NovaRoma - User contributions [en]

Magistrates MMDCCLXIII

2010-07-31T04:00:47Z

Flavius Vedius Germanicus:

<onlyinclude>{{LanguageBar | MMDCCLXIII }}

{{AnnalsHeader
| aucbefore=MMDCCLXII
| aucafter=MMDCCLXIV
| cos1= Publius Memmius Albucius
| cos2= Caeso Fabius Buteo Quintilianus
| cos1extra=
| cos2extra= }}

=={{2010}}==

{{year magistracy NR |
magistracy=Consul |
senior= Publius Memmius Albucius |
junior= Caeso Fabius Buteo Quintilianus
}}

{{year magistracy NR |
magistracy=Praetor |
senior= Equestria Iunia Laeca |
seniornote=resigned |
junior= Marca Hortensia Maior |
juniornote=resigned
}}

{{year magistracy NR |
magistracy=Praetor suffectus |
senior= |
junior=
}}

{{year magistracy NR |
magistracy=Censor |
senior= Caeso Fabius Buteo Modianus|
junior= Titus Iulius Sabinus
}}

{{year magistracy NR |
magistracy=Aedilis Curulis |
senior= Titus Flavius Aquila|
seniornote=resigned|
junior= Publius Annaeus Constantinus Placidus
}}

{{year magistracy NR |
magistracy=Aedilis Curulis suffectus |
senior= Lucia Iulia Aquila|
junior=
}}

{{year magistracy NR |
magistracy=Aedilis Plebis |
senior= Appius Galerius Aurelianus |
seniornote=resigned |
junior= Titus Arminius Genialis
}}

{{year magistracy NR |
magistracy=Aedilis Plebis suffectus |
senior= Vibia Rutilia Enodiaria|
junior=
}}

{{year magistracy NR |
magistracy=Quaestor |
senior= Gaia Maria Caeca|
junior= Aula Arria Carina
}}
{{year magistracy NR |
magistracy=Quaestor |
senior= Sextus Lucilius Tutor |
junior= Aulus Vitellius Celsus
}}
{{year magistracy NR |
magistracy=Quaestor |
senior= Marcus Cornelius Gualterus Graecus |
junior= Titus Annaeus Regulus
}}
{{year magistracy NR |
magistracy=Quaestor |
senior= Quintus Servilius Priscus|
junior=
}}

{{year magistracy NR |
magistracy=Tribunus Plebis |
senior= Maxima Valeria Messallina |
junior= Gaius Curius Saturninus
}}
{{year magistracy NR |
magistracy=Tribunus Plebis |
senior= Gaius Petronius Dexter|
junior= Marcus Octavius Corvus
}}
{{year magistracy NR |
magistracy=Tribunus Plebis |
senior= Gaius Aquillius Rota|
junior=
}}

== Vigintisexviri==

{{year magistracy NR |
magistracy=Magister aranearius |
senior= Gnaeus Cornelius Lentulus|
junior=
}}

{{year magistracy NR |
magistracy=Editor commentariorum |
senior= Caeso Fabius Buteo Modianus|
junior=
}}

{{year magistracy NR |
magistracy=Rogator |
senior= Publius Ullerius Stephanus Venator|
seniornote=resigned |
junior= Raina Cornelia Valeria Iuliana Aeternia
}}

{{year magistracy NR |
magistracy=Rogator suffectus |
senior= |
junior=
}}

{{year magistracy NR |
magistracy=Custos |
senior= Emilia Curia Finnica|
junior= Lucia Livia Plauta
}}

{{year magistracy NR |
magistracy=Diribitor |
senior= Marcus Arminius Maior |
junior= Marca Claudia Laurentia
}}
{{year magistracy NR |
magistracy=Diribitor |
senior= Quinta Fabia Drusilla |
junior= Marcus Moravius Piscinus Horatianus |
juniornote=resigned
}}
[[Category:MMDCCLXIII]]</onlyinclude><noinclude>[[Category:Content templates]]</noinclude>

Priests (Nova Roma)

2008-01-10T22:43:35Z

Flavius Vedius Germanicus:

{{LanguageBar | Priests (Nova Roma)}}

The public rites of the [[Religio Romana]] were performed and controlled by a number of different priestly collegia and other special priests and magistrates. Those priestly organizations that ranked below the collegia were known as sodalicia, and there were many "independent" priests of various cults who bore the title sacerdos. In addition, there were a number of priesthoods of well-established "foreign" cults (such as the cult of [[Isis]] and [[Serapis]]). For a list of current Foreign Priesthoods of these "foreign cults" within Nova Roma, see [[Foreign priesthoods (Nova Roma)|Foreign priesthoods in Nova Roma]]. Some of these cults were initiatory, and were called "Mysteries" (such as the [[Mysteries of Mithras]]). [[Nova Roma]] has reinstated these ancient Priesthoods as part of our effort to reconstruct Roman religion and culture.

==Joining the Priesthood==

Nova Roma is accepting applications for various Priesthoods. If you are interested in helping to rebuild the Religio Romana and the worship of the ancient [[:Category:Roman Gods|Roman deities]] on an official public basis, we would be pleased to hear from you. The Priesthoods in Nova Roma are open to both men and women, with the exception of the [[Vestals (Nova Roma)|Vestals]]. As Priesthood is an important position of responsibility we do ask that you read the guidelines for applications before applying. Any questions about Priesthood should be directed to the [[Collegium Pontificum (Nova Roma)|Collegium Pontificum]].

If you would like to become a Priest or Priestess of Nova Roma, please submit an [http://www.novaroma.org/religio_romana/guidelines.html Application].

==Offices of the Public Religio Romana==

The [[Collegium Pontificum (Nova Roma)|Collegium Pontificum]] (College of Pontiffs)

The Collegium Pontificum consists of fifteen priests who serve the public rites of the State religion and have general authority to determine the structure and nature of both the public rites and the priesthoods themselves. They act as the general oversight committee for the public rites of the Religio Romana and appoint members of the various Priesthoods. Some specific administrative duties of the Collegium include: advising the [[Senate (Nova Roma)|Senate]] on religious matters, setting the dates of religious festivals, organizing and assisting the Priesthood, and acting as the final arbiters of Sacred Law and religious disputes.

===Pontifex Maximus===
The [[Pontifex Maximus (Nova Roma)|Pontifex Maximus]] acts as the Speaker for the Collegium Pontificum, and oversees the [[Comitia Curiata (Nova Roma)|Comitia Curiata]] and the Vestals. ''1 position; 1 filled.''

===[[Rex Sacrorum (Nova Roma)|Rex Sacrorum]] / [[Regina Sacrorum (Nova Roma)|Regina Sacrorum]]===

The Rex and Regina Sacrorum (King/Queen of the Sacred) are a legally married couple that perform various public rites and make announcements of Festival days. First among the Priests and members of the Collegium Pontificum, but subordinate to the Pontifex Maximus. The Rex and Regina Sacrorum may hold no other religious or political posts. ''2 positions; 0 filled; 2 available.''

===Pontifices===

{{Table_Pontifices}}
''(15 positions; 10 filled; 5 available)''

==Flamines==

The Flamines are thirteen priests who served specific deities - though they are allowed to worship other deities as well. The Flamines hold public rites on the days sacred to their deity, and oversee the general worship of that deity. The Flamines are present in the Collegium Pontificum.

===Flamines Maiores (Major Flamines)===

{|width="100%"
|-
|colspan=2|
====Flamen Dialis====

Position not open at this time. The [[Flamen Dialis]] serves the cult of [[Iuppiter|Iuppiter (Jupiter)]], and participates in the Vinalia festivals and at conferratio marriage ceremonies. This priesthood is subject to a large number of complex taboos which have not yet been resolved for reconstruction. The wife of the Flamen Dialis was known as the Flaminica Dialis, and assisted in the rites and was subject to the same taboos.
|-
|width=300|
====Flamen Martialis====
The Flamen Martialis oversees the cult of [[Mars]], the God of War, leading public rites on the days sacred to Mars.

|{{CitizenBox | n=Lucius Equitius Cincinnatus Augur | img=Lucius.Equitius.Cincinnatus.Augur | id=9 |text=Flamen Martialis}}

|-
|
====Flamen Quirinalis====

The Flamen Quirinalis oversees the cult of [[Quirinus]], a god related to the peaceful aspect of Mars, who presides over organized Roman social life. The Flamen Quirinalis leads public rites on the days sacred to Quirinus.

| '''''position open'''''
|-
|}

===Flamines Minores (Minor Flamines)===

{|width="100%"
|-
|
====Flamen Carmentalis====

The Flamen Carmentalis oversees the cult of [[Carmenta]] (Carmentis), a goddess of Prophecy and Oracles. The Flamen Carmentalis leads public rites on the days sacred to Carmenta.
| {{CitizenBox | n=Marcus Moravius Piscinus Horatianus | img=Marcus.Moravius.Piscinus.Horatianus | id=432 |text=Flamen [[{{NAMESPACE}}:Carmentis|Carmentalis]] }}
|-
|
====Flamen Cerealis====

The Flamen Cerealis oversees the cult of [[Ceres]], Goddess of grains (identified with the Greek Demeter). The Flamen Cerealis leads public rites on the days sacred to Ceres.
| {{CitizenBox | n=Flavius Galerius Aurelianus | id=2994 |
text=Flamen [[{{NAMESPACE}}:Ceres|Cerealis]] }}
|-
|
====Flamen Falacer====

The Flamen Falacer oversees the cult of [[Falacer]], a deified Roman hero (who presumably personified qualities such as strength, courage, etc.) The Flamen Falacer leads public rites on days sacred to Falacer.
| '''''position open'''''
|-
|
====Flamen Florealis====

The Flamen Florealis oversees the cult of [[Flora]], the Goddess of flowers, and Spring (and therefore new beginnings). The Flamen Florealis leads public rites on the days sacred to Flora.
| {{CitizenBox | n=Gaius Iulius Iulianus | id=4239 |
text=Flamen [[{{NAMESPACE}}:Flora|Florealis]] }}
|-
|
====Flamen Furrinalis====

The Flamen Furrinalis oversees the cult of [[Furrina]], a Goddess of Springs who had a sacred grove associated with water (possibly connected with health and healing). The Flamen Furrinalis leads public rites on the days sacred to Furrina.
| '''''position open'''''
|-
|
====Flamen Palatualis====

The Flamen Palatualis oversees the cult of [[Palatua]], the guardian of the Palatine Hill (the oldest settled part of Rome, therefore making Palatua possibly a goddess of Rome's beginnings.) The Flamen Palatualis leads public rites on the days sacred to Palatua.
| '''''position open'''''
|-
|
====Flamen Pomonalis====

The Flamen Pomonalis oversees the cult of [[Pomona]], Goddess of fruit. The Flamen Pomonalis leads public rites on days sacred to Pomona (there was no major single festival day).
|{{CitizenBox | n=Gaius Fabius Buteo Modianus | img=Gaius.Fabius.Buteo.Modianus | id=4006 |
text=Flamen [[{{NAMESPACE}}:Pomona|Pomonalis]]}}
|-
|
====Flamen Portunalis====

The Flamen Portunalis oversees the cult of [[Portunus]], God of Harbors and doors. The Flamen Portunalis leads public rites sacred to Portunus.

| '''''position open'''''
|-
|
====Flamen Volcanalis====
The Flamen Volcanalis oversees the cult of [[Volcanus]] (Vulcan), God of Fire and smithcraft. The Flamen Volcanalis leads public rites sacred to Volcanus.
| '''''position open'''''
|-
|
====Flamen Volturnalis====

The Flamen Volturnalis oversees the cult of [[Volturnus]], a River God sometimes also associated with the Southeast wind. (Both these aspects may be related to travel and trade.) The Flamen Volturnalis leads public rites sacred to Volturnus.

| {{CitizenBox | n=Gaius Ambrosius Artorus Iustinus | id=6125 |
text=Flamen [[{{NAMESPACE}}:Volturnus|Volturnalis]] }}

|}

==Virgines Vestales (The Vestal Virgins)==

A priesthood of six women who guard the Sacred Hearth of Rome. They oversee the cult of [[Vesta]], Goddess of the Hearth and Fire, and lead public rites sacred to Vesta. The duties of the Vestals included maintaining the fire in the Sacred Hearth of Rome, and making [[Mola Salsa]] (sacred cakes made from spelt flour used in public rites.)

The Vestals also guarded some sacred objects, including the [[Palladium]] (an ancient image of Pallas Athene said to have been rescued from Troy). In ancient Rome the Vestals were virgins — in Nova Roma this has been replaced by a voluntary vow of chastity for the duration of office. Until Nova Roma has a central hearth, the Vestals each keep a Sacred Flame as a symbol of the Sacred Hearth of Rome. The Vestals receive great public respect for their work, and are entitled to be proceeded by Lictors.

'''Chief Vestal''': Position open

The Chief Vestal oversees the efforts of the Vestals, and is present in the Collegium Pontificum.

{{Table Vestales}}
''(six positions, two filled, four available)''

'''Past Vestals''': (honoured for their former vows and duties)

* Vespasia Pollia
* Prima Lucilla Cornelia Fortunata
* Gaia Iulia Caesaria Victorina
* [[Lucia Modia Lupa (Nova Roma)|Lucia Modia Lupa]]

==Collegium Augurum (College of Augures)==

Nine priests who take [[auspices]] and create [[templum|templa]], or sacred spaces. The Collegium Augurium is the second rank of priestly colleges. The duties of the Augurs include taking auspices before military and political actions, consecrating the sites of temples and shrines, overseeing the laws of augury ([[ius augurium]] — the discipline or art of augury itself) and advising the Senate.

===Active Augures===

{{Table Augures}}

''(nine positions, two filled, seven available (five plebeian, two patrician))''

===Augures Emeriti===
* [[Flavius Vedius Germanicus (Nova Roma)|Flavius Vedius Germanicus]]
* Caius Aelius Ericius
* Marcus Gladius Saevus
* Damianus Lucianus Dexippus

==Septemviri Epulones==

Seven priests who oversee the organization of public religious feasts. The Epulones arrange the Epulum Iovis — (feast of Jupiter which is attended by the Senate and People, and presided over by the images of the [[Capitoline]] deities), as well as the public banquets at other festivals and games. The Epulones are one of the four major colleges of priests, and have sacred as well as organizational duties.

