Church of Nortend
| Church of Nortend | |
|---|---|
| Ecclesia Erbonica | |
 | |
| Classification | Catholic and Reformed |
| Scripture | Bible |
| Polity | Episcopal |
| Governour | The Sovereign |
| Primate | Sebastian Williams, Lord Archbishop of Sulthey |
| Region | Great Nortend |
| Language | Latin and English |
| Liturgy | Cardican Rite |
| Headquarters | The Cathedral and Priory Church of Saint Laurence, Sulthey |
| Separated from | Roman Catholic Church 1614 |
| Members | 29 million |
The Ecclesia Erbonica, almost universally known as the Church of Nortend, is the established state church in Great Nortend. It is legally established under the Proclamation of Manfarham, the Statute of Limmes and the Statute of Supremacy. The Sovereign of Great Nortend is the supreme secular authority in the Church as Governour of the Church Mundane, holding the ecclesiastical title of Vicar of Christ.
The Church of Nortend maintains the historic episcopate and apostolic succession. Ecclesiastical authority is vested in the Archbishop of Sulthey who is Primate of Erbonia, as well as the Archbishops of Limmes and Rhise, the fourteen bishops suffragan and three abbots territorial.
History
Early Christianity
An abbot, later canonised as St Laurence of Sulthey, is widely credited for the founding of the establishment of the modern-day Christian church in Great Nortend in the 8th century. The native Ethlorekoz and the later influx of Arlethians, the Nords, Sexers and Cardes, practised pagan folk religions. Laurence, arrived on the shores of the then Kingdom of Nortenland in AD 744 during the reign of Egbert, by order of Pope Zachary I. He founded a church on the Isle of Sulthey in 749, the year which is now generally considered the start of the Roman Catholic Church in Great Nortend, on a site which is now the Church of St Cross. He also founded the first monastery, which became Sulthey Abbey, two years after in 751. St Laurence served for over thirty years as the Archbishop of Nortend.
After Egbert died in 753 after being mortally wounded by an arrow during battle with the Hambrians, the young Murish prince Hartmold de Mure took the Nortish throne in 756. He had earlier converted in 750, at the age of 30. During his reign, and the subsequent reigns of Æthelfrey, Erwin and Edmund the Good, the people across the Kingdom were converted.
Middle Ages
The Church flourished in the Middle Ages, in a frenzy of religious piety. The Gothic style was introduced during the late 12th century, supplanting the existing Norten style which was dominated by wooden construction in the densely forested north past Golder's Line and stone construction in the south thereof.
By the 13th century, nearly every manor had at least one church and across the country numerous religious houses, chantries and chapels were founded. Within the Lendert-with-Cadell alone, 52 churches had been built by the time the Cathedral of St. Peter was completed in 1272.
Declaration of Sulthey
Through the 16th century, the Church faced increasing conflict with the king of Great Nortend over the perceived corrupt exercise of temporal power by the Pope. Thomas Akeep, who was appointed Provost of Sulthey, railed against the ideas of ultramontanism and attempted to assert the temporal primacy of the King. He, along with the major chapter of Sulthey Cathedral, published the Declaration of Sulthey in 1540, consisting of four articles.
- The Church only has power over matters spiritual, and the King therefore is not subordinate to the Church in temporal matters and thus cannot be deposed by the Church nor can his vassals freed from their oaths thereby.
- The judgment of the Pope is not absolute in matters spiritual without the consent of the councils and bishops.
- Exercise of the Church's power must be done in accordance with the canons established by the Holy Ghost through the received customs and traditions.
- The King has the right to call councils and with their consent make laws concerning ecclesiastical matters and the Pope's bulls and letters may not be promulgated without their consent and that of the King.
Though the Declaration did not necessarily amount to heresy and outlined a generally Orthodox point of view, in 1534 Clement VII refused the appointment of Thomas Akeep to the See of Chepingstow, to hold office as the Lord High Chancellour. Despite being a relatively obscure pamphlet, this decision resulted in its wide promulgation in print, leading to the growth of stronger tensions throughout the Kingdom and calls for reform of the Church.
