world.

Thank you.

[Excalbia]

“Thank you, Bishop Diekwisch,” Slesers said with a pleasant nod. He turned to Bishop Ormann, one of the co-chairs of the Standing Ecumenical Committee. “Do you have anything to add, Bishop Ormann?”

Ormann rose again from his seat. “Thank you, Your Grace, but no.” He turned towards Diekwisch and smiled. “I believe that our brother spoke eloquently on the agreement and I don’t believe that there is anything I could add to his, dare I say, inspired statement.”

There was a smattering of chuckles and more than a few murmurs of assent. The Presiding Bishop allowed himself a brief grin before giving a more solemn look and asking, “Is there any further discussion?”

Almost instinctively everyone seemed to turned towards the traditionalists in the room but both Bishop Blumanis and Bishop Aswega gave small shakes of the head. Slesers nodded. “We shall then move to a vote on the motion. All those in favor?”

A chorus of ayes resounded in the crypt chapel. “The motion carries. Thank you.” The Presiding Bishop picked up his folder and flipped a page. “We will now hear from several members of the Special Committee on Religious Freedom and Support of the Persecuted.”

[Kartlis]

The Church of Excalbia in Kartlis was a very small fish in an equally small pond, one dominated by two much larger fish: the Kartlian Apostolic Orthodox Church, to which nearly 85% of the population belonged, and the Catholic Church in Kartlis accounting for another 5%. The remaining 10% of the country was divided between a smattering of other Protestant Christian groups, Islam, and other non-Christian religions. The Church of Excalbia accounted for a slim 1%, barely, of the population, despite being one of the oldest Protestant groups in the country. There were only two bishops in the entire country: one in Mtskheta, and the other in Batumi. The Right Reverend Simon Garsevanishvili, Bishop of Mtskheta, and the Right Reverend Daniel Abramidze, Bishop of Batumi, tended to their small flocks with care and attention as best as they were able in a country largely still hostile to Protestant beliefs. The Bishop of Batumi was the younger and more energetic of the two at 59 years old, having been installed in his see when he was only 45; his beard was now comging through heavily of salt and pepper; the Bishop of Mtskheta was almost 75 and his beard was long and white - if not for his vestments he might have looked like any other Kartlian Orthodox priest. Both, as was usual for the Kartlian bishops, were unmarried.

Perhaps not surprisingly, Bishops Garsevanishvili and Abramidze, and their predecessor bishops from Kartlis, tended toward conservatism: in doctrine, in morality, tradition, and in ritual. They had expressed their discontent with opening communion with the Lutherans, but surprisingly they had been open to allowing infant baptism (without rejecting believer's baptism) because of the important role that chrismation of infants plays in Kartlian society and culture. Now, the two men talked quietly with one another as the Special Committee prepared its remarks.

[Excalbia]

“Thank you, Your Grace,” Bishop John Brenton, the Bishop of Woodlawn, said as he rose from his seat. One of the younger bishops, Brenton was tall and lean, and spoke with a clear, loud voice. “The Special Committee has continued to closely monitor abuses of religious freedom and other human rights in various countries throughout our regions

“While most of the members of the Western Atlantic community respect religious freedom and promote freedom of conscience in law and practice, unfortunately, there remain a few nations whose policies are… out of step with their fellow nations and with our most basic notions of freedom.”

Bishop Brenton, who was speaking without notes, looked over the gathered prelates, then continued. “Among the most egregious offenders is the regime of Markgraf Dietrich in Ostmark. The regime continues to ruthlessly suppress all religions, except for the neo-pagan religion espoused by Dietrich himself. Christianity seems to hold a place of particular scorn for the self-proclaimed markgraf. While many Christians have fled Ostmark, settling in Brasland or Narvasar, itself formerly part of Ostmark, or been coerced into conversions of convenience, those Christians unable to flee continue to meet in secret, deprived of their traditional places of worship, and in fear of their lives and livelihoods if discovered. Unfortunately, with Ostmark diplomatically isolated from the Holy Empire and many like minded nations, there is little prospect for moderating the Dietrich regime’s abuses. Therefore, we will continue to pray for the Christians, and other religious believers, of Ostmark while providing humanitarian and resettlement assistance to those fortunate enough to flee the tyranny of Dietrich.”