''(seven positions, seven open)''

==Sodales Fratres Arvales (The Arval Brethren)==

Twelve priests who compose the oldest priestly college in Rome. The Arval Brethren offer public sacrifices for the fertility of the fields, and preside over the worship of the Dea Dia, a Goddess of Grain and Cereal crops.

The rites of the Arval Brethren are one of the few virtually complete sets of Roman rituals to survive antiquity. In ancient Rome the Arval Brethren met in a grove sacred to the Dea Dia, where there was a circular temple and bath house. Until Nova Roma is able to provide such a central place, the Arval Brethren are to gather yearly in person if possible.

; Magister (President of the Arval Brethren): This position is elected yearly among the Arval Brethren.
; Flamen Arvales (Assistant to the President: This position is elected yearly among the Arval Brethren.
; Sacerdotes Arvales: twelve positions open

==Sodales Luperci==
The Luperci ("Wolfmen" Priests who officiate at the Lupercalia) were responsible for purification and fertility, and the festival of Lupercalia is a time of fun and revelry. The exact number of Lupercii is not recorded and may have varied over time.

===Luperci Quinctiales (or Quintilii)===

:(founded by Romulus): Positions open

===Luperci Fabiani (or Fabianii)===

: (Founded by Remus): Positions open

==Sodales Salii==

Twenty-four "leaping priests" of [[Mars]] who who dance in procession during public festivals of Mars. The Salii are responsible for keeping the sacred ancilia (shields) and dancing and singing the public festivals sacred to Mars. The Salii in antiquity wore archaic armor and carried arms, and would stop their procession at certain places to carry out ritual dances and sing.

===Sodales Palatini===

A ''sodalis Palatinus'' is particularly devoted to Mars Gravidus. There are twelve sodales Palatini:

* [[Marcus Martianus Gangalius (Nova Roma)|Marcus Martianus Gangalius]]
* [[Lucius Curtius Paullus (Nova Roma)|Lucius Curtius Paullus]]

===Sodales Collini (or Agonenses)===

Twelve priests particularly devoted to Quirinus

==Collegium Fetalium (College of the Fetiales)==

Twenty priests who represent Rome in foreign diplomacy and the making of treaties and declarations of war. In Nova Roma the Fetiales act as diplomats with other nations and organizations, and are therefore expected to be well versed in Nova Roma laws and policy.

* [[Quintus Caecilius Metellus Pius Postumianus (Nova Roma)|Quintus Caecilius Metellus Pius Postumianus]]

''(20 positions; 1 filled; 19 available)''

==Quindecimviri Sacris Faciundis==
One of four major priestly colleges. Fifteen priests who are in charge of the Sibylline Books (and their restoration).

* [[Flavius Vedius Germanicus (Nova Roma)|Flavius Vedius Germanicus]]

''(15 positions; 1 filled; 14 available)''

==Sacerdotes (minor priesthoods)==

There are a vast number of major and minor Roman deities that were served by "lesser known" Priests and Priestesses in the ancient Roman world. The Sacerdotes are the lesser "everyday" priesthoods that tend the temples and shrines, indextain the worship of a deity, and who assist the populace with their worship of that deity.

Within Nova Roma the Sacerdotes that oversee the worship of deities that do not have their own Flamen or Collegia (or who assist Flamens in the worship of specific God or Goddess). There is, in essence, no limit to the number of Sacerdotes that may serve a deity.

Please note that since there are many Gods and Goddesses from the Roman World, all the possible Sacerdos Priesthood positions cannot be listed here. If there is a Roman deity that you are interested in serving both publicly and privately, you are welcome to apply to be an official Sacerdos of that deity by applying to the Collegium Pontificum.

===Apollinis Aedis Sacerdotes===

* [[Cyrene Lucretia Corva Apollinaris (Nova Roma)|Cyrene Lucretia Corva Apollinaris]]

===Dianae Aedis Sacerdotes===

* [[Lucia Modia Lupa (Nova Roma)|Lucia Modia Lupa]]
* [[Arnamentia Moravia Aurelia (Nova Roma)|Arnamentia Moravia Aurelia]]

===Iani Aedis Sacerdotes===

* [[Tiberius Octavius Claudianus (Nova Roma)|Tiberius Octavius Claudianus]]

===Magnae Matris Deum Aedis Sacerdotes===

* [[Quinta Iulia Caesar (Nova Roma)|Quinta Iulia Caesar]]

===Mercuri Aedis Sacerdotes===

* [[Marcus Cornelius Felix (Nova Roma)|Marcus Cornelius Felix]]

===Minervae Aedis Sacerdotes===

* [[Patricia Cassia (Nova Roma)|Patricia Cassia]]
* [[Gaius Minucius Hadrianus Felix (Nova Roma)|Gaius Minucius Hadrianus Felix]]

===Neptuni Aedis Sacerdotes===

* [[Gaius Ambrosius Artorus Iustinus (Nova Roma)|Gaius Ambrosius Artorus Iustinus]]
* [[Violentilla Galeria Saltatrix (Nova Roma)|Violentilla Galeria Saltatrix]]

===Palatuae Aedis Sacerdotes===

* [[Quinta Iulia Caesar (Nova Roma)|Quinta Iulia Caesar]]

=== Veneris Aedis Sacerdotes ===

* [[Diana Octavia Aventina (Nova Roma)|Diana Octavia Aventina]]

Priests (Nova Roma)

2008-01-10T22:42:45Z

Flavius Vedius Germanicus: Correcting ommission.

{{LanguageBar | Priests (Nova Roma)}}

The public rites of the [[Religio Romana]] were performed and controlled by a number of different priestly collegia and other special priests and magistrates. Those priestly organizations that ranked below the collegia were known as sodalicia, and there were many "independent" priests of various cults who bore the title sacerdos. In addition, there were a number of priesthoods of well-established "foreign" cults (such as the cult of [[Isis]] and [[Serapis]]). For a list of current Foreign Priesthoods of these "foreign cults" within Nova Roma, see [[Foreign priesthoods (Nova Roma)|Foreign priesthoods in Nova Roma]]. Some of these cults were initiatory, and were called "Mysteries" (such as the [[Mysteries of Mithras]]). [[Nova Roma]] has reinstated these ancient Priesthoods as part of our effort to reconstruct Roman religion and culture.

==Joining the Priesthood==

Nova Roma is accepting applications for various Priesthoods. If you are interested in helping to rebuild the Religio Romana and the worship of the ancient [[:Category:Roman Gods|Roman deities]] on an official public basis, we would be pleased to hear from you. The Priesthoods in Nova Roma are open to both men and women, with the exception of the [[Vestals (Nova Roma)|Vestals]]. As Priesthood is an important position of responsibility we do ask that you read the guidelines for applications before applying. Any questions about Priesthood should be directed to the [[Collegium Pontificum (Nova Roma)|Collegium Pontificum]].

If you would like to become a Priest or Priestess of Nova Roma, please submit an [http://www.novaroma.org/religio_romana/guidelines.html Application].

==Offices of the Public Religio Romana==

The [[Collegium Pontificum (Nova Roma)|Collegium Pontificum]] (College of Pontiffs)

The Collegium Pontificum consists of fifteen priests who serve the public rites of the State religion and have general authority to determine the structure and nature of both the public rites and the priesthoods themselves. They act as the general oversight committee for the public rites of the Religio Romana and appoint members of the various Priesthoods. Some specific administrative duties of the Collegium include: advising the [[Senate (Nova Roma)|Senate]] on religious matters, setting the dates of religious festivals, organizing and assisting the Priesthood, and acting as the final arbiters of Sacred Law and religious disputes.

===Pontifex Maximus===
The [[Pontifex Maximus (Nova Roma)|Pontifex Maximus]] acts as the Speaker for the Collegium Pontificum, and oversees the [[Comitia Curiata (Nova Roma)|Comitia Curiata]] and the Vestals. ''1 position; 1 filled.''

===[[Rex Sacrorum (Nova Roma)|Rex Sacrorum]] / [[Regina Sacrorum (Nova Roma)|Regina Sacrorum]]===

The Rex and Regina Sacrorum (King/Queen of the Sacred) are a legally married couple that perform various public rites and make announcements of Festival days. First among the Priests and members of the Collegium Pontificum, but subordinate to the Pontifex Maximus. The Rex and Regina Sacrorum may hold no other religious or political posts. ''2 positions; 0 filled; 2 available.''

===Pontifices===

{{Table_Pontifices}}
''(15 positions; 10 filled; 5 available)''

==Flamines==

The Flamines are thirteen priests who served specific deities - though they are allowed to worship other deities as well. The Flamines hold public rites on the days sacred to their deity, and oversee the general worship of that deity. The Flamines are present in the Collegium Pontificum.

===Flamines Maiores (Major Flamines)===

{|width="100%"
|-
|colspan=2|
====Flamen Dialis====

Position not open at this time. The [[Flamen Dialis]] serves the cult of [[Iuppiter|Iuppiter (Jupiter)]], and participates in the Vinalia festivals and at conferratio marriage ceremonies. This priesthood is subject to a large number of complex taboos which have not yet been resolved for reconstruction. The wife of the Flamen Dialis was known as the Flaminica Dialis, and assisted in the rites and was subject to the same taboos.
|-
|width=300|
====Flamen Martialis====
The Flamen Martialis oversees the cult of [[Mars]], the God of War, leading public rites on the days sacred to Mars.

|{{CitizenBox | n=Lucius Equitius Cincinnatus Augur | img=Lucius.Equitius.Cincinnatus.Augur | id=9 |text=Flamen Martialis}}

|-
|
====Flamen Quirinalis====

The Flamen Quirinalis oversees the cult of [[Quirinus]], a god related to the peaceful aspect of Mars, who presides over organized Roman social life. The Flamen Quirinalis leads public rites on the days sacred to Quirinus.

| '''''position open'''''
|-
|}

===Flamines Minores (Minor Flamines)===

{|width="100%"
|-
|
====Flamen Carmentalis====

The Flamen Carmentalis oversees the cult of [[Carmenta]] (Carmentis), a goddess of Prophecy and Oracles. The Flamen Carmentalis leads public rites on the days sacred to Carmenta.
| {{CitizenBox | n=Marcus Moravius Piscinus Horatianus | img=Marcus.Moravius.Piscinus.Horatianus | id=432 |text=Flamen [[{{NAMESPACE}}:Carmentis|Carmentalis]] }}
|-
|
====Flamen Cerealis====

The Flamen Cerealis oversees the cult of [[Ceres]], Goddess of grains (identified with the Greek Demeter). The Flamen Cerealis leads public rites on the days sacred to Ceres.
| {{CitizenBox | n=Flavius Galerius Aurelianus | id=2994 |
text=Flamen [[{{NAMESPACE}}:Ceres|Cerealis]] }}
|-
|
====Flamen Falacer====

The Flamen Falacer oversees the cult of [[Falacer]], a deified Roman hero (who presumably personified qualities such as strength, courage, etc.) The Flamen Falacer leads public rites on days sacred to Falacer.
| '''''position open'''''
|-
|
====Flamen Florealis====

The Flamen Florealis oversees the cult of [[Flora]], the Goddess of flowers, and Spring (and therefore new beginnings). The Flamen Florealis leads public rites on the days sacred to Flora.
| {{CitizenBox | n=Gaius Iulius Iulianus | id=4239 |
text=Flamen [[{{NAMESPACE}}:Flora|Florealis]] }}
|-
|
====Flamen Furrinalis====

The Flamen Furrinalis oversees the cult of [[Furrina]], a Goddess of Springs who had a sacred grove associated with water (possibly connected with health and healing). The Flamen Furrinalis leads public rites on the days sacred to Furrina.
| '''''position open'''''
|-
|
====Flamen Palatualis====

The Flamen Palatualis oversees the cult of [[Palatua]], the guardian of the Palatine Hill (the oldest settled part of Rome, therefore making Palatua possibly a goddess of Rome's beginnings.) The Flamen Palatualis leads public rites on the days sacred to Palatua.
| '''''position open'''''
|-
|
====Flamen Pomonalis====

The Flamen Pomonalis oversees the cult of [[Pomona]], Goddess of fruit. The Flamen Pomonalis leads public rites on days sacred to Pomona (there was no major single festival day).
|{{CitizenBox | n=Gaius Fabius Buteo Modianus | img=Gaius.Fabius.Buteo.Modianus | id=4006 |
text=Flamen [[{{NAMESPACE}}:Pomona|Pomonalis]]}}
|-
|
====Flamen Portunalis====

The Flamen Portunalis oversees the cult of [[Portunus]], God of Harbors and doors. The Flamen Portunalis leads public rites sacred to Portunus.

| '''''position open'''''
|-
|
====Flamen Volcanalis====
The Flamen Volcanalis oversees the cult of [[Volcanus]] (Vulcan), God of Fire and smithcraft. The Flamen Volcanalis leads public rites sacred to Volcanus.
| '''''position open'''''
|-
|
====Flamen Volturnalis====

The Flamen Volturnalis oversees the cult of [[Volturnus]], a River God sometimes also associated with the Southeast wind. (Both these aspects may be related to travel and trade.) The Flamen Volturnalis leads public rites sacred to Volturnus.

| {{CitizenBox | n=Gaius Ambrosius Artorus Iustinus | id=6125 |
text=Flamen [[{{NAMESPACE}}:Volturnus|Volturnalis]] }}

|}

==Virgines Vestales (The Vestal Virgins)==

A priesthood of six women who guard the Sacred Hearth of Rome. They oversee the cult of [[Vesta]], Goddess of the Hearth and Fire, and lead public rites sacred to Vesta. The duties of the Vestals included maintaining the fire in the Sacred Hearth of Rome, and making [[Mola Salsa]] (sacred cakes made from spelt flour used in public rites.)

The Vestals also guarded some sacred objects, including the [[Palladium]] (an ancient image of Pallas Athene said to have been rescued from Troy). In ancient Rome the Vestals were virgins — in Nova Roma this has been replaced by a voluntary vow of chastity for the duration of office. Until Nova Roma has a central hearth, the Vestals each keep a Sacred Flame as a symbol of the Sacred Hearth of Rome. The Vestals receive great public respect for their work, and are entitled to be proceeded by Lictors.

'''Chief Vestal''': Position open

The Chief Vestal oversees the efforts of the Vestals, and is present in the Collegium Pontificum.