Great Schism
From 1545 to 1563, Erbonian prelates attended the Council of Trent but there was no effective reform coming. Over the next fifty years, various reformist sects developed advocating for more and more extreme reformation along Protestant lines. Finally in 1614, the Manfarham Proclamation was issued by Alexander I, followed by the Statute of Limmes later that year and the Statute of Supremacy in 1615. These Statutes established the Church of Nortend fully independent from the See of Rome and were passed with the consent of the Privy Council and later ratified by the Parliament in 1632.
A legend surrounding the proclamation relates that the King and the then-Archbishop of Sulthey, Richard Cainmaring, heard from the Holy Ghost in a dream commanding that, “Thine house shall be cloven and We shall make thee/thy Lord Our Governour and Vicar over Our flock”. The King and Archbishop of Sulthey, after public assent to the Statute, were excommunicated by the Pope. The Statutes referred to the Declaration and upheld them as compatible with full independence from Rome. Though loyalists were not initially legally persecuted for their support of the Roman Catholic church, the controversy was, in the early and mid 17th century, increasingly manifested through violence between both sides.
This so-called Great Schism was generally popular amongst the people and nobility, although it was opposed by some clergy and monastics. In 1618, Alexander I offered to reinstate the title of "cardinal" for those clergy who recognised his supremacy, provided that they could prove their right to the use of the title by custom prior to the 1567 decree of Pius V which restricted its use to the cardinals of Rome. Though loyalists were not initially legally persecuted for their support of the Roman Catholic church, the controversy was, in the early and mid 17th century, increasingly manifested through violence between both sides. Meanwhile, the Acts of Cleaving forming the combined Kingdom of Nortend, Cardoby and Hambria had passed in 1642 and established the Church of Nortend as the established church of Hambria as well.
Lutheran influence
The Albish Magnanimous Revolution in 1665 led to the flight of Edmund III, the then Albish King of the House of Oln to Great Nortend. He was recognised and received by Alexander I and made the Earl of Scode, of the important Castle of Scode in Barminstershire. He gained influence at Court and introduced a true Lutheranism to the Church already receptive to Protestantism.
Simmering violence came to a head when the 12th Duke of Cardenbridge was captured and hanged by the Loyalist Abbot and monks of Staithway in 1668. The 13th Duke introduced a Bill into the House of Lords after the death of Alexander I who had opposed criminalisation later that year, to criminalise allegiance to the Pope, leading to the use of the term 'Cardican' to refer to the Church of Nortend. Under the Act, many clergymen, including the Pope's appointee as Bishop of Chepingstow, were executed for refusing to renounce against the Pope and escalated with the trial and execution of the Six Heretics, six clergymen who plotted with the Pope to invade Great Nortend and restore the Church in 1670 during the first few years of King William I's reign.
Under William's reign, the young Lutheran-leaning Cardinal Henry Frympell was consecrated Archbishop of Sulthey in 1679, after Thomas Akeep's successor as Primate, John Bull, mysteriously died during a banquet. Though he had a moderate theology, Cardinal Frympell advocated strongly for a translation of the Bible into English. The King James's Bible had been published in English in 1611, a few years prior to the Proclamation at Manfarham, and was seen as a strong contender. After several draught versions, Frympell's translation of the Old and New Testments (including the Apocrypha) was approved by William I in 1699. It drew heavily from the King James's Version and the older Coverdale Bible, as well as the German Luther Bible for inspiration, phrasing and guidance. Copies were disseminated freely to every church and school, leading to its widespread adoption. Its accuracy and style was praised by men of all churchmenship.
Cardinal Frympell also instigated the first major reform of the church itself in his second year in office, abolishing the 'ecclesiastical' holy order of subdeacon on account of its alleged superfluity and non-existence in scripture, and instead combined the subdeacon's duties with that of the holy-water porter, later known as the parish clerk.
Edmundian Reforms
The Bible translated into the “understanded tongue”, the Lutheran faction turned to the offices and mess for translation and reform. After Cardinal Frympell's death in 1702, the even more strongly Lutheran Cardinal George Miers was appointed Archbishop of Sulthey. However, before he could be installed, William I unexpectedly died at the age of 44 and the young 22-year-old Edmund VI acceded to the throne, crowned by the Archbishop of Rhise, Cardinal August Lewencort. Cardinal Miers ultimately was installed in 1704, as one of the first acts of Edmund's reign. However, with the powerful “broad-church” influences of William and especially Frympell gone, Edmund needed to satisfy both ends of his church.
