The goal of this exercise is to determine who, in a crisis (disaster, war, domestic conflict), in your neighborhood could be a potential threat or ally. The methods used will be ordinary observation, communication, and public-domain resources. While not foolproof, at least you will have basic friend/foe identification predictors, as well as a profile, of those who live around you.
 
Sources 
You don’t have to use expensive people search subscription services. A lot is available online for free if you know how to use your Google-fu. You can use open-source (or subscription-free) services. Services are myriad; but at the cheap end just search names and addresses. Cross-reference them with popular social media like Facebook. Much more information can be had easily for low fees, depending on the service.
 
Recording 
Create a map of your neighborhood. You can use pins on Google Earth, draw a complex map, or a simple map with a legend. A simple map, with street names, house/parcel numbers, and names with perhaps a few extra quick-reference symbols would probably be most helpful. Detailed information is then cross-referenced off a spreadsheet listed by street and then address. A digital map might have just a pop-up with the relevant file (though you should have paper files in case of EMP or something).
 
Obtain the name of the property owner. Generally this will be the homeowner, but you will need to conduct additional research if the property is in a trust or some sort of company. This step will not only tell you who probably lives there, but if the home is a rental or not. For instance, the GPS/mapping software I use for off-roading also has property registration details for nearly all parcels, which tells me who owns a given house.
 
Once you have a name of the owner/resident, search the Internet for them starting with the name + the town/city. You might use more specific tools like Facebook or “people search” sites to dig up more info. Do they have a criminal record or are they litigious? Most county courts have a website where you can search cases for past criminal charges or civil cases. Note their job as well, paying attention to those with critical skills.
 
Note details such as who lives in the home. Are they a family with young kids? Elderly people? List the number of residents, ages, and names if possible. Attempt to determine their job, if any, the politics, and any religious affiliation (if any).
 
If the home is a rental, see if it is titled to an individual, a small landlord’s LLC, or a large corporate property ownership group. Individual and small landlord companies are slightly more likely to have better tenants than large, faceless companies. Someone who lived in that house or might live there again, or has to manage the tenants themselves are more likely to choose better tenants. Better tenants mean better people and less potential problems.
 
Visual indicators like lot of cars parked outside a home may indicate many residents in a multi-family residence or a lower-income household. You can generally judge by the car; cheap car not in great condition (unwashed, unrepaired damage) probably indicates a poorer person. On the other hand, some cultures will have nice or expensive looking cars but live in a run-down home.
 
Is the house an Airbnb? If it is, you probably already know the potential downsides. Long term, an Airbnb may play host to squatters, either the traditional type or refugees who maybe stayed there at one time. Prepare for a LOT of people who are interested in that house, especially if it’s in a desirable bug-out location like the woods. Bad actors may be aware that the place isn’t habituated. Conflicts may erupt between renters/squatters and the owner who might be bugging out there.

• Is the property listed on a short-term rental site?
• Is the property owned by an LLC?
• Is the owner from out-of-state?

 
Incidents 
How your neighbors live and what goes on at their home is probably one of the largest behavioral cues on how they will react in extremis. What houses have the police over a lot? Do they have loud parties or fights? These are indicators of people who are disrespectful of others and potentially combative.
 
Homes with frequent EMS calls are a potential weak-link; the people there may have medical issues that could result in an empty house. This means one less defender, the loss of a special skill, or simply an undefended home that is a vector for intrusion or squatters.
 
Which homes frequently get deliveries? It is just packages (UPS/FedEx) and Amazon, or do they regularly order grocery deliveries or DoorDash? Food deliveries could indicate someone has a scant pantry. People who don’t stock up on food or cook for themselves will rapidly be in a bad situation of grocery stores and restaurants go down.
 
Affiliation 
Who are the cops who live in your neighborhood? Look for take-home cars or police cars parked in the driveway or out front at lunchtime.
 
