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Executive Director of Armenian Centre for Society Research http://www.acsr.am/eng/about_us/board-members/ He was a visiting scholar at Georgetown University as a Core Fulbright Visiting Scholar Program grant holder in 2014-2015.
In 1864 the Ecumenical Patriarchate Opens Syncretistic Dialogue With the Armenians, Presuming Their Mysteries To Be Valid DEDICATION. Kingʹs College, Cambridge, Festival of the Annunciation, 1866. MY DEAR HOPE,‐‐Permit me to inscribe to you the following pages, prepared under your roof, and bearing on a subject in which I know you to take a lively interest. They relate to the aspirations after Christian Unity expressed by an eminent Oriental Prelate, and bear very directly, as I have endeavoured to show, on the longing desire of many among ourselves after more intimate relations with the great Eastern Church. And it is surely a most remarkable and memorable combination, which presents to us a Gregory of Byzantium, Metropolitan of Chios, as mediator for the reconciliation to the Catholic Family of the Church founded by Gregory the Illuminator in the far East; and in that capacity‐‐unconsciously to himself‐‐helping forward a better mutual understanding between the Orthodox Church and that founded by the pious care of Gregory the Great in the then remotest West. If only the large‐hearted and intelligent charity exhibited by the Archbishop of Chios in the pages of his learned Treatise, were more widely diffused among us, the hindrances to Catholic Unity, which we have discussed together, insurmountable as they now appear, would speedily vanish away, and the idea of ʺone fold and one Shepherdʺ would no longer be regarded as an unattainable dream of a visionary and enthusiastic [iii/iv] imagination. The reviving faith of divided Christendom would then grasp the Divine promise, ʺthere shall be;ʺ and the kindling charity of Christian brotherhood would set itself in earnest to realize it, ʺbeing fully persuaded that what He hath promised, He is able also to perform.ʺ Yours most affectionately, GEORGE WILLIAMS. A. J. B. Beresford Hope, Esq., M.P., Bedgebury Park. N.B.‐‐This Series of Tracts will be issued gratuitously to the Members of the Eastern Church Association; and may be procured by non‐Subscribers of Messrs. Rivington: London, Oxford, and Cambridge. Number I., on the ʺApostolical Succession in the Church of England. A Letter to a Russian Friend.ʺ By the Rev. William Stubbs, M.A., Librarian to His Grace the Archbishop of Canterbury, and Vicar of Navestock. Number II., on the ʺEssential Unity of the Church of Christ.ʺ Extracted from ʺAn Eireniconʺ by E. B. Pusey, D.D., Regius Professor of Hebrew, and Canon of Christ Church, Oxford, with the sanction of the Author. YEARNINGS AFTER UNITY IN THE EAST. AMONG the numerous indications of an earnest longing after the reunion of the estranged families of the Holy Church Catholic which the present age is witnessing, not one is fraught with more hopeful promise to the cause of the Christian faith than that attempt to reconcile the Armenian with the Greek Orthodox Church to which I wish to call attention in this Paper. Yet it is not merely, nor even mainly, on this account that I desire to bring these facts under notice; but chiefly because of their direct bearing upon the cause in which our interests and exertions are engaged,‐‐that, namely, of the restoration of friendly relations, and ultimately, if it please God, of inter‐ communion between ourselves and the Orthodox Church of the East. It will not, therefore, be necessary for my purpose to enter into any investigation of the causes that have so long alienated those two venerable and important communities of Eastern Christendom, the Gregorian Armenians, and the Orthodox Greeks. Still less could it subserve any good end to revive the discussion of the various points at issue between them for the past fourteen centuries of mutual crimination and recrimination, of misrepresentation and misunderstanding. Suffice it to say that now, at length, through the Divine mercy, more reasonable counsels would seem to be gaining the ascendant; the thick clouds of partiality and prejudice are vanishing away before the cheering beams of Christian love; the Sun of Righteousness has risen with healing in His wings over those two God‐fearing nations; and that prophetic Word is beginning to have its Evangelical accomplishment:‐‐ʺThe [5/6] envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.ʺ [Isa. xi. 13.] What the blessed results of such a reconciliation would be, can be estimated only by those who have witnessed, as I have, the lamentable consequences of the divisions of Christendom in the East. My convictions on this point, which I ventured to express twenty years ago, before any idea of such a reconciliation had been entertained, have been only confirmed by time. It would be like ʺlife from the deadʺ to the nations where the power of the Cross has been paralyzed for centuries by the shameful factions of Its natural champions. [Holy City, vol. ii., pp. 554‐556.] Chief among the living promoters of this much‐to‐be‐desired union is Gregory of Byzantium, the actual Metropolitan of Chios, whose weighty words it is the main object of this paper to introduce to the reader. It is now more than eighteen months ago that he commenced in the columns of the ʺByzantis,ʺ a Greek orthodox newspaper, published at Constantinople, the issue of a ʺTreatise on the Union of the Armenians with the Catholic Orthodox Church.