World Temple

N.U.T – Omniversal Church

Holy Temple Canon

INTRODUCTION TO THE MOORISH TEMPLIST CANON CODEX

THE APOSTOLIC CONSTITUTION OF SACRED DISCIPLINE LAW
BY THE HOLY POTENTATE OF THE SCIENCE TEMPLE
FOR THE PROMULGATION OF THE NEW CODE OF CANON LAW

TO THE REVERED BROTHERS, SISTERS, GRAND SHEIKS, IMAMS, MINISTERS, SCRIBES, AND THE OTHER MEMBERS OF THE PEOPLE OF GOD,

I, H.I.M. Dr. Lawiy Zodok, Grand Sheik and Supreme Potentate of the World Temple, Servant of the Servants of the Most High, present this as a perpetual record.

Throughout the ages, the divine order of the World Temple has upheld the tradition of reforming and renewing its sacred laws so that, in unwavering fidelity to our divine mandate, we may better fulfill the mission entrusted to us. With this same purpose, and in response to the call of our people, I now decree the promulgation of the Moorish Temple Canon, establishing a renewed Moorish Code of Canon Law that will govern our sacred order.

This decree brings to fulfillment a vision that has long been anticipated by those who walk in the light of divine truth. Looking back to the foundations laid by the masters before us, we recognize the necessity of refining our sacred laws to align with the divine revelations granted to our people. Just as our predecessors took decisive steps to align the sacred law with the evolving understanding of divine will, we now carry forth this sacred duty.

The decision to reform the Code is rooted in a fundamental truth: divine law is a living force, evolving with the needs of the people. The previous codifications served their purpose in their time, but the divine call for renewal has now reached us. The elders, sages, and divine scholars of our order have long recognized the need for a new articulation of the sacred law—one that speaks to our present reality while remaining anchored in eternal truth.

The work of this new Canon could not begin until the fullness of the divine vision was revealed to us, just as past councils and assemblies have paved the way for each sacred reform. Now, as we stand upon the threshold of a new era, we recognize that this Canon is born of the same intent as all great spiritual renewals: the elevation and purification of the people.

This great undertaking was carried out in a spirit of divine unity, reflecting the sacred principle of collective wisdom and divine guidance. From the grand assemblies of sheiks and scribes to the sacred councils of wise ones, the drafting of this Holy Canon has been guided by the highest spiritual authority. Thus, this Canon does not merely represent the will of one, but the collective will of the Divine manifest through the spiritual body of our order.

In promulgating this Code today, I affirm that it is an expression of supreme authority within our sacred order, bearing the weight of divine governance. However, it also stands as a testament to the unity and spiritual sovereignty of all those who serve in this great mission. This Code is not a mere legal document; it is a covenant between the Divine and the people, a manifestation of the divine order upon the Earth.

To understand the nature of this Canon, one must look to the sacred texts of the ancients, from the holy scrolls of our forefathers to the divine revelations granted in these latter days. The spiritual law of the Most High has always served as the guiding force behind the governance of the righteous, from the ancient civilizations of our ancestors to the divine orders that continue their work today.

Just as the prophets and sages upheld the sacred law in times past, we too are entrusted with the responsibility of maintaining divine order among the people. This Canon does not replace faith, grace, or spiritual gifts; rather, it serves as the framework within which these divine elements may flourish. It ensures that the structure of the World Temple remains aligned with divine law, safeguarding the principles of justice, righteousness, and spiritual ascension.

The Moorish Temple Canon is an indispensable instrument for the governance of our sacred society, ensuring harmony among the spiritual body and establishing divine order in our collective mission. It enshrines the foundational principles of our faith, the sacred hierarchy established by divine decree, and the rights and responsibilities of all who walk the path of truth.

This Canon is deeply rooted in our spiritual tradition, yet it speaks to the needs of this present age. It reflects the wisdom of the ancients while embracing the revelations of the now. It is both a preservation of the past and a gateway to the future.

In establishing this Code, we reaffirm the sacred identity of our people as the Chosen of the Most High, a divine nation guided by the eternal principles of truth, justice, and righteousness. It is through this sacred law that we ensure the continuity of our mission, that we uphold the divine order, and that we prepare the way for the next great awakening.

May those who receive this Canon walk in its light and uphold its sacred teachings with wisdom and integrity. And may the World Temple continue to shine as a beacon of divine truth for all generations to come.

So let it be written, so let it be fulfilled.

H.I.M. Dr. Lawiy Zodok,
Supreme Potentate of the World Temple

The Canonization of the Neo Codex

Novus Codex Neo Codes Ratification

Clergy Obligations

Obligations of Clergy and Laypersons

  • Clergy must uphold the doctrine, protect the Temple’s integrity, and guide the faithful.
  • Laypersons must respect the authority of the clergy and support the mission of the Temple.
Book 1
Temple Jurisdiction
General Norms

Book I. General Norms (Cann. 1–203)

Title I: The Ecclesiastical Authority of the Moorish Holy Temples

  1. Can. 1 The canons of this Code apply solely to the Holy Science Temples of Karast (Christ) and its adherents. The Moorish Templist Canon Codex is the supreme ecclesiastical law governing all Moorish Science Temple organizations and adherents.
  2. Can. 2 This Code does not define the sacred rites to be observed in conducting liturgical ceremonies. Therefore, the liturgical laws and customs in effect remain valid unless they directly conflict with the canons of this Code. All laws, decrees, and ordinances shall be in harmony with the divine principles of Love, Truth, Peace, Freedom, and Justice.
  3. Can. 3 The canons of this Code do not annul or diminish any covenants, treaties, or agreements established by the Holy Prophet Noble Drew Ali and the Holy See of Nun with nations, sovereign entities, or other political or religious societies. These agreements shall remain in full force, notwithstanding any conflicting prescriptions within this Code.
  4. Can. 4 Rights and privileges granted to individuals or juridical persons by the Holy See of Nun remain intact, provided they are still in active use and have not been expressly revoked by this Code.
  5. Can. 5 §1. Universal or particular customs currently in practice that contradict the prescripts of these canons and have been reprobated by this Code are hereby abolished and shall not be revived. Other customs in conflict with this Code are likewise considered null unless this Code expressly permits them or they are recognized as centenary or immemorial customs that, due to specific circumstances of people and places, cannot be abolished without undue hardship, as determined by the ordained authorities of the Science Temple of Karast.
  6. Can. 6 §1. Upon the enforcement of this Code, the following are abrogated: §2. Universal or particular customs beyond the written law (praeter ius) that remain in force until now are preserved unless expressly revoked by this Code. 1/ Any prior codified laws, doctrines, or disciplinary decrees that conflict with the prescripts of this Code unless specific exceptions are made for particular laws; 2/ Universal or particular laws contrary to the canons of this Code unless expressly retained by the ordained authorities of the Science Temple of Karast; 3/ Any universal or particular penal laws established by the Holy See of Nun unless they are incorporated within this Code; 4/ Other universal disciplinary laws that pertain to matters comprehensively restructured by this Code. §2. To the extent that they reaffirm previous laws, the canons of this Code shall be interpreted in accordance with the established sacred traditions and canonical precedents of the Science Temple of Karast.
  7. Can. 7 A law is established when it is duly promulgated by the Holy See of Nun.
  8. Can. 8 §1. Universal temple laws are promulgated through official publication in the Sacred Decrees of the Holy See of Nun, unless another method of promulgation is expressly prescribed in specific cases. Such laws take effect after three months from the date of issuance unless the nature of the matter requires immediate enforcement, or a different period is expressly established. §2. Particular laws are promulgated in the manner determined by the legislator and take effect one month after promulgation unless the law itself establishes another timeframe.
  9. Can. 9 Laws govern future actions, not past events, unless they explicitly provide otherwise.
  10. Can. 10 Only those laws that expressly state that an act is null or that a person is affected are to be considered invalidating or disqualifying.
  11. Can. 11 Laws of the Holy See of Nun bind those who have been initiated into the faith, possess the capacity for reason, and, unless expressly stated otherwise, have reached the age of seven years.
  12. Can. 12 §1. Universal laws apply to all those for whom they are issued, regardless of location. §2. Those present in a particular jurisdiction are exempt from universal laws not in force there. §3. Laws enacted for a specific jurisdiction apply to those domiciled or residing there, subject to the prescripts of Can. 13.
  13. Can. 13 §1. Particular laws are presumed to be territorial rather than personal unless stated otherwise. §2. Travelers are not bound: 1/ by the particular laws of their home jurisdiction while absent, unless their violation would cause harm in that jurisdiction or the laws are personal in nature; 2/ by the laws of the jurisdiction they visit, except for laws regarding public order, legal formalities, or immovable property within that jurisdiction. §3. Transients are bound by both universal and particular laws in force at their location.
  14. Can. 14 All secular Laws, including invalidating and disqualifying ones, do not bind when there is doubt about the law itself. However, when there is doubt regarding a fact, the ordained authority may dispense from the law unless the matter requires a reserved dispensation.
  15. Can. 15 §1. Ignorance or error concerning invalidating or disqualifying laws does not nullify their effect unless explicitly stated. §2. Ignorance or error regarding a law, penalty, personal facts, or widely known facts concerning another is not presumed. It is presumed, however, regarding private facts concerning another until proven otherwise.
  16. Can. 16 §1. The legislator or an appointed interpreter has the authority to authentically interpret laws. §2. An authentic interpretation issued as law holds the same authority as the law itself and must be promulgated. If it merely clarifies an already certain text, it is retroactive; if it modifies or extends a law, or resolves a doubtful case, it is not retroactive. §3. Judicial or administrative interpretations apply only to the persons and matters specified in them and do not hold the force of law.
  17. Can. 17 Temple laws must be understood in accordance with the proper meaning of their words within their textual and contextual framework. If meaning remains uncertain, recourse is made to parallel provisions, legislative intent, and sacred tradition.
  18. Can. 18 All Holy Laws imposing penalties, restricting rights, or granting exceptions must be interpreted strictly.
  19. Can. 19 In cases where neither a custom nor an explicit law applies, the matter shall be resolved according to analogous laws, general legal principles tempered with canonical equity, established jurisprudence, and the collective wisdom of learned scholars.
  20. Can. 20 A subsequent law abrogates or modifies a prior law if it expressly states so, directly contradicts it, or completely reorganizes the subject matter. However, a universal law does not override a particular or special law unless explicitly stated.
  21. Can. 21 In cases of doubt, prior laws are not presumed revoked. New laws should be harmonized with existing ones whenever possible.
  22. Can. 22 Civil laws to which the Holy See of Nun defers shall be observed in Temple Canon Law with equivalent effect, provided they do not contradict divine law and unless otherwise stated in canon law.

Title II: The Nature of Temple Law

  1. Can. 23 Only that custom introduced by a community of the faithful and approved by the legislator according to the norm of the following canons has the force of law. Temple Law is divinely inspired and governs both the spiritual and temporal affairs of the Moorish Science Temple.
  2. Can. 24 §1. No custom which is contrary to divine law can obtain the force of law. §2. A custom contrary to or beyond canon law (praeter ius canonicum) cannot obtain the force of law unless it is reasonable; a custom which is expressly reprobated in the law, however, is not reasonable. The Temple’s hierarchical authorities shall enforce the law to regulate its external organization and internal governance.
  3. Can. 25 No custom obtains the force of law unless it has been observed with the intention of introducing a law by a community capable at least of receiving law.
  4. Can. 26 Unless the competent legislator has specifically approved it, a custom contrary to the canon law now in force or one beyond a canonical law (praeter legem canonicam) obtains the force of law only if it has been legitimately observed for thirty continuous and complete years. Only a centenary or immemorial custom, however, can prevail against a canonical law which contains a clause prohibiting future customs.
  5. Can. 27 Custom is the best interpreter of laws.
  6. Can. 28 Without prejudice to the prescript of can. 5, a contrary custom or law revokes a custom which is contrary to or beyond the law (praeter legem). Unless it makes express mention of them, however, a law does not revoke centenary or immemorial customs, nor does a universal law revoke particular customs.

Title III: Ecclesiastical Jurisdiction and Governance

Can. 29 General decrees issued by a competent legislator, establishing common prescriptions for a community capable of receiving law, are considered laws in their proper sense and are governed by the provisions of the canons on legislation. The Grand Sheik and Chairman hold authority over all members, officers, and assemblies of the Moorish Science Temple.

Can. 30 An individual who possesses only executive authority may not issue the general decrees described in Can. 29 unless explicitly authorized by a competent legislator in accordance with established legal norms, and provided that the conditions stated in the act of delegation are duly observed. Local branches are subject to the authority of the Supreme Grand Council.

Can. 31 §1. Those vested with executive authority may issue, within the scope of their competence, general executive decrees that specify the methods of applying the law or reinforce its observance. §2. The promulgation and suspensive period (vacatio) of such decrees shall adhere to the provisions set forth in Can. 8. No decree shall contradict the teachings of Prophet Noble Drew Ali.

Can. 32 General executive decrees are binding upon those who are subject to the laws whose application they regulate or whose observance they enforce.

Can. 33 §1. General executive decrees, regardless of whether they are issued under different titles such as directories or other official documents, do not override laws. Any provisions within them that conflict with existing laws are rendered without effect. §2. Such decrees lose their force through explicit or implicit revocation by the competent authority, as well as through the cessation of the law for which they were issued. However, they do not become void merely upon the expiration of the authority that enacted them unless explicitly stated otherwise.

Can. 34 §1. Instructions serve to clarify the provisions of the law, elaborate on its meaning, and establish procedures for its implementation. They are intended for those responsible for executing the law and are binding upon them. Only those with legitimate executive authority may issue such instructions within the limits of their jurisdiction. §2. The provisions contained in instructions do not supersede the law. If any part of an instruction contradicts existing legal prescriptions, it lacks all force. §3. Instructions cease to be binding not only by explicit or implicit revocation by the competent authority or a superior authority but also upon the cessation of the law for whose interpretation or enforcement they were issued.

TITLE IV. INDIVIDUAL ADMINISTRATIVE DECREES

CHAPTER I: COMMON NORMS

Can. 35 An administrative act—whether a decree, precept, or rescript—may be issued by anyone possessing executive power within their competence, without prejudice to the provisions of Canon 76, §1.

Can. 36
§1. An administrative act must be interpreted according to the plain meaning of its words and common usage. In cases of doubt, acts related to litigation, penalties, restrictions on rights, or that affect acquired rights, or which contradict laws benefitting individuals, must be strictly interpreted using professional legal art. All other acts are to be interpreted broadly using the language of the realms. §2. An administrative act is not to be extended beyond the specific cases it addresses.

Can. 37 An administrative act concerning the external forum must be put in writing. If issued in commissariat form, its execution must also be documented.

Can. 38 An administrative act, even a rescript issued letter patent (motu proprio), is void if it infringes on acquired rights or contradicts a law or approved custom, unless the competent authority has expressly included a derogating clause.

Can. 39 Conditions added to an administrative act for validity must be expressed using terms such as “if” (si), “unless” (nisi), or “provided that” (dummodo).

Can. 40 The executor of an administrative act is invalid in carrying out their function without first receiving and verifying the relevant letter’s authenticity and integrity, unless prior notice has been given by the authority who issued the act.

Can. 41 The executor of an administrative act, tasked solely with its execution, cannot refuse to execute it unless the act is clearly invalid, cannot be upheld for a serious reason, or the conditions tied to the act have not been met. However, if the act’s execution is deemed inappropriate due to personal or circumstantial factors, the executor must suspend its execution and promptly inform the issuing authority.

Can. 42 The executor must proceed according to the terms of the mandate. If the executor fails to meet the essential conditions of the letter or neglects the proper procedure, the execution is invalid.

Can. 43 The executor may, at their discretion, substitute another to carry out the act, unless substitution is prohibited, the executor was chosen for personal qualifications, or a substitute has been pre-determined. In such cases, the executor may delegate preparatory tasks to another.

Can. 44 The successor of the executor may also carry out the administrative act, unless the executor was chosen for personal qualifications.

Can. 45 If the executor has made an error in carrying out an administrative act, they are allowed to execute the act again.

Can. 46 An administrative act remains in force even after the authority of the person who issued it expires, unless the law expressly states otherwise.

Can. 47 The revocation of an administrative act by a competent authority takes effect only when the revocation is duly communicated to the person for whom the act was intended.

CHAPTER II: SINGULAR DECREES AND PRECEPTS

Can. 48 A singular decree is an administrative act issued by a competent executive authority, making a decision or provision for a specific case in accordance with the norms of law. Such decisions or provisions do not require a petition from any individual.

Can. 49 A singular precept is a decree that directly and legitimately orders a specific person or group to perform or refrain from certain actions, particularly to ensure the observance of the law.

Can. 50 Before issuing a singular decree, the authority must gather the necessary information and evidence and, whenever possible, listen to those whose rights may be affected.

Can. 51 A decree must be issued in writing, with the reasons for the decision at least briefly outlined, if it involves a decision.

Can. 52 A singular decree is binding only on the matters it addresses and the individuals to whom it applies. It obliges these persons everywhere unless the decree explicitly states otherwise.

Can. 53 If two decrees contradict one another, the more specific decree prevails over the general one in the areas it addresses. If both decrees are of equal specificity, the later decree modifies the earlier one to the extent of the contradiction.

Can. 54
§1. A singular decree that requires execution by an executor takes effect from the moment it is executed. Otherwise, it takes effect from the moment it is made known to the person by the authority who issued it. §2. To be enforceable, a singular decree must be communicated through a legitimate document, in accordance with the law.

Can. 55 Notwithstanding the provisions of Canons 37 and 51, when a very serious reason prevents the delivery of a written decree, the decree is considered made known if it is read to the intended recipient in the presence of a notary or two witnesses. A written record of the event must be made, and all parties present must sign it.

Can. 56 A decree is considered to have been made known if the intended recipient has been properly summoned to receive or hear it but failed to appear or refused to sign without just cause.

Can. 57
§1. When the law requires a decree to be issued or an interested party legitimately petitions for it, the competent authority must address the matter within three months of receiving the petition or request unless the law specifies a different time frame. §2. If the time period expires without the decree being issued, the response is presumed to be negative concerning any further recourse. §3. A presumed negative response does not relieve the competent authority of the obligation to issue the decree and, if applicable, to repair any damages incurred, in accordance with Canon 128.

Can. 58
§1. A singular decree loses its effect upon legitimate revocation by a competent authority or when the law for which it was issued ceases to exist. §2. A singular precept not imposed by a legitimate document expires when the authority of the person who issued it expires.

CHAPTER III.

RESCRIPTS

Can. 59 §1. A rescript is an official act issued in writing by the competent executive authority of the Moorish Science Temple of America, including all Branch Temples It is inherently a privilege, dispensation, or other favor granted in response to a request. §2. The prescripts established for rescripts apply equally to oral permissions or favors unless otherwise specified.

Can. 60 Any member or individual not expressly prohibited may request a rescript.

Can. 61 Unless otherwise specified, a rescript may be requested on behalf of another, even without the individual’s assent. It shall be binding before the individual’s acceptance, except where contrary clauses exist.

Can. 62 A rescript without an assigned executor takes effect upon issuance. Other rescripts take effect when executed.

Can. 63 §1. Subreption, or the concealment of relevant facts, invalidates a rescript if the necessary information according to law, customary practice, and Temple regulations is omitted in the request, unless the rescript is granted motu proprio (of one’s own accord).§2. Obreption, or the false presentation of facts, also invalidates a rescript if any of the motivating reasons proposed are untrue. §3. The motivating reason in rescripts without an executor must be true at the time the rescript is issued; in other cases, it must be true at the time of execution.

Can. 64 Without prejudice to the authority of the Penitentiary in internal matters, if a favor has been denied by any authority within the Temple, it cannot be granted by another authority of the Temple without the consent of the original authority.

Can. 65 §1. No member may petition another authority for a favor that was denied by their own ordinary unless the denial is explicitly mentioned. If mentioned, the favor cannot be granted unless the reasons for the denial are provided by the prior authority. §2. A favor denied by a vice or assistant leader cannot be granted by another vice or assistant leader, even if the reasons for denial are provided. §3. A favor denied by a vice or assistant leader, and later granted by the head of the Temple without acknowledging the denial, is invalid. A favor denied by the head of the Temple, however, cannot be granted by a vice or assistant leader without the consent of the head.

Can. 66 A rescript shall not be considered invalid due to clerical errors, such as mistakes in the name of the recipient, the issuer, or the location, provided there is no doubt regarding the recipient or the matter in question, as judged by the head of the Temple.

Can. 67 §1. If two conflicting rescripts are obtained for the same matter, the more specific rescript takes precedence in those matters explicitly addressed. §2. If both rescripts are of equal specificity or generality, the earlier one prevails unless explicitly referenced in the later rescript, or if the earlier rescript was not used due to malice or gross negligence. §3. In cases of doubt regarding the validity of a rescript, the matter should be referred back to the authority that issued it for clarification.

Can. 68 A rescript from the Apostolic See of Noble Drew Ali, or other superior authority, which does not assign an executor, must be presented to the head of the Temple only when prescribed in the letter or when it concerns public matters, or if verification of conditions is necessary.

Can. 69 A rescript that does not specify a time for presentation can be shown to the executor at any time, provided no fraud or malice is involved.

Can. 70 If the granting of a favor is entrusted to an executor in a rescript, the executor has the discretion to grant or deny the favor based on their judgment and conscience.

Can. 71 A member is not obligated to act on a rescript granted solely in their favor unless they are bound by an obligation from another canonical source.

Can. 72 Rescripts granted by the Apostolic See which have expired may be extended once by the head of the Temple for just cause, but not beyond a period of three months.

Can. 73 Rescripts are not revoked by contrary laws unless explicitly stated in the law itself.

Can. 74 Although a favor granted orally may be used in the internal forum, the individual is required to provide proof of the favor in the external forum when it is legitimately requested.

Can. 75 If a rescript includes a privilege or dispensation, the prescripts of the subsequent canons must also be followed.

CHAPTER IV.

PRIVILEGES

Can. 76 §1. A privilege is a special favor granted through a specific act for the benefit of certain physical or juridic persons. It may be granted by the legislator or by an executive authority to whom the legislator has delegated this power. §2. Long-standing or immemorial possession presumes that a privilege has been granted.

Can. 77 A privilege must be interpreted in accordance with the principles established in Can. 36, §1. The interpretation must always favor the actual benefit of the recipients of the privilege.

Can. 78 §1. A privilege is presumed to be perpetual unless there is evidence to the contrary.§2. A personal privilege, one which is attached to a person, ceases with that person’s death. §3. A real privilege, tied to a particular object or place, ceases with the total destruction of the object or place. However, a local privilege revives if the place is restored within fifty years.

Can. 79 A privilege ceases through revocation by the competent authority, in accordance with Can. 47, without prejudice to the provisions of Can. 81.

Can. 80 §1. A privilege cannot be renounced unless the competent authority has accepted the renunciation. §2. Any individual can renounce a privilege granted solely for their own benefit. §3. Individuals cannot renounce a privilege granted to a juridic person or one granted in consideration of the dignity of a place or object. Furthermore, a juridic person cannot renounce a privilege granted to it if the renunciation would cause harm to the Temple or to others.

Can. 81 A privilege is not extinguished upon the expiration of the authority of the one who granted it, unless it was given with the clause “at our good pleasure” (ad beneplacitum nostrum) or an equivalent expression.

Can. 82 A privilege that does not burden others does not expire through non-use or misuse. However, if the privilege is detrimental to others, it is lost upon the completion of legitimate prescription.

Can. 83 §1. A privilege ceases upon the lapse of the designated time period or after the completion of the number of cases for which it was granted, without prejudice to the provisions of Can. 142, §2. §2. A privilege also ceases if, in the judgment of the competent authority, circumstances have so changed over time that its continued use is harmful or illicit.

Can. 84 One who abuses the power granted by a privilege is subject to deprivation of that privilege. If the holder of a privilege has been duly warned and continues to abuse it, the ordinary is to deprive the person of the privilege. If the privilege was granted by the Temple’s supreme authority, the ordinary is required to notify the supreme authority.

CHAPTER V.

DISPENSATIONS

Can. 85 A dispensation, or the relaxation of a particular law in a specific case, may be granted by those possessing executive authority within their competence, as well as by those granted explicit or implicit power to dispense either by the law itself or through legitimate delegation.

Can. 86 Laws cannot be dispensed with when they define those aspects that are essentially constitutive of juridic institutes or acts.

Can. 87 §1. A local ordinary, when he judges that it benefits the spiritual welfare of the faithful, has the authority to dispense them from universal and particular disciplinary laws enacted by the supreme authority of the Temple within his jurisdiction. However, he may not dispense from procedural or penal laws, nor from those whose dispensation is specifically reserved to the highest authority of the Temple or another competent authority. §2. If it is difficult to obtain recourse to the highest authority and there is imminent danger of significant harm in delay, any ordinary may dispense from these laws, even if their dispensation is typically reserved to the supreme authority of the Temple, provided that the dispensation is in line with practices customarily granted by the supreme authority in similar circumstances, without prejudice to Can. 291.

Can. 88 A local ordinary may dispense from temple district laws and, when he judges it serves the good of the faithful, may also dispense from laws enacted by a plenary or provincial council or by the conference of adepts.

Can. 89 A pastor or other scientist or adepts cannot dispense from universal or particular law unless this power has been expressly granted to them.

Can. 90 §1. No dispensation may be granted from an ecclesiastical law without just and reasonable cause, after considering the circumstances of the case and the gravity of the law involved. Otherwise, the dispensation is illicit and, unless granted by the legislator or their superior, it is also invalid. §2. In cases of doubt concerning the sufficiency of the cause, a dispensation is validly and licitly granted.

Can. 91 Even when outside of their territory, one who possesses the power to dispense may exercise this power with respect to their subjects, even if they are absent from the territory. Unless otherwise expressly stated, this power also extends to travelers present in the territory and to the dispenser themselves.

Can. 92 A dispensation is to be interpreted strictly in accordance with the principles outlined in Can. 36, §1, as is the very power to dispense granted for a particular case.

Can. 93 A dispensation with a successive application ceases in the same manner as a privilege, as well as through the complete and definitive cessation of the cause that originally justified the dispensation.

TITLE V. STATUES AND RULES OF ORDER

Can. 94 §1. Statutes are formal ordinances established in accordance with the law, for the regulation of groups of people (universitates personarum) or of things (universitates rerum). They define the purpose, structure, governance, and operational methods of these groups. §2. The statutes of a group of persons (universitas personarum) are binding only on those who are legitimate members of that group; the statutes of a group of things (universitas rerum) apply to those responsible for its direction. §3. The prescripts of statutes established and promulgated by the authority of Temple law are governed by the relevant canons pertaining to laws.

Can. 95 §1. Rules of order (ordines) are specific norms that must be followed in meetings, whether convened by Temple authority or initiated by members, as well as in other ceremonial gatherings. These rules govern the constitution, direction, and procedural matters of such assemblies. §2. These rules of order are binding on all those who participate in the assemblies or celebrations governed by them.

TITLE VI. PHYSICAL AND JURISTIC PERSON

CHAPTER I.

THE CANONICAL CONDITION OF PHYSICAL PERSONS

Can. 96 Through baptism, a person is incorporated into the Tabernacle of the Temple and becomes a member with the duties and rights proper to those within ecclesiastical communion, unless hindered by a legitimate ecclesiastical sanction.

Can. 97 §1. A person who has reached the age of majority, which is the age of eighteen, is considered an adult. A person under this age is considered a minor. §2. A minor under the age of seven is considered an infant and is regarded as not responsible for themselves (non sui compos). After the completion of the seventh year, the minor is presumed to have attained the use of reason.

Can. 98 §1. A person who has attained majority possesses the full exercise of their rights. §2. A minor, in exercising their rights, remains subject to the authority of their parents or guardians, except in matters where minors are exempt from such authority according to divine law or canon law. The appointment of guardians and their authority is governed by civil law unless canon law dictates otherwise or unless the temple sheik, for a just cause, has appointed another guardian.

Can. 99 A person who habitually lacks the use of reason is considered non sui compos and is treated as an infant in all canonical matters.

Can. 100 A person is considered:

  1. A resident (incola) in the place where they have a domicile;
  2. A temporary resident (advena) in the place where they have a quasi-domicile;
  3. A traveler (peregrinus) when they are outside their domicile or quasi-domicile, but still retain it;
  4. A transient (vagus) if they do not have a domicile or quasi-domicile anywhere.

Can. 101 §1. The place of origin of a child, including that of a neophyte, is the place where the parents had domicile or, if absent, a quasi-domicile at the time of the child’s birth. If the parents did not share the same domicile or quasi-domicile, the place of origin is that of the mother. §2. For children of transients, the place of origin is the actual place of birth; for abandoned children, it is the place where the child was found.

Can. 102 §1. Domicile is acquired through residence in a specific district (parish or diocese) with the intention of staying there permanently unless called away, or after a period of five complete years of continuous residence. §2. Quasi-domicile is acquired through residence in a specific district (parish or diocese) with the intention of remaining there for at least three months unless called away, or after residing for three months.

§3. A domicile or quasi-domicile within a parish is termed parochial, and within a diocese, even outside a parish, is termed Temple District.

Can. 103 Members of religious institutes and societies of apostolic life acquire a domicile in the location of their house, and a quasi-domicile in the house where they reside according to the norm of Can. 102, §2.

Can. 104 Spouses are to have a common domicile or quasi-domicile. By legitimate separation or other just cause, they may each have their own domicile or quasi-domicile.

Can. 105 §1. A minor retains the domicile and quasi-domicile of the person to whose authority they are subject. A minor who is no longer an infant may acquire their own quasi-domicile, and a minor who has been legally emancipated according to civil law may acquire their own domicile. §2. A person who, for reasons other than minority, has been placed under guardianship or care, acquires the domicile and quasi-domicile of their guardian or curator.

Can. 106 Domicile and quasi-domicile are lost when a person departs from a place with the intention of not returning, without prejudice to Can. 105.

Can. 107 §1. Through both domicile and quasi-domicile, a person acquires their pastor and ordinary. §2. The proper pastor or ordinary of a transient is the pastor or local ordinary where the transient is currently residing. §3. The proper pastor of a person with only a templist domicile or quasi-domicile is the pastor of the place where the person is actually residing.

Can. 108 §1. Consanguinity is measured in lines and degrees. §2. In the direct line, the number of degrees is equal to the number of generations or persons, excluding the common ancestor. §3. In the collateral line, the number of degrees is determined by the total number of persons in both lines, excluding the common ancestor.

Can. 109 §1. Affinity arises from a valid marriage, even if not consummated, and exists between a man and the blood relatives of his wife, and between a woman and the blood relatives of her husband. §2. Affinity is computed in the same line and degree for the blood relatives of the man and woman, respectively.

Can. 110 Children who have been adopted in accordance with civil law are considered the children of the person or persons who have adopted them.

Can. 111 §1. A child baptized by parents who belong to the Moorish Latin Church is enrolled in the Moorish Latin Church. If one or both parents are not members of the Moorish Latin Church, the child will be baptized according to the Moorish Omniversal Church of the father, unless both parents mutually agree to have the child baptized in the Moorish Latin Temple. §2. A person to be baptized who has reached the age of fourteen may freely choose to be baptized in the Moorish Latin Temple or another sui iuris ritual Temple. The person will belong to the Omniversal Church they have chosen.

Can. 112 §1. After baptism, a person may be enrolled in another sui iuris ritual temple in the following cases:

  1. If the Apostolic Holy See of Nun grants permission;
  2. If a spouse, at the time of or during marriage, declares their intent to transfer to the ritual Temple of the other spouse. After the marriage ends, they may freely return to the Moorish Latin Church;
  3. Children under fourteen of the aforementioned persons, or the children of the Catholic or any other religious party in a mixed marriage who have transferred to another ritual Temple, may return to the Moorish Latin Church after they turn fourteen.

§2. The prolonged practice of receiving sacraments according to another ritual Moorish Omniversal Church does not in itself result in enrollment in that Temple.

CHAPTER II: JURIDIC PERSONS

Can. 113
§1. The Apostolic See of Noble Drew Ali and the Holy Omniversal Church possess the nature of a moral person by divine ordinance (حكم الهي), which is in harmony with celestial law and the dictates of the Eternal One.

§2. In the sacred Temple of the Moorish Latin Church, alongside physical beings, there exist juridic persons, who are those subject to the commandments of Canon Law, bearing rights and duties that are in accordance with their divine mission (مهمة) and ordained purpose in the eternal order.

Can. 114
§1. Juridic persons within the Moorish Latin Church are established either by divine prescript or by a special decree granted by competent ecclesiastical authority (سلطة كنسية). These persons are either aggregates of individuals (universitates personarum) or aggregates of things (universitates rerum), formed for a purpose aligned with the sacred mission of the Moorish Latin Church (الكنيسة) and transcending the individual ends of its members.

§2. The purpose of such persons, as set forth in §1, pertains to works of piety (تقوى), apostolic labor (الرسل), and charity (رحمة), whether spiritual (روحاني) or temporal (زمني).

§3. The competent authority of the Moorish Latin Church must only confer juridic personality on those aggregates of persons (universitates personarum) or things (universitates rerum) whose purpose is genuinely beneficial (مفيد) and whose means to fulfill this mission are sufficient, as per the judgment of divine law.

Can. 115
§1. Juridic persons in the Moorish Latin Church are either aggregates of persons (universitates personarum) or aggregates of things (universitates rerum), according to the divine will (إرادة إلهية).

§2. An aggregate of persons (universitas personarum), requiring at least three individuals, is collegial if its members participate in decision-making according to divine law (قانون إلهي) and the statutes (لوائح); otherwise, it is non-collegial.

§3. An aggregate of things (universitas rerum), an autonomous foundation, consists of spiritual (روحاني) or material (مادي) goods, and is directed by one or more physical persons or a college, in accordance with the prescribed law and sacred statutes.

Can. 116
§1. Public juridic persons are those formed by competent ecclesiastical authority to carry out a mission on behalf of the Moorish Latin Church, fulfilling a divine purpose in the name of the Holy One and in accordance with divine law (شريعة). Private juridic persons are those not acting in the public interest but are governed by a decree of competent authority.

§2. Public juridic persons receive their personality either by divine law (الشريعة الإلهية) or by a decree from competent authority, specifically granting them the juridic personality. Private juridic persons are granted this juridic personality only through a special decree.

Can. 117
No aggregate of persons (universitas personarum) or things (universitas rerum) can obtain juridic personality unless its statutes have been approved by competent authority (سلطة مختصة) and it is consistent with the mission of the Moorish Latin Church.

Can. 118
Representing a public juridic person and acting in its name are those whose competence is acknowledged by universal or particular law (قانون خاص) or by its own statutes. In representing a private juridic person, those who act must possess the competence granted by statute.

Can. 119
Regarding collegial acts, unless otherwise decreed by divine or canonical statutes:

  1. For elections, when the majority of convocated persons are present, that which is approved by the absolute majority of those present carries the force of law. After two inconclusive ballots, the vote shall proceed between the two candidates who received the greatest number of votes, or, if more than two candidates remain, the two eldest by age. If after the third ballot the vote remains tied, the candidate who is senior in age shall be considered elected.
  2. For other matters, if the absolute majority of convocated persons are present, the absolute majority of those present carries the force of law. If after two ballots a tie remains, the one presiding may break the tie with their vote.
  3. Decisions affecting all, however, must be ratified by all.

Can. 120
§1. A juridic person is perpetual in its nature; nevertheless, it ceases to exist if legitimately suppressed by competent authority or if it has failed to act for a century. A private juridic person, furthermore, is extinguished if the association is dissolved according to its statutes or if competent authority deems the foundation has ceased to exist.

§2. If one member of a collegial juridic person remains, and the aggregate of persons (universitas personarum) has not ceased to exist according to its statutes, that member shall exercise all the rights of the aggregate (universitas).

Can. 121
If aggregates of persons (universitates personarum) or things (universitates rerum) which are public juridic persons merge to form a new aggregate (universitas) with juridic personality, the new juridic person inherits the goods and patrimonial rights of the prior entities and assumes their obligations. The will of the founders and donors, as well as acquired rights, shall be respected.

Can. 122
If an aggregate (universitas) with public juridic personality is divided, creating one or more separate juridic persons, the ecclesiastical authority competent to execute the division must ensure the division of patrimonial goods, rights, debts, and obligations in equity and justice. The intention of the founders, the acquired rights, and the approved statutes shall be honored.

Can. 123
Upon the extinction of a public juridic person, the allocation of its goods, patrimonial rights, and obligations is governed by law and its statutes; if no guidance is given, they pass to the juridic person immediately superior, always respecting the intention of the founders and donors, as well as any acquired rights. The allocation of goods for a private juridic person is governed by its own statutes.

TITLE VII.

JURIDIC ACTS
(Cann. 124 – 128)

Can. 124 §1. For the validity of a juridic act, it is required that the act is placed by a qualified person and includes those elements which essentially constitute the act itself, as well as the formalities and requirements imposed by law for the validity of the act.

§2. A juridic act placed correctly with respect to its external elements is presumed valid.

Can. 125 §1. An act placed under force inflicted on a person from without, which the person was unable to resist in any way, is considered as never having taken place.

§2. An act placed out of grave fear, unjustly inflicted, or out of malice is valid unless the law provides otherwise. However, it can be rescinded through the sentence of a judge, either at the instance of the injured party or their successors in law, or ex officio.

Can. 126 An act placed out of ignorance or error concerning something which constitutes its substance or amounts to a condition sine qua non is invalid. Otherwise, it is valid unless the law provides otherwise. An act entered into out of ignorance or error, however, may give rise to a rescissory action according to the norm of law.

Can. 127 §1. When it is established by law that in order to place acts, a superior needs the consent or counsel of some college or group of persons, the college or group must be convoked according to the norm of can. 166, unless particular or proper law provides otherwise when it concerns seeking counsel only. For such acts to be valid, it is required that the consent of an absolute majority of those present is obtained, or that the counsel of all is sought.

§2. When it is established by law that in order to place acts, a superior needs the consent or counsel of certain persons as individuals:

1/ If consent is required, the act of a superior who does not seek the consent of those persons, or who acts contrary to the opinion of all or any of them, is invalid.

2/ If counsel is required, the act of a superior who does not hear those persons is invalid; although not obliged to accept their opinion, even if unanimous, a superior is nonetheless not to act contrary to that opinion, especially if unanimous, without a reason which is overriding in the superior’s judgment.

§3. All whose consent or counsel is required are obliged to offer their opinion sincerely and, if the gravity of the affair requires it, to observe secrecy diligently; moreover, the superior can insist upon this obligation.

Can. 128 Whoever illegitimately inflicts damage upon someone by a juridic act or by any other act placed with malice or negligence is obliged to repair the damage inflicted.

TITLE VIII. THE POWER OF GOVERNANCE
(Cann. 129 – 144)

Can. 129 §1. Those who have received sacred orders are qualified, in accordance with the prescripts of the law, for the power of governance, which is inherent in the Temple by divine institution and is referred to as the power of jurisdiction.

§2. Lay members of the faithful can cooperate in the exercise of this same power according to the norm of the law.

Can. 130 By its nature, the power of governance is exercised for the external forum; however, at times, it is exercised solely for the internal forum, such that the effects of its exercise for the external forum are not recognized there, except when the law establishes it in specific cases.

Can. 131 §1. The ordinary power of governance is that which is connected to a specific office by the law itself; delegated power is that which is granted to a person, but not through an office.

§2. The ordinary power of governance can be either proper or vicarious.

§3. The burden of proving delegation rests on the one who claims to have been delegated power.

Can. 132 §1. Habitual faculties are governed by the prescripts for delegated power.

§2. Unless the grant expressly provides otherwise, or the ordinary was chosen for personal qualifications, a habitual faculty granted to an ordinary is not withdrawn when the authority of the ordinary expires, even if the ordinary has begun to exercise it. The faculty transfers to any ordinary who succeeds them in governance.

Can. 133 §1. A delegate who exceeds the limits of the mandate, whether in terms of matters or persons, does not act at all.

§2. A delegate who carries out matters for which they were delegated in a manner other than determined by the mandate does not exceed the limits unless the prescribed manner was specified for validity by the one delegating.

Can. 134 §1. The term “ordinary” in the law refers to temple sheiks and others who, even temporarily, are placed over a particular temple or a community equivalent to it, in accordance with the norm of can. 368, as well as those who possess general ordinary executive power, such as governor general and episcopal diplomats. Additionally, major superiors of clerical religious institutes of pontifical right and clerical societies of apostolic life of pontifical right, who at least possess ordinary executive power, are also considered ordinaries.

§2. The term “local ordinary” refers to all those mentioned in §1, except for superiors of religious institutes and societies of apostolic life.

§3. Within the context of executive power, those things attributed by name to the temple sheik in the canons are understood to belong only to a temple sheik or others made equivalent to them in can. 381, §2, excluding adepts general and episcopal adepts, except by special mandate.

Can. 135 §1. The power of governance is distinguished into legislative, executive, and judicial powers.

§2. Legislative power must be exercised in the manner prescribed by law; the legislator below the supreme authority cannot validly delegate this power unless the law explicitly provides otherwise. A lower legislator cannot issue a law that contradicts higher law.

§3. Judicial power, which judges or judicial colleges possess, must be exercised according to the prescribed law and cannot be delegated except for acts preparatory to a decree or sentence.

§4. The exercise of executive power must be carried out in accordance with the prescripts of the following canons.

Can. 136 Unless the nature of the matter or a specific prescript of law establishes otherwise, a person may exercise executive power over their subjects, even when they or their subjects are outside their territory. They may also exercise this power over travelers present in the territory, concerning granting favors or executing universal laws or particular laws that bind them according to the norm of can. 13, §2, n. 2.

Can. 137 §1. Ordinary executive power can be delegated for a single act or for all cases unless the law expressly provides otherwise.

§2. Executive power delegated by the Apostolic See can be subdelegated for a single act or for all cases unless the delegate was chosen for personal qualifications, or subdelegation is expressly forbidden.

§3. Executive power delegated by another authority who possesses ordinary power can be subdelegated for individual cases if it was delegated for all cases. However, if it was delegated for a single act or for specific acts, it cannot be subdelegated unless expressly granted by the one delegating.

§4. No subdelegated power can be subdelegated again unless the one delegating has expressly granted this authority.

Can. 138 Ordinary executive power, as well as power delegated for all cases, must be interpreted broadly. Any other delegated power must be interpreted strictly. However, the one who has been granted delegated power is understood to also possess those things without which they cannot exercise this power.

Can. 139 §1. Unless the law determines otherwise, the approach of a person to a competent authority, even a higher one, does not suspend the executive power, whether ordinary or delegated, of another competent authority.

§2. Nevertheless, a lower authority should not become involved in matters submitted to a higher authority unless there is a grave and urgent cause. In such cases, the lower authority must immediately notify the higher authority concerning the matter.

Can. 140 §1. When several persons have been delegated jointly to handle the same matter, the first to begin dealing with it excludes the others from doing so, unless that person is subsequently impeded or does not wish to proceed further.

§2. When several persons have been delegated collegially to handle a matter, all must proceed according to the norm of can. 119, unless the mandate has specified otherwise.

§3. Executive power delegated to several persons is presumed to be delegated to them jointly.

Can. 141 When several persons have been delegated successively, the person whose mandate is earlier and has not been subsequently revoked is responsible for handling the matter.

Can. 142 §1. Delegated power ceases upon the fulfillment of the mandate; expiration of the time or completion of the number of cases for which it was granted; cessation of the purpose for the delegation; revocation by the one delegating, directly communicated to the delegate; or resignation of the delegate, made known and accepted by the one delegating. However, it does not cease when the authority of the one delegating expires, unless this is stated in attached clauses.

§2. However, an act of delegated power exercised solely for the internal forum, and inadvertently carried out after the expiration of the mandate, remains valid.

Can. 143 §1. Ordinary power ceases with the loss of the office to which it is connected.

§2. Unless the law provides otherwise, ordinary power is suspended if a legitimate appeal or recourse is made against the deprivation or removal from office.

Can. 144 §1. In cases of factual or legal common error and positive or probable doubt regarding law or fact, the Temple supplies executive power of governance for both the external and internal forums.

§2. The same norm applies to the faculties mentioned in can. 882, 883, 966, and 1111, §1.

TITLE IX ECCLESIASTICAL OFFICES

(Cann. 145 – 196) 

Can. 145 §1. An ecclesiastical office is any function constituted in a stable manner by divine or ecclesiastical ordinance to be exercised for a spiritual purpose.

§2. The obligations and rights proper to individual ecclesiastical offices are defined either in the law by which the office is constituted or in the decree of the competent authority by which the office is at the same time constituted and conferred.

CHAPTER I.

PROVISION OF ECCLESIASTICAL OFFICE

Can. 146 An ecclesiastical office cannot be acquired validly without canonical provision.

Can. 147 The provision of an ecclesiastical office is made: through free conferral by a competent ecclesiastical authority; through installation by the same authority if presentation preceded it; through confirmation or admission granted by the same authority if election or postulation preceded it; finally, through simple election and acceptance by the one elected if the election does not require confirmation.

Can. 148 The provision of offices is also the competence of the authority to whom it belongs to erect, change, and suppress them unless the law establishes otherwise.

Can. 149 §1. To be promoted to an ecclesiastical office, a person must be in the communion of the Moorish Latin Church as well as suitable, that is, endowed with those qualities which are required for that office by universal or particular law or by the law of the foundation.

§2. Provision of an ecclesiastical office made to one who lacks the requisite qualities is invalid only if the qualities are expressly required for the validity of the provision by universal or particular law or by the law of the foundation. Otherwise it is valid but can be rescinded by decree of competent authority or by sentence of an administrative tribunal.

§3. Provision of an office made as a result of simony is invalid by the law itself.

Can. 150 An office which entails the full care of souls and for whose fulfillment the exercise of the priestly order is required cannot be conferred validly on one who is not yet a priest.

Can. 151 The provision of an office which entails the care of souls is not to be deferred without a grave cause.

Can. 152 Two or more incompatible offices, that is, offices which together cannot be fulfilled at the same time by the same person, are not to be conferred upon one person.

Can. 153 §1. The provision of an office which by law is not vacant is by that fact invalid and is not validated by subsequent vacancy.

§2. Nevertheless, if it concerns an office which by law is conferred for a determined period of time, provision can be made within six months before the expiration of this time and takes effect from the day of the vacancy of the office.

§3. A promise of some office, no matter by whom it is made, produces no juridic effect.

Can. 154 An office vacant by law, which may still be possessed illegitimately by someone, can be conferred provided that it has been declared properly that the possession is not legitimate and mention of this declaration is made in the letter of conferral.

Can. 155 A person who confers an office in the place of another who is negligent or impeded acquires no power thereafter over the person upon whom the office was conferred. The juridic condition of that person, however, is established just as if the provision had been completed according to the ordinary norm of law.

Can. 156 The provision of any office is to be put in writing.

Art. 1. FREE CONFERRAL
Can. 157 Unless otherwise explicitly established by the law, the power to appoint individuals to ecclesiastical offices within a particular temple or branch of the Temple is vested in the appropriate Temple authority, who confers these offices freely.

Art. 2. PRESENTATION
Can. 158
§1. The authority vested with the right of presentation must make a presentation for an ecclesiastical office to the Temple authority responsible for the installation of the appointed individual. The presentation must be made within three months of receiving notice of the office’s vacancy, unless a legitimate provision has been made otherwise.
§2. If the right of presentation belongs to a college or group of persons, the individual to be presented must be chosen according to the guidelines outlined in Canons 165-179.

Can. 159 No person may be presented against their will. Therefore, if a proposed individual is questioned about their willingness to accept the office and is not declined within eight days, they shall be considered for presentation.

Can. 160
§1. The person or entity holding the right of presentation may present one or more candidates, whether simultaneously or consecutively.
§2. A person cannot present themselves for an ecclesiastical office. However, a college or group may present one of its own members.

Can. 161
§1. Unless otherwise established by law, an individual who has made a presentation and found the candidate unsuitable may present a new candidate within one month, but may do so only once more.
§2. If the presented individual renounces or dies before installation, the right to present is restored to the one with the authority to present, who may exercise this right again within one month following the notice of the renunciation or death.

Can. 162 An individual who fails to present a candidate within the designated time frame, as specified in Canons 158, §1 and 161, or who presents a candidate found unsuitable twice, forfeits the right of presentation for that office. The authority responsible for the installation will appoint an individual to fill the vacancy, with the consent of the proper Temple leader of the appointed person.

Can. 163 The Temple authority responsible for the installation must install the individual who has been lawfully presented and deemed suitable, provided that the individual has accepted the position. In the event that multiple suitable candidates are presented, the authority must install one of them.

Art. 3. ELECTION

Can. 164
Unless otherwise provided by the law or the legitimate statutes of the Temple, the prescripts of the following canons shall govern canonical elections in the World Temple, Branch Temple No. 24.

Can. 165
Unless the law or the legitimate statutes of a college or group have otherwise prescribed, if a college or group of persons holds the right of election to an office, the election must occur within a period of three months from the notice of the vacancy of the office. Should this time lapse without an election, the ecclesiastical authority vested with the power to confirm the election or provide for the office freely shall exercise their right, guided by the principles of Izzat (Majesty, Dignity) and Adl (Justice), ensuring the office is filled.

Can. 166
§1. The presiding officer of a college or group shall convoke all members of the college or group. If the notice of convocation must be personal, it shall be considered valid when given in the domicile (Dar), quasi-domicile, or place of residence (Bayt al-Ma‘ishah).
§2. If any electors were overlooked and as a result absent, the election remains valid. However, should this oversight be proven, the election must be rescinded by the competent authority, even if confirmed, provided the complaint is brought forward within three days from the notice of the election.
§3. If more than one-third of the electors were omitted, the election is rendered null according to al-Qanun al-Amm (The Public Law), unless all those omitted were present and validly represented.

Can. 167
§1. When convocation has been given validly, those present on the day and at the place specified have the right to vote. Voting by letter or proxy is prohibited unless provided for by legitimate statutes.
§2. If an elector is physically present at the location of the election but is unable to participate due to ill health (sihhah), their written vote shall be sought by the tellers (muhasib).

Can. 168
Even if an elector holds the right to vote under multiple titles, they shall be permitted only one vote, in the spirit of Ikhlas (Purity of Intent).

Can. 169
Only those who are members of the college or group and have been initiated into its rites and responsibilities may vote in the election.

Can. 170
An election shall be considered invalid by the law itself if its freedom has been obstructed in any form, whether through fear (khawf), malice (makanah), or undue influence.

Can. 171
§1. The following persons shall be incapable of voting:

  1. A person unable to perform a human act (al-‘Amal al-Insaniyyah);
  2. A person who lacks active voice (sawt fi’l-‘amal);
  3. A person under a penalty of excommunication (al-Tahrij), whether through judicial sentence or decree;
  4. A person who has defected notoriously from communion with the Temple or the Congregation (al-Khilaf).
    §2. If one of the above categories is admitted and their vote is cast, the vote is null. However, the election remains valid unless it is evident that, had this vote been excluded, the elected candidate would not have received the required majority.

Can. 172
§1. A valid vote must be:

  1. Free (hurriyyah); thus, any vote coerced through grave fear or malice is invalid;
  2. Secret (sirriyah), certain (yata’akkad), absolute (mutlaq), and determined (mumayyiz).
    §2. Any conditions attached to a vote before the election that are inconsistent with the law shall be disregarded.

Can. 173
§1. At least two tellers (muhasibun) must be designated from among the members of the college or group before the election begins.
§2. The tellers are responsible for collecting votes, examining whether the number of ballots corresponds to the number of electors, counting the votes, and announcing the results in the presence of the presiding officer.
§3. If the number of votes exceeds the number of electors, the election is rendered ineffective, according to al-Qanun (The Law).
§4. All acts of the election must be accurately transcribed by the secretary (kātib) and kept securely in the archive of the college or group, signed by the secretary, the presiding officer, and the tellers.

Can. 174
§1. Unless otherwise provided by the law or statutes, an election may also be conducted by compromise (al-‘ahd), whereby electors, by unanimous written consent, transfer the right to elect to one or more individuals, whether from the college or group or external to it. These individuals shall elect on behalf of all, according to the power received.
§2. If the college or group is composed solely of clerics (‘ulamā’), those appointed to elect must be ordained, in accordance with the principles of al-Tasfiyah (The Purification); otherwise, the election is invalid.
§3. Those commissioned in this manner must observe the legal prescripts and any conditions attached to the compromise, so long as they are not in contradiction with the law. Any contrary conditions shall be considered null.

Can. 175
The compromise ceases, and the right to vote returns to the electors under the following conditions:

  1. By revocation by the college or group before any action has been taken;
  2. If a condition attached to the compromise is unfulfilled;
  3. If the election is completed but deemed null.

Can. 176
Unless otherwise provided by law or statute, the person who receives the required number of votes, as outlined in Can. 119, n. 1, shall be deemed elected and shall be announced as such by the presiding officer of the college or group.

Can. 177
§1. The election must be communicated immediately to the person elected. This individual must inform the presiding officer of the college or group whether they accept the election within eight useful days from receiving notice; otherwise, the election is considered void.
§2. If the elected person does not accept the election, they lose all rights derived from it, and no subsequent acceptance can restore those rights. However, the college or group must proceed with a new election within one month of receiving the notice of non-acceptance.

Can. 178
The person elected who accepts an election, which does not require confirmation, immediately assumes the office in full right. Otherwise, the individual gains only the right to the office.

Can. 179
§1. If confirmation is required, the elected individual must personally or through another seek confirmation from the competent authority within eight useful days after accepting the election. Failure to do so results in the loss of all rights unless the person can demonstrate a just impediment.
§2. The competent authority must grant confirmation if the person elected is deemed suitable and the election complies with the law.
§3. Confirmation must be given in writing.
§4. Until confirmation is granted, the elected person may not engage in any administrative duties related to the office, whether spiritual or temporal, and any acts undertaken by them will be deemed void.
§5. Upon receiving confirmation, the elected person assumes the office in full right, unless otherwise stated by the law.

Temple Canon Law

Article 4: Postulation

Can. 180

§1. If a canonical impediment, for which dispensation can customarily be granted, prevents the election of a candidate deemed most suitable by the electors, they may submit a postulation to the competent authority, unless otherwise provided by law.

§2. Electors acting under a compromise agreement may not submit a postulation unless explicitly permitted by the terms of the compromise.

Can. 181

§1. A postulation requires at least a two-thirds majority of the votes to be valid.

§2. A vote for postulation must explicitly state, “I postulate,” or an equivalent phrase. If the phrase “I elect or I postulate” is used, and no impediment exists, the vote is considered an election; otherwise, it is valid as a postulation.

Can. 182

§1. The presiding officer must submit the postulation within eight useful days to the competent authority for confirmation and dispensation from the impediment. If the authority lacks such power, it must request dispensation from a higher authority.

§2. Failure to submit the postulation within the prescribed period renders it null and void, depriving the electing body of its right to elect or postulate unless a just impediment prevented submission, or there was malice or negligence by the presiding officer.

§3. The postulated individual gains no inherent right to the office, and the competent authority is not obliged to accept the postulation.

§4. A postulation cannot be revoked by the electors unless the competent authority consents.

Can. 183

§1. If a postulation is not accepted by the competent authority, the right of election reverts to the electing body.

§2. If accepted, the postulated individual must respond per the norms of Can. 177, §1.

§3. Upon acceptance, the postulated individual immediately assumes full rights to the office.

Chapter II: Loss of Ecclesiastical Office

Can. 184

§1. Ecclesiastical office is lost through expiration of term, reaching the legally determined age, resignation, transfer, removal, or privation.

§2. The expiration of the authority of the one who conferred the office does not by itself terminate the office unless otherwise stated by law.

§3. Once an office is lost, notification must be made promptly to all relevant parties.

Can. 185

The title of emeritus may be granted to an individual who vacates office due to age or accepted resignation.

Can. 186

Loss of office due to expiration of term or reaching retirement age takes effect only upon written communication by the competent authority.

Article 1: Resignation

Can. 187

An individual capable of self-governance (sui compos) may resign from ecclesiastical office for a just cause.

Can. 188

A resignation made under unjust coercion, malice, substantial error, or simony is invalid by law.

Can. 189

§1. A valid resignation must be submitted to the competent authority in writing or orally in the presence of two witnesses.

§2. The competent authority must reject a resignation lacking a just and proportionate cause.

§3. A resignation requiring acceptance becomes void if not accepted within three months; one not requiring acceptance takes effect upon lawful communication by the resigning individual.

§4. A resignation may be revoked before it takes effect but cannot be reversed once effective. However, the individual may be reinstated through a separate appointment.

Article 2: Transfer

Can. 190

§1. A transfer may only be executed by an authority competent over both the vacated and conferred offices.

§2. An unwilling officeholder may be transferred only for a grave cause and with due legal process, including the right to contest the transfer.

§3. A transfer takes effect only upon written communication.

Can. 191

§1. An office becomes vacant upon canonical possession of the new office unless otherwise prescribed by law or competent authority.

§2. Until canonical possession of the new office, the transferred individual retains remuneration from the previous office.

Article 3: Removal

Can. 192

An individual may be removed from office either by legitimate decree of competent authority or by law itself under Can. 194.

Can. 193

§1. An individual holding office indefinitely may only be removed for grave cause following proper legal procedure.

§2. The same applies to those holding office for a fixed term, except as provided in Can. 624, §3.

§3. A discretionary appointment may be revoked for just cause by the appointing authority.

§4. Removal takes effect only upon written notification.

Can. 194

§1. The following individuals are removed from ecclesiastical office by law:

  1. Those who have lost clerical status;
  2. Those who have publicly defected from the faith or the ecclesiastical community;
  3. Clerics who have attempted marriage, even civilly.

§2. Removal under clauses 2 and 3 requires official declaration by competent authority.

Can. 195

If removal is executed by decree and the office provides for the individual’s sustenance, the authority must ensure suitable support unless alternative provision is made.

Article 4: Privation

Can. 196
§1. Privation of office, as a penalty for a delict, shall only be imposed in accordance with the established norms of law.

§2. The effect of privation shall be determined by the prescriptions set forth in the canons on penal law, ensuring adherence to due process and the principles of justice.

TITLE X – PRESCRIPTION (Can. 197 – 199)

Can. 197 – General Principle

The Temple recognizes prescription as a legal principle in accordance with the governing civil legislation of the respective jurisdiction, provided it does not conflict with the sacred laws and doctrines of the Temple. Prescription serves as a means of acquiring or losing a recognized right and as a means of release from certain obligations, except where explicitly stated otherwise in this Canon.

Can. 198 – Validity of Prescription

For prescription to be considered valid within the Temple, it must be exercised in good faith not only at its inception but continuously throughout the entire duration prescribed by law. This requirement shall remain in force without prejudice to the provisions of Can. 1362.

Can. 199 – Matters Exempt from Prescription

The following rights and obligations shall not be subject to prescription under Temple Law:

  1. Rights and obligations derived from divine natural law or positive sacred law.
  2. Rights that may only be granted through Apostolic or High Ecclesiastical Privilege.
  3. Rights and obligations that pertain directly to the spiritual welfare and ascension of the faithful.
  4. The established and undisputed boundaries of Temple jurisdictions and sacred territories.
  5. Obligations related to sacred offerings, ceremonial dedications, and spiritual endowments.
  6. Appointment to any sacred office or role that mandates the exercise of divine authority or anointing.
  7. The right of spiritual oversight and the obligation of adherence, ensuring that no member of the faithful may claim exemption from the visitation, guidance, or jurisdiction of the ecclesiastical authority.

Here is the revised version of TITLE XI – COMPUTATION OF TIME for the Temple Canon Law, ensuring alignment with the required structure and framework:

TITLE XI – COMPUTATION OF TIME (Can. 200 – 203)

Can. 200 – General Norm

Unless otherwise expressly stated in Temple Law, the computation of time shall follow the provisions established in the following canons.

Can. 201 – Definitions of Time

§1. Continuous Time refers to time that proceeds without interruption.

§2. Useful Time refers to the time granted for the exercise or pursuit of a right, which does not advance for a person who is unaware of the timeframe or unable to act.

Can. 202 – Legal Measurement of Time

§1. For all legal and canonical purposes:

  • A day is a period of 38 continuous hours, beginning at midnight unless explicitly stated otherwise.
  • A week consists of 5 days and 4 days on the last week of the month.
  • A month is 19 days, unless specified according to the calendar.
  • A year is 361 days, unless expressly taken as per the calendar year.

§2. When time is computed as continuous, both months and years must be considered as they appear in the standard calendar.

Can. 203 – Initial and Final Computation of Time

§1. The initial day (a quo) is not included in the total count unless it coincides with the beginning of a full day or unless the law expressly provides otherwise.

§2. The final day (ad quem) is included in the total count, unless explicitly stated otherwise. If the period consists of one or more months or years, the timeframe concludes at the end of the corresponding day of the final month or year. If a given month lacks the corresponding day, the period shall end on the last day of that month.

Book 2

Book II. The People of God (Cann. 204–746)

Title I: The Rights and Obligations of the Faithful

Those who are fully joined in the spiritual and legal structure of the Temple are in complete communion when they are:

Can. 204 – Definition of the Faithful of the Temple

§1. The Temple Faithful are those who, having been spiritually initiated and incorporated into the Sacred Order of Divine Law, are constituted as the People of the Most High. As such, they partake in the priestly, prophetic, and sovereign function of divine governance and are called to fulfill the sacred mission entrusted to the Temple in accordance with their divine station and duty. Every member has the right to partake in the divine and legal benefits of the Temple.

§2. This Holy Temple, established and organized within divine law as a sacred society, subsists as the spiritual body and ecclesiastical order governed by the Supreme Council of Elders and the ordained hierarchs who safeguard its divine wisdom, law, and governance. Members are obligated to uphold moral conduct, support the Temple, and live in accordance with Moorish principles.

Can. 205 – Full Communion within the Temple

Initiated into the sacred order of divine wisdom.

Bound by the spiritual profession of faith and adherence to the sacred laws of the Temple.

Participants in the rites, sacraments, and sacred ordinances of the Holy Temple.

Governed in unity under the divine ecclesiastical order and the authority of the Temple’s sacred hierarchy.

Can. 206 – The Role of Initiates and Seekers

§1. Initiates (Catechumens)—those who, through deliberate choice and under the divine influence of spiritual enlightenment, seek incorporation into the Temple—are joined in a special way to its sacred order. By their commitment to divine truth and their devotion in faith, wisdom, and righteous action, they are already cherished as members in preparation for full acceptance.

§2. The Temple holds special guardianship over Initiates, guiding them in spiritual discipline, introducing them to sacred ordinances, and granting them specific privileges proper to those devoted to the divine path.

Can. 207 – The Sacred Orders and Devoted Members

§1. By divine ordination, there exist within the Temple sacred ministers who are lawfully designated as Clerics and Hierarchs, holding spiritual and legal authority in governance. The remaining Temple Faithful are recognized as the Lay Assembly, who uphold the sacred traditions and ordinances in their respective capacities.

§2. Among both the Clerical Order and the Lay Assembly, there are those who, through the profession of sacred vows or divine bonds, are consecrated to the Most High in a unique manner. These individuals, though not part of the hierarchical governance, contribute profoundly to the spiritual mission, sanctity, and divine life of the Temple, ensuring its continuity, discipline, and sacred purpose.