{{Table Vestales}}
''(six positions, two filled, four available)''

'''Past Vestals''': (honoured for their former vows and duties)

* Vespasia Pollia
* Prima Lucilla Cornelia Fortunata
* Gaia Iulia Caesaria Victorina
* [[Lucia Modia Lupa (Nova Roma)|Lucia Modia Lupa]]

==Collegium Augurum (College of Augures)==

Nine priests who take [[auspices]] and create [[templum|templa]], or sacred spaces. The Collegium Augurium is the second rank of priestly colleges. The duties of the Augurs include taking auspices before military and political actions, consecrating the sites of temples and shrines, overseeing the laws of augury ([[ius augurium]] — the discipline or art of augury itself) and advising the Senate.

===Active Augures===

{{Table Augures}}

''(nine positions, two filled, seven available (five plebeian, two patrician))''

===Augures Emeriti===
* [[Flavius Vedius Germanicus (Nova Roma)|Flavius Vedius Germanicus]]
* Caius Aelius Ericius
* Marcus Gladius Saevus
* Damianus Lucianus Dexippus

==Septemviri Epulones==

Seven priests who oversee the organization of public religious feasts. The Epulones arrange the Epulum Iovis — (feast of Jupiter which is attended by the Senate and People, and presided over by the images of the [[Capitoline]] deities), as well as the public banquets at other festivals and games. The Epulones are one of the four major colleges of priests, and have sacred as well as organizational duties.

''(seven positions, seven open)''

==Sodales Fratres Arvales (The Arval Brethren)==

Twelve priests who compose the oldest priestly college in Rome. The Arval Brethren offer public sacrifices for the fertility of the fields, and preside over the worship of the Dea Dia, a Goddess of Grain and Cereal crops.

The rites of the Arval Brethren are one of the few virtually complete sets of Roman rituals to survive antiquity. In ancient Rome the Arval Brethren met in a grove sacred to the Dea Dia, where there was a circular temple and bath house. Until Nova Roma is able to provide such a central place, the Arval Brethren are to gather yearly in person if possible.

; Magister (President of the Arval Brethren): This position is elected yearly among the Arval Brethren.
; Flamen Arvales (Assistant to the President: This position is elected yearly among the Arval Brethren.
; Sacerdotes Arvales: twelve positions open

==Sodales Luperci==
The Luperci ("Wolfmen" Priests who officiate at the Lupercalia) were responsible for purification and fertility, and the festival of Lupercalia is a time of fun and revelry. The exact number of Lupercii is not recorded and may have varied over time.

===Luperci Quinctiales (or Quintilii)===

:(founded by Romulus): Positions open

===Luperci Fabiani (or Fabianii)===

: (Founded by Remus): Positions open

==Sodales Salii==

Twenty-four "leaping priests" of [[Mars]] who who dance in procession during public festivals of Mars. The Salii are responsible for keeping the sacred ancilia (shields) and dancing and singing the public festivals sacred to Mars. The Salii in antiquity wore archaic armor and carried arms, and would stop their procession at certain places to carry out ritual dances and sing.

===Sodales Palatini===

A ''sodalis Palatinus'' is particularly devoted to Mars Gravidus. There are twelve sodales Palatini:

* [[Marcus Martianus Gangalius (Nova Roma)|Marcus Martianus Gangalius]]
* [[Lucius Curtius Paullus (Nova Roma)|Lucius Curtius Paullus]]

===Sodales Collini (or Agonenses)===

Twelve priests particularly devoted to Quirinus

==Collegium Fetalium (College of the Fetiales)==

Twenty priests who represent Rome in foreign diplomacy and the making of treaties and declarations of war. In Nova Roma the Fetiales act as diplomats with other nations and organizations, and are therefore expected to be well versed in Nova Roma laws and policy.

* [[Quintus Caecilius Metellus Pius Postumianus (Nova Roma)|Quintus Caecilius Metellus Pius Postumianus]]

''(20 positions; 1 filled; 19 available)''

==Quindecimviri Sacris Faciundis==
One of four major priestly colleges. Fifteen priests who are in charge of the Sibylline Books (and their restoration).

* [[Flavius Vedius Germanicus (Nova Roma)|Flavius Vedius Germanicus]]

''(15 positions; 14 available)''

==Sacerdotes (minor priesthoods)==

There are a vast number of major and minor Roman deities that were served by "lesser known" Priests and Priestesses in the ancient Roman world. The Sacerdotes are the lesser "everyday" priesthoods that tend the temples and shrines, indextain the worship of a deity, and who assist the populace with their worship of that deity.

Within Nova Roma the Sacerdotes that oversee the worship of deities that do not have their own Flamen or Collegia (or who assist Flamens in the worship of specific God or Goddess). There is, in essence, no limit to the number of Sacerdotes that may serve a deity.

Please note that since there are many Gods and Goddesses from the Roman World, all the possible Sacerdos Priesthood positions cannot be listed here. If there is a Roman deity that you are interested in serving both publicly and privately, you are welcome to apply to be an official Sacerdos of that deity by applying to the Collegium Pontificum.

===Apollinis Aedis Sacerdotes===

* [[Cyrene Lucretia Corva Apollinaris (Nova Roma)|Cyrene Lucretia Corva Apollinaris]]

===Dianae Aedis Sacerdotes===

* [[Lucia Modia Lupa (Nova Roma)|Lucia Modia Lupa]]
* [[Arnamentia Moravia Aurelia (Nova Roma)|Arnamentia Moravia Aurelia]]

===Iani Aedis Sacerdotes===

* [[Tiberius Octavius Claudianus (Nova Roma)|Tiberius Octavius Claudianus]]

===Magnae Matris Deum Aedis Sacerdotes===

* [[Quinta Iulia Caesar (Nova Roma)|Quinta Iulia Caesar]]

===Mercuri Aedis Sacerdotes===

* [[Marcus Cornelius Felix (Nova Roma)|Marcus Cornelius Felix]]

===Minervae Aedis Sacerdotes===

* [[Patricia Cassia (Nova Roma)|Patricia Cassia]]
* [[Gaius Minucius Hadrianus Felix (Nova Roma)|Gaius Minucius Hadrianus Felix]]

===Neptuni Aedis Sacerdotes===

* [[Gaius Ambrosius Artorus Iustinus (Nova Roma)|Gaius Ambrosius Artorus Iustinus]]
* [[Violentilla Galeria Saltatrix (Nova Roma)|Violentilla Galeria Saltatrix]]

===Palatuae Aedis Sacerdotes===

* [[Quinta Iulia Caesar (Nova Roma)|Quinta Iulia Caesar]]

=== Veneris Aedis Sacerdotes ===

* [[Diana Octavia Aventina (Nova Roma)|Diana Octavia Aventina]]

Flavius Vedius Germanicus (Election MMDCCLIX)

2006-11-02T03:17:03Z

Flavius Vedius Germanicus: Addition to statement of candidacy

{{CandidateDeclarationPage|MMDCCLIX|Flavius Vedius Germanicus|Consul}}

<div class="scriptum">
==Initial Statement of Candidacy (10/6/06)==

After no small amount of thought, and consultation with friends and
colleagues in Nova Roma, I once more don the toga candida and announce
my intention to stand for the office of Consul of our fair Republic.

Many here are doubtless familiar with my history in Nova Roma. For those
who may not be, I am Flavius Vedius Germanicus. Pater Patriae,
co-founder of our New Rome. I've served as Consul twice, resigned my
Citizenship twice, and served in just about every office we have with
the exception of Tribune. I authored (with much help, of course) our
Constitution (twice). I've learned much from my experiences here in the
New Rome, and would humbly offer my services and experience in its
service once more.

I propose three broad programs which I will pursue, should you see fit
to elect me to the Curule Chair, all centered around the singular theme
of re-energizing our community and making it a much more enjoyable
experience, in all its myriad manifestations, for everyone.

First, an emphasis on moving Nova Roma towards being a more real-world
community. With some notable (and wonderful) exceptions, most
interaction between our cives is online. I believe that the future of
Nova Roma lies in the establishment of local groups that meet in the
real world, hosting their own events, and building up the bonds of real
interaction and community. We did this in New Jersey when I was Governor
of Mediatlantica Provincia with great success, and I will do whatever I
can to place the tools for doing so in the hands of our cives. Nova Roma
can be so much more than websites and email lists; I would like to see
it fulfill that potential.

Second, a focus on new Citizens; not only gaining new ones, but helping
those who are new to learn about us and figure out how they can get the
most out of their Citizenship. For too long we have, so to speak, tossed
new Citizens into the pond with the instruction that they had better
learn how to swim. There have been some efforts in the right direction,
such as the creation of an email list for new Citizens, and the Academia
Thules is an excellent resource for cives new and old alike, but I would
like to see a more systematic and comprehensive program put in place to
allow new Citizens to get the most out of the Republic.In addition, I
support the idea of ever more outreach. Ever more visibility. Ever more
opportunities to make Nova Roma _the_ place to go for people who share
our love of ancient Rome and wish to embrace its modern restoration.

Third, an attempt to focus not on the passage of laws-- which seem to
have taken a tendency to become somewhat obscure, unnecessarily complex,
and in some cases downright unnecessary-- and concentrate more on the
undertaking of actions. Doubtless there are some new laws that will need
to get passed, but I will endeavor to ensure that they are simple,
reasonable, and add to our collective experience here in Nova Roma. In
Roma Antiqua, the passage of laws was a relatively rare thing, and
Consuls were men of action. It is my hope that I will be able to act in
a similar vein, should I win the support of the People for another term
as Consul.

Throughout all of this, I will of course maintain a continued movement
of our legal, political, and social institutions towards the splendid
example of Roma Antiqua.

May the Gods guide and aid me and our Fair Republic.

==Perspectives on Nova Roma (10/10/06)==

There is a real difference in people, and this difference is especially highlighted in how they approach, and view, our fair Republic of Nova Roma.

There are those who look at Nova Roma and see problems that are in need of fixing. They see little but flaws, perceived injustices, and abuses of power and procedure. Such people immediately rush to the conclusion that the Republic is inherently broken, both structurally and in terms of how those who are in positions of leadership exercise that authority. They are usually strident to the point of shrillness about their points. Such people usually eschew positions of authority themselves, preferring to snipe from the sidelines. When they do rise to office, they spend their time "fixing" all the myriad problems they find, mostly because with such a point of view, all they see are problems in need of fixing. These people I name the plangerii ("those who bewail"; forgive my atrocious Latin; something else in need of "fixing", no doubt.)

Then there are those who look at Nova Roma and see fertile ground for potential growth, directions into which new movement can take place, and opportunities for change along the historical course that we charted at Nova Roma's founding. They approach problems as opportunities, and have a perspective that invites new and innovative initiatives. They possess bold visions aimed at using our existing structures and assets, and inventing new ones, to move us towards a positive goal. Such people seek out office. When their drive and zeal is recognized and rewarded, they spend their time posing new initiatives and taking the Republic into bold new directions, because they see opportunities and potential. These people I name gaudii ("those who are joyous", I hope).

The distinction between the plangerii and the gaudii is perhaps a subtle one, borne of attitude. But to those who are themselves gaudii, it is a white-hot sigil, emblazoned across every email sent by a plangerii. It is not the content of the proposals which bears the mark. It is the way they are presented. The motive that directs them. One is simply negative and pessimistic, the other positive and optimistic.

Is there a need for more face-to-face meetings? The gaudii propose new supports and structures be put in place to support doing so. The plangerii blame a dysfunctional system and want to "fix" it.

Is there a popular perception that we have too many laws? The gaudii propose to focus on action (leading by example) rather than laws. The plangerii blame the laws themselves and want to "fix" them.

Is there a potential procedural problem with a vote? The gaudii give the benefit of the doubt, see the perceived flaw acknowledged and corrected, and move on. The plangerii see conspiracies to grab power and demand that the Tribunes "fix" the problem.

No one need tout themselves as a gaudus or a plangerus, because it's obvious to all who are observant.

==Thoughts on the Religio and Nova Roma (10/15/06)==

I can state unequivocally that I am not content with the current situation.

As a sort of preamble, I will point out that our Constitution lays a positive requirement that those who assume the office of Consul (or, for that matter, any magistracy), "All magistrates and Senators, as officers of the State, shall be required to publicly show respect for the Religio Romana and the Gods and Goddesses that made Rome great."

If I am elected Consul, I will perform the rites of the Religio not only publically, but privately. The Religio is the very cornerstone of Nova Roma, and indeed the very reason for its foundation. Should the Will of the Gods, expressed through the votes of the Centuries, lead to my election, I pledge that I will perform the daily rites at my family lararium (which I have maintained, even if I have been remiss in observing the daily rites), and those rituals which the Collegium Pontificum should determine are necessary and proper for a Consul to perform (within the bounds of macronational legality and practicality). I was an active practitioner of the Religio at Nova Roma's foundation, and have gone into varying periods of inactivity and activity since then, but my Consulship will be one marked by a strict adherence to the forms and rites of the Religio.

I invite my fellow candidates for the office of Consul to make a similar pledge.

And that includes, at the very outset, a piaculum offered by myself (with the invitation for my Consular colleague to participate, naturally) to atone for the myriad missteps and mistakes that Nova Roma has made on its journey thusfar. We are but human, and I will be the first to acknowledge that we have not done everything as we should have in our young history. Again, such would be taken under the direction of, and with the advice of, the Collegium Pontificum.

I will now address your specific questions, and I thank you (and other readers) for your indulgence in slogging through my initial statement.

You ask:

: > As Consuls, what do you propose to do to revive the revival? What changes, if any, would you make?

My first and foremost action would be to do everything within my power, both overtly through the power of my office (in consultation with the Collegium) and through the power of the "bully pulpit" of the Consulship, to see that Nova Roma moves more into the real world. Real rituals, actually performed by real pontiffs and other manners of priests. In every venue which is practical and appropriate.

The deadlock which you describe, as far as I understand it (not being a member of the Collegium Pontificum myself, but privy to the general currents of its discussions) is that some object to our becoming engaged in the broader modern "neo-pagan community" and that some see that as a recruiting ground for new members of the Religio. While I find Wiccan tree-hugging fluffy-bunnies as odious as anyone, I can still acknowledge that the broader neo-pagan community offers us a fertile ground for demonstrating that a reconstructionist approach to pre-Christian religion is, in fact, a proper path to a more fulfilling spirituality.

What would I do to revive the revial? I would DO more. Personally, and through every power of my office, to encourage others to DO more as well. I happen to think the Gods want their rites actually performed.