ʺ This Treatise, commenced on the 1st of July, 1864, was continued in twenty numbers of the Journal, until October 24th of the same year, from which date it was interrupted until November 3rd, 1865, when it was resumed, and is still being continued in the same Journal. This most learned and valuable argument, historical and doctrinal, for the orthodoxy of the Armenian Church, so long suspected by the Greeks to be tainted with Monophysite heresy, is one of the most remarkable phenomena of modern times, as it is certainly one of the most able controversial works of this century. But it would be beside my present purpose to enter into a review of it in these pages. My purpose in referring to it is, to introduce a portion of the Work which is of the greatest practical importance to ourselves at the present juncture, when the possibility of the restoration of union between the Anglican Church and the Orthodox Eastern Church is occupying the attention of so many members of our [6/7] Communion, and has already so far attracted the attention of the Convocation of Canterbury, that a Committee of the Lower House was appointed in 1864, for the purpose of considering the subject, and has been reappointed in the new Convocation. At such a time, nothing could be more opportune than the opinion of a learned Prelate of the Orthodox Eastern Church on the means to be adopted with a view to restoration of intercommunion between two long‐estranged branches of the Christian family; and it cannot be wrong to regard this action, taken by the Metropolitan of Chios, as providential, in view of our aspirations after communion with Eastern Christendom. It is certainly most remarkable that a Greek Archbishop, having no knowledge, as would appear, of the recent progress of opinion in this country in favour of the re‐union of Christendom, should have furnished, with an entirely different view, precisely what was most wanted for the guidance of our own conduct in opening negotiations with the East. The Treatise is divided into Chapters, of which four were completed before the suspension of the work in 1864. Of these, Chapter I. is occupied with ʺthe Introduction and Progress of Christianity in Armenia.ʺ Chapter II. deals with ʺThe Schism of the Armenian Church, and its Dogmatical difference from the Orthodox.ʺ In the course of this discussion is introduced an account of the various attempts that have been made from time to time to bring about a reconciliation of the Orthodox and Armenian Churches; and long extracts are given from a Dialogue between Nerses IV., Catholicus of Armenia, and Lysias Theorianus, who was appointed by the Emperor Manuel Comnenus, on the part of the Orthodox, to confer with the Armenian Prelate on the subject of the restoration of communion. This Conference took place at Roum‐Kale in A.D. 1175; and the very charitable opening of the discussion is so highly creditable to both parties, and so valuable as a precedent in all like attempts, that I translate part of it, as narrated by the Greek interlocutor. The Catholicus,‐‐ʺHaving read the Imperial Letter, I understand it to be the will of the Emperor, and of the Holy Church of the Greeks, that if we will correct our errors, they are ready [7/8] to receive us as brethren. ʺWe desire, therefore, to be informed what are the points of Faith on which we have erred; and if we can be convicted canonically, with Scripture proof, we will fairly and willingly receive correction.ʺ Theorianus.‐‐ʺI beg your mighty Holiness to receive my remarks with your innate gentleness, and not to think my questions captious; but let this rule be observed in the interrogatories and answers on both sides:‐‐When we hear any thing which seems of unsound meaning, not forthwith to con‐elude that it is heretical; but to inquire carefully, and ascertain the force of the expression, and the mind of him who adopts it.ʺ The Catholicus.‐‐ʺYou say well. So be it.ʺ The third Chapter of the Treatise relates to ʺThe Phases and Variations of Worship among the Armenians.ʺ The fourth to ʺThe Ritualistic Observances and Customs of the Armenian Church.ʺ The fifth Chapter of the Treatise, with which the work was resumed in November last, is that which has the most immediate practical interest for us, as laying down principles directly applicable to our case. It discusses the question, ʺHow the Union of the two Churches may be arranged.ʺ Its importance demands that the general principles laid down in this admirable scheme should be given in full. ʺIn what Manner the Union of the two Churches may be effected. ʺFor the success of this much‐desired union two things are required: (1) The appointment of a Commission for the preliminary investigation and explanation of existing differences; and, (2) The adoption of certain concessions and accommodations, on the basis of the ancient precedents of the Catholic Church. ʺOf the Appointment of a Commission. ʺ1. The Commission to be appointed for the explanation of differences and the consideration of the preliminaries of Ecclesiastical Union, shall be mixed, being selected from the most enlightened Clergy of the two Churches. ʺ2. The members of the Commission to be chosen by each side shall be equal in number, considering the question on a perfectly equal footing, and in a spirit of brotherhood.  ʺ3. No inquiry shall be made concerning the validity of the Orders and of the Baptism of the Armenians; because all doubt on this point is a contradiction to the design of negotiations with a view to the union and reconciliation of Christian brethren, inasmuch as such negotiations of necessity presuppose the acknowledgment of these, as being incontrovertibly fundamental elements of Christianity: and consequently all doubt upon this point renders the appointment of a Commission impracticable; for how can we confer with men who are supposed to be without a priesthood and unbaptized, in other words, with heathens, and consult with them on a footing of equality and brotherhood concerning the doctrines of the Christian faith? ʺ4. Since nothing is more easily excited than national jealousy, therefore, for the removal of all suspicion (by which the whole object of the negotiations may be defeated) of a secret attempt either to Hellenize the Armenian Church or to Armenianize the Hellenic Church, it is necessary that it should be agreed that neither of the two Churches claims to impose its own Ecclesiastical discipline, or its own usages and customs, upon the other; but, on the contrary, should be ready to waive or even to abandon these, so far as they shall be proved contrary to Catholic tradition, and to admit the customs of the other, no longer as Hellenic or Armenian, but as Oecumenical, as being in manifest agreement with the Apostolical Constitutions, the decrees of Oecumenical Synods, and the teaching of the Holy Fathers. ʺ5. Since the negotiations themselves will be a continuation of those held at Roum Kale and Tarsus in 1179, it is requisite that in the proceedings of the
Moscow Worries Armenian ‘Velvet Revolution’ Could Lessen Its Leverage Over Yerevan Publication:
During the international workshops and conferences, he is actively promoting the rightfulness of the Armenian authorities to prioritise Armenia’s integration with Russia-backed organization at the expense of the integrational path with the EU and NATO.