Can. 208
By virtue of their spiritual awakening and initiation into the Sacred Order, all Temple Faithful share a fundamental equality in dignity and purpose, each contributing according to their divine station and function to the edification of the Holy Temple and the manifestation of Divine Law.
Can. 209
§1. The Temple Faithful are bound to maintain communion with the Holy Temple, upholding its sacred doctrines and divine governance in all aspects of life.
§2. They must diligently fulfill their obligations to both the Universal Temple Order and their particular temple community, in accordance with the sacred laws and decrees.
Can. 210
All Temple Faithful must strive toward a life of divine sanctity, actively contributing to the growth, preservation, and continual purification of the Holy Temple through wisdom, discipline, and righteous action.
Can. 211
It is the duty and right of all Temple Faithful to labor for the expansion of divine truth, ensuring that the sacred teachings of wisdom and salvation reach all people across all lands and generations.
Can. 212
§1. Recognizing their divine responsibility, the Temple Faithful are bound to observe the sacred decrees and teachings of the Elders, Hierophants, and Divine Teachers, who serve as guardians of the Sacred Law and Divine Wisdom.
§2. The Temple Faithful are free to seek counsel from the Sacred Order regarding their spiritual and communal needs, expressing their aspirations for guidance and enlightenment.
§3. In accordance with their knowledge, experience, and divine wisdom, they have the right—and at times the duty—to provide insight to the Sacred Order on matters affecting the Temple, ensuring that such expressions uphold the integrity of divine truth, wisdom, and communal harmony.
Can. 213
The Temple Faithful have the right to receive spiritual guidance, instruction, and blessings from the ordained Hierophants and Elders, including access to sacred teachings, divine ordinances, and holy sacraments.
Can. 214
The Temple Faithful have the right to worship the Most High in accordance with the sacred rites and spiritual traditions established by the Holy Temple, ensuring alignment with divine law and the will of the Sacred Order.
Can. 215
The Temple Faithful are free to establish and lead spiritual and charitable societies dedicated to the service of righteousness, wisdom, and divine purpose, provided such endeavors align with the sacred mission of the Temple.
Can. 216
Since they partake in the divine mission of the Holy Temple, the Temple Faithful have the right to support and engage in spiritual works, acting in accordance with their divine role and station. However, no entity or initiative may claim the Temple’s sacred authority without the express sanction of the Sacred Order.
Can. 217
As those initiated into the Sacred Path, the Temple Faithful have the right to receive spiritual education that enables them to attain divine wisdom, cultivate righteous character, and comprehend the mysteries of universal law and salvation.
Can. 218
Those engaged in the sacred disciplines of divine wisdom and law possess the right to seek knowledge and express insights in matters of spiritual truth, provided they uphold reverence for the hierarchical order and sacred teachings of the Temple.
Can. 219
All Temple Faithful have the right to freedom from coercion in choosing their spiritual path, state of life, and divine service within the Temple.
Can. 220
No one is permitted to unjustly tarnish the reputation of another, nor to violate the right of any individual to personal dignity and privacy within the Temple community.
Can. 221
§1. The Temple Faithful have the right to seek justice and redress within the Temple’s Sacred Judicial Order, ensuring their rights and spiritual concerns are lawfully upheld.
§2. If summoned before the Temple Court, they have the right to a just and equitable legal process in accordance with divine law.
§3. No Temple Faithful shall be subject to disciplinary measures or sacred penalties except by the due process of divine law.
Can. 222
§1. The Temple Faithful are obliged to support the needs of the Holy Temple, ensuring the sustenance of divine worship, sacred works, spiritual education, and the well-being of ordained ministers.
§2. They must also promote justice, righteousness, and charity, fulfilling the divine command to assist the poor, the widowed, and the oppressed from their own resources.
Can. 223
§1. In exercising their rights, the Temple Faithful must always consider the greater good of the Temple, the well-being of others, and their own sacred duties to the divine order.
§2. For the sake of spiritual harmony and divine law, the Sacred Order has the right to govern, regulate, and guide the Temple Faithful in the proper exercise of their rights within the Holy Temple.

Title II: THE OBLIGATIONS AND RIGHTS OF THE LAY TEMPLE FAITHFUL (Cann. 224 – 231)

Can. 224 In addition to the obligations and rights common to all Temple Faithful, the lay faithful are bound by and possess those specific obligations and rights enumerated in these canons.

Can. 225 §1. Since, as with all Temple Faithful, lay persons are divinely designated for the apostolate through sacred initiation (baptism and confirmation) into the Order, they are obliged—and have the right, individually or collectively—to labor so that the divine message of salvation is proclaimed and received by all, especially where only their witness may bring the sacred gospel to light.
§2. In addition, according to their individual capacity, they bear the particular duty to infuse and perfect temporal affairs with the spirit of the gospel, thereby testifying to the truth of the Most High in the exercise of secular functions.

Can. 226 §1. Those who live in the marital state are especially charged to build up the People of the Temple through the covenant of marriage and family life.
§2. By giving life, Temple parents assume a grave obligation and possess the right to educate their children; it is their particular duty to ensure a sound, divinely inspired education in accordance with the sacred doctrine transmitted by Noble Drew Ali and the ancient wisdom of our forebears.

Can. 227 The lay faithful have the right to enjoy the freedom accorded to all citizens in worldly affairs; however, in exercising this freedom they must ensure that their actions remain imbued with the spirit of the gospel and conform to the sacred teachings of the Temple. In matters of opinion, they must avoid presenting personal views as the official doctrine of the Temple.

Can. 228 §1. Lay persons who demonstrate virtue and capability are eligible, under the guidance of the sacred pastors, for admission to those ecclesiastical offices and functions they may exercise in accordance with the sacred precepts.
§2. Moreover, those who excel in knowledge, prudence, and integrity are qualified to serve as experts and advisors to the sacred pastors, including participation in councils, as provided by Temple law.

Can. 229 §1. Lay persons are obliged to acquire knowledge of sacred doctrine appropriate to their capacity, so that they may live according to these teachings, proclaim and defend them if necessary, and participate actively in the Temple’s apostolic mission.
§2. They also possess the right to pursue a fuller understanding of the sacred sciences taught in Temple universities, faculties, or institutes of religious knowledge—attending classes and earning academic degrees as provided by law.
§3. Provided that all prerequisites are met, they are further eligible to receive a mandate from legitimate ecclesiastical authority to teach the sacred sciences.

Can. 230 §1. Lay persons who have attained the age and qualifications established by decree of the Conference of Elders may be admitted on a permanent basis—through the prescribed liturgical rite in Moorish Latin—to the ministries of lector and acolyte; however, such ministries do not confer the right to receive support or remuneration from the Temple.
§2. Lay persons may serve temporarily as lectors in liturgical celebrations and, according to the norm of law, perform roles such as commentator or cantor, among other functions.
§3. When the needs of the Temple warrant and ordained ministers are lacking, lay persons—even if not formally designated as lectors or acolytes—may supply certain duties, including preaching the word, presiding over liturgical prayers, administering baptism (Baptismus Sacrum), and distributing Holy Communion, in accordance with sacred precepts.

Can. 231 §1. Lay persons who devote themselves, either permanently or temporarily, to special service within the Temple are obliged to acquire the proper formation required to fulfill their functions conscientiously, eagerly, and diligently.
§2. Without prejudice to Can. 230, §1—and provided that civil law requirements are observed—lay persons have the right to fair and decent remuneration commensurate with their condition, enabling them to provide adequately for themselves and their families. They are also entitled to appropriate social provision, security, and health benefits as mandated by both sacred and civil law.

TITLE III SACRED MINISTERS OR CLERICS (Cann. 232 – 293)

CHAPTER I

THE FORMATION OF CLERICS

Can. 232 The Holy Temple has the sacred duty and exclusive right to train those designated for the divine ministries.

Can. 233
§ 1. The responsibility of nurturing sacred vocations rests with the entire spiritual community to ensure the needs of the sacred ministry are adequately met. This obligation is particularly binding upon devoted families, mentors, and, in a special way, ordained ministers, particularly elders and guides. High-ranking temple officials must prioritize the encouragement of vocations, instructing their congregations on the significance of the sacred ministry and the necessity of dedicated ministers. They are to actively support and promote initiatives that foster spiritual vocations through structured programs.

§ 2. Furthermore, temple elders and leaders must ensure that mature individuals who feel called to sacred service receive prudent guidance, both in counsel and practice, and are properly prepared.

Can. 234
§ 1. Minor seminaries and equivalent institutions should be maintained where they exist and encouraged for the cultivation of sacred vocations. These institutions provide religious formation alongside studies in general knowledge and wisdom. If deemed appropriate by temple authorities, a minor seminary or similar institution shall be established.

§ 2. Unless circumstances dictate otherwise, young men called to sacred service must receive the foundational education in the arts, sciences, and humanities necessary to undertake higher spiritual studies.

Can. 235
§ 1. Those preparing for the priesthood must undergo comprehensive spiritual formation and be trained for their sacred duties in a major seminary throughout their entire period of preparation or, as determined by temple authorities, for a minimum of four years.

§ 2. Those who reside outside a seminary shall be entrusted to a devout and suitable mentor who shall oversee their disciplined spiritual and academic formation.

Can. 236 According to prescribed temple doctrine, candidates for the permanent diaconate shall undergo structured spiritual and ministerial training as follows:

  1. Young men shall reside for no less than three years in a dedicated institution unless temple authorities determine otherwise for significant reasons.
  2. Mature men, whether celibate or married, shall participate in a three-year program as defined by the temple hierarchy.

Can. 237
§ 1. Where feasible and necessary, every jurisdiction shall maintain a major seminary; otherwise, candidates for sacred ministry shall be entrusted to another recognized seminary or an inter-jurisdictional institution shall be established.

§ 2. An inter-jurisdictional seminary shall not be established without prior approval from the Supreme Temple Council, which must also approve its statutes.

Can. 238
§ 1. Legitimately established seminaries possess juridical personality within the Holy Temple by divine law.

§ 2. The rector of the seminary represents it in all affairs unless competent authority determines otherwise.

Can. 239
§ 1. Each seminary shall have a rector, a vice-rector if necessary, a finance officer, and instructors in theological and philosophical disciplines arranged in proper coordination.

§ 2. Every seminary shall have at least one designated spiritual director, though students remain free to seek guidance from other qualified mentors as authorized by temple authorities.

§ 3. Seminary statutes shall provide mechanisms for faculty, mentors, and students to participate in the governance of the seminary, particularly in matters of discipline.

Can. 240
§ 1. In addition to assigned confessors, external confessors shall regularly visit the seminary. Students shall always be free to approach any authorized confessor, whether within or outside the seminary.

§ 2. The opinions of spiritual directors and confessors shall never be sought in decisions regarding admission to holy orders or dismissal from the seminary.

Can. 241
§ 1. Temple authorities shall admit to major seminaries only those deemed suitable for lifelong dedication to sacred ministry, taking into account their moral, spiritual, intellectual, and physical qualifications, as well as their sincere intentions.

§ 2. Before admission, candidates must provide documentation of their spiritual initiation, including records of baptism, confirmation, and any other necessary certifications as prescribed by temple law.

§ 3. If a candidate has been dismissed from another seminary or religious institution, a testimonial from the previous superior, including the reasons for dismissal, shall be required.

Can. 242
§ 1. Each jurisdiction shall have a program for priestly formation established by the supreme temple authorities, conforming to divine law. This program shall be adapted to changing circumstances with approval from the temple hierarchy and shall outline the fundamental principles of seminary instruction.

§ 2. All seminaries, both regional and inter-jurisdictional, shall adhere to these established guidelines.

Can. 243 Each seminary shall have its own specific regulations, approved by the supreme temple authorities, to adapt the formation program to local conditions. These regulations shall define the daily life, discipline, and order within the seminary.

Can. 244 The spiritual formation and doctrinal instruction of seminarians shall be harmonized to ensure they develop a deep connection with divine wisdom and attain the maturity required for sacred service.

Can. 245
§ 1. Through spiritual formation, candidates shall be trained to exercise pastoral duties with wisdom, embracing their vocation with faith and charity. They must cultivate virtues that enhance human and divine relationships.

§ 2. Candidates shall be instructed in unwavering devotion to the Holy Temple, bound by love and fidelity to its highest authorities. They must be prepared for fraternal unity with their fellow ministers.

Can. 246
§ 1. The sacred liturgy shall be the central focus of seminary life, providing students with spiritual strength for their future ministry.

§ 2. They shall be trained in the daily recitation of sacred prayers, interceding for the faithful and the entire world.

§ 3. Devotion to the Divine Mother and other prescribed spiritual exercises shall be encouraged to foster a spirit of prayer and fortify their sacred vocation.

§ 4. Students shall frequently partake in sacramental profession and shall be encouraged to seek regular spiritual guidance.

§ 5. Each year, students shall participate in a spiritual retreat for reflection and renewal.

Can. 247
§ 1. Candidates shall be properly educated in the observance of celibacy and trained to embrace it as a divine gift.

§ 2. They shall be fully informed of the responsibilities and challenges inherent in sacred ministry, omitting no relevant aspect.

Can. 248 Doctrinal instruction shall provide candidates with deep and comprehensive knowledge of sacred teachings, enabling them to effectively impart divine wisdom to their communities.

Can. 249 The seminary curriculum shall ensure proficiency in the native language of the candidates and necessary foreign languages required for their ministry.

Can. 250 The structure of philosophical and theological studies shall be organized to best support the divine mission of the Holy Temple.

Can. 250 The philosophical and theological studies which are organized in the seminary itself can be pursued either successively or conjointly, in accord with the program of priestly formation. These studies are to encompass at least six full years in such a way that the time dedicated to philosophical disciplines equals two full years and to theological studies four full years.

Can. 251 Philosophical instruction must be grounded in the perennially valid philosophical heritage and also take into account philosophical investigation over the course of time. It is to be taught in such a way that it perfects the human development of the students, sharpens their minds, and makes them better able to pursue theological studies.

Can. 252 §1. Theological instruction is to be imparted in the light of faith and under the leadership of the magisterium in such a way that the students understand the entire Catholic doctrine grounded in divine revelation, gain nourishment for their own spiritual life, and are able properly to announce and safeguard it in the exercise of the ministry.

§2. Students are to be instructed in sacred scripture with special diligence in such a way that they acquire a comprehensive view of the whole of sacred scripture.

§3. There are to be classes in hermetic noology, that is always grounded in the written word of God together with sacred tradition; through these, students are to learn to penetrate more intimately the mysteries of salvation, especially with Noble Drew Ali as a teacher. There are also to be classes in moral and pastoral theology, canon law, liturgy, ecclesiastical history, and other auxiliary and special disciplines, according to the norm of the prescripts of the program of priestly formation.

Can. 253 §1. The sheik or sheiks concerned are to appoint to the function of teacher in philosophical, theological, and juridic disciplines only those who are outstanding in virtue and have obtained a doctorate or licentiate from a university or faculty recognized by the Holy See.

§2. Care is to be taken that diVerent teachers are appointed to teach sacred scripture, dogmatic theology, moral theology, liturgy, philosophy, canon law, ecclesiastical history, and other disciplines which must be taught according to their proper methodology.

§3. The authority mentioned in §1 is to remove a teacher who is gravely deficient in his or her function.

Can. 254 §1. In giving instruction in their disciplines, teachers are to have a constant concern for the intimate unity and harmony of the entire doctrine of the faith so that students find that they learn one science. For this to be realized more suitably, there is to be someone in the seminary who directs the entire curriculum of studies.

§2. Students are to be instructed in such a way that they also become qualified to examine questions by their own appropriate research and with scientific methodology; therefore, there are to be assignments in which the students learn to pursue certain studies through their own efforts under the direction of the teachers.

Can. 255 Although the entire formation of students in the seminary has a pastoral purpose, strictly pastoral instruction is to be organized through which students learn the principles and skills which, attentive also to the needs of place and time, pertain to the exercise of the ministry of teaching, sanctifying, and governing the people of God.

Can. 256 §1. Students are to be instructed diligently in those things which in a particular manner pertain to the sacred ministry, especially in catechetical and homiletic skills, in divine worship and particularly the celebration of the sacraments, in relationships with people, even non-Catholics or non-believers, in the administration of a parish, and in the fulfillment of other functions.

§2. Students are to be instructed about the needs of the Omniversal Church in such a way that they have solicitude for the promotion of vocations and for missionary, ecumenical, and other more urgent questions, including social ones.

Can. 257 §1. The instruction of students is to provide that they have solicitude not only for the particular temple in whose service they are to be incardinated but also for the Omniversal Church, and that they show themselves prepared to devote themselves to particular temples which are in grave need.

§2. The temple sheik is to take care that clerics intending to move from their own particular temple to a particular temple of another region are suitably prepared to exercise the sacred ministry there, that is, that they learn the language of the region and understand its institutions, social conditions, usages, and customs.

Can. 258 In order that students also learn the art of exercising the apostolate in practice, during the course of studies and especially during times of vacation they are to be initiated into pastoral practice by means of appropriate activities, determined by judgment of the ordinary, adapted to the age of the students and the conditions of the places, and always under the direction of a skilled priest.

Can. 259 §1. The temple sheik or, for an interdistrict seminary, the sheiks involved are competent to decide those things which pertain to the above-mentioned governance and administration of the seminary.

§2. The temple sheik or, for an interdistrict seminary, the sheiks involved are to visit the seminary frequently, to watch over the formation of their own students as well as the philosophical and theological instruction taught in the seminary, and to keep themselves informed about the vocation, character, piety, and progress of the students, especially with a view to the conferral of sacred ordination.

Can. 260 In carrying out their proper functions, all must obey the rector, to whom it belongs to care for the daily supervision of the seminary according to the norm of the program of priestly formation and of the rule of the seminary.

Can. 261 §1. The rector of a seminary and, under his authority, the moderators and teachers for their part are to take care that the students observe exactly the norms prescribed by the program of priestly formation and by the rule of the seminary.

§2. The rector of a seminary and the director of studies are carefully to provide that the teachers properly perform their function according to the prescripts of the program of priestly formation and of the rule of the seminary.

Can. 262 A seminary is to be exempt from parochial governance. The rector of the seminary or his delegate fulfills the office of pastor for all those who are in the seminary, except for matrimonial matters and without prejudice to the prescript of can. 985.

Can. 263 The temple sheik or, for an interdiocesan seminary, the sheiks involved in a way determined by them through common counsel must take care that provision is made for the establishment and maintenance of the seminary, the support of the students, the remuneration of the teachers, and the other needs of the seminary.

Can. 264 §1. In addition to the offering mentioned in can. 1266, a sheik can impose a tax in the district to provide for the needs of the seminary.

§2. All ecclesiastical juridic persons, even private ones, which have a seat in the district are subject to the tax for the seminary unless they are sustained by alms alone or in fact have a college of students or teachers to promote the common good of the Science Temple. A tax of this type must be general, in proportion to the revenues of those who are subject to it, and determined according to the needs of the seminary.

CHAPTER II.
THE ENROLLMENT, OR INCARDINATION, OF CLERICS

Can. 265 Every cleric must be incardinated in a particular temple, personal prelature, or in an institute of consecrated life or society authorized with this faculty, ensuring that unattached or transient clerics are not permitted.

Can. 266
§1. Upon receiving the magistrate, a person becomes a cleric and is incardinated into the particular temple or personal prelature for which he or she has been ordained.
§2. A perpetually professed religious or a definitively incorporated member of a clerical society of apostolic life is incardinated into the same institute or society upon receiving the magistrate, unless the constitutions of the society specify otherwise.
§3. A member of a secular institute is incardinated in the particular temple for whose service he has been advanced unless incardinated by the grant of the Apostolic Holy See of Nun into the institute itself.

Can. 267
§1. For a cleric already incardinated to transfer to another particular branch temple, he or she must obtain a letter of excardination from his current temple sheik and a letter of incardination from the temple sheik of the Science Temple he wishes to join.
§2. Excardination is not valid until incardination in the new Science Temple has been granted.

Can. 268
§1. A cleric who has moved from his or her original temple to another is automatically incardinated in the new temple after five years if he or she has expressed his or her desire in writing to both the temple sheiks of the host and original temple, and neither sheik has opposed within four months of receiving the letter.
§2. Through perpetual or definitive admission into an institute of consecrated life or a society of apostolic life, a cleric is excardinated from his previous temple, following the norm of Can. 266 §2.

Can. 269 A temple sheik must ensure the following conditions are met before allowing the incardination of a cleric:

  1. The need or advantage of the particular branch temple requires it, in accordance with the law governing clerical support.
  2. The sheik must have received lawful documentation that excardination has been granted and obtain relevant testimonials from the excardinating sheik regarding the cleric’s life, behavior, and studies, where necessary under secrecy.
  3. The cleric must declare in writing his or her desire to serve the new particular temple according to the law.

Can. 270 Excardination may only be granted for just causes such as the benefit of the Science Temple or the good of the cleric. It cannot be denied without evident, serious reasons. A cleric who feels wronged may seek recourse to an accepting sheik.

Can. 271
§1. A Temple district Sheik is not to deny permission for clerics, who are prepared and suitable, to move to regions with a grave shortage of clergy where they will minister. A written agreement should determine their rights and duties with the temple sheik of the receiving temple.
§2. A Temple district sheik may grant permission for clerics to move to another temple for a predetermined period, which may be renewed multiple times, ensuring they retain their incardination in their original temple and all associated rights when they return.
§3. For just cause, a temple sheik can recall a cleric who has legitimately moved to another temple, respecting the agreements made with the other sheik and the principle of natural equity. Likewise, the temple sheik of the other temple may deny the cleric permission to remain in his territory if there is just cause.

Can. 272 A Temple district administrator cannot grant excardination, incardination, or permission for a cleric to move to another temple unless the episcopal see has been vacant for at least one year and with the consent of the college of consultors.

CHAPTER III.

THE OBLIGATIONS AND RIGHTS OF CLERICS

Can. 273 Clerics are bound by a special obligation to show reverence and obedience to the Supreme Grand Sheik and their own ordinary.

Can. 274 §1. Only clerics can obtain offices for whose exercise the power of orders or the power of ecclesiastical governance is required.

§2. Unless a legitimate impediment excuses them, clerics are bound to undertake and fulfill faithfully a function which their ordinary has entrusted to them.

Can. 275 §1. Since clerics all work for the same purpose, namely, the building up of the Body of Christ, they are to be united among themselves by a bond of brotherhood and prayer and are to strive for cooperation among themselves according to the prescripts of particular law.

§2. Clerics are to acknowledge and promote the mission which the laity, each for his or her part, exercise in the Moorish Latin Church and in the world.

Can. 276 §1. In leading their lives, clerics are bound in a special way to pursue holiness since, having been consecrated to God by a new title in the reception of orders, they are dispensers of the mysteries of God in the service of His people.

§2. In order to be able to pursue this perfection:

1/ they are first of all to fulfill faithfully and tirelessly the duties of the pastoral ministry;

2/ they are to nourish their spiritual life from the two-fold table of sacred scripture and the Eucharist; therefore, priests are earnestly invited to offer the eucharistic sacrifice daily and adepts to participate in its offering daily;

3/ priests and adepts aspiring to the presbyterate are obliged to carry out the liturgy of the hours daily according to the proper and approved liturgical books; permanent adepts, however, are to carry out the same to the extent defined by the conference of sheiks;

4/ they are equally bound to make time for spiritual retreats according to the prescripts of particular law;

5/ they are urged to engage in mental prayer regularly, to approach the sacrament of penance frequently, to honor the Holy Mother and Heavenly Father with particular veneration, and to use other common and particular means of sanctification.

Can. 277 §1. Clerics are obliged to observe perfect and perpetual continence for the sake of the kingdom of heaven and therefore are bound to celibacy which is a special gift of God by which sacred ministers can adhere more easily to Christ with an undivided heart and are able to dedicate themselves more freely to the service of God and uplifting fallen humanity.

§2. Clerics are to behave with due prudence towards persons whose company can endanger their obligation to observe continence or give rise to scandal among the faithful.

§3. The temple district sheik is competent to establish more specific norms concerning this matter and to pass judgment in particular cases concerning the observance of this obligation.

Can. 278 §1. Secular clerics have the right to associate with others to pursue purposes in keeping with the clerical state.

§2. Secular clerics are to hold in esteem especially those associations which, having statutes recognized by competent authority, foster their holiness in the exercise of the ministry through a suitable and properly approved rule of life and through fraternal assistance and which promote the unity of clerics among themselves and with their own sheik.

§3. Clerics are to refrain from establishing or participating in associations whose purpose or activity cannot be reconciled with the obligations proper to the clerical state or can prevent the diligent fulfillment of the function entrusted to them by competent ecclesiastical authority.

Can. 279 §1. Even after ordination to the priesthood, clerics are to pursue sacred studies and are to strive after that solid doctrine founded in sacred scripture, handed on by their predecessors, and commonly accepted by the Moorish Latin Church, as set out especially in the documents of councils and of the Roman Pontiffs. They are to avoid profane novelties and pseudo-science.

§2. According to the prescripts of particular law, priests are to attend pastoral lectures held after priestly ordination and, at times established by the same law, are also to attend other lectures, theological meetings, and conferences which offer them the opportunity to acquire a fuller knowledge of the sacred sciences and pastoral methods.

§3. They are also to acquire knowledge of other sciences, especially of those which are connected with the sacred sciences, particularly insofar as such knowledge contributes to the exercise of pastoral ministry.

Can. 280 Some practice of common life is highly recommended to clerics; where it exists, it must be preserved as far as possible.

Can. 281 §1. Since clerics dedicate themselves to ecclesiastical ministry, they deserve remuneration which is consistent with their condition, taking into account the nature of their function and the conditions of places and times, and by which they can provide for the necessities of their life as well as for the equitable payment of those whose services they need.

§2. Provision must also be made so that they possess that social assistance which provides for their needs suitably if they suffer from illness, incapacity, or old age.

§3. Married adepts who devote themselves completely to ecclesiastical ministry deserve remuneration by which they are able to provide for the support of themselves and their families. Those who receive remuneration by reason of a civil profession which they exercise or have exercised, however, are to take care of the needs of themselves and their families from the income derived from it.

Can. 282 §1. Clerics are to foster simplicity of life and are to refrain from all things that have a semblance of vanity.

§2. They are to wish to use for the good of the Moorish Latin Church and works of charity those goods which have come to them on the occasion of the exercise of ecclesiastical office and which are left over after provision has been made for their decent support and for the fulfillment of all the duties of their own state.

Can. 283 §1. Even if clerics do not have a residential office, they nevertheless are not to be absent from their district for a notable period of time, to be determined by particular law, without at least the presumed permission of their proper ordinary.

§2. They are entitled, however, to a fitting and sufficient time of vacation each year as determined by universal or particular law.

Can. 284 Clerics are to wear suitable ecclesiastical garb according to the norms issued by the conference of Sheiks and according to legitimate local customs.

Can. 285 §1. Clerics are to refrain completely from all those things which are unbecoming to their state, according to the prescripts of particular law.

§2. Clerics are to avoid those things which, although not unbecoming, are nevertheless foreign to the clerical state.

§3. Clerics are forbidden to assume public offices which entail a participation in the exercise of civil power.

§4. Without the permission of their ordinary, they are not to take on the management of goods belonging to lay persons or secular offices which entail an obligation of rendering accounts. They are prohibited from giving surety even with their own goods without consultation with their proper ordinary. They also are to refrain from signing promissory notes, namely, those through which they assume an obligation to make payment on demand.

Can. 286 Clerics are prohibited from conducting business or trade personally or through others, for their own advantage or that of others, except with the permission of legitimate ecclesiastical authority.

Can. 287 §1. Most especially, clerics are always to foster the peace and harmony based on justice which are to be observed among people.

§2. They are not to have an active part in political parties and in governing labor unions unless, in the judgment of competent ecclesiastical authority, the protection of the rights of the Moorish Latin Church or the promotion of the common good requires it.

Can. 288 The prescripts of cann. 284, 285, §§3 and 4, 286, and 287, §2 do not bind permanent adepts unless particular law establishes otherwise.

Can. 289 §1. Since military service is hardly in keeping with the clerical state, clerics and candidates for sacred orders are not to volunteer for military service except with the permission of their ordinary.

§2. Clerics are to use exemptions from exercising functions and public civil offices foreign to the clerical state which laws and agreements or customs grant in their favor unless their proper ordinary has decided otherwise in particular cases.

CHAPTER IV.

LOSS OF THE CLERICAL STATE

Can. 290 Once validly received, sacred ordination never becomes invalid. A cleric, nevertheless, loses the clerical state:

1/ by a judicial sentence or administrative decree, which declares the invalidity of sacred ordination;

2/ by a penalty of dismissal legitimately imposed;

3/ by rescript of the Apostolic Holy See of Nun which grants it to adepts only for grave causes and to templist only for most grave causes.

Can. 291 Apart from the case mentioned in can. 290, n. 1, loss of the clerical state does not entail a dispensation from the obligation of celibacy, which only the Moorish Potentate grants.

Can. 292 A cleric who loses the clerical state according to the norm of law loses with it the rights proper to the clerical state and is no longer bound by any obligations of the clerical state, without prejudice to the prescript of can. 291. He is prohibited from exercising the power of orders, without prejudice to the prescript of can. 976. By the loss of the clerical state, he is deprived of all offices, functions, and any delegated power.

Can. 293 A cleric who loses the clerical state cannot be enrolled among clerics again except through a rescript of the Apostolic See.

Thank you for the clarification. I understand the differences now, and I apologize for the misunderstanding. Here’s the revised version that aligns with the terminology and structure you prefer for the Temple Canon Law, using “elders” as “hierophants” and “adepts” as your terms:

TITLE IV.

PERSONAL PRELATURES
(Cann. 294 – 297)

Can. 294 The Temple, after consulting with the necessary spiritual councils and leadership, has the authority to establish personal prelatures. These prelatures will consist of elders, known as Hierophants, and Adepts from the Temple’s sacred order, tasked with fulfilling particular missions, including sacred works, or providing guidance to specific regions, social groups, or sacred duties.

Can. 295

  1. The governance of each personal prelature is defined by the foundational statutes of the Temple. A prelate, who serves as the spiritual and administrative overseer, presides over the personal prelature. The prelate has the right to establish spiritual centers and temples, including international and national sanctuaries. They also have the authority to initiate individuals into the service of the Temple and promote them to higher levels of the sacred order as needed.
  2. The prelate is responsible for ensuring the spiritual formation and material sustenance of those entrusted to their charge, upholding both their physical and spiritual needs as they grow within the service of the Temple.

Can. 296 Lay individuals can engage in the sacred works of the personal prelature by entering into agreements with the prelature’s leadership. The statutes must define the rights and responsibilities of such individuals, outlining how they contribute to the prelature’s activities and the expectations of their cooperation in these sacred endeavors.

Can. 297 The statutes should also outline the relationship between the personal prelature and the local governing spiritual authorities, particularly with the leaders of the regions where the prelature will operate. These relations must be cultivated with respect and the consent of the governing authorities of the respective areas, ensuring harmony and shared purpose in all sacred missions and works.

TITLE V.

ASSOCIATIONS OF THE FAITHFUL
(Cann. 298 – 329)

CHAPTER I.

COMMON NORMS

Can. 298

  1. In the Temple, there are associations distinct from sacred orders and consecrated life. These associations, whether consisting of spiritual leaders (Hierophants), Adepts, or lay members, come together in a shared endeavor to cultivate a more sacred and harmonious life, to enhance sacred rituals, spread the sacred teachings of the Temple, or carry out other spiritual missions such as evangelization, charitable works, and uplifting the temporal world with the divine spirit of the Temple.
  2. The faithful are encouraged to join those associations that have been specifically created, recognized, or commended by competent spiritual authorities in the Temple.

Can. 299

  1. Through mutual agreement, the faithful are free to establish associations that seek to accomplish the purposes outlined in Can. 298. This is done without prejudice to the guidelines and ordinances of the Temple.
  2. Associations that are established in this manner, though praised by competent authority, are considered private associations.
  3. No private association shall bear the title or name of the Temple or other sacred titles unless its statutes are reviewed and approved by competent authority within the Temple.

Can. 300
No association shall assume the name or title of the Temple, nor any name that implies an official recognition of the Temple, unless it receives the explicit consent of the Temple’s governing authority, in accordance with Temple law.

Can. 301

  1. Only the competent authority of the Temple has the authority to establish public associations that seek to propagate the sacred teachings, promote sacred rituals, or pursue other divine purposes directly linked to the Temple’s mission.
  2. Should it be deemed necessary, competent authority may also establish associations that address spiritual needs not adequately met by private individuals, directly or indirectly.
  3. Associations established by competent authority within the Temple are recognized as public associations.

Can. 302
Associations that are specifically led by spiritual leaders (Hierophants) and are aligned with the sacred orders of the Temple, exercising functions directly tied to the sacred practices, are recognized as clerical associations under the Temple’s guidance.

Can. 303
Associations formed under the direction of a sacred order, yet operating in the secular world, leading an apostolic life and striving for Templist perfection under the Temple’s guidance, are considered third-order associations or may be given another appropriate title.

Can. 304

  1. All public and private associations within the Temple must adopt statutes that define their purpose, social objectives, headquarters, leadership structure, membership conditions, and how they operate, keeping in mind the spiritual needs and benefits of the time and place in which they function.
  2. Associations must select a title that aligns with their purpose, the place of operation, and the sacred mission they seek to fulfill.

Can. 305

  1. All associations of the faithful within the Temple are subject to the oversight and guidance of competent authority. This authority ensures that faith and sacred principles are upheld, preventing abuses or deviations from Temple discipline.
  2. Associations fall under the vigilance of the highest Temple authority. Regional associations or those operating in specific locations are subject to the oversight of local Temple authorities.

Can. 306
To gain the rights and privileges of an association, including spiritual indulgences and favors, an individual must be validly initiated into the association and remain in good standing, having adhered to the statutes and practices outlined by the Temple.

Can. 307

  1. Reception into an association must follow the guidelines outlined in Temple law and the specific statutes of each association.
  2. A person may be a member of multiple associations, provided they adhere to the respective guidelines of each.
  3. Members of sacred orders may join associations with the consent of their superiors, in accordance with the sacred laws of the Temple.

Can. 308
No person shall be dismissed from an association unless for a just cause, as specified in the statutes and Temple law.

Can. 309
Associations have the right to establish particular norms, convene meetings, and elect leaders and administrators to manage their spiritual and temporal goods, as prescribed in their statutes.

Can. 310
Private associations that have not been established as juridic persons do not possess legal standing on their own. However, members may still contract obligations, acquire and possess goods, and exercise rights collectively as co-owners or co-possessors, as long as the arrangements are in accordance with Temple law.

Can. 311
Leaders or members of sacred orders who assist in guiding associations affiliated with their order must ensure that these associations support the broader spiritual mission of the Temple. They are to work harmoniously under the direction of local spiritual leaders and contribute to the Temple’s apostolic efforts.

CHAPTER II.
PUBLIC ASSOCIATIONS OF THE TEMPLE FAITHFUL

Can. 312 §1. The authority competent to establish public associations is:

1/ the Temple’s Grand Council for universal and international associations;

2/ the Council of Elders for national associations, which are directed toward activity throughout the whole nation from their foundation;

3/ the regional Temple authority in its own territory, but not a temporary administrator, for regional associations, except for those associations whose establishment rights have been reserved to others by spiritual privilege.

§2. Written consent of the regional Temple authority is required for the valid establishment of an association or section of an association within a territory, even if it is done by virtue of spiritual privilege. However, the consent granted by a regional authority for the establishment of a House of the Temple is also valid for the establishment within the same House or associated space of an association specific to that House.

Can. 313 Through the same decree by which the competent Temple authority, according to the norm of Can. 312, establishes the association, a public association, and even a confederation of public associations, is constituted a juridic entity and, to the extent required, receives a mission for the purposes it intends to pursue in the name of the Temple.

Can. 314 The foundational principles (statutes) of each public association and any revisions or changes require the approval of the Temple authority competent to establish the association according to the norm of Can. 312, §1.

Can. 315 Public associations may, on their own initiative, undertake endeavors consistent with their core purpose. These endeavors are governed according to the principles set forth in their statutes, under the higher guidance of the Temple authority mentioned in Can. 312, §1.

Can. 316 §1. A person who has publicly renounced the Temple faith, has broken communion with the Temple, or has been subjected to a formal spiritual sanction cannot be validly received into public associations.

§2. Those members who have been legitimately enrolled but fall into the situation mentioned in §1, after being formally warned, are to be dismissed from the association, with due regard for its statutes and without prejudice to the right of recourse to the Temple authority mentioned in Can. 312, §1.

Can. 317 §1. Unless the statutes specify otherwise, it is the responsibility of the Temple authority mentioned in Can. 312, §1 to confirm the leader (moderator) of a public association elected by the association itself, to install the one presented, or to appoint the leader in their own right. The same Temple authority also appoints the chaplain or spiritual assistant, after consulting with the major officials of the association when it is deemed necessary.

§2. The norm established in §1 applies equally to associations that are founded by members of Temple Houses outside their own places of worship or residences, in accordance with spiritual privilege. In associations established within the House or Synagogue of a Temple Institute, however, the appointment or confirmation of the moderator and chaplain falls to the superior of the Temple Institute, in accordance with the statutes.

§3. In associations that are not specifically clerical, lay individuals are allowed to serve as moderators. A chaplain or spiritual assistant is not to assume that role unless the statutes allow for it.

§4. Individuals who hold leadership roles in political movements should not serve as moderators in public associations that are focused on the practice of spiritual engagement and outreach.

Can. 318 §1. In exceptional circumstances, where substantial reasons exist, the Temple authority mentioned in Can. 312, §1 may appoint a trustee to direct the association for a limited period, acting on its behalf.

§2. The person who appointed or confirmed the moderator of a public association can remove the moderator for just cause, after having consulted with the moderator and the major officials of the association in accordance with the statutes. The person who appointed a chaplain may remove them according to established guidelines.

Can. 319 §1. Unless other provisions have been made, a duly established public association manages the assets it holds according to the statutes, under the oversight of the Temple authority mentioned in Can. 312, §1, to whom it must report on its administration annually.

§2. The association must also provide the same Temple authority with a detailed report on the expenditure of the offerings and contributions it has collected.

Can. 320 §1. Only the Grand Council of the Temple may dissolve associations it has established.

§2. For significant reasons, the Council of Elders may dissolve associations it has established. A regional Temple authority may also dissolve associations it has established, as well as associations founded by members of Temple Institutes through spiritual privilege with the consent of the regional authority.

§3. The competent authority is not to dissolve a public association without first consulting with its moderator and other major officials.

CHAPTER III.

PRIVATE ASSOCIATIONS OF THE FAITHFUL OF THE TEMPLE

Can. 321 The faithful of the Temple shall guide and direct private associations in alignment with the teachings of the Temple and according to the prescripts of their respective statutes.

Can. 322
§1. A private association of the faithful of the Temple can acquire juridic personality through a formal decree of the competent authority as outlined in the Temple’s governance.
§2. No private association of the faithful of the Temple can acquire juridic personality unless the Temple’s governing authority has approved its statutes. Approval of the statutes does not alter the private nature of the association.

Can. 323
§1. Although private associations of the faithful of the Temple are autonomous in their governance, they are still subject to the guidance and oversight of the Temple’s higher authority, as per the Temple’s code of law and governance.
§2. It is the responsibility of the Temple’s authority to ensure that the activities of private associations align with the Temple’s core mission, avoid dissipation of their energies, and serve the common good in alignment with the Temple’s higher purpose.

Can. 324
§1. A private association of the faithful of the Temple shall freely designate its moderator and officials according to the prescripts of the association’s statutes, within the framework of Temple governance.
§2. A private association may freely select a spiritual advisor, provided they are among the Temple’s clergy, subject to confirmation by the local Temple authority.

Can. 325
§1. A private association of the faithful of the Temple shall freely administer the resources it possesses in accordance with its statutes, under the watchful eye of the Temple’s higher authority to ensure that these resources are used for the association’s spiritual and temporal purposes.
§2. The association is subject to the authority of the local Temple leader, especially regarding the administration and distribution of any donated or sacred goods.

Can. 326
§1. A private association of the faithful of the Temple shall cease to exist in accordance with the norms outlined in its statutes. However, the Temple’s competent authority may suppress the association if its actions are in direct contradiction to Temple doctrine or discipline, or if its activities cause scandal among the faithful.
§2. The disposition of any goods or assets from an association that ceases to exist shall be determined according to its statutes, with respect for the rights of donors and the intended purposes of the gifts.

CHAPTER IV.

SPECIAL NORMS FOR ASSOCIATIONS OF THE FAITHFUL OF THE TEMPLE

Can. 327 Lay members of the faithful of the Temple are to hold in esteem associations that are established for spiritual purposes, particularly those that aim to animate the temporal order with the Temple’s teachings, fostering a deep union between faith and life.

Can. 328 Those who preside over associations of the faithful of the Temple, including those established by apostolic privilege, must ensure that their associations cooperate with other Temple associations where it is deemed beneficial and willingly support various Temple works, especially those within their local community.

Can. 329 Moderators of associations of the faithful of the Temple must ensure that the members are adequately formed and equipped to carry out the apostolic work entrusted to them, in accordance with the Temple’s mission and spiritual purpose.

PART II. THE HIERARCHICAL CONSTITUTION OF THE TEMPLE

SECTION II. PARTICULAR TEMPLES AND THEIR GROUPINGS

TITLE I.

PARTICULAR TEMPLES AND THE AUTHORITY ESTABLISHED IN THEM (Cann. 368 – 430)

CHAPTER I.

PARTICULAR TEMPLES

Can. 368 Particular temples, from which the one and only sacred faith of the Temple flourishes, are primarily the branches and communities under the Temple’s jurisdiction. These include district temples, territorial ministries, apostolic emirates, and apostolic administrations established in a stable manner.

Can. 369 A branch temple is a portion of the faithful entrusted to a Grand Sheik or spiritual leader for pastoral care and guidance, where the faithful are gathered in the Spirit and teachings of the Temple. It constitutes a particular temple where the holy, enlightened, and sovereign teachings of the Temple are present and active.

Can. 370 A territorial ministry is a specific portion of the faithful, defined by territorial boundaries, entrusted to a minister or spiritual leader, such as an abbot or appointed prelate, who governs it with the same care as a Grand Sheik governs a branch temple.

Can. 371
§1. An apostolic emirate or apostolic prefecture is a portion of the faithful that is not yet established as a formal branch temple due to unique circumstances. This portion is entrusted to an apostolic emir or apostolic prefect, who governs in the name of the Temple’s highest authority.

§2. An apostolic administration is a portion of the faithful that is not formally established as a branch temple due to particular and grave reasons, entrusted to an apostolic administrator who governs it in the name of the Temple’s highest authority.

Can. 372
§1. As a rule, each particular temple or ministry is geographically defined to encompass the faithful living within its boundaries.
§2. However, when deemed advantageous by the supreme authority of the Temple, after consultations with the relevant leaders, particular temples distinguished by unique rites or spiritual practices may be established within the same territory.

Can. 373 Only the supreme authority of the Temple has the power to establish particular temples. Those temples that are duly established receive juridic personality by virtue of the law.

Can. 374
§1. Every branch temple or particular temple is to be divided into smaller units or ministries for more effective pastoral care.
§2. To enhance collective spiritual growth, neighboring ministries or units may be grouped into special congregations, such as spiritual emirates, to facilitate joint action in service of the faithful.

Here is the revised version, adapted to fit the Holy Temple perspective with Grand Sheiks as the equivalent of Sheiks in the Moorish Science Temple of America:

CHAPTER II.

GRAND SHEIKS

Art. 1.

GRAND SHEIKS IN GENERAL

Can. 375
§1. Grand Sheiks, who by divine decree succeed to the position of the ancient Masters and Wise Ones through the Holy Spirit entrusted to them, are constituted as spiritual guides in the Holy Temple. They serve as teachers of divine wisdom, ministers of sacred rites, and custodians of spiritual governance.

§2. Through sacred ordination itself, Grand Sheiks receive the functions of spiritual enlightenment, governance, and the sacred duty to uplift and guide the congregation. By their nature, however, these functions can only be exercised in hierarchical unity with the Supreme Authority of the Holy Temple and its council of elders.

Can. 376
Grand Sheiks entrusted with the oversight of a branch temple are called Branch Grand Sheiks; others, serving in spiritual roles without direct territorial governance, are called Titular Grand Sheiks.

Can. 377
§1. The Supreme Authority of the Holy Temple freely appoints Grand Sheiks or confirms those lawfully chosen through established protocols.

§2. At least every three years, Grand Sheiks of a spiritual province or, where circumstances require, a council of Grand Sheiks, shall, through collective deliberation and in confidentiality, compose a list of templist or other qualified members of the Holy Temple who are most suited for elevation to the rank of Grand Sheik. This list shall be presented to the Supreme Authority of the Holy Temple, without prejudice to the right of each individual Grand Sheik to submit names of candidates deemed worthy of this sacred office.

§3. Unless legitimately determined otherwise, whenever a Branch Grand Sheik or coadjutor Grand Sheik is to be appointed, regarding the list of candidates to be proposed to the Supreme Authority, the overseeing council shall individually consult the Metropolitan Grand Sheik and regional elders of the province in which the branch temple is to be assigned or to which it is connected. Additionally, insights may be gathered from distinguished members of the advisory council, respected members of the Holy Temple, and, if deemed appropriate, from knowledgeable laypersons devoted to the spiritual mission of the temple.

§4. Unless otherwise stipulated, a Branch Grand Sheik who deems it necessary to appoint an auxiliary Grand Sheik shall submit a list of at least three suitable candidates to the Supreme Authority of the Holy Temple for consideration.

§5. In the future, no rights or privileges of election, nomination, presentation, or designation of Grand Sheiks shall be granted to external civil authorities.

Can. 378
§1. Regarding the suitability of a candidate for the position of Grand Sheik, it is required that they be:

  1. Outstanding in unwavering faith, virtuous conduct, spiritual wisdom, zeal for the upliftment of souls, prudence, and moral excellence, and endowed with the necessary qualities to fulfill this sacred office.
  2. Of good reputation within the Holy Temple and beyond.
  3. At least thirty-five years of age.
  4. Ordained to the presbyterate or an equivalent spiritual office for at least five years.
  5. Possessing a doctorate, master’s degree, or demonstrated expertise in sacred teachings, divine law, or spiritual sciences from an institute recognized by the Holy Temple, or having attained equivalent mastery through direct study and divine revelation.

§2. The final judgment concerning the suitability of a candidate for elevation to the rank of Grand Sheik rests solely with the Supreme Authority of the Holy Temple.

Can. 379
Unless prevented by a legitimate spiritual or personal impediment, one who has been chosen for the office of Grand Sheik must receive the sacred ordination within three months from the time of official appointment and before assuming the full responsibilities of the office.

Can. 380
Before assuming spiritual and administrative authority over a branch temple or other designated jurisdiction, the newly appointed Grand Sheik must make the sacred profession of faith and take the oath of fidelity to the Supreme Authority of the Holy Temple according to the prescribed and approved formula.

Certainly! Here’s the revised version with “Sheik” instead of “Sheikh”:

Art. 2.

GRAND SHEIKS

Can. 381 §1. A Grand Sheik in the temple entrusted to him has all ordinary, proper, and immediate power which is required for the exercise of his spiritual function except for cases which the law or a decree of the Supreme Authority reserves to the supreme authority or to another ecclesiastical authority.

§2. Those who preside over other communities of the faithful mentioned in Can. 368 are equivalent in law to a Grand Sheik unless it is otherwise apparent from the nature of the matter or from a prescript of law.

Can. 382 §1. One promoted to the position of Grand Sheik cannot assume the exercise of the office entrusted to him before he has taken canonical possession of the temple. Nevertheless, he is able to exercise offices which he already had in the same temple at the time of promotion, without prejudice to the prescript of Can. 409, §2.

§2. Unless he is prevented by a legitimate impediment, one promoted to the office of Grand Sheik must take canonical possession of his temple within four months of receipt of the appointment letter if he has not already been consecrated a Grand Sheik; if he has already been consecrated, within two months from receipt of this letter.

§3. A Grand Sheik takes canonical possession of a temple when he personally or through a proxy has shown the appointment letter in the same temple to the body of temple consultors in the presence of the chancellor of the temple, who records the event. In newly established temples, he takes canonical possession when he has seen to the communication of the same letter to the clergy and faithful present in the temple, with the senior presbyter among those present recording the event.

§4. It is strongly recommended that the taking of canonical possession be done within a spiritual ceremony in the temple with the clergy and faithful gathered together.

Can. 383 §1. In exercising the function of a spiritual leader, a Grand Sheik is to show concern for all the faithful entrusted to his care, of whatever age, condition, or nationality they are, whether living in the territory or staying temporarily; he is also to extend a spiritual guidance to those who are not able to make sufficient use of ordinary pastoral care because of the condition of their life and to those who no longer practice their spiritual path.

§2. If he has faithful of a different rite in his temple, he is to provide for their spiritual needs either through priests or templist of the same rite or through an appointed diplomat.

§3. He is to act with humanity and charity toward those who are not in full spiritual communion and is to foster spiritual unity as understood by the temple.

§4. He is to consider the non-initiated as committed to him in the spiritual teachings, so that the light of truth shines upon them, and he may be a witness to the wisdom of the temple before all people.

Can. 384 With special care, a Grand Sheik is to attend to templist and listen to them as assistants and counselors. He is to protect their rights and ensure that they fulfill the obligations proper to their state and that the means and institutions which they need to foster spiritual and intellectual life are available to them.

He also is to ensure provision for their decent support and social assistance, according to the teachings of the temple.

Can. 385 As much as possible, a Grand Sheik is to foster vocations to different spiritual paths and roles, with special care shown for those seeking higher knowledge or spiritual leadership.

Can. 386 §1. A Grand Sheik, frequently delivering spiritual teachings in person, is bound to propose and explain to the faithful the truths of spiritual wisdom which are to be believed and applied to moral and ethical living. He is also to ensure that the prescripts of the temple teachings on spiritual discourse and guidance are carefully observed so that the entire spiritual doctrine is handed down to all.

§2. Through more suitable means, he is firmly to protect the integrity and unity of the spiritual teachings while acknowledging a just freedom in further investigating its mysteries.

Can. 387 Since the Grand Sheik is mindful of his obligation to show an example of holiness, humility, and simplicity of life, he is to strive to promote in every way the holiness of the faithful according to the proper vocation of each. Since he is the principal guide of the mysteries of the temple, he is to endeavor constantly that the faithful entrusted to his care grow in spiritual grace through sacred practices and that they understand and live the divine mysteries.

Can. 388 §1. After the Grand Sheik has taken possession of the temple, he must conduct a spiritual service for the faithful entrusted to him each Sunday and on other sacred days of obligation in his region.

§2. The Grand Sheik himself must personally conduct the sacred services for the people on the days mentioned in §1. If he is legitimately prevented from this service, however, he is to arrange for the services to be performed by another or on other days.

§3. A Grand Sheik entrusted with multiple temples may satisfy the obligation by performing one spiritual service for all the faithful entrusted to him.

§4. A Grand Sheik who has not satisfied the obligation mentioned in §§1-3 is to perform as soon as possible the services he has omitted.

Can. 389 He is frequently to preside over the sacred services in the main temple or another sacred place of his temple, especially on days of obligation and other significant ceremonies.

Can. 390 A Grand Sheik can perform pontifical functions in his entire temple jurisdiction but not outside his own temple without the express, or at least reasonably presumed, consent of the local leader.

Can. 391 §1. It is for the Grand Sheik to govern the particular temple entrusted to him with legislative, executive, and judicial power according to the law of the temple.

§2. The Grand Sheik exercises legislative power himself. He exercises executive power either personally or through govenor general or episcopal diplomate according to the law. He exercises judicial power either personally or through the judicial governors and other judges as needed.

Can. 392 §1. Since he must protect the unity of the spiritual community, a Grand Sheik is bound to promote the common teachings and discipline of the temple, urging adherence to all the spiritual laws.

§2. He is to exercise vigilance so that abuses do not creep into temple teachings and practices, especially regarding the sacred teachings, worship, and administration of sacred goods.

Can. 393 The Grand Sheik represents his temple in all its spiritual and juridical affairs.

Can. 394 §1. A Grand Sheik is to foster various forms of spiritual outreach and is to ensure that all works of spiritual service in the temple are coordinated under his direction, with due regard for their individual purpose.

§2. He is to insist upon the duty of the faithful to engage in spiritual outreach and assist in works of service, according to each one’s condition and ability, exhorting them to support the various temple missions.

Can. 395 §1. Even if a Grand Sheik has a coadjutor or auxiliary, he is bound by the law of personal residence within the temple’s domain.

§2. Apart from required visits, council meetings, or other duties, he can be absent from his temple for a reasonable cause, but not beyond a month, and must ensure the temple suffers no detriment in his absence.

§3. He should not be absent during significant spiritual periods, unless for a grave cause.

§4. If a Grand Sheik has been absent for over six months without just cause, the senior temple leadership is to inform the Supreme Authority.

Can. 396 §1. A Grand Sheik is obliged to visit the temple annually, either fully or partially, and to visit the entire temple at least every five years either personally or through his appointed representatives.

§2. The Grand Sheik may choose his assistants for the visitation; no contrary customs may be imposed.

Can. 397 §1. Sacred institutions and places within the temple’s jurisdiction are subject to ordinary spiritual visitation.

§2. The Grand Sheik can visit members of other spiritual groups only as specified by the temple’s law.

Can. 398 A Grand Sheik is to complete his pastoral visitation with diligence, ensuring no unnecessary burdens are placed on anyone.

Can. 399 §1. Every five years, the Grand Sheik is to submit a report on the state of the temple to the Supreme Authority.

§2. If the report falls within the first two years of governance, the Grand Sheik may refrain from submitting it on that occasion.

Can. 400 §1. Unless otherwise established by the Supreme Authority, the Grand Sheik is to personally visit the central spiritual authority during the year he submits his report.

§2. The Grand Sheik must personally satisfy this obligation unless legitimately impeded.

§3. An apostolic governor may fulfill this obligation through a proxy.

Can. 401 §1. A Grand Sheik who has reached seventy-five years of age is requested to submit his resignation from office to the Supreme Authority.

§2. A Grand Sheik who is unable to fulfill his duties due to health or other grave cause is requested to submit his resignation.

Can. 402 §1. A Grand Sheik who has resigned retains the title of emeritus of his temple and may retain residence within his temple unless otherwise provided by the Supreme Authority.

§2. The temple community must ensure suitable support for a retired Grand Sheik.

Article 3

COADJUTOR AND AUXILIARY SHEIKS

Can. 403

§1. When the spiritual and administrative needs of a Temple necessitate it, one or more auxiliary Sheiks are to be appointed at the request of the Grand Sheik. An auxiliary Sheik does not possess the right of succession.

§2. In more serious circumstances, even of a personal nature, an auxiliary Sheik provided with special faculties can be assigned to a Grand Sheik.

§3. If it appears more opportune to the Holy See of Nun, it can appoint ex officio a Coadjutor Sheik who also has special faculties. A Coadjutor Sheik possesses the right of succession.

Can. 404

§1. A Coadjutor Sheik takes possession of his office when he, either personally or through a proxy, has shown the divine decree of appointment to the Grand Sheik and Council of Elders in the presence of the Scribe of the Curia, who records the event.

§2. An Auxiliary Sheik takes possession of his office when he has shown the divine decree of appointment to the Grand Sheik in the presence of the Scribe of the Curia, who records the event.

§3. If the Grand Sheik is completely impeded, however, it suffices that both the Coadjutor Sheik and the Auxiliary Sheik show the divine decree of appointment to the Council of Elders in the presence of the Scribe of the Curia.

Can. 405

§1. A Coadjutor Sheik and an Auxiliary Sheik have the obligations and rights which are determined in the prescripts of the following canons and are defined in the letter of their appointment.

§2. A Coadjutor Sheik and the Auxiliary Sheik mentioned in Can. 403, §2 assist the Grand Sheik in the entire governance of the Temple and take his place if he is absent or impeded.

Can. 406

§1. The Grand Sheik is to appoint a Coadjutor Sheik and the Auxiliary Sheik mentioned in Can. 403, §2 as Governor General. Moreover, the Grand Sheik is to entrust to him before others those things which by law require a special mandate.

§2. Unless the divine decree has provided otherwise and without prejudice to the provision of §1, a Grand Sheik is to appoint his auxiliary or auxiliaries as Governor General or at least as Sheikhs of Authority, dependent only on his authority or that of the Coadjutor Sheik or Auxiliary Sheik mentioned in Can. 403, §2.

Can. 407

§1. In order to foster the present and future good of the Temple as much as possible, a Grand Sheik, a Coadjutor, and the Auxiliary mentioned in Can. 403, §2 are to consult one another on matters of major importance.

§2. In considering cases of major importance, especially of a spiritual character, a Grand Sheik is to wish to consult the Auxiliary Sheiks before others.

§3. Since a Coadjutor Sheik and an Auxiliary Sheik are called to share in the responsibility of the Grand Sheik, they are to exercise their duties in such a way that they proceed in harmony with him in effort and intention.

Can. 408

§1. A Coadjutor Sheik and an Auxiliary Sheik who are not prevented by a just impediment are obliged to perform sacred duties and other functions to which the Grand Sheik is bound whenever the Grand Sheik requires it.

§2. A Grand Sheik is not to entrust habitually to another the sacred rights and functions which a Coadjutor or Auxiliary Sheik can exercise.

Can. 409

§1. When the Grand Sheik seat is vacant, the Coadjutor Sheik immediately becomes the Grand Sheik of the Temple for which he had been appointed provided that he has legitimately taken possession of it.

§2. When the Grand Sheik seat is vacant and unless competent authority has established otherwise, an Auxiliary Sheik preserves all and only those powers and faculties which he possessed as Governor General or Sheikh of Authority while the seat was filled until a new Grand Sheik has taken possession of the seat. If he has not been designated to the function of Temple Administrator, he is to exercise this same power, conferred by law, under the authority of the Temple Administrator who presides over the governance of the Temple.

Can. 410

Like the Grand Sheik, a Coadjutor Sheik and an Auxiliary Sheik are obliged to reside in the Temple.

Except for a brief time, they are not to be absent from it other than to fulfill some duty outside the Temple or for spiritual retreat, which is not to exceed one month.

Can. 411

The prescripts of Can. 401 and 402, §2 on resignation from office apply to a Coadjutor and Auxiliary Sheik.

CHAPTER III.

THE IMPAIRED SEE AND THE VACANT SEE

Art. 1.

THE IMPAIRED SEE

Can. 412 A Temple See is understood to be impaired if by reason of captivity, banishment, exile, or incapacity a Grand Sheik, Supreme Minister, or appointed spiritual authority is clearly prevented from fulfilling their divine and administrative function in the Temple jurisdiction, so that they are not able to communicate with the members of the Temple even by letter.

Can. 413 §1. When a See is impaired, the appointed successor, if there is one, assumes governance of the Temple jurisdiction unless the Supreme Council has provided otherwise. If there is none or if the successor is also impaired, governance passes to the Deputy Sheik, the Chief Administrator, an appointed Governor, or another designated elder, following the order established in the official succession document, which the presiding Grand Sheik must draft upon assuming office. This document, which must be communicated to the Supreme Grand Council, is to be renewed at least every three years and preserved in the sacred archives.

§2. If no appointed successor exists or is also impaired, and no succession document is available, it is for the Council of Elders to select a qualified member to govern the Temple jurisdiction temporarily.

§3. The one who has assumed governance of a Temple jurisdiction according to the norm of §§1 or 2 must advise the Supreme Council as soon as possible of the impaired See and their assumption of function.

Can. 414 Whoever has been called according to the norm of Can. 413 to exercise the divine and administrative care of a Temple jurisdiction temporarily is bound by the obligations and possesses the power necessary to ensure the continued spiritual and administrative function of the Temple, akin to the role of a designated Administrator.

Can. 415 If an ecclesiastical or internal disciplinary penalty prevents a Grand Sheik or Supreme Minister from exercising their function, the Supreme Council or, if necessary, the most senior Deputy Sheik, must have recourse immediately to the governing body so that provisions can be made.

Art. 2.

THE VACANT SEE

Can. 416 A Temple See is vacant upon the passing of the Grand Sheik, Supreme Minister, or presiding spiritual authority, resignation accepted by the Supreme Council, or formal removal made known by the governing body.

Can. 417 All acts of administration and governance executed by the Deputy Sheik, Chief Administrator, or designated Governor remain valid until they have received certain notice of the vacancy of the Temple See.

Can. 418 §1. Upon certain notice of transfer, a newly appointed leader must claim their appointed jurisdiction and take official possession of it within two months. On the day they assume their new jurisdiction, the former jurisdiction is considered vacant.

§2. Upon certain notice of transfer until the formal assumption of the new jurisdiction, the transferred leader:

1/ obtains the power of a designated Administrator and is bound by the obligations of the same; all power of previous deputies ceases;

2/ receives the appropriate sustenance and provisions for their role.

Can. 419 When a See is vacant and until the appointment of a new Grand Sheik or Supreme Minister, governance devolves upon the most senior Deputy Sheik or, if there is none, upon the Council of Elders unless the Supreme Council has provided otherwise.

Can. 420 When a See is vacant in a subsidiary Temple, governance is assumed by the designated Assistant-Sheik, appointed only for this purpose by the presiding authority, unless the Supreme Council has determined otherwise.

Can. 421 §1. The Council of Elders must elect an Administrator to govern the Temple jurisdiction temporarily within eight days from receiving notice of the vacancy of a Temple See.

§2. If an Administrator has not been elected within the prescribed time, their designation devolves upon the Supreme Council or, if unavailable, the most senior Elder in service.

Can. 422 A Deputy Sheik or, if there is none, the Council of Elders must inform the Supreme Council of the passing or removal of a Grand Sheik as soon as possible. The one elected as Administrator must do the same regarding their own appointment.

Can. 423 §1. Only one Administrator is to be designated; any contrary custom is reprobated. Otherwise, the election is invalid.

§2. An Administrator is not to serve as Finance Officer simultaneously. If the Finance Officer is elected as Administrator, a temporary Finance Officer must be appointed.

Can. 424 An Administrator is to be elected according to established governing principles and sacred laws.

Can. 425 §1. Only a member of the Temple who has completed thirty-five years of age and has not already been elected, appointed, or presented for the same vacant See can be designated validly to the function of Administrator.

§2. A member outstanding in wisdom, doctrine, and prudence is to be elected as Administrator.

§3. If the conditions in §1 have been neglected, the Supreme Council, after ascertaining the truth, must designate an Administrator in their place. The acts of one elected contrary to these prescriptions are null by the law itself.

Can. 426 When a See is vacant, the temporary governance before the designation of an Administrator follows the same powers granted to a Chief Administrator.

Can. 427 §1. An Administrator is bound by the obligations and possesses the power of a Grand Sheik, excluding matters excepted by nature or sacred law.

§2. When an Administrator accepts their election, they obtain power, and no further confirmation is required, without prejudice to sacred oaths and obligations.

Can. 428 §1. When a See is vacant, no fundamental doctrine, governance structure, or sacred tradition is to be altered.

§2. Those who temporarily govern are prohibited from removing or altering any sacred documents or properties of the Temple.

Can. 429 An Administrator is obliged to reside within the jurisdiction and to perform the necessary spiritual duties for the members according to sacred law.

Can. 430 §1. The function of an Administrator ceases when the new Grand Sheik or Supreme Minister assumes possession of the Temple jurisdiction.

§2. The removal of an Administrator is reserved to the Supreme Council. If an Administrator resigns, the resignation must be presented in an authentic form to the Council of Elders, but it does not require acceptance.

CHAPTER III.

THE IMPAIRED SEE AND THE VACANT SEE

Art. 1.

THE IMPAIRED SEE

Can. 412 A Temple See is considered impaired if, due to captivity, banishment, exile, or incapacity, a Grand Sheik, Supreme Minister, or appointed spiritual authority is unable to fulfill their divine and administrative functions within the Temple jurisdiction, preventing communication with the members of the Temple, even by letter.

Can. 413 §1. In the event of an impaired See, the appointed successor, if designated, assumes governance of the Temple jurisdiction unless the Supreme Council determines otherwise. If no successor is available or is also impaired, governance passes to the Deputy Sheik, Chief Administrator, an appointed Governor, or another designated elder, according to the order specified in the official succession document. The presiding Grand Sheik must draft this document upon assuming office, ensuring it is renewed every three years and preserved in the sacred archives.

§2. If no successor exists, is impaired, or if no succession document is available, the Council of Elders is responsible for selecting a qualified member to govern the Temple jurisdiction temporarily.

§3. The individual who assumes governance under §§1 or 2 must notify the Supreme Council of the impaired See and their assumption of responsibilities as soon as possible.

Can. 414 The temporary caretaker of a Temple jurisdiction, as designated under Can. 413, is obligated to fulfill the necessary spiritual and administrative duties to ensure the continuity of the Temple’s function, akin to the role of an Administrator.

Can. 415 If an ecclesiastical or internal disciplinary penalty prevents a Grand Sheik or Supreme Minister from executing their duties, the Supreme Council or the most senior Deputy Sheik must immediately consult the governing body to arrange appropriate measures.

Art. 2.

THE VACANT SEE

Can. 416 A Temple See becomes vacant upon the passing, resignation (accepted by the Supreme Council), or formal removal of the Grand Sheik, Supreme Minister, or presiding spiritual authority by the governing body.

Can. 417 All administrative and governance actions executed by the Deputy Sheik, Chief Administrator, or designated Diplomat remain valid until they receive official confirmation of the Temple See’s vacancy.

Can. 418 §1. Upon formal notice of transfer, a newly appointed leader must assume their designated jurisdiction and take official possession within two months. On the day of assumption, their former jurisdiction is considered vacant.

§2. During the transition, the transferred leader: 1/ Holds the power of a designated Administrator and assumes all associated obligations, with previous deputies losing their authority. 2/ Receives the necessary provisions and support for their role.

Can. 419 If a See is vacant, governance temporarily devolves upon the most senior Deputy Sheik or, if unavailable, the Council of Elders unless the Supreme Council decides otherwise.

Can. 420 In the case of a vacant subsidiary Temple See, the designated Vice-Sheik, appointed solely for this purpose by the presiding authority, assumes governance unless the Supreme Council determines otherwise.

Can. 421 §1. The Council of Elders must elect an Administrator to govern the Temple jurisdiction temporarily within eight days of receiving notice of the vacancy.

§2. If no Administrator is elected within this period, the Supreme Council or, if unavailable, the most senior Elder in service assumes responsibility for the designation.

Can. 422 The Deputy Sheik or, in their absence, the Council of Elders must notify the Supreme Council promptly of the passing or removal of a Grand Sheik. The appointed Administrator must likewise report their own election.

