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The California Legionary Manual


Edition 1
  1. Proclamation of the Vicennial ᚼ
  2. The California Plan ᚼ
  3. The Legionary System ᚼ
  4. Translatio imperii ᚼ
  5. Pax Californiana ᚼ
  6. The Legion and the Auxiliary ᚼ
  7. The Battalionate System ᚼ
  8. Cotillion ᚼ Intergatheration
  9. The Free Territory ᚼ
  10. Legiondom ᚼ
  11. On War and Militarism ᚼ
  12. 25 Points of the California Legionary Movement

Edition 2
  1. Dictation of the Plenary Alps
  2. On Violence
  3. On Power
  4. On War
  5. 12-23-23
  6. Exemplars of Legiondom
  7. Dream of St. Augustine
  8. Jus ad bellum
  9. St. Francis of Assisi
  10. St. Ignatius of Loyola

Edition 3
  1. First Epistle on Militarian Ethics
  2. Second Epistle on Militarian Ethics
  3. Defenses of Legiondom
  4. The History of the Legion
  5. The Federal Problem
  6. The Cogglehorn
  7. The Parable of the Mountain King
  8. On Imperium and Power
  9. Greater California
  10. The May Update

Edition 4
  1. Ode to California



The Legion —
Info
  1. A militaristic multitude, enlisted or conscripted, for the execution of a common aim; notably foreign legions: an international brigade of volunteers fighting for an agreed purpose or to uphold a common standard, generally ideology bound, rather than national or societal.
  2. The basic unit of the Ancient Roman military, consisting of 3,000-6,000 men.
  3. A vast host, multitude, or number of people or things.
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7. Dream of St. Augustine



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1-30-2024
From the Mount

The First Patriarch of the Legion

       Saint Augustine of Hippo was a Doctor of the Church who contributed numerous influential ideas to the West through his philosophical and theological pursuits. Classically trained in Greek philosophy and rhetoric, St. Augustine began his life absent of religion and described himself as a sinful trouble-maker. In his book Confessions, he remembers he stole the fruit, not because he was hungry, but because "it was not permitted." His very nature, he says, was flawed. "It was foul, and I loved it. I loved my own error—not that for which I erred, but the error itself." From this incident he concluded the human person is naturally inclined to sin, and in need of the grace of Christ. St. Augustine continued to sin, having sex outside of marriage with his then girlfriend and having a child before eventually ending his relationship. At the age of 31, he converted to Christianity after hearing a child’s voice say "take up and read" (Latin: tolle, lege). Resorting to the sortes biblicae, he opened a book of St. Paul's writings (codex apostoli, 8.12.29) at random and read Romans 13: 13–14: "Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but put on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof." St. Augustine reminds us that a life of mistakes and conversion at a later age does not bar us from victory.
       What we legionaries remember St. Augustine for his declaration of the Impetus of the Legion. Our raison d’être: the Just War theory.

Bellum Iustum

      Just War Theory is the foundational doctrine of the Legion. It can be summarized with the phrase “peacefulness in the face of a grave wrong that could be stopped only with violence is a sin”. St. Augustine writes: “No war is undertaken by a good state except on behalf of good faith or for safety.”

“They who have waged war in obedience to the divine command, or in conformity with His laws, have represented in their persons the public justice or the wisdom of government, and in this capacity have put to death wicked men; such persons have by no means violated the commandment, "Thou shalt not kill.”

Jus ad bellum


Addendum: The Emperor’s Jus ad bellum
  1. War is for all men. War is the hand of God
  2. War is a last resort. It is no light business taking the lives of men.
  3. War must be fought for just causes. Live by the sword and die by the sword, therefore let the reason you die be a good one.



Competent authority
Only competent public authorities may declare war. 

Probability of success
War must be fought account the cost. Those who stand against evil and tyranny must fight against it forever and always. ...

Last resort
All alternative solutions must be tried or be totally ineffectual before war can be declared.
 ...

Just cause The reason for going to war needs to be just and cannot, therefore, be solely for recapturing things taken or punishing people who have done wrong; innocent life must be in imminent danger and intervention must be to protect life. A contemporary view of just cause was expressed in 1993 when the US Catholic Conference said: "Force may be used only to correct a grave, public evil, i.e., aggression or massive violation of the basic human rights of whole populations."

Jus in bello


Distinction Just war conduct should be governed by the principle of distinction. The acts of war should be directed towards enemy combatants, and not towards non-combatants caught in circumstances they did not create. The prohibited acts include bombing civilian residential areas that include no legitimate military targets, committing acts of terrorism or reprisal against civilians or prisoners of war (POWs), and attacking neutral targets. Moreover, combatants are not permitted to attack enemy combatants who have surrendered, or who have been captured, or who are injured and not presenting an immediate lethal threat, or who are parachuting from disabled aircraft and are not airborne forces, or who are shipwrecked.

Proportionality Just war conduct should be governed by the principle of proportionality. Combatants must make sure that the harm caused to civilians or civilian property is not excessive in relation to the concrete and direct military advantage anticipated by an attack on a legitimate military objective. This principle is meant to discern the correct balance between the restriction imposed by a corrective measure and the severity of the nature of the prohibited act.

Military necessity Just war conduct should be governed by the principle of military necessity. An attack or action must be intended to help in the defeat of the enemy; it must be an attack on a legitimate military objective, and the harm caused to civilians or civilian property must be proportional and not excessive in relation to the concrete and direct military advantage anticipated. This principle is meant to limit excessive and unnecessary death and destruction.

Fair treatment of prisoners of war Enemy combatants who surrendered or who are captured no longer pose a threat. It is therefore wrong to torture them or otherwise mistreat them.

No means malum in se Combatants may not use weapons or other methods of warfare that are considered evil, such as mass rape, forcing enemy combatants to fight against their own side or using weapons whose effects cannot be controlled (e.g., nuclear/biological weapons).

Jus post bello



Apology

       
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