Military affiliation: with the demise of DOD window stickers, it’s a bit harder to tell who’s “in” and who isn’t, but there are signs. Look for people coming and going in uniform. Though it’s more likely to identify veterans, look for military-themed license plates, disabled veteran plates, and branch motivational (“moto”) stickers like the USMC eagle, globe, and anchor. One guy I saw has a license plate frame that basically says “active duty Coast Guard.” Since I did my area study, I know he’s not just a fan of the HH-65 helicopter but most likely a crew member of the Los Angeles area helicopter squadron.
 
Active-duty servicemembers may be absent in a time of crisis, or they may be assets at home. Potentially, they could be targets for violence in a low-intensity conflict. Can you determine if this person is in a sensitive position, such as a drone pilot or a special forces officer?
 
Note homes with American flags flying; they’re probably at least ideologically similar to you, if not potential allies. On the other side, look for foreign flags (i.e. Mexican flags), pride flags, or those dumb “In this house…” signs; these are likely risks if not enemies. Political yard signs should be tracked as an indicator of the residents’ politics; research candidates you aren’t familiar with as someone may be more comfortable putting out a sign for a lesser political office than easily advertise with Trump/Harris.
 
Ethnicity 
Why is race/ethnicity important—after all, aren’t we all equal? In virtually every civil or domestic conflict across history, racial, ethnic, and cultural distinctions have formed the basis for violence. In fact, some of the most basic divisions of humans are along racial, then ethnic (nationality), and finally religious/cultural lines. Different groups are preyed upon primarily because they are different.
 
The general ethnic makeup of an area can only be done at the larger-scale using things like the racial dot map, which will tell you if you live in a predominately single-ethnicity, or multi-ethnic, area. It will show you enclaves of relatively homogenous single ethnicities, but this gets us into more of an area study.
  
Why is race important? Racial heterogeneity has always been a recipe for a disaster in a crisis. Irish Catholics vs. Protestants, Serbs vs. Croats, black residents vs. white police. In a serious enough emergency, everything goes racial. People separated into different nations, ethnic groups, and self-segregated long ago for a reason. It is only prosperity and law and order that prevents (mostly) racial conflicts from cropping up.
 
Even if you have prosperous, respectful black neighbors, this is no guarantee that they do not have lower-class relatives that might come to stay with them and create problems.
 
Illegal aliens may cause problems like violence or revolt during immigration crackdowns. They may also have brought attachments to foreign organized crime like drug cartels or Tren de Aragua. 
 
Immigrants may not share your culture. A relative complained about a group of recent Hispanic immigrants having loud parties in her neighborhood. Her boyfriend, who grew up in the third world, said “No one back home would ever think to complain or call the police. Huge, loud parties until dawn are so commonplace over there.” Of course, being upper class himself he understands the complaint but was pointing out that third worlders are accustomed to a certain degree of bad behavior and squalor. They do not place the same emphasis on property value, orderliness, or the boring quietude of the suburbs.
 
Third worlders of any stripe are a risk precisely because they do not appreciate to the same degree of what makes western life so enjoyable. Coming from abysmal standards, literally anything is better.
 
Note religious affiliation or suspected religious affiliation if you can, although this is not a big indicator outside of certain areas. Utahns might want to note their non-LDS neighbors or anyone might be interested in knowing that Muslims live next door. Do they celebrate Christmas, for instance?

Age
What are the ages of your neighbors? Older people have probably been in the are for a while, are relatively financially stable, but may die soon or in a crisis, leading to turnover of the home. Younger people may be outsiders, but probably longer-term residents. Do adult kids live at home? Do middle-aged parents have children that might return home and change the dynamic or bring problems with them?
 
Special risks
Certain places will be high-risk, like the residence of motorcycle gang members, drug houses (either “trap” or flop houses), and overcrowded, illegal alien rental “clown houses.” Section 8 has seen low-income individuals with violent tendencies and disrespect for suburban norms moved into middle-class communities. These Section 8 tenants often bring with them crime and other problems to areas that didn’t see them before.
 