What changes would I make? I would require that our appointed spiritual leaders, whether they be pontiffs, augurs, or flamines, actually physically perform the rituals they should do. Perhaps not all at once --there are certainly practicalities to take into account-- but we have gone on long enough with certain priestly offices being occupied by straw men.
If our priests and priestesses start actually enacting the rites they are supposed to, rather than just filling spaces on an organization chart, I guarantee you that we will see Nova Roma's fortunes increase as the Gods begin to smile upon us more and more!

==Process Versus Goals (10/27/06)==

I fully support any practice that brings the Religio into further alignment with what was done in Roma Antiqua, as regards the Religio or anything else.

To imply otherwise, as some have attempted to do, is simply absurd. Whenever there has been a debate on historicity versus modernity, I have always been on the side of historicity. The arguments I have engaged in with folks such as Piscinus (before he left Nova Roma to help found a competing organization when he realized he had lost the modernist-vs-historist debate*), are proof of that. I find it singularly incredible that you would hold him up as a symbol of dedication to historicity within Nova Roma, when in the past he has steadfastly stood for the introduction of modern Political Correctness. Not I. I am fully aware that the historical Roman model we seek to emulate, in all its glory and magnificence, is not going to be very popular with the modern "Progressive Left" precisely because of its uncompromising attitudes. My record is clear; I stand on the side of historical accuracy.

What I have '''not''' always been on the side of is undue haste, or impracticality. Some here in Nova Roma are simply impatient. They see "flaws" and rant and rail against them, insisting that they be fixed NOW NOW NOW, rather than taking the patient and long-term view. Sometimes these are because Nova Roma has erred in not being sufficiently "true" to ancient Rome, sometimes it's because we are not sufficient champions of modern ideals of "social justice" and soforth. Such people tend to post quite a bit, perhaps hoping to wear down the rest of us or convince the uncommitted with their unrelenting stream of chatter.

Others, including but certainly not only myself, realize that moving slowly but surely towards the goal, rather than running full-speed towards it, is more likely to produce effective and viable results. We began from a very overly-simplified starting point, with some known (and, granted, some unknown) ahistoricial elements. But always-- and this cannot be stressed enough-- always with the intention that each successive year would see us moving closer, ever closer, to the dream of a full and complete restoration of the Republic as it was, including most especially the Religio, "as far as practical and acceptable," to coin a phrase.

Historicity has no greater champion within Nova Roma than myself. At the same time, practicality has no greater champion, either. I do not see these things as mutually exclusive. It grieves me that some do.

: * Obviously, I am in no position to criticise Piscinus for leaving Nova Roma. However, in my own defense, I will point out that I never went on to form an organization which was formed specifically for disaffected Nova Romans, and which was originally set up as a rival organization. Piscinus can make no such claim, for that is precisely what he did, and indeed continues to serve as its Pontifex Maximus and has been its Consul twice!

==On Choice, the Religio, and Animal Sacrifice (10/27/06)==

Some have called for the Collegium Pontificum to lay down some specific guidelines, so that the issue of animal sacrifice within Nova Roma in general, and the Religio Romana in particular, is made plain to all. I must counter that such guidelines, in the form of a [http://www.novaroma.org/tabularium/pontifices/2004-04-24.html Decretum on Sacrifices], has already been made. It states, in part (and I give the link above so that all readers may judge the context of these quotes for themselves and make sure I'm not taking anything out of its proper context):

: > Until such a time as the Collegium Pontificum may determine that circumstances
: > are appropriate for the full restoration of the cultus of the Religio Publica...

The implication here is clear. The circumstances may not currently be appropriate for the "full restoration" of the Religio Publica, but when they are, animal sacrifice (the subject of the entire decretum) must surely be a part of such a full restoration.

: > ...the Collegium neither mandates nor prohibits animal sacrifice in the caerimoniae
: > of the Religio Publica. Practitioners of the Religio Romana, including sacerdotes
: > conducting the caerimoniae of the Religio Publica, may conduct or refrain from
: > animal sacrifice in accordance with their conscience and circumstances.

And here we have the absolutely salient point. Animal sacrifice is, indeed allowed. It is not required. It is not banned. It may be conducted at the discretion of the individual priest, subject to certain limitations (it must be humane, macronationally legal, and so forth).

In regards the funding of such sacrifices, since the purchase of animals for ritual is not an inexpensive thing:

: > The Collegium does not intend to request appropriation of public funds by the
: > Senate for animal sacrifice until and unless a final decision on the full restoration
: > of the ancient cultus has been made

Thus, no monies from the public treasury ("your tax sestercii at work") will be used to support such activities. If they happen, they're going to be paid for privately, either by the priest in question, or through private donations. That is precisely the reason for the existence of the Sacrifice Fund. So that those priests who are so inclined, and agree with those practitioners of the Religio that animal sacrifice as a part of the Religio Publica, on behalf of the Res Publica as a whole, is indeed a necessary thing, are not required to bear the entire burden of such expenses on their own shoulders.

I can see no need for any further clarification on the issue. It is clear as crystal.

It is a matter of choice.

For those priests who choose not to practice animal sacrifice, their position is clear. The decretum as it stands does not require them to do so. No harm there.

For those priests who do choose to practice animal sacrifice, their position is also clear. The decretum as it stands does not prohibit them from doing so. They just have to pay for it themselves, or find someone (or several someones) to help with the cost. No harm there.

For those individual Citizens who object to the idea of animal sacrifice, their position is clear. The decretum as it stands mandates that none of their hard-earned tax money will be spent supporting it. (Compare modern pacifists, whose tax dollars in the United States are still used to fund the military, against their clear wishes.) They are fully free _not_ to contribute to the Sacrifice Fund, which is entirely private, and entirely voluntary (and which currently stands at US$325 as of this writing). No harm there.

And, finally, for those individual Citizens who support the idea of animal sacrifice, their position is also clear. The decretum as it stands does not ban the use of private funds to support animal sacrifice. And indeed that is the purpose of the Sacrifice Fund. To give those people who wish to support such activity over and above the taxes which they have already paid to the Republic a place to do so. It is entirely voluntary and composed completely of private donations. No harm there.

Indeed, the only "harm" that anyone can possibly be voiced is by those individuals who object to animal sacrifice as a practice under any circumstances. It's "barbaric", or "anachronistic", or "inhumane", or "unnecessary", and so forth. It is people like that who, doubtless with the best of intentions, wish to stifle the free religious expression of those of us who _do_ wish to support and/or engage in the practice on behalf of the Religio Publica (or privata, for that matter). With all due respect, I say that is not their right. They are free not to engage in the practice, and free not to support it. They are NOT free to prevent those of us who disagree from engaging or supporting it.

I stand for the historicity of animal sacrifice as an integral part of the Religio Publica (as recognized by the Collegium Pontificum in its decretum). I also stand for the freedom of choice; those who do not wish to participate in or support animal sacrifice are free not to. Your freedom to choose "no" does not mean I cannot choose "yes."

I cannot see any more equitable solution for our current situation than that.

==MMDCCLX (11/1/06)==

As all are doubtless aware, we are faced with a choice for Consul this year. I am one of four candidates for two positions. I humbly seek your vote.

I will not speak about the other candidates for office. They are doing an ample job of speaking-- or not-- on their own behalf.

I will indeed admit two flaws. I've resigned my Citizenship twice, and I tend to be a tad hot-headed when I perceive I am attacked.

Mea culpa, on both charges.

In regards to Charge The First, I first left Nova Roma due to a perceived religious conflict. I realized my mistake almost immediately and came back, and was eventually re-entered as a Senator and eventually appointed by that August Body as our first and (hopefully) only Dictator in response to a crisis of unforeseen proportions. I was subsequently elected as Consul and served a full and significant term in office. I make no apologies for that first resignation, as it was made in complete earnestness. The second time I left Nova Roma for reasons which were lacking. That resignation I do regret, deeply. It was wrong, and unnecessary, and I accept the culpability therefore. But I hope our good Cives will look past it and see not only my years of loyal Citizenship since my return, but will look to the vision which I lay out for our coming year.

In regards to Charge the Second, I can indeed be a jerk when it seems like people are laying into me. I fully admit it. I always try to start out polite; I only move to "jerk mode" when I am attacked personally (disputes of policy are one thing, and fully in-bounds; attacks on personality or character are quite another, and I will respond accordingly).

Not all the time, though, and I will say in my own defense that I am a jerk ''who gets things done''. I was a jerk in my second Consulship and managed to piss off some people; I defy any Consul who has actually accomplished anything (and that's a subset of the group of "all Consuls") to say otherwise. But I also managed to set Nova Roma on a firm financial footing, so that we now have a real budget to use, rather than relying on private donations and a dribble of saleable goods. That I feel is a worthwhile price to pay for alienating a handful of people (although my efforts to reach out to them personally are continuous, even if they are regularly rebuffed).

If you want Consuls who will be Nice Guys all the time, then I cannot promise that will be me. But if you want a Consul that will DO THINGS, and possess vision and purpose, and not be afraid to step on some toes to see those visions come to fruition; with all due modesty, I am the one you should vote for. Some of my detractors speak of my past record as a detriment, but I will champion it. Yes, I pissed some people off-- certainly unintentionally-- and still do. But I got things done, by the Gods, and I don't shirk from that legacy one whit. I hold it high.

And I ''will'' stay. I stayed through my last Consulship. I vow, publically, to do it through a future one, should the Gods and the Quirites see fit to grant me one more term in the Curule Chair.

But enough of countering the negative. I have always preferred to speak about the positive!

Here is the Nova Roma I envision for the coming year, MMDCCLX...

I see a Nova Roma where the Religio is finally broken free of its moribund state. Not through any extensive and controversial Constitutional Reform package, but through an earnest and swift dialog with the members of the Collegium Pontificum. Changing the Constitution to strip power from the CP is not only ahistorical, but a sledgehammer where none is needed. It is an action borne of (understandbale) frustration. I believe that much of the solution lies in getting our Pontifices to actually _perform_ the rites they are supposed to be performing, and actually issuing the advice they are supposed to be issuing. If elected Consul, I will work as far as I am able to see to it that the Collegium Pontificum starts issuing the advice which is its primary purpose, as well as performing the rites it was historically assigned. There is no reason to strip the CP of power and transfer that power to a non-Pagan Senate. I will also make whatever funds the current budget makes available to support our priests to offset their expenses in not only performing, but also promoting and encouraging others to participate in, those rituals which the Collegium Pontificum has deemed fit to receive public funding. Some think that's a waste of money. I think it's a vital step.

I see a Nova Roma where we finally break free of the confines of the Internet. Where the majority of our interpersonal interaction is done where people are actually in the same room. To this end, I will not only undertake such an effort here in Boreocaesarium (Northern Jersey), but will also use whatever funds are available to assist others in establishing local communities wherever there are sufficient Cives to warrant such, and also to spread the word of Nova Roma to bring new cives into our ranks. Both in terms of the Religio and our more social functions, we must actually start meeting face to face. Otherwise, we are no better than Ancientsites.com.

I see a Nova Roma which proactively seeks to make its presence known in the world, and when new people arrive they are given the fullest measure of support possible. Not only should we be promoting ourselves in various places where those who share our love of Rome are known to congregate, but there is no excuse for us-- every one of us-- to not spread the word among our friends, our neighbors, our co-workers. Not that I say we should go door-to-door spreading the Roman Virtues like some Mediterranean Mormons, but would it hurt you to take a NR flyer and put it up at the bulletin board at the laundromat? Or the supermarket? Or the library? And once new people join, they should not be tossed into the rough seas of the main list, left to fend for themselves in the rough seas of our society. We should put in place some mechanism whereby new members are given the support they need, the instruction they require, and the "soft landing" that will make them into enthusiastic, supportive cives rather than lost and disaffected email list members.

I see a Nova Roma that's fun again. Where the Roman Gods are properly honored, Roman culture is properly studied and embraced, and the word of the rebirth of the Roman Republic continues to spread.

I cannot promise miracles. But if I am elected Consul, I can promise to do my all to make that vision a reality.

If you share that vision, I humbly ask that you vote for me.

Next year in the Forum!

</div>

[[Category:Candidates MMDCCLIX|Vedius Germanicus]]

Flavius Vedius Germanicus (Election MMDCCLIX)

2006-10-28T01:26:01Z

Flavius Vedius Germanicus: Add citation to footnote

{{CandidateDeclarationPage|MMDCCLIX|Flavius Vedius Germanicus|Consul}}

<div class="scriptum">
==Initial Statement of Candidacy (10/6/06)==

After no small amount of thought, and consultation with friends and
colleagues in Nova Roma, I once more don the toga candida and announce
my intention to stand for the office of Consul of our fair Republic.

Many here are doubtless familiar with my history in Nova Roma. For those
who may not be, I am Flavius Vedius Germanicus. Pater Patriae,
co-founder of our New Rome. I've served as Consul twice, resigned my
Citizenship twice, and served in just about every office we have with
the exception of Tribune. I authored (with much help, of course) our
Constitution (twice). I've learned much from my experiences here in the
New Rome, and would humbly offer my services and experience in its
service once more.

I propose three broad programs which I will pursue, should you see fit
to elect me to the Curule Chair, all centered around the singular theme
of re-energizing our community and making it a much more enjoyable
experience, in all its myriad manifestations, for everyone.

First, an emphasis on moving Nova Roma towards being a more real-world
community. With some notable (and wonderful) exceptions, most
interaction between our cives is online. I believe that the future of
Nova Roma lies in the establishment of local groups that meet in the
real world, hosting their own events, and building up the bonds of real
interaction and community. We did this in New Jersey when I was Governor
of Mediatlantica Provincia with great success, and I will do whatever I
can to place the tools for doing so in the hands of our cives. Nova Roma
can be so much more than websites and email lists; I would like to see
it fulfill that potential.

Second, a focus on new Citizens; not only gaining new ones, but helping
those who are new to learn about us and figure out how they can get the
most out of their Citizenship. For too long we have, so to speak, tossed
new Citizens into the pond with the instruction that they had better
learn how to swim. There have been some efforts in the right direction,
such as the creation of an email list for new Citizens, and the Academia
Thules is an excellent resource for cives new and old alike, but I would
like to see a more systematic and comprehensive program put in place to
allow new Citizens to get the most out of the Republic.In addition, I
support the idea of ever more outreach. Ever more visibility. Ever more
opportunities to make Nova Roma _the_ place to go for people who share
our love of ancient Rome and wish to embrace its modern restoration.