A Commission for the Translation of the Divine Service, headed by Sir Charles de Henfott, 7th Bart., presented its drafts for a new Breviary and Missal in English to Edmund the next year in 1705. However, it immediately proved much more controversial than Frympell's well-received Bible transltion. It satisfied neither party—the so-called Frympellers argued that it remained too monastic and unsuited for Lutheran-style public prayer and worship. On the other hand, the so-called Akeepers, who now rejected the pope's spiritual jurisdiction over anywhere but his own see, were in favour of only very minor simplification and the retention of Latin whereever possible.
Owing to his young age, a compromise was brokered by Edmund between the two camps with assistance from the 13th Duke of Cardenbridge who was seen, despite his opposition to the papacy, to be otherwise theologically neutral. Under the proposal, the offices would be only conservatively simplified and reordered to make them more practical for public and private worship. In a concession to the Frympellers, and an increasingly large faction of the Akeepers, the use of Latin in the liturgy was suppressed except in private chapels in favour of a translation into English. However, the authoritative and official documents and texts of the Church remained in Latin. The canon Quia solliciti, issued by Edmund in 1711, formally authorised and prescribed inter alia the new Book of Messes and Book of Offices for all public and corporate worship.
The Olnite Matter
The entrenched small-l Lutheran Catholicism which dominated the Church of Nortend in the early 18th century soon began to be threatened by the increasing trade and improved diplomatic relations with the Exponential Empire and its Occidentes Province (now the Aurora Confederacy) which begat a small but growing Catholic renaissance at Court and through the merchant society.
In 1731, Augustus I of Aquitayne arrived in Great Nortend seeking support for Aquitaynian independence from the Exponential Empire. He quickly arranged a marriage with Anne-Louise, 28, the youngest daughter of William I with the blessing of Edmund VI, who was desirous of counteracting the growing popish influence with support from another Lutheran realm.
After the death of Edmund VI in 1736, however, relations with the Exponential Empire improved dramatically. Immediately after his passing, Cardinal Archibald Lofthouse, the then Lord Bishop of Rockingham, sensationally converted to the Roman Church, revealing the underground network of papism hidden under a façade of state Lutheranism. Mary's accession to the throne was seen as untimely by the notionally dominant Frympellites, who were highly concerned she would lack the authority to counteract this growing Catholic feeling. Thus, she was pressured by her Parliament into declaring the suspension of the initiation of any novices to religious establishments in 1737 and appointing more Frympellite bishops and clergy by passing the Abjuration Act in 1738.
Unfortunately for the Frympellites, Mary announced in 1740 her intention to marry Charles de Oln, the 5th Earl of Scode, of the House of Oln in Albeinland. Charles was of a Akeepian catholic leaning branch of the Church of Nortend. This was vigorously opposed by the Frympellites. In Parliament, two factions developed known as the 'Scodeliers' and the 'Droughers', which supported and wished to 'draw apart', viz. 'drougher', the marriage respectively. Ultimately, Mary rebuffed the Droughers and wed the Earl of Scode in 1742 at the age of 27.
This apparent act of alliance with the Catholic Exponential Empire, along with the almost next-day restoration of friendly ties with the Exponential Empire immediately drew costernation around the region, especially after the islands of St. Parth and Hastica were returned to Great Nortend in peace. Notably, Mary disowned her aunt Anna-Louise after the latter condemned the marriage as a betrayal of her father's work. Nonetheless, nothing could repair the damage wrought to the Frympellites and thenceforth, the Akeepian faction grew to dominate the Church.
Doctrine
The doctrine of the Church of Nortend was and is modelled on the traditional teachings of the Roman Catholic Church and Orthodox Church. The official doctrine of the Church was declared in 1801 by Catherine of Hall in the 42 articles in the Erbonia Ecclesiastica to settle for once and all the disputes between the Akeepians and Frympellites. Inter alia, it confirms the authority of the Apostles' Creed, the Nicene Creed, the Athanasian Creed, the virgin birth, the two natures of Christ, the Holy Trinity, the seven sacraments, the belief in the real presence, the belief in continuous rightwising by grace through faith with works, the belief in predestination, the prayer for the dead and the bidding of saints, and the temporal supremacy of the Crown.
Sacraments
The Church of Nortend recognises the seven sacraments of Baptism, Confirmation, Eucharist, Absolution, Unction, Matrimony and Orders. These are said to work ex opere operato meaning that they derive their power not from the holiness of the minister, but from Christ himself, with the minister acting in persona Christi.
