Transcribed below are the proposed provisions of the Divine Code relating to the covenant between the church of Inner Divine and the Good People. There are a lot of undefined proper nouns that should be easily grasped from context. These provisions borrow heavily from Canon Law.
The Naming Ceremony shall take place as soon after birth as possible, without limitation.
Two responsible adults, preferably Good People, volunteer to guide and care for the Namee, in the presence of friends, family, and other Good People of the Church.
Friends and family of the Namee shall share their personal hopes and well wishes for the Namee’s future
The completion of the Naming Ceremony establishes the Namee’s eligibility for Confirmation upon attaining the age of 18.
The Name shall be entered in the Community Register and a copy provided to the Divine Archives.
Good People desiring to formally join the Church shall apply to their Community Sophist to take part in a Confirmation Celebration, before their family, friends, and other Good People.
Confirmation in the Church constitutes a covenant between the Church and the Confirmant, whereby the Confirmant swears to:
a) abide the Tenets of Faith;
b) recognize their Inner Divine, and accept personal responsibility, where due;
c) be bound by the Divine Code;
d) strive to fulfill the Primary Imperative through service to community.
In the act of Divine Penance, the faithful who confess their violations of the Tenets of faith to a Sophist or Sophomore, are sorry for those violations of the Tenets of faith and have a purpose of amendment, through the absolution given by that Sophist or Sophomore, forgiveness of violations they have committed after confirmation, and at the same time they are reconciled with the Church, which by violating the Tenets of faith they wounded.
In order that the faithful may receive the remedy of the sacrament of penance, they must be so disposed that, repudiating the violations of the Tenets of faith they have committed and having the purpose of amending their lives, they turn back to their Inner Divine.
If the confessor is in no doubt about the penitent's disposition and the penitent asks for absolution, it is not to be denied or delayed.
The confessor may impose salutary and appropriate penances, in proportion to the kind and number of violations of the Tenets of faith confessed, taking into account, however, and the condition of the penitent. The penitent is bound personally to fulfill these penances.
The sacramental seal is inviolable. Accordingly, it is absolutely forbidden for a confessor in any way to betray the penitent, for any reason whatsoever, whether by word or in any other fashion.
An interpreter, if there is one, is also obliged to observe this secret with the same penalty, as are all others who in any way whatever have come to a knowledge of violations of the Tenets of faith from a confession.
The confessor is absolutely forbidden to use knowledge acquired in confession to the detriment of the penitent, even when all danger of disclosure is excluded.
A person who is in authority may not in any way, for the purpose of external governance, use knowledge about violations of the Tenets of faith which has at any time come to him from the hearing of confession.
Individual confession and general absolution is to be made available to the faithful.
Sophists and Sophomores are obliged to hear private confessions if a person requests it.
Only members of the Sophistry are the ministers of the act of Divine Penance.
The faculty habitually to hear confessions is inherent in ordination to the Sophistry.
Any member of the Sophistry can validly and lawfully absolve any penitents anywhere and at anytime.
All to whom by virtue of office the ministering of penance is obliged are bound to provide for the hearing of the confessions of the faithful entrusted to them, who reasonably request confession, and they are to provide these faithful with an opportunity to make individual confession on days and at times arranged to suit them.
In an urgent necessity, every confessor is bound to hear the confessions of Church of Inner Divine's faithful, and in danger of death every Sophist or Sophomore is so obliged.
Divine places are those which are assigned to divine worship or to the final resting of the faithful by the dedication, which the Good Word prescribes for this purpose.
A document is to be drawn up to record the dedication of a church or cemetery. One copy is to be kept in the provincial church, the other in the Divine Archives of the Church.
The term church means a divine building intended for divine worship, to which the faithful have right of access for the exercise, especially the public exercise, of divine worship.
No church is to be built without the express and written consent of the Council of Conscience.
The Council of Conscience is not to give consent until determining that the new church can serve the good of souls and that the necessary means will be available to build the church and to provide for divine worship.
As soon as possible after completion of the building the new church is to be dedicated in accordance with the Good Word.
Churches are to be dedicated by a solemn rite.
Each church is to have its own title, reflecting the fulfillment of the Primary Imperative by a local Pharos.
Entry to a church at the hours of divine functions is to be open to all people and free of charge.
An oratory means a place which, by permission of the Sophistry, is set aside for divine worship, for the convenience of some community or group of the faithful who assemble there, to which however other members of the faithful may, with the consent of the competent Superior, have access.
The term private chapel means a place which, is set aside for Divine Worship, for the convenience of one or more individuals. They must, however, be reserved for divine worship only and be freed from all domestic use.