Third, an attempt to focus not on the passage of laws-- which seem to
have taken a tendency to become somewhat obscure, unnecessarily complex,
and in some cases downright unnecessary-- and concentrate more on the
undertaking of actions. Doubtless there are some new laws that will need
to get passed, but I will endeavor to ensure that they are simple,
reasonable, and add to our collective experience here in Nova Roma. In
Roma Antiqua, the passage of laws was a relatively rare thing, and
Consuls were men of action. It is my hope that I will be able to act in
a similar vein, should I win the support of the People for another term
as Consul.

Throughout all of this, I will of course maintain a continued movement
of our legal, political, and social institutions towards the splendid
example of Roma Antiqua.

May the Gods guide and aid me and our Fair Republic.

==Perspectives on Nova Roma (10/10/06)==

There is a real difference in people, and this difference is especially highlighted in how they approach, and view, our fair Republic of Nova Roma.

There are those who look at Nova Roma and see problems that are in need of fixing. They see little but flaws, perceived injustices, and abuses of power and procedure. Such people immediately rush to the conclusion that the Republic is inherently broken, both structurally and in terms of how those who are in positions of leadership exercise that authority. They are usually strident to the point of shrillness about their points. Such people usually eschew positions of authority themselves, preferring to snipe from the sidelines. When they do rise to office, they spend their time "fixing" all the myriad problems they find, mostly because with such a point of view, all they see are problems in need of fixing. These people I name the plangerii ("those who bewail"; forgive my atrocious Latin; something else in need of "fixing", no doubt.)

Then there are those who look at Nova Roma and see fertile ground for potential growth, directions into which new movement can take place, and opportunities for change along the historical course that we charted at Nova Roma's founding. They approach problems as opportunities, and have a perspective that invites new and innovative initiatives. They possess bold visions aimed at using our existing structures and assets, and inventing new ones, to move us towards a positive goal. Such people seek out office. When their drive and zeal is recognized and rewarded, they spend their time posing new initiatives and taking the Republic into bold new directions, because they see opportunities and potential. These people I name gaudii ("those who are joyous", I hope).

The distinction between the plangerii and the gaudii is perhaps a subtle one, borne of attitude. But to those who are themselves gaudii, it is a white-hot sigil, emblazoned across every email sent by a plangerii. It is not the content of the proposals which bears the mark. It is the way they are presented. The motive that directs them. One is simply negative and pessimistic, the other positive and optimistic.

Is there a need for more face-to-face meetings? The gaudii propose new supports and structures be put in place to support doing so. The plangerii blame a dysfunctional system and want to "fix" it.

Is there a popular perception that we have too many laws? The gaudii propose to focus on action (leading by example) rather than laws. The plangerii blame the laws themselves and want to "fix" them.

Is there a potential procedural problem with a vote? The gaudii give the benefit of the doubt, see the perceived flaw acknowledged and corrected, and move on. The plangerii see conspiracies to grab power and demand that the Tribunes "fix" the problem.

No one need tout themselves as a gaudus or a plangerus, because it's obvious to all who are observant.

==Thoughts on the Religio and Nova Roma (10/15/06)==

I can state unequivocally that I am not content with the current situation.

As a sort of preamble, I will point out that our Constitution lays a positive requirement that those who assume the office of Consul (or, for that matter, any magistracy), "All magistrates and Senators, as officers of the State, shall be required to publicly show respect for the Religio Romana and the Gods and Goddesses that made Rome great."

If I am elected Consul, I will perform the rites of the Religio not only publically, but privately. The Religio is the very cornerstone of Nova Roma, and indeed the very reason for its foundation. Should the Will of the Gods, expressed through the votes of the Centuries, lead to my election, I pledge that I will perform the daily rites at my family lararium (which I have maintained, even if I have been remiss in observing the daily rites), and those rituals which the Collegium Pontificum should determine are necessary and proper for a Consul to perform (within the bounds of macronational legality and practicality). I was an active practitioner of the Religio at Nova Roma's foundation, and have gone into varying periods of inactivity and activity since then, but my Consulship will be one marked by a strict adherence to the forms and rites of the Religio.

I invite my fellow candidates for the office of Consul to make a similar pledge.

And that includes, at the very outset, a piaculum offered by myself (with the invitation for my Consular colleague to participate, naturally) to atone for the myriad missteps and mistakes that Nova Roma has made on its journey thusfar. We are but human, and I will be the first to acknowledge that we have not done everything as we should have in our young history. Again, such would be taken under the direction of, and with the advice of, the Collegium Pontificum.

I will now address your specific questions, and I thank you (and other readers) for your indulgence in slogging through my initial statement.

You ask:

> As Consuls, what do you propose to do to revive the revival? What changes, if any, would you make?

My first and foremost action would be to do everything within my power, both overtly through the power of my office (in consultation with the Collegium) and through the power of the "bully pulpit" of the Consulship, to see that Nova Roma moves more into the real world. Real rituals, actually performed by real pontiffs and other manners of priests. In every venue which is practical and appropriate.

The deadlock which you describe, as far as I understand it (not being a member of the Collegium Pontificum myself, but privy to the general currents of its discussions) is that some object to our becoming engaged in the broader modern "neo-pagan community" and that some see that as a recruiting ground for new members of the Religio. While I find Wiccan tree-hugging fluffy-bunnies as odious as anyone, I can still acknowledge that the broader neo-pagan community offers us a fertile ground for demonstrating that a reconstructionist approach to pre-Christian religion is, in fact, a proper path to a more fulfilling spirituality.

What would I do to revive the revial? I would DO more. Personally, and through every power of my office, to encourage others to DO more as well. I happen to think the Gods want their rites actually performed.

What changes would I make? I would require that our appointed spiritual leaders, whether they be pontiffs, augurs, or flamines, actually physically perform the rituals they should do. Perhaps not all at once --there are certainly practicalities to take into account-- but we have gone on long enough with certain priestly offices being occupied by straw men.
If our priests and priestesses start actually enacting the rites they are supposed to, rather than just filling spaces on an organization chart, I guarantee you that we will see Nova Roma's fortunes increase as the Gods begin to smile upon us more and more!

==Process Versus Goals (10/27/06)==

I fully support any practice that brings the Religio into further alignment with what was done in Roma Antiqua, as regards the Religio or anything else.

To imply otherwise, as some have attempted to do, is simply absurd. Whenever there has been a debate on historicity versus modernity, I have always been on the side of historicity. The arguments I have engaged in with folks such as Piscinus (before he left Nova Roma to help found a competing organization when he realized he had lost the modernist-vs-historist debate*), are proof of that. I find it singularly incredible that you would hold him up as a symbol of dedication to historicity within Nova Roma, when in the past he has steadfastly stood for the introduction of modern Political Correctness. Not I. I am fully aware that the historical Roman model we seek to emulate, in all its glory and magnificence, is not going to be very popular with the modern "Progressive Left" precisely because of its uncompromising attitudes. My record is clear; I stand on the side of historical accuracy.

What I have '''not''' always been on the side of is undue haste, or impracticality. Some here in Nova Roma are simply impatient. They see "flaws" and rant and rail against them, insisting that they be fixed NOW NOW NOW, rather than taking the patient and long-term view. Sometimes these are because Nova Roma has erred in not being sufficiently "true" to ancient Rome, sometimes it's because we are not sufficient champions of modern ideals of "social justice" and soforth. Such people tend to post quite a bit, perhaps hoping to wear down the rest of us or convince the uncommitted with their unrelenting stream of chatter.

Others, including but certainly not only myself, realize that moving slowly but surely towards the goal, rather than running full-speed towards it, is more likely to produce effective and viable results. We began from a very overly-simplified starting point, with some known (and, granted, some unknown) ahistoricial elements. But always-- and this cannot be stressed enough-- always with the intention that each successive year would see us moving closer, ever closer, to the dream of a full and complete restoration of the Republic as it was, including most especially the Religio, "as far as practical and acceptable," to coin a phrase.

Historicity has no greater champion within Nova Roma than myself. At the same time, practicality has no greater champion, either. I do not see these things as mutually exclusive. It grieves me that some do.

* = Obviously, I am in no position to criticise Piscinus for leaving Nova Roma. However, in my own defense, I will point out that I never went on to form an organization which was formed specifically for disaffected Nova Romans, and which was originally set up as a rival organization. Piscinus can make no such claim, for that is precisely what he did, and indeed continues to serve as its Pontifex Maximus and has been its Consul twice!

==On Choice, the Religio, and Animal Sacrifice (10/27/06)==

Some have called for the Collegium Pontificum to lay down some specific guidelines, so that the issue of animal sacrifice within Nova Roma in general, and the Religio Romana in particular, is made plain to all. I must counter that such guidelines, in the form of a [http://www.novaroma.org/tabularium/pontifices/2004-04-24.html Decretum on Sacrifices], has already been made. It states, in part (and I give the link above so that all readers may judge the context of these quotes for themselves and make sure I'm not taking anything out of its proper context):

> Until such a time as the Collegium Pontificum may determine that circumstances
> are appropriate for the full restoration of the cultus of the Religio Publica...

The implication here is clear. The circumstances may not currently be appropriate for the "full restoration" of the Religio Publica, but when they are, animal sacrifice (the subject of the entire decretum) must surely be a part of such a full restoration.

> ...the Collegium neither mandates nor prohibits animal sacrifice in the caerimoniae
> of the Religio Publica. Practitioners of the Religio Romana, including sacerdotes
> conducting the caerimoniae of the Religio Publica, may conduct or refrain from
> animal sacrifice in accordance with their conscience and circumstances.

And here we have the absolutely salient point. Animal sacrifice is, indeed allowed. It is not required. It is not banned. It may be conducted at the discretion of the individual priest, subject to certain limitations (it must be humane, macronationally legal, and so forth).

In regards the funding of such sacrifices, since the purchase of animals for ritual is not an inexpensive thing:

> The Collegium does not intend to request appropriation of public funds by the
> Senate for animal sacrifice until and unless a final decision on the full restoration
> of the ancient cultus has been made

Thus, no monies from the public treasury ("your tax sestercii at work") will be used to support such activities. If they happen, they're going to be paid for privately, either by the priest in question, or through private donations. That is precisely the reason for the existence of the Sacrifice Fund. So that those priests who are so inclined, and agree with those practitioners of the Religio that animal sacrifice as a part of the Religio Publica, on behalf of the Res Publica as a whole, is indeed a necessary thing, are not required to bear the entire burden of such expenses on their own shoulders.

I can see no need for any further clarification on the issue. It is clear as crystal.

It is a matter of choice.

For those priests who choose not to practice animal sacrifice, their position is clear. The decretum as it stands does not require them to do so. No harm there.

For those priests who do choose to practice animal sacrifice, their position is also clear. The decretum as it stands does not prohibit them from doing so. They just have to pay for it themselves, or find someone (or several someones) to help with the cost. No harm there.

For those individual Citizens who object to the idea of animal sacrifice, their position is clear. The decretum as it stands mandates that none of their hard-earned tax money will be spent supporting it. (Compare modern pacifists, whose tax dollars in the United States are still used to fund the military, against their clear wishes.) They are fully free _not_ to contribute to the Sacrifice Fund, which is entirely private, and entirely voluntary (and which currently stands at US$325 as of this writing). No harm there.

And, finally, for those individual Citizens who support the idea of animal sacrifice, their position is also clear. The decretum as it stands does not ban the use of private funds to support animal sacrifice. And indeed that is the purpose of the Sacrifice Fund. To give those people who wish to support such activity over and above the taxes which they have already paid to the Republic a place to do so. It is entirely voluntary and composed completely of private donations. No harm there.

Indeed, the only "harm" that anyone can possibly be voiced is by those individuals who object to animal sacrifice as a practice under any circumstances. It's "barbaric", or "anachronistic", or "inhumane", or "unnecessary", and so forth. It is people like that who, doubtless with the best of intentions, wish to stifle the free religious expression of those of us who _do_ wish to support and/or engage in the practice on behalf of the Religio Publica (or privata, for that matter). With all due respect, I say that is not their right. They are free not to engage in the practice, and free not to support it. They are NOT free to prevent those of us who disagree from engaging or supporting it.

I stand for the historicity of animal sacrifice as an integral part of the Religio Publica (as recognized by the Collegium Pontificum in its decretum). I also stand for the freedom of choice; those who do not wish to participate in or support animal sacrifice are free not to. Your freedom to choose "no" does not mean I cannot choose "yes."

I cannot see any more equitable solution for our current situation than that.

</div>

[[Category:Candidates MMDCCLIX|Vedius Germanicus]]

Flavius Vedius Germanicus (Election MMDCCLIX)

2006-10-28T01:20:56Z

Flavius Vedius Germanicus: typo

{{CandidateDeclarationPage|MMDCCLIX|Flavius Vedius Germanicus|Consul}}

<div class="scriptum">
==Initial Statement of Candidacy (10/6/06)==

After no small amount of thought, and consultation with friends and
colleagues in Nova Roma, I once more don the toga candida and announce
my intention to stand for the office of Consul of our fair Republic.

Many here are doubtless familiar with my history in Nova Roma. For those
who may not be, I am Flavius Vedius Germanicus. Pater Patriae,
co-founder of our New Rome. I've served as Consul twice, resigned my
Citizenship twice, and served in just about every office we have with
the exception of Tribune. I authored (with much help, of course) our
Constitution (twice). I've learned much from my experiences here in the
New Rome, and would humbly offer my services and experience in its
service once more.

I propose three broad programs which I will pursue, should you see fit
to elect me to the Curule Chair, all centered around the singular theme
of re-energizing our community and making it a much more enjoyable
experience, in all its myriad manifestations, for everyone.

First, an emphasis on moving Nova Roma towards being a more real-world
community. With some notable (and wonderful) exceptions, most
interaction between our cives is online. I believe that the future of
Nova Roma lies in the establishment of local groups that meet in the
real world, hosting their own events, and building up the bonds of real
interaction and community. We did this in New Jersey when I was Governor
of Mediatlantica Provincia with great success, and I will do whatever I
can to place the tools for doing so in the hands of our cives. Nova Roma
can be so much more than websites and email lists; I would like to see
it fulfill that potential.

Second, a focus on new Citizens; not only gaining new ones, but helping
those who are new to learn about us and figure out how they can get the
most out of their Citizenship. For too long we have, so to speak, tossed
new Citizens into the pond with the instruction that they had better
learn how to swim. There have been some efforts in the right direction,
such as the creation of an email list for new Citizens, and the Academia
Thules is an excellent resource for cives new and old alike, but I would
like to see a more systematic and comprehensive program put in place to
allow new Citizens to get the most out of the Republic.In addition, I
support the idea of ever more outreach. Ever more visibility. Ever more
opportunities to make Nova Roma _the_ place to go for people who share
our love of ancient Rome and wish to embrace its modern restoration.

