PM5203: Regulations

On Firearms and Hunting
1] No initiate may own, possess, manufacture, buy or sell any firearms (including handguns, rifles, shotguns, ammunition and accessories, grenades, grenade launchers, &c) without the consent by decree of the Prophet-in-Council. This requirement for consent of the Prophet-in-Council is separate from any licenses or permits which must be acquired under usurpational law.

2] A person seeking initiation must disclose all firearms in their ownership and possession. They will not be permitted to be initiated until either the Prophet-in-Council has granted them permission to possess said firearms, or they dispose of them.

3] Any permission under these regulations the Prophet-in-Council may make subject to such conditions as it thinks fit.

4] The Prophet-in-Council may delegate this power of consent by decree. The delegation shall be subject to whatever conditions the Prophet-in-Council thinks fit.

5] An initiate shall not join nor remain a member of any organisation which opposes gun control (for example, the "National Rifle Association" in the "United States")

6] A person seeking initiation must disclose any membership of organisations opposing gun control. They will not be permitted to be initiated until they renounce their membership in said organisation.

7] An initiate shall not establish, operate, join nor remain a member of any organisation such as a gun club or a sports shooting club without the permission of the Prophet-in-Council.

6] A person seeking initiation must disclose any membership of organisations such as gun clubs or sports shooting clubs. They will not be permitted to be initiated until either they renounce their membership in said organisation, or obtain the permission of the Prophet-in-Council to remain a member thereof.

8] An initiate shall not undertake any employment involving the possession, handling or manufacture of firearms, save with the permission of the Prophet-in-Council to do so.

9] A person seeking initiation must disclose any employment involving the possession, handling or manufacture of firearms. They will not be permitted to be initiated until either they renounce said employment, or obtain the permission of the Prophet-in-Council therefor.

10] Hunting (especially "recreational" hunting) is a sinful practice and is utterly prohibited for all initiates; an initiate is however permitted to engage in hunting in cases of genuine risk of starvation when other sources of food are unavailable.

11] Initiates must do all in their power to prohibit the sinful practice of recreational hunting, including by non-initiates. However, hunting of non-sacred animals carried out by indigenous peoples using their own traditional technologies for their own non-commercial consumption and not for sale, shall be permitted for non-initiates; as shall genuine pest control when carried out without any recreational purpose or intention.

12] An initiate shall not join nor remain a member of any organisation which advocates recreational hunting.

13] A person seeking initiation must disclose any membership in any organisation which advocates recreational hunting. They will not be permitted to be initiated until they renounce their membership in said organisation.

14] Those who disobey these regulations may be subject to excommunication at the discretion of the Prophet-in-Council.

Against the private ownership of weapons
The individual ownership of guns and other weapons is a grave sin; it is gravely immoral and wicked. Weapons such as guns are given to us for one purpose alone: to defend ourselves and others from evil; to use them or have them for any other purpose is a grave sin. The right of defence of self and others is to be exercised collectively, not individually; thus, individual ownership of guns and other weapons is to be prohibited. But neither is it the case that such ownership must be the exclusive prerogative of the government; it is permissible for non-governmental bodies to own weapons, provided that they do so solely for the purposes of the defence of their own members or of others, or for the purpose of supplying weapons to others who will use them solely for that purpose. Thus the private ownership of guns is permissible for non-natural legal persons, such as corporations, trade unions, societies, guilds, associations, cooperatives, professional bodies, political parties, religious institutions, etc; but not for any natural person. A natural person may possess weapons owned by a non-natural person, provided that they do so under the authority and control of that non-natural person, and do so solely for the purpose of the defence of self or others, or the supply of arms to others solely to use them for that purpose, and not for any other purpose. Gun collecting, sports shooting, hunting - none of these are legitimate purposes in themselves for the possession of weapons. Competition shooting is permissible, when undertaken by those who are involved in an organised fashion in the provision of the defence of self or others - such as soldiers, bodyguards, security guards, police, etc. - for the purposes of improving their skill in so doing.

No initiate is permitted to own guns, or any other weapon, as a private individual; but they may possess them when owned by a non-natural person. In the case of dual-use goods, such as knives, which may be used as weapons, but also have other uses other than as weapons, the determinative factor is the primary intention with which they are possessed or owned. Weapons may only be kept in a private residence if they are locked at all times in a safe to which only authorised individuals have access. No person under the age of eighteen years shall be permitted access to weapons without supervision, unless an independent person has adjudicated that they are sufficiently trustworthy to have such access unsupervised. Any person who is known to be affected by mental illness, shall have their access to weapons taken away, until such time as it is determined by a mental health professional that there is no risk to themselves or others in restoring that access.