How about apartment or condo complexes that get taken over by a certain ethnicity and then devolve into a gang-infested hellhole? Sure, we’ve heard of bad neighborhoods but we forget about high rise housing projects like Cabrini Green that were utterly dysfunctional and gang-controlled. Maybe you’ve seen the images of an apartment complex taken over by an armed Central American gang. This will only get worse as immigration increases and law enforcement pulls back.
 
Poverty and crime go hand in hand. There are many “low income” projects going in that cater to or attract illegal aliens or immigrants. With them, they bring gangs and violence. While these communities may seem self-contained like the walled city of Kowloon, they often spill over into neighboring areas. A complex of 250 units may house 1,000 people—more if third-world living situations take hold despite zoning. In desperate times, these places will spill over into surrounding neighborhoods.
 
Here is an example I posted on Twitter: this is an "affordable community" specifically for farmworkers, which means simply by demographic realities it discriminates in favor of Hispanic. This complex is a 19 acre, 360 apartment ghetto with a population of probably 1,000 people right in the heart of a middle-class bedroom community of mainly mid/upper-middle class income white people.
 
The residents must be farmworkers (basically 100% Hispanic in California) who make near-poverty wages. The majority of these people are extremely poor, often recent immigrants from Latin America, and likely not citizens or even legal. They do not reflect the economic or cultural background of the community at large and this is essentially a colony of “others” who will not easily homogenize with the rest of the city.
 
Personal factors
Financially imprudent: if they’re broke and hungry, they’re more likely to be desperate and take chances that someone who isn’t destitute won’t take. Undisciplined people who live carelessly are more probably the kind who will blame others for their problems, engage in risky behavior to survive, or make poor choices for both themselves and the neighborhood. These types may be a higher risk for engaging in theft, robbery, prostitution, or other illicit activities to survive.
 
Addiction: Alcoholics, drug addicts, and those dependent on prescription medication (especially psych meds) may do dangerous things to feed their addition or because of their condition. They should be regarded as unreliable and unpredictable.
 
Mental illness: Persons who are mentally ill should be regarded as potentially unstable and dangerous. A paranoid schizophrenic may be obvious, but persons with less disabling disorders could might not be an imminent danger, but they could degenerate without medication to a disagreeable or disruptive person. Imagine a bipolar neighbor who is ordinarily normal when medicated, but without their prescription they have dangerous mood swings. Example: when manic, it’s “Maple Street stole our water, let’s burn them out!” and when depressive “This is miserable, I can’t take it anymore. I’m gonna kill myself, my family, and maybe the neighbors too.” This might even extend to a generally disagreeable “Karen type” who when off-meds engages in petty squabbles that destabilize neighborhood amity.
 
Homeless
Map homeless people in your area. They are of course transient so this is not a permanent map, although some areas are conducive to homeless encampments like open spaces. You might wish to create maps that you can track over time to analyze for patterns of homeless camp sightings. Be sure to track RVs and people living in cars; the latter may be harder to spot. For car campers, track them by vehicle description and license plate.
 
A car that although it moves around, but is seen occupied by a person all hours of the day, likely indicates a homeless person. Additional indicators include a car filled with personal items, windows that are often completely blacked out (for sleeping), cooking in or near the vehicle, and often signs of someone relieving themselves near the vehicle. Tracking by specific vehicle/plate allows you to monitor movement of individual homeless persons, not just generally.
 
Making a list
Make note of individuals who post on local social media, such as Facebook and NextDoor. You are looking for inflammatory political rhetoric that implies that they would engage in, sanction, or condone political, ethnic, or religious violence. Not a mere difference in political opinion, but the kind who viciously gloat over the death or harm to those on the opposite side of them. For example, someone who posts with glee that X person or politician was or nearly was assassinated or celebrates or calls for harm.

• Cross reference their posts by searching by date, such as to see what they said at the Butler shooting of President Trump or Charlie Kirk’s assassination.
• Search names in combination with commentary on other hot social issues to see if they are making inflammatory remarks.