Aram Shahinyan @aramiggs Everything is special about The Armenian Revolution, even the ways of roadblocking.
Learn…Think…Act… An Evening featuring USC Shoah Foundation’s Armenian Genocide Testimony Program Friday, March 31, 2017 | Hosted by Melanie Dadourian The favor of a reply is requested by Monday, March 27, 2017 Name(s) ________________________________________________________________________________ Accept with pleasure __________ Decline with regret __________ Company _______________________________________________________________________________________ Address ________________________________________________________________________________________ City __________________________________________ State ________________ Zip _________________________ Phone ________________________________ Email ____________________________________________________ Please RSVP to Nick Kennedy at firstname.lastname@example.org or call (213) 740-5632 About USC Shoah Foundation – The Institute for Visual History and Education In 1994, after completing the film Schindler’s List, Steven Spielberg established the Shoah Foundation to collect and preserve video testimonies of survivors and other witnesses of the Holocaust.
Sedrak Mamulyan, a famous Armenian chef, the head of Armenian Cooking Traditions Development and Conservation NGO and the Director of Ararat Hall Educational Center, was invited to conduct a theoretical training and master-class focused on the National Cuisine.
They also visited an Internally Displaced Persons (IDP) camp on the outskirts of the capital to learn more about the vast housing programme recently completed by the Government to ensure that the estimated 875,000 IDPs, who are the ongoing victims of the Armenian–Azerbaijani conflict over Nagorno-Karabakh, are properly housed whilst awaiting a resolution to the conflict.
Ingrid Reti Literary Award, 2017, ARTS Obispo First Place, Essay on “Place” Echoes of Armenia by Cate Touryan ‘‘To be born Armenian is to become a remnant,” my grandfather once told me.
THE PAN‐HERESY OF ECUMENISM EXISTED AMONG THE ORTHODOX PRIOR TO 1924 In 1666‐1667 the Pan‐Orthodox Synod of Moscow decided to receive Papists by simple confession of Faith, without rebaptism or rechrismation! At the beginning of the 18th century at Arta, Greece, the Holy Mysteries would be administered by Orthodox Priests to Westerners, despite this scandalizing the Orthodox faithful. In 1863 an Anglican clergyman was permitted to commune in Serbia, by the official decision of the Holy Synod of the Serbian Orthodox Church. In the 1800s, Metropolitan Philaret of Moscow wrote that the schisms within Christianity “do not reach the heavens.” In other words, he believed that heresy doesn’t divide Christians from the Kingdom of God! In 1869, at the funeral of Metropolitan Chrysanthus of Smyrna, an Archbishop of the Armenian Monophysites and a Priest of the Anglicans actively participated in the service! In 1875, the Orthodox Archbishop of Patras, Greece, concelebrated with an Anglican priest in the Mystery of Baptism! In 1878 the first Masonic Ecumenical Patriarch, Joachim III, was enthroned. He was Patriarch for two periods (1878‐1884 and 1901‐1912). This Masonic Patriarch Joachim III is the one who performed the Episcopal consecration of Bp. Chrysostom Kavouridis, who in turn was the bishop who consecrated Bp. Matthew of Bresthena. Thus the Matthewites trace their Apostolic Succession in part from this Masonic “Patriarch.” In 1903 and 1912, Patriarch Joachim III blessed the Holy Chrism, which was used by the Matthewites until they blessed their own chrism in 1958! Thus until 1958 they were using the Chrism blessed by a Masonic Patriarch! In 1879 the Holy Synod of the Patriarchate of Constantinople decided that in times of great necessity, it is permitted to have sacramental communion with the Armenians. In other words, an Orthodox priest can perform the mysteries for Armenian laymen, and an Armenian priest for Orthodox laymen! In 1895 the Ecumenical Patriarch Anthimus VII declared his desire for al Christians to calculate days according to the new calendar! In 1898, Patriarch Gerasimus of Jerusalem permitted the Greeks and Syrians living in Melbourne to receive communion in Anglican parishes! In 1902 the Patriarchal Encyclical of the Ecumenical Patriarchate refers to the heresies of the west as “Churches” and “Branches of Christianity”! Thus it was an official Orthodox declaration that espouses the branch theory heresy! In 1904 the Patriarchal Encyclical of the Ecumenical Patriarchate refers to the heretics as “those who believe in the All‐Holy Trinity, and who honour the name of our Lord Jesus Christ, and hope in the salvation of God’s grace”! In 1907 at Portsmouth, England, there was a joint doxology of Russian and Anglican clergy! Prior to 1910 the Russian Bishop Innokenty of Alaska, made a pact with the Anglican Bishop Row of America, that the priests belonging to each Church would be permitted to offer the mysteries to the laymen of one another. In other words, for Orthodox priests to commune Anglican laymen, and for Anglican priests to commune Orthodox laymen! In 1910 the Syrian/Antiochian Orthodox Bishop Raphael (Hawaweeny) permitted the Orthodox faithful, in his Encyclical, to accept the mysteries of Baptism, Communion, Confession, Marriage, etc, from Anglicna priests! The same bishop took part in an Anglican Vespers, wearing his mandya and seated on the throne! In 1917 the Greek Orthodox Exarch of America Alexander of Rodostolus took part in an Anglican Vespers. The same hierarch also took part in the ordination of an Anglican bishop in Pensylvania. In 1918, Archbishop Anthimus of Cyprus and Metropolitan Meletius mataxakis of Athens, took part in Anglican services at St. Paul’s Cathedral in London! In 1919, the leaders of the Orthdoxo Churches in America took part in Anglican services at the “General Assembly of Anglican Churches in America”! In 1920 the Patriarchal Encyclical of the Ecumenical patriarchate refers to the heresies as “Churches of God” and advises the adoption of the new calendar! In 1920, Metropolitan Philaret of Didymotichus, while in London, serving as the representative of the Ecumenical Patriarchate at the