On flags, pledges and anthems
It is sinful for any Maratrean initiate to fly, salute, or display allegiance to any flag, other than the flag of the Holy Maratrean Empire, or the flag of any other Maratrean institution; this includes the flags of all usurpational entities and sub-entities.

As an exception: when undertaking diplomatic relations with usurpational regimes, on a premise of sovereign equality accepted by that usurpational regime, and entertained for the sake of present peace by the Holy Maratrean Empire, it is permitted to display an usurpational flag alongside the Maratrean flag, so long as it is clear that the usurpational flag is a foreign flag, and is not presented as in any way superior to any Maratrean flag, nor is it presented as having any claim upon the allegiance of Maratrean initiates.

It is absolutely prohibited to fly or display any usurpational flag in any Maratrean shrine or temple, or on any other Maratrean property. Exceptions: (1) the diplomatic relations exception previously mentioned; (2) a display in a museum, or similar institution, for a purely educational purpose.

Non-Maratreans residing on Maratrean territory, in which the place has been assumed, may display usurpational flags if they so wish, on their own property.

A Maratrean initiate may not pledge allegiance to any usurpational power, to any symbol of any usurpational power. A Maratrean initiate may not sing any anthem of any usurpational power.

A Maratrean initiate who violates these rules may be subject to restriction, including the suspension of all the privileges associated with their initiation. (There is no provision in the Maratrean religion to expel an initiate, save that an initiation may be declared null and void if it is conclusively proven it was sought in bad faith; but the privileges of initiation may be suspended by restriction.)

It is no sin to deviate from these rules in the face of strenuous persecution.

On the sinfulness of tipping

It is decreed that tipping is sinful – it is sinful to give tips, and sinful to receive them. Now, the following leniencies apply:

  • if one is living among the infidels, whose practice is to tip, then one ought to do what one can to discourage them, but not offend them by refraining from so tipping
  • if one is living among the infidels, and without accepting tips one will be subjected to poverty (or to greater poverty), then one may accept tips without guilt

Why is tipping sinful:

  • It is not clear how much one should tip, or when one should tip – this is especially so for foreigners, who may come from cultures which don’t tip, or in which people tip on different occasions or by different amounts. Hospitality is a duty, so making life more difficult for foreigners in such a way is a cultural sin
  • the Prophet Jesus said, “Let your Yes be Yes, and your No be No”. Yet tipping violates this law, for it is expecting to be paid without making clear what the price is.

When the place is assumed, tipping will be prohibited.

The abolition of tipping will be accompanied by an increase in the base wages of those who previously would habitually have been tipped such that will be financially no worse off.

A “service charge” added to a bill is not a tip, and thus is not a sin.

A nation in which tipping has taken hold, is a nation in the thralls of sin, and in need of redemption.

On Priestesses and Priests

A priestess or priest in Maratreanism is anyone who has by ordination been endowed with sacramental power. The Prophet is a priestess or priest ex officio; however, the Prophet should refrain from exercising sacramental power except when truly necessary to do so.

Maratreanism has a definite preference for priestesses over priests; which is not to say that priests are disallowed, for they are permitted. In particular, it is fitting that gay men be ordained priests to cater for the spiritual needs of the gay male community. Hereafter, except where necessary, we shall speak of priestesses only, but understand that whatever we say of priestesses, should apply to priests as well, unless there be some particular reason why it should not.

A priestess should preferably be younger rather than older; in her greater age, a priestess should stand aside from exercising her sacramental power in the usual case, leaving it to a younger priestess, save that she still retains that power and hence may use it whenever necessary or fitting. Ordination is for life, although a priestess or priest may be interdicted (by decree of the Prophet-in-Council or delegate) from exercising their sacramental power due to any errors of thought or deed they have committed; but even an interdicted priestess or priest is still permitted to exercise their powers in cases of necessity.

There is no minimum age to be a priestess or priest, or even the high priestess or chief priest. There is simply a requirement that they are capable of memorising and reciting the texts, and performing the various ritual actions, with grace and confidence. They do not need a deep understanding of doctrine or scripture - though the better they have, the better. But it must be remembered, that the calling of the priestess, is not to teach - that is the calling of the Prophet, and those who are adept to this task - but to preside at the sacraments. Of course, if a priestess has the power to teach, all the better - but it is not essential to her station, and we should not refuse someone the office of priestess, or even high priestess, on the grounds that they cannot teach as well as we would like, for that is not their calling - so long as they are adept at their sacramental duties.