Holy Baptism is the first sacrament of initiation into the Church for a catechumen. Infant baptism is practised, involving the immersion or pouring with water whilst reciting the Trinitarin baptismal formula, “I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen.” Holy Confirmation is conferred around 14 to establish one in the faith by receiving the seal of the Holy Ghost. Holy Eucharist is the sacrament which completes a person's initiation into the Church as a Christian. It is usually given by intinction at Mess, where bread and wine are consecrated into the body and blood of Christ. The Church of Nortend believes in the real, essential and substantial presence of Christ, but not a fleshly or bloody carnal presence. The nature as to how this occurs is considered a mystery.[1]
Holy Absolution is the sacrament of reconciliation to God, and the forgiveness of sins. Both non-sacramental and sacramental absolutions are given in the Church, the former through the Indulgentiam in Divine Service expressed as a prayer, and the latter though private confession, where a priest directly absolves the penitent. Holy Unction is a sacrament of cure given to the sick to strengthen his spirit against suffering, illness, death, temptation and the Devil, and to strengthen his body from infirmities and illness if conducive to salvation.
Holy Matrimony is a sacrament of union between a man and woman. It is considered dissoluble by temporal power, although it may be annulled, as may any other sacrament for lawful cause. It is, however, considered soluble by God and divorces are recognised in certain cases such as adultery. Remarriage after a canonical divorce, or release from vows, is not prohibited, except that the priest may not accept vows on behalf of God between an adulterer and his mistress. Holy Orders is the method whereby a layman is ordained to the deaconhood, priesthood or bishophood.
Liturgy
The Church of Nortend places a great deal of emphasis on liturgy, or divine service. The authorised liturgy is set out in three books, known as the books of divine service, which replaced the formerly used Rites of Sulthey, Chepingstow and Limmes. The three books are the the Book of Messes, Book of Offices and the Book of Rites which were promulgated in 1709, 1710 and 1713 respectively and form the new Cardican Rite. The first two were officially authorised in 1711, by Edward VI who issued the canon Quia solliciti which required use of the new books.
The services for the singing of the mess and offices are set out in the Book of Messes and Book of Offices respectively. The rites for the ordination of bishops, priests, deacons and clerks are set out in the Book of Rites. Also included are the administration of the sacraments such as marriage and visitation of the sick, as well as the orders for coronations, investitures, processions, blessings, prayers and thanksgivings.
The books of divine service are used with the Holy Bible, and the Book of Chaunts (1730). The latter includes all of the authorised plain chaunt melodies for use in divine service. In later printings, the liturgical chaunts are usually included in the Books of Messes, Offices and Rites already, obviating the need for a separate book.
Language
A large part of the historical controversy in the Church was the place of the vernacular. Since to the introduction of the reformed liturgy, services are normally chaunted through in English. However these are merely approved translations of authoritative ecclesiastical Court Latin texts. The Latin liturgy is still used in certain private chapels, generally those associated with the universities and schools.
The Pater noster
- Our Father which art in Heaven,
- hallowed be Thy Name;
- Thy Kingdom come,
- Thy Will be done, in Earth as it is in Heaven.
- Give us to Day our daily Bread,
- and forgive us our Trespasses,
- as we forgive them that trespass against us;
- and lead us not into Temptation,
- but deliver us from Evil.
- For Thine is the Kingdom, and the Power, and the Glory,
- world without end. Amen.
The Ave Maria
- Hail Mary that art much graced,
- the Lord is with thee.
- Blessed art thou amongst Women,
- and blessed is the Fruit of thy Womb, Jesus.
- Holy Mary, Mother of God,
- pray for us Sinners,
- now and at the Hour of our Death. Amen.
The Credo in Deum
- I believe in God the Father Almighty,
- Shaper of Heaven and Earth,
- and in Jesus Christ his only Son our Lord,
- which was conceived through the Holy Ghost,
- born of the Virgin Mary,
- suffered under Pontius Pilate,
- was crucified, dead, and buried;
- He descended into Hell;
- The third Day he rose again from the Dead;
- He ascended into Heaven,
- and sitteth on the right Hand of God the Father Almighty;
- From thence he shall come to judge the Quick and the Dead.