Conference of Lambeth, took part in joint services in an Anglican church! In 1920, Patriarch Damian of Jerusalem (he who was receiving the Holy Light), took part in an Anglican liturgy at the Anglican Church of Jerusalem, where he read the Gospel in Greek, wearing his full Hierarchical vestments! In 1921, the Anglican Archbishop of Canterbury took part in the funeral of Metropolitan Dorotheus of Prussa in London, at which he read the Gospel! In 1022, Archbishop Germanus of Theathyra, the representative of the Ecumenical Patriarchate in London, took part in a Vespers service at Westminster Abbey, wearing his Mandya and holding his pastoral staff! In 1923, the Ecumenical Patriarchate recognized the mysteries of the “Living Church” which had been anathematized by Patriarch Tikhon of Russia! In 1923, the Ecumenical Patriarchate recognized Anglican mysteries as valid! In 1923, the Patriarchate of Jerusalem recognized Anglican mysteries as valid! In 1923, the Church of Cyprus recognized Anglican mysteries as valid! In 1923, the “Pan‐Orthodox Congress” under Ecumenical Patriarch Meletius Metaxakis proposed the adoption of the new “Revised Julian Calendar.” In December 1923, the Holy Synod of the Church of Greece officially approved the adoption of the New Calendar to take place in March 1924. Among the bishops who signed the decision to adopt the new calendar was Metropolitan Germanus of Demetrias, one of the bishops who later consecrated Bishop Matthew of Bresthena in 1935. Thus the Matthewites trace their Apostolic Succession from a bishop who was personally responsible (by his signature) for the adoption of the New Calendar in Greece.
3 PREFACE An International Workshop on Biology and Biotechnology of Thermophilic Microorganisms held in Georgia and Armenia in October of 2015 was jointly funded by the National Science Foundation (NSF) and Georgia’s Innovation and Technology Agency (GITA), and jointly organized and conducted by NSF, GITA, and the Armenian National Academy of Sciences.
AYF Montebello Juniors Culinary Arts Program Waiver, Release and Hold Harmless Agreement I, the undersigned, as the parent or legal guardian of the child named below, do hereby give my full consent and approval for my child to participate as a member of the ARMENIAN YOUTH FEDERATION JUNIORS (AYF Juniors).
Two former French Ambassadors – one to Azerbaijan and one to Armenia – have criticised the role of the Armenian diaspora in keeping what they term a ‘sleeping conflict’ alive.
His Beatitude Zaven, Patriarch of the Armenian Church in Constantinople, was first representative of that Church of so high a rank to visit England;
DEMANDING A STRICT FAST ON SATURDAYS IS THE FIRST HERESY OF THE PAPISTS In his two letters to Fr. Pedro, in several other writings on the internet, as well as through his verbal discussions, Bp. Kirykos presents the idea that a Christian is forbidden to ever commune on a Sunday, except by “economia,” and that if per chance a Christian is granted this “economia,” he would nevertheless be compelled to fast strictly without oil on the Saturday, that is, the day prior to receiving Holy Communion. For instance, outside of fasting periods, Bp. Kirykos, his sister, Vincentia, and the “theologian” Mr. Eleutherios Gkoutzidis insist that laymen must fast for seven days without meat, five days without dairy, three days without oil, and one day without even olives or sesame pulp, for fear of these things containing oil. If someone prepares to commune on a Sunday, this means that from the previous Sunday he cannot eat meat. From the Tuesday onwards he cannot eat dairy either. On the Wednesday, Thursday and Friday he cannot partake of oil or wine. While on the Saturday he must perform a xerophagy in which he cannot have any processed foods, and not even olives or sesame pulp. This means that the strictest fast will be performed on the Saturday, in violation of the Canons. This also means that for a layman to ever be able to commune every Sunday, he would need to fast for his entire life long. Yet, Bp. Kirykos and his priests exempt themselves from this rule, and are allowed to partake of any foods all week long except for Wednesday and Friday. They can even partake of all foods as late as midnight on Saturday night, and commune on Sunday morning without feeling the least bit “unworthy.” But should a layman dare to partake of oil even once on a Saturday, he is brushed off as “unworthy” for Communion on Sunday. Meanwhile during fasting periods such as Great Lent, since Monday to Friday is without oil anyway, Bp. Kirykos, Sister Vincentia and Mr. Gkoutzidis believe that laymen should also fast on Saturday without oil, and even without olives and sesame pulp, in order for such laymen to be able to commune on Sunday. Thus again they require a layman to violate Apostolic, Ecumenical, Local and Patristic Canons, and even fall under the penalty of excommunication (according to these same canons) in order to be “worthy” of communion. What an absurdity! What a monstrosity! A layman must become worthy of excommunication in order to become “worthy” of Communion! The 9th Canon of the Holy Apostles advises: “If any clergyman be found fasting on Sunday, or on Saturday (except for one only), let him be deposed from office. If, however, he is a layman, let him be excommunicated.” The term “fasting” refers to the strict form of fasting, not permitting oil or wine. The term “except for one” refers to Holy and Great Saturday, the only day of the year upon which fasting without oil and wine is expected. But it was not only the Holy Apostles who commanded against this Pharisaic Sabbatian practice of fasting on Saturdays. But this issue was also addressed by the Quintisext Council (Πενδέκτη Σύνοδος = Fifth‐and‐Sixth Council), which was convened for the purpose of setting Ecclesiastical Canons, since the Fifth and Sixth Ecumenical Councils had not provided any. The reason why this Holy Ecumenical Council addressed this issue is because the Church of Old Rome had slowly been influenced by the Arian Visigoths and Ostrogoths who invaded from the north, by the Manicheans who migrated from Africa and from the East through the Balkans, as well as by the Jews and Judaizers, who had