Persons who openly gloat in political or like violence are likely to support it, even indirectly. In a civil conflict, actions alone cannot be used as predictors of risk. Statements made in this regard may imply an attitude and system of beliefs that are sympathetic to social terror and tyranny. As for the Left/Right divide, the Left tends to see extrajudicial/extralegal harm as an appropriate tool, whereas the Right sees it as a last resort. The Left is more likely to openly relish in their opponents coming to harm while the Right tends not to, or tempers the normal human adversarial reaction in ways leftists do not.

St. George-ism is a new brotherhood concept for men who draw strength from the hard examples of saints, warriors, exemplary men, and martyrs who stood their ground; not from soft, sentimental feminized religion, but from the kind of faith that fights proverbial dragons and refuses to make peace with evil.

St. George-ism is a banner for men, uncompromising, militant in spirit but not in cruelty, who refuse to make peace with evil. It is the call to be warriors in spirit, defenders of the faith, destroyers of dragons, and men who stand for truth and justice when others bow.

St. George-ism is a men’s religious movement and philosophy rooted in the Christian tradition. It celebrates courage, sacrifice, loyalty, and the refusal to make peace with evil. Our exemplars are men like St. George, St. Paul, St. Maurice, St. Crispin, and others. Men remembered not as supernatural patrons, but as real men who stood firm in faith and character. We honor their feast days, fly the Cross of St. George, and gather in brotherhood to tell their stories and live their maxims.

Our movement does not require church membership or perfect piety; it asks only that men respect the inheritance of Christian morality, strive toward virtue, and fight against personal vice and evil. Imperfection is expected, but struggle is demanded. At its heart, St. George-ism is a banner of unity and inspiration, a fraternity of men who choose service over self-indulgence, conviction over compromise, and the courage to stand even when it costs everything.

It is a brotherhood of principle, not denomination; a way to carry the Cross of St. George as a living symbol of resistance to evil and inspiration to men. Think of it as a lodge or fraternity, but rooted in Christian tradition: a fellowship where holidays and feast days are not empty dates on a calendar, but occasions to remember what it means to be a man of faith and conviction. Rough or polished, soldier or civilian, believer or seeker; if you honor these principles, you are welcome under the Cross.

We welcome all men who respect the Christian legacy of moral order and courage. Catholics, Protestants, Orthodox brothers, and even men of no church who recognize the worth of Christian morality are invited. What unites us is not dogma but the refusal to bow to vice, cowardice, and nihilism. Our bond is the sword and the cross: the conviction that manhood requires sacrifice, loyalty, and the will to confront evil.

This movement is rooted in the Christian tradition, but it is not closed to those outside the faith. We believe that the ideals of courage, sacrifice, loyalty, and the refusal to make peace with evil speak to all men, regardless of creed. You may not kneel at the altar, but if you respect the inheritance of Christian morality and the strength it has given our culture, there is a place for you here. Our examples are men who stood firm in the face of vice and tyranny; their spirit can inspire anyone who believes that manhood is service, not self-indulgence, and that truth is worth fighting for.

Yet we do not hide our conviction: the fullest strength comes in Christ. If you are not a Christian, we welcome you, but we also encourage you to become one.

We require no oaths, no new creed, and no departure from your church or tradition. It asks only that you look to the examples of the saints and Christian men of history as models of courage, sacrifice, and fidelity; men worth imitating, even in their flaws.

This movement is not a monastery. It is a brotherhood for men who live in the world. We may be rough, flawed men who wrestle with sin and vice every day. You may swear, drink, chase women, or fall short of being the “good Christian example” that some expect (though you shouldn’t be). What matters here is not a spotless image, but a true heart: the will to stand against evil, the courage to fight for what is right, and the humility to know that we are all sinners in need of grace. Those we honor were not plaster statues but living men, with tempers, scars, and sins of their own. If you fall, stand up again. If you fail, do not make peace with failure. The measure of a man is not perfection, but perseverance.