- I believe in the Holy Ghost,
- the Holy Catholick Church,
- the Commonship of Saints,
- the Forgiveness of Sins,
- the Resurrection of the Body,
- and the Life everlasting. Amen.
Calendar
The Church of Nortend follows the Gregorian calendar, having been introduced in 1582 prior to the Great Schism in 1614. The liturgy is structured around the ecclesiastical Calendar, which is an interlaced set of cycles of varying lengths. The fixed cycle begins on Michaelmas every year and specifies the dates of the immovable feasts such as Christmas, Epiphany, Candlemas, St. John's Day, and Martinmas. The moveable Paschal cycle changes annually based on the computation of Easter, setting the dates for Lent, Good Friday, Easter Day, Whitsunday, Ascension, Trinity &c. The weekly cycle also affects the calendar, as the liturgy changes depending on what day of the week it is.
Fasting
Fasting and abstinence are observed on both minor fasts and major fasts. Every Friday is a minor fast whilst Advent and Lent are minor fasting seasons. The Rogation Days, nine ember days, and the vigils of fourteen feast days are minor fasts as well. Upon minor fasts, no meat is allowed (fish and certain other fleshes are allowed), but eggs, dairy and animal fat is allowed. Meals are limited to one meal after sunset and two light collations.
Major fasts occur on the throughout the year on the vigils of Christmas, Epiphany and Whitsun, Ash Wednesday and during Holy Week. Upon major fasts, no meat, animal fat, dairy or eggs are permitted, and food is limited to one full meal and one light collation. The meal is taken after sunset.
Children under the age of 16 are not bound to fast; however, abstention is still generally expected.
Offices
The daily cycle of offices is the fundamental basis of the Cardican liturgy. The offices of Mattins, Vespers and Compline are chaunted daily in the morning, evening and at night. One of the three offices of Tierce, Sext or Nones is chaunted during the day around noon, depending on the Calendar. The offices are all structured similarly, beginning with prayers and versicles, followed by three psalms with antiphons, then lessons or chapters taken from scripture, followed by a responsory and ending with more prayers and versicles.
Mess
At least one mess must be celebrated monthly in all parish churches, and in many churches, especially religious churches, they are celebrated daily. Messes are always said on feast days. The most common mess is the Sunday high mess, which is celebrated on Sundays at noon.
Traditions
Music
Both choral and congregational music play a large part in Cardican liturgies. Most public offices and all high messes are sung, or “chaunted” , usually accompanied by a pipe or reed organ. Texts are chaunted in monophonic plainsong, often harmonised by the choir, or in polyphonic figured song by the choir. In the office, psalms are communally chaunted antiphonally. Furthermore, hymns are sung after the psalmody and after the final responsory. In addition to traditional Gregorian hymns translated into English and sometimes harmonised, there are a large number of “new” hymns which are published in various hymnals. These are from various sources, including international Roman, Lutheran and Anglican sources.
The prescribed plainsong melodies are provided in the Book of Chaunts. Plainsong in the Cardican tradition is performed in a mensural style, in contrast to the equal style promoted by the Roman Solesmes school. It is only rarely sung without accompaniment. The organ and choral harmony provided in a typical Cardican service means that plainsong melodies tend to take on a “fuller” sound, more reminiscent of four-part hymns than Gregorian plainsong.
Books
There is a strong tradition of hand engrossed liturgical manuscripts in the Church of Nortend. After the advent of the printing press, the mediaeval tradition of scribing manuscripts on parchment or paper declined for ordinary use. However, expensive illuminated manuscripts, of liturgical books, continued to be created for the use of the nobility and Royal courts as a mark of prestige. Similarly, hand engrossed parchment, sometimes illuminated, is still used for deeds, statutes, charters, writs and other formal legal documents. All of these documents, as well as fully noted Books of Messes and Offices, used on solemn feasts and special occasions, continue to be produced by monastic houses around the country.
Clerical dress
Ordained ministres in the Church of Nortend are required to wear the prescribed clerical dress at most times outside of the liturgy (the vestments for which are prescribed in the liturgical books). This is very strictly enforced, and clergymen are often brought before the ecclesiastical courts for this trangression. Per the canon In nova tempora, non-liturgical clerical dress is divided into undress, full dress and court dress.