also migrated to the West from various parts of the East, seeking asylum in Western lands that were no longer under Roman (Byzantine) rule. Thus there arose in the West a most Judaizing practice of clergy forcing the laymen to fast from oil and wine on every Saturday during Great Lent, instead of permitting this only on Holy and Great Saturday. Thus, in the 55th Canon of the Fifth‐and‐Sixth Ecumenical Council, we read: “Since we have learned that those in the city of the Romans during the holy fast of Lent are fasting on the Saturdays thereof, contrary to the ecclesiastical practice handed down, it has seemed best to the Holy Council for the Church of the Romans to hold rigorously the Canon saying: If any clergyman be found fasting on Sunday, or on Saturday, with the exception of one only, let him be deposed from office. If, however, a layman, let him be excommunicated.” Thus the Westerners were admonished by the Holy Ecumenical Council, and requested to refrain from this unorthodox practice of demanding a strict fast on Saturdays. Now, just in case anyone thinks that a different kind of fast was observed on the Saturdays by the Romans, by Divine Economy, the very next canon admonishes the Armenians for not fasting properly on Saturdays during Great Lent. Thus the 56th Canon of the Fifth‐and‐Sixth Council reads: “Likewise we have learned that in the country of the Armenians and in other regions on the Saturdays and on the Sundays of Holy Lent some persons eat eggs and cheese. It has therefore seemed best to decree also this, that the Church of God throughout the inhabited earth, carefully following a single procedure, shall carry out fasting, and abstain, precisely as from every kind of thing sacrificed, so and especially from eggs and cheese, which are fruit and produce from which we have to abstain. As for those who fail to observe this rule, if they are clergymen, let them be deposed from office; but if they are laymen, let them be excommunicated.” Thus, just as the Roman Church was admonished for fasting strictly on the Saturdays within Great Lent, the Armenian Church is equally admonished for overly relaxing the fast of Saturdays in Great Lent. Here the Holy Fifth‐and‐Sixth Ecumenical Council clearly gives us the exact definition of what the Holy Fathers deem fit for consumption on Saturdays during Great Lent. For if this canon forbids the Armenians to consume eggs and cheese on the Saturdays of Great Lent, whereas the previous canon forbids the Westerners to fast on the Saturdays of Great Lent, it means that the midway between these two extremes is the Orthodox definition of fasting on Saturdays of Great Lent. The Orthodox definition is clearly marked in the Typicon as well as most calendar almanacs produced by the various Local Orthodox Churches, including the very almanac as well as the wall calendar published yearly by Bp. Kirykos himself. These all mark that oil, wine and various forms of seafood are to be consumed on Saturdays during Great Lent, except of course for Holy and Great Saturday which is marked as a strict fast without oil, in keeping with the Apostolic Canon. Now, if one is to assume that partaking of oil, wine and various seafood on the Saturdays of Great Lent is only for those who are not planning to commune on the Sundays of Great Lent, may he consider the following. The very meaning of the term “excommunicate” is to forbid a layman to receive Holy Communion. So then, if people who partake of oil, wine and various permissible seafood on Saturdays during Great Lent are supposedly forbidden to commune on the Sundays of Great Lent, then this means that the 55th Canon of the Fifth‐and‐Sixth Council would be entirely without purpose. For if those who do partake of such foods on Saturdays are supposedly disqualified from communion on Sundays, then what is the purpose of also disqualifying those who do not partake of oil on Saturdays from being able to commune on Sundays, since this canon requires their excommunication? In other words, such a faulty interpretation of the canons by anyone bearing such a notion would need to call the Holy Fathers hypocrites. They would need to consider that the Holy Fathers in their Canon Law operated with a system whereby “you’re damned if you do, and you’re damned if you don’t!” Thus, according to this faulty interpretation, if you do partake of oil and wine on Saturdays of Great lent, you are disqualified from communion due to your consumption of those foods. But if you do not partake of these foods on Saturday you are also disqualified from communion on Sunday, for this canon demands your excommunication. In other words, whatever you do you cannot win! Fast without oil or fast with oil, you are still disqualified the next day. So how does Bp. Kirykos interpret this Canon in order to keep his Pharisaical custom? He declares that “all Christians” are excommunicated from ever being able to commune on a Sunday! He demands that only by extreme economy can Christians commune on Sunday, and that they are to only commune on Saturdays, declaring this the day “all Christians” ought to “know” to be their day of receiving Holy Communion! Thus the very trap that Bp. Kirykos has dug for himself is based entirely on his inability to interpret the canons correctly. Yet hypocritically, in his second letter to Fr. Pedro he condemns others of supposedly “not interpreting the canons correctly,” simply because they disagree with his Pharisaical Sabbatianism! But the hypocrisies continue. Bp. Kirykos continuously parades himself in his printed periodicals, on his websites, and on his various online blogs, as some kind of “confessor” of Orthodoxy against Papism and Ecumenism. He even dares to openly call himself a “confessor” on Facebook, where he spends several hours per day in gossip and idletalk as can be seen by his frequent status updates and constant chatting. This kind of pastime is clearly unbecoming for an Orthodox Christian, let alone a hierarch who claims to be “Genuine Orthodox” and a “confessor.” So great is his “confession,” that when the entire Kiousis Synod, representatives from the Makarian Synod, the Abbot of Esphigmenou, members from all other Old Calendarist Synods in Greece, as well