Third, an attempt to focus not on the passage of laws-- which seem to
have taken a tendency to become somewhat obscure, unnecessarily complex,
and in some cases downright unnecessary-- and concentrate more on the
undertaking of actions. Doubtless there are some new laws that will need
to get passed, but I will endeavor to ensure that they are simple,
reasonable, and add to our collective experience here in Nova Roma. In
Roma Antiqua, the passage of laws was a relatively rare thing, and
Consuls were men of action. It is my hope that I will be able to act in
a similar vein, should I win the support of the People for another term
as Consul.

Throughout all of this, I will of course maintain a continued movement
of our legal, political, and social institutions towards the splendid
example of Roma Antiqua.

May the Gods guide and aid me and our Fair Republic.

==Perspectives on Nova Roma (10/10/06)==

There is a real difference in people, and this difference is especially highlighted in how they approach, and view, our fair Republic of Nova Roma.

There are those who look at Nova Roma and see problems that are in need of fixing. They see little but flaws, perceived injustices, and abuses of power and procedure. Such people immediately rush to the conclusion that the Republic is inherently broken, both structurally and in terms of how those who are in positions of leadership exercise that authority. They are usually strident to the point of shrillness about their points. Such people usually eschew positions of authority themselves, preferring to snipe from the sidelines. When they do rise to office, they spend their time "fixing" all the myriad problems they find, mostly because with such a point of view, all they see are problems in need of fixing. These people I name the plangerii ("those who bewail"; forgive my atrocious Latin; something else in need of "fixing", no doubt.)

Then there are those who look at Nova Roma and see fertile ground for potential growth, directions into which new movement can take place, and opportunities for change along the historical course that we charted at Nova Roma's founding. They approach problems as opportunities, and have a perspective that invites new and innovative initiatives. They possess bold visions aimed at using our existing structures and assets, and inventing new ones, to move us towards a positive goal. Such people seek out office. When their drive and zeal is recognized and rewarded, they spend their time posing new initiatives and taking the Republic into bold new directions, because they see opportunities and potential. These people I name gaudii ("those who are joyous", I hope).

The distinction between the plangerii and the gaudii is perhaps a subtle one, borne of attitude. But to those who are themselves gaudii, it is a white-hot sigil, emblazoned across every email sent by a plangerii. It is not the content of the proposals which bears the mark. It is the way they are presented. The motive that directs them. One is simply negative and pessimistic, the other positive and optimistic.

Is there a need for more face-to-face meetings? The gaudii propose new supports and structures be put in place to support doing so. The plangerii blame a dysfunctional system and want to "fix" it.

Is there a popular perception that we have too many laws? The gaudii propose to focus on action (leading by example) rather than laws. The plangerii blame the laws themselves and want to "fix" them.

Is there a potential procedural problem with a vote? The gaudii give the benefit of the doubt, see the perceived flaw acknowledged and corrected, and move on. The plangerii see conspiracies to grab power and demand that the Tribunes "fix" the problem.

No one need tout themselves as a gaudus or a plangerus, because it's obvious to all who are observant.

==Thoughts on the Religio and Nova Roma (10/15/06)==

I can state unequivocally that I am not content with the current situation.

As a sort of preamble, I will point out that our Constitution lays a positive requirement that those who assume the office of Consul (or, for that matter, any magistracy), "All magistrates and Senators, as officers of the State, shall be required to publicly show respect for the Religio Romana and the Gods and Goddesses that made Rome great."

If I am elected Consul, I will perform the rites of the Religio not only publically, but privately. The Religio is the very cornerstone of Nova Roma, and indeed the very reason for its foundation. Should the Will of the Gods, expressed through the votes of the Centuries, lead to my election, I pledge that I will perform the daily rites at my family lararium (which I have maintained, even if I have been remiss in observing the daily rites), and those rituals which the Collegium Pontificum should determine are necessary and proper for a Consul to perform (within the bounds of macronational legality and practicality). I was an active practitioner of the Religio at Nova Roma's foundation, and have gone into varying periods of inactivity and activity since then, but my Consulship will be one marked by a strict adherence to the forms and rites of the Religio.

I invite my fellow candidates for the office of Consul to make a similar pledge.

And that includes, at the very outset, a piaculum offered by myself (with the invitation for my Consular colleague to participate, naturally) to atone for the myriad missteps and mistakes that Nova Roma has made on its journey thusfar. We are but human, and I will be the first to acknowledge that we have not done everything as we should have in our young history. Again, such would be taken under the direction of, and with the advice of, the Collegium Pontificum.

I will now address your specific questions, and I thank you (and other readers) for your indulgence in slogging through my initial statement.

You ask:

> As Consuls, what do you propose to do to revive the revival? What changes, if any, would you make?

My first and foremost action would be to do everything within my power, both overtly through the power of my office (in consultation with the Collegium) and through the power of the "bully pulpit" of the Consulship, to see that Nova Roma moves more into the real world. Real rituals, actually performed by real pontiffs and other manners of priests. In every venue which is practical and appropriate.

The deadlock which you describe, as far as I understand it (not being a member of the Collegium Pontificum myself, but privy to the general currents of its discussions) is that some object to our becoming engaged in the broader modern "neo-pagan community" and that some see that as a recruiting ground for new members of the Religio. While I find Wiccan tree-hugging fluffy-bunnies as odious as anyone, I can still acknowledge that the broader neo-pagan community offers us a fertile ground for demonstrating that a reconstructionist approach to pre-Christian religion is, in fact, a proper path to a more fulfilling spirituality.

What would I do to revive the revial? I would DO more. Personally, and through every power of my office, to encourage others to DO more as well. I happen to think the Gods want their rites actually performed.

What changes would I make? I would require that our appointed spiritual leaders, whether they be pontiffs, augurs, or flamines, actually physically perform the rituals they should do. Perhaps not all at once --there are certainly practicalities to take into account-- but we have gone on long enough with certain priestly offices being occupied by straw men.
If our priests and priestesses start actually enacting the rites they are supposed to, rather than just filling spaces on an organization chart, I guarantee you that we will see Nova Roma's fortunes increase as the Gods begin to smile upon us more and more!

==Process Versus Goals (10/27/06)==

I fully support any practice that brings the Religio into further alignment with what was done in Roma Antiqua, as regards the Religio or anything else.

To imply otherwise, as some have attempted to do, is simply absurd. Whenever there has been a debate on historicity versus modernity, I have always been on the side of historicity. The arguments I have engaged in with folks such as Piscinus (before he left Nova Roma to help found a competing organization when he realized he had lost the modernist-vs-historist debate*), are proof of that. I find it singularly incredible that you would hold him up as a symbol of dedication to historicity within Nova Roma, when in the past he has steadfastly stood for the introduction of modern Political Correctness. Not I. I am fully aware that the historical Roman model we seek to emulate, in all its glory and magnificence, is not going to be very popular with the modern "Progressive Left" precisely because of its uncompromising attitudes. My record is clear; I stand on the side of historical accuracy.

What I have '''not''' always been on the side of is undue haste, or impracticality. Some here in Nova Roma are simply impatient. They see "flaws" and rant and rail against them, insisting that they be fixed NOW NOW NOW, rather than taking the patient and long-term view. Sometimes these are because Nova Roma has erred in not being sufficiently "true" to ancient Rome, sometimes it's because we are not sufficient champions of modern ideals of "social justice" and soforth. Such people tend to post quite a bit, perhaps hoping to wear down the rest of us or convince the uncommitted with their unrelenting stream of chatter.

Others, including but certainly not only myself, realize that moving slowly but surely towards the goal, rather than running full-speed towards it, is more likely to produce effective and viable results. We began from a very overly-simplified starting point, with some known (and, granted, some unknown) ahistoricial elements. But always-- and this cannot be stressed enough-- always with the intention that each successive year would see us moving closer, ever closer, to the dream of a full and complete restoration of the Republic as it was, including most especially the Religio, "as far as practical and acceptable," to coin a phrase.

Historicity has no greater champion within Nova Roma than myself. At the same time, practicality has no greater champion, either. I do not see these things as mutually exclusive. It grieves me that some do.

==On Choice, the Religio, and Animal Sacrifice (10/27/06)==

Some have called for the Collegium Pontificum to lay down some specific guidelines, so that the issue of animal sacrifice within Nova Roma in general, and the Religio Romana in particular, is made plain to all. I must counter that such guidelines, in the form of a [http://www.novaroma.org/tabularium/pontifices/2004-04-24.html Decretum on Sacrifices], has already been made. It states, in part (and I give the link above so that all readers may judge the context of these quotes for themselves and make sure I'm not taking anything out of its proper context):

> Until such a time as the Collegium Pontificum may determine that circumstances
> are appropriate for the full restoration of the cultus of the Religio Publica...

The implication here is clear. The circumstances may not currently be appropriate for the "full restoration" of the Religio Publica, but when they are, animal sacrifice (the subject of the entire decretum) must surely be a part of such a full restoration.

> ...the Collegium neither mandates nor prohibits animal sacrifice in the caerimoniae
> of the Religio Publica. Practitioners of the Religio Romana, including sacerdotes
> conducting the caerimoniae of the Religio Publica, may conduct or refrain from
> animal sacrifice in accordance with their conscience and circumstances.

And here we have the absolutely salient point. Animal sacrifice is, indeed allowed. It is not required. It is not banned. It may be conducted at the discretion of the individual priest, subject to certain limitations (it must be humane, macronationally legal, and so forth).

In regards the funding of such sacrifices, since the purchase of animals for ritual is not an inexpensive thing:

> The Collegium does not intend to request appropriation of public funds by the
> Senate for animal sacrifice until and unless a final decision on the full restoration
> of the ancient cultus has been made

Thus, no monies from the public treasury ("your tax sestercii at work") will be used to support such activities. If they happen, they're going to be paid for privately, either by the priest in question, or through private donations. That is precisely the reason for the existence of the Sacrifice Fund. So that those priests who are so inclined, and agree with those practitioners of the Religio that animal sacrifice as a part of the Religio Publica, on behalf of the Res Publica as a whole, is indeed a necessary thing, are not required to bear the entire burden of such expenses on their own shoulders.

I can see no need for any further clarification on the issue. It is clear as crystal.

It is a matter of choice.

For those priests who choose not to practice animal sacrifice, their position is clear. The decretum as it stands does not require them to do so. No harm there.

For those priests who do choose to practice animal sacrifice, their position is also clear. The decretum as it stands does not prohibit them from doing so. They just have to pay for it themselves, or find someone (or several someones) to help with the cost. No harm there.

For those individual Citizens who object to the idea of animal sacrifice, their position is clear. The decretum as it stands mandates that none of their hard-earned tax money will be spent supporting it. (Compare modern pacifists, whose tax dollars in the United States are still used to fund the military, against their clear wishes.) They are fully free _not_ to contribute to the Sacrifice Fund, which is entirely private, and entirely voluntary (and which currently stands at US$325 as of this writing). No harm there.

And, finally, for those individual Citizens who support the idea of animal sacrifice, their position is also clear. The decretum as it stands does not ban the use of private funds to support animal sacrifice. And indeed that is the purpose of the Sacrifice Fund. To give those people who wish to support such activity over and above the taxes which they have already paid to the Republic a place to do so. It is entirely voluntary and composed completely of private donations. No harm there.

Indeed, the only "harm" that anyone can possibly be voiced is by those individuals who object to animal sacrifice as a practice under any circumstances. It's "barbaric", or "anachronistic", or "inhumane", or "unnecessary", and so forth. It is people like that who, doubtless with the best of intentions, wish to stifle the free religious expression of those of us who _do_ wish to support and/or engage in the practice on behalf of the Religio Publica (or privata, for that matter). With all due respect, I say that is not their right. They are free not to engage in the practice, and free not to support it. They are NOT free to prevent those of us who disagree from engaging or supporting it.

I stand for the historicity of animal sacrifice as an integral part of the Religio Publica (as recognized by the Collegium Pontificum in its decretum). I also stand for the freedom of choice; those who do not wish to participate in or support animal sacrifice are free not to. Your freedom to choose "no" does not mean I cannot choose "yes."

I cannot see any more equitable solution for our current situation than that.

</div>

[[Category:Candidates MMDCCLIX|Vedius Germanicus]]

Flavius Vedius Germanicus (Election MMDCCLIX)

2006-10-27T23:47:27Z

Flavius Vedius Germanicus: Added subsequent explanatory statements of candidacy

{{CandidateDeclarationPage|MMDCCLIX|Flavius Vedius Germanicus|Consul}}

<div class="scriptum">
==Initial Statement of Candidacy (10/6/06)==

After no small amount of thought, and consultation with friends and
colleagues in Nova Roma, I once more don the toga candida and announce
my intention to stand for the office of Consul of our fair Republic.

Many here are doubtless familiar with my history in Nova Roma. For those
who may not be, I am Flavius Vedius Germanicus. Pater Patriae,
co-founder of our New Rome. I've served as Consul twice, resigned my
Citizenship twice, and served in just about every office we have with
the exception of Tribune. I authored (with much help, of course) our
Constitution (twice). I've learned much from my experiences here in the
New Rome, and would humbly offer my services and experience in its
service once more.

I propose three broad programs which I will pursue, should you see fit
to elect me to the Curule Chair, all centered around the singular theme
of re-energizing our community and making it a much more enjoyable
experience, in all its myriad manifestations, for everyone.

First, an emphasis on moving Nova Roma towards being a more real-world
community. With some notable (and wonderful) exceptions, most
interaction between our cives is online. I believe that the future of
Nova Roma lies in the establishment of local groups that meet in the
real world, hosting their own events, and building up the bonds of real
interaction and community. We did this in New Jersey when I was Governor
of Mediatlantica Provincia with great success, and I will do whatever I
can to place the tools for doing so in the hands of our cives. Nova Roma
can be so much more than websites and email lists; I would like to see
it fulfill that potential.

Second, a focus on new Citizens; not only gaining new ones, but helping
those who are new to learn about us and figure out how they can get the
most out of their Citizenship. For too long we have, so to speak, tossed
new Citizens into the pond with the instruction that they had better
learn how to swim. There have been some efforts in the right direction,
such as the creation of an email list for new Citizens, and the Academia
Thules is an excellent resource for cives new and old alike, but I would
like to see a more systematic and comprehensive program put in place to
allow new Citizens to get the most out of the Republic.In addition, I
support the idea of ever more outreach. Ever more visibility. Ever more
opportunities to make Nova Roma _the_ place to go for people who share
our love of ancient Rome and wish to embrace its modern restoration.