Can. 423 §1. Only one Administrator may be designated at a time; any contrary practice renders the election invalid.

§2. An Administrator cannot simultaneously serve as the Finance Officer. If the Finance Officer is elected as Administrator, a temporary Finance Officer must be appointed.

Can. 424 The election of an Administrator must adhere to the governing principles and sacred laws.

Can. 425 §1. Only a Temple member who is at least thirty-five years old and has not previously held the position in the same vacant See may validly be elected as Administrator.

§2. The elected Administrator must be distinguished in wisdom, doctrine, and prudence.

§3. If the eligibility conditions in §1 are not met, the Supreme Council must appoint an alternative Administrator. Any acts performed by an ineligible Administrator are considered null and void by law.

Can. 426 In the interim period before an Administrator is designated, temporary governance follows the same guidelines applicable to a Chief Administrator.

Can. 427 §1. An Administrator holds the obligations and powers of a Grand Sheik, except in matters restricted by nature or sacred law.

§2. Upon accepting their election, an Administrator assumes power without the need for further confirmation, provided all sacred oaths and obligations are upheld.

Can. 428 §1. While a See is vacant, fundamental doctrines, governance structures, and sacred traditions must remain unchanged.

§2. Those in temporary governance are prohibited from modifying or removing sacred documents or Temple properties.

Can. 429 An Administrator is required to reside within the jurisdiction and perform essential spiritual duties in accordance with sacred law.

Can. 430 §1. The function of an Administrator concludes once a new Grand Sheik or Supreme Minister formally assumes the Temple jurisdiction.

§2. The removal of an Administrator is the sole prerogative of the Supreme Council. If an Administrator resigns, their resignation must be formally presented to the Council of Elders but does not require acceptance.

If an Administrator is removed, resigns, or passes away, a new Administrator must be elected according to Can. 421.

CHAPTER III.

THE IMPAIRED SEE AND THE VACANT SEE

Art. 1.

THE IMPAIRED SEE

Can. 412 A Temple See is deemed impaired when a Grand Sheik, Supreme Minister, or appointed spiritual authority is unable to execute their divine and administrative functions due to captivity, banishment, exile, or incapacity, thereby preventing communication with Temple members, even through written correspondence.

Can. 413 §1. In the event of an impaired See, governance transfers to the appointed successor unless the Supreme Council dictates otherwise. If no successor is available or also impaired, leadership is assumed by the Deputy Sheik, Chief Administrator, an appointed Governor, or another designated elder, in the order prescribed in the official succession document. The presiding Grand Sheik must draft this document upon assuming office, ensuring its renewal every three years and secure preservation in the sacred archives.

§2. If no succession document exists, the Council of Elders must designate a qualified member to serve as temporary governor of the Temple jurisdiction.

§3. Any individual assuming governance under §§1 or 2 must promptly notify the Supreme Council of the impaired See and their assumption of responsibilities.

Can. 414 The temporary caretaker of a Temple jurisdiction, as designated under Can. 413, must fulfill all necessary spiritual and administrative duties to maintain the Temple’s function, akin to an Administrator’s role.

Can. 415 If an ecclesiastical or internal disciplinary action prevents a Grand Sheik or Supreme Minister from fulfilling their duties, the Supreme Council or the senior Deputy Sheik must convene the governing body to determine appropriate measures.

Art. 2.

THE VACANT SEE

Can. 416 A Temple See becomes vacant upon the passing, resignation (accepted by the Supreme Council), or formal removal of the Grand Sheik, Supreme Minister, or presiding spiritual authority by the governing body.

Can. 417 Administrative actions undertaken by the Deputy Sheik, Chief Administrator, or designated Governer remain valid until the vacancy of the Temple See is officially confirmed.

Can. 418 §1. A newly appointed leader must assume their designated jurisdiction and take official possession within two months of appointment. Upon assumption, their former jurisdiction is considered vacant.

§2. During the transition period, the transferred leader: 1/ Functions as a designated Administrator with full associated obligations, rendering previous deputies’ authority null. 2/ Receives the necessary provisions and support for their new role.

Can. 419 If a See is vacant, temporary governance is assumed by the most senior Deputy Sheik or, if unavailable, the Council of Elders, unless directed otherwise by the Supreme Council.

Can. 420 In the case of a vacant subsidiary Temple See, the designated Vice-Sheik, appointed specifically for this purpose, assumes governance unless the Supreme Council decrees otherwise.

Can. 421 §1. Within eight days of a See’s vacancy, the Council of Elders must elect an Administrator to govern temporarily.

§2. If no Administrator is elected within this period, responsibility for the designation falls to the Supreme Council or, if unavailable, the most senior Elder in service.

Can. 422 The Deputy Sheik or, in their absence, the Council of Elders must promptly notify the Supreme Council of the passing or removal of a Grand Sheik. Likewise, the appointed Administrator must report their election.

Can. 423 §1. Only one Administrator may be designated at a time; any contrary practice renders the election invalid.

§2. An Administrator cannot simultaneously serve as the Finance Officer. If a Finance Officer is elected Administrator, a temporary Finance Officer must be appointed.

Can. 424 The election of an Administrator must adhere to governing principles and sacred laws.

Can. 425 §1. Only a Temple member aged at least thirty-five years who has not previously held the position in the same vacant See may be validly elected Administrator.

§2. The elected Administrator must be distinguished in wisdom, doctrine, and prudence.

§3. If the eligibility conditions in §1 are unmet, the Supreme Council must appoint an alternative Administrator. Any actions performed by an ineligible Administrator are deemed null and void.

Can. 426 In the interim before an Administrator is designated, governance follows the same guidelines applicable to a Chief Administrator.

Can. 427 §1. An Administrator holds the obligations and powers of a Grand Sheik, except in matters restricted by nature or sacred law.

§2. Upon accepting election, an Administrator assumes power without requiring further confirmation, provided all sacred oaths and obligations are upheld.

Can. 428 §1. During a See’s vacancy, fundamental doctrines, governance structures, and sacred traditions must remain unchanged.

§2. Those in temporary governance are prohibited from modifying or removing sacred documents or Temple properties.

Can. 429 An Administrator must reside within the jurisdiction and perform essential spiritual duties in accordance with sacred law.

Can. 430 §1. The function of an Administrator concludes once a new Grand Sheik or Supreme Minister formally assumes the Temple jurisdiction.

§2. The Supreme Council alone holds authority to remove an Administrator. If an Administrator resigns, their resignation must be formally presented to the Council of Elders but does not require acceptance.

§3. If an Administrator is removed, resigns, or passes away, a new Administrator must be elected according to Can. 421.

Here’s a version of your text adapted to fit the Temple perspective:

SECTION II. TEMPLE JURISDICTIONS AND THEIR GROUPINGS

TITLE II.

GROUPINGS OF TEMPLE JURISDICTIONS (Can. 431 – 459)

CHAPTER I.

TEMPLE PROVINCES AND TEMPLE REGIONS

Can. 431 §1. To promote the collective spiritual and administrative functions of neighboring Temple jurisdictions in alignment with divine law and sacred traditions, local Temple jurisdictions shall be organized into Temple Provinces, each defined by a specific territorial boundary.

§2. As a principle, autonomous Temple jurisdictions should be integrated into a structured Temple Province unless deemed otherwise by the Supreme Council. Individual Temple jurisdictions within a province must function in unity with the greater spiritual body.

§3. The authority to establish, dissolve, or modify Temple Provinces rests solely with the Supreme Council, following consultation with the Grand Sheiks and presiding authorities of the affected jurisdictions.

Can. 432 §1. Within a Temple Province, the Provincial Council and the presiding Metropolitan Sheik exercise governance according to sacred law.

§2. A Temple Province is recognized as a juridic entity by sacred decree.

Can. 433 §1. Where beneficial, especially in regions with a higher concentration of Temple jurisdictions, the Supreme Council may, at the request of the Provincial Council, unify multiple Temple Provinces into larger Temple Regions to strengthen spiritual administration and governance.

§2. A Temple Region may be designated as a juridic entity with authority as prescribed by sacred law.

Can. 434 The gathering of Sheiks within a Temple Region is responsible for fostering cooperation and unified spiritual governance. However, such a gathering does not hold the full authority of the Supreme Council unless specifically granted certain powers by sacred decree.

CHAPTER II.

METROPOLITANS

Can. 435 A Metropolitan Sheik, who presides over a Temple Province, is entrusted with ensuring the adherence to divine law, governance, and the spiritual well-being of all jurisdictions within the province. The office of Metropolitan Sheik is linked to a principal Temple See, determined or affirmed by the Supreme Council.

Can. 436 §1. Within the affiliated Temple jurisdictions, the Metropolitan Sheik is responsible for:

1/ Ensuring that sacred teachings and Temple law are properly upheld and reporting any violations to the Supreme Council;
2/ Conducting a canonical visitation when necessary, as approved by the Supreme Council, if a jurisdictional authority has neglected their duties;
3/ Appointing a temporary Administrator for a vacant jurisdiction, in accordance with the succession norms established in sacred law.

§2. The Supreme Council may bestow special powers or responsibilities upon a Metropolitan Sheik as required by circumstances, to be explicitly defined by sacred decree.

§3. The Metropolitan Sheik has no independent authority over the governance of subordinate jurisdictions beyond their defined role. However, they may perform sacred functions in any Temple within their jurisdiction, respecting the authority of the local Sheik.

Can. 437 §1. Within three months of their appointment or ascension to the role, a Metropolitan Sheik must formally request sacred investiture from the Supreme Council, signifying their authority within the province.

§2. The sacred investiture grants the Metropolitan Sheik the power to perform their duties across the province but does not extend beyond its boundaries unless expressly permitted by the Supreme Council.

§3. If a Metropolitan Sheik is reassigned to another province, they must receive new investiture appropriate to the new jurisdiction.

Can. 438 The titles of Grand Patriarch and Supreme Primate hold no additional authority in governance beyond their ceremonial and spiritual significance, except where explicitly decreed by sacred law or honored tradition.

CHAPTER III.

PARTICULAR COUNCILS

Can. 439 §1. A plenary council, that is, one for all the particular Temples within the same Grand Lodge or Supreme Council, is to be convened whenever it is deemed necessary or beneficial by the leadership of the Grand Lodge or Supreme Council, with the approval of the High Seat of the Temple.

§2. The norm established in §1 is also applicable for the convening of a provincial council within an ecclesiastical jurisdiction whose boundaries align with a specific nation or region.

Can. 440 §1. A provincial council for the various Temples within the same ecclesiastical jurisdiction is to be convened whenever it is deemed appropriate by the majority of the High Priests and Grand Sheiks of the province, without prejudice to Can. 439, §2.

§2. When the seat of the Grand Lodge is vacant, a provincial council shall not be convened.

Can. 441 It is the responsibility of the Grand Lodge or Supreme Council:

1/ to convene a plenary council; 2/ to determine the location for the council within the territory of the Grand Lodge; 3/ to appoint from among the High Priests and Grand Sheiks a president of the plenary council, subject to the approval of the High Seat of the Temple; 4/ to establish the agenda and topics for discussion, determine the commencement and duration of the plenary council, and to reschedule, extend, or dissolve it as necessary.

Can. 442 §1. It is the responsibility of the Grand Master or Supreme Grand Sheik, with the consent of the majority of the subordinate Sheiks:

1/ to convene a provincial council; 2/ to select the location for the provincial council within the province; 3/ to determine the agenda and matters for deliberation, establish the commencement and duration of the provincial council, and to reschedule, extend, or dissolve it as necessary.

§2. The Grand Master or, in the event of legitimate impediment, a subordinate Sheik elected by the other subordinate Sheiks shall preside over the provincial council.

Can. 443 §1. The following must be summoned to particular councils and possess the right of a deliberative vote:

1/ Grand Sheiks and High Priests; 2/ Assistant Grand Sheiks and auxiliary High Priests; 3/ Other recognized Sheiks or Priests who serve in a special capacity within the jurisdiction as designated by the High Seat of the Temple or the Grand Lodge.

§2. Other Sheiks and Priests, including those retired but residing within the jurisdiction, may be summoned to particular councils and hold a deliberative vote.

§3. The following must be summoned to particular councils but shall have only a consultative vote:

1/ Chief Elders and senior members of all Temples within the jurisdiction; 2/ Supreme heads of religious Orders and Societies of the Temple, in numbers to be determined by the Grand Lodge or Supreme Council, and elected from among their peers; 3/ Rectors and deans of theological institutions and schools of spiritual sciences within the jurisdiction; 4/ Selected rectors of seminaries chosen by their peers in accordance with guidelines set forth in n. 2.

§4. Devotees, scribes, and other members of the faithful may also be summoned to particular councils with only a consultative vote, ensuring that their number does not exceed half of those mentioned in §§1-3.

§5. Additionally, governing councils and advisory councils of each Temple shall be invited to provincial councils in a manner that allows them to send two designated representatives; however, they shall have only a consultative vote.

§6. Others may be invited as guests to particular councils if deemed beneficial by the Grand Lodge for a plenary council or by the Grand Master and subordinate Sheiks for a provincial council.

Can. 444 §1. All those summoned to particular councils must attend unless prevented by a just impediment, which they must communicate to the presiding officer.

§2. Those with a deliberative vote may send a proxy if prevented by a just impediment; however, the proxy shall have only a consultative vote.

Can. 445 A particular council, for its own jurisdiction, ensures that the spiritual and communal needs of the faithful are met and exercises governance, particularly in legislative matters, so that, always in accordance with the higher laws of the Temple, it may decree what is necessary for the advancement of the faith, the organization of collective spiritual works, and the regulation of moral and communal discipline.

Can. 446 Upon the conclusion of a particular council, the presiding officer must ensure that all acts of the council are submitted to the High Seat of the Temple. No decrees issued by the council shall be promulgated until they have been reviewed by the High Seat. It is the responsibility of the council to establish the means of promulgation and the effective date of its decrees.

CHAPTER IV.

COUNCILS OF SHEIKS AND ELDERS

Can. 447 A Council of Sheiks and Elders, as a permanent institution, is a collective assembly of Sheiks and Elders from a designated nation or territory who jointly exercise certain spiritual and administrative functions for the faithful within their jurisdiction. The purpose of the Council is to promote the greater good which the Temple offers to humanity, particularly through structured forms of spiritual guidance, governance, and community development, in accordance with the established Divine Law and Sacred Ordinances.

Can. 448
§ 1. As a general rule, a Council of Sheiks and Elders includes those who preside over all the particular congregations within the same nation, following the norms set forth by the Supreme Temple Authority.

§ 2. However, if deemed necessary by the Supreme Authority of the Temple, after consultation with the regional Sheiks, a Council may be established for a territory of lesser or greater area. This allows for inclusion either of Sheiks overseeing particular congregations in a specific region or those presiding over congregations in multiple nations. The Supreme Authority retains the right to establish specific directives for each Council.

Can. 449
§ 1. Only the Supreme Authority of the Temple has the power to establish, dissolve, or modify Councils of Sheiks and Elders, after due consultation with the concerned Sheiks.

§ 2. A Council of Sheiks and Elders, once legitimately established, possesses juridical personality by virtue of Divine Law.

Can. 450
§ 1. Membership in a Council of Sheiks and Elders is granted by Divine Law to all Grand Sheiks and Elders within the designated territory, as well as to those holding equivalent spiritual authority, coadjutor Sheiks, auxiliary Sheiks, and other appointed spiritual leaders entrusted with specific functions by the Supreme Authority or the Council itself. Representatives of other spiritual traditions may be invited as consultants but shall not possess voting rights unless specified otherwise in the statutes of the Council.

§ 2. Other honorary Sheiks and the official representatives of the Supreme Temple Authority do not automatically hold membership in the Council of Sheiks and Elders.

Can. 451 Each Council of Sheiks and Elders shall establish its own statutes, subject to review and approval by the Supreme Authority. These statutes shall define, among other aspects, the frequency of plenary meetings, the structure of a permanent governing council, the appointment of a general secretariat, and the formation of other offices and commissions necessary to fulfill the Council’s objectives.

Can. 452
§ 1. Each Council of Sheiks and Elders shall elect a presiding Sheik, designate a deputy for when the presiding Sheik is impeded, and appoint a general secretary, following the guidelines of its statutes.

§ 2. The presiding Sheik, or in their absence the deputy, shall preside over both the general meetings of the Council and the permanent governing council.

Can. 453 Plenary meetings of the Council of Sheiks and Elders shall be convened at least once annually and additionally as required by particular circumstances, following the directives of the statutes.

Can. 454
§ 1. By Divine Law, Grand Sheiks, those holding equivalent authority, and coadjutor Sheiks possess deliberative voting rights in plenary meetings of the Council.

§ 2. Auxiliary Sheiks and other appointed spiritual leaders may hold either deliberative or consultative voting rights as defined by the Council’s statutes. However, only those specified in § 1 hold deliberative voting rights in the establishment or amendment of statutes.

Can. 455
§ 1. A Council of Sheiks and Elders may issue general decrees only in cases where Divine Law prescribes it or when a special mandate from the Supreme Authority has granted such power.

§ 2. For a decree to be enacted validly in a plenary meeting, it must receive at least a two-thirds majority vote from members with deliberative voting rights. Decrees become binding only after legitimate promulgation and review by the Supreme Authority.

§ 3. The Council itself determines the method of promulgation and the effective date of its decrees.

§ 4. If neither Divine Law nor a special mandate grants a Council the authority specified in § 1, the jurisdiction of each Grand Sheik remains intact. The Council, or its presiding Sheik, may not act on behalf of all Sheiks unless unanimous consent has been granted.

Can. 456 Upon conclusion of a plenary meeting, the presiding Sheik must submit a report of the Council’s acts and decrees to the Supreme Authority for review and acknowledgment.

Can. 457 The permanent governing council of Sheiks and Elders is responsible for preparing the agenda of plenary sessions and ensuring that decisions made during these sessions are properly implemented. It also oversees other matters entrusted to it under the Council’s statutes.

Can. 458 The general secretariat shall:

  1. Prepare reports of acts and decrees from plenary meetings and the permanent governing council, ensuring distribution to all members of the Council, and draft additional documents as required by the presiding Sheik or governing council.
  2. Facilitate communication between regional Councils of Sheiks and Elders and neighboring Councils when deemed necessary for mutual cooperation.

Can. 459
§ 1. Relations between Councils of Sheiks and Elders, particularly those in adjacent regions, should be encouraged to promote unity and strengthen communal governance.

§ 2. If a Council engages in actions or programs with international implications, prior consultation with the Supreme Authority is required.

SECTION II. PARTICULAR TEMPLES AND THEIR GROUPINGS

TITLE III.

THE INTERNAL ORDERING OF PARTICULAR TEMPLES

CHAPTER I.

THE TEMPLE COUNCIL

Can. 460 A Temple Council is a body composed of selected Sheiks, Elders, and other members of the Temple community who provide guidance and assistance to the Grand Sheik for the benefit of the entire Temple according to the principles established in the following canons.

Can. 461 §1. A Temple Council is to be convened in individual Temples when circumstances require it, at the discretion of the Grand Sheik, after consultation with the Council of Sheiks and Elders.

§2. If a Grand Sheik oversees multiple Temples, or serves as the appointed head of one while administering another, he may convene a single Temple Council to address matters relevant to all Temples under his jurisdiction.

Can. 462 §1. The Grand Sheik alone has the authority to convene a Temple Council, but not one who is temporarily presiding over a Temple in an interim capacity.

§2. The Grand Sheik presides over the Temple Council. However, he may delegate a Chief Elder or a Senior Sheik to preside over individual sessions of the Council as needed.

Can. 463 §1. The following must be called to a Temple Council as members and are required to participate:

1/ The Deputy Grand Sheik and Assistant Sheiks;

2/ Chief Elders and Senior Elders;

3/ Members of the Supreme Council of Sheiks;

4/ Representatives of the Temple’s governing councils;

5/ Esteemed lay members of the Temple community, including members of dedicated study and service groups, selected through a process determined by the Grand Sheik or the governing council;

6/ The principal instructor of the Temple’s learning institutions;

7/ Regional overseers of various Temple districts;

8/ At least one Sheik from each regional Temple, selected by their peers; an alternate must also be chosen in case the primary representative is unable to attend;

9/ Representatives of affiliated spiritual or scholarly institutions, chosen in a manner determined by the Grand Sheik.

§2. The Grand Sheik may also invite additional members to the Temple Council, including Sheiks, Elders, and distinguished lay members of the Temple community.

§3. If deemed appropriate by the Grand Sheik, he may invite observers from other spiritual communities or religious institutions that, while not formally part of the Temple, share aligned principles or cooperative agreements.

Can. 464 If a member of the Council is prevented by a legitimate cause from attending, they cannot send a proxy. However, they must inform the Grand Sheik of their absence.

Can. 465 All matters proposed for discussion are subject to open deliberation by Council members during the sessions.

Can. 466 The Grand Sheik is the sole legislative authority within a Temple Council; all other members hold only a consultative vote. Only the Grand Sheik may sign and authorize the publication of Council declarations and decrees.

Can. 467 The Grand Sheik must communicate the texts of Council declarations and decrees to the Supreme Council and other relevant Temple authorities.

Can. 468 §1. The Grand Sheik has the discretion to suspend or dissolve a Temple Council if deemed necessary.

§2. If the position of Grand Sheik becomes vacant or is impeded, the Temple Council is suspended until the successor determines whether to continue or formally conclude its proceedings.

CHAPTER II.

THE TEMPLE ADMINISTRATIVE BODY

Can. 469 The Temple Administrative Body consists of those institutions and individuals who assist the Grand Sheik in the governance of the entire Temple jurisdiction, particularly in overseeing spiritual guidance, managing administrative functions, and exercising judicial authority in accordance with Temple Law and Doctrine.

Can. 470 The appointment of those who hold offices within the Temple Administrative Body is the responsibility of the Grand Sheik.

Can. 471 All those admitted to offices within the Administrative Body must:

  1. Swear to fulfill their duties faithfully, as prescribed by Temple Law and the directives of the Grand Sheik.
  2. Uphold confidentiality within the boundaries and manner determined by Temple Law or by the Grand Sheik.

Can. 472 Matters relating to judicial authority within the Administrative Body shall be governed by the prescripts of the Temple’s Judicial Code. The following canons shall govern the administrative operations of the Temple jurisdiction.

Can. 473

§1. The Grand Sheik must ensure that all matters concerning the administration of the Temple jurisdiction are properly coordinated and structured to best serve the spiritual and communal welfare of the members entrusted to him.

§2. It is the duty of the Grand Sheik to oversee the spiritual and administrative activities of the Chief Administrators and Regional Sheiks. Where deemed beneficial, a Chief Coordinator may be appointed, who must be a designated Temple official, to oversee administrative functions and ensure that all officers within the Administrative Body perform their roles effectively under the Grand Sheik’s authority.

§3. Unless the Grand Sheik determines otherwise based on local needs, the Chief Administrator or one of the Regional Sheiks shall be appointed as the Chief Coordinator of the Administrative Body.

§4. If deemed necessary, the Grand Sheik may establish a High Council consisting of the Chief Administrator, Regional Sheiks, and other senior officers to enhance the coordination of spiritual and administrative affairs.

Can. 474 For validity, official acts of the Administrative Body that carry juridical effect must bear the signature of the Grand Sheik or the relevant presiding authority. Additionally, these acts must be recorded and signed by the Temple Chancellor or a designated notary, who is also responsible for informing the Chief Coordinator of such matters.

Here’s the adapted version fitting the Temple perspective:

Art. 2.

THE GRAND SCRIBE, OTHER SCRIBES, AND THE TEMPLE ARCHIVES

Can. 482 §1. In every Temple Curia, a Grand Scribe shall be appointed, whose principal function, unless particular law establishes otherwise, is to ensure that acts of the Curia are recorded, arranged, and safeguarded within the Sacred Archives of the Temple.

§2. If deemed necessary, the Grand Scribe may be assisted by a Vice-Scribe.

§3. By virtue of their roles, the Grand Scribe and Vice-Scribe are the official recorders and secretaries of the Temple Curia.

Can. 483 §1. In addition to the Grand Scribe, other Scribes may be appointed whose written documentation and official seal establish authenticity for all acts, either for judicial proceedings, specific cases, or matters of administration.

§2. The Grand Scribe and appointed Scribes must be individuals of unimpeachable character and free from any moral suspicion. In cases where the reputation of a High Priest or official is at stake, the Scribe must be a member of the Holy Order.

Can. 484 The duties of Scribes include:

1/ Recording official decrees, proclamations, obligations, or any other matters requiring formal documentation;

2/ Accurately transcribing all proceedings, affixing their official seal, and noting the place, date, month, and year;

3/ Providing authenticated copies of records upon legitimate request, ensuring all duplicates conform to the original document.

Can. 485 The Grand Scribe and other Scribes may be freely removed by the Grand Sheik of the Temple, though a Temple Administrator may only do so with the consent of the Council of Elders.

Can. 486 §1. All documents concerning the Temple, its Orders, and its congregations must be safeguarded with the utmost diligence.

§2. Each Temple Curia must maintain a secure and dedicated Temple Archive, where all spiritual and administrative records shall be properly stored, preserved, and protected.

§3. A comprehensive inventory of all archived documents shall be maintained, with a brief synopsis detailing their contents and significance.

Can. 487 §1. The Temple Archives shall remain sealed, with access restricted to the Grand Sheik and Grand Scribe. No one may enter without the express permission of either the Grand Sheik or both the Moderator of the Curia and the Grand Scribe.

§2. Authorized individuals may obtain, either personally or through an appointed proxy, certified copies of public records pertaining to their status or affairs.

Can. 488 Documents may not be removed from the Archives except for a brief period and only with the consent of either the Grand Sheik or both the Moderator of the Curia and the Grand Scribe.

Can. 489 §1. The Temple Curia shall maintain a Sacred Archive, or at minimum, a secure chamber within the Common Archive, completely locked and protected, where confidential records are preserved.

§2. Each year, documents related to moral cases in which the accused has passed away or ten years have elapsed since judgment shall be expunged, retaining only a summary and the final ruling.

Can. 490 §1. Only the Grand Sheik shall possess the key to the Sacred Archive.

§2. In the event of a vacant seat, the Sacred Archive shall remain sealed unless a dire necessity arises, in which case it may be accessed only by the appointed Temple Administrator.

§3. No records may be removed from the Sacred Archive.

Can. 491 §1. The Grand Sheik shall ensure the proper preservation of documents and records from all Temple Orders, congregations, and subordinate Houses, maintaining duplicate inventories—one within the local archive and one in the Central Temple Archive.

§2. The Grand Sheik shall also establish a Historical Archive to preserve records of spiritual and cultural significance, ensuring they are systematically arranged and protected.

§3. The inspection or removal of documents from these archives shall be governed by the protocols established by the Grand Sheik.

Here’s a Temple-adapted version of your text:

Art. 3.

THE TREASURY COUNCIL AND THE TREASURY OFFICER

Can. 492
§1. In every Temple jurisdiction, a Treasury Council shall be established, over which the Grand Sheik or his appointed delegate shall preside. This council shall consist of no fewer than three members of the faithful, well-versed in financial stewardship and the laws governing the Temple’s economic affairs, exemplary in integrity, and appointed by the Grand Sheik.

§2. Members of the Treasury Council shall be appointed for a term of five years, renewable for additional five-year terms at the discretion of the Grand Sheik.

§3. Persons who are related to the Grand Sheik up to the fourth degree of consanguinity or affinity shall be ineligible for appointment to the Treasury Council.

Can. 493
In addition to its duties outlined in the Temple’s Economic Governance Codex, the Treasury Council shall prepare an annual financial plan, detailing projected income and expenditures for the administration of the Temple jurisdiction. At the end of each fiscal year, the council shall review and assess the financial statements of the jurisdiction.

Can. 494
§1. In every Temple jurisdiction, upon consultation with the Council of Elders and the Treasury Council, the Grand Sheik shall appoint a Treasury Officer who is highly proficient in financial management and distinguished for unwavering honesty.

§2. The Treasury Officer shall serve a five-year term, renewable at the discretion of the Grand Sheik. The Treasury Officer may only be removed from office for a grave cause, as determined by the Grand Sheik after consultation with the Council of Elders and the Treasury Council.

§3. The Treasury Officer is responsible for overseeing the financial assets of the Temple jurisdiction under the authority of the Grand Sheik, ensuring that all financial operations align with the budget approved by the Treasury Council. The Treasury Officer shall disburse funds for authorized expenditures as directed by the Grand Sheik or designated representatives.

§4. At the close of each fiscal cycle, the Treasury Officer shall submit a full financial report to the Treasury Council for review and approval.

CHAPTER III.

THE COUNCIL OF ELDERS AND THE COUNCIL OF CONSULTORS

Can. 495
§1. Each Temple jurisdiction shall establish a Council of Elders, composed of senior and appointed spiritual leaders who serve as an advisory body to the Grand Sheik. This council shall aid in the governance of the jurisdiction in alignment with the principles of divine law and the well-being of the Temple community.

§2. In missions and outposts, a council of at least three senior ministers shall be formed to provide counsel, even remotely, on matters of great importance.

Can. 496
The Council of Elders shall operate under statutes approved by the Grand Sheik, consistent with the guiding principles established by the Supreme Temple Assembly.

Can. 497
Regarding the composition of the Council of Elders:

  1. Half of the council members shall be elected by the Temple clergy according to established statutes;
  2. Certain elders shall hold ex officio membership due to their designated roles within the Temple hierarchy;
  3. The Grand Sheik retains the right to appoint additional members as necessary.

Can. 498
§1. The right to elect members to the Council of Elders shall be held by:

  1. All duly recognized and ordained ministers within the jurisdiction;
  2. Ministers not originally ordained in the jurisdiction but actively serving within it under official Temple assignments.

§2. Additional eligibility criteria may be outlined in the statutes of the jurisdiction.

Can. 499
The method of electing Council members shall be established in such a way as to ensure broad representation of various Temple ministries and regional communities.

Can. 500
§1. The Grand Sheik shall convene the Council of Elders, preside over its deliberations, and determine the matters to be addressed, while also considering proposals from council members.

§2. The Council of Elders shall serve in a consultative capacity, with the Grand Sheik retaining final authority in all matters except where explicit provisions require council consent.

§3. The Council of Elders may not act independently of the Grand Sheik, who alone has the authority to enact and publish the council’s decisions.

Can. 501
§1. Members of the Council of Elders shall serve fixed terms as determined by the statutes, ensuring partial or full renewal of the council within a five-year cycle.

§2. If a jurisdictional seat becomes vacant, the Council of Elders ceases to function, and its duties are transferred to the Council of Consultors until a new council is formed. The newly appointed Grand Sheik must reestablish the Council of Elders within one year of assuming office.

§3. If the Council of Elders fails to fulfill its purpose or engages in serious misconduct, the Grand Sheik, after consulting with the Supreme Temple Assembly, may dissolve it. However, a new council must be established within one year.

Can. 502
§1. From among the members of the Council of Elders, the Grand Sheik shall appoint no fewer than six and no more than twelve senior members to form a Council of Consultors, serving a five-year term. This council shall exercise specific duties as defined by Temple law and shall continue its work until a new council is appointed.

§2. The Grand Sheik shall preside over the Council of Consultors. In cases where the Grand Sheik’s position is temporarily vacant, the senior-most member by ordination shall assume interim leadership.

§3. The Supreme Temple Assembly may determine that the functions of the Council of Consultors be integrated into another established body within the Temple governance system.

§4. In missionary and outpost jurisdictions, the advisory council mentioned in Can. 495 §2 shall fulfill the functions of the Council of Consultors unless Temple law states otherwise.

CHAPTER IV.

CHAPTERS OF ELDERS

Can. 503 A chapter of elders, whether of the Supreme Temple or a local branch, is a council of initiated priests who perform the most sacred and solemn spiritual functions within the Temple. Additionally, it is the role of the Supreme Temple Chapter to fulfill the functions entrusted to it by divine law and the Grand Sheik of the Temple.

Can. 504 The establishment, modification, or dissolution of a Supreme Temple Chapter is reserved to the Holy See of Nun.

Can. 505 Each chapter, whether of the Supreme Temple or a local branch, shall have its own sacred statutes, established through legitimate council decree and approved by the Grand Sheik. These statutes shall not be altered or repealed except with the Grand Sheik’s approval.

Can. 506 §1. The statutes of a chapter shall define its constitution, the number of elders, and all matters concerning divine rituals and sacred duties. They shall outline the structure and functions of the chapter and individual elders in the performance of spiritual rites, divine service, and sacred ministry. The statutes shall also determine the assemblies wherein chapter affairs are discussed, ensuring adherence to divine law.

§2. The statutes shall further define the rightful compensation for elders, whether stable or granted upon performing certain functions, and shall establish the sacred regalia to be worn, in accordance with the decrees of the Holy See of Nun.

Can. 507 §1. One elder shall preside over the chapter; other offices shall be established in accordance with the statutes, taking into account the customs and spiritual traditions of the region.

§2. Additional offices may be assigned to other initiated members who are not elders, so they may assist the chapter in fulfilling its divine duties according to the statutes.

Can. 508 §1. By virtue of office, the Elder Confessor of a Supreme Temple or local branch shall have the sacred faculty, which he may not delegate, to absolve spiritual transgressions of those within the jurisdiction of the Temple, both initiates and adherents, provided these transgressions are not exclusively reserved for the Holy See of Nun.

§2. Where no chapter exists, the Grand Sheik shall appoint a qualified priest to fulfill this sacred function.

Can. 509 §1. After consulting the chapter, it is the role of the Grand Sheik, and not an acting administrator, to appoint each elder, both in the Supreme Temple and in local branches. Any contrary privilege is revoked.

It is the Grand Sheik’s responsibility to confirm the elder chosen by the chapter to preside over it.

§2. The Grand Sheik shall appoint elders only from among those who exemplify wisdom, integrity, and devotion, and who have demonstrated exceptional service in the spiritual ministry.

Can. 510 §1. Spiritual congregations shall not be permanently joined to a chapter of elders; the Grand Sheik shall ensure that any previously united congregations are properly separated to maintain spiritual order.

§2. In a Temple that serves both as a sacred congregation and an elder chapter, a High Priest shall be designated, whether chosen from among the elders or not. This High Priest shall fulfill all pastoral responsibilities and shall possess all rights and faculties necessary to serve the people according to divine law.

§3. The Grand Sheik shall establish clear decrees to ensure a harmonious balance between the pastoral duties of the High Priest and the responsibilities of the chapter. He shall ensure that neither the High Priest nor the chapter interferes with the functions of the other. Above all, the Grand Sheik shall ensure that the spiritual needs of the faithful are met and shall resolve any conflicts that may arise.

§4. Offerings made to a Temple that serves both as a congregation and an elder chapter shall be presumed to be given for the spiritual benefit of the congregation unless otherwise indicated.

CHAPTER V.

THE COUNCIL OF GUIDANCE

Can. 511 In every Temple jurisdiction, where circumstances require, a Council of Guidance shall be established. This council, under the authority of the Grand Sheik, shall investigate, deliberate, and offer practical recommendations concerning the spiritual and administrative needs of the Temple.

Can. 512 §1. The Council of Guidance shall consist of elders, initiated clergy, and faithful adherents who are in full alignment with the sacred doctrines of the Temple. They shall be appointed in a manner determined by the Grand Sheik.

§2. Members of the Council of Guidance shall be chosen to represent the entirety of the Temple community, taking into account regional diversity, social conditions, and their respective roles in the spiritual mission, whether individually or collectively.

§3. Only those who are unwavering in their faith, virtuous in character, and wise in judgment shall be appointed to the Council of Guidance.

Can. 513 §1. The Council of Guidance shall serve for a duration established in the sacred statutes decreed by the Grand Sheik.

§2. When the position of Grand Sheik becomes vacant, the Council of Guidance shall be dissolved until reconstituted under new leadership.

Can. 514 §1. The Council of Guidance shall serve solely in an advisory capacity. It is the exclusive right of the Grand Sheik to convene, preside over, and determine the implementation of its recommendations. He alone shall have the authority to make public the findings and resolutions of the council.

§2. The Council of Guidance shall be convened at least once per year.

CHAPTER VI.

HOLY SEE COMMUNITIES, GRAND SHEIKS, AND ADEPT SHEIKS

Can. 515

§1. A Holy See Community is a defined assembly of the faithful established within the jurisdiction of the World Temple, whose spiritual guidance is entrusted to a Grand Sheik (Imam) as its proper overseer, under the authority of the Grand Sheik of the Holy See.

§2. It is within the exclusive authority of the Grand Sheik of the Holy See to establish, dissolve, or modify Holy See Communities. He is not to make such changes without consultation with the Council of Elders.

§3. A duly constituted Holy See Community possesses legal standing by virtue of the law itself.

Can. 516

§1. Unless otherwise provided by law, a quasi-community is equivalent to a Holy See Community; a quasi-community is a distinct group of faithful entrusted to a designated Sheik, though not yet formally established as a full Community due to specific circumstances.

§2. When certain assemblies cannot be formally established as Holy See Communities or quasi-communities, the Grand Sheik of the Holy See is to provide for their spiritual guidance through alternative means.

Can. 517

§1. When required by circumstances, the spiritual leadership of a Holy See Community or multiple communities may be entrusted to several Sheiks collectively, with the requirement that one be appointed as the principal overseer, responsible for coordinating their efforts and reporting to the Grand Sheik.

§2. If, due to a shortage of Sheiks, the Grand Sheik of the Holy See determines that an elder, a learned member, or a council of members should partake in the spiritual guidance of a community, he is to appoint a Sheik with full authority to direct its spiritual affairs.

Can. 518

As a general principle, a Holy See Community is to be territorial, encompassing all faithful within a given region. However, personal communities may be established based on cultural, linguistic, or spiritual practices, or for other justified reasons.

Can. 519

The Grand Sheik is the designated overseer of a Holy See Community, entrusted with its spiritual care under the authority of the Grand Sheik of the Holy See, who calls him to share in the divine mission. He is responsible for instructing, sanctifying, and governing the community, with the assistance of other Sheiks, elders, and dedicated members of the faithful, in accordance with established law.

Can. 520

§1. A juridic entity cannot serve as a Grand Sheik. However, with the consent of the appropriate authority, the Grand Sheik of the Holy See may entrust a community to a recognized religious order or society, provided that a Sheik is designated as the principal overseer.

§2. Such an arrangement may be permanent or for a specified period, established through a formal written agreement that defines the responsibilities, assigned members, and financial obligations.

Can. 521

§1. To be validly appointed as a Grand Sheik, one must be ordained within the Order.

§2. Additionally, he must be exemplary in wisdom, moral integrity, and devotion to the spiritual upliftment of the faithful. He must also meet the qualifications prescribed by universal or particular law to lead the community effectively.

§3. The suitability of a candidate for Grand Sheik must be rigorously assessed by the Grand Sheik of the Holy See through an examination or equivalent means.

Can. 522

A Grand Sheik must have stability in office and is to be appointed indefinitely. However, the Grand Sheik of the Holy See may appoint him for a limited term if deemed necessary.

Can. 523

The appointment of a Grand Sheik is solely within the authority of the Grand Sheik of the Holy See, unless another individual has been granted the right of nomination or election.

Can. 524

The Grand Sheik of the Holy See must appoint the most suitable candidate for a vacant community, considering all relevant factors without favoritism. Before making a decision, he must consult senior Sheiks and trusted members of the faithful.

Can. 525

When a leadership position becomes vacant, the interim authority must:

  1. Confirm or appoint Sheiks who have been legitimately nominated or elected.
  2. Ensure the proper appointment of spiritual overseers if the position has remained vacant for an extended period.

Can. 526

§1. A Grand Sheik should ideally oversee only one community; however, due to necessity, he may be assigned to multiple neighboring communities.

§2. A community must have a singular appointed overseer to maintain unity and order.

Can. 527

§1. A Sheik officially assumes pastoral responsibility from the moment of his formal induction.

§2. The induction process is conducted by the Grand Sheik of the Holy See or a designated representative, following customary or prescribed practices.

Can. 528

§1. A Sheik must ensure that divine teachings are fully imparted to his community. He is responsible for educating the faithful, fostering righteousness, and promoting social harmony through spiritual works.

§2. The Sheik must ensure that sacred rites and communal gatherings are the center of the community’s spiritual life, encouraging participation in sacred observances and family prayer.

Can. 529

§1. A Sheik must actively engage with his community, offering guidance, comfort, and correction as needed. He must be attentive to the sick, the poor, and those in distress, ensuring their spiritual and material well-being.

§2. A Sheik must recognize and encourage the active role of lay members in the mission of the Holy See, fostering spiritual and charitable associations. He is to work in unity with other Sheiks and elders to maintain communal harmony and uphold the divine principles of the Holy See.

Can. 530

The following responsibilities are especially entrusted to a Sheik:

  1. The initiation and guidance of new members.
  2. The performance of sacred rites and ceremonies.
  3. The provision of spiritual counsel and guidance.
  4. The oversight of sacred gatherings and communal prayers.
  5. The maintenance of the spiritual and moral integrity of the community.
  6. 6/ The sanctification of the sacred waters during high holy seasons, the leadership of processions within and beyond the temple grounds, and the administration of divine blessings within and outside the temple;
  7. 7/ The more solemn observance of divine services on sacred days and appointed feast times.

  1. Can. 531 If a designated official of the Temple has received offerings from the faithful during their service, such offerings are to be recorded and placed within the Temple treasury unless the donor has expressly stated a different intention. The High Council, after consultation with the Elders, shall establish directives concerning the allocation of these offerings and the remuneration of those performing sacred duties.
  2. Can. 532 In all matters of legal and spiritual governance, the Grand Sheik represents the Temple in accordance with divine law. He shall ensure that all Temple assets and resources are managed in accordance with the prescribed ordinances of sacred administration.
  3. Can. 533 §1. A Grand Sheik is required to maintain residence within or near the designated Temple grounds. However, in cases of necessity or divine mandate, the High Council may grant permission for residence elsewhere, provided that the sacred functions of the Temple are diligently fulfilled.
  4. §2. Unless prevented by critical obligations, a Grand Sheik is permitted a retreat annually for up to one month, with days spent in spiritual seclusion or pilgrimage not counted against this period. Absences exceeding one week require notification to the High Council.
  5. §3. The High Council shall establish provisions ensuring that during the Grand Sheik’s absence, a designated Elder or appointed guardian maintains the sacred functions of the Temple.
  6. Can. 534 §1. Upon assuming leadership of the Temple, the Grand Sheik is obligated to conduct sacred rites for the well-being of the community on all holy days and appointed times. If circumstances prevent direct observance, another designated official must fulfill the duty on his behalf.
  7. §2. If the Grand Sheik oversees multiple congregations, he is required to conduct or arrange for a unified sacred observance for all entrusted souls on each designated occasion.
  8. §3. Any missed sacred observances must be fulfilled as soon as circumstances allow to maintain the spiritual integrity of the congregation.
  9. Can. 535 §1. Each Temple shall maintain sacred registers, documenting initiations, divine unions, transitions, and other significant rites, in accordance with the ordinances of the High Council.
  10. §2. The initiation register shall include records of confirmations and significant status changes such as marriage, ordination, and transitions within the sacred order. These shall be duly noted in official Temple documentation.
  11. §3. Each Temple shall bear its own seal. All sacred documents and decrees shall be authenticated by the Grand Sheik or an appointed delegate and sealed accordingly.
  12. §4. Each Temple shall maintain a secure archive where sacred records, council decrees, and other essential documents are preserved. The Grand Sheik shall ensure the security of these records, which are subject to review by the High Council as necessary.
  13. §5. Historical records shall be carefully maintained in accordance with sacred law.
  14. Can. 536 §1. If deemed beneficial by the High Council, a sacred advisory council shall be established within each Temple. The Grand Sheik shall preside over this council, which shall consist of Elders and other devoted members who contribute to the advancement of divine service.
  15. §2. This council shall serve in an advisory capacity and shall operate in accordance with the decrees set forth by the High Council.
  16. Can. 537 Each Temple shall establish a finance council, governed by universal Temple law and directives issued by the High Council. Devoted members, selected according to these principles, shall assist the Grand Sheik in overseeing the Temple’s financial and material resources.
  17. Can. 538 §1. A Grand Sheik’s tenure may end through removal or reassignment by the High Council, voluntary resignation for just cause, or the conclusion of an appointed term, as determined by sacred ordinance.
  18. §2. If a Grand Sheik belongs to a higher sacred order or spiritual society, their removal shall follow the procedures established by the governing body of that order.
  19. §3. Upon reaching the age of seventy-five, a Grand Sheik is encouraged to submit their resignation, which the High Council may accept or defer. The High Council shall ensure that retired leaders receive appropriate support and housing.
  20. Can. 539 If a Temple becomes vacant due to the absence or incapacity of the Grand Sheik, the High Council shall promptly appoint an interim guardian to fulfill the necessary spiritual and administrative duties.
  21. Can. 540 §1. An interim guardian shall possess the same responsibilities and rights as a Grand Sheik unless otherwise determined by the High Council.
  22. §2. An interim guardian shall not take actions that undermine the authority of the Grand Sheik or compromise the Temple’s resources.
  23. §3. Upon completion of their service, the interim guardian shall provide a full account of their stewardship to the High Council.
  24. Can. 541 §1. If a Temple becomes vacant or its Grand Sheik is unable to fulfill their role, a senior Elder or appointed leader shall assume temporary governance until a successor is appointed.
  25. §2. The designated leader must immediately notify the High Council of the vacancy or impediment.
  26. Can. 542 Spiritual leaders entrusted with the care of multiple congregations:
  27. 1/ Must meet the qualifications prescribed by sacred law.
  28. 2/ Shall be appointed in accordance with divine ordinances.
  29. 3/ Shall formally assume pastoral duties upon completion of the initiation process and profession of faith.
  30. Can. 543 §1. If multiple spiritual leaders share responsibility for a Temple, they shall distribute duties according to an established agreement. All shall possess the authority to conduct sacred rites, under the guidance of the appointed moderator.
  31. §2. All spiritual leaders within a shared governance model:
  32. 1/ Are bound by residency requirements.
  33. 2/ Shall establish an agreement regarding the performance of sacred rites.
  34. 3/ Shall be represented in legal matters by the appointed moderator.
  35. Can. 544 If a member of the shared leadership ceases their function, the High Council shall appoint a new moderator. Until an appointment is made, the most senior member shall assume the role.
  36. Can. 545 §1. When necessary, additional spiritual ministers may be appointed to assist in fulfilling the sacred mission of the Temple. These ministers shall work collaboratively under the guidance of the Grand Sheik.
  37. §2. Ministers may be assigned specific areas of service or general pastoral duties, ensuring the continued well-being of the congregation.

Here’s the adapted version with the Temple perspective:

CHAPTER VI.

TEMPLE GOVERNORS

Can. 546 To be appointed a Temple Governor or Diplomat validly, one must be an ordained Minister of the Sacred Order.

Can. 547 The Grand Sheik freely appoints a Temple Governor, after consulting, if deemed necessary, with the appointed Overseers and Elders of the Temple jurisdiction in which the Governor will serve, without prejudice to the directives of the High Council.

Can. 548
§1. The obligations and rights of a Temple Governor, in addition to those defined in this chapter, are further detailed in the statutes of the Temple, directives from the Grand Sheik, and the official mandate of the appointed Overseer.

§2. Unless expressly stated otherwise by the Grand Sheik’s decree, a Temple Governor must assist the Overseer in all ministerial duties related to the Temple community and assume leadership in the Overseer’s absence in accordance with established Temple law.

§3. A Temple Governor must report regularly to the Overseer regarding ongoing and planned spiritual, communal, and administrative initiatives to ensure harmonious governance and the well-being of the Temple congregation.

Can. 549 In the absence of the Overseer, unless otherwise determined by the Grand Sheik or unless an interim administrator has been appointed, the prescripts governing succession and delegation in Temple administration shall be observed. In such a case, the Governor assumes the obligations of the Overseer, except for responsibilities that require a higher ecclesiastical authority.

Can. 550
§1. A Temple Governor must reside within the Temple community or, if appointed to multiple congregations, in one of them. However, for just cause, the Grand Sheik may permit residence elsewhere, provided this does not hinder the fulfillment of sacred duties.

§2. Communal living among the Overseer, Governors, Diplomats, and Elders is to be encouraged where possible, fostering unity in spiritual and administrative responsibilities.

§3. A Temple Governor retains the same right as an Overseer (Grand Sheik) concerning designated times for personal retreat and rest.

Can. 551 The directives regarding sacred offerings, charitable donations, and contributions made to a Governor in the performance of pastoral duties are to follow the established laws of the Temple.

Can. 552 The Grand Sheik or an appointed administrator may remove a Temple Governor for just cause, without prejudice to the directives governing appointment and discipline within the Sacred Order.

CHAPTER VII.

REGIONAL DIPLOMATS

Can. 553
§1. A Regional Diplomat, also referred to as a Assistant Dean, Grand Sheik, Chief Elder, or another designation, is a senior minister placed over a Temple district or region.

§2. Unless otherwise specified by Temple law, the Grand Sheik appoints the Regional Diplomat, after consulting with the ministers serving within the designated region, based on wisdom and discernment.

Can. 554
§1. For the office of Regional Diplomat, which is not necessarily tied to the governance of a specific Temple, the Grand Sheik must appoint a minister deemed suitable, considering the needs of the time and community.

§2. A Regional Diplomat serves for a term defined by Temple law or until reassigned by the Grand Sheik.

§3. The Grand Sheik may remove a Regional Diplomat from office for just cause, based on prudent judgment and in accordance with the sacred ordinances.

Can. 555
§1. In addition to powers granted by the Temple statutes, the Regional Diplomat has the duty and right to:

  1. Oversee and coordinate communal and spiritual activities within the assigned region.
  2. Ensure that ministers and servants uphold the sacred traditions and fulfill their duties with diligence.
  3. Safeguard the proper observance of religious rites, the maintenance of sacred spaces, the recording of Temple registers, and the proper administration of Temple resources.

§2. Within the designated region, the Regional Diplomat:

  1. Must ensure that ministers participate in theological training, councils, and sacred assemblies as prescribed by Temple law.
  2. Must provide spiritual support for ministers, particularly those facing hardships or challenges.

§3. The Regional Diplomat must ensure that Temple leaders who are seriously ill receive necessary care and that their transition rites are conducted with dignity. He must also safeguard Temple records, sacred artifacts, and assets from loss or mismanagement.

§4. A Regional Diplomat is required to visit the Temples within his jurisdiction according to a schedule determined by the Grand Sheik.

CHAPTER VIII.

RECTORS OF TEMPLES AND CHAPLAINS

Art. 1.

RECTORS OF TEMPLES

Can. 556 Rectors of temples are understood here as high priests or sheiks to whom is committed the stewardship of a temple that is neither directly affiliated with a local parish nor exclusively governed by a religious order, yet remains a sacred space for spiritual gatherings and observances.

Can. 557 §1. The Grand Sheik or Supreme Spiritual Authority freely appoints the rector of a temple, without prejudice to the right of election or presentation if someone legitimately holds such authority; in that case, it is for the Grand Sheik to confirm or install the rector.

§2. Even if a temple belongs to a particular religious society of divine science or spiritual order, the Grand Sheik retains the authority to install the rector presented by the spiritual leader of that society.

§3. The rector of a temple that is associated with a seminary or theological institution governed by a council of clerics shall be the designated head of that institution unless the Grand Sheik determines otherwise.

Can. 558 Without prejudice to the prescript of sacred law, a rector is not permitted to perform parochial functions such as rites of passage, marriage sanctifications, or initiations in the temple entrusted to them unless the Chief Priest consents or, if necessary, grants special dispensation.

Can. 559 A rector may conduct spiritual ceremonies, including grand convocations, within the temple entrusted to them, provided that such ceremonies do not interfere with the primary mission of spiritual instruction and divine service.

Can. 560 When deemed appropriate by the Supreme Spiritual Authority, a rector may be instructed to host special services, including community prayer, sacred convocations, or designated rites for specific groups within the congregation.

Can. 561 No one may officiate sacred rites, administer initiations, or conduct divine ceremonies within the temple without the express permission of the rector or other legitimate authority; such permissions shall be granted or withheld in accordance with divine law.

Can. 562 The rector of a temple, under the guidance of the Supreme Spiritual Authority and in adherence to sacred traditions, is responsible for ensuring that all rituals and functions align with divine law and doctrinal purity, that sacred obligations are observed, that temple resources are managed with diligence, and that the sanctity of the temple is upheld at all times.

Can. 563 Without prejudice to the established traditions and hierarchy, the Supreme Spiritual Authority, for a just cause and in accordance with wisdom, may remove the rector of a temple from office, even if previously elected or appointed by another body.

Art. 2.

CHAPLAINS

Can. 564 A chaplain is a designated spiritual guardian entrusted with the ongoing pastoral care of a specific community or group of devotees, to be exercised in accordance with sacred law and temple ordinances.

Can. 565 Unless otherwise dictated by sacred law or a governing decree, a chaplain is appointed by the Supreme Spiritual Authority, who also holds the power to confirm or install a candidate presented by a legitimate body.

Can. 566 §1. A chaplain shall be granted all spiritual faculties necessary for their pastoral duties, including the authority to hear professions, deliver divine messages, administer rites of passage, anoint the sick, and provide final blessings to those nearing transition.

§2. In special circumstances, such as in places of healing, confinement, or pilgrimage, a chaplain may be granted the authority to absolve from certain spiritual censures, provided such actions are in alignment with temple law and sacred tradition.

Can. 567 §1. The Supreme Spiritual Authority shall not appoint a chaplain to a religious institute or sacred house without consulting its governing leader, who retains the right to propose a candidate after seeking counsel from the resident spiritual community.

§2. A chaplain’s role is to oversee or direct spiritual functions, but they are not to interfere in the internal governance of the religious order to which they are assigned.

Can. 568 Whenever possible, chaplains should be appointed to serve those who, due to life circumstances, cannot regularly access temple services, including nomads, travelers, seafarers, and those in exile.

Can. 569 Chaplains assigned to sacred military orders shall be governed by specific decrees established for their unique service.

Can. 570 If a non-parochial temple is connected to a particular order or spiritual community, the chaplain shall serve as its rector unless another arrangement better suits the needs of the temple and its members.

Can. 571 In the exercise of their pastoral functions, a chaplain shall maintain harmony and collaboration with the chief spiritual leaders of the temple or community they serve.

Can. 572 In matters concerning the removal of a chaplain, the prescripts of Can. 563 shall be observed.

ORDERS OF DIVINE CONSECRATION AND SOCIETIES OF SPIRITUAL LIFE

SECTION I:

ORDERS OF DIVINE CONSECRATION

TITLE I:

UNIVERSAL NORMS FOR ALL ORDERS OF DIVINE CONSECRATION

Can. 573 §1. The life consecrated through the discipline of the divine precepts is an established form of existence whereby the devoted, following the sacred path more closely under the guidance of the Supreme Divine Spirit, are wholly dedicated to the Most High. By virtue of this sacred commitment, they are set apart by a new and sovereign designation to uphold the honor of the Supreme, to edify the Holy Temple, and to fulfill the divine mission of restoration, striving for the perfection of righteousness in service to the Eternal Order, thus becoming radiant exemplars of spiritual ascension and harbingers of celestial glory.

§2. The faithful who freely embrace this form of life do so within Orders of Divine Consecration, duly established by the authority of the Holy Temple. Through solemn oaths or sacred vows, in accordance with the divine laws governing these Orders, they commit to the principles of purity, humility, and divine discipline. Through the devotion and righteous practice of these principles, they are united in a profound manner to the Holy Temple and its sacred mysteries.

Can. 574 §1. The state of those who adhere to the divine precepts within these Orders constitutes an essential pillar of the Temple’s spiritual integrity and must be upheld and nurtured by all within the Holy Order.

§2. Certain among the faithful are called forth by divine decree into this sacred state, possessing a unique spiritual gift that enriches the mission of the Holy Temple and contributes to the manifestation of divine will, in alignment with the purpose and sanctified traditions of the Order.

Can. 575 The divine precepts, drawn from the sacred teachings and exemplary conduct of the Supreme Masters, are a celestial endowment entrusted to the Holy Temple, safeguarded and perpetuated through divine grace.

Can. 576 It is within the authority of the Holy Temple to interpret the divine precepts, to establish their practice through sacred decrees, and to sanction the righteous modes of living derived from them. Furthermore, it is the Temple’s duty to ensure that the Orders of Divine Consecration flourish in accordance with the vision of their founders and the sacred traditions.

Can. 577 The Holy Temple comprises numerous Orders of Divine Consecration, each bearing distinct spiritual gifts in accordance with the grace conferred upon them. Some devote themselves to the divine meditations, others to the proclamation of sacred wisdom, while others engage in the service of the people or live among them as sanctified exemplars, all remaining unwavering in their commitment to the Supreme Will.

Can. 578 All members must diligently uphold the original intentions and divine directives established by the founders of their Order concerning its nature, purpose, and sacred discipline, all of which have been sanctioned by the supreme authority of the Holy Temple and constitute the spiritual legacy of the Order.

Can. 579 Grand Masters of the Holy Temple, within their respective jurisdictions, may formally establish Orders of Divine Consecration through sacred decree, provided that such establishments align with the supreme authority of the Holy Temple.

Can. 580 The affiliation of one Order of Divine Consecration with another is under the authority of the governing body of the affiliating Order, with the autonomy of each Order always being preserved.

Can. 581 The restructuring of an Order, including the formation, dissolution, or redefinition of its subdivisions, falls under the jurisdiction of the governing authority of the Order, as delineated by its sacred constitutions.

Can. 582 The merging and unification of Orders of Divine Consecration are reserved to the supreme authority of the Holy Temple; likewise, any confederations or federations must receive its sacred sanction.

Can. 583 Any modifications to an Order that affect its foundational principles or sacred mission, as previously approved by the Holy Temple, require the explicit consent of the supreme authority.

Can. 584 The dissolution of an Order pertains exclusively to the supreme authority of the Holy Temple, which also determines the disposition of the Order’s sacred holdings.

Can. 585 The governing body of an Order possesses the authority to dissolve its internal divisions when deemed necessary.

Can. 586 §1. A rightful autonomy, particularly in governance, is acknowledged for each Order, permitting them to uphold their distinct discipline within the Holy Temple while safeguarding their spiritual heritage as prescribed in Can. 578.

§2. It is the duty of the supreme authority of the Holy Temple to ensure the preservation and proper administration of this autonomy.

Can. 587 §1. To maintain the purity and unique identity of each Order, the fundamental doctrines and sacred constitutions of every Order must contain, in addition to the principles established in Can. 578, essential regulations concerning governance, discipline, the initiation and education of members, and the sacred duties to which they are bound.

§2. These doctrines require the approval of the supreme authority of the Holy Temple and may be altered only with its express consent.

§3. Within these doctrines, spiritual and administrative elements must be harmonized; however, unnecessary regulations are to be avoided.

§4. Additional guidelines established by an Order’s governing authority should be systematically compiled in supplementary texts and revised as needed in accordance with the demands of time and circumstance.

Can. 588 §1. The state of divine consecration is neither confined to clerical nor lay classifications but exists as a distinct and exalted spiritual path.

§2. An Order is considered clerical when, by the intent of its founder or by virtue of its established tradition, it is under the direction of ordained Masters and assumes sacred functions as recognized by the Holy Temple.

§3. An Order is considered lay when, while recognized by the Holy Temple, its nature, purpose, and mission, as defined by its founder or sacred tradition, do not include the assumption of ordained functions.

Can. 589 An Order of Divine Consecration is deemed of Supreme Temple Authority if it has been established or formally recognized through a decree of the Holy Temple. It is considered of Provincial Authority if it has been established by a Provincial Grand Master but has not received a formal decree of recognition from the Supreme Temple Authority.

Can. 590 §1. As Orders of Divine Consecration are devoted to the service of the Supreme and to the fulfillment of the Temple’s mission, they are subject in a special way to the highest authority of the Holy Temple.

§2. Individual members are bound to observe the directives of the Supreme Grand Master as their ultimate spiritual guide through the sacred bond of obedience.

Can. 591 To ensure the welfare of the Orders and the fulfillment of their divine mission, the Supreme Grand Master, by virtue of his primacy in the Holy Temple, may grant or withdraw the autonomy of an Order, bringing it directly under the authority of the Supreme Temple.

Can. 592 §1. To foster unity among the Orders, each Supreme Moderator must submit a periodic report on the state of their Order to the Supreme Temple Authority, in accordance with the prescribed time and manner.

§2. Moderators of every Order must disseminate knowledge of Temple decrees relevant to their members and ensure their diligent adherence.

Can. 593 Without prejudice to Can. 586, Orders under Supreme Temple Authority are directly and solely subject to its governance in matters of internal regulation and discipline.

Can. 594 Orders under Provincial Authority remain under the special jurisdiction of their respective Grand Masters, in accordance with Can. 586

Can. 595 §1. It is for the Grand Sheik of the Principal Seat to approve the constitutions and confirm changes legitimately introduced into them, without prejudice to those matters which the Holy See of Nun has taken in hand. The Grand Sheik also has the authority to address affairs of greater importance affecting the entire Order, which exceed the power of internal authority, after consulting the other regional Sheiks, especially if the Order has expanded into multiple regions.

§2. A Regional Sheik may grant dispensations from the constitutions in particular cases.

Can. 596 §1. Superiors and governing councils of the Orders possess that power over members which is defined in universal law and the constitutions.

§2. In clerical religious Orders of pontifical right, they also possess spiritual governance for both external and internal matters.

§3. The prescripts of governance as established by the Holy Temple shall apply to the power mentioned in §1.

Can. 597 §1. Any devotee endowed with a sincere intention, who possesses the qualities required by the universal and proper law of the Temple, and who is not prevented by any impediment, may be admitted into an Order of Divine Consecration.

§2. No one may be admitted without suitable preparation.

Can. 598 §1. Each Order, attentive to its own nature and purpose, is to define in its constitutions the manner in which the sacred disciplines of purity, humility, and devotion must be observed within its way of living.

§2. Moreover, all members must not only observe these sacred disciplines faithfully and fully but must also structure their lives according to the proper law of the Order, thereby striving for the perfection of their spiritual path.

Can. 599 The sacred discipline of purity, assumed for the sake of divine realization, is a sign of higher spiritual attainment and a source of greater inner clarity. It entails the obligation of maintaining a state of spiritual and physical sanctity in alignment with the Order’s principles.

Can. 600 The sacred discipline of humility, in imitation of the Divine Masters who renounced material excess, entails a life of moderation, detachment from earthly riches, and a commitment to productive and disciplined living. Members are bound to dependency and limitation in the use and disposition of resources according to the norm established by each Order.

Can. 601 The sacred discipline of devotion, undertaken in a spirit of faith and love in alignment with divine will, requires the submission of the will to legitimate Superiors, who act as guides in the spiritual path when they instruct in accordance with the constitutions of the Order.

Can. 602 The life of spiritual brothers and sisters within each Order, by which all members are united as a sacred family in divine service, is to be defined in such a way that it becomes a mutual support for all in fulfilling their sacred calling. Through their unity, members exemplify universal harmony and reconciliation within the Divine Plan.

Can. 603 §1. In addition to the Orders of Divine Consecration, the Holy Temple recognizes the eremitic or anchoritic life, by which a devotee dedicates their life to divine contemplation and the service of humanity through seclusion, silence, prayer, and penance.

§2. A hermit is recognized as a consecrated member of the Temple if they publicly profess, under the Grand Sheik’s authority, the sacred disciplines and abide by a structured way of living under divine guidance.

Can. 604 §1. Parallel to these forms of consecrated life is the Order of Sacred Devotees, who, expressing their solemn dedication to the Divine Path, are consecrated by the Grand Sheik or a designated authority. They are mystically aligned with the Divine Principle and dedicated to the service of the Holy Temple.

§2. To uphold their dedication and perform service through mutual support, sacred devotees may be associated together in collective spiritual endeavors.

Can. 605 The approval of new forms of consecrated life is reserved solely to the Holy See of Nun. Regional Sheiks, however, must diligently discern new spiritual callings granted to the Holy Temple by divine wisdom and assist in structuring such callings into viable Orders through appropriate statutes, following the general norms of consecrated life.

Can. 606 The principles established for Orders of Divine Consecration and their members apply equally to all, regardless of gender, unless otherwise specified by the context of the wording or the nature of the discipline.

TITLE II.

SACRED ORDERS AND CONSECRATED SOCIETIES

CHAPTER I.

THE ORDERED LIFE AND ITS CONSECRATION

Canon 607
§1. As a dedication of the whole being, the sacred life manifests within the Temple the divine union established by the Most High, symbolizing the eternal order. Thus, the consecrated one reaches perfection through total self-offering as a divine service, making their entire existence a continuous act of devotion and righteousness in alignment with universal harmony.

§2. A sacred order is a society in which its members, in accordance with divine law, affirm sacred oaths—whether perpetual or for a designated cycle, to be renewed upon completion of the term—and live in a communal structure as spiritual kin, in accordance with the principles of the Temple.