If the Prophet is female, she may be High Priestess if necessary, but that is to be discouraged in the usual case; it is better that she appoint another to serve as High Priestess. It is permissible for the Appointed Successor to serve as High Priestess, or even Chief Priest, for a time, but it is best that they be willing to stand aside from their sacramental role some time before they succeed to the office of Prophet. It is not permitted for a male Prophet to serve as Chief Priest; if it so happens that a Chief Priest succeeds to the office of Prophet, they cease being Chief Priest at the moment of their succession, and the office of Chief Priest becomes vacant until a successor be appointed. By contrast, if the High Priestess succeeds to the office of Prophet, she remains High Priestess until a successor be appointed.

The Council of the High Priestess includes as its members ex officio the holy Prophet, the Appointed Successor, the Chief Priest, and every living former High Priestess. The remainder of its members must be priestesses or priests; the priestesses must outnumber the priests, but not counting the Prophet, Appointed Successor or Chief Priest in determining this. Members of the Council of the High Priestess serve for life or else for the duration of their respective office; they may resign, or be expelled. Expulsion for a just cause is either by the High Priestess-in-Council or by the Prophet-in-Council; when it is done by the High Priestess-in-Council, appeal may be had to the Prophet-in-Council. The High Priestess and the Chief Priest are ex officio a members of the Holy Council. The decrees of the High Priestess-in-Council are by a majority of her Council with her consent.

The High Priestess and the Chief Priest are appointed and removed by decree of the Prophet-in-Council. They may resign. In the event of resignation, incapacitation or removal, their office remains vacant until a successor is appointed.

In the absence of a High Priestess, the Council of the High Priestess is dissolved, and its powers are carried out by the Prophet-in-Council. The members of the Council of the High Priestess, other than the ex officio members, are appointed by decree of the Prophet-in-Council.

No ordination as priestess or priest shall be undertaken except by the consent of the High Priestess-in-Council. In the absence of a High Priestess, the Holy Council

Where possible, the High Priestess should be drawn from the Great Orders. This is even more true for the Chief Priest.

A High Priestess should be willing to stand aside in favour of a suitable younger priestess if anyone so be suitable. In any event, a High Priestess should be replaced before attaining the age of forty, unless there be no suitable successor.

Powers of the Prophet acting alone, and of the Council acting alone

While usually decrees of the Prophet require the assent of the Holy Council, there are at least two decrees the Prophet alone may make: firstly, dismissing an Appointed Successor - while a decree of the Prophet-in-Council is required to appoint a successor, a decree of the Prophet alone is sufficient to dismiss them. Secondly, to cancel, suspend, or reduce any restriction imposed upon a person - this power can cancel, suspend or reduce, but cannot increase. The Council acting alone can appoint a new Prophet, if there be no Successor; until they do so, they may make provisional decrees on any other matter, but these provisional decrees are subject to confirmation by the Prophet once appointed. Upon being confirmed by the new Prophet, they will become non-provisional decrees. But a provisional decree still binds after the ascension of the new Prophet, until the new Prophet either confirms the provisional decree, or rejects it. If the new Prophet formally rejects the provisional decree, it ceases to be binding. The Prophet may decide, whether its former effects be permitted to stand, or whether its rejection is to have retrospective effect, to the extent practicable.

On Offices under the Usurpation

It is prohibited for a Maratrean initiate to assume any office under the usurpational powers, or to stand for election to any such office; however, they may nonetheless do so, with the permission of the Prophet-in-Council or delegate, if in so doing they may serve the progress of her Cause. They may not take any oath, neither affirmation, of fidelity or allegiance to the usurpational powers; they may make an affirmation with the permission of the Prophet-in-Council or delegate, save that, having done so, they shall immediately proceed to a Priestess, who shall perform the holy sacrament of the spiritual cancellation of their affirmation, and the purification of their soul of any stain it has caused, and the protection of their soul from the evil demons which will seek to possess them through this affirmation, for those evil demons reign over the usurpational powers to whom their have affirmed fidelity, and they author such oaths and affirmations as a conduit into the soul.

Indeed, one should never make any oath or affirmation unto any usurpational power, without the consent of the Prophet-in-Council. This includes oaths of office, citizenship oaths, oaths in court, etc. But if they come unto you and say, speak as such without delay, or we will destroy you, and you are fearful of them, you may say whatever is necessary to save yourself; words bought by duress are of no meaning. And if they give you a choice, between an oath and an affirmation, choose the affirmation; but best of all is to do neither, unless you are fearful that they will destroy you, or unless the Prophet-in-Council has authorised your deception for the sake of the most holy Cause. And whenever you make any such oath or affirmation, whether by the consent of the Prophet-in-Council, as a dissimulation necessary for the progress of her Cause, or under duress, proceed as soon as practicable unto a priestess, for the sacrament of the purification of your soul, the cancellation of the oath or affirmation, and protection from the demons who have authored it. But if the slaves to usurpation ask you, have you undergone any such ceremony, or if you intend to, that may you deny.