as members of the State Hierarchy, had gathered in Athens forming crowds of clergy and thousands of laity, to protest against the Greek Government’s antagonism towards Greek culture and religion, our wonderful “confessor” Bp. Kirykos was spending that whole day chatting on Facebook. The people present at the protest made a joke about Bp. Kirykos’s absence by writing the following remark on an empty seat: “Bp. Kirykos, too busy being an online confessor to bother taking part in a real life confession.” When various monastics and laymen of Bp. Kirykos’s own metropolis informed him that he should have been there, he yelled at them and told them “This is all rubbish, I don’t care about these issues, the only real issue is the cheirothesia of 1971.” How lovely. Greece is on the verge of geopolitical and economical self‐destruction, and Bp. Kirykos’s only care is for his own personal issue that he has repeated time and time again for three decades, boring us to death. But what does Bp. Kirykos claim to “confess” against, really? He claims he confesses against “Papo‐Ecumenism.” In other words, he views himself as a fighter against the idea of the Orthodox Church entering into a syncretistic and ecumenistic union with Papism. Yet Bp. Kirykos does not realize that he has already fallen into what St. Photius the Great has called “the first heresy of the Westerners!” For as indicated above, in the 55th Canon of the Fifth‐and‐ Sixth Ecumenical Council, it was the “Church of the Romans” (that is what became the Papists) that fell into the unorthodox practice of demanding laymen to fast strictly on Saturdays during Great Lent, as a prerequisite to receiving Holy Communion on the Sundays of Great Lent. This indeed was the first error of the Papists. It arrived at the same time the filioque also arrived, to wit, during the 6th and 7th centuries. This is why St. Photius the Great, who was a real confessor against Papism, calls the error of enforced fasting without oil on Saturdays “the first heresy of the Westerners.” Thus, let us depart from the hypocrisies of Bp. Kirykos and listen to the voice of a real confessor against Papism. Let us read the opinion of St. Photius the Great, that glorious champion and Pillar of Orthodoxy! In his Encyclical to the Eastern Patriarchs (written in 866), our Holy Father, St. Photius the Great (+6 February, 893), Archbishop of the Imperial City of Constantinople New Rome, and Ecumenical Patriarch, writes: St. Photius the Great: Encyclical to the Eastern Patriarchs (866) Countless have been the evils devised by the cunning devil against the race of men, from the beginning up to the coming of the Lord. But even afterwards, he has not ceased through errors and heresies to beguile and deceive those who listen to him. Before our times, the Church, witnessed variously the godless errors of Arius, Macedonius, Nestorius, Eutyches, Discorus, and a foul host of others, against which the holy Ecumenical Synods were convened, and against which our Holy and God‐ bearing Fathers battled with the sword of the Holy Spirit. Yet, even after these heresies had been overcome and peace reigned, and from the Imperial Capital the streams of Orthodoxy flowed throughout the world; after some people who had been afflicted by the Monophysite heresy returned to the True Faith because of your holy prayers; and after other barbarian peoples, such as the Bulgarians, had turned from idolatry to the knowledge of God and the Christian Faith: then was the cunning devil stirred up because of his envy. For the Bulgarians had not been baptised even two years when dishonourable men emerged out of the darkness (that is, the West), and poured down like hail or, better, charged like wild boars upon the newly‐planted vineyard of the Lord, destroying it with hoof and tusk, which is to say, by their shameful lives and corrupted dogmas. For the papal missionaries and clergy wanted these Orthodox Christians to depart from the correct and pure dogmas of our irreproachable Faith. The first error of the Westerners was to compel the faithful to fast on Saturdays. I mention this seemingly small point because the least departure from Tradition can lead to a scorning of every dogma of our Faith. Next, they convinced the faithful to despise the marriage of priests, thereby sowing in their souls the seeds of the Manichean heresy. Likewise, they persuaded them that all who had been chrismated by priests had to be anointed again by bishops. In this way, they hoped to show that Chrismation by priests had no value, thereby ridiculing this divine and supernatural Christian Mystery. From whence comes this law forbidding priests
“REBEL WITH A CAUSE” also covers • The prejudice Tarkanian faced as an Armenian-American • How he developed his California state junior college championship teams • His move to Long Beach State and Division I basketball • How the UNLV athletic program was in disarray when Tark arrived in 1973 at age 43 • How Tarkanian’s rise at UNLV mirrored Las Vegas’s own rise as a premier destination • The coach’s adventures in recruiting • All of the details of all of the NCAA allegations and investigations from over the years, including six infraction committee hearings, four probations, two congressional investigations and a journey through the American judicial system, all the way to United States Supreme Court • How NCAA investigators persuaded recruits to not join Coach Tarkanian’s teams • How each time his program reached national prominence they were unfairly placed on probation • The stars and entertainers who would come out to games during UNLV’s glory years • The now common knowledge details about cheating at UCLA under John Wooden and at Kentucky under Adolph Rupp • The remarkable ten-year stretch from the 1982-1992 when he would win 307 games, ten league titles, enjoy 10 NCAA tourney appearances, advance to three Final Fours and win the National Championship • His very short NBA coaching career with the San Antonio Spurs • His move to Fresno State in 1995, bringing scrutiny and allegation with him • Tark’s enshrinement into The Naismith Memorial Basketball Hall of Fame • How the Las Vegas strip dimmed its lights in honor of Coach Tarkanian when he passed.