Undress
Undress is worn in informal or casual situations, such as at home or in the country or when doing menial labour. It consists of a suit or coat and trousers of dark, sombre colour worn a matching dark neck-height waistcoast. A starched clerical collar is still worn, but without bands. The jacket is similar to a short frock coat and is usually designed to button up to the neck, and has a V-shaped collar cutout.
No gown is worn, and secular hats are worn. When impractical, the clerical collar, jacket and even waistcoat may be dispensed with in favour of a shirt with soft open collar. The trousers may also be replaced with knees or short trousers where appropriate, such as when in the country or in hot climates.
Full dress
Full dress is worn at semi-formal or formal non-liturgical situations. It is the ordinary street dress of ordained ministres. It consists of the short frock, trousers, the gown and a hat. The short frock, or apron cassock, is a knee-length single-breasted frock worn with the cincture. A frock coat may also be worn over the short frock when thought wise.
Starched standing collars with starched bands are always worn. The gown is only worn when in and around the church and when academic dress is worn. The gown worn is the undress gown, which is normally black. The traditional hat worn is the liturgical soft cap. When the gown is not worn, however, a brimmed round hat or top hat is more often worn. A cape may also be worn in such cases. Some archdeacons, cardinals and bishops wear wigs daily, but this is nowadays very uncommon.
Evening full dress is much the same, but silk is used for piping, buttons, the cincture, lining and cuffs rather than wool. Silk stockings and evening shoes are also usually worn, although patent leather is forbidden. A silken cape may also be worn, unless the gown is worn.
Court dress
Court dress is worn at non-liturgical state, ecclesiastical and legal occasions. It consists of the apron frock worn with breeches. The gown worn is the full dress gown with hood. Most doctors wear scarlet gowns with coloured facings. Certain dignitaries wear a long train on their gowns. The soft cap is worn. Wigs are always worn by those entitled to them.
Architecture
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Erbonian church architecture is predominantly Gothic, although many churches have an older Arlethic origin. An important difference with Roman church architecture is the focus on division of the church interior. Generally, there is a strict division between the nave and the chancel, the former being the preserve of the laity and the latter the preserve of the clergy.
In parochial churches, the nave and chancel are separated by a rood screen, its name deriving from the large rood hung over the screen. This screen has a single central doorway, and is usually of light open tracery. On the other hand, in collegiate churches, including cathedral, monastic and religious churches, the pulpit screen is constructed with two transverse walls supporting the pulpit platform overhead. The pulpit screen is usually constructed of stone.
Hierarchy
The Sovereign is recognised as the 'Vicar of Christ' and 'Governour of the Church Mundane', being the 'highest power under God in his Dominion' with 'authority over all persons in all matters, civil or ecclesiastical'.
The Church of Nortend distinguishes between four orders of cleric, that of the bishop, priest, deacon and clerk. Of the four, only the first three are conferred by the sacrament of holy orders and are known as clerks in holy orders. Bishops may only be ordained by three other consecrated bishops, whereas a priest or deacon may be ordained by any single bishop. Once ordained, it is not possible to relinquish the clerical state. Clerks in holy orders are not permitted to be married or to marry.
The mere clerk subsumes the historical minor orders. The senior-most clerk is the parish clerk, often known simply as the clerk, which merged with the former holy order of subdeacon in 1672. Lesser clerks include the crucifers, thurifers, cerofers and acolytes, as well as choristers. Organists are also usually admitted as clerks. University undergraduates and graduates rank as academical clerks, a status which is normally conferred during matriculation. As the clericate is not a holy order, a clerk can relinquish this status by abandonment or by deed and does not receive tonsure.
Aside from the orders, the Church of Nortend also confers titles or dignities to persons within its hierarchy. These include the dignities of cardinal, archbishop, bishop suffragan, bishop coadjutor, archdeacon, dean and rector.
The cardinalate is a personal dignity conferred upon either a bishop or a priest who is particularly distinguished by royal favour. Every cardinal has a titular church to which he is incardinated to.
Organisation
The Church of Nortend is divided into three ecclesiastical provinces, sci. a metropolis in Orthodox terminology, headed by an archbishop. These metropolitan provinces are not to be confused with civil provinces.
Each province is divided into dioceses, headed by a bishop. A diocese may have additional titular bishops with nominal sees. These bishops perform auxiliary roles where a diocese is particular large or populous, or for historical reasons, or when the diocese otherwise cannot be served by a single bishop.