We adhere to traditional Christian morality, not as a straitjacket but as the highest path for mankind. We recognize it as the standard by which men flourish. Yet we also acknowledge that no man is perfect. Each of us falls short and each of us struggles with sin. Our aim is not to live as hypocrites pretending to be spotless, but as honest men fighting the battle within. A moral life is the ideal, and to put away vice is the goal, but we do not measure a man only by his failings. The true sacrifice is often found in the struggle itself: in resisting sin, in rising again after a fall, in refusing to make peace with weakness. It is better to be a man who struggles against evil within himself than one who embraces it with ease.

The pernicious ever-presence of sin and temptation will not leave us, and though men may try and fail, none will achieve sinless perfection. Yet this does not make sin acceptable, nor something to be cherished. Sin is to be cast off and left behind, even if imperfectly. What matters is the direction of the heart. The man who fights his impulses, even if he falls, is already engaged in repentance because he has turned toward God. The saint is not the man without sin, but the man who knows what sin is, refuses to make peace with it, and struggles against it until the end.

Better the man who fights his sin than the man who makes peace with it. A righteous man is not one without sin, but one who will not surrender to it. The true mark of a man is to rise again after he falls.

This is a men’s philosophy rooted in Christian virtue and warrior discipline, with saints (and other men) as exemplars rather than intercessors. In other words, Saint George isn’t your patron in heaven, he’s your model on earth. We do not believe in the veneration of saints as supernatural, but respect their sacrifices and achievements as men, taking them as examples of manhood, service and faith.

This order holds to the power of legend. We do not venerate saints as supernatural beings, but we honor their stories as banners to rally under. A legend is not about whether a knight killed a dragon once, rather, it is about the truth that a man must stand against evil, even when the world calls it hopeless. Legends distill courage, loyalty, sacrifice, and perseverance into images that move the heart. They give men role models larger than life yet rooted in reality: George with his lance, Maurice with his legion, Paul on the road to Damascus, Crispin at Agincourt. Even the lighter tales such as Swithun’s rain and Arnold’s beer, remind us that joy and humor belong beside valor. Legend makes virtue memorable. It turns duty into story, story into inspiration, and inspiration into action. This is why we keep them, tell them, and pass them on.

St. George was a Roman cavalry officer who chose loyalty to Christ over loyalty to Caesar and was martyred in the persecutions of Diocletian, circa 303. His legend as the dragon-slayer endures as a symbol of Christian courage: the man who does not bargain with evil but destroys it. For our movement, he is our patron and archetype: the warrior saint whose lance becomes the standard of faith, manhood, and resistance to vice, faithful even unto death.

His legend as the dragon-slayer (a much later creation, not fact) is the heart of our banner: the dragon is the world’s sin, vice, and corruption that men face in their own time and place. Where the Archangel Michael casts Satan down in heaven and wrestles with demonic principalities, George shows that a man of flesh and blood can face evil on earth and overcome it. He is the model of courage without compromise, the proof that holiness is not only angelic but human, and the reminder that the fight belongs to us as men.

When the emperor demanded universal sacrifice to the pagan gods, George openly confessed Christ, gave away his wealth to the poor, and refused to renounce his faith. For this, he was imprisoned and finally beheaded at Nicomedia around 303; in many hagiographies after being brutally tortured for days. His martyrdom is among the best-attested of the early soldier-saints, remembered across East and West. George is the patron saint of England, soldiers and warriors, and of farmers and shepherds.

Michael the Archangel is honored in our order as the symbol of the heavenly warrior, the captain of God’s hosts, the one who cast down the dragon Satan in heaven. He is the pattern, but not the exemplar. Unlike the human saints, Michael is not a man who knew temptation, weakness, or death. He cannot serve as a model of human manhood, only as a banner of divine victory. For that reason, we respect him as the heavenly archetype of Christian militancy, but our focus remains on men of flesh and blood who lived, fought, and died in faith. Those who wish may keep his feast on September 29 (Michaelmas), but his veneration is not required. Michael is the symbol above us; St. George and the other saints are the examples beside us.

St. Maurice (3rd century). Commander of the Theban Legion, who was martyred with his men for refusing to worship Roman gods. He is a patron saint of soldiers. He is symbolic of discipline and loyalty to God over empire.
 