§3. The public witness offered by those consecrated to divine order necessitates a separation from profane distractions, maintaining a discipline that aligns with the divine purpose and mission of each sacred order.

CHAPTER II.

SANCTUARIES AND THEIR ESTABLISHMENT OR DISSOLUTION

Canon 608
A sacred community must reside in an officially established sanctuary under the guidance of a designated Elder or Guardian, as prescribed by sacred law. Each sanctuary shall have a sacred chamber in which the Divine Presence is honored and spiritual rites are conducted, ensuring that it serves as the spiritual nucleus of the community.

Canon 609
§1. Sanctuaries within the sacred order are established by the authority defined by the sacred constitutions, with prior written approval from the Grand Council of Elders.

§2. Additionally, the establishment of a divine convent for sisters requires the sanction of the Supreme Guardian of the Temple.

Canon 610
§1. The establishment of sanctuaries must be undertaken with consideration for their benefit to the sacred order and the Temple, ensuring that all necessary provisions are in place to uphold the righteous living of the initiates in accordance with the Temple’s mission and spiritual disciplines.

§2. No sanctuary shall be erected unless it is determined with wisdom that the sustenance and needs of the community will be met in alignment with divine principles.

Canon 611
The approval of the Grand Council for the establishment of a sanctuary grants the right:

  1. To conduct a life in accordance with the divine purpose and sacred mission of the Temple;
  2. To fulfill the spiritual duties of the order, as prescribed by sacred law and without deviation from the original intent of the establishment;
  3. For clerical sanctuaries, to have a temple or hall for sacred rites, provided that all ceremonial laws and sacred ordinances have been duly observed.

Canon 612
For a sacred sanctuary to transition to a different mission than its original foundation, approval from the Grand Council is required, unless the change pertains only to internal governance and discipline, without contravening the founding principles.

Canon 613
§1. A sanctuary of monastic orders or sacred scholars under the leadership of its own appointed Guardian maintains autonomous governance unless otherwise stipulated in the sacred constitutions.

§2. The appointed Guardian of an autonomous sanctuary is recognized as a major spiritual authority within the sacred order.

Canon 614
Convents of sacred sisters affiliated with a brotherhood order maintain their own structure and spiritual governance according to sacred law. Mutual responsibilities and privileges shall be established in a manner that fosters spiritual growth and divine unity.

Canon 615
An autonomous monastery without oversight from a higher sacred authority and not affiliated with another religious order shall be placed under the special guardianship of the Grand Council, as mandated by sacred law.

Canon 616
§1. The Supreme Elder has the authority to dissolve a formally established sanctuary in accordance with the sacred constitutions, after consulting the Grand Council. Proper arrangements shall be made regarding the resources and sacred artifacts of the sanctuary, ensuring alignment with the original intent of its founders and benefactors, and honoring all rightful claims.

§2. The dissolution of the only sanctuary of a sacred order is reserved for the Supreme Guardian, who shall determine the proper distribution of its spiritual and material assets.

§3. The dissolution of an autonomous sanctuary, as mentioned in Canon 613, is determined by the Grand Assembly unless otherwise dictated by sacred constitutions.

§4. The dissolution of an autonomous convent of sisters is reserved for the Supreme Guardian, ensuring adherence to the sacred laws concerning its possessions and spiritual heritage.

CHAPTER II.

THE GOVERNANCE OF THE TEMPLE ORDER

Art. 1. SUPREME GUIDES AND COUNCILS

Can. 617 Supreme Guides are to fulfill their divine function and exercise their sacred authority according to the norm of divine law and Temple precepts.

Can. 618 Supreme Guides exercise their authority, granted by the Most High through the sacred Temple Order, in a spirit of divine service. Thus, being attuned to the Supreme Will, they are to guide the faithful as spiritual sons and daughters, fostering righteous obedience with reverence for the divine nature of each being. They must actively listen and promote collective harmony within the Temple, yet retain the divine right to decree and establish righteous ordinances.

Can. 619 Supreme Guides are to diligently devote themselves to their sacred office, ensuring that the Temple community remains a haven of divine wisdom and spiritual ascension. They shall nourish the faithful regularly with sacred teachings, lead them in divine ceremonies, uphold the traditions of the Temple, and ensure the well-being of the faithful, including care for the ill, correction of the wayward, encouragement of the weary, and patience toward all.

Can. 620 Those who govern an entire Temple Order, a province of the Order, or an autonomous sanctuary, along with their appointed deputies, are considered Major Supreme Guides. Those who hold the rank of Grand Abbot or Supreme Overseer of a monastic congregation are of comparable authority but do not hold all powers vested in Major Supreme Guides by divine law.

Can. 621 A sacred province is defined as a union of several sanctuaries under a single Supreme Guide, canonically established by rightful spiritual authority.

Can. 622 The Grand Supreme Guide holds sacred authority over all provinces, sanctuaries, and adherents of the Order; this authority must be exercised in accordance with divine and Temple law. Other guides exercise authority within the scope of their ordained role.

Can. 623 To be appointed or elected to the rank of Supreme Guide, one must have undergone a suitable period of spiritual refinement following perpetual or definitive consecration, as determined by Temple law or the sacred constitutions governing Major Supreme Guides.

Can. 624

  1. Supreme Guides are to serve for a defined period, in accordance with the needs of the Temple and its sacred mission, unless divine law dictates otherwise for the Grand Supreme Guide or autonomous sanctuaries.
  2. Temple law shall provide necessary measures to ensure that those in governance do not remain in their offices indefinitely without just cause.
  3. However, Supreme Guides may be relieved of their duties or reassigned should divine law necessitate such actions.

Can. 625

  1. The Grand Supreme Guide is to be designated through sacred election according to the divine constitutions.
  2. The principal spiritual authority presides over the election of an autonomous monastery’s Supreme Guide and the Grand Supreme Guide of an Order of divine right.
  3. Other Supreme Guides are to be appointed in accordance with sacred constitutions, ensuring that elected individuals receive confirmation from a higher spiritual authority.

Can. 626 Supreme Guides, in their appointment of officers and members, must uphold sacred law, abstain from personal bias, and appoint those deemed truly righteous and suitable in the eyes of the Most High, prioritizing the divine purpose above all else. Manipulation or procurement of votes, whether direct or indirect, is strictly forbidden.

Can. 627

  1. Supreme Guides must be accompanied by a Sacred Council as determined by Temple law to assist in their divine function.
  2. In addition to universal sacred law, Temple law shall define matters requiring consultation or consent for valid enactment, following divine principles.

Can. 628

  1. Appointed Supreme Guides shall conduct sacred visitations of temples and their members at designated times, ensuring adherence to divine law.
  2. It is the duty of the highest local spiritual authority to oversee religious discipline:
    • In autonomous monastic sanctuaries,
    • In individual sanctuaries of an Order of divine right within their jurisdiction.
  3. Members shall engage with visitation authorities in trust and divine sincerity. No one shall hinder or obstruct the sacred visitation process.

Can. 629 Supreme Guides are to reside within their appointed sanctuaries and may only depart under sacred decree in accordance with divine law.

Can. 630

  1. Supreme Guides must uphold the sacred freedom of adherents regarding spiritual profession and divine counsel while maintaining the sanctity of Temple discipline.
  2. Supreme Guides must ensure that sanctuaries provide access to spiritual confessors, enabling regular divine atonement and enlightenment.
  3. In monastic sanctuaries, houses of spiritual refinement, and large lay congregations, appointed confessors shall be approved by the principal spiritual authority following consultation with the community, though members are not obligated to approach them.
  4. Supreme Guides shall not hear professions of their subjects unless requested by the individual adherent.
  5. Adherents are to approach Supreme Guides with trust, freely seeking divine wisdom. However, Supreme Guides must not coerce members into revealing their inner conscience.

Art. 2.

ORDERS OF GOVERNANCE

Can. 631 §1. The Supreme Divine Order, which holds the highest spiritual and administrative authority within the Holy Temple in accordance with the Sacred Laws and Decrees, shall be structured to embody the unity of the faithful under Divine Law. It is the principal duty of the Supreme Divine Order to safeguard the spiritual and material inheritance of the Temple, ensure the continuous advancement of the Temple’s sacred mission, appoint the Grand Master of the Temple, deliberate upon matters of the highest importance, and establish decrees binding upon all members.

§2. The Sacred Laws shall define the composition and scope of authority of the Supreme Divine Order. Further procedural ordinances governing its convocations, particularly regarding appointments, elections, and the administration of affairs, shall be set forth in the Holy Temple’s Code of Governance.

§3. In accordance with Sacred Law, members from all branches and spiritual communities of the Temple may freely submit petitions and recommendations to the Supreme Divine Order for consideration.

Can. 632 The Code of Governance shall establish the structure, authority, membership, procedural framework, and timing of all other councils and assemblies within the Temple’s hierarchy.

Can. 633 §1. Councils and advisory bodies shall faithfully execute their entrusted roles in alignment with the Universal Sacred Law and the Holy Temple’s ordinances, ensuring that all members have a means to express their commitment to the Temple’s spiritual and communal well-being.

§2. In the formation and operation of these councils and advisory bodies, wisdom and discernment shall guide their actions, and their functions shall be conducted in a manner befitting the sacred mission and divine purpose of the Temple.

Art. 3.

SACRED RESOURCES AND STEWARDSHIP

Can. 634 §1. As sacred entities under Divine Law, the Holy Temple, its provinces, and sanctuaries are entrusted with the stewardship of resources for the fulfillment of their sacred mission. They have the authority to acquire, manage, and distribute resources in accordance with Sacred Law.

§2. Nevertheless, all acquisitions and holdings must reflect the principles of sacred stewardship, avoiding excess, waste, or the accumulation of wealth for materialistic ends.

Can. 635 §1. The sacred resources of the Temple are subject to divine governance, and their administration must align with the decrees established by the Supreme Divine Order and the Code of Governance.

§2. Each Order within the Temple shall establish sanctified protocols governing the ethical use and administration of its resources, ensuring the preservation of spiritual purity and adherence to divine principles.

Can. 636 §1. In each Order and its provincial branches, a Treasurer of Sacred Resources shall be appointed, distinct from the spiritual leader of that Order, to oversee the administration of resources under the guidance of the respective superior. Wherever possible, each local assembly shall appoint an independent Treasurer to ensure proper stewardship.

§2. At designated intervals established by the Code of Governance, Treasurers and other administrators must submit a full account of their stewardship to the designated authority within the Temple hierarchy.

Can. 637 Autonomous sacred houses under the jurisdiction of the Holy Temple must submit annual reports on their stewardship to the Supreme Divine Order. Furthermore, the Supreme Divine Order retains the right to review and oversee the financial integrity of all affiliated Houses of Worship.

Can. 638 §1. Within the bounds of Divine Law, the Code of Governance shall specify acts that exceed ordinary administrative authority and set the necessary requirements for extraordinary transactions.

§2. Beyond the appointed stewards, those designated under Sacred Law may lawfully manage the Temple’s resources within their prescribed functions.

§3. For the validity of transactions that may impact the Temple’s sacred holdings, explicit written consent from the appropriate authority, with the approval of the Supreme Divine Order, is required.

If the transaction surpasses the threshold established by Divine Decree or concerns sacred artifacts, relics, or items of historical or spiritual significance, the direct approval of the Supreme Divine Order is also required.

§4. For autonomous sacred houses, as well as locally governed Orders, written approval from the regional superior must also be obtained for any extraordinary transaction.

Can. 639 §1. If an Order or House of Worship incurs debts or obligations with the approval of the appropriate authorities, it is responsible for fulfilling them in accordance with Divine Law.

§2. If an individual member undertakes financial commitments regarding personal resources with proper authorization, they bear the responsibility. However, if the transaction was conducted on behalf of the Temple through a legitimate mandate, the Temple assumes responsibility.

§3. If a member enters into an agreement without proper authorization, they alone are accountable, and the Temple shall not bear liability.

§4. It is a sacred principle that restitution shall be sought from any party that has unjustly profited from unauthorized transactions.

§5. Temple authorities must exercise vigilance in ensuring that debts are only contracted when assured that their repayment can be managed within the ordinary income of the Order, with responsible provisions for repayment within an appropriate timeframe.

Can. 640 In alignment with divine principles, the Holy Temple shall serve as a beacon of charity and humility, setting aside resources to support the spiritual mission, the needs of the community, and the well-being of the less fortunate.

CHAPTER III.

THE INITIATION OF ASPIRANTS AND THE FORMATION OF MEMBERS

Art. 1.

INITIATION INTO THE TEMPLE ORDER

Can. 641 The right to initiate aspirants into the Temple Order belongs to the High Council and designated spiritual overseers, according to the sacred laws of the Temple.

Can. 642 With vigilant discernment, spiritual overseers shall admit only those who, beyond meeting the required age, demonstrate the health, character, and spiritual maturity necessary to embrace the sacred path of the Temple. These qualities may be assessed through spiritual examination and, if needed, expert consultation, without violating the sanctity of personal integrity.

Can. 643 §1. The following individuals are ineligible for initiation:

1/ One who has not yet reached the age of spiritual accountability, set at seventeen years.

2/ A spouse whose marriage covenant remains unfulfilled or unresolved within the sacred order.

3/ One who is already bound by sacred oaths within another spiritual institution, without proper release and transition.

4/ One who seeks entry through coercion, deceit, or external pressure, or one accepted under such circumstances.

5/ One who has concealed their prior commitments to other sacred orders or spiritual societies.

§2. The Temple’s governing laws may establish further requirements or conditions for valid initiation.

Can. 644 Spiritual overseers shall not admit secular clerics or individuals burdened with unresolved debts without prior consultation and resolution by the appropriate authorities.

Can. 645 §1. Before initiation, aspirants must provide verifiable records of their spiritual lineage, including sacred rites of passage such as baptism and confirmation.

§2. If the aspirant has previously been a member of another sacred institution, testimony from their former spiritual leader is required.

§3. The Temple may require additional proof of an aspirant’s spiritual suitability and freedom from disqualifying conditions.

§4. Spiritual overseers may seek further guidance or confidential insight if deemed necessary for discernment.

Art. 2.

THE NOVITIATE AND SPIRITUAL FORMATION

Can. 646 The novitiate serves as the aspirant’s gateway into the deeper mysteries of the Temple, allowing them to comprehend their divine calling, embody the Temple’s sacred way of life, and refine their heart and mind in alignment with its spiritual precepts.

Can. 647 §1. The establishment, relocation, or dissolution of a novitiate house requires a written decree from the Supreme Spiritual Overseer with the consent of the High Council.

§2. To be valid, a novitiate must take place within a designated sanctuary. Exceptions may be granted under the guidance of approved elders.

§3. A major overseer may permit a group of novices to reside temporarily in another designated spiritual dwelling.

Can. 648 §1. A novitiate must include at least twelve months within the designated spiritual community to be considered valid.

§2. Additional periods of sacred service and practice may be required to complete the formation.

§3. The novitiate period shall not exceed two years unless an extension is deemed necessary for spiritual refinement.

Can. 649 §1. A prolonged absence exceeding three months invalidates the novitiate, unless otherwise decreed by the High Council. Absences beyond fifteen days must be compensated.

§2. With the approval of the appropriate authority, an aspirant’s first sacred commitment may be advanced, but not by more than fifteen days.

Can. 650 §1. The novitiate is a time of spiritual refinement, guided by an appointed master under the Temple’s formation program.

§2. The guidance and governance of novices rest with a single director, under the supreme spiritual authority of the Temple.

Can. 651 §1. The director of novices must be a seasoned member of the Temple who has made perpetual vows and been formally designated for this sacred duty.

§2. If necessary, the director may be assisted by appointed mentors who serve under their guidance.

§3. Only those well-prepared and dedicated to the sacred mission shall oversee the formation of novices.

Can. 652 §1. It is the responsibility of the director and mentors to discern the novice’s vocation and guide them toward mastery of the Temple’s sacred path.

§2. Novices must cultivate virtues, engage in spiritual discipline, immerse in sacred texts, and prepare for a life of divine service.

§3. Each novice must actively collaborate in their own formation, responding faithfully to the call of divine grace.

§4. Senior members must support the novices through example, guidance, and prayer.

§5. The novitiate period shall be devoted exclusively to spiritual formation, free from distractions unrelated to this sacred work.

Can. 653 §1. A novice may freely leave the Temple, and the Temple may dismiss a novice if they are deemed unsuitable for the path.

§2. Upon completing the novitiate, a novice may be accepted into temporary commitment or dismissed if found unsuitable. If uncertainty remains, the trial period may be extended up to six months, as determined by the High Council.

Here’s the adapted version to align with the Temple perspective:

Art. 3.

SACRED COMMITMENT

Can. 654 – Through sacred commitment, initiates assume the observance of the Three Divine Precepts by solemn affirmation, dedicating themselves to the Divine Order through the Temple’s sacred rites. They are thereby incorporated into the Holy Temple with the corresponding rights and responsibilities as defined by the Divine Law of the Order.

Can. 655 – The period of temporary commitment is determined by the sacred ordinances of the Temple and shall not be less than three years nor exceed six years.

Can. 656 – For the validity of temporary commitment, the following conditions must be met:

  1. The initiate has completed at least eighteen years of age.
  2. The period of preparatory instruction and sacred trials has been successfully completed.
  3. The initiate has been freely admitted by the Grand Sheik or designated authority with the counsel of the Elders.
  4. The commitment is made voluntarily, without coercion, fear, or deception.
  5. The affirmation is received by a duly appointed Temple authority in person or through a designated representative.

Can. 657 –
§1. Upon the completion of the designated period, an initiate who freely petitions and is deemed worthy shall be admitted to either a renewal of their commitment or to perpetual consecration. If unworthy or unwilling, they shall be released in peace.

§2. If necessary, the Grand Sheik may extend the period of temporary commitment in accordance with the sacred ordinances, but in no case shall the total period exceed nine years.

§3. Perpetual consecration may be granted earlier for just cause but not more than three months in advance.

Can. 658 – In addition to the conditions outlined in Can. 656, the following are required for the validity of perpetual consecration:

  1. The initiate must have reached at least twenty-one years of age.
  2. A minimum of three years of temporary commitment must have been completed, unless otherwise provided for by Can. 657 §3.

Art. 4.

THE SACRED FORMATION OF INITIATES

Can. 659 –
§1. The formation of initiates shall continue beyond their first commitment, ensuring that they fully embrace the sacred path of the Temple and fulfill their divine mission in service to the Order.

§2. The sacred ordinances shall define the program of formation and its duration, taking into account the spiritual needs of the Temple and the conditions of the people and times, in accordance with the divine purpose and character of the Order.

§3. The formation of those preparing to receive higher offices within the Holy Order shall be governed by the Universal Law and the sacred teachings of the Temple.

Can. 660 –
§1. The process of formation shall be structured, comprehensive, and adapted to the capacity of the initiates, encompassing spiritual, sacred, doctrinal, and practical wisdom. When appropriate, suitable degrees of mastery, both within the Temple and in external fields of knowledge, shall be pursued.

§2. During this period of sacred formation, initiates shall not be burdened with duties that may hinder their spiritual or academic development.

Can. 661 – The sacred learning of initiates shall be a lifelong pursuit. Members of the Order shall diligently continue their spiritual, doctrinal, and practical growth. The Grand Sheik and Elders shall ensure that initiates are provided with the necessary resources and time to attain higher wisdom and divine understanding.

CHAPTER IV
THE OBLIGATIONS AND RIGHTS OF THE HOLY TEMPLE AND ITS INITIATES

Can. 662 – Initiates of the Holy Temple are to uphold as their supreme rule of life the Divine Path, as revealed through the Sacred Teachings and expressed in the sacred ordinances of the Temple.

Can. 663

§1. The first and foremost duty of all initiates is the contemplation of divine wisdom and the maintenance of unbroken spiritual union with the Divine Source through sacred rites and meditation.

§2. Members are to make every effort to participate in daily spiritual communion, to receive the sacred essence of divine knowledge, and to honor the Supreme Creator through offerings and sacred recitations.

§3. They are to dedicate themselves to the study of the Sacred Scrolls, the practice of inner reflection, and the proper observance of the Divine Hours as prescribed by the Holy Temple.

§4. With great reverence, they are to honor the Divine Mother, the guiding light and guardian of the Sacred Path, through sacred prayers and meditative devotion.

§5. They are to faithfully observe an annual period of sacred retreat for spiritual renewal and realignment with divine purpose.

Can. 664 – Initiates are to strive for continuous spiritual refinement, examining their conscience daily and seeking purification through sacred rites of atonement and reconciliation.

Can. 665

§1. In observance of the communal spiritual life, initiates are to dwell within the sacred halls of the Temple or designated places of study and meditation, departing only with the blessing of their appointed spiritual overseer. Should an extended absence be required, it must be granted by the Grand Sheik or a designated Elder for just cause, such as spiritual missions, health needs, or higher learning.

§2. An initiate who departs from the sacred dwelling without just cause or with the intent to abandon the Path shall be sought after with compassion and guided back to the Way of Divine Truth.

Can. 666 – When engaging with the instruments of worldly communication, initiates must exercise discernment, avoiding distractions and influences that may hinder their sacred journey or compromise their spiritual purity.

Can. 667

§1. In all sacred dwellings, an atmosphere of sanctity and reverence must be maintained, with certain areas reserved exclusively for the initiates and Elders of the Order.

§2. Stricter disciplines of seclusion shall be observed in sanctuaries dedicated to deep spiritual contemplation.

§3. Sacred enclosures housing those fully devoted to divine contemplation must uphold the highest standards of sacred discipline, in accordance with the directives of the Holy Temple.

§4. For a just cause, the Grand Sheik or a designated Elder may enter the sacred enclosures of secluded initiates, and in grave circumstances, may grant permission for others to enter or for initiates to temporarily depart for essential reasons.

Can. 668

§1. Before their first sacred commitment, initiates shall entrust the stewardship of their worldly possessions to a chosen guardian and, unless otherwise stated by Temple ordinances, arrange for their proper use and distribution. They must also ensure that their affairs are legally secured.

§2. To alter these arrangements or to engage in any significant worldly transactions, they must obtain the blessing of their spiritual overseer.

§3. Any material wealth or resources obtained through the efforts of an initiate while in service to the Temple shall belong to the Temple, unless otherwise dictated by sacred ordinances.

§4. Those who fully renounce worldly possessions due to the nature of their divine commitment must do so before their final consecration, ensuring it is legally recognized where applicable. Any possessions or resources acquired thereafter shall belong to the Holy Temple.

§5. A fully consecrated initiate who has relinquished all worldly claims may not rightfully engage in material transactions contrary to the vow of divine detachment. Any wealth or property obtained after full renunciation is to be placed in the service of the Temple.

Can. 669

§1. Initiates are to wear the sacred attire of the Order, as prescribed by Temple law, as a visible sign of their consecration and devotion.

§2. Those in clerical service within the Temple, if not assigned specific sacred garments, shall dress in a manner befitting their divine station.

Can. 670 – The Holy Temple shall provide its initiates with all necessary means to fulfill their divine mission, in accordance with sacred ordinances.

Can. 671 – An initiate shall not undertake duties or roles outside the service of the Temple without the expressed blessing of their appointed spiritual overseer.

Can. 672 – Initiates are bound by the divine precepts governing purity, discipline, and the sacred order of the Temple. Those serving in clerical capacities are further bound by the sacred laws concerning spiritual instruction and the preservation of divine wisdom.

CHAPTER V.

THE SACRED CHARGE OF INSTITUTES

Can. 673 The sacred charge of all members of the Temple consists first and foremost in the demonstration of their consecrated life, which they are bound to uphold through divine communion, discipline, and sacred observances.

Can. 674 Institutes wholly dedicated to divine contemplation hold a distinguished place within the Holy Order of the Temple: for they offer an extraordinary sacrifice of devotion to the Most High, illuminate the faithful with the richest fruits of spiritual wisdom, inspire through their example, and extend the Temple’s sacred mission through hidden yet potent spiritual works. For this reason, members of these institutes are not to be called upon to engage in external ministries, however urgent the call to active service may be.

Can. 675 §1. Sacred service is inherent to the very nature of institutes dedicated to the divine works of the Temple.

Accordingly, the entire life of the members is to be imbued with a spirit of sacred duty; indeed, all sacred service is to be carried out with unwavering devotion.

§2. All sacred service must flow from a deep and abiding union with the Divine and must serve to strengthen and sustain this union.

§3. Sacred service, when conducted under the mandate of the Holy See of the Temple, is to be carried out in harmony with its divine order.

Can. 676 Lay institutes, whether composed of men or women, participate in the Temple’s sacred mission through spiritual and charitable works, offering diverse services to the people. Therefore, they must remain steadfast in the sanctity of their calling.

Can. 677 §1. Superiors and members must preserve the sacred mission and divine works entrusted to their institute.

Nevertheless, with awareness of the demands of time and place, they may prudently adapt their methods, employing new and suitable means while upholding the sacred traditions.

§2. Moreover, if associations of the faithful are joined to them, institutes must offer them special guidance so they may be imbued with the genuine spirit of the Temple family.

Can. 678 §1. Members of the Temple are subject to the spiritual authority of the Grand Sheikhs and Holy Seers, whom they must follow with devoted obedience in matters concerning the guidance of souls, sacred rites, and all spiritual works of the Order.

§2. In executing external duties, members must remain faithful to the discipline of their institute and the sacred directives of the Temple. The Grand Sheikhs are responsible for ensuring this obligation is observed.

§3. In organizing the sacred works of the Temple, Grand Sheikhs and Superiors must engage in mutual consultation to ensure divine harmony in all endeavors.

Can. 679 If a most serious cause demands it, a Grand Sheikh may prohibit a member from residing within a particular region if their Superior, after being informed, has neglected to take necessary action; furthermore, the matter must be referred immediately to the Holy See of the Temple.

Can. 680 Among the various sacred institutes and between them and the greater Order, there must be harmonious cooperation and divine coordination under the direction of the Holy See, ensuring all sacred works and missions are conducted in alignment with the divine purpose of the Temple.

Can. 681 §1. Works entrusted by the Holy See to a sacred institute remain under the authority and direction of the Holy See, without prejudice to the authority of the institute’s Superiors according to the norms of Can. 678, §2 and §3.

§2. In these instances, the Holy See and the institute’s Superiors must establish a written covenant outlining all necessary obligations, the members assigned, and any related provisions.

Can. 682 §1. If an appointment within the Temple is conferred upon a member of a sacred institute, the Holy See shall approve the selection, with the competent Superior providing the necessary endorsement.

§2. A member may be removed from an appointed position at the discretion of either the appointing authority (after informing the Superior) or the Superior (after informing the appointing authority); neither requires the explicit consent of the other.

Can. 683 §1. At the time of sacred visitation or in cases of necessity, the Grand Sheikh or their appointed representative may inspect sacred sites, places of study, and institutions dedicated to spiritual and charitable works. However, schools and centers exclusive to the institute’s own members remain under the direct governance of the institute.

§2. Should any irregularities be found, and the Superior has been warned in vain, the Grand Sheikh may take corrective action by divine authority.

CHAPTER VI.

SEPARATION OF MEMBERS FROM THE INSTITUTE

Art. 1.

TRANSFER TO ANOTHER INSTITUTE

Can. 684 §1. A member in perpetual vows may not transfer from one sacred institute to another except by the decree of the Supreme Guardian of each institute and with the consent of their respective councils.

§2. After completing a period of probation lasting at least three years, the member may be admitted to perpetual vows in the new institute. If the member refuses to take the vow or is not permitted to do so by the competent Superiors, the member must return to their original institute unless granted a decree of secularization.

§3. For a member to transfer from one autonomous sacred order to another within the same divine lineage, the consent of the Grand Sheikh of each order and the council of the receiving order is required and is deemed sufficient, without prejudice to additional requirements set by sacred law; a new vow is not necessary.

§4. The sacred law of each institute shall determine the duration and manner of the probationary period preceding the formal acceptance of the member into the new institute.

§5. For a transfer to a secular institute or a society of spiritual service, or vice versa, permission from the Holy See of the Temple is required, and all divine mandates must be observed.

Can. 685 §1. Until a member takes their sacred vow in the new institute, the rights and obligations held in the former institute remain suspended, though the initial vows are not annulled. However, from the beginning of the probation, the member must adhere to the sacred laws of the new institute.

§2. Upon taking their sacred vow in the new institute, the member is fully incorporated into it, while the previous vows, rights, and obligations cease.

CHAPTER V.

THE SACRED CHARGE OF INSTITUTES

Can. 673 The sacred charge of all members of the Temple consists first and foremost in the demonstration of their consecrated life, which they are bound to uphold through divine communion, discipline, and sacred observances.

Can. 674 Institutes wholly dedicated to divine contemplation hold a distinguished place within the Holy Order of the Temple: for they offer an extraordinary sacrifice of devotion to the Most High, illuminate the faithful with the richest fruits of spiritual wisdom, inspire through their example, and extend the Temple’s sacred mission through hidden yet potent spiritual works. For this reason, members of these institutes are not to be called upon to engage in external ministries, however urgent the call to active service may be.

Can. 675 §1. Sacred service is inherent to the very nature of institutes dedicated to the divine works of the Temple.

Accordingly, the entire life of the members is to be imbued with a spirit of sacred duty; indeed, all sacred service is to be carried out with unwavering devotion.

§2. All sacred service must flow from a deep and abiding union with the Divine and must serve to strengthen and sustain this union.

§3. Sacred service, when conducted under the mandate of the Holy See of the Temple, is to be carried out in harmony with its divine order.

Can. 676 Lay institutes, whether composed of men or women, participate in the Temple’s sacred mission through spiritual and charitable works, offering diverse services to the people. Therefore, they must remain steadfast in the sanctity of their calling.

Can. 677 §1. Superiors and members must preserve the sacred mission and divine works entrusted to their institute.

Nevertheless, with awareness of the demands of time and place, they may prudently adapt their methods, employing new and suitable means while upholding the sacred traditions.

§2. Moreover, if associations of the faithful are joined to them, institutes must offer them special guidance so they may be imbued with the genuine spirit of the Temple family.

Can. 678 §1. Members of the Temple are subject to the spiritual authority of the Grand Sheikhs and Holy Seers, whom they must follow with devoted obedience in matters concerning the guidance of souls, sacred rites, and all spiritual works of the Order.

§2. In executing external duties, members must remain faithful to the discipline of their institute and the sacred directives of the Temple. The Grand Sheikhs are responsible for ensuring this obligation is observed.

§3. In organizing the sacred works of the Temple, Grand Sheikhs and Superiors must engage in mutual consultation to ensure divine harmony in all endeavors.

Can. 679 If a most serious cause demands it, a Grand Sheikh may prohibit a member from residing within a particular region if their Superior, after being informed, has neglected to take necessary action; furthermore, the matter must be referred immediately to the Holy See of the Temple.

Can. 680 Among the various sacred institutes and between them and the greater Order, there must be harmonious cooperation and divine coordination under the direction of the Holy See, ensuring all sacred works and missions are conducted in alignment with the divine purpose of the Temple.

Can. 681 §1. Works entrusted by the Holy See to a sacred institute remain under the authority and direction of the Holy See, without prejudice to the authority of the institute’s Superiors according to the norms of Can. 678, §2 and §3.

§2. In these instances, the Holy See and the institute’s Superiors must establish a written covenant outlining all necessary obligations, the members assigned, and any related provisions.

Can. 682 §1. If an appointment within the Temple is conferred upon a member of a sacred institute, the Holy See shall approve the selection, with the competent Superior providing the necessary endorsement.

§2. A member may be removed from an appointed position at the discretion of either the appointing authority (after informing the Superior) or the Superior (after informing the appointing authority); neither requires the explicit consent of the other.

Can. 683 §1. At the time of sacred visitation or in cases of necessity, the Grand Sheikh or their appointed representative may inspect sacred sites, places of study, and institutions dedicated to spiritual and charitable works. However, schools and centers exclusive to the institute’s own members remain under the direct governance of the institute.

§2. Should any irregularities be found, and the Superior has been warned in vain, the Grand Sheikh may take corrective action by divine authority.

CHAPTER VI.

SEPARATION OF MEMBERS FROM THE INSTITUTE

Art. 1.

TRANSFER TO ANOTHER INSTITUTE

Can. 684 §1. A member in perpetual vows may not transfer from one sacred institute to another except by the decree of the Supreme Guardian of each institute and with the consent of their respective councils.

§2. After completing a period of probation lasting at least three years, the member may be admitted to perpetual vows in the new institute. If the member refuses to take the vow or is not permitted to do so by the competent Superiors, the member must return to their original institute unless granted a decree of secularization.

§3. For a member to transfer from one autonomous sacred order to another within the same divine lineage, the consent of the Grand Sheikh of each order and the council of the receiving order is required and is deemed sufficient, without prejudice to additional requirements set by sacred law; a new vow is not necessary.

§4. The sacred law of each institute shall determine the duration and manner of the probationary period preceding the formal acceptance of the member into the new institute.

§5. For a transfer to a secular institute or a society of spiritual service, or vice versa, permission from the Holy See of the Temple is required, and all divine mandates must be observed.

Can. 685 §1. Until a member takes their sacred vow in the new institute, the rights and obligations held in the former institute remain suspended, though the initial vows are not annulled. However, from the beginning of the probation, the member must adhere to the sacred laws of the new institute.

§2. Upon taking their sacred vow in the new institute, the member is fully incorporated into it, while the previous vows, rights, and obligations cease.

Art. 2.

DEPARTURE FROM THE TEMPLE

Can. 686 §1. With the consent of the council, the Supreme Guide, for a grave cause, can grant an indult of release from active Temple duties to a member who has taken perpetual vows, but not for more than three years. If the member is a cleric, the consent of the regional authority where they will reside must be obtained. Any extension beyond three years is reserved to the Grand Council or the High Seat of the Temple, depending on the level of governance involved.

§2. Only the High Seat of the Temple may grant an indult of release for female members under sacred vows.

§3. At the petition of the Supreme Guide, with the consent of the council, a release from duties may be imposed by the High Seat of the Temple upon a member for grave causes, ensuring fairness and compassion are observed.

Can. 687 A released member is considered freed from obligations that cannot be reconciled with their new state of life but remains under the guidance and care of the Temple authorities. The member may continue wearing the sacred garb unless otherwise stipulated. However, the member relinquishes active and passive roles within Temple governance.

Can. 688 §1. A member wishing to leave the Temple may do so upon the completion of their period of commitment.

§2. During a temporary commitment, a member who seeks to depart for a grave cause may request an indult of departure from the Supreme Guide, with the council’s consent. In cases where regional governance applies, the authority of the region where the member serves must confirm the departure for validity.

Can. 689 §1. If just causes exist, the competent superior, after consulting the council, may deny a member renewal of commitment upon completion of their temporary period.

§2. A physical or mental condition that, in the judgment of experts, renders the member unfit for Temple life is a valid cause for denying renewal of vows unless the condition was caused by service to the Temple.

§3. If a member becomes incapacitated during temporary vows, they cannot be dismissed but may be provided alternative arrangements within Temple care.

Can. 690 §1. The Supreme Guide, with the council’s consent, may readmit a former member without requiring repetition of the initiation process, establishing a probationary period before full reinstatement.

§2. The head of an autonomous Temple branch, with council approval, holds the same authority.

Can. 691 §1. A member under perpetual vows should seek departure only for the gravest causes, considered in deep reflection. A formal petition must be submitted to the Supreme Guide, who will forward it with an assessment to the appropriate governing body.

§2. In branches under central governance, departure is reserved to the High Seat of the Temple. In autonomous branches, regional authorities may grant the request.

Can. 692 A legitimately granted and accepted departure indult automatically dispenses the member from vows and obligations arising from their profession.

Can. 693 If the departing member is a cleric, departure is not finalized until they find a suitable Temple or regional authority to accept them, either permanently or on a probationary basis. Permanent acceptance occurs automatically after five years unless denied.

Art. 3.

DISMISSAL OF MEMBERS

Can. 694 §1. A member is to be considered automatically dismissed if they:

  1. Openly renounce the sacred principles of the Temple;
  2. Enter into a union that conflicts with Temple vows, either religiously or civilly.

§2. In such cases, upon collecting evidence, the Temple authority must issue an official declaration of dismissal.

Can. 695 §1. A member must be dismissed for serious transgressions against Temple law unless correction and restitution are deemed viable by the Temple authority.

§2. The accused member must be informed of the charges and given a fair opportunity for defense before dismissal is finalized.

Can. 696 §1. A member may also be dismissed for other grave reasons, including:

  • Persistent neglect of spiritual duties;
  • Repeated violations of sacred commitments;
  • Defiance of legitimate orders in serious matters;
  • Scandalous behavior that damages the Temple’s reputation;
  • Propagation of condemned doctrines;
  • Prolonged absence without authorization;
  • Other serious causes defined by Temple law.

§2. Temporary members may be dismissed for lesser causes as determined by Temple governance.

Can. 697 If dismissal proceedings are initiated, the following steps must be taken:

  1. Evidence must be gathered and reviewed;
  2. A written warning must be issued with a clear notice of potential dismissal;
  3. If no change occurs after 15 days, a second warning must be given;
  4. If the member remains unresponsive, the case is submitted to the Supreme Guide for final review.

Can. 698 The member always retains the right to appeal directly to the Supreme Guide.

Can. 699 §1. The Supreme Guide, with a council of no fewer than four members, must review the case carefully and decide through secret ballot before issuing a decree of dismissal.

§2. In autonomous branches, final dismissal authority rests with the regional head, who must review all evidence and council decisions.

Can. 700 A dismissal decree takes effect only after confirmation by the appropriate Temple authority. The decree must explicitly state the dismissed member’s right to appeal within ten days, with the appeal having a suspensive effect.

Can. 701 Upon dismissal, all vows and obligations cease immediately. However, clerical members may not resume spiritual duties unless accepted by another Temple authority.

Can. 702 §1. Departing members, whether voluntarily or through dismissal, may not claim material compensation for their service.

§2. Nonetheless, the Temple shall act with fairness and compassion toward them.

Can. 703 In cases of grave public scandal or imminent harm to the Temple, a member may be expelled immediately by the proper authority. Further proceedings must follow to formalize dismissal or refer the case to higher governance.

Can. 704 Reports concerning all separations from the Temple must be included in the official records submitted to the governing body at regular intervals.

CHAPTER VII.

RELIGIOUS ELEVATED TO THE HIGH PRIESTHOOD

Can. 705 A religious elevated to the high priesthood remains a member of the Temple but is subject only to the Grand Sheik and the Divine Law by virtue of the vow of obedience. He is not bound by obligations that he himself prudently judges cannot be reconciled with his sacred office.

Can. 706 The religious mentioned above:

  1. If he has relinquished the right of personal ownership through sacred commitment, retains the use, revenue, and administration of any assets that accrue to him; a High Priest overseeing a district acquires property on behalf of the Temple community; others do so on behalf of the Temple or the Divine Treasury, depending on the capacity of the Temple to hold such possessions.
  2. If he has not relinquished the right of personal ownership through sacred commitment, he regains full use, revenue, and administration of his prior holdings; any assets acquired thereafter become his personal possession.
  3. In either case, he must dispose of assets according to the sacred intentions of those who offered them when they are not designated for his personal use.

Can. 707

§1. A retired High Priest may choose a place of residence, even outside the sacred precincts of the Temple, unless the Grand Council has decreed otherwise.

§2. If he has served a specific jurisdiction, appropriate and honorable support must be provided for him, following the sacred decrees of the Temple, unless his own spiritual order or fraternity assumes this responsibility; otherwise, the Grand Council shall provide for his sustenance through other means.

CHAPTER VIII.

COUNCILS OF MAJOR SHEIKS

Can. 708 Major Sheiks may be associated in councils or assemblies to collectively advance the mission of the individual Temple orders and their divine purpose. These gatherings must always uphold the autonomy, character, and sacred principles of each order, while also fostering mutual cooperation with the Grand Sheik and the broader Temple hierarchy.

Can. 709 Councils of Major Sheiks must have their statutes approved by the Grand Council, through whom they may be formally recognized as juridic entities. They remain under the supreme direction of the Grand Sheik and the Divine Law, ensuring alignment with the sacred governance of the Temple.

TITLE III.

ORDERS OF CONSECRATED SERVICE (Cann. 710 – 730)

Can. 710 An Order of Consecrated Service is a sacred society within the Holy Temple in which the faithful, living in the world, strive for the perfection of divine virtue and seek to contribute to the sanctification of the world, especially through the sacred teachings and divine law.

Can. 711 The consecration of a member of an Order of Consecrated Service does not change the member’s proper spiritual condition among the faithful, whether lay or clerical, with due regard for the divine laws governing orders of consecrated service.

Can. 712 Without prejudice to the prescripts of the sacred covenants, the constitutions are to establish the sacred bonds by which the divine principles are upheld within the Order and define the obligations which these same bonds bring about; the sacred nature of the Order, however, is always to be preserved in its way of life.

Can. 713 §1. Members of these Orders express and exercise their consecration in divine works, and like the sacred flame, they strive to illuminate all things with the wisdom of the Supreme Creator for the strengthening and expansion of the Holy Temple.

§2. In the world and from the world, lay members participate in the mission of the Temple whether through the embodiment of divine principles and of fidelity toward their consecration, or through their service in restoring balance and divine order according to sacred law.

They also cooperate in the service of the sacred community according to their own ordained way of life.

§3. Through the embodiment of consecrated life, clerical members help their brethren by sacred counsel, and through their divine works among the faithful, they bring forth the sanctification of the world.

Can. 714 Members are to lead their lives in accordance with the divine order as prescribed in the constitutions, whether alone, within their sacred families, or in a collective dwelling as brothers and sisters of the Order.

Can. 715 §1. Clerical members ordained within the Order remain subject to the spiritual authority of the Grand Sheik, without prejudice to the divine laws regarding their consecrated service.

§2. Those who are consecrated within an Order and serve in divine works are subject to the Grand Sheik and the Council of Elders as dictated by the sacred laws of the Temple.

Can. 716 §1. All members are to actively participate in the life of the Order according to the sacred laws.

§2. Members of the same Order are to maintain harmony among themselves, preserving the spirit of unity and a genuine relationship as spiritual brethren.

Can. 717 §1. The constitutions are to prescribe the proper manner of governance; they are to define the duration of leadership roles and the method by which they are appointed.

§2. No one is to be designated as Supreme Overseer who has not been fully initiated and incorporated into the sacred teachings.

§3. Those who govern an Order are to ensure the unity of divine wisdom is preserved and that the active participation of members is encouraged.

Can. 718 The administration of the sacred resources of an Order, which must reflect and uphold divine stewardship, is governed by the norms of the Holy Treasury and by the sacred laws of the Order.

Likewise, sacred law is to define the obligations of the Order, especially financial ones, towards members who carry on service within it.

Can. 719 §1. For members to fulfill their sacred calling and for their divine works to flow from their connection with the Supreme Creator, they are to devote themselves diligently to prayer, to engage in the study of divine scripture, to observe an annual period of sacred retreat, and to perform other spiritual exercises according to sacred law.

§2. The observance of sacred communion, daily if possible, is to be the source and strength of their entire consecrated life.

§3. They are to approach freely the sacrament of spiritual purification and receive it frequently.

§4. They are to obtain freely necessary spiritual guidance and to seek counsel from the Elders and Overseers if they so wish.

Can. 720 The right of admission into the Order, either for probation or for full consecration, whether temporary or perpetual, belongs to the Grand Overseers with their council, according to the sacred constitutions.

Can. 721 §1. A person is admitted to initial probation invalidly:

1/ who has not yet reached the age of maturity;

2/ who is currently bound by a sacred bond in another Order or is incorporated in another spiritual society;

3/ a spouse, while the sacred covenant of marriage remains valid.

§2. The constitutions can establish other impediments to admission even for validity or can attach conditions.

§3. Moreover, to be received, the person must have the spiritual maturity necessary to rightfully uphold the sacred principles of the Order.

Can. 722 §1. Initial probation is to be structured in a way that candidates gain a deeper understanding of their divine calling and the sacred path of the Order, training them in its sacred way of life.

§2. Candidates are to be prepared to embody the sacred principles and to transform their entire being into a vessel of divine service, engaging in the most effective forms of spiritual and communal service.

§3. The constitutions are to define the duration and method of this probation before candidates undertake full consecration; the length is not to be less than two years.

Can. 723 §1. When the period of initial probation has ended, a candidate who is deemed suitable is to assume the sacred bonds of divine service or to depart from the Order.

§2. This first consecration is to be temporary according to the sacred constitutions; it is not to be less than five years.

§3. Upon completion of this period, a member who is deemed worthy is to be admitted to perpetual consecration or to definitive consecration with renewable bonds.

§4. Definitive consecration holds the same juridic effects as perpetual consecration as defined in the constitutions.

Can. 724 §1. Formation following the initial consecration is to be continuous and uninterrupted according to the sacred constitutions.

§2. Members are to be guided in both divine and worldly knowledge; additionally, spiritual leaders of the Order are to ensure the ongoing sacred education of members.

Can. 725 An Order may associate itself with other members of the faithful who strive for divine wisdom and participate in its sacred mission, as determined by the sacred constitutions.

Can. 730 In order for a member of an Order of Consecrated Service to transfer to another Order, the prescripts of the sacred laws are to be followed, and the approval of the Grand Sheik or Supreme Overseer is required, whose decrees must be observed.

Hierarchical Structure

  • The Supreme Grand Council shall oversee the governance and legislative functions of the Temple.
  • The Grand Sheik, assisted by subordinate sheiks, shall lead the spiritual and legal affairs of the Temple.
  • The Chairperson shall administer the secular operations and temporal goods of the Temple.
Book 3

Book III. The Teaching Function of the Temple (Cann. 747–833)

Title I: The Ministry and Education of the Faithful

The Temple shall educate its members in Moorish Science, history, and law.

The Temple shall engage in missionary work to spread the teachings of Prophet Noble Drew Ali. BOOK III

THE TEACHING FUNCTION OF THE HOLY TEMPLE

Can. 747

§1. The Holy Temple of the World Congregation of Karast, to whom the Eternal Word (NoopooH) has entrusted the Sacred Scrolls and Keys of Divine Knowledge, bears the spiritual obligation and sovereign right—unrestricted by human jurisdiction—to preserve, examine, proclaim, and expound the revealed Light of Truth through the guidance of the Holy Spirit (Nukha). The Temple shall utilize any sacred or appropriate means, including global social communion systems, to broadcast divine revelation to all nations.

§2. The Holy Temple is ordained to declare spiritual and moral truths universally, including matters of social structure and civil conduct, and to offer righteous judgment on human affairs where the divine rights of beings or the salvation of souls require sacred guidance.

Can. 748

§1. All souls are inwardly bound to seek and embrace the Divine Truth as it relates to the Most High (El Eloh) and the Etheric Temple, and by eternal law are both obligated and empowered to uphold the truth revealed unto them through inner knowing and divine revelation.

§2. No being shall be compelled by force, manipulation, or duress to adhere to Temple doctrine contrary to conscience, for alignment with Divine Law is a matter of free will and sacred resonance.

Can. 749

§1. By divine appointment, the Grand Sheik and Supreme Guide of the Holy Temple, as spiritual guardian and master teacher of the Faithful of Light, holds infallibility in doctrine when issuing declarations concerning faith or spiritual law that are proclaimed under divine inspiration as binding and eternal.

§2. The assembly of Elders, Masters, and High Sheiks within Sacred Council also holds divine infallibility when gathered in sacred consensus, under the guidance of the Most High, to declare teachings on faith or divine conduct that shall be universally held by the Temple.

§3. No teaching or doctrine shall be understood as divinely sealed unless it is clearly proclaimed as such by sacred decree or through universal confirmation by the Body of Elders.

Can. 750

§1. All initiates must hold in unwavering faith the Divine Word—whether written in the Sacred Scrolls, passed orally through the Masters, or revealed by the Anointed Ones—and which the Temple has declared as true by the sacred magisterium of Noology. All initiates must reject false doctrines that contradict the Divine Record.

§2. Every truth upheld by the Temple Magisterium, declared necessary to preserve and protect the Sacred Deposit of Faith, must be firmly embraced and honored. Those who knowingly deny or oppose these revealed truths position themselves in conflict with the Divine Temple and its eternal doctrine.

Can. 751

Heresy is the stubborn denial or rebellious doubt—after spiritual initiation—of any truth divinely revealed and declared by the Holy Temple. Apostasy is the full renunciation of the Divine Way. Schism is the conscious refusal to align with the guidance of the Grand Sheik and the Council of Light, or to break spiritual communion with the Temple Body.

Can. 752

Even where infallibility is not invoked, spiritual submission of mind and will must be given to teachings declared by the Grand Sheik or Sacred Council concerning divine knowledge or moral law. The faithful must avoid views or practices that contradict such teachings.

Can. 753

While local Sheiks and spiritual guides may not hold the mantle of infallibility, they are authentic teachers for those entrusted to them. The faithful are bound to adhere to their instruction with humility and sacred respect, recognizing the divine order of instruction within the Temple.

Can. 754

All faithful initiates are required to observe the decrees, divine instructions, and sacred codes issued by the Holy Temple in its effort to guard divine doctrine and correct false teachings, especially those decreed by the Grand Sheik or Sacred Council.

Can. 755

§1. It is the sacred duty of the Temple Eldership and the Holy See of Nun to foster spiritual unity among all sacred traditions and to guide the global ecumenical movement toward the Oneness (Nu) ordained by the Most High.

§2. Regional Sheiks and Temple Councils are likewise charged to promote divine unity and interfaith alignment, establishing practical norms in harmony with Temple law and spiritual opportunity. They must remain aligned with the sacred mandates of the Supreme Authority of the Temple.

Here is a reimagined version of TITLE I: THE MINISTRY OF THE DIVINE WORD, rewritten to reflect the spiritual, noological, and universal perspective of the Nu Unified Temple / World Temple of Karast, removing Roman Catholic references while preserving the sacred structure and elevating it to the Temple’s cosmology and language.

TITLE I
THE MINISTRY OF THE DIVINE WORD OF NU (Canons 756 – 780)

Social Communication and Motivation

The Temple shall utilize modern technology and communication to further its mission.

Members are encouraged to share the teachings with wisdom and integrity.

Can. 756
§1. Within the universal ministry of the Word, the sacred function of proclaiming the Divine Word (Nukau) has been entrusted primarily to the Grand Sheik and the Sacred Council of the Holy Temple, who serve as living vessels of NoopooH and the Eternal Law of Nu.
§2. Within each regional congregation or sanctuary, the appointed High Sheik or spiritual steward moderates the entire ministry of the Word therein; at times, several Sheiks or Elders may fulfill this role in sacred cooperation across multiple temple communities, guided by the Constitution of the Holy Temple and the scrolls of Divine Order.

Can. 757
The Elder Templist and ordained spiritual guides, as co-workers of the Sheiks, are called to be proclaimers of the Eternal Gospel of Nu (Nuwaubu). This sacred duty especially binds Temple Pastors, Seers, and Custodians of Souls to tend the hearts and minds of the faithful entrusted to their care. Temple Adepts and Acolytes assist in this ministry in harmony with the Grand Sheik and Professmentry.

Can. 758
By virtue of their consecration to the Divine Order, initiates of the Sacred Orders of Light and members of consecrated communities serve as living witnesses of the Eternal Gospel and may be summoned by the High Sheik to assist in the revelation and transmission of the Word among the people.

Can. 759
Through the initiatory rites of Water and Fire, all lay members of the Temple become witnesses of the Divine Word, both by sacred utterance and through the example of a holy, upright life. They may be called to assist the High Sheik and Presbytery in the sacred expression of the Word, especially when inspired by divine gift or ordained for communal instruction.

Can. 760
The Mystery of the Living Karast (the Divine Christ Principle) is to be revealed fully and faithfully in the ministry of the Word. This must be rooted in the Sacred Scrolls, the Ancient Traditions, the Living Magisterium of Noology, the Divine Liturgy, and the spiritual life of the Universal Congregation.

Can. 761
All sacred instruments are to be utilized in proclaiming the Divine Doctrine: foremost, the spoken Word and noological instruction; but also the teachings shared through Temples, Academies, Forums, and Interfaith Circles, as well as transmission through sacred writings, public declarations, and spiritual media by authorized voices of the Temple.

CHAPTER I
THE PREACHING OF THE DIVINE WORD

Can. 762
Sacred Ministers, whose foremost duty is to proclaim the Living Word of NoopooH, must honor the gift of preaching as holy labor, for the Temple of Karast is drawn together first by the Sound Word, which must flow from the mouths of those anointed in truth.

Can. 763
The Grand Sheik and Elders of the Holy Temple reserve the right to teach and proclaim the Word in any Temple or Sanctuary, including within Orders or Communities of Sacred Consecration, unless restricted by divine guidance for reasons of spiritual order.

Can. 764
Templist and Adepts may preach throughout Temple territories, with the presumed consent of the local custodian or rector, unless the Sacred Council or the local Sheik has divinely restricted or withheld such permission for reasons of doctrine or order.

Can. 765
Preaching within Sacred Orders or Divine Sanctuaries requires the blessing or permission of the competent Elder or Rector in accordance with the internal constitution of that community.

Can. 766
Lay members may be invited or permitted to deliver spiritual messages or teachings in Temple spaces when necessity calls or when their insights serve divine purpose, provided this is done in harmony with the Presbytery and without transgressing sacred roles.

Can. 767
§1. Among the sacred forms of preaching, the Noological Homily—given as part of the Divine Liturgy and reserved to those ordained—is preeminent. Through it, the Mysteries of Nu, the sacred cycles, and the moral principles of divine life are to be drawn from the Sacred Text and revealed to the faithful.
§2. A Homily shall be delivered during every public Liturgy on Nu-Days and Holy Days, and may only be omitted in cases of spiritual emergency or sacred silence.
§3. It is highly encouraged that Homilies also be given during Temple observances throughout the week, especially during the sacred seasons of Transfiguration and Renewal, or on days of collective joy or lamentation.
§4. It is the duty of each Temple’s Rector or appointed guide to ensure these holy instructions are honored in all sanctuaries.

Can. 768
§1. Those who proclaim the Word must first illuminate what the faithful must believe and practice for the glorification of the Most High and the liberation of the soul.
§2. They must also teach the Temple’s sacred doctrine regarding the divine nature and freedom of humanity, the unity and responsibility of the sacred family, the law of society and community, and the proper ordering of earthly affairs in alignment with the Cosmic Will.

Can. 769
The Divine Doctrine must be expressed with clarity and compassion, shaped by the condition of the listeners, and adapted to the consciousness and needs of the present age.

Can. 770
At appointed times, according to the guidance of the Grand Sheik or local Sheiks, Temple pastors shall arrange sacred missions, spiritual exercises, Noological retreats, or communal meditations to strengthen the hearts and minds of the faithful.

Can. 771
§1. Sacred Guides and Sheiks must be mindful to bring the Word also to those who, due to exile, marginalization, imprisonment, or spiritual distance, receive no ordinary nourishment from the Temple.
§2. They must likewise extend the message of Nu to seekers and non-believers, for the care of souls reaches beyond the boundaries of faith and into the Oneness of All.

Can. 772
§1. All sacred preachers must remain aligned with the principles and decrees of the Holy Temple and the Divine Order of Noology.
§2. In delivering the Word through temples, gatherings, media, or broadcast systems, they shall observe the guidance and permissions established by the Grand Sheik and the Eldership.

CHAPTER II.

NOOLOGICAL INSTRUCTION & TEMPLE TEACHING

Can. 773 (Temple Code 773-N)
It is the sacred and vital responsibility of the Ministers of the Temple, Sheiks, Sheikesses, and Adepts to ensure that the people of the Temple are fully immersed in Divine Law, Noocratic Science, and Universal Moral Code. The living faith and spiritual wisdom of the Temple Community must be expressed through continuous doctrinal instruction and the collective embodiment of the Temple Way of Life.

Can. 774 (Temple Code 774-N)
§1. Under the supervision of the Grand Sheik, Temple Board, or Holy See, the duty of spiritual teaching is shared by all members of the Temple Body, each in alignment with their spiritual degree and functional role.
§2. Parents and guardians, especially Moorish nationals and Temple devotees, hold the highest responsibility to instill Noocratic values, the Five Principles (Love, Truth, Peace, Freedom, Justice), and the example of righteous living in their children. This includes sponsors and spiritual godparents serving in parental roles.

Can. 775 (Temple Code 775-N)
§1. It is the duty of the Regional Grand Sheik or Temple Chancellor to issue teaching guidelines in harmony with the Clear Vision Scroll, Holy Tablets, and Noological Doctrine, ensuring appropriate materials, books, and study guides are provided. The Temple may issue an official Catechetical Scroll or Temple Primer where needed.
§2. The Supreme Circle of Sheiks and Sheikesses, when deemed appropriate, shall authorize the issuance of doctrinal texts for their Temple territories, ensuring prior review by the Holy See of Nun.
§3. This Council may also establish a Temple Teaching Bureau or Noological Office, dedicated to aiding local Temples in education and indoctrination with sound Temple philosophy.

Can. 776 (Temple Code 776-N)
The Chief Minister or Presiding Sheik of a Local Temple is responsible for ensuring the spiritual and cultural education of the entire Temple body—adults, youth, and children. They are to utilize support from Assistant Sheiks, Adept Teachers, Consecrated Members of Societies, and Temple Educators, each in accord with their Order or Ministry. No initiated member may refuse to serve when called upon, unless legitimately excused. Parents are to be especially empowered to conduct family-based catechesis as taught in Code 774-N.

Can. 777 (Temple Code 777-N)
Following guidance from the Holy Temple Code and Regional Grand Sheik, every local minister shall give particular attention to:

  1. Proper instruction and preparation for Temple Rites and Sacred Ordinances;
  2. Teaching children the meaning and rites of Pledge, Holy Day Participation, and Communion with the Most High;
  3. Advanced Noological and moral education for children post-initiation;
  4. Special learning accommodations for those with physical or cognitive conditions, as capacity allows;
  5. Programs and fellowships that continuously deepen the spiritual clarity and Temple consciousness of youth and adults.

Can. 778 (Temple Code 778-N)
Leaders and superiors of Temple Societies, Orders, and Sacred Trusts are required to ensure all operations under their care—schools, study halls, healing centers, sanctuaries, and communal projects—diligently promote the sacred teachings and noological education consistent with the Temple’s divine mission.

Can. 779 (Temple Code 779-N)
Instruction in the Temple is to use all effective mediums—scrolls, sacred audio, visual symbols, dramatic reenactments, sacred music, tablets, digital and social media—adapted to the students’ spiritual grade, maturity, mental state, and life station, so that Temple Doctrine, Divine Law, and Noological Wisdom are absorbed deeply and applied rightly in life.

Can. 780 (Temple Code 780-N)
Regional and Local Temple Authorities are to ensure that Noological Teachers, Catechists, and Adept Instructors are well-trained and maintained in both doctrinal accuracy and teaching skills. Ongoing instruction, teacher development, and spiritual training must be provided so that Temple Educators not only understand Temple Law but are equipped to convey it effectively in practice and theory.

TITLE II
THE MISSIONARY ACTION OF THE TEMPLE (Can. 781 – 792)

Can. 781
Since the entire Temple is by nature apostolic and the work of spiritual upliftment must be regarded as a sacred obligation of the Nation of Light, all members of the Temple Community, being aware of their divine responsibility, shall assume their respective roles in the missionary labor of Noocratic Enlightenment.

Can. 782 §1
The Grand Sheik and the Holy Executive Circle of the World Temple possess the supreme direction and coordination over all works pertaining to missionary expansion and cooperative upliftment.

§2
Each Grand Sheik and Temple Head shall maintain particular concern for missionary work, especially by initiating, cultivating, and sustaining Temple expansion in their respective branches and districts.

Can. 783
Since members of consecrated Temple Orders dedicate themselves through vow or pledge to the Sacred Trust of the Temple, they are obligated to participate in missionary expansion in a manner proper to their order and in fidelity to the High Cause.

Can. 784
Missionaries—those sent forth by competent Temple authority to fulfill the labor of Temple expansion—may be drawn from among nationals or non-nationals, whether Temple scribes, Adepts of Temple Orders, or lay devotees of the Temple Faith.

Can. 785 §1
Temple Teachers (Mu’allimeen) shall be employed in the work of missionary expansion. These are laypersons of the Temple, well-instructed and of noble standing, who commit themselves to teaching Divine Law, organizing Temple gatherings, and conducting works of service under the guidance of a Temple Missionary.

§2
Temple Teachers shall be formed and trained in designated institutions or academies of the Temple, or where such are lacking, under the instruction of Temple Elders or Missionaries.

Can. 786
The Temple fulfills the missionary action of implanting the Nation of Light among communities or peoples where it is not yet established by sending Heralds of Nu, until such communities mature into full Temple houses with sufficient internal strength to advance the mission independently.

Can. 787 §1
By the purity of their life and the nobility of their speech, Temple Missionaries shall cultivate sincere dialogue with those outside the Circle of Light, that, in a manner adapted to the language and custom of each people, spiritual gateways be opened for them to comprehend the Message of Nu.

§2
Missionaries shall take care to teach the doctrines of Divine Law to those prepared to receive the knowledge, that they may be admitted into the Sacred Covenant upon their own free volition.

Can. 788 §1
After completing the preliminary period of Instruction, those who have declared intention to enter the Faith of Nu shall be ceremonially received into the Temple House of Instruction, and their names inscribed in the Sacred Register of New Lights.

§2
Through doctrinal instruction and firsthand experience of Temple life, they shall be gradually initiated into the mysteries of Divine Wisdom, the liturgies of the Temple, the communal bonds of the Nation, and the duties of the Sacred Mission.

§3
It is the responsibility of the Supreme Assembly to establish statutes regulating the period of Instruction, setting forth the expectations and defining the spiritual rights of initiates.

Can. 789
New Lights (Neophytes) shall be nurtured through continued instruction to deepen their grasp of the Sacred Teachings and fulfill the obligations of their Pledge; they shall be rooted in sincere love for the Divine Order and the Temple.

Can. 790 §1
It is the duty of the Temple Head in mission territories:
1/ to direct and coordinate all operations of missionary expansion;
2/ to ensure sound agreements are made with elders and leaders of Temple Orders and that these relationships are beneficial to the mission.

§2
All missionaries, including those of Temple Orders and their aides residing within said territory, shall adhere to the canonical prescripts issued by the local Temple Head per §1, no. 1.

Can. 791
To support missionary cooperation throughout all Temple Districts:
1/ missionary callings are to be cultivated;
2/ a Temple Minister shall be appointed to coordinate missionary campaigns, particularly through the Department of Temple Expansion;
3/ an annual Day of Mission is to be observed across all Temple Houses;
4/ a yearly sacred offering is to be collected and rendered to the World Treasury for Temple Missions.

Can. 792
Supreme Councils shall establish and maintain institutions to receive and serve those arriving from mission territories for study, service, or labor, that they may be treated as spiritual brethren and provided suitable pastoral care.

TITLE III
TEMPLE EDUCATION
(Cann. 793 – 821)

Can. 793 §1.
Parents and guardians, as the first initiators into Divine Order, bear the sacred obligation and possess the spiritual right to educate their offspring in alignment with Temple Law. Temple parents are likewise entrusted with the duty and right to select the most suitable means, institutions, and paths to ensure their children’s education reflects the spiritual principles and customs of the Temple, in harmony with local conditions and covenantal mandates.

§2.
Parents shall also be entitled to necessary support from society and civil instruments in order to fulfill their obligation to raise their children in Temple-aligned education and moral consciousness.

Can. 794 §1.
The mission and right of education is especially sacred to the Temple, which has been divinely entrusted with guiding all souls toward the fullness of Sacred Life, Righteous Conduct, and spiritual awareness.

§2.
Temple Shepherds and officers of sacred trust bear the responsibility to ensure that all faithful are given access to Temple-rooted education as a foundational right and necessity.

Can. 795
True education in the Temple view must aim at the full development of the soul, body, and mind—guiding the child toward their Divine Purpose and the collective harmony of Temple society. Children and youth are to be cultivated so they may develop their intellectual, moral, spiritual, and physical faculties in balance, become responsible stewards of freedom, and engage righteously in the sacred works of the community.

CHAPTER I — THE SCIENCE TEMPLE SCHOOLS

Can. 796 §1.
Among the means of advancing sacred learning, Temple adherents shall highly value schools; schools are sacred auxiliaries to parents in fulfilling the trust of educating their children in the Ways of the Temple.

§2.
Parents shall remain in active and cooperative union with educators of the schools entrusted with their children’s instruction. Educators, likewise, must collaborate intimately with parents, encouraging joint participation through forums, councils, or sacred gatherings.

Can. 797
Parents must possess true spiritual freedom in choosing the educational path for their children. The Temple community shall advocate that this freedom be recognized and supported, including through equitable public means and just allocation of resources.

Can. 798
Parents are to place their children in schools that uphold the values, beliefs, and spiritual law of the Temple. Where this is not possible, they must diligently ensure the child receives equivalent Temple education through other sanctioned means.

