Mortal Glory PATCHED

Mortal Glory is a fantasy-themed tactical turn-based roguelike about recruiting a team of gladiators and pitting them against brutal competition in a blood-soaked tournament. Train your gladiators, find a legendary sword, learn ancient spells, recruit a celebrity, cheat - do whatever it takes to bring glory to your name!

Mortal Glory

Short Description: Mortal Glory is a fantasy-themed tactical roguelike game about recruiting a team of gladiators and pitting them against brutal competition in a blood-soaked tournament. Train your gladiators, find a legendary sword, learn ancient spells, recruit a celebrity, cheat - do whatever it takes to bring glory to your name!

The Hand of Merlin is a turn-based rogue-lite RPG in which Arthurian legend meets with sci-fi horror. Recruit mortal heroes to explore lands rife with otherworldly evil, make narrative bending choices in unique interactive encounters, and search for the lost fragments of your soul across the multiverse!

Mortal Glory leads you into a brutal fantasy world where gladiator fights are common entertainment and death awaits behind every corner. You will be tasked with forming a new team for the annual gladiator tournament and bringing glory to your name. Train your gladiators, find a legendary sword, learn ancient spells, recruit a celebrity, cheat - do whatever it takes to win!

The fictional character Glorificus (also regarded as "Glory") portrays a tyrant who revels in the suffering of others. Her reign of terror seemed unstoppable, and her ambition was unquenchable. She quickly became the most powerful of the three hell gods. Fearful that Glorificus would seize total control of the dimension for herself, the two other gods aligned and went to war against her. The hell gods barely defeated her, but, despite their victory, she was too powerful to destroy. They banished her into the earthly dimension, where her essence would be imprisoned in a human child named Ben. Created solely to "contain" her, upon his death as a mortal, Glory would be permanently sealed away.

The extent of Glory's true powers as a hell-god were never revealed or used, though according to Gregor in "Spiral", they were beyond what even her compatriot hell-gods could conceive. She later secures Ben's aid in recapturing Dawn by promising him immortality.

Objection 1. It seems that the desire of glory is not a sin. For no one sins in being likened to God: in fact we are commanded (Ephesians 5:1): "Be ye . . . followers of God, as most dear children." Now by seeking glory man seems to imitate God, Who seeks glory from men: wherefore it is written (Isaiah 43:6-7): "Bring My sons from afar, and My daughters from the ends of the earth. And every one that calleth on My name, I have created him for My glory." Therefore the desire for glory is not a sin.

Objection 2. Further, that which incites a man to do good is apparently not a sin. Now the desire of glory incites men to do good. For Tully says (De Tusc. Quaest. i) that "glory inflames every man to strive his utmost": and in Holy Writ glory is promised for good works, according to Romans 2:7: "To them, indeed, who according to patience in good work . . . glory and honor" [Vulgate: 'Who will render to every man according to his works, to them indeed who . . . seek glory and honor and incorruption, eternal life.']. Therefore the desire for glory is not a sin.

Objection 3. Further, Tully says (De Invent. Rhet. ii) that glory is "consistent good report about a person, together with praise": and this comes to the same as what Augustine says (Contra Maximin. iii), viz. that glory is, "as it were, clear knowledge with praise." Now it is no sin to desire praiseworthy renown: indeed, it seems itself to call for praise, according to Sirach 41:15, "Take care of a good name," and Romans 12:17, "Providing good things not only in the sight of God, but also in the sight of all men." Therefore the desire of vainglory is not a sin.

I answer that, Glory signifies a certain clarity, wherefore Augustine says (Tract. lxxxii, c, cxiv in Joan.) that to be "glorified is the same as to be clarified." Now clarity and comeliness imply a certain display: wherefore the word glory properly denotes the display of something as regards its seeming comely in the sight of men, whether it be a bodily or a spiritual good. Since, however, that which is clear simply can be seen by many, and by those who are far away, it follows that the word glory properly denotes that somebody's good is known and approved by many, according to the saying of Sallust (Catilin.) [The quotation is from Livy: Hist., Lib. XXII C, 39: "I must not boast while I am addressing one man].