St. Swithun, the Rain-Bringer. Patron of the dry season, he is the man who reminds us that God provides refreshment to the faithful who endure. To us, he stands for perseverance, patience, and the certainty that no drought lasts forever. But he also is the saint who shows up in The Simpsons. His mention in popular culture is a reminder not to take ourselves too seriously. Even as we fight figurative dragons and endure dry seasons, a Christian man can laugh, smile, and stay lighthearted. That way Swithun stands for both perseverance and humor. He’s the man who says, “Yes, life is hard, but rain will come,” and in the meantime, don’t forget to laugh.
 
St. Paul, the Converted Zealot. Once a bloodthirsty accuser against Christ’s followers, he later was a tireless evangelist for them. His letters and missions to the Roman (gentile) world brought salvation vicariously to probably more men than any other. He is proof that a man’s fiercest passions, once turned, can save the world and that God can redeem the heart of any man.
 
St. Arnold of Soissons. Sometimes called St. Arnold of Oudenaarde, he was a former soldier turned abbot and bishop. He famously told people to “drink beer, not water” during a plague, since boiled, fermented beer was safer. For us, he is the saint of fellowship and temperance: proof that God blesses simple joys, and that men need not renounce all pleasure to live faithfully. Beer can be a symbol of camaraderie, gratitude, and moderation through a shared drink that can strengthen bonds without enslaving the soul.
 
St. Joseph, Father of Jesus. Not a soldier, but the archetype of fatherhood. Chosen as the earthly father of Jesus, he accepted his duty faithfully without grumbling. He obeyed the angel’s command to take Mary as his wife, to flee into Egypt, and to return when it was safe. He worked with his hands, provided for his family, and lived in humility, without seeking recognition.
Joseph is the model of quiet authority and steadfast manhood. He reminds us that not every battle is fought with a sword; some are fought by standing guard over one’s household, by remaining faithful when unseen, by sacrificing comfort for the sake of others. If George is the warrior and Maurice the commander, Joseph is the father: the man whose strength lies in protection, endurance, and faithfulness in the ordinary.

We hold that poetry, like legend, is a vessel for truth. A sermon may teach, but a poem or song can be carried in the heart. Kipling’s lines like those in “Recessional”, Shakespeare’s Henry V St. Crispin’s Day Speech, or the old ballads of saints and kings; these endure because they distill what prose cannot. Poetry is not decoration; it is memory made sharp. It gives us words that march, words that can be spoken aloud at a feast or remembered in solitude.

Men may struggle under stress, but they can remember a line, and that line will remind them who they are. Verse, song, and legend are not empty tradition but sparks that kindle conviction. They turn ideals into banners and banners into brotherhood.

Scripture is revelation, God’s word and commands. Legend and poetry are memory, man’s stories and verses that carry truths and inspiration into men’s hearts. We do not seek to replace scripture with legend, but celebrate both as appropriate to their own purposes. God speaks in scripture and men remember their deeds, hopes, and fears through story, song, and verse.

 
As a member of this order, you aren’t bound by oaths or rituals. You’re invited into a tradition. Here’s what that looks like in practice:

• Keep the Feasts. Mark the days of St. George and the others. Fly the Cross, gather with brothers, raise a glass, tell their stories. No one dictates how you celebrate, only that you don’t let the day pass unnoticed.
• Bear the Symbols. The St. George’s Cross is our banner. Some wear it on a pin, others hang it at home, others paint it on a shield for fun. However you display it, you carry it as a sign of belonging.
• Meet in brotherhood. Get together with other men, whether it’s three guys in a garage or a hall full of comrades. Eat, drink, argue, laugh, sharpen each other. Fellowship itself is the practice.
• Remember the examples. Read or retell the lives of the saints and heroes. They weren’t plaster saints, they were men, flawed but faithful. Their examples give us something to measure ourselves against.
• Live the Maxims. Stand for what you believe, even at cost. Refuse peace with evil. Know that perfection isn’t required, but perseverance is.