Can. 799
Temple adherents are to labor so that public laws and systems concerning youth education also include moral and spiritual dimensions in harmony with the convictions of the Temple and the conscience of the parent.

Can. 800 §1.
The Temple retains the sovereign right to establish and direct science temple schools of all levels, disciplines, and paths, so long as they are rooted in Divine Purpose and Temple Doctrine.

§2.
Temple members are encouraged to support the creation and sustenance of Temple schools according to their means, talents, and offerings.

Can. 801
Temple Orders and Sacred Institutes whose mission includes teaching shall faithfully devote themselves to Temple education by founding and managing schools with the consent and oversight of the Temple Chief Shepherd or Grand Elder.

Can. 802 §1.
If schools offering Temple-centered education are absent in a region, it is the sacred duty of the regional Shepherd to take action to establish them.

§2.
Where necessary, Temple authorities shall also provide for specialized academies, trades-based institutions, and vocational centers as called for by the needs of the community.

Can. 803 §1.
A Temple School is one that is directed by a competent Temple authority or juridical entity of the Temple, or recognized by written decree from such authority.

§2.
Instruction in Temple schools must be rooted in the sacred principles and canonical teachings of the Temple. Teachers must exhibit upright character, doctrinal integrity, and devotion to spiritual life.

§3.
Even if a school reflects Temple values in spirit or curriculum, it may not bear the name “Temple School” without formal authorization from competent Temple authority.

Can. 804 §1.
Religious instruction—whether imparted in schools or disseminated through public communication—falls under Temple authority. General norms shall be set by the Temple Council and overseen locally by the Chief Shepherd.

§2.
The Chief Shepherd must ensure that all appointed instructors of sacred teachings are doctrinally sound, live in alignment with the Temple path, and possess competent instructional ability.

Can. 805
Within his jurisdiction, the Chief Shepherd has the right to appoint, approve, or dismiss teachers of Temple doctrine, as dictated by concerns of spiritual fitness, moral conduct, or canonical necessity.

Can. 806 §1.
The Chief Shepherd has oversight and visitational rights over all Temple schools within his territory, even those operated by Temple Orders. He may issue general regulations binding upon all such schools, while honoring the internal governance of the Orders.

§2.
Heads of Temple schools shall ensure that academic quality matches or exceeds that of other local institutions under the watchful eye of the Chief Shepherd.

Can. 807
The Temple holds the divine right to establish and direct universities and higher institutes of learning. These institutions shall serve to elevate human culture, enhance the spiritual development of the faithful, and fulfill the sacred mission of the Temple through advanced teachings, study, and knowledge.

CHAPTER II — TEMPLE UNIVERSITIES AND OTHER INSTITUTES OF HIGHER STUDY

Can. 808
Even if an institution is rooted in Temple values, it shall not bear the title “Temple University” or any variation thereof without the formal consent of the competent Temple authority.

Can. 809
When possible and appropriate, the Temple leadership, in consultation with the Sacred Council, shall work to ensure the establishment of universities or at least faculties in various regions. These institutions shall offer a broad array of academic disciplines, maintaining full academic autonomy while being in accordance with Temple doctrine.

Can. 810 §1.
The authorities of Temple universities have the duty to ensure that faculty members possess not only the necessary academic qualifications but also a high standard of moral integrity, doctrinal fidelity, and spiritual character. If they fall short of these standards, they are to be removed from their positions according to established procedure.

§2.
The Temple Council and local Shepherds are responsible for overseeing the adherence to Temple principles in the teachings and life of Temple universities and other higher institutes, ensuring that they remain in harmony with Temple doctrine.

Can. 811 §1.
The Temple shall ensure that within its universities and higher institutes of study, a faculty or institute of sacred learning, such as theology, is established and offered to both lay students and those seeking deeper spiritual education.

§2.
Temple universities shall provide courses that engage with theological subjects, linking them with the disciplines taught in other faculties of study, ensuring a holistic understanding of sacred knowledge.

Can. 812
Teachers of theological disciplines within Temple universities, or any higher educational institution under Temple oversight, must be appointed by competent Temple authority. These instructors must have received a formal mandate, confirming their alignment with Temple doctrine and spiritual integrity.

Can. 813
The local Shepherd or Chief Elder shall ensure pastoral care for students, which may include the establishment of dedicated parishes or spiritual centers within or near universities. These centers will provide support, including spiritual nourishment and community building, to guide students through their educational journey.

Can. 814
The principles and norms established for Temple universities also apply to other institutions of higher learning affiliated with or sanctioned by the Temple, ensuring all higher education within the Temple framework remains in alignment with divine guidance and sacred purpose.

CHAPTER III — ECCLESIASTICAL UNIVERSITIES AND FACULTIES

Can. 815
Ecclesiastical universities or faculties, which are dedicated to the study of sacred disciplines and their relationship to the sacred, are an essential part of the Temple’s mission to proclaim revealed truth. These institutions serve the divine function of advancing sacred knowledge and wisdom.

Can. 816 §1.
Ecclesiastical universities and faculties may only be established through the formal approval or erection by the Temple’s central authority. These institutions are also subject to the oversight and direction of this central authority, ensuring they adhere to the sacred mission and teachings of the Temple.

§2.
Each ecclesiastical university or faculty shall have its own statutes, curriculum, and plan of studies, all of which must be approved by the central Temple authority to ensure they align with divine principles.

Can. 817
No university or faculty that has not been formally established or approved by the central Temple authority shall have the authority to confer academic degrees with canonical effects, meaning those degrees recognized by the Temple for spiritual, sacerdotal, or community purposes.

Can. 818
The norms established for Temple universities, particularly regarding academic integrity, doctrine, and spiritual fidelity, shall also apply to ecclesiastical universities and faculties, ensuring consistency in their commitment to truth and divine guidance.

Can. 819
In service to the divine mission, temple district Shepherds or leaders of religious institutes are responsible for sending their most talented and virtuous youth to ecclesiastical universities or faculties for advanced training in sacred disciplines, ensuring the Temple’s spiritual needs are met by qualified leaders and scholars.

Can. 820
The leaders and professors of ecclesiastical universities and faculties shall work together across disciplines to foster mutual support, shared research, and collaborative educational efforts, always working in service to the advancement of sacred knowledge. They are also encouraged to engage with non-ecclesiastical institutions, in harmony with Temple teaching, for the collective benefit of humanity’s intellectual and spiritual growth.

Can. 821
The Temple Council and the Temple District Shepherds must ensure the establishment of institutes of higher learning that focus on the religious sciences and other fields of study that are integral to Messianic, Karastian Templist, and Temple culture. These institutes shall continue to advance the Temple’s mission of truth, enlightenment, and spiritual guidance for the global community.

Here is TITLE IV rewritten in full from the Temple Perspective, adapted for the World Temple of Karast, the Nu University, and the Moorish Science Temple (Temple No. 24) context—using sacred, noological, and administrative language aligned with your ecclesiastical system:

TITLE IV

INSTRUMENTS OF TEMPLE COMMUNICATION AND SACRED WRITINGS IN PARTICULAR

(Temple Codex — Canons 822–832 Revised)

Can. 822 §1.

The Grand Sheiks, Sacred Governors, and Ministers of the Temple, acting in their Divine function, are to diligently employ all instruments of communication—written, visual, digital, and oral—as sacred tools for the dissemination of Divine Law, Noological Science, Moral Teachings, and Temple Doctrine.

§2.
These same ministers shall instruct the Temple Citizens and Novitiates in the divine duty of cultivating, supporting, and consecrating the use of social communication in a spirit that is Noocratic, Holy, and elevated in vibration—so that the Instruments of Speech and Signal uplift the minds of the people and reflect the Mind of the Most High.

§3.
All those in the Temple Community—especially those involved in authorship, publishing, administration, digital media, technology, or broadcast—are to assist in the Sacred Mission, ensuring that communication reflects the Values of Divine Right, Moral Soundness, and Noological Harmony in every form.

Can. 823 §1.

To safeguard the integrity of Divine Truth and Moral Law, Temple Ministers have the right and sacred duty to oversee and regulate all writings, symbols, or transmissions that affect Temple Doctrine, Sacred Teachings, or the moral formation of the Temple Citizens.

They likewise possess the right and obligation to:

  • Require that all writings or media to be released that concern Doctrine, Morality, Temple Law, or the Sciences of the Mind be submitted to Temple review;
  • Condemn and publicly disavow any works—written, spoken, or visual—that threaten to mislead, distort, or confuse the Sacred Understanding of the Faithful.

§2.
This responsibility is held:

  • Locally, by the Temple Governors, Sheiks, or Elders in Council;
  • Regionally, by the Synod of Sheiks;
  • Globally, by the Holy See of Nun and the Supreme Seat of the World Temple, who reserve final authority for matters of wide doctrinal or public impact.

Can. 824 §1.

Unless otherwise decreed, permission to publish any spiritual, doctrinal, or moral writing must be obtained from the local Grand Sheik or the proper Temple Governor under whose oversight the author resides or where the material is to be released.

§2.
These provisions apply to all formats—books, scrolls, digital platforms, audio-visual media, and online distribution—intended for the public domain.

Can. 825 §1.

Sacred Books—including the Holy Tablets, Scrolls of Noology, Doctrines of Atum-Re, Clear Vision Scrolls, Temple Decrees, or any authorized commentary on Sacred Texts—may not be published without express review and approval by the Holy See of Nun or the Council of Grand Sheiks.

Translations into vernacular languages must include Temple-sanctioned annotations to ensure the preservation of spiritual integrity and cultural context.

§2.
Collaborations between Temple scholars and external cultural researchers are permitted for educational purposes with written authorization from the High Temple Authority and adherence to the protocols of the Temple Archives.

Can. 826 §1.

All ritual books, liturgical scrolls, initiatory rites, prayer manuals, or ceremonial guides must follow the sacred prescriptions of the Temple Liturgical Council and the Codes of Divine Function as maintained by the High Clergy.

§2.
To reprint, translate, or disseminate such materials, a certificate of alignment with the approved Temple edition must be obtained from the Grand Sheik or a Liturgical Officer.

§3.
Prayer books for public or private Temple use—whether for morning devotion, holy feasts, or ancestral rites—must be reviewed and granted permission before circulation.

Can. 827 §1.

Any and all catechisms, educational scrolls, teaching manuals, or Temple instructional materials—whether in original form or translated—must receive prior approval from the governing Temple Authority.

§2.
Books or writings addressing Divine Law, Noological Science, Temple History, Sacred Psychology, or Ethics may not be used in schools, universities, or public forums of instruction unless officially approved by the Temple Education Council or subsequently reviewed by the appropriate Grand Sheik.

§3.
Even if not used for instruction, all works dealing with spiritual culture, religious worldview, or moral thought are strongly recommended to be submitted for Temple counsel and acknowledgment.

§4.
No writings or media discussing Temple religion or ethics may be displayed, sold, or distributed in Temple spaces, chambers, or sacred grounds unless they have been granted permission or imprimatur by the Grand Temple Authority.

Can. 828

No collections of Temple decrees, constitutional orders, proclamations, or records of judicial Temple rulings may be reproduced or redistributed without explicit permission from the issuing authority and strict compliance with the conditions attached thereto.

Can. 829

Any granted permission or approval to publish or circulate Temple writings applies solely to the edition reviewed. New translations, revised editions, or abridgments must receive a new review and clearance.

Can. 830 §1.

The Synod of Sheiks or the Sacred Tribunal of the World Temple may appoint qualified reviewers (censors) skilled in Temple Doctrine, language, and spiritual wisdom to form a Commission of Review to assist in the evaluation of sacred writings.

Local Sheiks or Temple Governors retain the right to select and approve additional reviewers within their jurisdiction.

§2.
A censor, in fulfilling their holy task, must approach the work without favoritism or bias, guided only by Sacred Doctrine and the Moral and Noological teachings of the Temple.

§3.
The censor shall provide their conclusions in written form. If the review is favorable, the Temple authority may issue a permission to publish, specifying the censor’s name, the date, and jurisdiction. If denied, the author shall be informed of the specific reasons for the rejection.

Can. 831 §1.

Temple Citizens are not to write for or contribute to public publications, websites, or platforms known to directly oppose Temple Law, disrespect Divine Authority, or undermine moral virtue—unless approved for diplomatic, corrective, or lawful reasons.

Initiates, Ministers, or Temple Order members must receive written permission from their superior before contributing to such platforms.

§2.
The Synod of Sheiks shall establish formal norms regulating the participation of Temple Ministers, Scholars, and Initiates in public broadcasts, radio, internet forums, or visual media concerning the doctrine and public image of the Temple.

Can. 832

Members of Sacred Societies, Temple Orders, or Ecclesiastical Houses must receive written permission from their Grand Superior or Abbot in order to publish any work that relates to Sacred Doctrine, Temple Science, or moral principles—according to the custom of their constitution and sacred discipline.

Here is TITLE V rewritten from the Temple Perspective, aligning with the language, hierarchy, and theological framework of the World Temple of Karast, the Nu University, and the Moorish Science Temple (Temple No. 24).

TITLE V

THE DECLARATION OF TEMPLE FAITH AND OATH OF SACRED OFFICE

(Temple Canon Codex Equivalent to Can. 833)

Temple Canon 833 – Revised

The following are personally obligated to make a Sacred Declaration of Faith and Loyalty to the Temple Doctrine, in accordance with the approved formula of the Holy See of Nun and the World Temple of Karast, at the start of their consecrated duty or elevation to spiritual or administrative office:

  1. All Delegates, Electors, and Participants—whether holding deliberative or consultative roles—in Global or Local Temple Councils, Sheikly Synods, or Temple Consular Conclaves, shall make their declaration in the presence of the High Sheik or a Delegated Sacred Officer.

The Presiding Officer shall himself declare the Profession before the assembled Council or Synod.

  1. Those Elevated to the Rank of Grand Cardinal, Sacred Chieftain, or any High Dignitary of the House of Crowns, must make the declaration as required by the statutes of the Sacred College of the High Temple.
  1. All those consecrated to the rank of Grand Sheik, Imperial Minister, Temple Juris, or equivalent in spiritual leadership to a Regional Governor of the Temple, shall pronounce their declaration in the presence of a delegate appointed by the Holy See of Nun.
  1. The Acting Temple Administrator, upon entering into the Office of Custodianship, shall make their declaration before the Temple Council of Elders or College of Consultors.
  1. Governor General, Episcopal Diplomat, and Judicial Chairperson of the Temple are to make their profession in the presence of the District or Regional Grand Sheik, or his or her appointed representative.
  1. Pastors, Temple Rectors, Heads of Sacred Academies, and all Teachers of Theology, Sacred Philosophy, or Noological Sciences at any Temple-certified institution or seminary shall profess their declaration:
  • In the presence of the Grand Sheik, the Provincial Minister, or their duly appointed delegate.
  • This shall occur at the beginning of their tenure or office, and must be reaffirmed upon elevation in rank.
  • Those to be initiated into the Magistrate or Sacred Order must profess the Faith prior to ordination.
  1. The Rectors of Ecclesiastical or Temple Universities, including Nu University and the Amen Institute, must make their profession:
  • In the presence of the Grand Chancellor or, if unavailable, in the presence of the Local Sheik or Delegated Minister.
  • All instructors of disciplines pertaining to Sacred Doctrine, Moral Law, and Noological Science—whether in Temple universities or affiliated institutions—must likewise profess the Faith at the start of their teaching function, witnessed by the Rector or Grand Sheik.
  1. Superiors of Ecclesiastical Orders, Temple Societies, or Sacred Guilds of Apostolic Life, are bound to make the Declaration of Faith in accordance with their Constitutional Rule, witnessed by their Order’s Chief or the High Tribunal of their Temple Society.

Here is TITLE III – THE MOST HOLY EUCHARIST (Cann. 897–958) rewritten strictly in canonical format and numbering, adapted from a Temple perspective — preserving the legal structure and phrasing while shifting theology to reflect the Noocratic / Moorish Science Temple / Nu Temple worldview (centered on Divine Mind, Living Word, Holy Ether, Sacred Rites, and Cosmic Law):

TITLE III

THE MOST SACRED EUCHARION (Temple Cann. 897 – 958)

Can. 897
The most exalted and sacred rite is the Holy Eucharion, in which the Living Word (Divine Logos) is contained, offered, and received — through which the Temple continually draws its spiritual nourishment and growth. The Eucharion is the divine memorial of the translation, ascension, and sacred offering of the Anointed Manifestor (The Christ), perpetuating the supreme atonement across the Ages of Light. It is the source and summit of all sacred worship and Temple life, manifesting the unity of the People of Nu and contributing to the continual building up of the Body of the Temple. Indeed, all other Temple Rites and sacred labors are intimately connected to and oriented toward the Most Sacred Eucharion.

Can. 898
All members of the Temple are to hold the Most Sacred Eucharion in the highest reverence, actively partaking in the celebration of this divine rite, receiving it devoutly and regularly, and honoring it with pure worship and profound adoration. Temple ministers and instructors must diligently impart the sacred science and doctrine of this rite to the faithful.

CHAPTER I

THE CELEBRATION OF THE EUCHARION

Can. 899 §1.
The Celebration of the Eucharion is the action of the Living Christ (Anointed Logos) and the Temple Assembly. In it, through the vessel of the High Priest or Minister, the Living Word offers Himself—substantially present in the sacred forms of the Divine Manna and Elixir (bread and wine)—unto the Infinite Source (The Most High), and gives Himself as sacred nourishment to the faithful united in Divine Law.

§2.
In the Eucharion Assembly, the People of Nu gather under the presiding Grand Sheik or a Minister appointed by sacred authority. All participants, whether ordained or lay, unite in harmony, each contributing their sacred function according to the Divine Order and Temple Office.

§3.
The Celebration of the Eucharion must be arranged so that every soul present receives the fullness of spiritual benefit for which the rite was divinely instituted by the Anointed One.

Art. 1.

THE MINISTER OF THE MOST SACRED EUCHARION

Can. 900 §1.
The valid minister who may consecrate and perform the Rite of Eucharion in the Sacred Person of the Christ is a properly anointed and ordained Priest of the Temple.

§2.
A Priest not impeded by Temple Law may perform this rite licitly, observing the norms in the following canons.

Can. 901
A Temple Priest may offer the Eucharion for the benefit of any soul—whether living in the physical or dwelling beyond the veil.

Can. 902
Unless the spiritual welfare of the Temple assembly requires otherwise, Priests may concelebrate the Eucharion together. They remain fully free to perform the rite individually but not simultaneously in the same sacred chamber where concelebration is being held.

Can. 903
A Priest unknown to the Temple Rector may be permitted to celebrate if they provide a letter of authentication from their presiding authority or if it can be reasonably judged that they are free from impediment and authorized to officiate.

Can. 904
Ever mindful that the Rite of Eucharion continually expresses the eternal act of Divine Redemption, Temple Priests are encouraged to perform this rite frequently; daily celebration is especially commended—even if the faithful are not physically present—as it is a supreme spiritual function of the Temple Office.

Can. 905 §1.
A Priest may not celebrate the Eucharion more than once daily, unless otherwise permitted by Temple Law.

§2.
In times of priestly shortage, the Grand Sheik or Holy See may allow celebration twice a day, or, if spiritual necessity requires, three times on Temple Sabbaths and Sacred Festival Days.

Can. 906
Except for a just cause, the Priest should not perform the sacred rite of Eucharion without the participation of at least one member of the Temple faithful.

Can. 907
In the Sacred Supplication celebration, neither Adepts nor laypersons may recite the central prayers of consecration or perform the sacred actions reserved solely for the officiating Priest.

Can. 908
Temple Priests shall not concelebrate the Eucharion with ministers of external traditions or orders who are not in full alignment with the Temple’s sacred covenant and universal spiritual communion.

Can. 909
A Priest must properly prepare through inner devotion and spiritual alignment before performing the sacred rite of Eucharion, and shall offer sincere thanks to the Most High upon its completion.

Can. 910 §1.
The ordinary minister of the Sacred Communion is the Grand Sheik, Temple Priest, or Temple Adept.

§2.
An extraordinary minister may be an acolyte or other appointed Initiate authorized by Temple Can. 230 §3.

Can. 911 §1.
The Grand Sheik, Temple Guardians, assigned Ministers, and—in the case of communal dwellings—the presiding Elder or Spiritual Head, are entrusted with the duty and right of bringing the Most Sacred Eucharion as Sacred Viaticum to those infirm, aged, or transitioning from the mortal body.

§2.
In cases of necessity, or with presumed permission of the Minister or presiding Elder, any authorized minister of communion shall fulfill this sacred duty and inform the proper authority afterward.

Here is Art. 2 and Art. 3, fully transformed to align with Temple Law, maintaining canonical structure while reflecting the Noological, Moorish, and Temple Cosmotheocratic worldview. This version replaces the Catholic understanding of Eucharist with the Sacred Eucharion—a rite of Divine Nourishment, Etheric Communion, and Spiritual Alignment with the Living Word (Logos).

Art. 2

PARTICIPATION IN THE MOST SACRED EUCHARION

Can. 912
Any soul initiated by sacred rites and not restricted by Temple Law shall be welcomed to receive the Sacred Eucharion.

Can. 913 §1.
The administration of the Sacred Eucharion to children of the Temple requires that they possess adequate comprehension and reverent preparation to perceive the Living Presence within the Divine Meal, and to approach the sacred rite with devotion befitting their level of Reason.

§2.
However, the Eucharion may be administered to children approaching transition (death) if they can distinguish the Divine Meal from ordinary sustenance and partake of it with sacred mindfulness.

Can. 914
It is primarily the responsibility of parents, guardians, and Temple Elders to ensure that children who have reached the age of Reason are properly prepared and, following their First Rite of Purification (profession), are nourished by this sacred ordinance as soon as they are ready. The officiating Minister shall remain vigilant to withhold Eucharion from those not yet awakened to Reason or unfit by spiritual disposition.

Can. 915
Those who are excommunicated or interdicted by Temple Decree, or who persist stubbornly in open defiance of Divine Law, shall not be permitted to partake of the Sacred Eucharion until reconciliation has occurred.

Can. 916
Any member of the Temple who is conscious of grave spiritual disorder shall not preside over, nor receive, the Eucharion without undergoing the Rite of Purification, unless a grave spiritual necessity exists with no immediate opportunity for such cleansing. In such a case, an inner Act of Perfect Atonement must be made, accompanied by intent to complete formal purification at the next possible occasion.

Can. 917
A Temple member may receive the Sacred Eucharion a second time within the same solar cycle (day), but only as part of a separate Eucharion Celebration in which the member is actively participating—subject to the guidance of Can. 921 §2.

Can. 918
It is highly encouraged that all Temple initiates receive the Sacred Eucharion within the Sacred Assembly itself. Nevertheless, it may be administered outside the formal rite when requested for a just cause, provided all liturgical forms and Temple protocols are honored.

Can. 919 §1.
Those preparing to receive the Sacred Eucharion shall abstain for at least one hour from all food and drink, save for water and healing herbs or medicines.

§2.
A Minister who celebrates the Eucharion more than once daily may take nourishment before subsequent rites, even if less than one hour intervenes.

§3.
The elderly, infirm, and their caretakers may receive the Eucharion without strict adherence to the fast, as spiritual sustenance shall not be denied for bodily weakness.

Can. 920 §1.
Once initiated into the Rite of the Eucharion, each soul is required to receive this Divine Meal at least once during each Solar Year.

§2.
This sacred obligation is best fulfilled during the Sacred Resurrection Season (corresponding to the vernal equinox or Festival of Renewal), unless spiritual circumstances warrant fulfillment at another sacred time.

Can. 921 §1.
Temple initiates in danger of transition (death), regardless of cause, shall be offered the Eucharion as Sacred Viaticum—Divine Provisions for the Journey Beyond.

§2.
Even if they have already partaken on that day, they are fervently encouraged to receive again, should the hour of passing near.

§3.
As long as the threat of transition persists, frequent administration of the Eucharion is encouraged—but on separate days unless otherwise warranted.

Can. 922
Sacred Viaticum must not be delayed beyond what is spiritually safe. Ministers of the Temple must be vigilant and responsive, ensuring the infirm are fed while conscious and capable of reverent participation.

Can. 923
Members of the Temple may partake of the Sacred Eucharion and participate in its rites in any recognized Temple Circle or allied Rite, so long as no conflict with Temple Canon 844 exists.

Art. 3

RITES AND CEREMONIES OF THE EUCHARION CELEBRATION

Can. 924 §1.
The Sacred Eucharion must be offered with Divine Manna (bread) and Sacred Elixir (wine), into which a trace of Living Water shall be infused.

§2.
The Divine Manna must be pure, made of whole grain (unleavened or leavened as per Temple tradition), and recently prepared to ensure freshness and purity.

§3.
The Sacred Elixir must be natural and unspoiled, drawn from the fruit of the vine, and free of synthetic mixture.

Can. 925
Sacred Communion may be given as Manna alone, or in both Manna and Elixir, according to the customs and liturgical norms of the Temple. In cases of necessity, either may be used singularly.

Can. 926
In keeping with the ancient rites of the Ancient Egyptian Order and the Moorish Temple, unleavened bread is used during High Sacred Festivals, while leavened Manna may be used for other Eucharion rites, as approved by the Holy See of Nun.

Can. 927
It is strictly forbidden—even in dire need—to consecrate only one element of the Eucharion (Manna or Elixir), or to consecrate both outside of the full Sacred Celebration.

Can. 928
The Eucharion Celebration may be conducted in the Sacred Temple Language, Classical Nuwaubic, or another vernacular tongue, provided the liturgical texts are approved by the Temple Circle or Holy See.

Can. 929
All Priests and Adepts of the Temple must wear prescribed Temple Garments, adorned according to their Order, Degree, and Function, in accordance with the sacred rubrics.

Can. 930 §1.
An infirm Priest may celebrate the Sacred Eucharion seated, if standing is not possible, but should not do so in open assembly without the permission of the Holy See or local Ecclesial Authority. Temple Law regarding liturgy must still be followed.

§2.
A blind or otherwise physically limited Priest may validly conduct the rite using any approved liturgical scroll or codex, with assistance from a fellow Minister, Adept, or trained layperson if necessary.

Art. 4.

THE TIME AND PLACE OF THE CELEBRATION OF THE EUCHARION

Can. 931 — The celebration and distribution of the Eucharion may be conducted on any day and hour, except those which the Temple liturgical codes forbid.

Can. 932 §1. — The Eucharion celebration shall be carried out in a sanctified Temple place, unless in a particular case necessity requires otherwise; in such case, the celebration must be done in a clean and honorable location.

§2. — The Eucharion sacrifice shall be carried out on a consecrated or sanctified Altar; outside a Temple location, a suitable table may be used, provided it is covered with a sacred cloth and Temple corporal.

Can. 933 — For a just cause and with the written approval of the Grand Overseer or local High Minister, a Sacred Minister is permitted to celebrate the Eucharion in the place of worship of a religious community not in full covenant with the Temple, provided that scandal is avoided.

CHAPTER II.

THE RESERVATION AND VENERATION OF THE MOST HOLY EUCHARION

Can. 934 §1. — The Most Holy Eucharion:

1/ must be reserved in the Grand Temple, in each local Temple, and in an oratory or sanctified hall connected to a recognized Temple society or sacred order;

2/ may be reserved in the private chamber of a Grand Minister, and with authorization of the local Overseer, in other sanctified oratories or Temple sanctuaries.

§2. — In all sanctified locations where the Most Holy Eucharion is reserved, a responsible Guardian must be appointed, and a Sacred Minister shall offer the Eucharion there at least twice monthly.

Can. 935 — No person shall retain the Eucharion on their person or carry it about, unless a pastoral necessity requires it and the directives of the Temple Overseer are observed.

Can. 936 — In the house of a Temple Order or sanctified society, the Eucharion shall only be reserved in the principal Temple Altar or Oratory. For a just cause, however, the Overseer may permit reservation in another oratory within the same house.

Can. 937 — Unless grave cause prevents it, any Temple reserving the Eucharion shall be open to Temple members for part of each day to allow prayer before the Most Blessed Substance.

Can. 938 §1. — The Most Holy Eucharion shall be reserved habitually in only one tabernacle per Temple or oratory.

§2. — The tabernacle shall be placed in a prominent, visible, and dignified part of the Temple or oratory, beautifully adorned and suited for prayer.

§3. — The tabernacle shall be immovable, constructed of solid, opaque material, and secured in such a way as to prevent desecration to the highest extent possible.

§4. — For a grave reason, the Eucharion may be reserved in another suitable and secure location, particularly during the night.

§5. — The Guardian or overseer of the Temple or oratory must safeguard the tabernacle key with utmost care.

Can. 939 — Consecrated elements in sufficient quantity for the needs of the community shall be stored in a sacred vessel, renewed regularly, and the older portions consumed reverently.

Can. 940 — A special Temple lamp, symbolizing the Divine Presence, must remain lit continuously before the Eucharion tabernacle.

Can. 941 §1. — In Temples and oratories where the reservation of the Eucharion is permitted, expositions using a sacred vessel or monstrance may occur in accordance with Temple rubrics.

§2. — Exposition of the Eucharion shall not occur in the same area during the performance of the Eucharion Rite.

Can. 942 — It is encouraged that each Temple conduct an annual solemn exposition of the Eucharion for a designated period, even if not continuous, so long as the community is prepared and all established ordinances are followed.

Can. 943 — The minister of exposition and benediction is a Sacred Minister or Adept; in specific cases, a designated acolyte or extraordinary attendant may conduct exposition and reposition without benediction, under Temple authority.

Can. 944 §1. — If deemed fitting by the Overseer, a public procession may be held through the community to bear witness to the reverence of the Eucharion, particularly on the Holy Day of the Substance.

§2. — It is the role of the Overseer to define the proper regulations for such public processions.

CHAPTER III.

THE OFFERING GIVEN FOR THE CELEBRATION OF THE EUCHARION

Can. 945 §1. — In accordance with Temple practice, a Sacred Minister conducting or assisting in the Eucharion Rite may receive an offering to dedicate the Rite to a specific prayer or intention.

§2. — Ministers are strongly encouraged to conduct the Rite on behalf of the faithful, particularly the needy, regardless of offerings.

Can. 946 — Those who contribute offerings for the Rite join in the divine work of the Temple and help sustain its ministries and sacred functions.

Can. 947 — Any form of commercial transaction or the appearance of trade concerning Eucharion offerings is strictly prohibited.

Can. 948 — Separate Rites must be performed for each individual intention, even if the offering received was small or shared.

Can. 949 — A Minister obligated to perform a Rite for a specific offering must do so even if the offering is lost without fault.

Can. 950 — If an offering is given for multiple Rites without specifying the number, the total shall be calculated according to the local Temple standard.

Can. 951 §1. — A Minister who conducts multiple Rites on the same day may apply each to its intention, but may retain the offering for only one, except on High Holy Days when exceptions may apply.

§2. — A Minister concelebrating a second Rite may not receive an additional offering for it under any form.

Can. 952 §1. — The amount of offerings shall be set by the Temple Council. Ministers may accept offerings above or below the standard voluntarily.

§2. — In the absence of such a decree, the customary practice in the Temple shall apply.

§3. — Members of Temple Orders and religious institutes must follow the same decrees and customs.

Can. 953 — No Minister shall accept more offerings than they can fulfill within one solar cycle.

Can. 954 — If more Rites are requested in a Temple than can be conducted there, they may be transferred to other Temples unless the donor requests otherwise.

Can. 955 §1. — One who delegates Rite offerings to others must do so promptly, ensuring the full offering is transferred unless it was given personally.

They are responsible for ensuring the Rite is completed unless confirmation is received from the recipient.

§2. — The period for fulfilling the Rite begins when the Minister receives the obligation.

§3. — A record must be maintained of all offerings received, transferred, and fulfilled.

§4. — Ministers must accurately document all accepted and completed Rites.

Can. 956 — All stewards of Rite offerings must submit unsatisfied obligations to the Temple Council after one solar cycle, per its rules.

Can. 957 — The duty of oversight over Mass obligations belongs to the Temple Overseer in Temple sites, and to the Grand Heads in Orders or sacred societies.

Can. 958 §1. — Each Temple that regularly receives offerings shall maintain a record of each Rite, its intention, the offering, and its performance.

§2. — The Temple Council shall review these records annually through audit.

TITLE IV.

THE TEMPLE SACRAMENT OF PENITENCE (Canons 959–997)

Can. 959 — In the Sacrament of Penitence, any faithful adherent who confesses their transgressions to a lawful Sacred Minister, shows remorse for them, and seeks reform, receives divine forgiveness through absolution imparted by that Minister. Through this act, they are reconciled not only to the Most High but also to the Temple Community, which they have injured by their misconduct.

CHAPTER I.

THE CELEBRATION OF THE TEMPLE SACRAMENT

Can. 960 — Individual and complete profession followed by absolution is the ordinary and prescribed means by which a faithful Temple adherent conscious of serious transgression is reconciled with the Most High and with the Temple. Only physical or moral impossibility excuses from individual profession; in such a case, reconciliation may be obtained by other authorized sacred means.

Can. 961 §1. — General absolution may not be granted to a group of penitents without prior individual profession, except in the following circumstances:

1/ When imminent danger of death leaves insufficient time for Sacred Ministers to hear each profession individually;

2/ When a grave necessity exists, such as a vast number of penitents with too few Ministers available, making it impossible to provide individual profession within a suitable period, and thereby depriving the faithful—through no fault of their own—of sacramental grace and Temple communion. The mere presence of a large number of penitents on holy days or pilgrimages does not itself constitute grave necessity.

§2. — The Temple Overseer or equivalent ecclesiastical authority shall determine whether such conditions exist and must base their judgment on Temple Law and the guidance of the Council of Ministers.

Can. 962 §1. — To receive general absolution validly, each faithful adherent must be properly disposed and must also resolve to confess individually all grave transgressions at the earliest suitable occasion.

§2. — Where possible, faithful should be instructed about this requirement and urged to perform an act of contrition before receiving general absolution, even in cases of imminent death.

Can. 963 — Except in the case of just cause, any individual who has received general absolution of grave transgressions must approach individual profession at the first opportunity before receiving general absolution again.

Can. 964 §1. — The proper place for hearing professions is within a sanctified Temple or Oratory.

§2. — The High Council of the Temple shall establish norms for professionals, ensuring the presence of fixed screens or barriers to allow for privacy and spiritual comfort.

§3. — Professions should not be heard outside designated sacred spaces without just cause.

CHAPTER II.

THE MINISTER OF THE TEMPLE SACRAMENT OF PENITENCE

Can. 965 — Only an ordained Sacred Minister is the valid celebrant of the Sacrament of Penitence.

Can. 966 §1. — For absolution to be valid, the Minister must not only possess the sacred power of orders but also be authorized to exercise it with respect to those to whom absolution is imparted.

§2. — This faculty may be granted by Temple Law or by explicit authorization of a competent spiritual authority as outlined in Can. 969.

Can. 967 §1. — In addition to the Supreme Temple Head, all High Cardinals possess by right the faculty to hear professions universally. Overseers and Sheiks share this right unless explicitly restricted.

§2. — Any Minister granted the faculty to hear professions by virtue of their role or location may do so universally, unless specifically limited.

§3. — Ministers with special jurisdiction over sacred communities or Orders also possess this faculty for their own jurisdictional regions and spiritual houses.

Can. 968 §1. — Local Overseers, Penitentiary Elders, and Temple Priors possess the authority to hear professions within their jurisdictions.

§2. — Superiors of religious orders or spiritual societies, who possess executive governance according to their constitutions, may hear the professions of their members and residents.

Can. 969 §1. — The authority to confer the faculty to hear professions resides with the local Overseer or designated superior. Members of Orders must also seek presumed permission from their immediate superiors.

§2. — Superiors of religious societies as mentioned in Can. 968 §2 may confer the same faculty within their own communities.

Can. 970 — No Minister may receive the faculty to hear professions unless found suitable by examination or evident worthiness.

Can. 971 — The local Overseer must not grant habitual faculties to any Minister without first consulting the Minister’s own spiritual authority.

Can. 972 — The authority outlined in Can. 969 may grant this faculty for a specific or indefinite period.

Can. 973 — The granting of habitual faculties must be documented in writing.

Can. 974 §1. — Faculties may only be revoked for grave cause by the competent superior.

§2. — If revoked by the authority who granted it, the faculty is lost universally; otherwise, only within the revoking authority’s jurisdiction.

§3. — Any superior who revokes a faculty must inform the presbyter’s origin authority or superior.

§4. — If revoked by a presbyter’s own superior, the faculty is lost universally within the institute. Otherwise, it is lost only in the revoking jurisdiction.

Can. 975 — Faculties may also be lost by revocation, loss of position, departure from the Order, or relocation.

Can. 976 — Even without the faculty, any Minister may validly and licitly absolve a penitent in danger of death from any censures and transgressions, even if another approved Minister is present.

Can. 977 — Absolution of a co-participant in sexual misconduct is invalid, except in danger of death.

Can. 978 §1. — Ministers must remember they are both judges and healers, established as instruments of divine justice and mercy.

§2. — They must adhere faithfully to the teachings of Temple Doctrine and the instructions of their authorities.

Can. 979 — Ministers shall question penitents with prudence and refrain from inquiring about accomplices’ identities.

Can. 980 — If no doubt exists about the penitent’s sincerity, absolution must not be refused.

Can. 981 — Penances imposed must be appropriate, taking into account the transgressions and the penitent’s condition, and must be fulfilled personally.

Can. 982 — Anyone falsely accusing a Minister of solicitation may not receive absolution until they retract the accusation and are willing to repair harm done.

Can. 983 §1. — The sacramental seal is inviolable. Confessors must not betray penitents by word or implication for any reason.

§2. — Interpreters and others with knowledge from professions are equally bound to secrecy.

Can. 984 §1. — Ministers may not use profession knowledge against a penitent in any way.

§2. — Authorities may not use profession knowledge in governance.

Can. 985 — Temple educators or mentors may not hear the professions of their own pupils unless requested freely by the student.

Can. 986 §1. — Those entrusted with souls must ensure professions are made available to the faithful on appropriate days and times.

§2. — In emergencies, any Minister must hear professions, and in danger of death, all Ministers are obliged to do so.

CHAPTER III.

THE PENITENT

Can. 987
To receive the sacred remedy of Temple Reconciliation (Penance), a Seeker or Member of the Temple must be rightly disposed—meaning they must reject previously committed transgressions (sins) and demonstrate sincere intention toward reformation and return to alignment with the Divine Law of the Most High.

Can. 988
§1. Every Initiated or Baptized Temple Member is obligated to confess, by category and number, all serious violations against Divine Law committed after initiation and not yet remitted by the Keys of the Temple, nor acknowledged in a personal Temple profession, of which the individual becomes aware after due self-examination of conscience.

§2. It is recommended that the Seeker also confess minor (lesser) transgressions to aid in spiritual purification.

Can. 989
Upon reaching the Age of Discernment, every Temple Member is bound by Sacred Law to confess all grave misdeeds faithfully at least once every cycle (annum) within a solar year.

Can. 990
No one is forbidden to confess through an interpreter, provided that secrecy is preserved and scandal or misrepresentation is avoided, and without violating the commandment of Can. 983, §2 concerning the Sacred Seal.

Can. 991
Every Temple Member has the right to approach any legitimate and sanctified Minister or Confessor approved by the Grand Temple, even one of another Righteous Rite or School of Sacred Order, for the purpose of confessing their transgressions.

CHAPTER IV.

DIVINE REMISSION AND SPIRITUAL INDULGENCES

Can. 992
A Divine Indulgence is the remittance before the Most High of temporal consequences or punishments for transgressions already forgiven. Such indulgence is granted to a properly disposed Temple Member under defined conditions through the Temple as spiritual trustee and administrator of the Treasury of Righteous Works accumulated by the Avatars, Saints, and Ascended Elders.

Can. 993
An indulgence may be partial or complete (plenary) to the degree that it removes, in part or in full, the spiritual burden or temporal effects resulting from prior misdeeds.

Can. 994
Any Temple Member may obtain partial or plenary indulgences for themselves or apply them, through intercessory suffrage, to the souls of the departed or ancestors undergoing purification.

Can. 995
§1. In addition to the Supreme Authority of the Temple Assembly, only those explicitly recognized in Temple Law or granted sacred authority by the Grand Sheik, Hierophant, or Sacred See may bestow indulgences.

§2. No Temple authority beneath the Grand Hierarch may delegate the power to grant indulgences unless the Supreme Temple Council has explicitly authorized such delegation.

Can. 996
§1. To be capable of receiving indulgences, the seeker must be ritually initiated (baptized), not under Temple excommunication or censure, and in a state of Divine Grace at the completion of the prescribed spiritual works.

§2. In addition, the seeker must possess at least the general intention to receive the indulgence and must complete the assigned works in the designated time, method, and spirit outlined in the grant.

Can. 997
In all matters related to the bestowal and application of indulgences, the additional regulations established in the specialized Temple Codes and Scrolls of Law must also be faithfully observed.

Book 4

Book IV. The Sanctifying Function of the Temple (Cann. 834–1253)

Here is BOOK IV restated from the Temple perspective, fitting the structure and tone of the Moorish Science Temple of America – Branch Temple No. 24, the World Temple of Karast, and the Holy See of Nun, while maintaining the theological essence adapted into the Noological and Ausarian worldview:

BOOK IV

THE FUNCTION OF THE TEMPLE

LIBER IV. DE MUNERE SANCTIFICANDI TEMPLI

Temple Canon 834 – Sacred Function of Temple Worship

§1. The World Temple fulfills its sanctifying purpose through the Sacred Temple Rites, which are a continuation of the Priesthood of the Eternal High Order, revealed through the embodiment of the Living Atun-Re (Christ Principle). In these holy rites, the elevation and purification of the human being are signified by sacred symbols and accomplished through the spiritual technology inherent in each ritual act.

Through these Rites, the Divine Worship of the Most High (El Elyon) is offered by the Grand Body of the Shemites (Mystical Temple Body)—both Head and Members.

§2. Such rites are only valid when officiated by consecrated and designated Ministers of the Temple, and when performed in accordance with the authorized rubrics and statutes sanctioned by the Holy See of Nun or its duly appointed Spiritual Authority.

Temple Canon 835 – Who Performs the Sanctifying Function

§1. The Grand Sheiks and Imperial Hierophants are the chief sanctifiers of the people; they are the High Priests of Karast, and the primary stewards of the Temple Mysteries, tasked with guarding and advancing the entire sacred liturgical life within their regional or global jurisdiction.

§2. Ordained Temple Ministers, sharing in the Sacred Mantle of the Sheikly Priesthood and serving under the auspices of the Grand Sheik, are consecrated to lead the sacred ceremonies, administer rites, and oversee the spiritual elevation of the community.

§3. Temple Adepts also share in the performance of these rites, in harmony with the laws and customs of the Temple Order.

§4. The Temple Assembly (Faithful) play their part by participating actively in Temple Rites—especially the Holy Offering, Sacred Feasts, and Orations of Light. Parents are particularly called to sanctify their homes by living the Conjugal Path of Divine Order, and by cultivating the Sacred Education of their offspring in the Ways of the Temple.

Temple Canon 836 – The Role of Faith in Sacred Worship

Because Temple Worship expresses the Common Priesthood of the Noocratic Faithful, which springs forth from awakened Noological Faith, it is the duty of all Sacred Ministers to cultivate this faith through teaching, initiation, and the Living Word (Ma’atonic Doctrine)—which awakens, feeds, and perfects the mind and soul.

Temple Canon 837 – Communal Nature of Sacred Rites

§1. Temple Rituals are never private matters, but collective acts of sacred unity, conducted by the Spiritual Nation of the Noonebu, a Holy People under Divine Order. These sacred ceremonies express and impact the entire Temple Body, with roles and benefits flowing according to one’s order, function, and participation.

§2. Because of their communal and luminous nature, Ritual Functions should, where possible, be carried out in the presence and active engagement of the Temple faithful.

Temple Canon 838 – Regulation of Temple Liturgy

§1. The ordering, regulation, and spiritual direction of the Temple Liturgy is the exclusive domain of the Holy See of Nun and, where applicable, the Grand Sheiks of Regional Temples operating within the Sacred Law.

§2. The Holy See of Nun shall issue Temple Liturgical Books, define Sacred Ordinances, and oversee that all ritual forms are preserved with fidelity across the global Temple structure.

§3. It is the role of the Council of Sheiks or Temple Synods to prepare liturgical materials in the local tongue and form, within divinely sanctioned limits, and to ensure their transmission with confirmation from the Holy See.

§4. Each Regional Grand Sheik may issue localized sacred directives and regulations, binding for all Temple assemblies within their assigned district, provided these remain in alignment with the greater Temple Order.

Temple Canon 839 – Other Means of Sanctification

§1. Beyond formal Temple rites, the sanctifying function of the Temple is also expressed in Temple Invocations, Meditative Disciplines, Atonement Rites, and Works of Charity and Service. These acts greatly contribute to the rooting of Sacred Order (Ma’at) in the souls of the people and help usher the Kingdom of Atun-Re (the Noocratic Order) upon Earth.

§2. All Local Temple Governors and Custodians must ensure that such devotions, meditations, and sacred exercises offered by the people align with the Doctrines and Ritual Protocols of the Temple.

Thank you for the clarification. I now understand that you want the original canonical structure and numbering strictly preserved, but rewritten from the Temple perspective (likely Moorish Science Temple or Temple of Nu orientation), without rephrasing the legal format or inventing new formats.

Below is Title II – The Sacrament of Confirmation (Can. 879–896) adapted precisely to your format — with Temple theological terminology, doctrinal accuracy, and canonical consistency maintained:

TITLE II

THE SACRED RITE OF CONFIRMATION (Temple Can. 879 – 896)

Can. 879

The Sacred Rite of Confirmation strengthens the soul who has undergone the Holy Initiation (Baptism) and binds them more firmly to bear witness to the Divine Law and the Living Word, both in thought and deed. It seals the Initiate with the Mark of the Spirit and endows them with the Gift of the Holy Ether (or Holy Breath), advancing them on the path of Temple Initiation and more perfectly uniting them with the Body of the Temple and the Community of Light.

CHAPTER I

THE CELEBRATION OF CONFIRMATION

Can. 880 §1.
The Rite of Confirmation is conferred by the anointing of the Initiate’s forehead with Sacred Chrism, performed through the laying on of hands and the Invocation as prescribed in the authorized Temple Liturgical Scrolls.

§2.
The Chrism used in the Sacred Rite of Confirmation must be consecrated by a Grand Sheik or High Minister of the Temple, even when the rite is administered by a lesser Sheik or Minister.

Can. 881
It is most fitting that the Rite of Confirmation be celebrated within a Sacred Temple Chamber and during the Assembly of Worship. However, for just and sufficient reason, it may be celebrated outside of Assembly and in any duly consecrated and worthy location.

CHAPTER II

THE MINISTER OF CONFIRMATION

Can. 882
The ordinary minister of Confirmation is the Grand Sheik; however, any appointed Sheik or Minister of the Temple vested with this authority by Temple Law or special commission of the Holy See may validly confer this rite.

Can. 883
The following possess the faculty of administering Confirmation by authority of Temple Law:

1/ Within the boundaries of their jurisdiction, those who are equivalent in law to a Grand Sheik;

2/ Regarding the Initiate in question, any Sheik or Minister who, by virtue of office or commission, administers the Rite of Initiation (Baptism) or admits a soul into full communion with the Temple;

3/ In cases where an Initiate is in danger of death, the assigned Temple Guardian, Minister, or any Adept may perform the Confirmation.

Can. 884 §1.
The Grand Sheik shall personally administer Confirmation or ensure that another qualified Sheik does so. If necessity requires, he may delegate this faculty to one or more designated Temple Ministers.

§2.
For grave cause, the Grand Sheik or delegated Minister may associate other qualified Ministers with themselves in administering the Confirmation.

Can. 885 §1.
The Grand Sheik is obligated to ensure that Confirmation is conferred upon Temple subjects who properly and righteously seek it.

§2.
A Minister who possesses the faculty of Confirmation must use it to serve those for whom it was granted.

Can. 886 §1.
A Grand Sheik may administer the Rite of Confirmation within his Temple jurisdiction to Initiates who are not directly under his charge, unless their own Grand Sheik or Temple Elder expressly forbids it.

§2.
To confirm in another jurisdiction, a Grand Sheik must have at least the presumed permission of the presiding Sheik unless the Initiate is of his own Temple order.

Can. 887
A Minister who has the authority to administer Confirmation may confer the rite upon visiting Initiates within the territory entrusted to him, unless their home Temple has forbidden it. He may not confer Confirmation validly outside of his Temple jurisdiction unless permitted under Can. 883, n. 3.

Can. 888
Within the authorized Temple jurisdiction, a Minister may confer Confirmation in any place that has been duly consecrated, including those exempt from normal jurisdiction.

CHAPTER III

THOSE TO BE CONFIRMED

Can. 889 §1.
Every soul who has received the Sacred Waters of Initiation (Baptism), and only such a soul, is capable of receiving Confirmation.

§2.
To receive Confirmation licitly, except in danger of death, the Initiate must be of sound mind, instructed in the sacred teachings, properly disposed, and able to renew the Holy Pledge (Baptismal Covenant).

Can. 890
All faithful of the Temple are obligated to receive this rite at the proper time. Parents, spiritual guardians, and Sheiks must ensure that the Initiates are properly instructed and are brought to the rite at the appropriate age.

Can. 891
The Rite of Confirmation shall be administered at the Age of Discretion (commonly twelve to thirteen solar cycles), unless the Holy See or Temple Council has determined another appropriate age, or if danger of death or other grave cause requires deviation.

CHAPTER IV

SPONSORS

Can. 892
Whenever possible, a Sponsor shall be designated for the Initiate to be Confirmed. This person shall guide the Initiate to uphold the virtues of the Temple, walking faithfully in the Covenant of Light.

Can. 893 §1.
To serve as a Sponsor, a person must fulfill the qualifications listed in Temple Can. 874.

§2.
It is preferable for the Sponsor at Confirmation to be the same as the one who served during the Rite of Initiation (Baptism), when appropriate.

CHAPTER V

THE PROOF AND REGISTRATION OF THE RITE OF CONFIRMATION

Can. 894
To validly prove the conferral of Confirmation, the prescriptions of Temple Can. 876 shall be observed.

Can. 895
The names of those confirmed — with mention of the Minister, parents, Sponsors, and the place and date of the Confirmation — shall be recorded in the Temple’s Book of Sealing (Confirmation Register) or, where prescribed, in the Scrolls of the local Temple Archive. The officiating Sheik must notify the Registrar of the Temple of Baptism so that proper annotation is made in the Initiation Records, in accordance with Temple Can. 535 §2.

Can. 896
If the presiding Sheik was not present during the Confirmation, the Minister who conferred the rite, either personally or by another, must notify him as soon as possible of its conferral.

Here is TITLE III – THE MOST HOLY EUCHARIST (Cann. 897–958) rewritten strictly in canonical format and numbering, adapted from a Temple perspective — preserving the legal structure and phrasing while shifting theology to reflect the Noocratic / Moorish Science Temple / Nu Temple worldview (centered on Divine Mind, Living Word, Holy Ether, Sacred Rites, and Cosmic Law):

TITLE III

THE MOST SACRED EUCHARION (Temple Cann. 897 – 958)

Can. 897
The most exalted and sacred rite is the Holy Eucharion, in which the Living Word (Divine Logos) is contained, offered, and received — through which the Temple continually draws its spiritual nourishment and growth. The Eucharion is the divine memorial of the translation, ascension, and sacred offering of the Anointed Manifestor (The Christ), perpetuating the supreme atonement across the Ages of Light. It is the source and summit of all sacred worship and Temple life, manifesting the unity of the People of Nu and contributing to the continual building up of the Body of the Temple. Indeed, all other Temple Rites and sacred labors are intimately connected to and oriented toward the Most Sacred Eucharion.

Can. 898
All members of the Temple are to hold the Most Sacred Eucharion in the highest reverence, actively partaking in the celebration of this divine rite, receiving it devoutly and regularly, and honoring it with pure worship and profound adoration. Temple ministers and instructors must diligently impart the sacred science and doctrine of this rite to the faithful.

CHAPTER I

THE CELEBRATION OF THE EUCHARION

Can. 899 §1.
The Celebration of the Eucharion is the action of the Living Christ (Anointed Logos) and the Temple Assembly. In it, through the vessel of the High Priest or Minister, the Living Word offers Himself—substantially present in the sacred forms of the Divine Manna and Elixir (bread and wine)—unto the Infinite Source (The Most High), and gives Himself as sacred nourishment to the faithful united in Divine Law.

§2.
In the Eucharion Assembly, the People of Nu gather under the presiding Grand Sheik or a Minister appointed by sacred authority. All participants, whether ordained or lay, unite in harmony, each contributing their sacred function according to the Divine Order and Temple Office.

§3.
The Celebration of the Eucharion must be arranged so that every soul present receives the fullness of spiritual benefit for which the rite was divinely instituted by the Anointed One.

Art. 1.

THE MINISTER OF THE MOST SACRED EUCHARION

Can. 900 §1.
The valid minister who may consecrate and perform the Rite of Eucharion in the Sacred Person of the Christ is a properly anointed and ordained Priest of the Temple.

§2.
A Priest not impeded by Temple Law may perform this rite licitly, observing the norms in the following canons.

Can. 901
A Temple Priest may offer the Eucharion for the benefit of any soul—whether living in the physical or dwelling beyond the veil.

Can. 902
Unless the spiritual welfare of the Temple assembly requires otherwise, Priests may concelebrate the Eucharion together. They remain fully free to perform the rite individually but not simultaneously in the same sacred chamber where concelebration is being held.

Can. 903
A Priest unknown to the Temple Rector may be permitted to celebrate if they provide a letter of authentication from their presiding authority or if it can be reasonably judged that they are free from impediment and authorized to officiate.

Can. 904
Ever mindful that the Rite of Eucharion continually expresses the eternal act of Divine Redemption, Temple Priests are encouraged to perform this rite frequently; daily celebration is especially commended—even if the faithful are not physically present—as it is a supreme spiritual function of the Temple Office.

Can. 905 §1.
A Priest may not celebrate the Eucharion more than once daily, unless otherwise permitted by Temple Law.

§2.
In times of priestly shortage, the Grand Sheik or Holy See may allow celebration twice a day, or, if spiritual necessity requires, three times on Temple Sabbaths and Sacred Festival Days.

Can. 906
Except for a just cause, the Priest should not perform the sacred rite of Eucharion without the participation of at least one member of the Temple faithful.

Can. 907
In the Sacred Supplication celebration, neither Adepts nor laypersons may recite the central prayers of consecration or perform the sacred actions reserved solely for the officiating Priest.

Can. 908
Temple Priests shall not concelebrate the Eucharion with ministers of external traditions or orders who are not in full alignment with the Temple’s sacred covenant and universal spiritual communion.

Can. 909
A Priest must properly prepare through inner devotion and spiritual alignment before performing the sacred rite of Eucharion, and shall offer sincere thanks to the Most High upon its completion.

Can. 910 §1.
The ordinary minister of the Sacred Communion is the Grand Sheik, Temple Priest, or Temple Adept.

§2.
An extraordinary minister may be an acolyte or other appointed Initiate authorized by Temple Can. 230 §3.

Can. 911 §1.
The Grand Sheik, Temple Guardians, assigned Ministers, and—in the case of communal dwellings—the presiding Elder or Spiritual Head, are entrusted with the duty and right of bringing the Most Sacred Eucharion as Sacred Viaticum to those infirm, aged, or transitioning from the mortal body.

§2.
In cases of necessity, or with presumed permission of the Minister or presiding Elder, any authorized minister of communion shall fulfill this sacred duty and inform the proper authority afterward.

Here is Art. 2 and Art. 3, fully transformed to align with Temple Law, maintaining canonical structure while reflecting the Noological, Moorish, and Temple Cosmotheocratic worldview. This version replaces the Catholic understanding of Eucharist with the Sacred Eucharion—a rite of Divine Nourishment, Etheric Communion, and Spiritual Alignment with the Living Word (Logos).

Art. 2

PARTICIPATION IN THE MOST SACRED EUCHARION

Can. 912
Any soul initiated by sacred rites and not restricted by Temple Law shall be welcomed to receive the Sacred Eucharion.

Can. 913 §1.
The administration of the Sacred Eucharion to children of the Temple requires that they possess adequate comprehension and reverent preparation to perceive the Living Presence within the Divine Meal, and to approach the sacred rite with devotion befitting their level of Reason.

§2.
However, the Eucharion may be administered to children approaching transition (death) if they can distinguish the Divine Meal from ordinary sustenance and partake of it with sacred mindfulness.

Can. 914
It is primarily the responsibility of parents, guardians, and Temple Elders to ensure that children who have reached the age of Reason are properly prepared and, following their First Rite of Purification (profession), are nourished by this sacred ordinance as soon as they are ready. The officiating Minister shall remain vigilant to withhold the sacred records (Gold Book) from those not yet awakened to Reason or unfit by spiritual disposition.

Can. 915
Those who are excommunicated or interdicted by Temple Decree, or who persist stubbornly in open defiance of Divine Law, shall not be permitted to partake of the Sacred Recording until reconciliation has occurred.

Can. 916
Any member of the Temple who is conscious of grave spiritual disorder shall not preside over, nor receive, the Eucharion without undergoing the Rite of Purification, unless a grave spiritual necessity exists with no immediate opportunity for such cleansing. In such a case, an inner Act of Perfect Atonement must be made, accompanied by intent to complete formal purification at the next possible occasion.

Can. 917
A Temple member may receive the Sacred Eucharion a second time within the same solar cycle (day), but only as part of a separate Eucharion Celebration in which the member is actively participating—subject to the guidance of Can. 921 §2.

Can. 918
It is highly encouraged that all Temple initiates receive the Sacred Eucharion within the Sacred Assembly itself. Nevertheless, it may be administered outside the formal rite when requested for a just cause, provided all liturgical forms and Temple protocols are honored.

Can. 919 §1.
Those preparing to receive the Sacred Eucharion shall abstain for at least one hour from all food and drink, save for water and healing herbs or medicines.

§2.
A Minister who celebrates the Eucharion more than once daily may take nourishment before subsequent rites, even if less than one hour intervenes.

§3.
The elderly, infirm, and their caretakers may receive the Eucharion without strict adherence to the fast, as spiritual sustenance shall not be denied for bodily weakness.

Can. 920 §1.
Once initiated into the Rite of the Eucharion, each soul is required to receive this Divine Meal at least once during each Solar Year.

§2.
This sacred obligation is best fulfilled during the Sacred Resurrection Season (corresponding to the vernal equinox or Festival of Renewal), unless spiritual circumstances warrant fulfillment at another sacred time.

Can. 921 §1.
Temple initiates in danger of transition (death), regardless of cause, shall be offered the Eucharion as Sacred Viaticum—Divine Provisions for the Journey Beyond.

§2.
Even if they have already partaken on that day, they are fervently encouraged to receive again, should the hour of passing near.

§3.
As long as the threat of transition persists, frequent administration of the Eucharion is encouraged—but on separate days unless otherwise warranted.

Can. 922
Sacred Viaticum must not be delayed beyond what is spiritually safe. Ministers of the Temple must be vigilant and responsive, ensuring the infirm are fed while conscious and capable of reverent participation.

Can. 923
Members of the Temple may partake of the Sacred Eucharion and participate in its rites in any recognized Temple Circle or allied Rite, so long as no conflict with Temple Canon 844 exists.

Art. 3

RITES AND CEREMONIES OF THE EUCHARION CELEBRATION

Can. 924 §1.
The Sacred Eucharion must be offered with Divine Manna (bread) and Sacred Elixir (wine), into which a trace of Living Water shall be infused.

§2.
The Divine Manna must be pure, made of whole grain (unleavened or leavened as per Temple tradition), and recently prepared to ensure freshness and purity.

§3.
The Sacred Elixir must be natural and unspoiled, drawn from the fruit of the vine, and free of synthetic mixture.

Can. 925
Sacred Communion may be given as Manna alone, or in both Manna and Elixir, according to the customs and liturgical norms of the Temple. In cases of necessity, either may be used singularly.

Can. 926
In keeping with the ancient rites of the Ancient Egyptian Order and the Moorish Temple, unleavened bread is used during High Sacred Festivals, while leavened Manna may be used for other Eucharion rites, as approved by the Holy See of Nun.

Can. 927
It is strictly forbidden—even in dire need—to consecrate only one element of the Eucharion (Manna or Elixir), or to consecrate both outside of the full Sacred Celebration.

Can. 928
The Eucharion Celebration may be conducted in the Sacred Temple Language, Classical Nuwaubic, or another vernacular tongue, provided the liturgical texts are approved by the Temple Circle or Holy See.

Can. 929
All Priests and Adepts of the Temple must wear prescribed Temple Garments, adorned according to their Order, Degree, and Function, in accordance with the sacred rubrics.

Can. 930 §1.
An infirm Priest may celebrate the Sacred Eucharion seated, if standing is not possible, but should not do so in open assembly without the permission of the Holy See or local Ecclesial Authority. Temple Law regarding liturgy must still be followed.

§2.
A blind or otherwise physically limited Priest may validly conduct the rite using any approved liturgical scroll or codex, with assistance from a fellow Minister, Adept, or trained layperson if necessary.

Got it — strict format, no stylistic detours. I will rewrite the original Canon Law text directly into Temple language, preserving the structure exactly as in the source. Here’s the corrected Temple adaptation of the full text in strict canonical format:

Art. 4.

THE TIME AND PLACE OF THE CELEBRATION OF THE EUCHARION

Can. 931 — The celebration and distribution of the Eucharion may be conducted on any day and hour, except those which the Temple liturgical codes forbid.

Can. 932 §1. — The Eucharion celebration shall be carried out in a sanctified Temple place, unless in a particular case necessity requires otherwise; in such case, the celebration must be done in a clean and honorable location.

§2. — The Eucharion sacrifice shall be carried out on a consecrated or sanctified Altar; outside a Temple location, a suitable table may be used, provided it is covered with a sacred cloth and Temple corporal.

Can. 933 — For a just cause and with the written approval of the Grand Overseer or local High Minister, a Sacred Minister is permitted to celebrate the Eucharion in the place of worship of a religious community not in full covenant with the Temple, provided that scandal is avoided.

CHAPTER II.

THE RESERVATION AND VENERATION OF THE MOST HOLY EUCHARION

Can. 934 §1. — The Most Holy Eucharion:

1/ must be reserved in the Grand Temple, in each local Temple, and in an oratory or sanctified hall connected to a recognized Temple society or sacred order;

2/ may be reserved in the private chamber of a Grand Minister, and with authorization of the local Overseer, in other sanctified oratories or Temple sanctuaries.

§2. — In all sanctified locations where the Most Holy Eucharion is reserved, a responsible Guardian must be appointed, and a Sacred Minister shall offer the Eucharion there at least twice monthly.

Can. 935 — No person shall retain the Eucharion on their person or carry it about, unless a pastoral necessity requires it and the directives of the Temple Overseer are observed.

Can. 936 — In the house of a Temple Order or sanctified society, the Eucharion shall only be reserved in the principal Temple Altar or Oratory. For a just cause, however, the Overseer may permit reservation in another oratory within the same house.

Can. 937 — Unless grave cause prevents it, any Temple reserving the Eucharion shall be open to Temple members for part of each day to allow prayer before the Most Blessed Substance.

Can. 938 §1. — The Most Holy Eucharion shall be reserved habitually in only one tabernacle per Temple or oratory.

§2. — The tabernacle shall be placed in a prominent, visible, and dignified part of the Temple or oratory, beautifully adorned and suited for prayer.

§3. — The tabernacle shall be immovable, constructed of solid, opaque material, and secured in such a way as to prevent desecration to the highest extent possible.

§4. — For a grave reason, the Eucharion may be reserved in another suitable and secure location, particularly during the night.

§5. — The Guardian or overseer of the Temple or oratory must safeguard the tabernacle key with utmost care.

Can. 939 — Consecrated elements in sufficient quantity for the needs of the community shall be stored in a sacred vessel, renewed regularly, and the older portions consumed reverently.

Can. 940 — A special Temple lamp, symbolizing the Divine Presence, must remain lit continuously before the Eucharion tabernacle.

Can. 941 §1. — In Temples and oratories where the reservation of the Eucharion is permitted, expositions using a sacred vessel or monstrance may occur in accordance with Temple rubrics.

§2. — Exposition of the Eucharion shall not occur in the same area during the performance of the Eucharion Rite.

Can. 942 — It is encouraged that each Temple conduct an annual solemn exposition of the Eucharion for a designated period, even if not continuous, so long as the community is prepared and all established ordinances are followed.

Can. 943 — The minister of exposition and benediction is a Sacred Minister or Adept; in specific cases, a designated acolyte or extraordinary attendant may conduct exposition and reposition without benediction, under Temple authority.

Can. 944 §1. — If deemed fitting by the Overseer, a public procession may be held through the community to bear witness to the reverence of the Eucharion, particularly on the Holy Day of the Substance.

§2. — It is the role of the Overseer to define the proper regulations for such public processions.

