NPS 001

Against the sin of presexual marriage

Now the holy Travancus spoke as follows: Behold, I have told you solemnly, that it is better not to marry, but rather to be enamourated: for marriage is a festival of great error, but enamouration is a festival of ultimate truth. That said, if one cannot be enamourated, then one may be married with the permission of the Prophet-in-Council or their delegate. For only initiates may be enamourated; thus enamouration may not be celebrated between non-initiates, or a mixture of initiates and non-initiates, unless the non-initiates are willingly initiated; but among them marriage may be celebrated. And among those who are enamourated, where it would benefit them in their dealings with the usurpational powers, or with the unbelievers, for the progress of her Cause, then they too may marry being enamourated. But none who is enamourated may marry save with the consent of their active coenamours, nor may anyone who is an active member of a Great Order marry without the consent of their Great Order. Now marriage endures until death or divorce; but enamouration endures until the union of the souls of the coenamours reduces its membership to one alone - and enamouration is a certain prophecy and foretelling of that union. Through the holy sacrament of enamouration, we structure the order of the reunion of souls - what a great and holy task! Thus an enamouration may be suspended, whether by death, or by operation of the law, or at the demand of one of the coenamours, but whatever is suspended will be reactivated, in this life or the next, until by the merger of souls it is terminated. Indeed even the souls of those married will merge, but marriage does not foretell the ordering of merger as enamouration does.
Now marriage is always between two people, of any gender, but a person may simultaneously participate in multiple concurrent marriages, by the free consent of all those involved. But if there be three, each married to the other, that is three marriages; yet were it an enamouration, it would be not three enamourations, but rather one enamouration of all three.

Now to incorporate an enamouration, it be neccessary to declare it to be of a tribe - the first tribe, the purely female; the second tribe, the purely male; the third tribe, the all-but-female, the fourth tribe, the all-but-male, the fifth tribe, the mixed. Now though an enamouration be incorporated of only two people, it must choose a tribe, with the free consent of both parties thereto; those who do not understand this great doctrine cannot be enamourated. Having chosen a tribe, an enamouration may not change its tribe; but the enamouration may be suspended in favour of the incorporation or reactivation of a new enamouration of the other tribe, yet having the same members, with the consent of the members thereof, and of the Prophet-in-Council or delegate. But in every case, the membership must be compatible with the tribe - thus an enamouration of the first tribe may consist not of to men, neither may two women form an enamouration of the second. And the holy Travancus said: The identity of an enamouration is its tribe and its members. And the holy Claretta asked, What of those who change from one gender to another? The holy Travancus answered: If the new gender be compatible with their tribe, the enamouration survives; otherwise it is suspended, and another be incorporated or reactivated. Thus only those of the fifth tribe may survive, yet none may incorporate or reactivate in the fifth save by the permission of the Prophet-in-Council or delegate, for the fifth is discouraged yet not prohibited. Without doubt, the first is the greatest and the fifth is the least; but the first four are encouraged, even if the first be encouraged the most and the fourth encouraged the least; the first is greater than the second which is greater than the third which is greater than the fourth; but the fifth alone be discouraged, yet neither prohibited.

Now it is a grave and heinous sin for anyone to marry anyone with whom they have not had sexual relations. But there be certain leniencies, according to which from the sinfulness thereof they may be excepted, or the degree of that sinfulness may be reduced. Firstly, there are those who wish to marry, but on account of some deficiency of the flesh or spirit, are incapable of sexual relations; as to those, they may marry without preceeding sexual relations, and there be no sin involved. But let them prove this circumstance to the Prophet-in-Council or delegate. And those who wish to marry in urgent circumstances, such that due to those circumstances sexual relations are not possible, may do so without sin: but may they demonstrate those circumstances to the Prophet-in-Council or delegate, if the urgency of the circumstance permits. Then there are those who are raised by infidels, such that they are kept in ignorance concerning the sinfulness of this act - for them the act is still sinful, yet the sinfulness thereof be greatly reduced in degree.

It is best that sexual relations have begun at least one year prior to marriage, but if circumstances necessitate that time may be shortened. But none should propose marriage to someone with whom they have not had sexual relations, except in the exceptional cases mentioned. For those who think they escape the sin, by first engaging in sexual relations just before marriage, they have sinned as much as those who so engaged not.

Any promise to marry a person is without any legal or moral force or effect, and whoever breaks such a promise does no wrong, neither under the law of heaven, nor under the law of the Cause, nor under the law of the assumed place. And it is a sin to make such a promise to someone with whom one has not yet had sexual relations, or to accept such a promise from them, save for the two exceptions mentioned. And it be best that there be some time, such as several months, between those sexual relations, and the promise or proposal of marriage - to avoid any appearance of sin.

Now enamouration is only for initiates; but marriage is for unbelievers also, between two unbelievers, or between an unbeliever and an initiate. Thus, in those lands in which the place has been assumed, our law of marriage applies also to the unbelievers; but since enamouration is not from them, they do not need the permission of the Prophet-in-Council to marry, save those special circumstances mentioned applied. But for an initiate to marry a believer, the consent of the Prophet-in-Council or delegate is necessary.

Now while a marriage contracted with one with whom one has not had sexual relations is sinful yet valid, an enamouration contracted with such a one is invalid, with the two exceptions: that of physical or spiritual incapacity, and that of urgency of circumstance. An invalid enamouration is never incorporated or reactivated.

Now likewise any promise to incorporate or reactivate an enamouration is without any legal or moral force or effect, and whoever breaks such a promise does no wrong, neither under the law of heaven, nor under the law of the Cause, nor under the law of the assumed place. And it is a sin to make such a promise to someone with whom one has not yet had sexual relations, or to accept such a promise from them, save for the two exceptions mentioned. And it be best that there be some time, such as several months, between those sexual relations, and the promise or proposal of enamouration - to avoid any appearance of sin.

Now as to the membership of the Great Orders, there are three stages - candidate, novitiate, and initiate. A candidate or novitiate may leave the Great Order, and having so departed from it their membership in it is extinguished. For an initiate however, their membership cannot be extinguished, only suspended to be without doubt unsuspended, whether in this life or the next. Thus the candidacy and the novitiate are likened unto marriage, but the initiation is likened unto enamouration. An extinguished membership is not destined to be reactivated, and indeed may not be reactivated, although a new candidacy or novitiate may be commenced; but the suspended membership is so destined under heaven.
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