Third, an attempt to focus not on the passage of laws-- which seem to
have taken a tendency to become somewhat obscure, unnecessarily complex,
and in some cases downright unnecessary-- and concentrate more on the
undertaking of actions. Doubtless there are some new laws that will need
to get passed, but I will endeavor to ensure that they are simple,
reasonable, and add to our collective experience here in Nova Roma. In
Roma Antiqua, the passage of laws was a relatively rare thing, and
Consuls were men of action. It is my hope that I will be able to act in
a similar vein, should I win the support of the People for another term
as Consul.

Throughout all of this, I will of course maintain a continued movement
of our legal, political, and social institutions towards the splendid
example of Roma Antiqua.

May the Gods guide and aid me and our Fair Republic.

==Perspectives on Nova Roma (10/10/06)==

There is a real difference in people, and this difference is especially highlighted in how they approach, and view, our fair Republic of Nova Roma.

There are those who look at Nova Roma and see problems that are in need of fixing. They see little but flaws, perceived injustices, and abuses of power and procedure. Such people immediately rush to the conclusion that the Republic is inherently broken, both structurally and in terms of how those who are in positions of leadership exercise that authority. They are usually strident to the point of shrillness about their points. Such people usually eschew positions of authority themselves, preferring to snipe from the sidelines. When they do rise to office, they spend their time "fixing" all the myriad problems they find, mostly because with such a point of view, all they see are problems in need of fixing. These people I name the plangerii ("those who bewail"; forgive my atrocious Latin; something else in need of "fixing", no doubt.)

Then there are those who look at Nova Roma and see fertile ground for potential growth, directions into which new movement can take place, and opportunities for change along the historical course that we charted at Nova Roma's founding. They approach problems as opportunities, and have a perspective that invites new and innovative initiatives. They possess bold visions aimed at using our existing structures and assets, and inventing new ones, to move us towards a positive goal. Such people seek out office. When their drive and zeal is recognized and rewarded, they spend their time posing new initiatives and taking the Republic into bold new directions, because they see opportunities and potential. These people I name gaudii ("those who are joyous", I hope).

The distinction between the plangerii and the gaudii is perhaps a subtle one, borne of attitude. But to those who are themselves gaudii, it is a white-hot sigil, emblazoned across every email sent by a plangerii. It is not the content of the proposals which bears the mark. It is the way they are presented. The motive that directs them. One is simply negative and pessimistic, the other positive and optimistic.

Is there a need for more face-to-face meetings? The gaudii propose new supports and structures be put in place to support doing so. The plangerii blame a dysfunctional system and want to "fix" it.

Is there a popular perception that we have too many laws? The gaudii propose to focus on action (leading by example) rather than laws. The plangerii blame the laws themselves and want to "fix" them.

Is there a potential procedural problem with a vote? The gaudii give the benefit of the doubt, see the perceived flaw acknowledged and corrected, and move on. The plangerii see conspiracies to grab power and demand that the Tribunes "fix" the problem.

No one need tout themselves as a gaudus or a plangerus, because it's obvious to all who are observant.

==Thoughts on the Religio and Nova Roma (10/15/06)==

I can state unequivocally that I am not content with the current situation.

As a sort of preamble, I will point out that our Constitution lays a positive requirement that those who assume the office of Consul (or, for that matter, any magistracy), "All magistrates and Senators, as officers of the State, shall be required to publicly show respect for the Religio Romana and the Gods and Goddesses that made Rome great."

If I am elected Consul, I will perform the rites of the Religio not only publically, but privately. The Religio is the very cornerstone of Nova Roma, and indeed the very reason for its foundation. Should the Will of the Gods, expressed through the votes of the Centuries, lead to my election, I pledge that I will perform the daily rites at my family lararium (which I have maintained, even if I have been remiss in observing the daily rites), and those rituals which the Collegium Pontificum should determine are necessary and proper for a Consul to perform (within the bounds of macronational legality and practicality). I was an active practitioner of the Religio at Nova Roma's foundation, and have gone into varying periods of inactivity and activity since then, but my Consulship will be one marked by a strict adherence to the forms and rites of the Religio.

I invite my fellow candidates for the office of Consul to make a similar pledge.

And that includes, at the very outset, a piaculum offered by myself (with the invitation for my Consular colleague to participate, naturally) to atone for the myriad missteps and mistakes that Nova Roma has made on its journey thusfar. We are but human, and I will be the first to acknowledge that we have not done everything as we should have in our young history. Again, such would be taken under the direction of, and with the advice of, the Collegium Pontificum.

I will now address your specific questions, and I thank you (and other readers) for your indulgence in slogging through my initial statement.

You ask:

> As Consuls, what do you propose to do to revive the revival? What changes, if any, would you make?

My first and foremost action would be to do everything within my power, both overtly through the power of my office (in consultation with the Collegium) and through the power of the "bully pulpit" of the Consulship, to see that Nova Roma moves more into the real world. Real rituals, actually performed by real pontiffs and other manners of priests. In every venue which is practical and appropriate.

The deadlock which you describe, as far as I understand it (not being a member of the Collegium Pontificum myself, but privy to the general currents of its discussions) is that some object to our becoming engaged in the broader modern "neo-pagan community" and that some see that as a recruiting ground for new members of the Religio. While I find Wiccan tree-hugging fluffy-bunnies as odious as anyone, I can still acknowledge that the broader neo-pagan community offers us a fertile ground for demonstrating that a reconstructionist approach to pre-Christian religion is, in fact, a proper path to a more fulfilling spirituality.

What would I do to revive the revial? I would DO more. Personally, and through every power of my office, to encourage others to DO more as well. I happen to think the Gods want their rites actually performed.

What changes would I make? I would require that our appointed spiritual leaders, whether they be pontiffs, augurs, or flamines, actually physically perform the rituals they should do. Perhaps not all at once --there are certainly practicalities to take into account-- but we have gone on long enough with certain priestly offices being occupied by straw men.
If our priests and priestesses start actually enacting the rites they are supposed to, rather than just filling spaces on an organization chart, I guarantee you that we will see Nova Roma's fortunes increase as the Gods begin to smile upon us more and more!

==Process Versus Goals (10/27/06)==

I fully support any practice that brings the Religio into further alignment with what was done in Roma Antiqua, as regards the Religio or anything else.

To imply otherwise, as some have attempted to do, is simply absurd. Whenever there has been a debate on historicity versus modernity, I have always been on the side of historicity. The arguments I have engaged in with folks such as Piscinus (before he left Nova Roma to help found a competing organization when he realized he had lost the modernist-vs-historist debate*), are proof of that. I find it singularly incredible that you would hold him up as a symbol of dedication to historicity within Nova Roma, when in the past he has steadfastly stood for the introduction of modern Political Correctness. Not I. I am fully aware that the historical Roman model we seek to emulate, in all its glory and magnificence, is not going to be very popular with the modern "Progressive Left" precisely because of its uncompromising attitudes. My record is clear; I stand on the side of historical accuracy.

What I have '''not''' always been on the side of is undue haste, or impracticality. Some here in Nova Roma are simply impatient. They see "flaws" and rant and rail against them, insisting that they be fixed NOW NOW NOW, rather than taking the patient and long-term view. Sometimes these are because Nova Roma has erred in not being sufficiently "true" to ancient Rome, sometimes it's because we are not sufficient chanpions of modern ideals of "social justice" and soforth. Such people tend to post quite a bit, perhaps hoping to wear down the rest of us or convince the uncommitted with their unrelenting stream of chatter.

Others, including but certainly not only myself, realize that moving slowly but surely towards the goal, rather than running full-speed towards it, is more likely to produce effective and viable results. We began from a very overly-simplified starting point, with some known (and, granted, some unknown) ahistoricial elements. But always-- and this cannot be stressed enough-- always with the intention that each successive year would see us moving closer, ever closer, to the dream of a full and complete restoration of the Republic as it was, including most especially the Religio, "as far as practical and acceptable," to coin a phrase.

Historicity has no greater champion within Nova Roma than myself. At the same time, practicality has no greater champion, either. I do not see these things as mutually exclusive. It grieves me that some do.

==On Choice, the Religio, and Animal Sacrifice (10/27/06)==

Some have called for the Collegium Pontificum to lay down some specific guidelines, so that the issue of animal sacrifice within Nova Roma in general, and the Religio Romana in particular, is made plain to all. I must counter that such guidelines, in the form of a [http://www.novaroma.org/tabularium/pontifices/2004-04-24.html Decretum on Sacrifices], has already been made. It states, in part (and I give the link above so that all readers may judge the context of these quotes for themselves and make sure I'm not taking anything out of its proper context):

> Until such a time as the Collegium Pontificum may determine that circumstances
> are appropriate for the full restoration of the cultus of the Religio Publica...

The implication here is clear. The circumstances may not currently be appropriate for the "full restoration" of the Religio Publica, but when they are, animal sacrifice (the subject of the entire decretum) must surely be a part of such a full restoration.

> ...the Collegium neither mandates nor prohibits animal sacrifice in the caerimoniae
> of the Religio Publica. Practitioners of the Religio Romana, including sacerdotes
> conducting the caerimoniae of the Religio Publica, may conduct or refrain from
> animal sacrifice in accordance with their conscience and circumstances.

And here we have the absolutely salient point. Animal sacrifice is, indeed allowed. It is not required. It is not banned. It may be conducted at the discretion of the individual priest, subject to certain limitations (it must be humane, macronationally legal, and so forth).

In regards the funding of such sacrifices, since the purchase of animals for ritual is not an inexpensive thing:

> The Collegium does not intend to request appropriation of public funds by the
> Senate for animal sacrifice until and unless a final decision on the full restoration
> of the ancient cultus has been made

Thus, no monies from the public treasury ("your tax sestercii at work") will be used to support such activities. If they happen, they're going to be paid for privately, either by the priest in question, or through private donations. That is precisely the reason for the existence of the Sacrifice Fund. So that those priests who are so inclined, and agree with those practitioners of the Religio that animal sacrifice as a part of the Religio Publica, on behalf of the Res Publica as a whole, is indeed a necessary thing, are not required to bear the entire burden of such expenses on their own shoulders.

I can see no need for any further clarification on the issue. It is clear as crystal.

It is a matter of choice.

For those priests who choose not to practice animal sacrifice, their position is clear. The decretum as it stands does not require them to do so. No harm there.

For those priests who do choose to practice animal sacrifice, their position is also clear. The decretum as it stands does not prohibit them from doing so. They just have to pay for it themselves, or find someone (or several someones) to help with the cost. No harm there.

For those individual Citizens who object to the idea of animal sacrifice, their position is clear. The decretum as it stands mandates that none of their hard-earned tax money will be spent supporting it. (Compare modern pacifists, whose tax dollars in the United States are still used to fund the military, against their clear wishes.) They are fully free _not_ to contribute to the Sacrifice Fund, which is entirely private, and entirely voluntary (and which currently stands at US$325 as of this writing). No harm there.

And, finally, for those individual Citizens who support the idea of animal sacrifice, their position is also clear. The decretum as it stands does not ban the use of private funds to support animal sacrifice. And indeed that is the purpose of the Sacrifice Fund. To give those people who wish to support such activity over and above the taxes which they have already paid to the Republic a place to do so. It is entirely voluntary and composed completely of private donations. No harm there.

Indeed, the only "harm" that anyone can possibly be voiced is by those individuals who object to animal sacrifice as a practice under any circumstances. It's "barbaric", or "anachronistic", or "inhumane", or "unnecessary", and so forth. It is people like that who, doubtless with the best of intentions, wish to stifle the free religious expression of those of us who _do_ wish to support and/or engage in the practice on behalf of the Religio Publica (or privata, for that matter). With all due respect, I say that is not their right. They are free not to engage in the practice, and free not to support it. They are NOT free to prevent those of us who disagree from engaging or supporting it.

I stand for the historicity of animal sacrifice as an integral part of the Religio Publica (as recognized by the Collegium Pontificum in its decretum). I also stand for the freedom of choice; those who do not wish to participate in or support animal sacrifice are free not to. Your freedom to choose "no" does not mean I cannot choose "yes."

I cannot see any more equitable solution for our current situation than that.

</div>

[[Category:Candidates MMDCCLIX|Vedius Germanicus]]

First "Civil War" of Nova Roma

2006-10-18T01:33:59Z

Flavius Vedius Germanicus: Clarifies matters of historical record, adds {{fact}} tag to unverified assertions

The following is a very brief summary of this event.

# The elections {{1998}} were not conducted by [[:Category:Tribes (Nova Roma)|tribes]] and [[Centuries (Nova Roma)|centuries]] because at that point the people had not been allocated to tribes and centuries.
# The [[Constitution (Nova Roma)|lex constitutiva]] as it then was required elections to be conducted by tribes and centuries, and some people believed that the elections which had been held were legally invalid and thus the republic had no legitimate magistrates.
# Allocating the people to tribes and centuries was the responsibility of the [[Censor (Nova Roma)|censores]].
# Some time in the first half of {{1999}} there was, or was perceived to be, a move to have the censores called to account in some way (the word "impeached" was used, at least in later accounts, despite the fact that impeachment was not legal under the Constitution at that time).
# In response to that move, or to the perception of such a move, another group temporarily shut down the website and declared an intercessio of the Republic, under the authority of the non-profit corporation.
# This resulted in the formation of one or more new groups which claimed to be continuations of the republic.{{fact}}
# After a few days the website &c. were restored and the alternative groups closed down, apparently by the agreement of all concerned.{{fact}}
# In due course the senate called on [[Flavius Vedius Germanicus (Nova Roma)|Flavius Vedius Germanicus]] to become [[Dictator (Nova Roma)|dictator]] and to sort the situation out one way or another, which, arguably, he did.

This sequence of events is sometimes colourfully referred to as "the civil war".

[[Category: Nova Roma History]]

Flavius Vedius Germanicus (Nova Roma)

2006-10-18T01:07:38Z

Flavius Vedius Germanicus: Added link to Consular election statement page.

[[Image:CIV-Flavius Vedius Germanicus.jpg|frame|right|F. Vedius]]

'''Flavius Vedius Germanicus''', [[Pater Patriae]], is a [[Founder (Nova Roma)|Founder]] and a [[Consular (Nova Roma)|Consular]] of [[Nova Roma]].