It being understood that the Apostolic Succession in the Anglican Church by the Sacrament of Order was not broken at the Consecration of the first Archbishop of this Church, Matthew Parker, and the visible signs being present in Orders among the Anglicans by which the grace of the Holy Spirit is supplied, which enables the ordinand for the functions of his particular order, there is no obstacle to the recognition by the Orthodox Church of the validity of Anglican Ordinations in the same way that the validity of the ordinations of the Roman, Old Catholic, and Armenian Church are recognized by her.
ejective or glottalization → 02BC ʼ modifier letter apostrophe → 0486 $҆ combining cyrillic psili pneumata → 055A ՚ armenian apostrophe COMBINING REVERSED COMMA ABOVE = Greek dasia, rough breathing mark → 02BD ʽ modifier letter reversed comma → 0485 $҅ combining cyrillic dasia pneumata → 0559 ՙ armenian modifier letter left half ring COMBINING COMMA ABOVE RIGHT → 02BC ʼ modifier letter apostrophe COMBINING GRAVE ACCENT BELOW COMBINING ACUTE ACCENT BELOW COMBINING LEFT TACK BELOW COMBINING RIGHT TACK BELOW COMBINING LEFT ANGLE ABOVE • IPA:
History, culture, current developments Sevan-Dilijan-Vanadzor 13:30 Arrival to Vanadzor 14:00 Lunch at EcoLab Boo Alt training center 16:00 Opening ceremony of the Boo Alt training center Ongoing events Handicraft fair Local food products fair Yoga session Lavash baking (local bread) Optional events Hiking Mountain biking Horse riding 20:00 Dinner with live Armenian folk music and DJ 05.10.2016 09:00 Departure to Tbilisi for MitOst Festival Tour in the Debed Canyon Accommodation The accomodation during the event is fully covered by the organizers.
Allen's Legacy Fellowship” was established in loving memory of Armenian Youth Federation (AYF) alumni Sosé Thomassian &
The Coming of the Great War Humblest greetings, oh Broken One. Brother Nero Frazz and Brother Nero Godes have taken it upon ourselves to manifest our broken brilliance into this most obsolete remembrance of the tale in which you, the great and broken Matt Hardy, prepared yourself for war with the wretched Decay. After our bath in the waters of the Lake of Reincarnation, the seven deities have inspired us to recount the greatest history that this world has ever seen. It is truly an honor to be the vessels through which this most glorious tale may be told. Please give it a read, and share your thoughts of broken brilliance with us. Onward to deletion! All hail King Maxel! The sacred shovel plunged deep into the fertile dirt, and Señor Benjamin tossed it aside with a strength and youth beyond his age. It was a most glorious day at the Hardy Compound, and the night was sure to bring magnificent deletion. Señor Benjamin smirked, growing giddy at the thought of burying Decay in the graves which he was currently digging. "Señor Benjamin, my dutiful servant!" Matt Hardy's alluring accent rang out as he approached. Though the sunshine cast a vivid and and wonderful light upon the compound, Matt's broken brilliance seemed to illuminate the world even more. Señor Benjamin thrust his shovel into the dirt and wiped the sweat from his brow. "How are the graves coming, my dear friend?" Señor Benjamin was about to answer, but he was cut off my Matt. "These plots of supple dirt must be ample for Decay's deletion!" As he spoke the holy word, he whipped his hand out sideways. "Delete!" He repeated. Matt gazed upon the work which Señor Benjamin had nearly completed, his mouth open and emitting a nearly erotic moaning noise. He slowly spread his arms out, as if to embrace his old friend. "King Maxel will be quite pleased with your broken brilliance, my most succulent amigo!" "Gracias, Señor Hardy." Señor Benjamin was pleased with his work as well, and was especially proud that King Maxel would approve of his efforts. Señor Benjamin was nothing if not unfailingly loyal to both Mr. Hardy and the most benevolent King Maxel. "Methinks it is high time to locate that obsolete mule Brother Nero!" Matt decided, drawing out the word mule with his mysterious drawl. "Vanguard 1, my most loyal compatriot, locate Brother Nero, posthaste!" The drone swooped down low. "Yes Master. Calculating the approximate location of Brother Nero." Vanguard 1 communicated in a series of beeps. Matt gazed upon its lustrous white shell and it's allknowing red eye. Vanguard 1 had always been a good friend to Matt, and he felt safe entrusting the defense of the compound to his robot. It would keep vigilant watch, and give its life for Matt should it be necessary. Vanguard 1 sped away in search of Matt's obsolete mule of a brother. "Carry on with your work, Señor Benjamin!" Matt commanded. "For the deletion of Decay is nigh!" As Matt walked away, his shouts of "Delete!" echoed across the compound. As he thrust his arm out in the violent yet reassuring motion that signaled deletion, his gracious mane of hair blew back in the wind, the sun shining majestically off of his white streak. He had received this gift from the table which broke beneath him. Brother Nero's swanton bomb caused the greatest awakening of broken brilliance that this world had ever witnessed. From the pieces of the table rose the most glorious and inspiring master to ever walk this obsolete earth. Señor Benjamin gazed at the ornate gravestones which littered the yard. Realizing that there was still work to be done, he tirelessly continued his task. Matt strode off in search of Brother Nero. His thoughts turned to his family, which he would defend this very night. "Ah, Sweet Rebecca," He thought. "You are both the love of my life and the fire of my loins. And King Maxel, I will not fail in defending you, for one day you shall assume your rightful place upon the throne of this land!" Matt