Brenton drew in a breath and continued. “Another nation that fails to respect in practice the freedom of conscience and religion is Daytanistan. The communist regime is officially atheist and while religion is nominally permitted to exist as a private matter, in practice the government avails itself of a variety of measures to restrict religious activity. For instance, most jobs, except those on the lowest rungs of society, require party membership and the party requires its members to be atheists. Youth are discouraged from attending services at important religious holidays by scheduling mandatory examinations or youth-party events. The government severely limits the number of houses of worship and limits them to officially recognized religions, which are widely believed to be permeated with internal security agents and informants. Home-based worship is generally illegal, as is proselytization.” He paused. “While Daytanistan is also diplomatically isolated, there are some signs that it may be more interested in regaining a measure of international acceptance than Ostmark. Should this be the case, we would urge the Church and our brothers and sisters in other denominations and religions to press our governments to push the Daytanistan authorities for greater religious freedom as part of any diplomatic or commercial agreements.”

Brenton turned to one of his fellow committee members. “And now we will hear about Anahuac and Leagran.”

[Haemusia]

From the body of the synod a nun stood up. She was small with a light brown wimple and habit. A pair of large spectacles covered a face that was otherwise Indigenous. She made her way to the podium.

“Thank you, Your Grace,” she said, her accent hovering somewhere been Nahuatl and Greek. She caught the eye of someone at the back and gave a short nod.

“My name,” she said, “Is Sister Constantina Tlachitonqui of the Community of St Maxentius in the Episcopal Baptist Church of Haemusia. My family came to Haemusia when my late father defied the regime in Anahuac for his insistence on bringing the Good News of Christ Jesu to as many as he could. When attempts were made to arrest him my family fled over the mountains to Brasland and were later granted asylum in Haemusia. As well as my work with the sisters I am also on the board of the King Clement II Society for Religious Freedom and it is in that capacity that I have been asked to speak with you today.”

She shuffled her notes and then picked up a small remote control that had previously sat undisturbed on the podium. “Before I turn to the topic of the church in Anahuac; a brief background on the current political situation.” She nodded again and the lights dimmed slightly. On the wall behind her the image of a heavily bearded man appeared and scowled across the room.

“I am sure,” said Sister Constantina, “That this person needs no introduction. Noel Hoogaboom has been the undisputed ruler of the Fiefdom of Anahuac since 1980 when he came out as the victor in the power battles that followed the death of the Fiefdom’s second leader, Marshal Leander Reikenau. Two years ago, in 2020, he announced that his current 5 year term as General Secretary of the Party will be his last. Incidentally if he lives that long he will be 99 before he finally retires.” She waited for the mutters to die down. “He is not so bad for 96 is he?” she asked, “I should like the number of his doctor, that is all I can say.” She laughed a little.

She pressed the button and the large picture of Hoogaboom disappeared and instead he was now sitting formally in the centre of a group photo. Mainly white, male faces either stood or sat around him. “No one believes that Hoogaboom will relinquish real authority when he steps down but his great age and impending retirement has placed the question of succession at the forefront of Anahuacan politics.” She motioned with one hand towards the photograph. “The current politburo of the Constitutional Socialist Party is the arena in which the next leader of Anahuac will emerge. Some figures you may have heard of.”
She pressed another button on the remote and a small laser appeared on the wall behind her. She used it to indicate one of the few Tochtepec faces in the group.

“Mathias Tlacualchihua, the Deputy General Secretary, is an obvious contender. You may remember him when he joined Hoogaboom here on the State Visit a few years ago. Others,” she circled a man at the back with a pencil mustache and a look of disdain, “Like Andronicus Spode, you may not have heard of but no doubt you will do in future. Some,” she circled the most recent addition, a young woman dressed formally in the purple uniform of the diplomatic service, “You may be more familiar with.” She left the name of Suniefreda Hoogboom unspoken.