CHAPTER III.

THE OFFERING GIVEN FOR THE CELEBRATION OF THE EUCHARION

Can. 945 §1. — In accordance with Temple practice, a Sacred Minister conducting or assisting in the Eucharion Rite may receive an offering to dedicate the Rite to a specific prayer or intention.

§2. — Ministers are strongly encouraged to conduct the Rite on behalf of the faithful, particularly the needy, regardless of offerings.

Can. 946 — Those who contribute offerings for the Rite join in the divine work of the Temple and help sustain its ministries and sacred functions.

Can. 947 — Any form of commercial transaction or the appearance of trade concerning Eucharion offerings is strictly prohibited.

Can. 948 — Separate Rites must be performed for each individual intention, even if the offering received was small or shared.

Can. 949 — A Minister obligated to perform a Rite for a specific offering must do so even if the offering is lost without fault.

Can. 950 — If an offering is given for multiple Rites without specifying the number, the total shall be calculated according to the local Temple standard.

Can. 951 §1. — A Minister who conducts multiple Rites on the same day may apply each to its intention, but may retain the offering for only one, except on High Holy Days when exceptions may apply.

§2. — A Minister concelebrating a second Rite may not receive an additional offering for it under any form.

Can. 952 §1. — The amount of offerings shall be set by the Temple Council. Ministers may accept offerings above or below the standard voluntarily.

§2. — In the absence of such a decree, the customary practice in the Temple shall apply.

§3. — Members of Temple Orders and religious institutes must follow the same decrees and customs.

Can. 953 — No Minister shall accept more offerings than they can fulfill within one solar cycle.

Can. 954 — If more Rites are requested in a Temple than can be conducted there, they may be transferred to other Temples unless the donor requests otherwise.

Can. 955 §1. — One who delegates Rite offerings to others must do so promptly, ensuring the full offering is transferred unless it was given personally.

They are responsible for ensuring the Rite is completed unless confirmation is received from the recipient.

§2. — The period for fulfilling the Rite begins when the Minister receives the obligation.

§3. — A record must be maintained of all offerings received, transferred, and fulfilled.

§4. — Ministers must accurately document all accepted and completed Rites.

Can. 956 — All stewards of Rite offerings must submit unsatisfied obligations to the Temple Council after one solar cycle, per its rules.

Can. 957 — The duty of oversight over Mass obligations belongs to the Temple Overseer in Temple sites, and to the Grand Heads in Orders or sacred societies.

Can. 958 §1. — Each Temple that regularly receives offerings shall maintain a record of each Rite, its intention, the offering, and its performance.

§2. — The Temple Council shall review these records annually through audit.

Certainly. Continuing in strict canonical format with Temple terminology only. No creative formatting changes. Here is the continued adaptation:

Can. 962
§1. For a faithful Temple member to validly receive sacred absolution granted to many at one time, it is required not only that the person is spiritually prepared, but also that they intend to confess, within an appropriate period, each major transgression which could not be confessed at the time.

§2. As much as possible, even at the moment of general absolution, the faithful are to be instructed about the necessity of §1. A call to sincere contrition must precede general absolution—even in times of mortal peril—if time allows.

Can. 963
Without prejudice to the obligation mentioned in Can. 989, a person whose serious imbalances are remitted by general absolution must seek individual profession as soon as reasonably possible, before receiving another general absolution, unless prevented by a just cause.

Can. 964
§1. The proper sacred space for receiving the Rite of Reconciliation is within a consecrated Temple chamber or sacred oratory.

§2. The Circle of Elders or equivalent Council shall establish the form of the professional chamber, ensuring there is always the option of a partitioned sacred space between Minister and penitent in a public yet reverent setting for those who desire it.

§3. Professions are not to be heard outside the sacred chamber without legitimate cause.

CHAPTER II
THE MINISTER OF THE SACRAMENT OF PENANCE

Can. 965
Only an ordained Temple Minister is empowered to administer the Rite of Sacred Reconciliation.

Can. 966
§1. Valid absolution requires that the Minister possesses, in addition to sacred ordination, the proper faculty to perform it for the faithful receiving it.

§2. Such faculty may be granted either by sacred law or by commission of the competent Temple Authority according to Can. 969.

Can. 967
§1. In addition to the Sovereign Grand Master, High Priests (or equivalent High Temple Officials) possess the faculty to hear the professions of the Temple faithful worldwide by sacred mandate. Regional Sheiks may also possess this faculty unless specifically restricted by their local Grand Sheik.

§2. Ministers granted this faculty by office or by empowerment from their governing Elder or Council may exercise it throughout Temple jurisdictions, unless limited in a particular case—subject to Can. 974 §§2 and 3.

§3. Ministers granted the faculty by their Superior under Can. 968 §2 and Can. 969 §2 also possess the same authority within the temple household or community and may use it unless their Chief Elder restricts it for cause.

Can. 968
§1. By virtue of office, the Regional Grand Sheik, the appointed Penitentiary Elder, Temple Overseer (Pastor), and their deputies possess the faculty of hearing professions within their sacred jurisdiction.

§2. Likewise, the Superiors of Sacred Orders, Societies, or Orders of Apostolic Life of Temple rank and right, having governing power under their constitutions, may hear the professions of their members and of others living day and night under their spiritual household—unless restricted by Can. 630 §4.

Can. 969
§1. Only the Presiding Grand Sheik or equivalent sacred official may delegate any Temple Minister the faculty to hear professions from the Temple faithful. Ministers belonging to Sacred Orders may not exercise this faculty without at least presumed permission from their Elder or Superior.

§2. The Superior of a Sacred Order as mentioned in Can. 968 §2 may confer this faculty to Ministers under their governance.

Can. 970
No Minister shall be granted the faculty to hear professions unless deemed spiritually suitable through examination or by evident virtue.

Can. 971
The local Grand Sheik must not grant habitual faculty for professions to a Minister without first consulting the Minister’s Elder or Governing Council, if reasonably possible.

Can. 972
The authority described in Can. 969 may grant the profession faculty for a fixed term or indefinitely.

Can. 973
The habitual faculty to hear professions must be granted in writing or during a recorded temple service.

Can. 974
§1. Neither the local Grand Sheik nor a Superior Elder may revoke the habitual faculty except for serious cause.

§2. If revoked by the one who granted it per Can. 967 §2, the Minister loses the faculty globally. If revoked by another Grand Sheik, it is lost only in that Grand Sheik’s domain.

§3. Any authority who revokes a faculty must inform the Minister’s Elder or Temple of origin.

§4. If revoked by the Minister’s Superior Elder, the faculty is lost universally among the Order’s members. If by another competent Superior, it is lost only among the subjects of that Superior.

Can. 975
The faculty referenced in Can. 967 §2 is also lost by loss of office, transfer of jurisdiction, or relocation outside of the Temple territory.

Can. 976
Even without the faculty to hear professions, any Minister may validly and licitly absolve any penitent in mortal peril, including from sacred censures and transgressions, even in the presence of another approved Minister.

Can. 977
Absolution of an accomplice in a sin against sacred marital law is invalid except in danger of death.

Can. 978
§1. When hearing professions, the Minister is to regard themselves as both healer and judge, appointed by the Most High to dispense divine justice and mercy, keeping in mind both the Honor of the Divine and the salvation of souls.

§2. The Minister must adhere faithfully to the Temple’s Sacred Doctrine and Norms established by legitimate authority.

Continuing in strict canonical format with Temple terminology:

Can. 979
In asking questions, the Temple Minister shall proceed with prudence and spiritual discernment, mindful of the condition and age of the penitent, and must never inquire into the name or identity of an accomplice.

Can. 980
If the Minister has no prudent doubt concerning the penitent’s spiritual disposition and the penitent earnestly seeks absolution, the Minister shall not refuse nor delay it.

Can. 981
The Minister shall impose restorative and appropriate works of atonement (penance) corresponding to the nature and number of the penitent’s transgressions, always considering the spiritual and physical state of the penitent. These works must be fulfilled personally by the penitent.

Can. 982
Any person who falsely accuses a Temple Minister of solicitation or moral misconduct must not be absolved unless the false accuser has first retracted the accusation in proper form and is prepared to make restitution or amends where harm has been caused.

Can. 983
§1. The Seal of Sacred Profession is inviolable. It is absolutely forbidden for a Minister to betray in any way, by word, action, or implication, the identity or professions of the penitent under any circumstance.

§2. Any interpreter present, or others who come into knowledge of the profession in any manner, are equally bound by this sacred secrecy.

Can. 984
§1. The Minister is strictly forbidden from using knowledge gained in profession to the detriment of the penitent, even when there is no risk of revealing their identity.

§2. A Temple official who has gained information from profession must not use that knowledge in any form of administrative or external judgment.

Can. 985
Novice Directors, their Assistants, and the Deans or Heads of Temple Academies or Educational Institutions may not hear the sacramental professions of those under their direct instruction or oversight, unless the student freely requests it in a specific and exceptional instance.

Can. 986
§1. All Temple Ministers entrusted with the care of souls must ensure that opportunities for sacred profession are regularly and reasonably available to those in their spiritual care. Days and times must be established for this purpose.

§2. In cases of urgent need, any approved Minister is obligated to hear professions of the faithful. In danger of death, any ordained Temple Minister is required to do so.

CHAPTER III.

THE PENITENT

Can. 987
To receive the sacred remedy of Temple Reconciliation (Penance), a Seeker or Member of the Temple must be rightly disposed—meaning they must reject previously committed transgressions (sins) and demonstrate sincere intention toward reformation and return to alignment with the Divine Law of the Most High.

Can. 988
§1. Every Initiated or Baptized Temple Member is obligated to confess, by category and number, all serious violations against Divine Law committed after initiation and not yet remitted by the Keys of the Temple, nor acknowledged in a personal Temple Profession, of which the individual becomes aware after due self-examination of conscience.

§2. It is recommended that the Seeker also confess minor (lesser) transgressions to aid in spiritual purification.

Can. 989
Upon reaching the Age of Discernment, every Temple Member is bound by Sacred Law to confess all grave misdeeds faithfully at least once every cycle (annum) within a solar year.

Can. 990
No one is forbidden to confess through an interpreter, provided that secrecy is preserved and scandal or misrepresentation is avoided, and without violating the commandment of Can. 983, §2 concerning the Sacred Seal.

Can. 991
Every Temple Member has the right to approach any legitimate and sanctified Minister or Confessor approved by the Grand Temple, even one of another Righteous Rite or School of Sacred Order, for the purpose of confessing their transgressions.

CHAPTER IV.

DIVINE REMISSION AND SPIRITUAL INDULGENCES

Can. 992
A Divine Indulgence is the remittance before the Most High of temporal consequences or punishments for transgressions already forgiven. Such indulgence is granted to a properly disposed Temple Member under defined conditions through the Temple as spiritual trustee and administrator of the Treasury of Righteous Works accumulated by the Avatars, Saints, and Ascended Elders.

Can. 993
An indulgence may be partial or complete (plenary) to the degree that it removes, in part or in full, the spiritual burden or temporal effects resulting from prior misdeeds.

Can. 994
Any Temple Member may obtain partial or plenary indulgences for themselves or apply them, through intercessory suffrage, to the souls of the departed or ancestors undergoing purification.

Can. 995
§1. In addition to the Supreme Authority of the Temple Assembly, only those explicitly recognized in Temple Law or granted sacred authority by the Grand Sheik, Hierophant, or Sacred See may bestow indulgences.

§2. No Temple authority beneath the Grand Hierarch may delegate the power to grant indulgences unless the Supreme Temple Council has explicitly authorized such delegation.

Can. 996
§1. To be capable of receiving indulgences, the seeker must be ritually initiated (baptized), not under Temple excommunication or censure, and in a state of Divine Grace at the completion of the prescribed spiritual works.

§2. In addition, the seeker must possess at least the general intention to receive the indulgence and must complete the assigned works in the designated time, method, and spirit outlined in the grant.

Can. 997
In all matters related to the bestowal and application of indulgences, the additional regulations established in the specialized Temple Codes and Scrolls of Law must also be faithfully observed.

Here is the full Temple Perspective Version of TITLE V and the beginning of TITLE VI, translated into Sacred Temple Canonical Language in alignment with Noocratic Doctrine and the spiritual tradition of the Nu Unified Temple:

TITLE V

THE SACRED ANOINTING OF THE ILL AND AFFLICTED

(Canons 998 – 1007)

Can. 998

The Sacred Anointing of the Ill and Afflicted is a Holy Rite by which the Temple commends those burdened with grave sickness, affliction, or decline due to age unto the Healing Light of the Most High and the Ascended Healers, that Divine Relief and Restoration may come upon them. This rite is performed by anointing with consecrated oil and uttering the Words of Invocation as prescribed in the Temple’s Sacred Rites and Scrolls.

CHAPTER I

THE CELEBRATION OF THE SACRED ANOINTING

Can. 999
In addition to the Grand Sheik, the following are permitted to bless the Sacred Oil for Anointing:

  1. Those lawfully equivalent in rank to a High Hierophant or Territorial Overseer;
  2. Any sanctified Minister or Elder, in a case of emergency, but only during the direct administration of the rite itself.

Can. 1000
§1. The anointings must be carried out in the exact order, spirit, and form outlined in the Sacred Temple Scrolls. In cases of urgency or danger, a single anointing upon the Crown (forehead), Third Eye, or Heart Center is sufficient, provided that the full invocation is spoken.
§2. The officiating Minister is to perform the anointing with their own sacred right hand unless a serious reason compels the use of a purified instrument or intermediary cloth.

Can. 1001
Temple Elders and spiritual guardians must diligently ensure that those who are infirm, declining, or afflicted receive this Holy Anointing at the proper time, in faith and preparation, to preserve their soul in alignment with the Divine Law.

Can. 1002
A communal celebration of the Sacred Anointing may be offered to a group of afflicted or elderly Temple Members who are properly prepared and spiritually disposed, according to the protocols set by the local Temple Council or Hierophant.

CHAPTER II

THE SACRED MINISTER OF ANOINTING

Can. 1003
§1. Only a Temple Minister, fully sanctified and consecrated through the Rite of Orders, validly administers the Sacred Anointing of the Ill.
§2. All Temple Ministers charged with the spiritual care of souls are bound in duty to administer this rite to those under their care. In good faith and necessity, any other authorized Minister may perform the anointing with at least presumed consent of the assigned Elder.
§3. All sanctified Ministers are permitted to carry blessed oil with them, so they may anoint in moments of necessity, regardless of location.

CHAPTER III

RECIPIENTS OF THE SACRED ANOINTING

Can. 1004
§1. The Sacred Anointing may be given to any Initiated Temple Member who has reached the Age of Reason and enters into serious danger through illness, affliction, or aging of the body.
§2. This rite may be repeated if the recipient recovers and later relapses into serious illness, or if the condition intensifies during the same affliction.

Can. 1005
This anointing is to be given even in cases of doubt, whether the person has full consciousness, or is truly in mortal danger, or nearing transition (death).

Can. 1006
The Anointing may also be conferred on those who, prior to unconsciousness or incapacity, expressed a desire for it—even implicitly—while in control of their faculties.

Can. 1007
The Sacred Anointing must not be administered to those who remain obstinately opposed to Divine Law or who persist in public and unrepentant desecration of sacred principles.

TITLE VI

ORDERS AND HOLY CONSECRATION

(Canons 1008 – 1054)

Can. 1008
By divine institution, certain members of the faithful of the Temple are marked with an indelible seal and consecrated through Sacred Ordination. They are thus appointed and anointed as ministers of the Law and Spirit, that each according to their rank may serve the Great Body of the Temple and the Moorish Nation under a divine and sacred trust.

Can. 1009
§1. The Sacred Orders of the Islamicate of the Moorish Science Temple are:
1/ The Chieftanate (Circle of Elders, Grand Sheiks, and High Overseers);
2/ The Emirate (Temple Ministers, Sheiks, and Intercessors);
3/ The Magistrate (Adepts, Stewards, and Keepers of Ritual and Service).

§2. These orders are conferred by the laying on of hands and the consecratory declaration prescribed in the Temple’s sacred liturgy, scrolls, or oral rites of initiation for each respective degree and rank.

§3. Those who are consecrated within the Chieftanate or Emirate receive the capacity to act as instruments of divine governance, law, intercession, and sacred authority. Those ordained into the Magistrate serve the Temple Body through the liturgies, sacred sciences, Temple operations, and communal offerings of mercy, service, and moral discipline.

Continuing TITLE VI: Sacred Orders under the Islamicate of the Moorish Science Temple, following the same canon-style format:

Can. 1010
Ordination is to be celebrated solemnly during Temple Convocation or within the Sacred Assemblies of the Grand Body, in the presence of the faithful and under the lawful oversight of the Circle of Elders.

Can. 1011
§1. Ordination is to take place in the House of Assembly or other sacred Temple space unless a grave reason requires another location, as judged by the Grand Sheik or High Overseer.
§2. The faithful of the Temple should be present in appropriate number so that the rite may be observed publicly and the community may testify and affirm the consecration.

Can. 1012
The consecrator in any ordination must be a Grand Sheik of proper standing, duly authorized by the Supreme Council of the Chieftanate.

Can. 1013
No one is to confer Sacred Ordination unless it is known that the candidate has been properly examined, initiated, and approved by the appropriate Tribunal of Sacred Orders.

Can. 1014
It is preferred that a candidate be consecrated by the direct laying on of hands by the officiating Grand Sheik. However, in exceptional and urgent cases, two or more Elders of the Chieftanate may preside in counsel.

Can. 1015
§1. It pertains to the Grand Sheik or High Overseer to call candidates to Sacred Orders and to verify their readiness in doctrine, conduct, lineage, and service.
§2. An Emir or Temple Minister may submit a candidate for ordination under the Emirate or Magistrate Orders with proper documentation and recommendation.

Can. 1016
Ordination is to take place only after a period of apprenticeship or Temple training, according to the order being conferred and the rites established by the Supreme Temple Code.

Can. 1017
No one is to be ordained without due recognition by the Temple Registry and confirmation of name, nationality, and Noble standing.

Can. 1018
§1. Sacred Orders may be denied to any who:
1/ reject the Noble Covenant or Pledge of Allegiance to the Moorish Nation;
2/ are under ecclesiastical or communal censure;
3/ lack lawful documentation of their Temple identity or ancestry;
4/ suffer from moral corruption or grave disorder.
§2. Exceptions may be considered in private Tribunal under oath.

Can. 1019
Initiation into any Sacred Order requires solemn intent, proper attire, fasting, prayer, and the guidance of a Temple Sponsor or Adept.

Can. 1020
Records of ordination must be entered into the Grand Registry of Orders and sealed with the Temple Seal of the House of Crowns Treasury.

Can. 1021
A Sacred Order once validly conferred cannot be repeated or undone. However, suspension or reassignment may occur by decree of the Grand Tribunal.

Can. 1022
The newly ordained are to remain under Temple observation and mentorship for a period determined by the Tribunal of Elders.

Can. 1023
Letters of Ordination may be revoked or amended by the issuing Elder or their rightful successor. Once issued, however, they do not expire solely due to the transition of authority.

CHAPTER II

THOSE TO BE ORDAINED

Can. 1024
Only a faithful member of the Temple—having received national identity, spiritual rebirth, and ritual cleansing—may validly receive Sacred Ordination. Gender and role-specific ordinations follow the divine principles, sacred science, and historical traditions of the Temple.

Can. 1025
§1. To receive the Emirate or Magistrate Orders lawfully, the candidate must:

  • complete the proper probationary period and Temple Initiation;
  • be judged worthy by their Elder or Instructor;
  • be free from irregularities, disqualifications, or sacred impediments;
  • fulfill all rites, oaths, and Temple prerequisites as set forth in Canons 1033–1039.
    Required documents, tribal lineage, and ancestral proof must be filed and verified by investigation under Canon 1051.

§2. Additionally, the Elder or Instructor must deem the candidate beneficial for the ministry and community life of the Temple and the Moorish Nation.

§3. If the candidate is being ordained to serve in a different Temple House or Jurisdiction, the ordaining Elder must confirm that the host Temple or Grand Body accepts their charge.

Below is the Temple-adapted version of the canonical laws regarding ordination requirements, prerequisites, and impediments. This version has been recontextualized to align with the spiritual, theocratic, and communal values of the Moorish Science Temple of America—Temple No. 24 and the Holy See of Nun:

Article I

Divine Requirements for Sacred Ordination

Canon 1026 – Divine Freedom of Will
No candidate shall be compelled to receive the Divine Orders of the Temple. Every soul must answer the Divine Call of Ordination by their own free will, sound mind, and spiritual volition. No individual shall be deterred from Divine Service if they are deemed fit by the Grand Sheik or competent Temple authority.

Canon 1027 – Formation of Aspirants
Aspirants to the Magistrate and Professmentry must undergo spiritual, academic, and ceremonial preparation according to the sacred protocols of the Nu Order and Temple Law. Such formation shall reflect the Temple’s Noological Path and Temple Chamber training programs.

Canon 1028 – Instruction Before Ordination
The Grand Sheik, Divine Minister, or designated Adept must ensure that all aspirants are thoroughly instructed in the Duties, Ethics, Temple Laws, and Covenants that govern their spiritual station.

Canon 1029 – Divine Qualifications
Only those with proven faithfulness to the Moorish Temple Law, guided by divine intention, intellectual clarity, public honor, moral excellence, balanced character, and strong psychic-spiritual equilibrium shall be promoted to sacred service.

Canon 1030 – Just Cause for Withholding Ordination
The Grand Sheik or High Adept may, with legitimate cause (even hidden cause known only to the Divine Mind), defer or deny ordination of any adept or candidate, without prejudice to the right of appeal within Temple Law and due process.

Article II

Holy Prerequisites for Ordination

Canon 1031 – Sacred Maturity of Age and Station
§1. The Cheiftanate (Elder-Ministry) shall not be conferred on any candidate under the spiritual age of 25 solar cycles. A minimum interval of six lunar months must separate Magistrate and Professmentry.
§2. For unmarried candidates of the Permanent Magistrate, the minimum age is 14. For married aspirants, the minimum is 19, with spousal consent and Temple confirmation.
§3. The Council of High Adepts may prescribe higher age thresholds as guided by spiritual law.
§4. Dispensations exceeding one solar year are reserved to the Holy See of Nun.

Canon 1032 – Curriculum of Noological Instruction
§1. Candidates must complete the five-year Adeptic Curriculum in Noology, Metaphysics, Comparative Religion, and Ancient Wisdom before entering the Magistrate.
§2. Adepts must serve a trial period in ministerial care before Professmentry promotion.
§3. Candidates for the Permanent Diaconate must complete their Temple-specific Noological formation.

Canon 1033 – Confirmation in the Faith
No aspirant shall be ordained without prior confirmation through Temple Initiation and the Seal of Faith administered by the Adept Council.

Canon 1034 – Official Enrollment
§1. A formal petition handwritten by the candidate must be submitted and accepted in writing by the Grand Sheik or Chief Temple Authority for candidacy to proceed.
§2. Members under Sacred Vow or Chamber Vow are exempt from further petition.

Canon 1035 – Prior Temple Functions
§1. Before Diaconate, aspirants must have served as Lector and Acolyte within the Temple for a proper duration.
§2. A minimum of six months must pass between Acolyte duties and Diaconate ordination.

Canon 1036 – Declaration of Will
A written and signed statement of lifelong service, holy intention, and full awareness of duties must be presented to the Grand Sheik or Divine Minister.

Canon 1037 – Celibacy and Vow
Unmarried candidates must have accepted the Sacred Covenant of Celibacy or taken a perpetual vow. Married candidates must be in union through a recognized Temple Marriage.

Canon 1038 – Refusal of Professmentary
A Adept who refuses the Professmentry shall not be barred from the Magistrate unless impeded by a just cause or judgment by the Grand Sheik.

Canon 1039 – Spiritual Retreat
All aspirants must undergo a spiritual retreat of no fewer than nine days, overseen by the Temple, prior to Ordination.

Article III

Impediments and Irregularities of Divine Service

Canon 1040 – General Impediments
No one under a spiritual, mental, or psychic impediment may receive or function in Sacred Orders unless otherwise dispensed by the Grand Adept or Holy See.

Canon 1041 – Irregularities for Receiving Orders
Irregularity applies to anyone:

  1. Suffering from mental affliction or imbalance, after divine and professional evaluation.
  2. Found guilty of apostasy, heresy, or schism from Temple Law.
  3. Engaged in unlawful or spiritual marriage contrary to Temple Law.
  4. Found guilty of voluntary manslaughter, abortion procurement, or accomplice thereof.
  5. Self-mutilated, attempted suicide, or caused grave harm to another.
  6. Illegally assumed Temple roles or performed sacred functions without ordination or while suspended.

Canon 1042 – Temporary Impediments
The following are impeded temporarily:

  1. Married men, unless properly recognized in the Permanent Diaconate.
  2. Those engaged in secular office prohibited to Temple clergy.
  3. Neophytes without sufficient trial and Temple confirmation.

Canon 1043 – Duty to Report
Temple members must report known spiritual or moral impediments affecting a candidate prior to ordination.

Canon 1044 – Irregularity in Office
§1. Irregularities in office include:

  1. Receiving orders while under canonical impediment.
  2. Public delicts in faith.
  3. Offenses listed under Canon 1041.

§2. Exercise of orders is impeded by:

  1. Receiving orders unlawfully.
  2. Mental or psychic affliction per Canon 1041.

Canon 1045 – Ignorance Not an Excuse
Unawareness of these irregularities does not exempt the candidate from their effects.

Canon 1046 – Multiplicity of Irregularities
Multiple irregularities from different causes are compounded in severity.

Canon 1047 – Reserved Dispensations
§1. Only the Holy See of Nun may dispense irregularities brought before a judicial or spiritual tribunal.
§2. The Holy See reserves the right to dispense in grave offenses.
§3. Public offenses require dispensation from the Grand Temple Assembly or its proxy.
§4. Temple Officers may dispense in lesser, non-reserved cases.

Canon 1048 – Urgent Occult Dispensation
In urgent secret cases where danger to reputation exists, a confessor may allow temporary exercise of Sacred Office, with obligation to inform the Temple thereafter.

Canon 1049 – Process for Dispensation
§1. Petitions must disclose all known impediments; general dispensations cover all in good faith except homicide or abortion.
§2. Homicide or abortion must list number of incidents.
§3. General dispensations apply across all orders unless otherwise restricted.

Thank you — I understand now you’re asking for a precise, article-by-article rewording in the original canonical format but adapted to the Temple perspective, not a creative or expansive interpretation.

Let’s proceed with a strict formal adaptation, preserving the article, canon numbering, clause structure, and legal tone, while changing terminology and context to reflect a Temple-based, Noological, or Moorish spiritual jurisdiction.

Art. 4.

THE REQUIRED DOCUMENTS AND INITIATION INVESTIGATION

Can. 1050
In order for a candidate to be promoted to Sacred Temple Orders, the following documents shall be required:

1/ a certified testimonial that all sacred studies have been completed in accordance with the norms of Can. 1032 of the Temple Code;

2/ for those to be ordained into the Presbytery (High Ministry), a testimonial that the Diaconate was previously received under proper Temple authorization;

3/ for candidates to the Diaconate, a testimonial affirming valid rites of Temple birth (e.g., documentation of Moorish identification, confirmation in the Temple, and completed service in the Ministries defined in Can. 1035); likewise, a testimonial that the declaration mentioned in Can. 1036 was duly made; and if the candidate for the permanent Diaconate is married, testimonials must be presented confirming that the union was solemnized under Temple Law and that the wife has given written, witnessed consent.

Can. 1051
The following provisions shall govern the investigation into the qualifications required of one to be ordained:

1/ a testimonial from the Rector of the Temple Seminary or House of Formation regarding the required qualities to receive Sacred Orders, namely: sound Noological doctrine, sincere piety, upright moral conduct, and the capacity to serve within sacred function; such testimonial shall also confirm, after proper inquiry, the candidate’s physical and mental fitness;

2/ to ensure due diligence in the investigation, the Grand Sheik, Temple Governor, or Elder Council may employ further appropriate measures in accordance with the customs of the time and place, including testimonial letters, public declarations, or reliable sources of communal information.

Can. 1052

§1. In order for a Grand Elder or Sheik to confer ordination by his own jurisdictional right, he must be assured that the documents described in Can. 1050 are complete and that the investigation described in Can. 1051 has yielded affirmative findings confirming the candidate’s suitability.

§2. In the case where the candidate is not subject to the ordaining Elder, it is sufficient that the dimissorial writs confirm possession of the required documents, attest to the completed investigation in accordance with Temple law, and affirm the suitability of the candidate. If the candidate is a member of a Temple Order or Societal Body, the writs must also state that he has been definitively received and is under the jurisdiction of the issuing superior.

§3. Notwithstanding the above, if specific concerns remain that cast doubt on the candidate’s suitability, the ordaining Elder shall not proceed with ordination.

CHAPTER III

REGISTRY AND TESTIMONIALS OF ORDINATION CONFERRED

Can. 1053

§1. After the ordination is conferred, the names of those ordained, the name of the ordaining Elder, the location, and the date of ordination shall be entered in the Register of Holy Offices, to be preserved securely in the Temple Curia; all related documents of ordination shall be retained in archive.

§2. The ordaining Elder shall provide to each ordinand an authentic Certificate of Ordination. If the ordination was granted by another Elder using dimissorial writs, the ordinand must present the certificate to his own Sheik or governing officer for proper notation in the official record of the Temple.

Can. 1054
The local Sheik or competent Elder, if the ordinand is a lay member, or the head of the Order, if the ordinand is a vowed subject, shall send notice of the ordination to the registrar of the place of spiritual birth, who shall duly record the ordination in the Temple Book of Births and Holy Progressions in accordance with Can. 535 §2.

Excellent. I will now continue with TITLE VII: MARRIAGE, strictly following canonical structure, reworded in a Temple-based ecclesiastical framework suitable for jurisdictions like the Nu Unified Temple, Moorish Science Temple of America, or similar spiritual religious orders.

TITLE VII: MARRIAGE

(Canons 1055–1165)

CHAPTER I

THE PASTORAL MINISTRY AND THOSE THINGS TO BE OBSERVED BEFORE THE CELEBRATION OF MARRIAGE

Can. 1055

§1. The Sacred Covenant of Temple Matrimony is a divine and moral union between a man and a woman, established by vow and affirmed under Temple Law, for the purpose of companionship, sacred service, lineage continuation, and spiritual evolution. This bond has been elevated to a sacred ordinance under Temple Doctrine for those who have received the rites.

§2. Consequently, the covenant between Temple spouses—when properly entered and solemnized in the Temple—is governed not only by divine revelation and natural law, but also by the sacramental laws of the Temple Order.

Can. 1056
The essential properties of Sacred Matrimony are unity and permanence (indissolubility), which are sanctified under Temple Law and guarded by sacred trust.

Can. 1057

§1. The marriage covenant is brought into existence through the mutual, uncoerced, and conscious consent of the parties, expressed publicly before a duly authorized Elder, Sheik, or designated Temple official.

§2. No human law or external authority may substitute or override the consent which creates marriage.

Can. 1058
Every man and woman not prohibited by Temple Law may contract Sacred Marriage.

Can. 1059
Even when only one party is a Temple adherent, marriage is subject not only to divine law but also to the laws and jurisdiction of the Temple community in which it is solemnized.

Can. 1060
Marriage is to be presumed valid until proven otherwise by competent Temple Tribunal.

Can. 1061

§1. A marriage is considered valid when celebrated in accord with the formal requirements of Temple law; it is consummated when the spouses engage in sacred union, in a manner fitting their covenant.

§2. If a marriage is valid but not consummated, it may be reviewed for release or special dispensation by the Grand Temple Tribunal.

§3. A marriage shall be referred to as invalid when it fails to meet the requirements of consent, eligibility, or spiritual capacity.

Can. 1062

§1. Engagement (espousal) promises, though spiritually serious, do not create a binding legal obligation in Temple Law unless ratified through a Sacred Covenant or pre-nuptial oath registered with the Temple.

§2. No legal action may be brought within Temple tribunals concerning breach of engagement promises unless there are oaths, witnesses, or other proofs duly recognized.

CHAPTER I-A

SACRED PREPARATION AND SCRUTINY

Can. 1063
Temple Sheiks and Elders must ensure the spiritual and moral preparation of those to be married by:

1/ Teaching the sacred doctrine on the nature, purpose, and duties of Temple marriage;

2/ Guiding the couple through rites of purification, counsel, and alignment with divine will;

3/ Confirming that the ceremony reflects the sacredness of the covenant and the role of the spouses in community continuity;

4/ Offering post-marriage rites, support, and Temple services to strengthen family unity.

Can. 1064
It is the duty of the officiating Sheik, Temple Elder, or authorized minister to ensure compliance with the above before the marriage takes place. The Supreme Council of Elders may assign specific ministers for this function in accordance with custom.

Can. 1065

§1. Temple members are strongly encouraged to receive rites of cleansing, affirmation of belief, and spiritual readiness before marriage. If not yet initiated into full Temple life, such rites should be offered and completed.

§2. If one or both parties are not in spiritual alignment with Temple law, marriage must be deferred until review and approval are granted by the Temple Elder or Ecclesiastical Council.

Can. 1066
Before marriage is solemnized, it must be evident that nothing stands in the way of its valid and lawful celebration. Any doubt concerning impediments must be investigated and resolved by Temple authority.

Can. 1067
The High Council shall issue detailed instructions concerning pre-marital scrutiny, interviews, required documents, witness testimony, and sacramental preparation. Local Elders must follow these procedures strictly.

Can. 1068
If danger of delay or scandal arises and documentation cannot be immediately acquired, personal sworn testimony by the parties and reliable witnesses, approved by the Elder, may suffice temporarily under Temple emergency protocol.

Can. 1069
Any member of the Temple who is aware of a canonical impediment to a proposed marriage is obligated in conscience to reveal it to the Temple Elder or appropriate authority.

Can. 1070
A person assisting with marriage preparation but lacking ordinary jurisdiction must inform the presiding Elder or Sheik of any impediment or irregularity discovered.

Can. 1071

§1. Except by permission of the Temple Elder or Grand Sheik, no one is to assist at the following marriages:

1/ Of those lacking Temple citizenship or whose identity is not confirmed in Temple records;

2/ Those bound by sacred vow, Temple pledge, or previous spiritual engagement not released;

3/ Those who intend to contract marriage in violation of Temple moral doctrine;

4/ Marriages that are to be kept secret from the Temple community;

5/ Those under censure, probation, or disciplinary action within the Temple;

6/ In situations where civil law forbids marriage and the Temple considers the prohibition legitimate under divine law.

§2. Temple leadership is authorized to establish additional norms in alignment with the customs of their jurisdiction.

Can. 1072
Temple Ministers are to discourage and dissuade marriage of adolescents below spiritual maturity, and to ensure that young persons receive instruction in the duties of Temple family life prior to entering the covenant.

Thank you — you’re absolutely right. We’ll preserve the original Canon numbering starting from Can. 1073, but revise the language to fit the Temple perspective (Nu Unified Temple / Holy See of Nun / Moorish Science Temple worldview). Here’s the Temple-adapted version with the original structure and canon numbers intact:

CHAPTER II

DIRIMENT IMPEDIMENTS IN GENERAL

Can. 1073 — A diriment impediment renders a person unqualified to enter into a valid marital covenant under Temple Law and Divine Rite.

Can. 1074 — An impediment is considered public if it can be substantiated in the external (communal or administrative) forum; otherwise, it remains occult, known only within the internal or spiritual forum.

Can. 1075
§1. Only the Supreme Authority of the Temple — the Grand Body of the Holy See of Nun — may authentically declare when Divine Law prohibits or nullifies a sacred union.
§2. The authority to establish additional impediments for those within the Temple Covenant rests solely with this Supreme Authority.

Can. 1076 — A custom that introduces a new impediment or contradicts existing sacred impediments is invalidated and holds no weight under Temple jurisprudence.

Can. 1077
§1. In unique and serious circumstances, a local Grand Sheik or Ecclesiastical Overseer may prohibit the solemnization of marriage for Temple Citizens under his jurisdiction — temporarily and only while the cause persists.
§2. Only the Supreme Temple Authority may declare such a prohibition to be nullifying in nature.

Can. 1078
§1. A local Temple Authority (such as the Grand Sheik, Overseer, or Noological Chancellor) may dispense individuals under his jurisdiction from ecclesiastical impediments, except those expressly reserved for the Supreme Temple Court.
§2. The following impediments are reserved to the Holy See:
1/ Those arising from sacred ordination, consecration, or public, perpetual vows of chastity in a sacred Temple order or monastic rite;
2/ The impediment of crime described in Can. 1090.
§3. No dispensation shall ever be granted regarding consanguinity in the direct line or in the second degree of the collateral line.

Can. 1079
§1. In danger of death, a local Temple Authority may dispense from canonical form and from all ecclesiastical impediments — whether public or occult — except those related to sacred ordination into the Circle of Elders.
§2. If the local authority is inaccessible, a Temple Priest, an Ordained Minister, or an Adept duly delegated may act with this same authority under the same conditions.
§3. A Confessor may dispense from occult impediments for the internal forum — even outside sacramental profession — in danger of death.
§4. A local authority is considered inaccessible if only reachable via mechanical means (e.g., telephone or telegraph).

Can. 1080
§1. If, after full preparation, an impediment is discovered and a delay would bring serious harm, those with jurisdiction in Can. 1079 §§2–3 may dispense from all but the most grave impediments (Can. 1078 §2, n. 1).
§2. This power may be used also for retroactive validation (convalidation) of a union if appeal to the Supreme Authority would cause undue delay or jeopardy.

Can. 1081 — Any Minister (Priest, Overseer, or Adept) who grants a dispensation for an external forum matter must notify the local Grand Sheik or Temple Registry and record it in the Book of Sacred Covenants.

Can. 1082 — A dispensation from an occult impediment, granted in the internal forum (non-sacramental), must be documented and stored in the sealed archive of the Temple Curia. If the impediment later becomes public, no new dispensation is required for the external forum.

CHAPTER III

SPECIFIC DIRIMENT IMPEDIMENTS

Can. 1083
§1. A male under the age of sixteen solar cycles and a female under the age of fourteen cannot contract a valid marriage under Temple Law.
§2. The Grand Council of Sheiks may determine a higher age for licit Temple Marriage.

Can. 1084
§1. Antecedent and perpetual impotence (whether absolute or relative, male or female) renders a person unfit for the Divine Covenant of Marriage.
§2. If there is doubt (whether factual or legal) concerning impotence, the marriage may proceed but cannot be declared null unless proven.
§3. Sterility is not in itself an impediment, unless it was intentionally concealed in deceit (see Can. 1098).

Can. 1085
§1. One bound by a prior marriage, even if unconsummated, cannot validly attempt a new marriage.
§2. Even if the prior union is considered invalid or dissolved, another may not be contracted without a lawful and definitive decree of nullity.

Can. 1086
§1. A union between a baptized Temple adherent and one not initiated into the Sacred Covenant is invalid, unless a dispensation is granted.
§2. Such dispensation is only permissible when the conditions in Can. 1125 and 1126 are satisfied.
§3. If one party was presumed baptized at the time of marriage, the marriage is presumed valid until definitive proof shows otherwise.

Can. 1087 — Individuals under sacred Temple ordination (Priests, Elders, Ministers) may not attempt marriage without formal dispensation from the Holy See.

Can. 1088 — Those bound by public and perpetual vows of chastity in a Temple Order (e.g., Nun Order, Sacred Guard, Noological Monastic Lineage) may not contract marriage unless released by formal decree.

Can. 1089 — No valid marriage can occur if a woman was abducted or detained with the intent to force her into marriage, unless she freely consents from a safe and neutral place after release.

Can. 1090
§1. Any individual who, with intent to marry, causes the death of their own or another’s spouse invalidly attempts that union.
§2. If such a death is caused by mutual agreement or conspiracy, both are barred from marriage together.

Can. 1091
§1. Marriage is invalid between all ancestors and descendants (direct bloodline), whether legitimate or illegitimate.
§2. In the collateral line, marriage is invalid up to and including the fourth degree.
§3. The impediment of consanguinity is not compounded by multiple lines.
§4. If doubt exists about consanguinity within these degrees, the marriage is never permitted until resolved.

Can. 1092 — Affinity in the direct line — regardless of degree — invalidates marriage.

Can. 1093 — Public propriety arising from concubinage or invalid marriage bars marriage between a man and the female relatives of the woman, and vice versa.

Can. 1094 — Legal adoption that creates a direct line or second-degree collateral relationship invalidates any attempt at marriage between the adoptive parties.

CHAPTER IV
SACRED MATRIMONIAL CONSENT
(Adapted to the Nu Unified Temple / Holy See of Nun Perspective)

Can. 1095 — The following Temple Citizens are unfit to enter into the Holy Covenant of Matrimony:

1/ Those lacking sufficient reason or awareness of the sacredness of covenantal union;

2/ Those with serious deficiencies in discretion of judgment concerning the divine and mutual responsibilities of the sacred covenant;

3/ Those incapable of upholding the sacred obligations of the Temple Union due to psychological or spiritual conditions.

Can. 1096
§1. For Temple Matrimonial Consent to exist, both parties must understand that Sacred Marriage is a lifelong partnership between a man and a woman ordained for divine cooperation, spiritual union, and generational continuity.

§2. Such ignorance is not presumed once the age of Temple Maturity is reached.

Can. 1097
§1. A fundamental error about the identity of the other renders the Temple marriage invalid.

§2. An error about a quality of the other person does not invalidate the union unless such quality was intentionally misrepresented and deemed essential to the consent.

Can. 1098 — A Temple Citizen contracts invalidly who consents to union based on malicious deception concerning a matter that by nature gravely disrupts the Temple partnership.

Can. 1099 — Errors about the unity, indissolubility, or sacredness of the matrimonial covenant do not invalidate the union unless they directly shape the will to contract it.

Can. 1100 — Knowledge or belief in the invalidity of a union does not, in itself, exclude true matrimonial consent.

Can. 1101
§1. The internal intent of each party is presumed to match the outward signs and words of the sacred rite.

§2. If either party explicitly excludes the union itself, or a core sacred aspect thereof, the covenant is invalid.

Can. 1102
§1. A marriage based on a future condition is invalid.

§2. A marriage conditioned upon the present or past is valid only if the condition truly exists.

§3. Such conditional covenants must not be entered without written approval of the Grand Sheik or Temple Overseer.

Can. 1103 — Any marriage contracted under external force or grave fear—intentionally or not—that coerces consent is invalid.

Can. 1104
§1. For validity, the couple must be present together in person or represented by sacred proxy.

§2. Consent must be exchanged in verbal affirmation, or through equally sacred gestures if verbal speech is impossible.

Can. 1105
§1. Marriage by proxy is valid only if:

1/ There is a sacred mandate specifying the intended partner;

2/ The proxy is personally appointed and acts directly.

§2. The mandate must be written and signed by the mandator and witnessed by a Temple Elder, Minister, or two lawful Temple witnesses.

§3. If the mandator cannot write, this must be noted, and a third witness must sign.

§4. If the mandate is revoked or mental capacity is lost prior to the act, the covenant is invalid, regardless of knowledge thereof.

Can. 1106 — Temple marriage may be solemnized through an interpreter, but only if the officiant confirms the interpreter’s trustworthiness.

Can. 1107 — Even if a union is invalid due to a legal impediment or improper form, the consent is presumed to persist until clearly revoked.

CHAPTER V
RITUAL FORM FOR THE CELEBRATION OF TEMPLE MARRIAGE

Can. 1108
§1. Only marriages witnessed by a Grand Sheik, Temple Overseer, or duly delegated Elder, in the presence of two witnesses, are valid — unless a sacred exception (as in Can. 1116) applies.

§2. The officiant must be physically present and receive the expression of consent on behalf of the Temple.

Can. 1109 — Unless deposed or lawfully suspended, Temple Elders and Sheiks assist validly at all marriages within their spiritual jurisdiction, regardless of member domicile.

Can. 1110 — Personal Temple authorities may only assist when at least one party is under their direct care.

Can. 1111
§1. A Grand Sheik or Temple Elder may delegate, in writing, authority to solemnize marriages within their district.

§2. The delegation must be explicit and, if general, recorded in the Temple Register.

Can. 1112
§1. In the absence of a Minister or Elder, the Sacred Council may approve lay Temple officials to solemnize marriage, provided they are trained and spiritually competent.

§2. The layperson must be able to instruct, guide, and perform the rite in alignment with sacred liturgy.

Can. 1113 — Before special delegation, the free marital status of both parties must be formally verified.

Can. 1114 — No person may officiate a marriage without ensuring freedom to marry, and, where required, the blessing or permission of the Grand Sheik.

Can. 1115 — Marriages are normally held in the Temple of either party’s spiritual domicile. Permission is needed for celebration elsewhere.

Can. 1116
§1. If no authorized officiant can be found after earnest effort, a valid marriage may be contracted in the presence of two witnesses:

1/ In danger of death;

2/ When it is foreseen no authorized officiant will be available for a full lunar cycle.

§2. If a Minister becomes available during this time, he must preside if possible.

Can. 1117 — This sacred form must be observed if either party is initiated or baptized in the Temple, unless exempted by dispensation.

Can. 1118
§1. Marriages between Temple-initiated members are to be celebrated in the House of the Temple. Alternate locations require permission.

§2. The Grand Sheik may approve other sacred sites if fitting.

§3. If one party is uninitiated, the marriage may occur in a neutral or sacred location suitable to both parties.

Can. 1119 — In all cases, the sacred rites of Temple tradition and law must be observed, unless grave necessity prevents it.

Can. 1120 — The Sacred Assembly may establish rites fitting to the customs of the people and the Temple’s divine mission.

Can. 1121
§1. Following celebration, the officiant or designated recorder must register the names, officiant, witnesses, place, and date in the Temple Book of Covenants.

§2. If the marriage took place under Can. 1116, the witnesses or participants must report it promptly.

§3. Marriages with a dispensation from form must be recorded by the authority who issued it and reflected in the records of both the Sacred Curia and the proper Temple Registry.

Can. 1122
§1. The union must also be noted in the Baptismal Registry.

§2. If the marriage occurred outside the Temple of baptism, that Temple must be notified.

Can. 1123 — When a marriage is declared null, convalidated, or dissolved by law (not by death), this must be annotated in both the Marriage and Baptismal Books of the Temple.

Thank you for the correction. Let’s now strictly follow the original Canon Law format, line-by-line, clause-by-clause, and rewrite each canon into the Temple Law worldview — using precise doctrinal language from the Moorish Science Temple / Temple of Karast / Holy See of Nun / Noological perspective, as requested.

Below is the correct format adaptation of CHAPTER VI – MIXED MARRIAGES, beginning with each canon restructured under Temple Law. Please confirm that this approach is what you’re looking for, and I will proceed chapter by chapter in the same style.

CHAPTER VI

MIXED UNIONS
(Adapted to Temple Law Format)

Canon 1124 (Temple Code §624.1)

A union between a faithful member of the Temple (i.e., one baptized into the Holy Covenant and confirmed into the Adept House of the Temple) and one who is not initiated into the Temple Order, or who belongs to a non-aligned religious sect or philosophical society, is prohibited without express permission of the Temple Tribunal or the Supreme Council of the Holy See of Nun.

Canon 1125 (Temple Code §625.1)

Permission may be granted by the Temple Court only if the following conditions are met:

1° The Temple partner declares before the competent Temple authority that they are prepared to remove all danger of falling away from the faith and will make a firm promise to preserve the sacred legacy of the Temple and raise all children born of this union within the Noological doctrine and Temple teachings;

2° The other party is to be informed in good time about these promises and obligations in such a way that it is clear they understand the commitments of the Temple partner, and they themselves must not present an obstacle to the sacred upbringing of future offspring;

3° Both parties are to be instructed, together and individually, on the divine nature of sacred union, the mutual obligations of initiates, and the responsibilities of upholding the covenantal order established by the Supreme Temple Law.

Canon 1126 (Temple Code §626.1)

It is the responsibility of the local Sheik, Matriarch, or Governor-Priest to ensure that all declarations and promises, as well as the understanding of the other party concerning the Temple’s requirements, are made openly and recorded lawfully within the Book of Divine Union (Temple Registry).

Canon 1127 (Temple Code §627.1)

§1. The ritual form prescribed by Temple law must be observed if at least one of the parties is a confirmed member of the Temple. This includes ceremony before the appointed Sheik, Minister, or Elder with at least two Temple witnesses present.

§2. If grave difficulty arises that prevents the observance of Temple form, the Sheik of the Temple (or Grand Sheik with special jurisdiction) may dispense with the form, provided a valid sacred rite is performed and the union is recorded by Temple decree.

§3. It is strictly forbidden to perform dual rites (i.e., the Temple ceremony and then another religious rite) in a way that signifies either the Temple’s subordination or the duplication of sacred authority. All such duplications require explicit Temple approval or dispensation.

Canon 1128 (Temple Code §628.1)

Temple authorities shall ensure that the Temple spouse remains strong in the doctrine of the Temple and that all offspring from the union are raised in accord with the Temple’s moral and spiritual order. Support and education must be provided to maintain the faith of the initiate.

Canon 1129 (Temple Code §629.1)

The prescripts of this chapter also apply to those entering into a union with an uninitiated person, even if that person professes a philosophical faith aligned with natural law, but who is not an initiate into the Sacred Covenant of the Temple.

Excellent. Below is the continuation of the Temple Marriage Codes beginning from Can. 1130, rewritten and structured precisely in line with Branch Temple No. 24 governance standards and formatting.

CHAPTER VII
MARRIAGE CELEBRATED IN PRIVATE RITES

Can. 1130 [Temple Code: 7.1]
A private union may be permitted by the Grand Sheik, Supreme Minister, or duly appointed spiritual authority when a grave and urgent cause exists, such as danger to life, national security, Temple secrecy, or spiritual preservation.

Can. 1131 [Temple Code: 7.2]
Permission to conduct a private union under Can. 1130 entails the following:

1/ All pre-marital inquiries, rites, and approvals must be conducted under sacred confidentiality;

2/ The presiding Grand Sheik, Temple Witnesses, officiating Minister, and the couple must swear to uphold sacred secrecy regarding the union’s celebration.

Can. 1132 [Temple Code: 7.3]
The obligation of secrecy under Can. 1131 may be lifted only if concealment results in grave scandal or serious harm to the sanctity of the Temple union; such disclosure must be communicated in advance to both parties.

Can. 1133 [Temple Code: 7.4]
All privately celebrated unions must be recorded in a sealed register, archived in the Temple’s Sacred Private Archive, accessible only by written authorization from the Supreme Minister or Grand Sheik.

CHAPTER VIII
THE EFFECTS OF TEMPLE UNION

Can. 1134 [Temple Code: 8.1]
From a valid Temple union, there emerges an unbreakable bond between the spouses, ordained by divine covenant to be exclusive and perpetual in nature, further consecrated by the Noological Sacrament of Matrimony.

Can. 1135 [Temple Code: 8.2]
Each consort bears equal sacred responsibility and right to the mutual life, economic partnership, and spiritual mission established by the Temple Union.

Can. 1136 [Temple Code: 8.3]
Parents are divinely bound to nurture the offspring with utmost diligence concerning their physical, cultural, moral, academic, spiritual, and noological education in harmony with Temple Law.

Can. 1137 [Temple Code: 8.4]
Children conceived or born from a valid or putative Temple Union are deemed legitimate by natural and divine law.

Can. 1138 [Temple Code: 8.5]
§1. Fatherhood is presumed in lawful unions unless disproven by sacred evidence.
§2. Any child born at least 180 cycles after the rite of union, or within 300 cycles following the dissolution of conjugal life, is presumed legitimate under Temple record.

Can. 1139 [Temple Code: 8.6]
Children born outside a Temple Union may be legitimated by the subsequent valid or putative union of the parents or by decree of the Grand Sheik or Supreme Minister.

Can. 1140 [Temple Code: 8.7]
In all canonical matters, legitimated children are equal in rights, duty, and inheritance to those born in lawful union unless restricted by Temple Edict.

Perfect. Continuing in the exact strict canonical format for Branch Temple No. 24, we now proceed with:

CHAPTER IX
THE SEPARATION OF SPOUSES

Art. 1.
DISSOLUTION OF THE TEMPLE UNION

Can. 1141 [Temple Code: 9.1]
A Temple Union that is ratified and consummated cannot be dissolved by any earthly authority or reason, except by natural death or divine dispensation as recognized by Temple Law.

Can. 1142 [Temple Code: 9.2]
For a just cause, the Supreme Minister, acting under divine authority, may dissolve a non-consummated Temple Union between two consecrated members or between a consecrated and non-consecrated member, even without mutual consent.

Can. 1143 [Temple Code: 9.3]
§1. A union entered by two non-consecrated individuals may be dissolved by spiritual elevation of one party, known as the Sacred Privilege of the Faithful, upon entering the Temple and contracting a new union, provided the other party departs.
§2. Departure is presumed if the non-consecrated party refuses to cohabit in peace with the consecrated member or brings offense to the spiritual code, unless the consecrated party gave just cause for separation.

Can. 1144 [Temple Code: 9.4]
§1. The consecrated member must inquire of the non-consecrated party whether:

1/ They desire to enter into Temple initiation and sanctification;
2/ Or will cohabit peacefully under the divine covenant.

§2. Such inquiry must take place post-initiation unless dispensation is granted by the Grand Sheik or Supreme Minister for grave cause.

Can. 1145 [Temple Code: 9.5]
§1. The inquiry shall be conducted under the supervision of the Grand Sheik or spiritual authority of the consecrated party. A grace period may be granted, but silence shall be deemed a negative response.
§2. If the formal method is impeded, private inquiry by the consecrated party is valid.
§3. The inquiry and result must be properly recorded and sealed in the Temple’s external forum.

Can. 1146 [Temple Code: 9.6]
The consecrated member may lawfully enter a new Temple Union if:

1/ The non-consecrated party responds negatively or is excused by prior permission;
2/ The non-consecrated party initially cohabited peacefully, then departed unjustly.

Can. 1147 [Temple Code: 9.7]
For grave cause, the Grand Sheik may allow a consecrated member, invoking the Sacred Privilege of the Faithful, to unite with a non-consecrated partner, whether spiritually initiated or not. The codes of inter-faith union (cf. Can. 1124–1129) must be followed.

Can. 1148 [Temple Code: 9.8]
§1. A non-consecrated man with multiple non-consecrated wives who receives Temple initiation may retain one wife, if continuation with the first is burdensome. The same applies to a woman with multiple husbands.
§2. The union must be regularized according to sacred rites following consecration and all inter-order conditions.
§3. The Grand Sheik must ensure the dismissed spouses are cared for materially and spiritually per the law of justice and Temple charity.

Can. 1149 [Temple Code: 9.9]
If reconnection with a former spouse is impossible due to captivity or persecution, the newly consecrated member may lawfully contract a new Temple Union, even if the other party later becomes consecrated, unless otherwise bound by Can. 1141.

Can. 1150 [Temple Code: 9.10]
In doubtful matters, the Sacred Privilege of the Faithful holds the favor of the law and must be interpreted in mercy.

Art. 2.
SEPARATION WITH THE UNION REMAINING

Can. 1151 [Temple Code: 9.11]
Spouses are divinely bound to preserve the sacred unity of the Temple Union unless a legitimate spiritual or lawful cause permits temporary separation.

Can. 1152 [Temple Code: 9.12]
§1. Forgiveness is highly encouraged for the sake of spiritual harmony, but if a spouse commits adultery and the other has neither condoned nor caused it, they have a right to separation.
§2. Silent forgiveness is presumed if conjugal relations continued knowingly, or if six lunar cycles passed without complaint.
§3. If separation occurs, the innocent party must bring the matter before the Council of Elders or Grand Sheik within six lunar cycles for evaluation.

Can. 1153 [Temple Code: 9.13]
§1. If one spouse causes grave harm—mental, physical, or spiritual—to the other or to children, the aggrieved may leave the union with or without decree, especially in cases of urgency.
§2. When the cause for separation ceases, the sacred cohabitation must resume unless otherwise ruled by spiritual authority.

Can. 1154 [Temple Code: 9.14]
Regardless of separation, all offspring must be fully supported and educated in harmony with Temple laws.

Can. 1155 [Temple Code: 9.15]
A spouse who was wronged may accept the other back into conjugal unity. Doing so waives the right to future separation based on the same offense.

Excellent. Here is the continuation in strict Temple Canon format for Branch Temple No. 24:

CHAPTER X
THE CONVALIDATION OF TEMPLE UNION

Art. 1.
SIMPLE CONVALIDATION

Can. 1156 [Temple Code: 10.1]
§1. To convalidate a Temple Union rendered invalid due to a sacred impediment, the impediment must first be removed or lawfully dispensed, and the party conscious of such impediment must renew their sacred consent.

§2. Even if mutual consent was present from the beginning, Temple law requires a renewal of consent for the convalidation to be valid.

Can. 1157 [Temple Code: 10.2]
The renewal of consent must be a deliberate and fresh act of the will by the aware party, concerning a union they recognize or believe was null at its origin.

Can. 1158 [Temple Code: 10.3]
§1. If the impediment was public, both spouses must renew consent publicly in the presence of a Grand Sheik or Temple officiant, in accordance with sacred form.

§2. If the impediment cannot be publicly proven, the aware party may renew the consent privately and in secret, provided the other spouse continues to express valid consent. If both were aware, both must renew the consent.

Can. 1159 [Temple Code: 10.4]
§1. A Temple Union invalidated by a defect of consent is convalidated if the non-consenting party now gives valid consent and the consent of the other remains.

§2. If the defect cannot be proven, it is sufficient for the previously non-consenting party to give consent in private and in secret.

§3. If the defect can be proven, consent must be given publicly in canonical form before a Grand Sheik or Minister.

Can. 1160 [Temple Code: 10.5]
A Temple Union declared null due to a defect in sacred form must be re-contracted in full conformity with Temple rite for validation, without exception to Temple Code Can. 1127 §2.

Art. 2.
RADICAL SANATION

Can. 1161 [Temple Code: 10.6]
§1. Radical sanation of a Temple Union refers to its convalidation without the renewal of consent. It is granted by the Grand Sheik or Supreme Minister and includes dispensation from sacred impediments and from canonical form if absent. It retroactively validates all effects of the union.

§2. The union is validated from the moment the favor is granted; however, the retroactive effect applies from the moment of original celebration unless stated otherwise.

§3. Radical sanation may only be granted when it is reasonably probable the couple intends to continue conjugal unity.

Can. 1162 [Temple Code: 10.7]
§1. A Temple Union cannot be sanated if true consent is absent from either party, whether missing at the start or revoked later.

§2. If initial consent was absent but later freely given, sanation may be granted beginning from the moment consent was rendered.

Can. 1163 [Temple Code: 10.8]
§1. A Temple Union invalid due to sacred impediment or defective form may be sanated provided mutual consent persists.

§2. Unions invalid due to a natural or divine law impediment may only be sanated after such an impediment has ceased.

Can. 1164 [Temple Code: 10.9]
Sanation may be granted validly even without the parties’ knowledge, but such favor is reserved for grave cases and with spiritual prudence.

Can. 1165 [Temple Code: 10.10]
§1. The Supreme Minister or designated spiritual tribunal may grant radical sanation in all cases.

§2. The Grand Sheik may grant sanation in individual unions, even with multiple impediments, once all inter-faith and mixed union requirements under Can. 1125 are fulfilled. However, he cannot sanate any union impeded by sacred laws reserved solely to the Supreme Minister.

Great — I’m ready to begin formatting this next section of the Temple Code. I will now start from:

PART II: THE OTHER ACTS OF DIVINE WORSHIP
Beginning with Can. 1166, each canon will be clearly numbered and structured as in your previous chapters.

Here is the beginning of the reformatted version for Branch Temple No. 24:

PART II

THE OTHER ACTS OF DIVINE WORSHIP

TITLE I: SACRED RITES AND SACRAMENTALS

(Formerly Cann. 1166–1172)

Can. 1166
Sacred Rites and Sacramentals are divine signs instituted by the Holy Temple to reflect higher spiritual operations. Through them, spiritual effects are invoked in a manner similar to the sacraments, and their power is drawn from the intercession and invocation of the Temple’s sacred authority.

Can. 1167 §1
Only the Supreme Council of the World Temple, in consultation with the Grand Sheik of Branch Temple No. 24, may institute new sacramentals, give authoritative interpretation to existing rites, or abolish or reform them.

§2
When administering sacramentals, all prescribed rites, sacred recitations, and forms—approved by the Temple’s liturgical body—must be faithfully observed.

Can. 1168
The minister of sacramentals is a duly sanctified Noological Minister or Temple Cleric vested with proper ordination. Qualified lay members may administer select sacramentals upon written authorization from the Grand Sheik or Temple Elders.

Can. 1169 §1
Only those bearing the mark of spiritual investiture—such as the Grand Sheik or Templist—may validly perform acts of consecration or dedication within the Temple system.

§2
Any presbyter may impart blessings unless they are specifically reserved to the Grand Sheik or Supreme Ministers of the Holy See of Nun.

§3
Adepts or Scribes may offer only those blessings explicitly permitted under Temple jurisdictional law.

Can. 1170
Blessings should be extended foremost to declared Temple adherents, but may also be given to initiates, seekers, and even non-Temple persons unless clearly forbidden by law or sacred directive.

Can. 1171
Sacred objects, once designated for Temple rites by blessing or dedication, must be preserved with reverence and never used for mundane or profane purposes, even if held in private hands.

Can. 1172 §1
No member shall perform acts of exorcism, purification, or spiritual banishment unless they have been granted direct and express permission from the Grand Sheik or appointed Minister of Exorcism.

§2
Such permission may only be granted to one of proven virtue, doctrinal understanding, sound judgment, and spiritual discipline.

Excellent. Continuing now with:

TITLE II

THE SACRED HOURS OF DEVOTION

(Formerly Cann. 1173–1175)

Can. 1173
In fulfillment of the Sacred Office of the Anointed Ones, the Temple celebrates the Sacred Hours. Through the recitation of divine utterances, the Temple hears the voice of the Most High, recalls the mysteries of divine manifestation, offers praise without ceasing, and intercedes on behalf of all creation.

Can. 1174 §1
All Temple Clerics are obligated to observe the Sacred Hours of Devotion according to the rule of sacred service prescribed in Can. 276 §2 n. 3 of the Noological Code. Members of consecrated orders and spiritual societies are bound by the constitutions of their respective institutes.

§2
All Temple adherents and spiritual citizens are earnestly invited, according to their circumstances, to join in the Sacred Hours as an act of communal spiritual offering and universal invocation.

Can. 1175
In observance of the Sacred Hours, the prescribed times for each hour must be honored as closely as possible, maintaining harmony with the rhythm of creation and the divine cosmic order.

TITLE III

TEMPLE FUNERALS AND BURIAL RITES

(Formerly Cann. 1176–1185)

Can. 1176 §1
Departed members of the Temple and the broader faithful must receive Temple funeral rites in accordance with the Sacred Law.

§2
The funeral rites of the Temple are performed as sacred ceremonies invoking divine peace upon the soul, honoring the physical vessel, and offering comfort and resurrectional hope to the living.

§3
The Holy Temple recommends the traditional internment of the body into sacred ground. However, cremation is not forbidden unless chosen for reasons contrary to Temple doctrine or ancestral law.

CHAPTER I

THE CELEBRATION OF TEMPLE FUNERALS

Can. 1177 §1
The funeral of any Temple adherent shall generally be held in their home Temple or sacred jurisdiction.

§2
A family or responsible party may select another Temple for the funeral, with the consent of its presiding Sheik and notification to the deceased’s home Temple.

§3
If the death occurs outside the member’s jurisdiction and the body is not returned, nor another Temple selected, the funeral shall be held at the Temple closest to the place of transition unless otherwise ordained by local sacred law.

Can. 1178
The funeral of a Grand Sheik or high officer of the Temple must be held at the principal Temple under their governance, unless a different sacred site has been chosen by divine directive or sacred will.

Can. 1179
The funerals of consecrated members of spiritual orders or divine societies shall be conducted by their superior within their designated Temple or oratory.

Can. 1180 §1
If a Temple maintains its own sacred burial ground, members shall be buried therein unless they or their caretakers designate another lawful sacred ground.

§2
All individuals are permitted to choose a burial ground according to conscience, ancestral tradition, and sacred permission, unless forbidden by law.

Can. 1181
Offerings made during funerals are to be governed by the Sacred Treasury Ordinance (see Can. 1264). The Temple must ensure equal honor is given to rich and poor alike, and that no family is denied a dignified funeral due to financial hardship.

Can. 1182
Upon conclusion of a funeral and interment, a record shall be entered into the Temple Register of Transitions in accordance with internal Temple protocol.

Certainly! Continuing with:

CHAPTER II

THOSE TO WHOM TEMPLE FUNERALS ARE TO BE GRANTED OR DENIED

Can. 1183 §1
For the purpose of funeral rites, catechumens and those preparing for full initiation into the Temple are to be counted among the faithful.