All Divine celebrations and worshipful acts may be carried out in an oratory or chapel.
It is appropriate that oratories and private chapels be blessed according to the rite prescribed in the Good Word.
Where possible, the Church is to have its own cemeteries, or at least an area in public cemeteries which is duly blessed and reserved for the deceased faithful.
If, however, this is not possible, then individual resting places are to be blessed in due form on each occasion.
Cemeteries blessed and reserved for the Good People of the Church of Inner Divine shall be memorial gardens comprising:
a) plant beds – shall constitute the final resting place for the ashes of deceased Good People and any others so desiring and be comprised of living non-edible flora, wide in variety, that is compatible with the climate of the cemetery, unless otherwise provided for in dedication documentation;
b) designated pathways – places where mourners may set their feet without disturbing or disrespecting the rest of their deceased loved ones, shall be clearly marked;
c) memorial placards – permanently engraved and displayed in perpetuity, to be cared for by the Sophistry and other Good People of the Church, on any stone surface within the boundary wall, pathways, benched, etc;
d) seating – benches and other seating apparati shall be placed throughout the cemetery to enable thoughtful reflection upon the Inner Divine of the deceased by mourners.
Mourners shall be allowed to remove a cutting from any plant in the cemetery for the purpose of replanting, to extend the Divinity of the deceased.
The calendar of Pharos and Ritedays are followed according to the Good Word.
Sophomores can proclaim special Ritedays or days of service for their own provinces, but only for individual occasions.
Without prejudice to the right of Sophomores, a provincial Sophist, in individual cases, for a just reason and in accordance with the prescriptions of the Sophomore, can give a dispensation from the obligation of observing a Riteday or day of service, or commute the obligation into some other divine works.
Kith and Kin Day, on which the community of family and friends is celebrated, is to be observed in the church of Inner Divine as the primary Riteday of obligation.
On Sundays and other Ritedays of obligation, the faithful are obliged to participate in Divine Worship. They are also to abstain from such work or business that would inhibit the worship to be given, the joy proper to Divine Worship, or the due relaxation of mind and body.
The obligation of participating in Divine Worship is satisfied wherever Divine Worship is celebrated in a rite either on a Riteday itself or on the evening of the previous day.
If it is impossible to participate in a Divine Worship celebration, either because no Sophist is available or for some other grave reason, the faithful are strongly recommended to take part in a liturgy of the Good Word, if there be such in the provincial church or some other divine place, which is celebrated in accordance with the provisions laid down by the Sophomore; or to spend an appropriate time in service, whether personally or as a family or, as occasion presents, in a group of families.
All Church of Inner Divine's faithful are obliged by divine law, each in their own way, to do service. However, so that all may be joined together in a certain common practice of service, Eleventh Days are prescribed. On these days the faithful are in a special manner to devote themselves to community service, to engage in works of charity, and to deny themselves, by fulfilling their obligations more faithfully and especially by observing the fast and abstinence which the following *** prescribe.
The days and times of service for the church are the Eleventh Day of every month.
Abstinence and fasting are to be observed on Eleventh Days, as well as other occasions designated by the College of Sophomores.
The law of abstinence binds those who have completed their fourteenth year. The law of fasting binds those who have attained their majority, until the beginning of their sixtieth year. Sophists and parents are to ensure that even those who by reason of their age are not bound by the law of fasting and abstinence, are taught the true meaning of penance.
The marriage covenant, by which two people establish between themselves a partnership of their whole life, and which of its own very nature is ordered to the well-being of the spouses.
The essential properties of marriage are unity of wills and equal respect; in the Divine Marriage Ceremony they acquire a distinctive firmness by reason of their Divine Union.
A marriage is brought into being by the lawfully manifested consent of persons who are legally capable.
Matrimonial consent is an act of will by which two people by an irrevocable covenant mutually give and accept one another for the purpose of establishing a marriage.
Sophists are obliged to ensure that their own church community provides for Church of Inner Divine's faithful the assistance by which the married state is preserved in its Divine character and develops in perfection. This assistance is to be given principally:
a) by personal preparation for entering marriage, so that the spouses are disposed to the Divine Union and the obligations of their new state;
b) by the fruitful celebration of the marriage rites, so that it clearly emerges that the spouses manifest, and participate in, the mystery of the unity and love between the Church and their Inner Divine;
c) by the help given to those who have entered marriage, so that by faithfully observing and protecting their covenant, they may day by day achieve Inner Divine and a fuller family life.
The following are incapable of contracting marriage:
a) those who lack sufficient use of reason;
b) those who suffer from a grave lack of discretionary judgment concerning the essential matrimonial rights and obligations to be mutually given and accepted;
c) those who, because of causes of a psychological nature, are unable to assume the essential obligations of marriage.