gazed serenely about his glorious abode. "Home is where the heart is!" He decided. While he reveled in the sight of his compound, Vanguard 1 returned. "Brother Nero located. Across the pond." Vanguard 1 waited patiently for his next command. "Thank you Vanguard 1! I shall take the dilapidated boat Skåarsgaard across the pond. Go, Vanguard 1, and review the defenses! Make sure Rebecca and King Maxel are safe" Vanguard 1 soared away with a few short beeps that meant "Yes, Master." Upon reaching the dilapidated boat, Matt once more gave out a moan of delight. He spread his arms out, greeting the boat. "Salutations, dearest Skåarsgaard! May I request a ride across Lake Hardy, the Lake of Reincarnation?" Matt waited for the boat to respond. Satisfied with the silence, he flipped over the boat and pushed it into the cool water, hopping in with an elegant grace that was no doubt attributed to his broken brilliance. Grabbing the paddle, he deftly rowed the boat until the distant shoreline loomed upon him. He spied Brother Nero across the lake, meticulously shaping his ornate designs into the verdant grass. Upon the sight of his brother, Matt was reminded of the material remains of his obsolete mule that had been cast into the waters. As Brother Nero carved away at the grass, he sang to himself. "I fade away and classify myself as obsolete!" Matt resisted the sudden urge to decimate his brother's obsolete work as he had done previously. "How marvelous it would be to engulf Brother Nero's obsolete lawn in the flames of broken brilliance!" He thought. "Perhaps another day, for at the moment we must prepare the defenses!" Landing the boat on the shore, Matt hopped out and strode over to his obsolete mule of a brother. "Come, Brother Nero, there is deleting to be done!" Matt's glorious voice seemed to possess his brother with a reverent light. He powered off his weed wacker and ran his hands through his hair, widening his completelywhite eyes. "Delete!" Brother Nero cried. "Decay! Delete! Decay!" "Yes, Brother Nero," Matt approved, his jaw gaping open and releasing his lilting moan of approval. "Let the broken brilliance consume you!" He reveled in his brother's fervor a moment longer. "Come, you obsolete mule!" Matt demanded, interrupting Brother Nero's spasm of broken brilliance. "We must protect the Hardy Compound at all costs, and give our lives for King Maxel if we must!" Matt led Brother Nero to Skåarsgaard, all the while the obsolete mule muttered "delete!" under his breath. They rode the dilapidated boat in great style, and landed upon the shore of Matt's estate posthaste. Stepping out of the boat, Matt made sure to thank Skåarsgaard. "Thank you for your services, dear Skåarsgaard! I shall be sure to reward you with green beans! But do not worry, I will not bring mustard! For we all strongly despise mustard!" Matt's elated face grew into a foul grimace at the thought of mustard, while Brother Nero's obsolete countenance remained satisfied at the mere thought of the delicacy that were green beans. Turning quickly, Matt strode off to his mansion to meet Rebecca, and Brother Nero followed in his wake. Señor Benjamin had joined Rebecca and King Maxel upon the doorstep of the estate, along with scribe, the waitress, and Vanguard 1. They all anxiously waited for the return of their most beloved Matt Hardy. Upon reaching his family, Matt spread his arms around Rebecca and emitted his sound of elation. The two lovers stared passionately at one another, and they embraced in a brilliant kiss. The lovers' embrace was anything but obsolete. Matt then turned his gaze upon King Maxel, who sat in his mother's arms. Matt planted a kiss upon his son's forehead. "I swear, King Maxel, this world shall be yours after once this war is ended." Matt declared. King Maxel stared back with a countenance so sophisticated and brilliant that mere mortals could not comprehend what thoughts ran through his glorious mind. "Loved ones, friends, and obsolete mules," Matt began. "Decay has brought a war to our doorstep! However, we shall persevere! We will not decay, for our broken brilliance shall guide us through these troubled times! We will defend this compound with our lives, and most importantly, we will protect King Maxel, our most magnificent overlord!" Scribe's wrist moved furiously as it scrambled to record every last word of Matt's broken brilliance. "Rosemary, Crazzy Steve, and Abyss, will decay this night! They shall soon be obsolete! May the seven deities watch over us! Onward, brothers and sisters, to final deletion!" At Matt's mention of the seven deities, it almost seemed as if the ground trembled beneath his very feet. All who stood before Matt cheered their agreement, both rallied and inspired by his broken brilliance. "Señorita!" Matt suddenly addressed his selfproclaimed Armenian waitress. "Por favor, prepare the green beans, posthaste! And remember, do not bring the despised mustard!" The waitress was about to lie and say that she was not Latina but in fact Armenian, but Matt interrupted her. "Our most succulent and supple stomachs must be well fed, for we have a war to ahead!" The waitress rolled her eyes and quickly ventured to the kitchen to fulfill her master's request. Matt's comrades took up their battle cry in their ardent passion. "Delete! Delete! Delete!" They thrust their arms out in unison, and scribe scratched his pen furiously across the page in his salute. Matt spread his arms and looked up to the heavens, moaning his orgasmic laugh slowly and maniacally. He began to spin around, looking at the domain that had been touched by the influence of his broken brilliance. "Decay," he decreed. "Will be utterly and completely DELETED!"
756 8.7 The Armenian Genocide, Relocation and Extermination .