That’s it. No dues, no mandatory prayers, no secret handshakes. The point is to give men a sense of belonging, a banner to rally around, and a rhythm of days and symbols that remind them who they are.
 
Brotherhood. Men are encouraged to meet regularly, whether weekly, monthly, on holidays, or as life allows. This could be over beer, at a lodge hall, or in someone’s backyard. The point is fellowship, not formality. We are primarily a men’s fraternal order, so while families and women are encouraged to share our beliefs, gatherings should be limited to men, in order that we may open ourselves more freely to each other without fear of judgment or imputation of weakness.
 
Remembrance of Saints and Men as Models. Members reflect on what each exemplar represents, i.e. George’s courage, Maurice’s loyalty, and Paul’s conversion. Reflection can be quiet, personal, or shared in conversation. This is a time for scripture, poetry, songs, and stories.
 
Deeds, Not Perfection. Men strive to live out the maxims: standing firm, refusing peace with evil, persevering through failure. Crudeness, rough edges, and imperfection are not disqualifiers. The heart and will matter more than polish. Men should encourage each other to be better men, better fathers, and to share burdens in hard times.
 
Optional Devotion. Christians may add prayer, scripture, or worship as their own tradition dictates, but none is required for participation. For others, the moral and cultural inheritance of Christendom is the common ground.

We hold that poetry, like legend, is a vessel for truth. A sermon may teach, but a poem or song can be carried in the heart. Kipling’s lines like those in “Recessional”, Shakespeare’s Henry V St. Crispin’s Day Speech, or the old ballads of saints and kings; these endure because they distill what prose cannot. Poetry is not decoration; it is memory made sharp. It gives us words that march, words that can be spoken aloud at a feast or remembered in solitude.

Men may struggle under stress, but they can remember a line, and that line will remind them who they are. Verse, song, and legend are not empty tradition but sparks that kindle conviction. They turn ideals into banners and banners into brotherhood.

Scripture is revelation, God’s word and commands. Legend and poetry are memory, man’s stories and verses that carry truths and inspiration into men’s hearts. We do not seek to replace scripture with legend, but celebrate both as appropriate to their own purposes. God speaks in scripture and men remember their deeds, hopes, and fears through story, song, and verse.

Article I, Purpose
St. George-ism is a religious and fraternal movement dedicated to promoting manhood, moral integrity, and spiritual resilience through the examples of historic Christian saints and martyrs. We affirm that these saints—like St. George, St. Paul, St. Maurice, St. Crispin and other men—lived with courage, sacrifice, and fidelity, and serve as enduring models for men in every age.
Article II, Principles

1. We believe that courage in the face of evil, fidelity to principle, and perseverance through trial are virtues for all men.
2. We do not require doctrinal conformity. Members may be Catholic, Protestant, Orthodox, or of no denomination. Any man who honors the Christian tradition of morality and spirituality is welcome.
3. We affirm that perfection is not required. Men are flawed, but the heart matters more than polish. The measure of a man is perseverance, not appearance.

Article III, Symbols and Observances

1. The Cross of St. George is our banner, carried as a symbol of resistance to evil and unity in principle.
2. Members are encouraged to mark the feast days of our exemplars (April 23, June 29, July 15, September 22, October 25, and others), through fellowship, remembrance, and the telling of their stories. Prayer, devotion, or other religious acts are welcomed but never required.
3. Gatherings may take any form: meals, toasts, reflections, or simple acts of fellowship.

Article IV, Organization

1. St. George-ism is a voluntary fellowship. No man is compelled to join, and no man is bound to oaths.
2. Local groups may form freely, establishing their own customs, meetings, and fellowship, provided they uphold the principles and symbols described above.
3. A central body may be established to protect the name, symbols, and charitable mission of St. George-ism, incorporated as a nonprofit religious and educational organization.

Article V, Rights and Protections
As a religious fellowship, St. George-ism claims the right to gather, to display the Cross of St. George as a religious symbol, to mark feast days, and to order its life according to the principles of faith and conscience.