The internal consent of the mind is presumed to conform to the words or the signs used in the celebration of a marriage.
To contract marriage validly it is necessary that the contracting parties be present together.
The spouses are to express their matrimonial consent in words; if, however, they cannot speak, then by equivalent signs.
Marriage can be contracted through an interpreter.
From a valid marriage there arises between the spouses a bond which of its own nature is permanent and exclusive.
Each spouse has an equal obligation and right to whatever pertains to the partnership.
The funeral of any deceased member of the faithful should normally be celebrated in the church of that person's proper province. However, the funeral may be celebrated anywhere, within discretion, according to the needs and circumstances of the family.
The poor are not deprived of proper funeral rites.
After the funeral celebration, an entry is to be made in the register of the dead, in accordance with the law of the province.
This Church, is established and ordered in this world as a society and is governed by the Sage, the Council of Conscience, the Sophistry and Good People.
Good People are linked with the Church in a special way since, moved by their inner divinity, they are expressing an explicit desire to be incorporated in the Church. By this very desire, as well as by the life of faith, empathy and service which they lead, they are joined to the Church which already cherishes them as its own.
The Church has a special care for Good People. While it invites them to fulfill the Primary Imperative, and introduces them to the celebration of the divine rites, it already accords them various prerogatives which are proper to fulfillers of the Primary Imperative.
By divine institution, among Church of Inner Divine's faithful there are in the Church divine ministers, who in law are also called Sophists the others are called Good People.
Good People have the duty and the right to acquire the knowledge of Divine teaching which is appropriate to each one's capacity and condition, so that they may be able to live according to this teaching, to proclaim it and if necessary to defend it, and may be capable of playing their part in the exercise of the Church.
Church of Inner Divine's faithful may lawfully vindicate and defend the rights they enjoy in the Church, before the competent forum in accordance with the law.
To lay members of Church of Inner Divine's faithful belongs the right to have acknowledged as theirs that freedom in secular affairs which is common to all citizens. In using this freedom, however, they are to ensure that their actions are permeated with the spirit of the Tenets of faith.
Church authority is entitled to regulate, in view of the common good, the exercise of rights which are proper to Church of Inner Divine's faithful.
Church of Inner Divine's faithful are at liberty to make known their needs and their wishes to the Sophistry of the Church.
They have the right, indeed at times the duty to manifest to their Sophists their views on matters which concern the good of the Church. They have the right also to make their views known to others of Church of Inner Divine's faithful, but in doing so they must always respect the integrity of faith and morals, show due reverence to all other faithful and take into account both the common good and the dignity of individuals.
Church of Inner Divine's faithful have the right to be assisted by their Sophists.
Church of Inner Divine's faithful have the right to divine worship; they also have the right to follow their own form of spiritual life, provided it is in accord with Church teaching.
Church of Inner Divine's faithful may freely establish and direct associations which serve charitable or pious purposes or which foster the Divine vocation in the world, and they may hold meetings to pursue these purposes by common effort.
Since they share the Church's mission, all Church of Inner Divine's faithful have the right to promote and support Church action, by their own initiative, undertaken according to their state and condition.
Those who are engaged in fields of divine study have a just freedom to research matters in which they are expert and to express themselves concerning them.
There is a genuine equality of dignity and action among all of Church of Inner Divine's faithful. Because of this equality they all contribute to the building up of humankind as a whole.
Church of Inner Divine's faithful are bound to preserve the Tenets of their faith under covenant with the Church at all times, even in their external actions.
All Church of Inner Divine's faithful must make a wholehearted effort to lead a good life, and to promote the growth of the Church and share its Good Word.
Church of Inner Divine's faithful, conscious of their own responsibility, are bound to obey the Tenets of their faith as is appropriate without violating their conscience.
No one may unlawfully harm the good reputation which a person enjoys, or violate the right of every person to protect his or her privacy.
Church of Inner Divine's faithful have the obligation to provide for the needs of the Church, so that the Church has available to it those things which are necessary for divine worship, for apostolic and charitable work.
They are also obliged to promote social justice and, mindful of the Primary Imperative and the serve their community.
In exercising their rights, Church of Inner Divine's faithful, both individually and in associations, must take account of the common good of the Church, as well as the rights of others and their own duties to others.
Because they gave life to their children, parents have the most serious obligation and the right to educate them. Parents have the most grave obligation and the primary right to do all in their power to ensure their children's physical, social, cultural, moral and divine upbringing.
The Good People are called to assist in the governance of the church.
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