Fl. Vedius founded Nova Roma on the 2,750th anniversary of the foundation of the city of Rome, along with [[Marcus Cassius Julianus (Nova Roma)|Marcus Cassius Julianus]]. In the first year of Nova Roma's existence, he resigned his offices and citizenship on {{Sep 7}} {{1998}} due to a self-perceived religious conflict, but returned two months later, and was re-appointed to the Senate a few months thereafter {{1999}}. He was appointed [[Dictator (Nova Roma)|Dictator]] by the Senate during the [[Civil War of MMDCCLII (Nova Roma)|Civil War of MMDCCLII]]. Following that he was re-elected to the post of Consul and served as Governor of Mediatlantica Provincia. Shortly after his second term as Consul, he resigned his citizenship again {{2002}} only to return once more {{2004}}. He was re-appointed to the Senate in {{2005}} and is a [[Flavius_Vedius_Germanicus_%28Election_MMDCCLIX%29|candidate for Consul]] in {{2006}}.

==[[Cursus Honorum (Nova Roma)|''Cursus Honorum'']]==

* [[Pater Patriae (Nova Roma)|Pater Patriae]]
:from {{2002}}

* [[Dictator (Nova Roma)|Dictator]]
:{{1999}}

* [[Censor (Nova Roma)|Censor]]
:{{2000}}
:{{1999}}
:{{1998}}

* [[Consul (Nova Roma)|Consul]]
:{{2001}}
:{{1998}}

* [[Senator (Nova Roma)|Senator]]
:{{1998}}
:from {{1999}} to {{2002}}
:from {{2005}}

* [[:Category:Governors (Nova Roma)|Proconsul]] of [[Mediatlantica (Nova Roma)|Mediatlantica]]
:{{2001}}
:{{2000}}
:{{1999}}
:{{1998}}

* [[Pontifex (Nova Roma)|Pontifex]]
:{{1998}}

* [[Augur (Nova Roma)|Augur]]
:from {{1998}} to {{2002}}

==Other Posts==

* [[Fetialis (Nova Roma)|Fetialis]]
:{{1998}}
:from {{2001}} to {{2002}}

* [[Comitia Curiata (Nova Roma)|Lictor Curiatus]]
:from {{2000}} to {{2002}}

* [[Accensus (Nova Roma)|Accensus]]
:{{2006}}

* [[Scriba (Nova Roma)|Scriba]]
:{{2004}}

[[Category: Magistrates (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Consulars (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Senators (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Governors (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Pontifices (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Augures (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Gens Vedia (Nova Roma)| , Fl. Vedius Germanicus]]

Flavius Vedius Germanicus (Election MMDCCLIX)

2006-10-16T11:30:19Z

Flavius Vedius Germanicus: Removed paragraph for sake of clarity

Flavius Vedius Germanicus (Election MMDCCLIX)

2006-10-16T11:29:16Z

Flavius Vedius Germanicus: Adds further statements relating to candidacy

Lucius Arminius Faustus (Election MMDCCLIX)

2006-10-10T23:41:28Z

Flavius Vedius Germanicus: Apostrophe got munged when pasted in, apparently.

{{CandidateDeclarationPage|MMDCCLIX|Lucius Arminius Faustus|Consul}}

<div class="scriptum">

Citizens!
It is a hard decision, but I withdrawn my candidature as praetor, in behalf
of these two good candidates I\uffffve seen, Scholastica and Sabinus. The
estimated consul that reads me, please take out my name from the cista.

After thinking dearly, the praetorship is the gate of the Senate. To new
blood always fill thats house, and make censores life easier, the
praetorship must be ready to train new people.

However, I feel the Republic need a but more effort. So I fervently have
been praying under my Lararium sacred fires, finally, the omens made me
reach a conclusion.

By Iove Optimus Maximus!
By Dearest Ceres, plebeian goddess that always shined me during the
Aedilship and my Tribunate!
By Queen Minerva, whom everlasting blessings has made my path of NR!

Citizens, I candidate myself to the magistrature of the consulship.

I was quaestor, aedile, tribune, praetor, propraetor. I am senator. The
cursus honorum is filled. Time to try higher grounds.

As tribune, the defense of the strictly adherence of the historical path of
the Republic was my light and guide. I have written and proposed many laws
and people knows my engagement on the reforms NR need to be a more roman
Nova Roma. Everyone knew my devotion to the Plebs and to the enlightment of
the aedilship.

As praetor, the defense of the rights of expression had been my first
priority. (I must now thanks all that supported me last year, when a good
change on my life made me step down the Republic affairs a bit. But it was
worthy the price - Now, I am serious and respected paterfamilias on my own
domus :) ]

My devoting to Roman Religio is undeniable. And people knows I defend to the
death the right of all other religios practitioners in NR.

NR, like Rome itself, is the domus of all.

As consul, I promise you - what should I promise? - I promise been a good
administrator. This is what we expect from a consul. My experience had
taught me the paths of government. The vision of a Gracchus, the boldness of
a Canuleius, the will of a Cicero, the ethics of a Cato.
Other most important thing is the consulship of Faustus will open a new age
in NR.
The consulship of excellent Minucia Strabo has open the consulship to the
women.
The consulship of Faustus will open NR for the other side of the world.

It will be the first time we will have a consul from the South Hemisphere.
By electing a consul from Brasilia, a latin american, NR fullfills its
mission around the world, and signs all that our mission is \uffffurbe et orbi\uffff.
We are more than a Virtual Organization. We are a Republic of ideals, spread
all around the Orbe.

As consul, all my resume in NR shows I will keep the right balance between
Comitia and the Senate, and bring always the equilibrium resulted in the
expansion of the Roman Republic. As you know, the Roman Republic is
considered the merging of the three perfect systems of the politics of
Aristotle.

When seeing the mission ahead, I only raise the hands to the fair Heaven,
where I expect the gods hear me. I know if your votes don't fail me, they
will send their blessings. I cannot see a good magistrature in NR without a
bit of supernatural help, merging people all around the world and so many
cultures in this unity we must fight for.

So, quirites, I ask your votes. I withdrawn my candidature for praetor, and
announce my candidature for consul.

L. Arminius Faustus, Senator

</div>
[[Category:Candidates MMDCCLIX|Arminius Faustus]]

Flavius Vedius Germanicus (Nova Roma)

2006-10-10T00:46:00Z

Flavius Vedius Germanicus:

[[Image:CIV-Flavius Vedius Germanicus.jpg|frame|right|F. Vedius]]

'''Flavius Vedius Germanicus''', [[Pater Patriae]], is a [[Founder (Nova Roma)|Founder]] and a [[Consular (Nova Roma)|Consular]] of [[Nova Roma]].

Fl. Vedius founded Nova Roma on the 2,750th anniversary of the foundation of the city of Rome, along with [[Marcus Cassius Julianus (Nova Roma)|Marcus Cassius Julianus]]. In the first year of Nova Roma's existence, he resigned his offices and citizenship on {{Sep 7}} {{1998}} due to a self-perceived religious conflict, but returned two months later, and was re-appointed to the Senate a few months thereafter {{1999}}. He was appointed [[Dictator (Nova Roma)|Dictator]] by the Senate during the [[Civil War of MMDCCLII (Nova Roma)|Civil War of MMDCCLII]]. Following that he was re-elected to the post of Consul and served as Governor of Mediatlantica Provincia. Shortly after his second term as Consul, he resigned his citizenship again {{2002}} only to return once more {{2004}}. He was re-appointed to the Senate in {{2005}} and is a candidate for Consul in {{2006}}.

==[[Cursus Honorum (Nova Roma)|''Cursus Honorum'']]==

* [[Pater Patriae (Nova Roma)|Pater Patriae]]
:from {{2002}}

* [[Dictator (Nova Roma)|Dictator]]
:{{1999}}

* [[Censor (Nova Roma)|Censor]]
:{{2000}}
:{{1999}}
:{{1998}}

* [[Consul (Nova Roma)|Consul]]
:{{2001}}
:{{1998}}

* [[Senator (Nova Roma)|Senator]]
:{{1998}}
:from {{1999}} to {{2002}}
:from {{2005}}

* [[:Category:Governors (Nova Roma)|Proconsul]] of [[Mediatlantica (Nova Roma)|Mediatlantica]]
:{{2001}}
:{{2000}}
:{{1999}}
:{{1998}}

* [[Pontifex (Nova Roma)|Pontifex]]
:{{1998}}

* [[Augur (Nova Roma)|Augur]]
:from {{1998}} to {{2002}}

==Other Posts==

* [[Fetialis (Nova Roma)|Fetialis]]
:{{1998}}
:from {{2001}} to {{2002}}

* [[Comitia Curiata (Nova Roma)|Lictor Curiatus]]
:from {{2000}} to {{2002}}

* [[Accensus (Nova Roma)|Accensus]]
:{{2006}}

* [[Scriba (Nova Roma)|Scriba]]
:{{2004}}

[[Category: Magistrates (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Consulars (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Senators (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Governors (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Pontifices (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Augures (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Gens Vedia (Nova Roma)| , Fl. Vedius Germanicus]]

Flavius Vedius Germanicus (Nova Roma)

2006-10-05T02:31:29Z

Flavius Vedius Germanicus: stint -> term

'''Flavius Vedius Germanicus''', [[Pater Patriae]], is a [[Founder (Nova Roma)|Founder]] and a [[Consular (Nova Roma)|Consular]] of [[Nova Roma]].

Fl. Vedius founded Nova Roma on the 2,750th anniversary of the foundation of the city of Rome, along with Marcus Cassius Julianus. In the first year of Nova Roma's existence, he resigned his offices and citizenship on {{Sep 7}} {{1998}} due to a self-perceived religious conflict, but returned two months later, and was re-appointed to the Senate a few months thereafter ((1999)). He was appointed [[Dictator (Nova Roma)|Dictator]] by the Senate during the [[Civil War of MMDCCLII (Nova Roma)|Civil War of MMDCCLII]]. Following that he was re-elected to the post of Consul and served as Governor of Mediatlantica Provincia. Shortly after his second term as Consul, he resigned his citizenship again {{2002}} only to return once more {{2004}}. He was re-appointed to the Senate in ((2005)).

==[[Cursus Honorum (Nova Roma)|''Cursus Honorum'']]==

* [[Pater Patriae (Nova Roma)|Pater Patriae]]
:from {{2002}}

* [[Dictator (Nova Roma)|Dictator]]
:{{1999}}

* [[Censor (Nova Roma)|Censor]]
:{{2000}}
:{{1999}}
:{{1998}}

* [[Consul (Nova Roma)|Consul]]
:{{2001}}
:{{1998}}

* [[Senator (Nova Roma)|Senator]]
:{{1998}}
:from {{1999}} to {{2002}}
:from {{2005}}

* [[:Category:Governors (Nova Roma)|Proconsul]] of [[Mediatlantica (Nova Roma)|Mediatlantica]]
:{{2001}}
:{{2000}}
:{{1999}}
:{{1998}}

* [[Pontifex (Nova Roma)|Pontifex]]
:{{1998}}

* [[Augur (Nova Roma)|Augur]]
:from {{1998}} to {{2002}}

==Other Posts==

* [[Fetialis (Nova Roma)|Fetialis]]
:{{1998}}
:from {{2001}} to {{2002}}

* [[Comitia Curiata (Nova Roma)|Lictor Curiatus]]
:from {{2000}} to {{2002}}

* [[Accensus (Nova Roma)|Accensus]]
:{{2006}}

* [[Scriba (Nova Roma)|Scriba]]
:{{2004}}

[[Category: Magistrates (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Consulars (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Senators (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Governors (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Pontifices (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Augures (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Gens Vedia (Nova Roma)| , Fl. Vedius Germanicus]]

Flavius Vedius Germanicus (Nova Roma)

2006-10-05T00:59:41Z

Flavius Vedius Germanicus: Corrected and added to history.

'''Flavius Vedius Germanicus''', [[Pater Patriae]], is a [[Founder (Nova Roma)|Founder]] and a [[Consular (Nova Roma)|Consular]] of [[Nova Roma]].

Fl. Vedius founded Nova Roma on the 2,750th anniversary of the foundation of the city of Rome, along with Marcus Cassius Julianus. In the first year of Nova Roma's existence, he resigned his offices and citizenship on {{Sep 7}} {{1998}} due to a self-perceived religious conflict, but returned two months later, and was re-appointed to the Senate a few months thereafter ((1999)). He was appointed [[Dictator (Nova Roma)|Dictator]] by the Senate during the [[Civil War of MMDCCLII (Nova Roma)|Civil War of MMDCCLII]]. Following that he was re-elected to the post of Consul and served as Governor of Mediatlantica Provincia. Shortly after his second stint as Consul, he resigned his citizenship again {{2002}} only to return once more {{2004}}. He was re-appointed to the Senate in ((2005)).

==[[Cursus Honorum (Nova Roma)|''Cursus Honorum'']]==

* [[Pater Patriae (Nova Roma)|Pater Patriae]]
:from {{2002}}

* [[Dictator (Nova Roma)|Dictator]]
:{{1999}}

* [[Censor (Nova Roma)|Censor]]
:{{2000}}
:{{1999}}
:{{1998}}

* [[Consul (Nova Roma)|Consul]]
:{{2001}}
:{{1998}}

* [[Senator (Nova Roma)|Senator]]
:{{1998}}
:from {{1999}} to {{2002}}
:from {{2005}}

* [[:Category:Governors (Nova Roma)|Proconsul]] of [[Mediatlantica (Nova Roma)|Mediatlantica]]
:{{2001}}
:{{2000}}
:{{1999}}
:{{1998}}

* [[Pontifex (Nova Roma)|Pontifex]]
:{{1998}}

* [[Augur (Nova Roma)|Augur]]
:from {{1998}} to {{2002}}

==Other Posts==

* [[Fetialis (Nova Roma)|Fetialis]]
:{{1998}}
:from {{2001}} to {{2002}}

* [[Comitia Curiata (Nova Roma)|Lictor Curiatus]]
:from {{2000}} to {{2002}}

* [[Accensus (Nova Roma)|Accensus]]
:{{2006}}

* [[Scriba (Nova Roma)|Scriba]]
:{{2004}}

[[Category: Magistrates (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Consulars (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Senators (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Governors (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Pontifices (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Augures (Nova Roma)|Vedius Germanicus, Fl.]]
[[Category: Gens Vedia (Nova Roma)| , Fl. Vedius Germanicus]]