On freedom of speech

Freedom of speech is an important value; however, it is not unlimited. Sometimes the freedoms of some have to be limited in order to protect the freedoms of others. As the saying goes, "the freedom to swing your fist ends at my face". An example of justifiable limitation on the freedom of speech, is the prohibition of advocacy of murder. This includes all advocacy of capital punishment. Support for capital punishment is a form of being an accessory before the fact to murder, thus all expressions of support for capital punishment must be prohibited by law. This is an eminently justifiable and necessary limitation on free speech, necessary to protect human life. Advocacy of war is not in itself prohibited, since killings in war time are not always murder; but capital punishment is murder in every case, irrespective of the circumstances.


In Maratreanism, circumcision is prohibited except in cases of genuine medical necessity. It is prohibited in Maratreanism to circumcise anybody, to permit or allow anybody to be circumcised, to seek circumcision for one's self or for another, to consent to the circumcision of one's self or another; save that, all these are permitted, if there is a genuine medical necessity. Genuine medical necessity must be demonstrated by the opinion of a qualified medical practitioner, which shall be delivered unto the Prophet-in-Council or delegate; if the opinion is satisfactory to them, they shall permit the circumcision to proceed. It is not the task of the Prophet-in-Council or delegate to investigate in detail the correctness of the medical opinion, only to confirm that the medical practitioner has appropriate qualifications, and that their opinion conforms with the mainstream of medical science, as opposed to some ideologically motivated minor opinion. In cases of emergency, the consent of the Prophet-in-Council or delegate can be dispensed with, but then it must be sought post hoc.

Standard Annex to every agreement

1] The parties agree not to take any dispute concerning the subject matter of this agreement before any usurpational court, but rather to submit it to the holy tribunals of the religion of Maratreanism.

2] If for any reason the preceding clause is held to be void, the parties agree, not to take any such dispute to any usurpational court without it having first been submitted to a holy tribunal of the religion of Maratreanism, and that holy tribunal having been granted fair opportunity to reach its decision.

3] The parties agree to accept the decision made by the holy tribunal as constituting binding arbitration. However, if for any reason, its decision be held not to constitute proper arbitration, or its decision be held not to be binding, or if it be held that arbitration be impermissible in that particular case, it is nonetheless the agreement of the parties that no approach will be made to any usurpational court without first having given the holy tribunal fair opportunity to render a decision. The parties agree that whenever the holy tribunal be not accepted as binding arbitration, it nonetheless be accepted as compulsory mediation, and no legal proceedings under usurpational law shall be entered into by either party unless the decision of the holy tribunal be so unsatisfactory that they cannot possibly accept it.

4] The parties agree that if for any reason the decision of the holy tribunal be held to suffer from any defect, then fair opportunity shall be given for the same holy tribunal to decide the matter again without that defect, or if the defect be in the manner of the establishment of that holy tribunal, that fair opportunity be given for the establishment of another holy tribunal without that defect.

5] The parties agree that, if there be circumstances of an emergency, then they will seek an urgent ruling from the holy tribunal, rather than from any usurpational tribunal. If however, despite this, a party seeks an emergency ruling from an usurpational court, the parties agree that the situations that may constitute an emergency will be narrowly construed, and that any remedies sought in an emergency shall insofar as possible be temporary in nature rather permanent, without prejudging the final outcome except where absolutely necessary; and any emergency ruling does not dispose of the obligation of the parties to seek a ruling from the holy tribunal. The parties agree that they each independently possess a keen interest in knowing the proper ruling in accords with Maratrean law in any matter, and that therefore the making of a ruling by any usurpational court, even if it claims to be permanent, does not render the work of the holy tribunal moot in the view of the parties, both separately and together.

6] If any clause of this agreement be held to be void, whether in general, or in its application to any particular circumstance, under any law, usurpational or non-usurpational, then for the purpose of that law, it is agreed that it is the intention of the parties, that the remaining clauses still be binding, and that the same clause still be binding in its application to any other particular circumstance in which it may be held to be not so void, except where the clause held to be void is so essential to the objects and purpose of this agreement, that in the absence of that clause, this agreement would not have been made.

7] Allowances made for the existence of usurpation by this agreement shall not be construed as either party recognising the usurpation, or acknowledging that it has any rights whatsoever. May the usurpers be overthrown, every last one! Even so, we desire peace even with the usurpers, the enmity, and every other manner of evildoer, until the day comes when we know ourselves to be prepared for holy war against them.