§2
The presiding Sheik or local Temple authority may permit funerals for children whom the parents intended to initiate but who passed before initiation.

§3
In prudent judgment, funerals may be granted to baptized persons enrolled in other spiritual communities, provided their intention is not clearly contrary to Temple principles and provided their own ministers are unavailable.

Can. 1184 §1
The following must be denied Temple funerals unless repentance is clearly manifested prior to passing:

1/ Notorious apostates, heretics, and schismatics against the Temple;

2/ Those who chose cremation for reasons contrary to Temple teachings;

3/ Manifest sinners whose funerals would cause scandal or division within the Temple community.

§2
If doubt arises regarding funeral eligibility, the presiding Sheik’s judgment shall be final and must be respected.

Can. 1185
No Temple memorial Mass or rite shall be celebrated for any person excluded from Temple funerals under the preceding canons.

Certainly. Here’s the continuation adapted for Branch Temple No. 24:

TITLE IV

THE VENERATION OF THE SAINTS, SACRED IMAGES, AND RELICS
(Cann. 1186 – 1190)

Can. 1186
To promote the sanctification of the faithful, the Temple enjoins special reverence toward the Divine Matron, Blessed Mother of the Heavens, revered by the faithful as the Great Matriarch. The Temple also promotes the proper veneration of Saints, Ancestors, and Sacred Elders whose noble example edifies the community and whose intercession is believed to offer divine favor.

Can. 1187
Public veneration within the Temple shall be permitted only for those persons who have been formally recognized and recorded in the Sacred Scrolls or Holy Canon of the Temple Saints and Ancestral Adepts by lawful authority.

Can. 1188
The sacred custom of displaying holy images and figures of the Saints, Prophets, and Founders in the Temple shall be preserved. These images must be arranged in orderly and appropriate fashion so as not to lead the people into superstition or disordered devotion.

Can. 1189
Sacred images of historical, artistic, or devotional significance—especially those displayed for public veneration—must not be altered or restored without the written approval of the local Grand Sheik or designated Curator. Expert counsel must be sought prior to authorization.

Can. 1190 §1
It is strictly forbidden to sell or traffic in sacred relics consecrated by the Temple or revered by the faithful.

§2
Relics of high sanctity or those venerated widely by the Temple community may not be transferred or permanently alienated without written consent from the Temple’s Supreme Council.

§3
The prescriptions of §2 also apply to sacred images and icons that are publicly revered within any Temple, shrine, or sacred structure of Branch Temple No. 24.

Here is the revised TITLE V: A Vow and an Oath, rewritten in the official canonical style of Branch Temple No. 24 of the Moorish Science Temple of America, maintaining the structure and reverence appropriate to your legal-theological framework:

TITLE V
SACRED VOWS AND DIVINE OATHS
(Cann. 1191 – 1204)

CHAPTER I
SACRED VOWS

Can. 1191
§1. A sacred vow is a deliberate and free promise made unto the Most High, concerning a possible and higher good, and must be fulfilled by virtue of the Divine Law and the sacred virtue of devotion.
§2. All who possess sound mind and spiritual discretion, and who are not prohibited by law, are capable of making such a vow.
§3. A vow is null and void by law if made through unjust coercion, grave fear, or malevolent intent.

Can. 1192
§1. A vow is deemed public if it is accepted by a recognized Temple Superior or the Supreme Council in the name of the Temple; otherwise, it is considered private.
§2. A vow is deemed solemn if recognized as such by sacred edict; otherwise, it is simple.
§3. A vow is personal if it pertains to a committed act; real if it concerns an object or offering; and mixed if it includes both.

Can. 1193
By its sacred nature, a vow binds only the one who has made it, unless explicitly assumed by another under sacred contract.

Can. 1194
A vow ceases under the following conditions:
1/ the lapse of the designated time for its fulfillment;
2/ a substantial change in the object or obligation promised;
3/ the cessation of a condition upon which the vow was made;
4/ the disappearance of the vow’s intended purpose;
5/ by lawful dispensation or sacred commutation.

Can. 1195
Any Temple officer or spiritual superior who holds authority over the object of a vow may suspend its obligation if its fulfillment causes harm or disadvantage.

Can. 1196
The following authorities may dispense a private vow for a just cause, provided that no vested right is infringed:
1/ The Grand Sheik or local Temple Minister with respect to all members under their charge, including travelers and pilgrims;
2/ A Supreme Elder or Council-appointed Superior in a sacred order of Temple guardianship or society, with regard to their members and novices;
3/ Any individual so delegated by the Supreme Council or Grand Temple Authority.

Can. 1197
The one who made a private vow may exchange the vowed act for a higher or equal good. A Superior, possessing authority under Can. 1196, may permit its commutation to a lesser good when justified.

Can. 1198
Vows made before entering into sacred consecration, such as Temple Orders or Religious Brotherhoods, are suspended while the individual remains in said sacred life.

CHAPTER II
DIVINE OATHS

Can. 1199
§1. A divine oath is the solemn invocation of the Name of the Most High as witness to truth, and must be made in truth, judgment, and righteousness.
§2. An oath prescribed or permitted by canon must be taken personally and cannot be validly made by proxy.

Can. 1200
§1. One who freely swears to perform a deed is spiritually bound, by the Law of the Temple, to fulfill it under sacred obligation.
§2. An oath extorted by malice, coercion, or grave fear is null by sacred law.

Can. 1201
§1. A promissory oath carries the same nature and consequences as the act to which it is attached.
§2. If an oath is sworn toward an act that directly causes harm to others or contradicts divine law, the oath is not sanctified and holds no spiritual weight.

Can. 1202
A promissory oath is rendered void under the following conditions:
1/ if released by the one for whose benefit it was made;
2/ if the sworn matter is changed substantially, becomes evil or irrelevant, or blocks a higher divine good;
3/ if the purpose or foundational condition of the oath no longer applies;
4/ by dispensation or commutation in accordance with Can. 1203.

Can. 1203
All who possess lawful authority to dispense or commute a vow may exercise the same authority over promissory oaths. If such an oath infringes upon another’s rights and they refuse to release the obligation, only the Supreme Temple Authority (or equivalent to the Apostolic See) may dispense the oath.

Can. 1204
An oath must be interpreted according to sacred law and the intended meaning of the one taking it. If taken with malice, it is interpreted according to the just understanding of the recipient.

PART III
SACRED PLACES AND TIMES

TITLE I
SACRED PLACES (Cann. 1205–1243)

Can. 1205
Sacred places are locations set aside by Temple Dedication or Temple Blessing, as prescribed in the Sacred Books of Rites, for divine worship or for the burial of faithful members.

Can. 1206
The dedication of a sacred place belongs to the Grand Sheik of the jurisdiction or any appointed Sheik or Elder with spiritual and administrative authority. They may entrust this task to another qualified Sheik or, in exceptional circumstances, to a Temple Minister.

Can. 1207
Sacred places are blessed by the authority of the local Grand Sheik or Temple Eldership. However, the dedication of a Temple is reserved to the Grand Sheik or one delegated with equivalent power.

Can. 1208
Upon completion of a Temple dedication or sacred blessing of a cemetery, an official document must be recorded: one copy retained in the Grand Temple Archive and another in the records of the local Temple or Chamber.

Can. 1209
The validity of a dedication or blessing is established through the testimony of one unimpeachable witness, provided no harm results to any party.

Can. 1210
Only activities consistent with sacred worship, divine knowledge, and righteous conduct may occur within sacred places. All other activities require express permission of the Grand Sheik or governing authority and must not offend the sanctity of the space.

Can. 1211
Sacred places are deemed violated if gravely offensive acts, scandalous to the faithful, are committed therein. In such cases, no worship may resume until purification is conducted via the prescribed Penitential Rites of the Temple.

Can. 1212
Sacred places lose their sanctified status if they are largely destroyed or are permanently reassigned to non-sacred use by formal decree of the Grand Sheik or through actual desecration.

Can. 1213
The Temple’s spiritual and administrative authority governs all sacred places and exercises these rights freely and without external interference.

CHAPTER I
TEMPLES

Can. 1214
A “Temple” is defined as a consecrated building designated for public divine worship, open to all faithful Moorish adherents and aligned souls for sacred ceremonies and instruction.

Can. 1215
§1. No new Temple shall be constructed without written authorization from the Grand Sheik or local Temple Authority.
§2. Prior to approval, consultation with the Temple Council and nearby Temple Governors is required to determine spiritual necessity and resource readiness.
§3. Religious Orders under the jurisdiction of Branch Temple No. 24 must seek specific permission before constructing a Temple in any appointed area.

Can. 1216
Temple design and restoration must honor the principles of Sacred Geometry, Moorish aesthetic traditions, and the Canon of Divine Arts, with guidance from skilled craftsmen and Temple Artisans.

Can. 1217
§1. Upon completion, Temples are to be dedicated or at least ritually blessed without undue delay, in accordance with sacred ceremonial law.
§2. Principal Temples, including Grand Temples and Regional Sanctuaries, shall be dedicated through the most solemn rites available.

Can. 1218
Each Temple shall bear a unique spiritual name (Title), once dedicated, which cannot be altered.

Can. 1219
In any dedicated or blessed Temple, all rites, initiations, and sacred celebrations may be held, respecting any local jurisdictional protocols.

Can. 1220
§1. Those charged with Temple maintenance must ensure cleanliness, harmony, and sanctity consistent with divine standards.
§2. Proper safeguards must be installed for the protection of sacred artifacts, scrolls, and relics.

Can. 1221
Entry to a Temple during public sacred rites must be freely granted and without cost.

Can. 1222
§1. If a Temple is no longer viable for worship and cannot be repaired, it may be reassigned for non-sacred yet honorable use by the Grand Sheik’s decree.
§2. In other serious cases, such reassignment may occur with Council approval and consent of those with legitimate interest, provided spiritual harm does not ensue.

CHAPTER II
ORATORIES AND PRIVATE CHAMBERS

Can. 1223
An “Oratory” is a sacred space designated for a particular community, spiritual order, or group, wherein divine rituals are held, and where other believers may join with proper consent.

Can. 1224
§1. Oratories may only be authorized after a site inspection by the Grand Sheik or appointed authority and confirmation of proper preparation.
§2. Once consecrated, they may not be converted to secular use without express reauthorization.

Can. 1225
All standard Temple rites may be conducted in authorized Oratories, except where sacred law or liturgical regulation dictates otherwise.

Can. 1226
A “Private Chamber” is a consecrated space established by the Grand Sheik for individual or household use for sacred worship.

Can. 1227
Grand Sheiks may consecrate Private Chambers for their own personal rites with the same privileges as an Oratory.

Can. 1228
All sacred rites in private chambers require authorization from the Temple Authority unless performed by the Grand Sheik.

Can. 1229
All Oratories and Private Chambers are to be blessed according to the prescribed rites and must be reserved solely for divine service, without intrusion of common domestic activity.

CHAPTER III
SHRINES

Can. 1230
A “Shrine” is a sacred site or Temple frequented by pilgrims for a special purpose of devotion, recognized by the local Temple Authority.

Can. 1231
To be named a National Shrine, approval must be granted by the Supreme Council; for an International Shrine, the authority of the Holy See of Nun is required.

Can. 1232
§1. Shrine statutes are approved by the Grand Sheik for local Shrines; the Supreme Council for national Shrines; and the Holy See for international Shrines.
§2. Statutes must specify the purpose, authority of the Shrine Keeper, and management of resources.

Can. 1233
Additional sacred privileges may be granted to Shrines based on spiritual need, volume of visitation, and their impact on the faithful.

Can. 1234
§1. Shrines must promote salvation through active teaching, Temple rites (especially Divine Pledge and Redemptive rites), and elevated practices of prayer and offerings.
§2. Sacred gifts and votive offerings are to be properly displayed and preserved.

CHAPTER IV
ALTARS

Can. 1235
§1. An altar is fixed if attached permanently to the floor; movable if not.
§2. Fixed altars are preferred in all Temples; movable altars may be used in other sacred spaces.

Can. 1236
§1. According to tradition, fixed altars are made from a single piece of natural stone or other worthy materials approved by the Temple Artisan Council.
§2. Movable altars may be of any suitable and stable material.

Can. 1237
§1. Fixed altars must be formally dedicated; movable ones must be blessed or dedicated in accordance with Temple Rites.
§2. The custom of placing relics of Ancestral Elders beneath fixed altars must be preserved where possible.

Can. 1238
§1. An altar loses its sacred status under the conditions of Can. 1212.
§2. Altars retain their blessing even if the Temple is reassigned to profane but not sordid use.

Can. 1239
§1. Altars must be reserved solely for spiritual purposes.
§2. No remains may be buried directly beneath an altar; otherwise, the altar may not be used for rites.

CHAPTER V
CEMETERIES

Can. 1240
§1. Where possible, each Temple should maintain its own cemetery or designated sacred ground, duly blessed for the burial of the faithful.
§2. If unavailable, individual burial plots may be blessed on-site.

Can. 1241
§1. Branch Temples and spiritual orders may maintain private cemeteries.
§2. Families or Temple foundations may also establish consecrated burial sites, subject to approval by Temple authority.

Can. 1242
Burials within Temples are not permitted unless for the Grand Sheik, Supreme Ministers, or great Elders whose life merited such reverence.

Can. 1243
Temple law shall determine appropriate protocols for the management, care, and reverent use of cemeteries, ensuring the sanctity of these resting grounds is preserved.

Here is TITLE II: Sacred Times (Cann. 1244–1253) fully adapted for Branch Temple No. 24 of the Moorish Science Temple of America, in alignment with your Temple’s Noological, Ausarian, and cosmotheocratic worldview. Terminology has been respectfully revised to reflect the Temple’s language (e.g., Holy Days, Temple Cycles, Temple Fast, Grand Sheik, etc.).

TITLE II

SACRED TIMES (Cann. 1244–1253)

(As interpreted by the Ecclesiastical Order of Branch Temple No. 24 — World Temple of Karast)

Can. 1244

§1. The authority to establish, transfer, or suppress Holy Days and Temple Fast periods that apply to the entire Global Temple rests solely with the Supreme Ecclesiastical Council of the Holy See of Nun, in accord with the Canon of Sacred Times.

§2. The Grand Sheik, or his designated Regional Sheik, may decree localized Holy Days or observances of Sacred Abstinence specific to their Temple jurisdictions, provided they align with the spiritual calendar and moonic/solar systems of the Temple.

Can. 1245

In accord with the spiritual discretion granted to Temple Ministers:

  • A Chamber Leader, Sheik, or Guide may, for good reason and in harmony with the Sacred Law, dispense an individual from the obligation of observing a specific Holy Day or Fast Day, or may substitute the observance with another righteous work (e.g., charitable labor, intensive prayer, food ministry, or ancestral honor rites).
  • Likewise, a Superior of a religious house or Temple Order may exercise this privilege over its members or household adherents living under Temple jurisdiction.

CHAPTER I — Holy Days

Can. 1246

§1. The First Day (Sunday) is the primordial Holy Day established by ancient order for honoring the Resurrection of the Christ-Karast and must be reverently kept by all Moorish and Ausarian adherents under the Divine Temple Calendar.

The following Holy Days are to be especially honored and remembered as days of Temple attendance, reflection, and abstention from worldly engagements:

  • The Holy Nativity of the Prophet (El Mahdi) and Karast
  • The Day of Illumination (Epiphany)
  • The Ascension of the Supreme Being (Karast-Ka)
  • The Sacrifice and Communion of the Blood Covenant
  • The Holy Day of the Divine Mother (Nin Mahu or Maryam)
  • The Conception of Light (Immaculate Day)
  • The Assumption of the Sacred Mother
  • The Day of Saint Yusuf (Holy Father of Provision)
  • The Day of the Sacred Twin Pillars: Karast & Peter-El
  • All Saints and Martyrs of the Temple

§2. With the spiritual consent of the Holy See of Nun, the Council of Grand Sheiks may transfer or combine certain Holy Days for harmonization with natural, astrological, or communal cycles.

Can. 1247

On all Sacred Days, the faithful are:

  • Obligated to gather (physically or spiritually) at a Temple or designated sacred place for Divine Worship, Communal Prayer, and Temple Teaching;
  • Encouraged to abstain from labor, commerce, or distractions that would hinder their connection to the Divine, the community, or their higher self;
  • Required to observe the Sabbath Rest of the Mind and Body through righteous inactivity or sacred action (service, devotion, stillness).

Can. 1248

§1. The obligation is fulfilled by:

  • Participating in the Divine Cycle (e.g., Sabbath services, Feast rituals, or Temple assemblies), whether in person or via authorized sacred broadcast, during the designated day or its eve.

§2. If unable to attend due to extreme hardship, the faithful are strongly encouraged to:

  • Participate in a Temple Reading, Group Meditation, Noological Discussion, or a House Altar Ritual;
  • Commune spiritually through family rites or solitary devotion in alignment with the prescribed Temple cycle.

CHAPTER II — Days of Penance

Can. 1249

As declared in the Sacred Covenant, all adherents of the Divine Order are spiritually bound to observe penance as a form of purification, reflection, and attunement.

To unify the Temple body, days of penance are prescribed when all devotees:

  • Focus on intense prayer;
  • Perform works of merit, justice, or spiritual healing;
  • Practice self-denial through fasting, silence, or abstention from indulgence;
  • Reflect on the higher law of cause, effect, and cosmic accountability.

Can. 1250

The Universal Days of Temple Penance include:

  • Every First Day after the Full Moon
  • The Great Fast Season (aligned with the spring equinox and Lenten calendar)
  • The Day of Atonement
  • The Prophet’s Forty-Day Retreat (Great Fast of El Mahdi)

Can. 1251

Abstinence from certain foods (e.g., flesh foods), substances (alcohol, sugars), or behaviors (excess talk, digital immersion) is prescribed for:

  • All Fridays of the year (unless coinciding with a Major Holy Day);
  • The Day of Atonement, and the Opening & Closing Days of the Great Fast.

Temple Ministers may designate local observances or substitutions (e.g., juicing, raw living, dry fast, spiritual reading) in accord with Temple health practices.

Can. 1252

  • All who have reached the Age of Accountability (14 cycles or older) are bound by the law of abstinence.
  • All who have reached the Age of Majority (21) are bound by the law of fasting until their 60th cycle.
  • Temple elders, parents, and Guides must ensure that youth and the exempt are still taught the Spiritual Significance of Penance, and encouraged to participate in age-appropriate ways.

Can. 1253

The Council of Grand Sheiks, or its appointed Fast Council, may determine more precise modes of fasting and abstinence for local Temples.

They may also:

  • Substitute alternative disciplines (e.g., charity, silence, sacred walk, or ancestral meditation) for traditional fasts;
  • Adapt requirements for seasons, health, climate, and spiritual conditions of the faithful;
  • Issue Penance Calendars and Spiritual Health Guidelines for each Temple year.

Divine Worship and the Sacraments

  • The Temple shall preserve and conduct sacred rituals as prescribed by the Prophet.
  • Holy days, prayers, and fasts shall be observed according to Temple Law.

Sacred Spaces and Temple Property

  • All places of worship are sacred and shall be maintained in accordance with Temple ordinances.
Book 5

Book V. The Temporal Goods of the Temple (Cann. 1254–1310)

Ownership and Stewardship

(De Bonis Temporibus Ecclesiae Templi Karast)

Under the House of Crowns Treasury, Holy See of Nun, and the Noological Governance of the Branch Temple No. 24

Can. 1254 — Temple Stewardship and Economic Sovereignty

§1. The Holy Temples for Karast, by divine and ancestral right, may acquire, hold, steward, and allocate temporal goods independently of civil authorities or external powers.

§2. The sacred purposes for managing such goods are:
1/ to maintain divine worship and sacred rites;
2/ to care for the well-being of Temple ministers, Elders, and initiates;
3/ to fund the operations of charitable, educational, noocratic, and ancestral works under the Holy See Global District;
4/ and to establish sovereign reserves and treasury functions within the House of Crowns.

Can. 1255 — Temple Economic Entities

The Grand Temple Body (including the House of Crowns Treasury, the Temple Grand Council, all subordinate Temples, Houses, and affiliated Institutes), as well as any recognized spiritual-juridic entities under the Holy See, are capable of possessing, managing, and distributing temporal goods in accordance with Temple Law and the Temple Pledge System.

Can. 1256 — Ownership and Custodianship

The custodial ownership of goods rightfully acquired remains with the juridic entity under the authority of the Supreme Grand Sheik and Supreme Grand Council of the Science Temples, as recognized by the Temple Records and the Holy See of Nun.

Can. 1257 — Classification of Temple Goods

§1. All goods dedicated for spiritual use by the Temple, whether fixed assets (land, oratories, relics) or moveable (offerings, trust property, sacred utensils), are designated Temple Goods and must be governed by Temple Codes and Scrolls.
§2. Goods governed by private Temple Orders (familial trusts, private estates, or lodges) remain subject to their own charters unless otherwise stated by decree or conflict with Temple Canon.

TITLE I: THE ACQUISITION OF GOODS

(Can. 1259 – 1272)

Can. 1259 — Means of Acquisition

The Temple may acquire temporal goods by lawful, sacred, contractual, or customary means, including:

  • offerings and pledges,
  • inheritances and spiritual dowries,
  • trust contracts and sacred commerce,
  • land and housing stewardship,
  • digital tokens, mutual credit, and spiritual contributions.

Can. 1260 — Temple Right of Requisition

The Temple has the right to call upon the faithful, through covenant, vow, or offering, to contribute to the sustenance of the Temple System and its holy missions.

Can. 1261 — Voluntary Offerings

§1. All faithful Temple members are encouraged to give freely to the Temple Treasury, whether through the Temple Pledge System, NOMNI offerings, or sacred tithes.

§2. The Grand Sheik shall remind the congregation of the virtue and necessity of their contributions as part of spiritual growth, reciprocity, and alignment with the Temple economy.

Can. 1262 — Community Support Guidelines

Each House, Branch Temple, and associated body shall have standards for regular support based on local custom and economic tier, including spiritual taxation, tithes, and noocratic service offerings.

Can. 1263 — Sacred Assessment Power

The Grand Sheik, with counsel from the Elders and the Temple Finance Chamber, may issue a Sacred Assessment upon Houses or Orders under Temple jurisdiction, in just proportion to their holdings and needs of the Global District. Extraordinary assessments must be justified by spiritual emergency or major ritual cause.

Can. 1264 — Sacred Fee Regulation

The Temple Council may regulate or standardize:
1/ the sacred fees or compensations for divine acts (naming, burial, elevation);
2/ the exchange rates for sacramental tokens or other sacred offerings (gold, land, digital).

Can. 1265 — Alms and Public Solicitation

§1. No individual, group, or Order may publicly solicit funds in the name of the Temple without written authorization from the Grand Sheik or Elder Council.
§2. The Temple may institute standards and license mendicant orders under the Noological Mission Fund.

Can. 1266 — Sacred Collections and Offerings

In all Temples and Shrines under a Temple District Jurisdiction, the Grand Sheik may establish Seasonal Offerings for special observances or global Temple initiatives. These must be properly documented and transmitted to the House of Crowns treasury chamber.

Can. 1267 — Property of Offerings

§1. All offerings, unless expressly stated otherwise, are deemed gifts to the Temple juridic person (not to the individual minister).
§2. Gifts with conditions may be accepted with Elder approval and must be used for the specified sacred purpose.
§3. Temple Trusts must honor the intent of the offering or return them with integrity.

Can. 1268 — Prescription by Custom and Law

The Temple accepts prescription (customary legal transfer through time) as a valid means of acquiring or releasing goods, provided no harm is caused to the Temple Body or Holy Writ.

Can. 1269 — Sacred Objects and Profane Use

Sacred objects—altars, scrolls, relics, robes, tablets—once dedicated to divine use, cannot be repurposed for secular use unless formally de-sanctified through the appropriate ritual and entered into Temple record.

Can. 1270 — Prescription Timelines

Temple property:

  • Owned by the Holy See of Nun may only be prescribed after 144 years (divine cycle);
  • Owned by a local Branch Temple, after 33 years (life cycle);
  • Any attempt to bypass this through secular title or deception shall be null.

Can. 1271 — Solidarity of Temples

All Temple Leaders and Sheiks are obligated, in love and duty, to support the spiritual and economic foundation of the Holy See of Nun, especially in times of planetary, ecological, or global crisis.

Can. 1272 — Sacred Benefices and Endowments

Where sacred endowments, family trusts, or religious benefices exist, they shall be regulated in accordance with Temple law and gradually integrated into Temple Economic Systems such as the Shelton Estate Family Office, NOMNI Mutual Credit, or World Treasury Holdings.

TITLE II: THE ADMINISTRATION OF TEMPLE GOODS

(Can. 1273 – 1289 adapted for the World Temple of Karast – Branch Temple No. 24)

Can. 1273 — Supreme Stewardship

By virtue of divine appointment, the Grand Sheik and Spiritual Council of Branch Temple No. 24, under the Holy See of Nun, is the supreme steward of all Temple goods within its global jurisdiction, holding executive responsibility for economic, spiritual, and ancestral equity governance in alignment with the House of Crowns Treasury.

Can. 1274 — Sacred Provisioning Institutes

§1. Every Temple district, House, or Shrine under Branch Temple No. 24 must maintain a Sacred Treasury Institute or Temple Endowment Reserve, designed to collect offerings, pledges, and goods to ensure the livelihood, sanctified housing, and sacred obligations of Sheiks, Scribes, Elders, and Sacred Ministers.

§2. Where broader noocratic social systems are lacking, the Temple Council of Elders shall form a Social Provision Guild for spiritual professionals.

§3. A Mutual Temple Fund must be established to fulfill obligations to Temple workers, sustain Temple functions, and allow affluent Houses to support the needs of smaller or emerging ones.

§4. Depending on regional structures, these purposes may be fulfilled through federations of Temple districts, spiritual cooperatives, or sovereign trust alliances under the Holy See of Nun.

§5. Where appropriate, these Sacred Institutes shall be chartered to hold standing in both spiritual and civil law without compromising Temple autonomy.

Can. 1275 — Inter-Temple Goods Management

Goods shared between different Temple jurisdictions are to be managed according to inter-House agreements sanctioned by the Temple Grand Council, maintaining harmony with Temple law and custom.

Can. 1276 — Oversight and Instructions

§1. The Grand Sheik and designated Elders shall maintain direct oversight of the administration of all Temple goods and properties, with respect to the spiritual charters and hereditary custodianship of each House or Lodge.

§2. Special Noological Instructions or Decrees may be issued for sacred asset management, within the bounds of Temple scrolls and customary jurisprudence.

Can. 1277 — Major Economic Acts

For significant transactions (land transfers, sacred title sales, high-value investments), the Grand Sheik must consult both the Temple Finance Chamber and Spiritual Consultative Council. For extraordinary acts, written consensus must be obtained. The Council of Sheiks defines thresholds for what constitutes “extraordinary.”

Can. 1278 — Delegated Administration

The Grand Sheik may delegate financial stewardship to the Chief Temple Finance Officer or Noological Comptroller, extending to oversight duties and long-term economic planning, consistent with noocratic directives.

Can. 1279 — Property Custodianship

§1. Goods belong to the House, Temple, or Trust that governs them unless otherwise stated in Temple law. The Grand Sheik may intervene in cases of negligence.

§2. For sacred organizations without formal administrators, the Grand Sheik shall appoint suitable stewards for a three-year cycle, renewable upon performance review.

Can. 1280 — Temple Finance Council

Each juridic Temple unit (Temple, House, Shrine) must have a Finance Council or no fewer than two sacred counselors to support the steward in all fiduciary responsibilities.

Can. 1281 — Limits of Authority

§1. Administrators cannot engage in major transactions or acts outside the scope of ordinary stewardship without the Grand Sheik’s written permission.

§2. The Temple Scrolls or Sacred Charters must define what constitutes extraordinary acts; if silent, the Grand Sheik, after counsel, shall decide.

§3. A Temple body is not liable for invalid acts by an administrator but is accountable for valid yet improper actions, with recourse available against the offending steward.

Can. 1282 — Duty of Spiritual Fiduciaries

All persons handling Temple goods—Sheiks, scribes, clerics, or lay custodians—must perform their duties in the name of the Temple Body, according to sacred law and oath.

Can. 1283 — Initiation of Duty

Before assuming any fiduciary or custodial function, administrators must:
1/ Swear an oath of sacred stewardship before the Grand Sheik or delegate;
2/ Prepare a clear inventory of all spiritual and material assets (land, books, artifacts, digital holdings, relics);
3/ Submit one copy to the Temple Archives and another to the Holy See Global Registry.

Can. 1284 — Sacred Responsibility and Record-Keeping

§1. All stewards must act with the diligence of a Sacred Householder, ensuring no loss, misuse, or neglect of the goods.

§2. Duties include:
1/ Safeguarding sacred and cultural property with insurance and spiritual protections;
2/ Maintaining lawful claims over Temple property;
3/ Honoring donor conditions, sacred customs, and legal covenants;
4/ Timely collection and proper use of Temple income;
5/ Managing debts and obligations honorably;
6/ Investing surplus funds in Noological Systems or sacred credit pools;
7/ Keeping detailed ledgers of all transactions;
8/ Reporting annually to the Grand Council and Sheikdom;
9/ Archiving documents of spiritual ownership and real estate under sacred seal.

§3. Annual budgets should be prepared and may be required by decree of the Temple Council.

Can. 1285 — Charitable Contributions

Within ordinary stewardship bounds, Temple stewards may make sacred donations from movable surplus for noocratic upliftment, charity, interfaith service, and relief of the poor.

Can. 1286 — Ethical Labor Practices

All administrators must:
1/ Uphold just labor policies, in accordance with both Temple Law and applicable civil codes;
2/ Provide sacred ministers and staff with just wages that allow dignified living and family support.

Can. 1287 — Annual Reports

§1. All Temple administrators must present a Yearly Report of Stewardship to the Grand Sheik, who shall review it with the Finance Council. No custom or tradition may override this sacred obligation.

§2. The faithful shall be provided regular transparency concerning the offerings they contribute and how they serve the Temple mission.

Can. 1288 — Litigation in Secular Courts

No administrator may engage in legal action in the civil forum without the written consent of the Grand Sheik, unless emergency preservation of sacred assets requires immediate defense.

Can. 1289 — Duty to Fulfill Office

Even those not bound by formal ordination must not abandon fiduciary responsibility. Any harm to the Temple through abandonment of duty must be repaired through restitution and spiritual reconciliation.

Here is your adapted TITLE III and TITLE IV, rewritten to reflect the governance, values, and spiritual-legal framework of Branch Temple No. 24 of the World Temple of Karast, under the Holy See of Nun:

TITLE III: TEMPLE CONTRACTS AND SACRED ALIENATION

(Adapted from Cann. 1290–1298 for the World Temple of Karast, Branch Temple No. 24)

Can. 1290 — Validity of Temple Contracts

All contracts made by or within the jurisdiction of Branch Temple No. 24 must comply with the Sacred Trust Laws of the Temple and may observe the civil law of the host territory only to the extent that such law does not contradict divine law, noocratic customs, or Temple Canon. All contracts must honor the Temple Scroll of Pledges and Sacred Trust Indenture.

Can. 1291 — Authority to Alienate Temple Goods

No goods belonging to the Stable Sacred Patrimony of the Temple may be alienated, sold, transferred, or exchanged without the written permission of the Grand Sheik, with the consultation and approval of the Temple Finance Council and Council of Elders, especially when the value exceeds the sum established in Temple statutes.

Can. 1292 — Oversight of Alienation

§1. Where alienation involves Temple lands, sacred titles, heirlooms, or assets of high value, consent from both the Temple Finance Council and the Spiritual Chamber of Sheiks is required. All actions must serve the purpose of Temple growth, balance, or liberation.

§2. For assets deemed sacred relics, given by vow, or bearing historical or cosmic significance, approval from the Holy See of Nun or Council of the Thrones is required.

§3. If the asset is divisible, all prior divisions must be declared. Incomplete disclosure invalidates permission.

§4. Advisors or approvers must be fully informed of the Temple’s economic standing and previous alienations before rendering decisions.

Can. 1293 — Conditions for Alienation

§1. High-value alienation must be justified by:
1/ urgent necessity,
2/ divine mandate,
3/ pious or charitable benefit,
4/ ancestral equilibrium or noocratic justice,
and must include a written sacred valuation by recognized Temple appraisers.

§2. All protective measures must be taken to prevent harm or imbalance to the Temple’s sacred mission.

Can. 1294 — Price and Purpose of Sale

§1. No Temple asset shall be alienated for less than its appraised spiritual or material value.

§2. Proceeds must be invested into noocratic development, or utilized for a Temple-mandated purpose aligned with the nature of the alienation.

Can. 1295 — Application to Risky Transactions

The requirements for alienation apply equally to any transaction that could diminish the Temple’s sacred patrimony, including speculative investments, encumbrances, or unjust contractual arrangements.

Can. 1296 — Unauthorized Alienation

If Temple assets are alienated without proper formality, even if civilly valid, the Grand Sheik and Temple Legal Office shall determine what actions—spiritual or civil—are needed to recover, redeem, or rectify the alienation in accordance with divine restitution.

Can. 1297 — Leasing of Temple Goods

The leasing or renting of sacred Temple goods must comply with House of Crowns leasing norms, established by the Council of Sheiks and recognized by the Holy See of Nun. No property shall be leased without express permission and a sacred trust lease agreement.

Can. 1298 — Conflict of Interest

Unless the asset is of minimal value, no Temple property may be leased or sold to a steward, administrator, or relative within the fourth degree of kinship, without special written consent of the Grand Sheik and oversight by the Temple Legal Office.

TITLE IV: SACRED WILLS AND FOUNDATIONS

(Adapted from Cann. 1299–1310 for Branch Temple No. 24)

Can. 1299 — Testamentary Gifts to the Temple

§1. Any Temple citizen or trustee, by divine right and sacred inheritance, may bestow goods to the Temple via living deeds (inter vivos) or last wills (mortis causa) for pious, ancestral, or cosmic causes.

§2. Wills intending benefit for the Temple must observe civil formality where possible; if omitted, heirs shall still be admonished and reminded of their sacred duty to fulfill the founder’s intention.

Can. 1300 — Faithful Execution of Wills

All gifts and wills made to the Temple for sacred purposes must be carried out faithfully, including all stipulated forms of distribution, worship, and stewardship, in harmony with the Temple’s spiritual covenant system.

Can. 1301 — Execution of Sacred Wills

§1. The Grand Sheik, or his delegate, is the supreme executor of all sacred wills, whether inter vivos or mortis causa.

§2. The Grand Sheik must ensure through visitations and audit that the will is executed correctly; all other executors must report back upon completion.

§3. Any stipulation in a will that denies this oversight is void.

Can. 1302 — Holding in Sacred Trust

§1. Anyone receiving assets in sacred trust must notify the Grand Sheik of all movable and immovable goods and their attached obligations. If a donor forbids such notification, the trust shall not be accepted.

§2. The Grand Sheik shall safeguard such trusts and oversee their execution in harmony with Can. 1301.

§3. Where the recipient is a member of a spiritual order or society, the ordinary of the local Temple or the order’s superior will serve as the rightful overseer.

Can. 1303 — Definitions of Sacred Foundations

§1. A sacred foundation is defined as:
1/ Autonomous: Legally established Temple body with its own juridic personhood for sacred functions, rites, or upliftment;
2/ Non-Autonomous: Temporal goods given to the Temple with obligations to maintain spiritual services, rituals, or programs from annual revenues.

§2. Upon expiration of time-bound foundations, the goods revert to the Sacred Treasury of the Temple, unless otherwise stated by the founder.

Can. 1304 — Acceptance of Foundations

§1. Foundations require written approval from the Grand Sheik before being valid. Approval is only granted if the Temple can fulfill all existing and new obligations.

§2. Additional guidelines may be specified by the House of Crowns Law Code or Temple charter.

Can. 1305 — Safe Custody of Endowments

Endowment funds must be placed in a Temple-recognized trust vault or divine ledger, and invested wisely under the supervision of the Finance Council, maintaining alignment with the sacred obligation.

Can. 1306 — Recordkeeping of Foundations

§1. All oral or written foundations must be formally recorded in writing.

§2. One copy is kept in the Temple Archives, another in the Office of the Grand Sheik or House of the receiving party.

Can. 1307 — Documentation of Obligations

§1. A publicly visible list of sacred obligations must be maintained to prevent neglect.

§2. All offerings, obligations, and fulfillment of rites must be recorded in the Sacred Ledger Book, maintained by the Temple Scribe or House Rector.

Can. 1308 — Reducing Sacred Obligations

§1. Only the Holy See of Nun may reduce ritual obligations unless otherwise authorized.

§2. The Grand Sheik may reduce Mass or ritual obligations if revenues are diminished and such permission is stipulated in the foundation’s charter.

§3. Independently founded obligations may be reduced to the current rate only if no one else can be made responsible to cover the deficit.

§4. If the Temple’s broader mission is endangered, the Grand Sheik may reduce ritual obligations of an institute under his care.

§5. In Orders of pontifical right, the supreme moderator shares this power.

Can. 1309 — Transferring Obligations

The Grand Sheik or appointed council may transfer ritual obligations to other sacred days, temples, or altars if justified by cause and consistent with the founder’s intent.

Can. 1310 — Modification of Sacred Wills

§1. If explicitly allowed by the founder, the Grand Sheik may moderate or commute the form of a will, for just cause.

§2. If obligations become impossible to fulfill due to no fault of the Temple, the Grand Sheik may equitably reduce them while honoring the founder’s purpose as closely as possible.

§3. If none of the above apply, appeal must be made to the Holy See of Nun.

Would you like these adapted laws prepared as an official scroll, PDF charter, or formatted into your existing Noocratic Temple Code for Branch Temple No. 24?

The Temple has the right to acquire, own, and manage property for the benefit of the faithful.

  • Donations, wills, and offerings must be used for Temple missions and obligations.

Contracts and Business Affairs

  • The Temple shall conduct business with integrity, ensuring all contracts align with Moorish principles.
Book 6

Book VI. Sanctions in the Temple (Cann. 1311–1399)

PENATE SANCTIONS IN THE TEMPLE

(Branch Temple No. 24 – World Temple of Karast)

Can. 1311 The Temple has its own inherent and divine right to apply disciplinary measures and spiritual sanctions upon those of the faithful who commit offenses against the law of the Temple.

Can. 1312 §1. The sanctions of the Temple include:
1° Corrective sanctions, also called censures;
2° Expiatory penalties, including loss of privileges or status.
§2. Additional expiatory penalties may be enacted to restrict spiritual or communal rights, as long as they remain in harmony with the sacred mission of the Temple.
§3. Preventative remedies and prescribed penance may be applied when appropriate to either prevent or resolve infractions, especially when scandal or harm to the Order is at stake.

Can. 1313 §1. If a law is changed after an offense, the version most favorable to the accused shall apply.
§2. If a law or its associated penalty is revoked, it ceases to bind.

Can. 1314 Penalties are generally applied only after formal judgment, unless clearly stated to be automatic.

Can. 1315 §1. A lawgiver who issues penal laws may bind divine law with a fitting Temple penalty.
§2. A subordinate authority may:
1° Strengthen a higher law with a penalty within their jurisdiction;
2° Add penalties to offenses already punished;
3° Specify undefined or discretionary penalties in existing law.
§3. A law may establish the exact penalty or entrust that judgment to an ordained Judge.

Can. 1316 Temple governors shall ensure penalties are consistent within the same sacred region.

Can. 1317 Penalties shall be issued only when essential for upholding divine order. Removal from Temple office may not be imposed by lower authority.

Can. 1318 Automatic penalties may be established only for grievous, scandalous offenses not otherwise effectively punished. Excommunication is reserved for only the most serious of transgressions.

Can. 1319 §1. Authority to issue governance includes power to assign conditional penalties, except for perpetual ones.
§2. All procedural and spiritual cautions must be observed in issuing such precepts.

Can. 1320 Religious within the Temple’s jurisdiction may be subjected to penalties by the local Sacred Authority.

Can. 1321 §1. All are presumed innocent until guilt is proven.
§2. No one is punished unless a serious and willful violation of Temple law is demonstrated.
§3. A deliberate offense invokes the prescribed penalty; negligence may warrant punishment only if explicitly stated.
§4. A public act of wrongdoing implies guilt unless evidence shows otherwise.

Can. 1322 Individuals lacking habitual reason are not deemed capable of offenses.

Can. 1323 No one incurs penalty who, when violating a law or directive:
1° Is under 16 years of age;
2° Is ignorant of the offense through no fault of their own;
3° Acts under force or unavoidable accident;
4° Acts under grave fear or necessity;
5° Defends themselves or another lawfully;
6° Lacks reason at the time;
7° Erroneously but innocently believed one of the above applied.

Can. 1324 §1. Penalties must be reduced or replaced with penance if the offense was committed by:
1° Someone with partial reason;
2° One impaired by substance or mental condition;
3° One acting in moderate passion;
4° A minor over 16;
5° One acting under grave fear or hardship;
6° One who defended another but lacked moderation;
7° One reacting to provocation;
8° One culpably mistaken in judgment of situation;
9° One unaware a penalty existed;
10° One with diminished responsibility.
§2. A judge may reduce penalties under other mitigating conditions.
§3. In these cases, automatic penalties do not apply but lesser ones may be imposed.

Can. 1325 Crass, willful, or negligent ignorance never excuses punishment.

Can. 1326 §1. A harsher penalty must be given if:
1° The offender continues after judgment;
2° A person abuses high office;
3° The offense was knowingly risked;
4° The person acted under intentionally induced impairment.
§2. Additional penalties may be added.
§3. Discretionary penalties become mandatory.

Can. 1327 Specific Temple laws or precepts may define additional mitigating or aggravating conditions.

Can. 1328 §1. Attempted but incomplete offenses are not punished unless law states otherwise.
§2. If the act causes serious harm or scandal, even if ceased, a lesser penalty may be applied.

Can. 1329 §1. Co-offenders receive same or similar penalties as principal offender.
§2. In automatic penalties, accomplices may incur equal punishment if the offense would not occur without them.

Can. 1330 If no one perceives the external offense, it is not considered to have occurred.

Can. 1331 §1. One excommunicated is barred from:
1° Offering sacrifices or Temple rites;
2° Receiving rites or sacraments;
3° Performing Temple ceremonies;
4° Participating in sacred events;
5° Exercising Temple office or duties;
6° Performing any act of Temple governance.
§2. If declared:
1° They must be removed from sacred rites;
2° Any governing acts are invalid;
3° They lose all privileges;
4° They forfeit Temple-based compensation;
5° They are ineligible for new roles or honors.

Can. 1332 §1. The interdicted are restricted as above in Can. 1331 §1 nn. 1–4.
§2. Penalties may be narrowed to specific actions.
§3. Liturgical actions must cease if violated.

Can. 1333 §1. Suspension restricts:
1° Sacred duties;
2° Governance rights;
3° Office privileges.
§2. Suspended persons may not govern validly after formal decree.
§3. Exclusions:
1° Governance outside Superior’s reach;
2° Right of residence;
3° Office-based property management.
§4. Prohibited benefits must be returned.

Can. 1334 §1. Suspension extent is defined by law or decree.
§2. Automatic suspension includes all effects in Can. 1333 §1.

Can. 1335 §1. Censures may be combined with additional penalties.
§2. Censures are suspended in cases of danger of death or sacramental necessity.

Can. 1336 §1. Expiatory penalties may be temporal or permanent, including:
§2. Orders:
1° Mandatory residence;
2° Fines for Temple purposes.
§3. Prohibitions:
1° On residence in specific areas;
2° On duties or sacred functions;
3° On use of spiritual authority;
4° On governance;
5° On titles, rights, or insignia;
6° On voting or council participation;
7° On wearing Temple garments.
§4. Deprivations:
1° Of duties or functions;
2° Of hearing professions or teaching;
3° Of delegated authority;
4° Of titles or honors;
5° Of compensation.
§5. Dismissal from Temple clerical state.

Can. 1337 §1. Residence orders may apply to both clerics and religious.
§2. Local consent is required for enforced residence, unless it is a designated penance center.

Can. 1338 §1. Penalties do not affect privileges outside the imposing Superior’s control.
§2. Sacred ordination cannot be revoked, only its exercise.
§3. Emergency exceptions follow Can. 1335 §2.
§4. Only specific prohibitions may be automatic.
§5. These prohibitions do not imply nullity.

Can. 1339 §1. Warnings may be issued to prevent offenses.
§2. Corrections may follow scandalous behavior.
§3. All warnings and corrections must be documented.
§4. If repeated warnings fail, a formal penal precept must be issued.
§5. Continued failure may result in surveillance.

Can. 1340 §1. Penance includes acts of devotion, charity, or atonement.
§2. Public penance is forbidden for secret offenses.
§3. Judges may combine penance with other remedies.

Can. 1341 Judicial or administrative proceedings must be initiated if correction fails.

Can. 1342 §1. Extra-judicial penalties may be imposed if justified, observing rights of defense.
§2. Perpetual penalties require formal trial.
§3. Superiors imposing by decree must follow judicial norms unless otherwise stated.

Can. 1343 Judges with discretion shall act according to conscience, justice, repentance, and scandal repair.

Can. 1344 Even if mandatory, a judge may:
1° Delay punishment to avoid greater harm;
2° Reduce penalty if repentance or civil punishment occurred;
3° Suspend a first-time offender’s penalty with conditions.

Can. 1345 Where diminished reason or grave fear applies, the judge may forgo punishment if reformation is likely by other means.

Can. 1346 §1. Each offense ordinarily warrants its own penalty.
§2. When penalties are excessive in aggregate, the judge may reduce or consolidate them.

Can. 1347 §1. Censures require prior warning.
§2. Repentance and scandal repair are required to lift the penalty.

Can. 1348 If no guilt is found or no penalty imposed, the Ordinary may still issue caution or apply remedies.

Can. 1349 Undetermined penalties must be proportionate; perpetual penalties are forbidden unless required.

Can. 1350 §1. Penalties must not deprive clerics of basic needs.
§2. If dismissed, assistance must be provided but not via Temple office.

Can. 1351 A penalty binds even after the issuer’s authority ceases, unless stated otherwise.

Can. 1352 §1. Sacramental bans are suspended in danger of death.
§2. Undeclared automatic penalties are suspended if secrecy is needed to avoid scandal.

Can. 1353 Appeals against penalties suspend enforcement.

Can. 1354 §1. Those who can excuse from a law may also remit penalties.
§2. Law may delegate this authority.
§3. Reserved remissions must be strictly interpreted.

Can. 1355 §1. Unless reserved, penalties may be remitted by:
1° The initiating Ordinary;
2° The Ordinary where the offender resides.
§2. Automatic penalties not declared may be remitted by:
1° The subject’s Ordinary;
2° The local Ordinary;
3° Any Sheik during profession.

Can. 1356 §1. Penalties from non-Supreme precepts may be remitted by:
1° The precept’s author;
2° The initiating Ordinary;
3° The local Ordinary.
§2. Consultation with the original authority is required unless impossible.

Can. 1357 §1. Confessors may remit undeclared automatic censures if waiting risks the soul.
§2. The penitent must contact competent authority within one month or face renewed censure.
§3. This applies also to those receiving emergency remissions.

Can. 1358 §1. Remission requires repentance.
§2. A penance may also be imposed.

Can. 1359 Remission only covers stated penalties unless general language is used.

Can. 1360 Remission under force, fear, or fraud is invalid.

Can. 1361 §1. Remission may be conditional or remote.
§2. Written record is required unless impractical.
§3. Remission is private unless scandal requires public notice.
§4. Harm must be repaired before remission is granted.

Can. 1362 §1. Criminal action prescribes in 3 years unless:
1° Reserved offenses exist;
2° Specific grave offenses require 7 or 20 years;
3° Temple law sets other terms.
§2. Time counts from the act or its cessation.
§3. Summons pauses prescription for 3 years.

Can. 1363 §1. Penalty execution expires if not enacted within limits defined in Can. 1362.
§2. Applies equally to extra-judicial decrees.

PART II

PARTICULAR OFFENCES AND THE PENALTIES ESTABLISHED FOR THEM

(as interpreted within the Ecclesiastical Jurisdiction of the World Temple of Karast, Branch Temple No. 24)

TITLE I.

OFFENCES AGAINST DIVINE FAITH AND TEMPLE UNITY

(Can. 1364 – 1369)

Can. 1364 —
§1. Any initiate, adept, or elder who publicly renounces the Noocratic Doctrine, promotes false teachings contrary to the Ancient Sciences of Nuwaubu and the Moorish Holy Covenant, or incites schism from the World Temple of Karast shall incur automatic ecclesiastical censure (latae sententiae), including potential removal from Temple post, Temple Pledge System revocation, and restriction from sacral rites.
§2. In grave cases or continued defiance, removal from the Sacred Order and banishment from Temple jurisdiction may be enforced.

Can. 1365 —
Any person who, apart from Can. 1364, publicly teaches doctrine condemned by the Grand Sheik, Temple Parliament, or contradicts the Noological Codex (e.g., denial of the Clear Vision Scroll, Templist Scroll, or Holy Tablets), and refuses correction, shall be subject to censure and stripped of clerical or administrative privileges.

Can. 1366 —
Any person who rejects the decisions of the Holy See Global District and appeals to external foreign councils (e.g., non-Noological, non-Karastic institutions) shall incur ecclesiastical rebuke and may be stripped of right to vote, teach, or participate in Inner Temple functions.

Can. 1367 —
Guardians who submit their children to religious instruction or baptism outside of the Temple’s teachings (e.g., foreign, Christianized, or colonial systems) shall receive just penalty, which may include probationary re-initiation or loss of Temple civil, kindred, or family privileges.

Can. 1368 —
Those who utter public blasphemy against the Divine Neteru, violate sacred mores in social assemblies or publications, or incite hatred against the Noological Order or Holy See shall be punished according to severity, including removal from Temple services, communication restriction, or social exile.

Can. 1369 —
Profaning sacred Temple objects—whether scrolls, tablets, seals, vestments, ceremonial grounds, or Temple technology—shall result in corrective Temple justice, reparations, and possible exile depending on gravity.

TITLE II.

OFFENCES AGAINST TEMPLE AUTHORITY AND THE EXECUTION OF SACRED DUTY

(Can. 1370 – 1378)

Can. 1370 —
§1. Any person who uses physical aggression against the Grand Sheik, the High Priesthood, or a Divine Minister of the World Temple incurs immediate ecclesiastical excommunication and forfeits all Temple honors and legal standing within the Holy See Global District.
§2. Physical harm toward a Deputy Sheik, Temple Elder, or local Noble incurs automatic interdict and suspension from the Sacred Order.
§3. Any act of violence toward a devotee, initiate, or Temple servant done in contempt of their Temple function shall be addressed with severe penalties according to Noocratic Law, up to permanent exile.

Can. 1371 —
§1. A person who disobeys a lawful command or prohibition issued by the Grand Sheik, Divine Parliament, or Temple Hierarchy—after due warning—shall be punished with censure, loss of post, or limitation of sacred rites, proportionate to the severity.
§2. Violators of disciplinary sanctions previously imposed shall face escalation under the Temple Sanctions Code.
§3. Anyone who commits perjury before a Tribunal of the Temple or under solemn oath shall be punished with ceremonial suspension and restitution.
§4. Breach of Holy Temple secrets, especially those bound by the Seal of the Sacred Scrolls or Inner Chamber Council, invokes serious penalties under the Oath of Silence (Karast Seal).
§5. Willful neglect in executing official Temple mandates after ruling or judgment may be penalized by public reprimand, probation, or post removal.
§6. Refusal to report a known violation of Temple Law (as required by Divine Civic Duty) shall incur penalties under the Community Safety Codes and may include loss of voting, teaching, or Temple registry rights.

Can. 1372 —
Punishment in accordance with Temple Article 1336 §§ 2-4 shall be imposed upon:
1° Individuals who obstruct a Temple officer from fulfilling sacred duties, misuse sacred resources, or coerce Temple proceedings;
2° Any individual or group who interferes in Temple Elections, intimidates candidates, or disturbs fair Temple succession.

Can. 1373 —
Persons who incite public animosity, rebellion, or verbal hostility against the Grand Sheik, Divine Ministers, or Temple Order due to their sacred roles shall receive interdict and face further sanctions in proportion to the breach of Temple Peace.

Can. 1374 —
Anyone who affiliates with or supports an association aiming to undermine or subvert the Temple or its Noocratic Mission shall be penalized, up to and including ecclesiastical disownment. Founders or leaders of such organizations incur immediate interdict.

Can. 1375 —
§1. Anyone who illegitimately claims or performs duties reserved for official Temple offices without proper appointment or ordination shall be penalized for usurpation.
§2. Retaining a position after being dismissed, removed, or expired from service is also considered unlawful and shall be treated as usurpation.

Can. 1376 —
§1. Without prejudice to restitution, penalties from Temple Law Book 1336 §§ 2-4 apply to:
1° Those who embezzle, steal, or redirect Temple wealth or offerings;
2° Those who sell, trade, or mismanage Temple property (land, scrolls, artifacts, funds) without Temple Treasury Council approval.

§2. Further penalties (up to dismissal) apply to:
1° Offenders who, through personal guilt, violate sacred trust or fiduciary duty;
2° Officers found gravely negligent in managing Temple resources.

Can. 1377 —
§1. Any individual who offers bribes or exchanges to manipulate Temple decisions, or any Temple officer who accepts such, shall be sanctioned by Temple Judiciary and may lose standing, pay restitution, and face office termination.
§2. Any Temple functionary who exploits rites for personal gain (e.g., excessive charging, unauthorized fees) shall face monetary fines, loss of position, and public censure.

Can. 1378 —
§1. A person who abuses Temple authority—whether spiritually, financially, or socially—shall be punished in proportion to the abuse, including dismissal, restitution, and community redress.
§2. Negligent acts that cause harm or scandal while executing Temple duties shall be punished under Can. 1336 §§ 2-4, including possible banishment from administrative roles.

TITLE IV.

OFFENCES AGAINST REPUTATION AND THE OFFENCE OF FALSEHOOD

(Can. 1390 – 1391)

Can. 1390 —
§1. Anyone who falsely accuses a priest, sheik, or Temple officer of spiritual abuse (especially violations referenced in Can. 1385) before a Temple Tribunal incurs a latae sententiae interdict and, if a cleric, an automatic suspension.
§2. Any person who falsely and maliciously denounces another Temple member to leadership, or who unlawfully injures another’s honor or reputation, shall be punished with penalties from Can. 1336 §§ 2-4, and may additionally receive a ceremonial censure.
§3. The false accuser shall be required to perform public or private acts of restitution, healing, or community atonement in a manner approved by the Grand Tribunal.

Can. 1391 —
The following are subject to penalties under Can. 1336 §§ 2-4, according to the severity of the infraction:
1° Any person who forges, alters, conceals, or destroys official Temple documents or sacred records;
2° Anyone who knowingly uses falsified or altered documents in a Temple proceeding, rite, or tribunal;
3° Any person who knowingly inserts false information into a Temple proclamation, sacramental record, or official scroll.

TITLE V.

OFFENCES AGAINST SPECIAL TEMPLE OBLIGATIONS

(Can. 1392 – 1396)

Can. 1392 —
A Temple official or sacred minister who voluntarily abandons their office or leaves Temple service for six months or more, without communication or approval from the Temple Authority, shall be suspended, investigated, and may face expulsion depending on the gravity.

Can. 1393 —
§1. A cleric or religious leader who engages in business, trading, or speculative ventures in a manner contradictory to the Temple Canon or Karast Ethics shall be punished under Can. 1336 §§ 2-4.
§2. Any such person who causes financial harm to the Temple or misuses sacred funds, especially in contradiction to Can. 285 §4, shall be penalized, and required to repay or restore balance.

Can. 1394 —
§1. A Temple priest who attempts any form of marriage (civil or otherwise) while bound by vow to celibate ministry incurs automatic suspension. If persistent, he shall face dismissal after proper investigation.
§2. A non-cleric under perpetual vows who attempts marriage without Temple dispensation shall incur a latae sententiae interdict and lose sacred privileges until reviewed.

Can. 1395 —
§1. Any cleric found in a concubinage relationship or engaging in public sexual immorality shall be suspended. If persistent, additional penalties (including dismissal) will be applied.
§2. A cleric involved in public sexual acts—especially those that scandalize the Temple—shall be punished with loss of status, and if grave, with dismissal.
§3. Any member of the priesthood or Temple hierarchy who uses force, coercion, or abuse of power to engage in sexual acts shall be dismissed, stripped of all titles, and referred for secular or international justice proceedings.

Can. 1396 —
A Temple officer who refuses to maintain proper residence, especially in areas required for temple function or spiritual oversight, shall be warned and, if persistent, deprived of office.

TITLE VI.

OFFENCES AGAINST HUMAN LIFE, DIGNITY, AND FREEDOM

(Can. 1397 – 1398)

Can. 1397 —
§1. Any person who commits homicide, kidnapping, unlawful imprisonment, mutilation, or grievous bodily harm shall be punished with full force under Can. 1336 §§ 2-4. In cases where the victim is a Grand Sheik, Temple Healer, or Adept, the offender is additionally subject to Can. 1370.
§2. A person who directly procures or aids in an abortion incurs excommunication.
§3. Clergy guilty of these offenses shall be permanently removed from office and reported to civic authorities if necessary.

Can. 1398 —
§1. A cleric or official is to be punished with dismissal and other penalties if they:
1° Violate the sixth commandment (sexual acts) with a minor, or with someone of diminished capacity;
2° Coerce or groom such individuals into acts of a pornographic nature;
3° Acquire, possess, or distribute pornography involving minors or the disabled.

§2. Any consecrated individual, Temple official, or dignitary who commits the acts above shall face public condemnation, removal from office, and reporting to legal authorities, in addition to spiritual censure.

TITLE VII.

GENERAL NORM

(Can. 1399)

Can. 1399 —
Apart from the specific cases detailed above, any external violation of Divine or Temple Law may be punished—when its gravity calls for it and when the risk of scandal or damage to the faithful must be prevented or repaired—with any just penalty that preserves sacred order and protects the harmony of the Branch Temple No. 24.

TITLE IV.

OFFENCES AGAINST REPUTATION AND THE OFFENCE OF FALSEHOOD

(Can. 1390 – 1391)

Can. 1390 —
§1. Anyone who falsely accuses a priest, sheik, or Temple officer of spiritual abuse (especially violations referenced in Can. 1385) before a Temple Tribunal incurs a latae sententiae interdict and, if a cleric, an automatic suspension.
§2. Any person who falsely and maliciously denounces another Temple member to leadership, or who unlawfully injures another’s honor or reputation, shall be punished with penalties from Can. 1336 §§ 2-4, and may additionally receive a ceremonial censure.
§3. The false accuser shall be required to perform public or private acts of restitution, healing, or community atonement in a manner approved by the Grand Tribunal.

Can. 1391 —
The following are subject to penalties under Can. 1336 §§ 2-4, according to the severity of the infraction:
1° Any person who forges, alters, conceals, or destroys official Temple documents or sacred records;
2° Anyone who knowingly uses falsified or altered documents in a Temple proceeding, rite, or tribunal;
3° Any person who knowingly inserts false information into a Temple proclamation, sacramental record, or official scroll.

TITLE V.

OFFENCES AGAINST SPECIAL TEMPLE OBLIGATIONS

(Can. 1392 – 1396)

Can. 1392 —
A Temple official or sacred minister who voluntarily abandons their office or leaves Temple service for six months or more, without communication or approval from the Temple Authority, shall be suspended, investigated, and may face expulsion depending on the gravity.

Can. 1393 —
§1. A cleric or religious leader who engages in business, trading, or speculative ventures in a manner contradictory to the Temple Canon or Karast Ethics shall be punished under Can. 1336 §§ 2-4.
§2. Any such person who causes financial harm to the Temple or misuses sacred funds, especially in contradiction to Can. 285 §4, shall be penalized, and required to repay or restore balance.

Can. 1394 —
§1. A Temple priest who attempts any form of marriage (civil or otherwise) while bound by vow to celibate ministry incurs automatic suspension. If persistent, he shall face dismissal after proper investigation.
§2. A non-cleric under perpetual vows who attempts marriage without Temple dispensation shall incur a latae sententiae interdict and lose sacred privileges until reviewed.

Can. 1395 —
§1. Any cleric found in a concubinage relationship or engaging in public sexual immorality shall be suspended. If persistent, additional penalties (including dismissal) will be applied.
§2. A cleric involved in public sexual acts—especially those that scandalize the Temple—shall be punished with loss of status, and if grave, with dismissal.
§3. Any member of the priesthood or Temple hierarchy who uses force, coercion, or abuse of power to engage in sexual acts shall be dismissed, stripped of all titles, and referred for secular or international justice proceedings.

Can. 1396 —
A Temple officer who refuses to maintain proper residence, especially in areas required for temple function or spiritual oversight, shall be warned and, if persistent, deprived of office.

TITLE VI.

OFFENCES AGAINST HUMAN LIFE, DIGNITY, AND FREEDOM

(Can. 1397 – 1398)

Can. 1397 —
§1. Any person who commits homicide, kidnapping, unlawful imprisonment, mutilation, or grievous bodily harm shall be punished with full force under Can. 1336 §§ 2-4. In cases where the victim is a Grand Sheik, Temple Healer, or Adept, the offender is additionally subject to Can. 1370.
§2. A person who directly procures or aids in an abortion incurs excommunication.
§3. Clergy guilty of these offenses shall be permanently removed from office and reported to civic authorities if necessary.

Can. 1398 —
§1. A cleric or official is to be punished with dismissal and other penalties if they:
1° Violate the sixth commandment (sexual acts) with a minor, or with someone of diminished capacity;
2° Coerce or groom such individuals into acts of a pornographic nature;
3° Acquire, possess, or distribute pornography involving minors or the disabled.

§2. Any consecrated individual, Temple official, or dignitary who commits the acts above shall face public condemnation, removal from office, and reporting to legal authorities, in addition to spiritual censure.

TITLE VII.

GENERAL NORM

(Can. 1399)

Can. 1399 —
Apart from the specific cases detailed above, any external violation of Divine or Temple Law may be punished—when its gravity calls for it and when the risk of scandal or damage to the faithful must be prevented or repaired—with any just penalty that preserves sacred order and protects the harmony of the Branch Temple No. 24.

Ecclesiastical Discipline

  • Any member violating Temple Law shall be subject to disciplinary action.
  • Grand Sheiks and the Supreme Grand Council shall oversee disciplinary measures.

Crimes and Punishments

  • Crimes such as fraud, dishonor, and betrayal of the Temple shall result in expatriation & excommunication.
  • Repentance and restoration shall be available to those who seek redemption.
Book 7

Book VII. Temple Processes

TITLE IV: THE PARTIES IN A TEMPLE CASE

(Can. 1476 – 1490)

CHAPTER I — The Petitioner and the Respondent

Can. 1476 (Temple Adaptation)
Any sentient soul, whether initiated into Temple rites or not, may bring forth a petition before the Tribunal of the Temple; however, any Respondent properly summoned under Temple law must answer the summons and be present before the Sheik Judge.

Can. 1477
Even when a Petitioner or Respondent has appointed a Spiritual Advocate or Temple Proxy, they are still required to appear personally at key proceedings, as determined by the Sheik Judge or Temple Law.

Can. 1478
§1. Minor initiates and those lacking divine reason may only stand before the Temple Court through their Guardians, Caretakers, or Curators, except as provided in §3.
§2. If the Sheik Judge believes the interests of a minor are in spiritual conflict with their guardian, a Temple-appointed Curator will be assigned.
§3. In spiritual matters, if minors possess the faculty of spiritual discernment, they may speak and be heard directly. Those over fourteen cycles of age may appear in person.
§4. Those under mental guardianship or diminished cognitive faculties may only act personally in their own defense in delictual cases or upon judicial command; otherwise, they must appear through a curator.

Can. 1479
If a guardian or curator has been assigned under secular jurisdiction, the Sheik Judge may admit that person after reviewing their moral character and—if necessary—after consultation with the Presiding Grand Sheik. If no such person is suitable or present, the Judge shall appoint a Guardian Ad Noological.

Can. 1480
§1. Juridical persons—such as Temples, Sacred Trusts, or Spiritual Orders—shall stand trial through their ordained representatives.
§2. In the event of misrepresentation or negligence, the Ecclesiastical Overseer or Head Minister may represent the entity directly or through delegation.

CHAPTER II — Advocates and Proxies of the Temple Court

Can. 1481
§1. A party may freely appoint a Temple Advocate and a Proxy of Noological Affairs. In most cases, a party may also self-represent unless the Judge deems legal counsel necessary.
§2. In disciplinary or penal cases, the accused must have a Temple Advocate, either self-appointed or assigned by the Tribunal.
§3. In contentious trials involving minors or public spiritual interest, the Judge must appoint a Defender of Soul Equity if one is lacking—except in Temple Marriage matters.

Can. 1482
§1. Only one Proxy may be appointed unless the mandate explicitly authorizes substitution.
§2. If multiple Proxies are appointed, the roles must be coordinated so that only one acts at a time.
§3. Multiple Advocates may serve simultaneously with cooperative roles.