Province of Sulthey
- Archdiocese of Sulthey
- Lord Archbishop of Sulthey : Cardinal Dr. Sebastian Williams
- Bishop of Frews : Cardinal Dr. Alfred Harris
- Diocese of Chepingstow
- Lord Bishop of Chepingstow : Cardinal Dr. William Laseby, Lord High Chancellour
- Bishop of Aldesey : Dr. Lochlan Riddel
- Diocese of Mast
- Lord Bishop of Mast : Dr. Edmund Widow-Goddering
- Diocese of Polton
- Lord Bishop of Polton : Cardinal Dr. Henry Cockstaff
- Bishop of Laveshot : Dr. Quentin Rhoming-Cecils
- Diocese of Staithway
- Lord Bishop of Staithway : Dr. James Hotham
Province of Limmes
- Archdiocese of Limmes
- Lord Bishop of Limmes : Cardinal Dr. David Coke
- Diocese of Scode
- Lord Bishop of Scode : Dr. Luke Mainthompson
- Diocese of Echester
- Lord Bishop of Echester : Dr. Phillip Michael
- Diocese of Lanchester
- Lord Bishop of Lanchester : Dr. Richard Cambright
- Diocese of Lendert and Cadell
- Lord Bishop of Lendert : Cardinal Dr. Alan Gough
- Bishop of Cadell : Dr. Walter Fitzcolling
- Diocese of Tow and St Cleaves
- Lord Bishop of St Cleaves : Cardinal Dr. Charles Franfield-Hamilton
- Bishop of Tow : Cardinal Dr. Peter Wylde, Lord High Almoner
- Diocese of Walecester
- Lord Bishop of Walecester : Cardinal Dr. George
Province of Rhise
- Archdiocese of Rhise and Hoole
- Archbishop of Rhise : Cardinal Dr. Nigel Molstham
- Bishop of Hoole : Dr. Stannon Haker
- Diocese of Keys
- Lord Bishop of Keys : Dr. Joseph Everard
- Diocese of Oxley
- Lord Bishop of Oxley : Dr. Archibald de Montdame
- Diocese of Corring (Rockleham) and Fivewells
- Lord Bishop of Corring and Fivewells : Dr. Simon Bickersleigh
- Diocese of Rhighton
- Lord Bishop of Rhighton : Cardinal Dr. Crispin de Asper
Each diocese is split further into archdeaconries, deaneries and parishes, administered by an archdeacon, a dean and a rector respectively. A parish is usually conterminous with a feudal manor, which are not to be confused with baronies, whilst a deanery is coterminous with a hundred.
Parish
A parish is the most local level of church organisation, roughly equivalent to a civil manor. Each parish has a benefice, the holder of which has the title of rector. The rector is appointed by the bishop on nomination by the patron of the parish, usually the lord of the manor. The rector is charged with the cure of souls in the parish, and is supported by the parochial tithes.
The benefice can also be appropriated by certain corporations such as a religious foundation in perpetuity. As the corporation is not itself capable of performing the rector's duties, it is bound to nominate a vicar who will discharge its spiritual obligations. The corporation as rector is entitled to the tithes, but a portion thereof must be given to the vicar.
The other officers of a parish are the parish clerk (acting as subdeacon at a high mess and responsible for the parish registers and administration), the verger (responsible for keeping the sacred vessels, moveable furnishings and vestments, keeping order in the church) and the sexton (responsible for keys to the church building, ringing the bells, and the physical upkeep of the church's fixed furnishings and of the churchyard).
Every parish has a parish vestry council, which have duties both ecclesiastial and civil. Two or more lay churchwardens are elected by the parish annually to represent their interests in the vestry. Many parishes, in addition to the parson, have a deacon. Many wealthy parishes have private chapels within the parish church with their own chaplain, usually established to say prayers for the dead and their families. Larger parishes also often have chapels-of-ease with their own parson, deacon, chapelry clerk and other officers.
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 | This page is written in Erbonian English, which has its own spelling conventions (colour, travelled, centre, realise, instal, sobre, shew, artefact), and some terms that are used in it may be different or absent from other varieties of English. |
- ↑ This is generally taken to mean, however, that the substance of Christ's body and blood is present, but not the accidents of flesh and blood “disguised” as bread and wine.”