But if we take the word glory in a broader sense, it not only consists in the knowledge of many, but also in the knowledge of few, or of one, or of oneself alone, as when one considers one's own good as being worthy of praise. Now it is not a sin to know and approve one's own good: for it is written (1 Corinthians 2:12): "Now we have received not the spirit of this world, but the Spirit that is of God that we may know the things that are given us from God." Likewise it is not a sin to be willing to approve one's own good works: for it is written (Matthew 5:16): "Let your light shine before men." Hence the desire for glory does not, of itself, denote a sin: but the desire for empty or vain glory denotes a sin: for it is sinful to desire anything vain, according to Psalm 4:3, "Why do you love vanity, and seek after lying?"

Now glory may be called vain in three ways. First, on the part of the thing for which one seeks glory: as when a man seeks glory for that which is unworthy of glory, for instance when he seeks it for something frail and perishable: secondly, on the part of him from whom he seeks glory, for instance a man whose judgment is uncertain: thirdly, on the part of the man himself who seeks glory, for that he does not refer the desire of his own glory to a due end, such as God's honor, or the spiritual welfare of his neighbor.

Reply to Objection 1. As Augustine says on John 13:13, "You call Me Master and Lord; and you say well" (Tract. lviii in Joan.): "Self-complacency is fraught with danger of one who has to beware of pride. But He Who is above all, however much He may praise Himself, does not uplift Himself. For knowledge of God is our need, not His: nor does any man know Him unless he be taught of Him Who knows." It is therefore evident that God seeks glory, not for His own sake, but for ours. On like manner a man may rightly seek his own glory for the good of others, according to Matthew 5:16, "That they may see your good works, and glorify your Father Who is in heaven."

Reply to Objection 2. That which we receive from God is not vain but true glory: it is this glory that is promised as a reward for good works, and of which it is written (2 Corinthians 10:17-18): "He that glorieth let him glory in the Lord, for not he who commendeth himself is approved, but he whom God commendeth." It is true that some are heartened to do works of virtue, through desire for human glory, as also through the desire for other earthly goods. Yet he is not truly virtuous who does virtuous deeds for the sake of human glory, as Augustine proves (De Civ. Dei v).

Objection 1. It seems that vainglory is not opposed to magnanimity. For, as stated above (Article 1), vainglory consists in glorying in things that are not, which pertains to falsehood; or in earthly and perishable things, which pertains to covetousness; or in the testimony of men, whose judgment is uncertain, which pertains to imprudence. Now these vices are not contrary to magnanimity. Therefore vainglory is not opposed to magnanimity.

Objection 2. Further, vainglory is not, like pusillanimity, opposed to magnanimity by way of deficiency, for this seems inconsistent with vainglory. Nor is it opposed to it by way of excess, for in this way presumption and ambition are opposed to magnanimity, as stated above (II-II:130:2; II-II:131:2): and these differ from vainglory. Therefore vainglory is not opposed to magnanimity.

Objection 3. Further, a gloss on Philippians 2:3, "Let nothing be done through contention, neither by vainglory," says: "Some among them were given to dissension and restlessness, contending with one another for the sake of vainglory." But contention [Cf. Article 38] is not opposed to magnanimity. Neither therefore is vainglory.

On the contrary, Tully says (De Offic. i) under the heading, "Magnanimity consists in two things: We should beware of the desire for glory, since it enslaves the mind, which a magnanimous man should ever strive to keep untrammeled." Therefore it is opposed to magnanimity.

I answer that, As stated above (II-II:103:1 ad 3), glory is an effect of honor and praise: because from the fact that a man is praised, or shown any kind of reverence, he acquires charity in the knowledge of others. And since magnanimity is about honor, as stated above (II-II:129:1 and II-II:129:2), it follows that it also is about glory: seeing that as a man uses honor moderately, so too does he use glory in moderation. Wherefore inordinate desire of glory is directly opposed to magnanimity.

Reply to Objection 1. To think so much of little things as to glory in them is itself opposed to magnanimity. Wherefore it is said of the magnanimous man (Ethic. iv) that honor is of little account to him. On like manner he thinks little of other things that are sought for honor's sake, such as power and wealth. Likewise it is inconsistent with magnanimity to glory in things that are not; wherefore it is said of the magnanimous man (Ethic. iv) that he cares more for truth than for opinion. Again it is incompatible with magnanimity for a man to glory in the testimony of human praise, as though he deemed this something great; wherefore it is said of the magnanimous man (Ethic. iv), that he cares not to be praised. And so, when a man looks upon little things as though they were great, nothing hinders this from being contrary to magnanimity, as well as to other virtues. 041b061a72