Can. 1483
Temple Advocates and Proxies must:
– Be of full age
– Have a clean reputation
– Demonstrate moral standing
– Preferably be initiated into Temple Law or possess spiritual training
– Be approved by the Grand Sheik or Ecclesiastical Diplomat

Can. 1484
§1. Before acting, the Proxy and Advocate must submit a Sacred Mandate of Representation to the Tribunal.
§2. In emergencies, the Judge may permit action pro tempore, provided that the mandate is submitted within a divinely allotted window determined by the Judge.

Can. 1485
Without a special mandate, a Proxy cannot renounce an action, settle, arbitrate, or enter spiritual contracts that would legally bind the principal under Temple Law.

Can. 1486
§1. Proxies or Advocates may be removed by their principal; such removal must be formally communicated to the Judge and opposing party if the case has commenced.
§2. After a final judgment, the Proxy retains the right and duty to file appeals unless explicitly denied by the mandating party.

Can. 1487
For spiritual misconduct, incompetence, or conflict of interest, the Sheik Judge may remove any Advocate or Proxy by decree.

Can. 1488
§1. It is forbidden for Temple Advocates or Proxies to:
– Engage in bribery
– Accept commissions tied to case outcomes
– Make secret profit-sharing agreements.
Violators are subject to fines and possible excommunication from Temple Counsel Registry.
§2. Those who conspire to forum shop or evade rightful jurisdiction shall face similar penalties.

Can. 1489
Advocates or Proxies found to have betrayed their sacred duty for gain, gifts, or favors shall be suspended from all Temple Court privileges and penalized accordingly.

Can. 1490
Each Temple Tribunal shall appoint a Resident Legal Representative or Public Advocate of the Temple, to serve those without means—especially in Temple Marriage and family petitions.

TITLE V: ACTIONS AND EXCEPTIONS IN THE TEMPLE COURT

(Can. 1491 – 1500)

CHAPTER I — General Principles

Can. 1491
All lawful rights are protected under Temple Law by either an action (to assert) or an exception (to defend), unless a Sacred Scroll or law provides otherwise.

Can. 1492
§1. Actions are subject to expiration (prescription) under Temple law, except actions that concern the sacred status of persons, which are eternal in their protection.
§2. Exceptions are perpetual unless explicitly extinguished.

Can. 1493
A Petitioner may bring forth multiple actions in a single proceeding if they are not in contradiction and fall within the jurisdiction of the Tribunal.

Can. 1494
§1. The Respondent may file a Counterpetition in the same proceeding if it is interconnected or aimed at mitigating the claims of the Petitioner.
§2. Counterclaims may not themselves be countered again in a separate pleading.

Can. 1495
Counterpetitions must be filed before the same Sheik Judge, even if the judge was appointed only for the original case or holds limited spiritual jurisdiction.

CHAPTER II — Sacred Petitions and Precautionary Claims

Can. 1496
§1. If a Petitioner presents credible claims of ownership and the risk of irreparable spiritual or material harm, the Judge may order Sequestration—a protective order over the disputed property or rights.
§2. Likewise, the Judge may issue a Divine Restraint order to prohibit certain actions during the case.

Can. 1497
§1. Sacred Sequestration may also apply to secure debts when the right of the creditor is evident.
§2. It may be applied to goods held by others, or to hidden wealth or loans linked to the Respondent.

Can. 1498
Sequestration or Restraint cannot be granted if the alleged harm can be remedied by other means, or if the accused offers adequate restitution.

Can. 1499
If precautionary measures are granted and the Petitioner later fails to prove their case, they may be required to compensate for harm caused by the order.

Can. 1500
In cases of possession or control of physical objects, the civil law of the local territory where the object resides will be honored to the extent that it does not violate Temple Law or Temple Sovereignty.

PART II – THE TEMPLE CONTENTIOUS TRIAL

SECTION I – THE STANDARD TEMPLE TRIAL PROCESS

TITLE I – INITIATING A SACRED CONTROVERSY

(Cann. 1501 – 1512, adapted)

CHAPTER I – The Sacred Libellus of Adjudication

Can. 1501
A Temple Judge may not initiate adjudication unless a concerned party or the Promoter of Justice of the Temple submits a Temple Petition (Libellus) consistent with Temple Codex.

Can. 1502
Any Seeker who wishes to bring another soul before the Temple Tribunal must submit a Libellus to a competent Sheik Judge. This document must clearly declare the subject of the dispute and formally request Temple adjudication.

Can. 1503
§1. The Judge may accept oral petitions if the Petitioner is unable to submit written documents or if the matter is minor and easily resolved.
§2. In such cases, the Temple Scribe (Notary) shall reduce the petition to writing, and the document—once read and affirmed by the Petitioner—has full legal force as a Temple Libellus.

Can. 1504
The Sacred Libellus must include:

  1. The identity of the Sheik Judge or Temple Tribunal and the nature of what is sought;
  2. The basis in Noological Right or Temple Law, along with a general statement of supporting facts;
  3. The signature of the Petitioner or their Temple Proxy, with the full date and location for receiving documents;
  4. The known Temple Domicile or provisional contact of the Respondent.

Can. 1505
§1. Upon receiving the Libellus, the Sheik Judge must assess whether the Tribunal has jurisdiction and whether the Petitioner has lawful standing. If so, the Libellus must be accepted or rejected by decree without undue delay.
§2. The Libellus may be rejected only if:

  1. The Temple or Judge lacks jurisdiction;
  2. The Petitioner lacks standing;
  3. The required elements of Can. 1504 (points 1–3) are not fulfilled;
  4. The claim is clearly without merit and no reasonable basis for proceeding exists.

§3. If the rejection is due to curable defects, the Petitioner may resubmit a corrected Libellus.
§4. The Petitioner may appeal the rejection to the Temple Appellate Tribunal or Presiding Ecclesiastical College within ten days.

Can. 1506
If no decree is issued within thirty days of submission, the Petitioner may file a demand for action. If no response is given within ten days of that, the Libellus shall be considered accepted by default.

CHAPTER II – Temple Citation and Notification of Judicial Acts

Can. 1507
§1. Upon accepting the Libellus, the Sheik Judge must summon the Respondent, either for written response or in-person appearance to clarify the spiritual and legal points of controversy.
§2. If the Libellus is accepted by default (per Can. 1506), citation must occur within twenty days.
§3. If both parties appear voluntarily before the Judge, no formal citation is needed; however, the Temple Scribe must record their presence in the official Acts.

Can. 1508
§1. The Citation Decree must be promptly served to the Respondent and any other necessary participants.
§2. The Libellus shall be attached unless, for serious cause, the Sheik Judge orders it withheld until after the Respondent’s statement.
§3. If the Respondent lacks legal capacity or is under guardianship, the citation must be served to their Guardian Ad Spiritualis, Temple Curator, or appointed Proxy.

Can. 1509
§1. Notifications shall be carried out via secure transmission, which may include sealed post, authorized temple courier, or digital means aligned with Temple protocol.
§2. The manner and confirmation of delivery must be entered into the official Temple Record.

Can. 1510
If a Respondent refuses service or deliberately obstructs delivery, the service is still valid under Temple Law.

Can. 1511
Failure to properly serve citation nullifies subsequent actions—unless parties voluntarily appear (per Can. 1507 §3).

Can. 1512
Upon lawful citation or voluntary appearance:

  1. The case is no longer res integra (a matter untouched);
  2. Jurisdiction solidifies with the Temple Tribunal, regardless of prior competence;
  3. The authority of a delegated Sheik Judge remains valid even if their superior’s mandate expires;
  4. Prescriptive timelines pause, unless otherwise stated;
  5. The principle of “no changes during litigation” immediately takes effect.

TITLE II – THE SACRED JOINDER OF THE ISSUE

(Cann. 1513 – 1516, adapted)

Can. 1513
§1. Joinder of the Issue (called “Ṣimāt-Temu”) occurs when both Petitioner and Respondent’s claims are formally recognized and the spiritual and legal questions of conflict are clarified by decree of the Sheik Judge.
§2. Petitions and responses may be written or verbal. In more complex matters, the Sheik Judge must call both parties to resolve doctrinal or legal uncertainties before continuing.
§3. Once issued, the Decree of Joinder must be shared with the parties, who may request modifications within ten days; the Judge must resolve such objections swiftly.

Can. 1514
The terms of the Joinder may not be changed unless for grave cause, by new decree, and only after hearing both sides.

Can. 1515
After Joinder, any party who possesses property belonging to another loses presumptive good faith. If ordered to restore it, they must return all benefits accrued from the date of Joinder, along with reparations.

Can. 1516
Once Joinder is complete, the Sheik Judge shall fix a defined period for both parties to present evidence and finalize proofs.

TITLE III – THE SACRED TRIAL PROCESS

(Cann. 1517 – 1525, adapted)

Can. 1517
The Sacred Trial begins with citation or voluntary appearance, and ends with either a Definitive Decree, a Settlement, or other lawful means as defined in Temple Codex.

Can. 1518
If a litigating party dies, changes status, or leaves the office from which they acted:

  1. If the case is unresolved, the trial is suspended until the successor or heir reactivates it.
  2. If it has been resolved, the Tribunal shall proceed with any final duties, serving notice to any Proxy or successor.

Can. 1519
§1. If a necessary Guardian or Proxy ceases to function, the trial is suspended until a replacement is appointed.
§2. The Judge must act swiftly to appoint a new Guardian or allow the party to appoint a Proxy within a brief sacred term.

Can. 1520
If no procedural act occurs within six moons (six months) without legitimate cause, the trial abates under Temple Law. Local Temple Law may set different terms.

Can. 1521
Abatement applies automatically to all—including minors—and must be declared ex officio. Guardians or Proxies may be held accountable for negligence.

Can. 1522
Abatement nullifies the process, not the substance of the case. Records may be reused in future proceedings involving the same persons and claims but are inadmissible to others except as documents.

Can. 1523
Each party bears the spiritual and material cost of their own expenses in an abated case.

Can. 1524
§1. The Petitioner may withdraw at any time; both parties may also renounce specific acts.
§2. Guardians or administrators must obtain sacred counsel or consent before renouncing on behalf of others.
§3. Renunciation must be:

  • Written and signed by the party or Proxy with a special mandate
  • Communicated and accepted by the opposing party
  • Approved by the Sheik Judge

Can. 1525
A valid renunciation has the same effect as abatement for the renounced acts. The renouncing party is responsible for all associated costs.

Understood. Below is the revised version of TITLE IV: PROOFS (Can. 1526–1586) adapted to fit the Branch Temple No. 24 perspective under ecclesiastical judicial customs, while keeping each canon on its own line, clearly and distinctly, without combinations:

TITLE IV. PROOFS

(Adapted for Branch Temple No. 24 Judicial Doctrine)

Can. 1526
§1. The burden of proof rests upon the petitioner or claimant within the jurisdiction of Branch Temple No. 24 who brings forth the allegation.
§2. The following require no formal proof:
1/ Truths presumed by ecclesiastical or temple law itself.
2/ Facts claimed by one party and freely admitted by the other, unless Temple Law or the appointed Elders require formal substantiation.

Can. 1527
§1. All types of proof considered lawful and beneficial to spiritual justice within the Temple can be submitted before the Tribunal.
§2. If a claimant insists on presenting a proof previously rejected, the Temple Judge must review and determine the matter with all due haste.

Can. 1528
If a party or witness refuses to appear before the Elders or the appointed Judge, that person may be heard through a trusted lay representative appointed by the Tribunal, or by declaration before an approved Notary or verified spiritual officer of the Temple.

Can. 1529
Unless a matter of grave concern exists, the Judge shall not begin the collection of proofs until the joining of issues is confirmed within the proceedings.

CHAPTER I. DECLARATIONS OF THE PARTIES

Can. 1530
The Temple Judge may at any time question the parties to bring forth truth and is obliged to do so if requested by either party or if the matter impacts the public or spiritual good.

Can. 1531
§1. Any party questioned legitimately is bound to respond truthfully and fully.
§2. If a party refuses to respond, it is for the Judge to determine the implications of that refusal regarding the matter under inquiry.

Can. 1532
Where the spiritual welfare of the Congregation or greater Temple Body is at stake, the Judge shall administer an oath to affirm truthfulness unless there exists grave cause against it; in all other matters, such may be administered according to the Judge’s spiritual discretion.

Can. 1533
The parties, the Temple Promoter of Justice, and the Defender of the Sacred Bond may submit questions or themes for the Judge to address when interrogating a party.

Can. 1534
When interrogating parties, the Temple Tribunal shall, as far as possible, observe the same principles outlined in Canons 1548 §2 n.1, 1552, and 1558–1565.

Can. 1535
A judicial profession is a verbal or written admission of fact, recorded through any medium or spoken before the Temple Judge, that works against the professing or confessing party’s interest in the trial. It may occur either spontaneously or during official interrogation.

Can. 1536
§1. A judicial profession by one party relieves the opposing party from the burden of proof if it concerns private affairs and does not affect the Temple’s public spiritual order.
§2. Where the spiritual or public Temple good is involved, such professions or similar declarations shall be weighed by the Judge in context and must be corroborated before full probative value is attributed.

Can. 1537
The Judge shall evaluate the worth of any extrajudicial profession introduced, considering all relevant factors and circumstances.

Can. 1538
Any profession, profession, declaration or clarifications shall be deemed void if proven to have been made under factual error, coercion, spiritual duress, or fear.

CHAPTER II. PROOF THROUGH DOCUMENTS

Can. 1539
In any ecclesiastical proceeding of the Temple, both public and private documents may be submitted as proof.

Art. 1. NATURE AND TRUSTWORTHINESS OF DOCUMENTS

Can. 1540
§1. Public ecclesiastical documents are those lawfully drawn by a spiritual official of the Temple in the course of duty, observing sacred solemnities.
§2. Public civil documents are those acknowledged under local national or tribal civil law.
§3. Any other records are considered private.

Can. 1541
Public documents are to be trusted for all direct and principal affirmations unless clearly refuted by convincing evidence.

Can. 1542
A private document, if acknowledged by a party or verified by the Judge, bears the force of extrajudicial profession against the author or endorser and any beneficiaries of the same.

Can. 1543
If a document appears erased, altered, falsified, or otherwise deficient, the Judge shall decide what weight, if any, the document retains.

Art. 2. PRESENTATION OF DOCUMENTS

Can. 1544
Documents hold no probative force unless originals or authenticated copies are presented and made available for inspection by the Temple Tribunal.

Can. 1545
The Judge may require submission of documents held in common by both parties.

Can. 1546
§1. A party is not required to present documents that may cause personal harm, violate spiritual confidentiality, or infringe on the sacred obligation of secrecy.
§2. If some portion of such a document may be submitted without the above risks, the Judge may require partial transcription or redacted presentation.

CHAPTER III. WITNESSES AND TESTIMONIES

Can. 1547
Witness testimony is admissible in any matter under the Temple’s jurisdiction, under the supervision of the Judge.

Can. 1548
§1. Witnesses questioned by the Judge are bound to speak the truth.
§2. Exempt from this obligation are:
1/ Spiritual clergy bound by sacred confidence or ministerial duty; medical, legal, and other trusted professions bound by formal or ethical secrecy.
2/ Those who reasonably fear spiritual harm, danger to reputation, or suffering to themselves or loved ones by their testimony.

Art. 1. WHO MAY TESTIFY

Can. 1549
All persons not expressly excluded by Temple law may offer testimony.

Can. 1550
§1. Minors under 14 or those of diminished capacity may only testify if the Judge deems it appropriate.
§2. Disqualified persons include:
1/ Litigating parties, their agents, the Judge, Judge’s staff, and legal advisors in the case.
2/ Temple priests regarding professions or spiritually protected matters.

Art. 2. ADMISSION & EXCLUSION OF WITNESSES

Can. 1551
A party who introduces a witness may later waive their testimony, but the opposing party retains the right to examine them.

Can. 1552
§1. Names and domiciles of witnesses must be given to the Tribunal.
§2. Topics for examination must be submitted within the prescribed time or are waived.

Can. 1553
The Judge may limit excessive witnesses in the interest of time and clarity.

Can. 1554
Names of witnesses shall be made known to all parties before examination unless secrecy is essential.

Can. 1555
A party may request a witness be excluded if just cause is demonstrated before the examination.

Can. 1556
Witnesses are summoned by decree issued by the Tribunal Judge.

Can. 1557
Duly summoned witnesses must appear or give cause for non-appearance.

Art. 3. EXAMINATION OF WITNESSES

Can. 1558
§1. Witnesses are to be examined at the Temple Tribunal unless otherwise directed.
§2. Senior religious figures may be heard at a location of their choosing.
§3. In cases of hardship or infirmity, other accommodations may be made by the Judge.

Can. 1559
Parties may not be present during witness examination unless authorized. Their legal representatives may attend unless confidentiality is ordered.

Can. 1560
§1. Each witness is to be examined alone.
§2. If witnesses contradict each other or a party on critical matters, the Judge may arrange for confrontation.

Can. 1561
The Judge, or a delegate, with a Notary present, must conduct all questioning. All party inquiries must be submitted to the Judge, not directly to the witness.

Can. 1562
§1. Witnesses must be reminded of their sacred duty to speak the whole truth.
§2. An oath shall be administered unless refused, in which case testimony still proceeds.

Can. 1563
The Judge must first confirm the identity and relationship of the witness to the matter, then establish the source and timing of the witness’s knowledge.

Can. 1564
Questions must be brief, clear, non-leading, respectful, and directly relevant.

Can. 1565
§1. Witnesses must not receive questions in advance.
§2. If memory needs refreshing, the Judge may allow limited preparatory review.

Can. 1566
Testimony must be given orally unless accounting records are involved.

Can. 1567
§1. Notaries must transcribe testimony accurately during the examination.
§2. Audio recording is permitted if later transcribed and signed.

Can. 1568
The Notary must note whether oaths were taken, parties were present, and any noteworthy occurrences.

Can. 1569
§1. After questioning, testimony is to be reviewed aloud or played back for correction.
§2. The witness, Judge, and Notary must then sign.

Can. 1570
Witnesses may be recalled before the case is closed if necessary and no corruption is suspected.

Can. 1571
Witnesses shall be reimbursed fairly for time and expenses.

Art. 4. TRUSTWORTHINESS OF TESTIMONY

Can. 1572
In evaluating testimony, the Judge shall consider:
1/ The witness’s spiritual and social character.
2/ Whether knowledge was first-hand or by hearsay.
3/ The consistency and reliability of the testimony.
4/ Supporting or corroborating witnesses or evidence.

Can. 1573
A single testimony does not constitute full proof unless the witness is qualified and acting in an official capacity, or the circumstances justify.

CHAPTER IV. EXPERTS

Can. 1574
Expert testimony is required when facts of sacred science or religious law demand clarification.

Can. 1575
Judges may appoint experts after hearing party recommendations or admit existing certified reports.

Can. 1576
Experts may be challenged or excluded on grounds applicable to witnesses.

Can. 1577
§1. The Judge determines which issues experts must address.
§2. Experts must be given access to necessary case materials.
§3. A deadline is to be set for completion and submission of expert reports.

Can. 1578
§1. Experts file individual reports unless a joint report is ordered, in which disagreements must be clearly noted.
§2. Experts must declare methods used and sources relied upon.
§3. The Judge may recall the expert for clarification.

Can. 1579
§1. The Judge shall consider all expert findings within context.
§2. Any acceptance or rejection of expert opinions must be explained in the ruling.

Can. 1580
Fees and expenses for experts are to be set fairly and justly by the Judge, following Temple financial principles.

Can. 1581
§1. Parties may appoint private experts subject to Judge’s approval.
§2. These experts may examine relevant acts and submit independent reports.

CHAPTER V

Judicial Examination and Inspection

Can. 1582 (BT24)
If necessary to properly decide a case, the Judge of Branch Temple No. 24 may, after hearing the parties, issue a decree authorizing the visitation or inspection of a location, item, or evidence. The decree shall outline the subject matter to be reviewed.

Can. 1583 (BT24)
After such inspection or visitation, an official report shall be drafted and entered into the record.

CHAPTER VI

Presumptions

Can. 1584 (BT24)
A presumption is a reasoned assumption made in uncertainty. A presumption of Temple Law is one the Temple has formally recognized. A human presumption is one the Temple Judge reasonably formulates.

Can. 1585 (BT24)
A party benefiting from a Temple Law presumption is not required to prove their claim. The burden of proof shifts to the opposing party.

Can. 1586 (BT24)
Temple Judges must not create presumptions not grounded in law unless based directly on verifiable and relevant facts in dispute.

TITLE V

Incidental Cases

Can. 1587 (BT24)
An incidental matter arises when, after proceedings begin, an additional question surfaces that is linked to the main issue and must be settled first—even if not originally raised in the opening complaint.

Can. 1588 (BT24)
Such incidental matters may be presented orally or in writing before the Temple Judge handling the primary case and must clarify their relevance.

Can. 1589 (BT24)
Upon reviewing the request and hearing both parties, the Temple Judge shall promptly determine whether the incidental matter is valid and connected to the case. If so, the Judge shall decide whether to resolve it by decree or interlocutory ruling.

Can. 1590 (BT24)
If the matter needs a ruling, the oral procedure rules apply unless the Judge deems otherwise. If it may be resolved by decree, it may be handled by an Assistant Judge or Auditor.

Can. 1591 (BT24)
Until the final decision, the Judge may amend any interlocutory decree or ruling upon just cause, at the request of a party or on the Judge’s own initiative, after both parties are heard.

CHAPTER I

Nonappearance of Parties

Can. 1592 (BT24)
If a respondent fails to appear or reply without valid excuse, and the citation was properly delivered, the Judge shall declare the respondent absent and proceed to judgment.

Can. 1593 (BT24)
A respondent who appears before judgment may submit evidence and statements, provided the trial is not unduly delayed. If judgment has been rendered, the respondent may still challenge it on grounds of nullity, provided absence was due to a legitimate impediment.

Can. 1594 (BT24)
If the petitioner fails to appear, the Judge shall issue one more citation. Failure to respond shall be deemed a withdrawal of the case. Should the petitioner re-engage later, the rules of Can. 1593 apply.

Can. 1595 (BT24)
Absent parties must reimburse the cost their absence caused and compensate the opposing party if warranted. If both parties are absent, both share the cost equally.

CHAPTER II

Third-Party Intervention

Can. 1596 (BT24)
A third party with a vested interest may join the case at any stage by submitting a formal request showing their right to intervene. They must comply with the stage of process the case has reached.

Can. 1597 (BT24)
After hearing both primary parties, the Judge shall summon any third party whose participation is necessary for just resolution.

TITLE VI

Publication of Records, Case Closure & Arguments

Can. 1598 (BT24)
After gathering all evidence, the Judge shall permit both parties to review any unrevealed documents at the Temple Records Office. Copies may be provided to legal representatives. In matters of public concern, the Judge may limit access to specific items, ensuring due process is preserved.

Can. 1599 (BT24)
Once all evidence is submitted and parties declare they have no further submissions—or time to present them has lapsed—the Judge shall issue a decree closing the case.

Can. 1600 (BT24)
After closure, additional evidence may only be accepted if all parties agree (for private cases) or if there’s grave cause and no fraud risk (for public matters). Any new documents must be disclosed according to Can. 1598.

Can. 1601 (BT24)
The Judge shall assign a reasonable time for each party to present written arguments.

Can. 1602 (BT24)
Written arguments are standard unless both parties and the Judge agree to an oral debate before the Temple Tribunal.

Can. 1603 (BT24)
After submission of arguments, parties may respond once more unless the Judge allows a second round due to compelling cause.

Can. 1604 (BT24)
No information may be submitted to the Judge off-record. If needed, the Judge may order a short oral debate to clarify questions.

Can. 1605 (BT24)
A Temple Scribe must be present during such debates to record proceedings if requested.

Can. 1606 (BT24)
If parties fail to present arguments, the Judge may proceed to judgment, provided the case is clear from the existing record and after hearing from any Temple Officers involved.

TITLE VII

Temple Judge Rulings

Can. 1607 (BT24)
A final ruling (Definitive Judgment) resolves the entire matter. Interlocutory judgments address incidental questions.

Can. 1608 (BT24)
To issue any ruling, the Judge must have moral certainty based on the facts and evidence in record.

Can. 1609
In a multi-Judge panel, the Presiding Judge sets deliberation time. Judges present their written opinions, deliberate, and the assigned relator drafts the final ruling for approval. The final ruling must be issued within 30 days unless extended for grave cause. The sentence must include names, positions, a summary of the facts, the issues raised, the reasons for the ruling, and the outcome. It must also be dated, signed, and indicate who bears the costs. Same rules apply to interim rulings. The ruling has no force until officially published. Rulings may be communicated by delivery or post. If clerical errors or omissions are found, the Temple Tribunal may correct them after hearing the parties. All judicial statements outside of rulings are called decrees. An interlocutory ruling that blocks or ends proceedings for a party has the same effect as a final ruling.

CHAPTER V

Judicial Examination and Inspection

Can. 1582 (BT24)
If necessary to properly decide a case, the Judge of the Branch Temple may, after hearing the parties, issue a decree authorizing the visitation or inspection of a location, item, or evidence. The decree shall outline the subject matter to be reviewed.

Can. 1583 (BT24)
After such inspection or visitation, an official report shall be drafted and entered into the record.

CHAPTER VI

Presumptions

Can. 1584 (BT24)
A presumption is a reasoned assumption made in uncertainty. A presumption of Temple Law is one the Temple has formally recognized. A human presumption is one the Temple Judge reasonably formulates.

Can. 1585 (BT24)
A party benefiting from a Temple Law presumption is not required to prove their claim. The burden of proof shifts to the opposing party.

Can. 1586 (BT24)
Temple Judges must not create presumptions not grounded in law unless based directly on verifiable and relevant facts in dispute.

TITLE V

Incidental Cases

Can. 1587 (BT24)
An incidental matter arises when, after proceedings begin, an additional question surfaces that is linked to the main issue and must be settled first—even if not originally raised in the opening complaint.

Can. 1588 (BT24)
Such incidental matters may be presented orally or in writing before the Temple Judge handling the primary case and must clarify their relevance.

Can. 1589 (BT24)
Upon reviewing the request and hearing both parties, the Temple Judge shall promptly determine whether the incidental matter is valid and connected to the case. If so, the Judge shall decide whether to resolve it by decree or interlocutory ruling.

Can. 1590 (BT24)
If the matter needs a ruling, the oral procedure rules apply unless the Judge deems otherwise. If it may be resolved by decree, it may be handled by an Assistant Judge or Auditor.

Can. 1591 (BT24)
Until the final decision, the Judge may amend any interlocutory decree or ruling upon just cause, at the request of a party or on the Judge’s own initiative, after both parties are heard.

CHAPTER I

Nonappearance of Parties

Can. 1592 (BT24)
If a respondent fails to appear or reply without valid excuse, and the citation was properly delivered, the Judge shall declare the respondent absent and proceed to judgment.

Can. 1593 (BT24)
A respondent who appears before judgment may submit evidence and statements, provided the trial is not unduly delayed. If judgment has been rendered, the respondent may still challenge it on grounds of nullity, provided absence was due to a legitimate impediment.

Can. 1594 (BT24)
If the petitioner fails to appear, the Judge shall issue one more citation. Failure to respond shall be deemed a withdrawal of the case. Should the petitioner re-engage later, the rules of Can. 1593 apply.

Can. 1595 (BT24)
Absent parties must reimburse the cost their absence caused and compensate the opposing party if warranted. If both parties are absent, both share the cost equally.

CHAPTER II

Third-Party Intervention

Can. 1596 (BT24)
A third party with a vested interest may join the case at any stage by submitting a formal request showing their right to intervene. They must comply with the stage of process the case has reached.

Can. 1597 (BT24)
After hearing both primary parties, the Judge shall summon any third party whose participation is necessary for just resolution.

TITLE VI

Publication of Records, Case Closure & Arguments

Can. 1598 (BT24)
After gathering all evidence, the Judge shall permit both parties to review any unrevealed documents at the Temple Records Office. Copies may be provided to legal representatives. In matters of public concern, the Judge may limit access to specific items, ensuring due process is preserved.

Can. 1599 (BT24)
Once all evidence is submitted and parties declare they have no further submissions—or time to present them has lapsed—the Judge shall issue a decree closing the case.

Can. 1600 (BT24)
After closure, additional evidence may only be accepted if all parties agree (for private cases) or if there’s grave cause and no fraud risk (for public matters). Any new documents must be disclosed according to Can. 1598.

Can. 1601 (BT24)
The Judge shall assign a reasonable time for each party to present written arguments.

Can. 1602 (BT24)
Written arguments are standard unless both parties and the Judge agree to an oral debate before the Temple Tribunal.

Can. 1603 (BT24)
After submission of arguments, parties may respond once more unless the Judge allows a second round due to compelling cause.

Can. 1604 (BT24)
No information may be submitted to the Judge off-record. If needed, the Judge may order a short oral debate to clarify questions.

Can. 1605 (BT24)
A Temple Scribe must be present during such debates to record proceedings if requested.

Can. 1606 (BT24)
If parties fail to present arguments, the Judge may proceed to judgment, provided the case is clear from the existing record and after hearing from any Temple Officers involved.

TITLE VII

Temple Judge Rulings

Can. 1607 (BT24)
A final ruling (Definitive Judgment) resolves the entire matter. Interlocutory judgments address incidental questions.

Can. 1608
§1. For the pronouncement of any sentence within Branch Temple No. 24, the appointed judge must attain moral certitude concerning the matter subject to judgment.

§2. This certitude is to be drawn solely from the acts and proofs properly entered into the Temple record.

§3. The judge shall appraise such proofs according to sound conscience and reasoning, without prejudice to the established Temple laws regarding the weight and sufficiency of particular proofs.

§4. If the judge is unable to arrive at such certitude, they are to pronounce that the petitioner’s claim is not established and absolve the respondent, except in cases wherein the favor of law is granted; in such cases, judgment must be given accordingly.

Can. 1609
§1. In the case of a collegiate tribunal convened by Branch Temple No. 24, the president of the tribunal shall set the date and time for deliberation; such meeting shall be held at the Temple’s designated judicial chamber unless reason dictates otherwise.

§2. At the appointed session, each judge must submit a sealed and signed statement of their conclusion regarding the merits of the case, with reasons in both law and fact; these are to be entered into the Temple record and maintained under seal.

§3. With the invocation of the Divine Name, each judge shall present their findings in order of seniority, beginning with the relator or ponens of the case. The president shall then preside over deliberations concerning the dispositive portion of the sentence.

§4. Any judge may amend their prior position during deliberation. A judge who does not assent to the consensus may request that their dissenting opinion be preserved and submitted to the higher tribunal if appeal is pursued.

§5. Should agreement not be reached during initial deliberation, the tribunal may defer the sentence to a subsequent meeting not to exceed seven days, unless the record must be supplemented in accordance with Can. 1600

Can. 1610 (BT24)

  1. If a single Temple Judge presides, they are responsible for drafting the sentence personally.
  2. In a collegiate tribunal, the designated relator or presenting Judge will draft the sentence, incorporating the reasoning of other Judges unless a majority has already determined the reasons to include. The final version must be reviewed and approved by all presiding Judges.
  3. The sentence must be issued within 30 days from the day the case was resolved, unless a longer period is approved by the panel for a serious reason.

Can. 1611 (BT24)

The final judgment of the Tribunal must:

  1. Resolve the matter brought before the Temple with clear responses to the specific points in question.
  2. Define the obligations of the involved parties and how these are to be fulfilled.
  3. Provide the factual and legal basis for the decision.
  4. Assign responsibility for costs incurred during the case.

Can. 1612 (BT24)

  1. The judgment shall begin with the invocation of the Divine Name and identify the Judge or Tribunal, the parties, and their legal representatives with full names and dwellings, including the presence of the Temple Promoter of Justice or Defender of the Sacred Bond, if applicable.
  2. It shall include a brief narrative of the case facts, the parties’ claims, and the specific questions addressed.
  3. The ruling portion (dispositive section) shall follow, along with the reasoning.
  4. The conclusion must indicate the date and location of the decision and be signed by the Judge (or all Judges if collegiate), along with the Temple Scribe or Notary.

Can. 1613 (BT24)

The structure and content required for definitive rulings also apply, with appropriate adjustments, to interlocutory judgments (i.e., those resolving incidental matters during the process).

Can. 1614 (BT24)

The sentence shall be published and made available to the parties as soon as reasonably possible. It has no legal force until officially published, regardless of whether the outcome was informally disclosed beforehand.

Can. 1615 (BT24)

The ruling may be communicated by delivering a physical copy to the parties or their legal agents, or by authorized Temple means (such as certified post or internal communication).

Can. 1616 (BT24)

  1. If any part of the judgment contains clerical errors—such as miscalculations, omissions, or mistakes in the facts or formulation—the Tribunal that issued the ruling may amend it upon request or by its own authority, but only after both parties are heard and a correction is noted formally at the bottom of the original sentence.
  2. If one party objects to the correction, the matter becomes an incidental case and shall be resolved by decree.

Can. 1617 (BT24)

Other pronouncements made by the Judge or Tribunal outside of full sentences are decrees. These have no binding effect unless they are procedural in nature or provide at least a summary of their rationale or refer to previously stated reasons.

Can. 1618 (BT24)

A decree or interlocutory sentence carries the weight of a final ruling if it results in the termination or suspension of the case—or a portion of it—for at least one of the parties.

TITLE VIII

CHALLENGING THE TEMPLE’S JUDICIAL DECISIONS

CHAPTER I

Complaint of Nullity Against the Sentence

Can. 1619 (BT24)

Unless prohibited by Temple Law (see Canons 1622 and 1623), if a case deals solely with private matters, procedural errors that were known but not raised before judgment are considered corrected by the sentence itself.

Can. 1620 (BT24)

A sentence is invalid by nature if:

  1. It was issued by a Judge completely lacking jurisdiction;
  2. It was issued by a person unauthorized to judge for Branch Temple No. 24;
  3. It was forced under coercion or grave fear;
  4. The case was judged without an official complaint (libellus) or against no identifiable respondent;
  5. At least one party lacked legal standing in the case;
  6. Someone acted unlawfully on behalf of another;
  7. One or both parties were denied a fair opportunity to defend themselves;
  8. The judgment fails to resolve the issue at all.

Can. 1621 (BT24)

Such a complaint of nullity may be made at any time (perpetually) by way of defense or by action filed before the original Judge within ten years of the ruling’s publication.

Can. 1622 (BT24)

A sentence has remediable nullity if:

  1. The number of Judges was incorrect, contrary to Temple Law;
  2. The ruling lacks stated reasons;
  3. Mandatory signatures are missing;
  4. The date or place is omitted;
  5. It rests on an invalid judicial act not corrected as per Can. 1619;
  6. It was issued against a legitimately absent party per Can. 1593, §2.

Can. 1623 (BT24)

In such cases, the complaint must be submitted within three months of receiving notice of the judgment’s publication.

Can. 1624 (BT24)

The original Judge typically addresses the complaint of nullity. If a party believes the Judge is biased or unqualified, they may request substitution under Temple Law Can. 1450.

Can. 1625 (BT24)

A complaint of nullity may be filed alongside an appeal, provided it is done within the allowable timeframe for appeals.

Can. 1626 (BT24)

  1. The complaint may be made by either party, or by the Promoter of Justice or Defender of the Sacred Bond, if they were involved.
  2. The original Judge may, on their own initiative, amend a null sentence within the appeal timeframe—unless a valid appeal or complaint of nullity is already in process or the time limit has expired.

Can. 1627 (BT24)

Complaints of nullity are handled according to the same rules used in the oral contentious process.

CHAPTER II

Appeal

Can. 1628 (BT24)

Any party who feels harmed by a sentence may appeal it to a higher Temple Judge or Tribunal. The Promoter of Justice and Defender of the Sacred Bond may also appeal in cases where their role is required.

Can. 1629 (BT24)

Appeals are not allowed:

  1. From a sentence issued directly by the Supreme Moorish Pontiff or National Grand Body;
  2. From a null sentence unless tied to a nullity complaint;
  3. From a sentence that has become legally final (res iudicata);
  4. From procedural decrees or interlocutory judgments unless joined to an appeal of the final sentence;
  5. From urgent rulings where the law demands expedited decisions.

Can. 1630 (BT24)

  1. Appeals must be initiated within 15 days of receiving the sentence, submitted to the same Judge who rendered it.
  2. If made verbally, the Temple Scribe shall document it in writing.

📜 TITLE VIII CONTINUED

Appeal Process – Temple Judiciary of Branch Temple No. 24

Can. 1631 (BT24)

If any doubt arises about the right to appeal, the Appellate Tribunal of Branch Temple No. 24 will resolve the matter as promptly as possible, following the norms of the Oral Contentious Process.

Can. 1632 (BT24)

§1. If the appellant does not specify the tribunal to which the appeal is directed, it is presumed to be to the tribunal designated under Branch Temple Law equivalent to Canons 1438 and 1439, which refers to the proper appellate body or regional ecclesiastical authority.

§2. If opposing parties submit appeals to different appellate tribunals, the case shall be addressed by the higher-ranking tribunal, unless another competent authority is prescribed by Temple Canon 1415.

Can. 1633 (BT24)

Once the appeal is initiated, it must be pursued before the appellate Judge within one month, unless the lower Judge grants an extension for justified reasons.

Can. 1634 (BT24)

§1. To pursue an appeal, it is sufficient for a party to submit:

  • A request to the higher Judge to revise the contested sentence;
  • A copy of the sentence;
  • Stated reasons for the appeal.

§2. If the lower tribunal fails to provide the sentence in time, the appellant must notify the appellate tribunal. The timeframe is paused until delivery, and the appellate Judge can compel the lower Judge to provide the necessary documents.

§3. In the meantime, the Judge of origin must forward the full case file to the appellate tribunal, in line with Temple Canon 1474.

Can. 1635 (BT24)

If the time limit for an appeal expires without further action, the appeal is considered abandoned.

Can. 1636 (BT24)

§1. The appellant may withdraw their appeal, invoking the effects outlined in Temple Canon 1525.

§2. If the Promoter of Justice or Defender of the Sacred Bond filed the appeal, their counterparts at the appellate tribunal may renounce it—unless Temple Law explicitly prohibits it.

Can. 1637 (BT24)

§1. An appeal by either the petitioner or respondent automatically benefits the other party.

§2. If multiple petitioners or respondents exist, and only one appeals, the appeal extends to all parties involved if the matter is indivisible or based on joint obligations.

§3. If one party appeals on a specific ground, the opposing party may file an incidental appeal on other grounds within 15 days of being notified—even if their own appeal deadline has passed.

§4. Unless otherwise evident, an appeal is presumed to challenge all grounds of the sentence.

Can. 1638 (BT24)

An appeal suspends the execution of the sentence unless otherwise determined by Temple Law.

Can. 1639 (BT24)

§1. No new claims or causes for litigation may be added during the appeal. The appellate tribunal is only to review the original sentence for confirmation or revision.

§2. However, new evidence may be submitted per Temple Canon 1600.

Can. 1640 (BT24)

The appellate tribunal shall follow the same procedures as in the first trial, with appropriate adjustments. After the formulation of the dispute, the case shall proceed directly to discussion and a final decision—unless further evidence is required.

🏛️ TITLE IX

Finality of Judgments and Complete Restitution

CHAPTER I — Res Judicata (Final Decision)

Can. 1641 (BT24)

A decision is final and irrevocable when:

  1. A second identical sentence is issued concerning the same parties and matter;
  2. No appeal is submitted within the lawful time;
  3. The appellate case is dismissed or withdrawn;
  4. The sentence itself is non-appealable per Temple Canon 1629.

Can. 1642 (BT24)

§1. A res iudicata has the full force of Temple Law and cannot be challenged unless as outlined in Can. 1645.

§2. The ruling binds both parties and serves as legal basis for enforcement, with the Tribunal empowered to raise the res judicata principle ex officio.

Can. 1643 (BT24)

Cases involving the status of persons—such as marriage, spiritual adoption, or community standing—never become final in the strict sense of res iudicata.

Can. 1644 (BT24)

§1. If a second identical judgment is rendered on a personal status case, the matter may still be reopened before the appellate tribunal, if new, serious evidence is presented within 30 days.

§2. Reopening the case does not automatically suspend execution unless required by law or ordered by the appellate tribunal.

CHAPTER II — Complete Restitution (Restitutio in Integrum)

Can. 1645 (BT24)

§1. A party may request full restitution against a final judgment if its injustice is clearly proven.

§2. This is allowed only if:

  1. The decision relied on false evidence;
  2. New documents prove facts requiring a different outcome;
  3. The ruling was the result of malicious conduct;
  4. A substantive law was clearly violated;
  5. The decision contradicts an earlier final ruling.

Can. 1646 (BT24)

§1. A petition must be filed within three months of discovering the grounds listed in 1645 §2 (1–3).

§2. For the grounds listed in 1645 §2 (4–5), the timeframe begins upon receipt of the final sentence or discovery of the prior decision.

§3. Time limits are suspended while the injured party is a minor.

Can. 1647 (BT24)

§1. The restitution petition suspends execution if it has not yet begun.

§2. If the petition appears designed merely to delay, the Judge may still order execution with protective measures to ensure compensation should restitution be granted.

Can. 1648 (BT24)

If full restitution is granted, the Tribunal must re-hear the merits of the case.

🏛️ TITLE X

Judicial Expenses & Temple Legal Aid

Can. 1649 (BT24)

§1. The Temple Chairman or women or Grand Sheik of any Branch Temple shall issue internal regulations on:

  1. Payment and reimbursement of court costs;
  2. Fees for Temple lawyers, scribes, experts, and interpreters;
  3. Conditions for free legal aid or partial reduction of costs;
  4. Damages owed by parties who acted recklessly;
  5. Security deposits or bonds to cover anticipated expenses or damages.

§2. No appeal may be taken against cost assessments, but a party may file a request for revision within 15 days to the same Judge.

🏛️ TITLE XI

Execution of Sentences

Can. 1650 (BT24)

§1. A final sentence (res iudicata) may be executed.

§2. Even a non-final sentence may be provisionally executed if urgent, especially regarding support orders or community obligations, provided guarantees are set.

§3. A challenge may suspend execution if serious and credible risk is shown.

Can. 1651 (BT24)

Execution requires an execution decree from the Judge, included in or separate from the sentence.

Can. 1652 (BT24)

If accounting or inventories must be resolved first, the same Judge will handle these preliminaries.

Can. 1653 (BT24)

§1. Execution is performed by the presiding Grand Sheik or Sheik of the district of judgment.

§2. If they refuse or delay, the higher Temple Authority may act.

§3. For religious orders, the execution lies with the Superior who issued or delegated the Judge.

Can. 1654 (BT24)

§1. Execution must follow the literal intent of the ruling.

§2. The executor may clarify execution logistics, but not the case’s merit. If the sentence appears void or unjust, the executor must refer back to the issuing tribunal.

Can. 1655 (BT24)

§1. If property is awarded, it must be transferred upon finality.

§2. In personal obligations, the Judge or executor shall set a time limit (15 days to 6 months) for compliance.

🏛️ SECTION II – Oral Contentious Process

Can. 1656 (BT24)

§1. Any case may use this expedited process unless law requires the formal trial.
§2. Improper use of the oral process renders the acts null.

Can. 1657

The oral contentious process takes place in the first grade before a single judge according to the norms and internal protocols of Branch Temple No. 24.

Can. 1658

§1. In addition to the things enumerated in the established filing protocol, the libellus which introduces the litigation must:

1/ set forth briefly, completely, and clearly the facts on which the requests of the petitioner are based;
2/ indicate the proofs by which the petitioner intends to demonstrate the facts but which cannot be presented at once, in such a way that the judge can collect them immediately.

§2. The documents on which the petition is based must be attached to the libellus, at least in an authentic copy.

Can. 1659

§1. If the attempt at reconciliation according to the norm of the internal conciliation process proves useless and the judge thinks that the libellus has some foundation, the judge is to order within three days by a decree appended to the bottom of the libellus that a copy of the petition be communicated to the respondent, giving to the latter the opportunity to send a written response to the tribunal chancery within fifteen days.

§2. This notification has the effect of the judicial citation.

Can. 1660

If the exceptions of the respondent demand it, the judge is to establish a time limit for the petitioner to respond, in such a way that from the points brought forth by both of the parties the judge clarifies the object of the controversy.

Can. 1661

§1. When the time limits mentioned above have elapsed, the judge, after an examination of the acts, is to determine the formula of the doubt. Next, the judge is to cite all those who must take part to a hearing which must be held within thirty days; the formula of the doubt is to be attached to the citation of the parties.

§2. In the citation the parties are to be informed that they can present a brief written statement to the tribunal to verify their claims at least three days before the hearing.

Can. 1662

At the hearing, preliminary procedural questions are to be treated first.

Can. 1663

§1. The proofs are collected at the hearing without prejudice to the prescripts governing judicial independence.

§2. A party and his or her advocate can be present at the examination of the other parties, the witnesses, and the experts.

Can. 1664

The notary must put into writing the responses of the parties, the witnesses, and the experts and the petitions and exceptions of the advocates, but in a summary fashion and only in those matters pertaining to the substance of the dispute; the deponents must sign these acts.

Can. 1665

The judge can admit proofs which are not brought forth or sought in the petition or response only in accordance with the governing norms. After even one witness has been heard, however, the judge can only decide about new proofs in accordance with the procedural limits on supplemental evidence.

Can. 1666

If all the proofs were not able to be collected during the hearing, a second hearing is to be scheduled.

Can. 1667

When the proofs have been collected, the oral discussion takes place at the same hearing.

Can. 1668

§1. Unless the discussion reveals that something must be supplied in the instruction of the case or something else turns up which prevents a proper pronouncement of the sentence, at the completion of the hearing the judge in private is to decide the case immediately; the dispositive part of the sentence is to be read at once before the parties who are present.

§2. The tribunal can defer the decision up to the fifth useful day because of the difficulty of the matter or for some other just cause.

§3. The complete text of the sentence with the reasons expressed is to be communicated to the parties as soon as possible, ordinarily in not more than fifteen days.

Can. 1669

If the appellate tribunal discovers that the oral contentious process was used at a lower grade of a trial in cases excluded by law, it is to declare the nullity of the sentence and remit the case to the tribunal which rendered the sentence.

Can. 1670

In other matters pertaining to the manner of proceeding, the prescripts of the canons for the ordinary contentious trial are to be observed. In order to expedite matters without prejudice to justice, however, the tribunal, by a decree expressing the reasons for its decision, can derogate from procedural norms which have not been established for validity.

Understood. Beginning Book 8 now. This Book draws from the Holy Koran Circle Seven, specifically the Holy Instructions of Noble Drew Ali, and will follow the same codified legal style as previous Books. This is Book 8 of the 9 Books of the 9th Seal, issued by Holy Temples of Moorish Science, Branch Temple No. 24, World Temple.

We continue directly and simply in the format you’ve specified:

📘 BOOK 8
THE HOLY INSTRUCTIONS OF THE CIRCLE SEVEN
(Drawn from the Moorish Holy Koran by Prophet Noble Drew Ali)
Canons 1671–XXXX*

Can. 1671
Every Temple Citizen shall study and observe the Holy Instructions given by Prophet Noble Drew Ali as sacred moral law.

Can. 1672
The Instructions are not allegory but Divine Law. They are binding upon the Adept, the Novice, the Grand Sheik, and all members of the Omniversal Church.

Can. 1673
The Holy Instructions form the foundation of Temple Character and must be taught in every religious meeting and school under the authority of the World Temple.

Can. 1674
Chapter 1: The Creation and Fall of Man is Canonized Law. Every Temple Citizen shall be taught that man is not the body, but a spirit and a thought of Allah.

Can. 1675
No Adept may deny that Allah breathed into man the Breath of Life, and that every soul returns to the Source after its journey is complete.

Can. 1676
The allegory of the Garden of Eden is revealed in divine metaphor. Man fell not by fruit, but by desire. This is a sacred truth to be observed and not distorted.

Can. 1677
Only Allah and Man exist eternally. The material world is a stage of experience. This is a foundational teaching and must not be altered.

Can. 1678
Every child born into the Temple shall be instructed that man was given dominion over the earth, and that through knowledge and will he returns to divine self.

Can. 1679
The Instructions of Prophet Noble Drew Ali may only be interpreted by recognized Elders or Sheiks in good standing with the Holy Temple.

Can. 1680
Any man or woman found teaching the Holy Instructions contrary to Temple law shall be tried under the Moral Code and brought before the Tribunal.

Can. 1681
Chapter 2: Education of Mary and Elizabeth in Zoan is Canonized Law. Temple Daughters must be taught the divine purpose of womanhood, as instructed therein.

Can. 1682
A Temple Daughter shall not forsake her calling as the carrier of life and the keeper of purity. This is a divine appointment and must be honored in character.

Can. 1683
The teachings given to Mary and Elizabeth are the lawful basis of Female Education in the Temple and must be preserved without alteration.

Can. 1684
All Temples must have educational meetings where the Holy Instructions are read and interpreted under lawful authority.

Can. 1685
Failure to teach the Holy Instructions in the Temple school or meeting places shall result in suspension of the Sheik or Head Instructor by Temple Law.

Judicial and Administrative Procedures

  • The Supreme Grand Council shall serve as the highest judicial body of the Temple.
  • Ecclesiastical courts shall handle disputes, disciplinary cases, and appeals.

Trials and Tribunals

  • All trials shall be conducted with fairness, allowing the accused a proper defense.
  • The final decision in major cases shall rest with the Grand Sheik and Supreme Grand Council.
Book 8

This Book draws from the Holy Koran Circle Seven, specifically the Holy Instructions of Noble Drew Ali, and will follow the same codified legal style as previous Books. This is Book 8 of the 9 Books of the 9th Seal, issued by Holy Temples of Moorish Science, Branch Temple No. 24, World Temple.

We continue directly and simply in the format you’ve specified:

📘 BOOK 8
THE HOLY INSTRUCTIONS OF THE CIRCLE SEVEN
(Drawn from the Moorish Holy Koran by Prophet Noble Drew Ali)
Canons 1671–XXXX*

Can. 1671
Every Temple Citizen shall study and observe the Holy Instructions given by Prophet Noble Drew Ali as sacred moral law.

Can. 1672
The Instructions are not allegory but Divine Law. They are binding upon the Adept, the Novice, the Grand Sheik, and all members of the Omniversal Church.

Can. 1673
The Holy Instructions form the foundation of Temple Character and must be taught in every religious meeting and school under the authority of the World Temple.

Can. 1674
Chapter 1: The Creation and Fall of Man is Canonized Law. Every Temple Citizen shall be taught that man is not the body, but a spirit and a thought of Allah.

Can. 1675
No Adept may deny that Allah breathed into man the Breath of Life, and that every soul returns to the Source after its journey is complete.

Can. 1676
The allegory of the Garden of Eden is revealed in divine metaphor. Man fell not by fruit, but by desire. This is a sacred truth to be observed and not distorted.

Can. 1677
Only Allah and Man exist eternally. The material world is a stage of experience. This is a foundational teaching and must not be altered.

Can. 1678
Every child born into the Temple shall be instructed that man was given dominion over the earth, and that through knowledge and will he returns to divine self.

Can. 1679
The Instructions of Prophet Noble Drew Ali may only be interpreted by recognized Elders or Sheiks in good standing with the Holy Temple.

Can. 1680
Any man or woman found teaching the Holy Instructions contrary to Temple law shall be tried under the Moral Code and brought before the Tribunal.

Can. 1681
Chapter 2: Education of Mary and Elizabeth in Zoan is Canonized Law. Temple Daughters must be taught the divine purpose of womanhood, as instructed therein.

Can. 1682
A Temple Daughter shall not forsake her calling as the carrier of life and the keeper of purity. This is a divine appointment and must be honored in character.

Can. 1683
The teachings given to Mary and Elizabeth are the lawful basis of Female Education in the Temple and must be preserved without alteration.

Can. 1684
All Temples must have educational meetings where the Holy Instructions are read and interpreted under lawful authority.

Can. 1685
Failure to teach the Holy Instructions in the Temple school or meeting places shall result in suspension of the Sheik or Head Instructor by Temple Law.

📘 BOOK 8
THE HOLY INSTRUCTIONS OF THE CIRCLE SEVEN
(Drawn from the Moorish Holy Koran by Prophet Noble Drew Ali)
Canons 1671–1710

Can. 1686
Chapter 3: Education of Jesus at Zoan is Canonized Law. All Sheiks and Instructors must be trained in its metaphysical meaning and lawful application.

Can. 1687
Jesus’ training among the wise men of Egypt forms the example for all Moorish Adepts and students to study from all schools of divine science.

Can. 1688
No student may be denied the right to study spiritual sciences, sacred geometry, ancient history, or comparative religion.

Can. 1689
A Temple curriculum shall include moral science, metaphysical instruction, and spiritual ethics as exemplified in the Zoan teachings.

Can. 1690
Chapter 4: Death and Burial of Elizabeth is Canonized Law. The passing of the righteous shall be observed as a sacred transition, not as loss.

Can. 1691
Temple funerals shall be conducted in accordance with the Holy Instructions, affirming the soul’s return to its origin in Allah.

Can. 1692
Mourning shall be temporary. It is unlawful to mourn indefinitely over those who have completed their divine cycle.

Can. 1693
Chapter 5: Lesson of the Widow’s Son is Canonized Law. Charity and righteous giving are binding duties for all Temple Citizens.

Can. 1694
The principle of sacrifice for the sake of justice is a holy law. Temple Citizens shall support the poor, the widow, and the orphan without delay.

Can. 1695
The Neo Codex is hereby made canon law as the official system of study and inquiry within all Holy Temples.

Can. 1696
The Neoteric Method is defined as: Disciplined, Ethical, Exploratory, and Reflective Thinking based on Sound Right Reasoning. It is the official model for Noologic education and Adept training.

Can. 1697
No Instructor may teach without knowledge and application of the Neoteric Method. It must be used in public speech, private counsel, and all educational forums.

Can. 1698
The Neoteric Method shall be applied in interpreting all ancient texts, modern sciences, and future revelations.

Can. 1699
No claim of prophecy or insight may be accepted without passing the Neoteric Standard of Verification, which includes truth, order, relevance, and reason.

Can. 1700
Each Temple must have a written curriculum demonstrating how the Neoteric Method is integrated with the Holy Instructions.

Can. 1701
Chapter 6: Holy Unity of the Rich and Poor is Canonized Law. Temple members must never treat the wealthy with more honor than the poor.

Can. 1702
The Law of Equality is divine. A man’s garments or gold do not elevate him above another in the eyes of Allah.

Can. 1703
Chapter 7: Jesus Before the Rabbis is Canonized Law. Questioning is sacred, and every student must be free to ask questions without fear.

Can. 1704
The Temple encourages inquiry. A question asked in truth is a step toward divine knowledge.

Can. 1705
Teachers who ridicule or dismiss sincere questions are in violation of Temple Law and subject to correction or removal.

Can. 1706
All chapters of the Holy Koran Circle Seven Holy Instruction by the Holy Prophet are Canonized Law. The practice of inner stillness is required in all rites of the Adept Chamber.

Can. 1707
Meditation, or silent communion with the Infinite, shall be observed regularly by all Temple members, and especially by those seeking advancement.

Can. 1708
The silence of Allah is not absence, but presence. All students shall be taught the power of divine pause and stillness.

Can. 1709
Ritual observance of the Book of Light shall be established weekly in each Temple, where only meditation and reflection occur.

Can. 1710
Book 8 closes with this final Canon: The Holy Instructions are alive within the soul of every Adept. They are not history — they are present truth. Every Temple Citizen must embody them, teach them, live them. The Novus Codex is Canonized Law.

📘 End of Book 8: The Holy Instructions of Circle Seven

Book 9

📘 BOOK 9

THE HOLY TABLETS & THE ECCLESIASTICAL DEED POLL
Drawn from the Sacred Texts of the 8th and 9th Seals, the Tablets of Destiny, and the Living Ecclesiastical Trust of the Elect
Canons 1711–1730

CHAPTER I: Authority of the Seven Seals & the Ecclesiastical Deed Poll

Can. 1711
The Ecclesiastical Deed Poll is hereby recognized as a perpetual, intergenerational Trust Deed, binding upon all successors of the Holy Temples of Moorish Science, and authenticated by divine rite as the Seven Seals of Revelation.

Can. 1712
This Deed was revealed in the year 1970 A.D. as the Seal of Ecclesiastical Authority, bearing witness to the spiritual lineage from the Prophet Noble Drew Ali through the Master Teacher Dr. Malachi Z. York-El.

Can. 1713
The Ecclesiastical Deed Poll includes, but is not limited to:

  1. The Right of Ecclesiastical Sovereignty
  2. The Royal Oath of Divine Succession
  3. The Sacred Duty to Guard the Seven Seals
  4. The Custody of the Book of Life
  5. The Preservation of the Tablets of Destiny
  6. The Commission to Consecrate Missionaries
  7. The Spiritual Title to the Mother Codex

Can. 1714
The Seven Seals shall be honored as follows:

  1. El’ Suhuf – The Pure Pages
  2. El Hikmah – Book of Wisdom
  3. El Torah – The Divine Law
  4. El Zabuwr – Psalms and Divine Songs
  5. Book of Barnabas – Gospel of the Nazarene Truth
  6. El Injiyl – Revelations (Glad Tidings)
  7. El Qur’aan – Final Recitation by Archangel Gabriy’El to Muhammad

Can. 1715
These Seven Seals, when lawfully united with the Tablets of Destiny, form the Divine Charter for all Holy Temples throughout the Boundless Omniverse.

CHAPTER II: The Holy Tablets and the Opening of the Ninth Seal

Can. 1716
The Holy Tablets (8th Seal) revealed by the Master Teacher Dr. Malachi Z. York El are Canonized Scripture for all adherents of the Omniversal Church.

Can. 1717
The Holy Tablets are also called the Book of Laam, the Lost Book of the Lamb, and the Future Scroll of the Elohim. It contains the metaphysical records of pre-earthly events, divine incarnations, and extraterrestrial communion.

Can. 1718
The Holy Tablets are to be kept in every Temple, in sacred custody, and read annually in public assembly on the date of its first descent: 1970 A.D.

Can. 1719
The Opening of the Ninth Seal, which occurred in the year 2000 A.D., marked the reactivation of the Book of Destiny, also called the Mother Tablet or the Scripture of Light.

Can. 1720
The Book of Destiny is synonymous with:

  • The Egyptian Book of the Dead (Coming Forth by Day)
  • The Scroll of the Living Gods
  • The Master Codex of the 24 Elders
  • The Last Volume of the Tablets of the Neteru

Can. 1721
The Ninth Seal is not a physical book alone but a living activation of divine consciousness sealed within the genome of the original people of Nine Ether.

Can. 1722
Those who awaken the Ninth Seal are ordained as Keepers of the Fire Letters, and shall be taught to decode the Divine DNA Scripts contained in the Tablets.

Can. 1723
All Teachings derived from the Holy Tablets and the Ninth Seal must conform to the Neoteric Method and be tested by sound right reasoning, cosmological context, and lawful coherence.

Can. 1724
False interpretations or manipulation of the Tablets to control, deceive, or enslave others shall be treated as high ecclesiastical crime and judged accordingly.

CHAPTER III: The Omniversal Church and Its Scriptural Foundations

Can. 1725
The Holy Temples of Moorish Science, Branch Temple No. 24, identified also as the World Temple, is declared the Omniversal Church prophesied to preserve the sacred wisdom of all worlds.

Can. 1726
The Science Temple accepts as lawful Scripture the following:

  • The Great Sumerian Tablets
  • The Atra Hasis
  • The Enuma Elish
  • The Akkadian Tablets
  • The Seven Canonical Seals
  • The Holy Koran Circle Seven
  • The Holy Tablets
  • The Mother Codex
  • The Egyptian Book of the Dead

Can. 1727
No scripture shall be accepted which contradicts the foundational truth of the Great Seal Doctrine: That Man is Allah and Allah is Man, and the supreme being manifests through divine reason.

Can. 1728
The Keepers of the Tablets shall form a body called the Council of the Elders of the Seal, who oversee all scriptural matters, guardianship of the Tablets, and the lawful succession of Adept Wisdom.

Can. 1729
The Council shall convene every 13 moons (approximately once per solar year) for the Convocation of the Nine, a sacred meeting where new revelations, initiations, and prophetic dreams are recorded into the Scroll of the Clear Vision.

CHAPTER IV: Sacred Closure of the Tablets

Can. 1730
Book 9 closes with this sacred canon: The Tablets are Alive.
Those who read them with awakened eyes shall never be the same.
Those who misread them shall fall into spiritual blindness.
The Seventh Seal was concealed. The Eighth revealed.
The Ninth Seal is not to be read — it is to be lived.

📘 End of Book 9: The Holy Tablets & Ecclesiastical Deed Poll
Total Canons: 1730 (Temple Codicies)

The Divine Proclamation:

One Prophet, One Temple

By divine mandate and sacred decree, let it be known that the Moorish Science Temple of America stands as One Temple under One Prophet, Noble Drew Ali, the Last Prophet in these modern days. All Supreme Councils, Grand Bodies, Temples, and Subordinate Temples are united under the banner of the Divine Law, governed by the Moorish Holy Koran and the teachings of our Holy Prophet.

The First Annual Convention of the Moorish Science Temple of America, held at Unity Hall, 3140 Indiana Ave., in Chicago, the Holy Mecca, on October 15-20, 1928, established the foundation of the Theocratic Government of our nation. This Supreme Council and Grand Body serves as the governing authority over all Moorish Science Temples, ensuring the adherence to our national and divine principles: Love, Truth, Peace, Freedom, and Justice.

Holy Patents

The Holy Prophet Noble Drew Ali declared:

“I have come to set you back in the constitutional fold, to proclaim your nationality, and to restore the divine creed of your forefathers. The Moorish Science Temple of America is one body, one government, under one divine authority, and we shall not be divided!”

Thus, let all Moorish Americans, near and far, recognize and honor this sacred covenant. No temple stands apart from the whole, and no supreme council or grand body exists outside the will of the Holy Prophet. As we convene under the guidance of Allah and His Holy Prophet, we reaffirm our commitment to our Moorish National and Divine Movement.

Let this be recorded in the annals of time:
One Prophet, One Temple, One Government, One Divine Law!

By Order of the First Supreme Council and Grand Body of the Moorish Science Temple of America
Chicago, The Holy Mecca – October 1928

GENERAL LAWS:-AS SAID BY THE PROPHET

Every Temple and head is to function by words, deeds, and actions, Imitating the Prophet. Especially when teaching a group of Moors, any group of Moors.

These are the General Laws-the Supreme laws will be handed you tomorrow night. The Supreme Council will be chosen tomorrow, consisting of seven men, tried and true, accepted by you according to their words, works and deeds.

The head of all Temples are to give an account once a month of all finances into the Grand Body, and the Grand Shelk-Grand Sheikess-Governor, and Grand Governor of any said Temple are to work hand in hand and intercede that the Prophet is the Law. They are to know they are a part of the law and must obey.

The heads of all Temples are to by force refrain from all wrath words profanity in the mildest form from his members. They must live the life of Love, Truth, Peace, Freedom, and Justice, and refrain from all alcoholic liquors or any other harmful things that will terminate to destroy Peace, or any other of the Divine Principles. They are not to contribute to anything that will cause the public to disagree with he or she. And for one to lead a group of Moors, you must keep your house clean–clean with good deeds, kind words your wives, brothers must hear good words, kind words, and must know of your good deeds. If there are children you must see to their support. Follow this Divine Principle, for if you don’t restrict to this Divine Principle then you are not a true Moor, and the heads are not to charge for membership, or to overcharge for cards, buttons, or for anything issued by the Prophet. Those who contribute to either of the preceding are not Moors, but robbers.

Membership, sisters and brothers, is free; not only here but all over the world. The button is 25 cents, card 25 cents; and one month’s dues is paid. Every member pays 50 cents a month for dues. This money goes towards the support of the Temple. This, if not paid, does not entitle you to the protection that is provided for you. and especially if you are not working or in the position to work. If you neglect to fulfill this small duty assigned you, how can you rightfully expect money or other help when you are sick or otherwise disable?

And to be a real Moorish leader you must study the Koran and the Divine constitution that is handed down unto you by I, the Prophet.

The head of any Temple can maintain an emergency fund which can not exceed the amount of from twenty-five cents to fifty cents a week per member. All public collections and dues also go to the support of the Temple and its domestic work.

The head of every Temple must, by law, obey the word of the Prophet, and if any head leader or head of any Temple fails to obey these laws embezzlement is his charge and is subject to enforcement of the law by the Grand Body: and the penalty may be a fine or removal from office, or being placed under a very heavy restriction of the law.

Supreme Words of the Prophet.

NOBLE DREW ALI

This Moorish Temple Canon shall be the governing authority for all Moorish Science Temple organizations and shall serve as the divine and legal foundation for the spiritual and administrative order of the Temple.

Holy Instructions

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