“In terms of religion.” She pressed a button and the picture changed from an image of people to an image of a building.

“St Transamund's Basilica is the mother church of the Church of Anahuac. The Church is in the Anglican Tradition, most likely brought to the country by English merchants, and is headed by the Patriarch of Valdrass, The Most Reverend Jengo Witbooi. The Church of Anahuac is the largest denomination in Anahuac though precise numbers can only be guessed since the regime does not publish these.”

She pressed a button and the picture changed from the gilded splendor of St Transamund’s to the twin temples of Itztlan. “The majority religion is still most likely to be Tochtepec Paganism which the Party manages through the Religious Affairs Commission.” She adjusted her glasses. “As a passing note the Party considers itself to be the legal heirs to the Emperors. It is for this reason that it considers itself the supreme authority on matters pertaining to the old faith.”

“With the future of the regime in the balance; the attitude towards religion has started to change. Whilst some modernisers are keen to embrace the Christian and Pagan traditions of Anahuac and use these as an example of a more open society, some hardliners are beginning to display their good Constitutional Socialist credentials by promoting atheism and actively persecuting the religious communities in their area of influence. Although information is hard to come by, we at the King Clement II Society for Religious Freedom have become aware of instances of harassment against clergy, the summary dismissal of the devout from state industries and the denunciation of religion in schools. Needless to say, Your Graces, that until the future political direction of Anahuac is known we cannot say whether these are momentary ‘blips’ or signs of greater persecution to come.”

She pressed another picture. This Anahuac disappeared entirely and instead the picture was filled with a great angry mob. The seething crowd held up a variety of placards; at the back an effigy was being burnt. It would have been clear to those familiar with recent events that the picture was of the riots that occurred following the death of Rory Sinclair.

“The situation in Leagran is,” continued the nun, “Quiet for the moment I am pleased to say. Of course, it is difficult to say where the Presbyterian church ends and the civilian government begins but it seems clear that Your Grace’s,” she nodded towards Slesers, “Television event in the National Cathedral here in Citadel Excalbia did much to knock the confidence of the regime. Although our Roman Catholic brethren continue to suffer widespread discrimination in education and employment, and Mormons continue to be denied citizenship, we have not seen a repeat of the terrible scenes we saw four years ago.”

She clicked the button and the projection disappeared. The lights returned to their usual brightness. “Are there any questions?” asked Sister Constantina .

[Excalbia]

“Thank you, Sister Constantina,” Presiding Bishop Slesers said. “Questions?” He asked, looking over the Synod.

“Yes,” the Bishop of Aldheim, Karl Freibergs, said, rising to his feet, “thank you, Your Grace.” He turned to the Haemusian nun. “Sister Constantina,” he began, “is there anything we can do to influence Anahuac to move in a positive direction? What would you suggest we do, or lobby our governments to do?”

[Haemusia]

Sister Constantina thought for a moment. “Of course this is a difficult thing to say,” she said, adjusting her notes, “But I was struck by something that Bishop Brenton said when he spoke about how there may be signs that, what did you say again?” She looked across at him. “Oh yes, that it is more interested in getting ‘international acceptance’ than Ostmark.

What I would say is that what is true for Daytanistan is much more so for Anahuac. The Hoogaboom Regime has made great efforts over the last few years to gain the respect of the region. It relies more heavily than Daytanistan and Ostmark on interregional trade, not least with Tourism, and so that gives your government much greater leverage in making sure that the government continues the move to greater liberalism.

So I would say, to answer your question, that I would encourage you to lobby your Emperor and your government to keep open dialogue with the Party and to apply what influence it can to ensure the best outcome for Anahuac and the region. I know in particular that the government remains deeply concerned over Snefaldia, despite the recent changes, and it looks to Excalbia to help protect it if war were declared. That gives Excalbia a degree of influence over Anahuac that it doesn’t have over, say, Daytanistan which is not afraid of invasion.

And obviously the best advice I can give is to pray for Anahuac, and pray that God guides the country through the upcoming trials and leads it safely to a better future.”