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- les nombres en rouge qui apparaissent au centre des régions, département et/ou communes, correspondent aux nombres de cessions répondant aux critères précédemment définis (4.1), rapportés à la maille géographique observée.
TRAVAUX DE CONSTRUCTION D’UN BATIMENT SERVANT DE CENTRE D’ECHANGE POUR LES PAYSANS DANS LES COMMUNES DE :
Frequent Reception of the Holy Mysteries is Beneficial and Salvific Part II, Chapter 2 from Concerning Frequent Communion by St. Nikodemos the Hagiorite Buy the book from “Uncut Mountain Supply” http://www.uncutmountainsupply.com/proddetail.asp?prod=cfc Webmaster Note: This book should be read by all pious Orthodox Christians. It is not a ʺbook only for clergy.ʺ Rather it is one that contains rich Patristic content, written for all the Faithful, and in a way that moves the heart deeply. It will help you draw closer to God by instructing you in the two‐fold action of regular ascetic struggle and reception of the Holy Mysteries. This book teaches clearly and convincingly that much Grace is given to those who frequently and worthily partake of Holy Communion. In reading this book you will gain a new appreciation for Holy Communion; will increase your efforts to watch over yourself more carefully; and will endeavor to partake whenever possible. What follows is the second of three chapters in Part II, ʺConcerning Frequent Communion.ʺ Take note of the other two chapter titles: ʺIs is necessary for the Orthodox to Partake frequently of the Divine body and blood of our Lord,ʺ and ʺInfrequent Communion causes great harm.ʺ Both the soul and the body of the Christian receive great benefit from the divine Mysteries—before he communes, when he communes, and after he communes. Before one communes, he must perform the necessary preparation, namely, confess to his Spiritual Father, have contrition, amend his ways, have compunction, learn to watch over himself carefully, and keep himself from passionate thoughts (as much as possible) and from every evil. The more the Christian practices self‐control, prays, and keeps vigil, the more pious he becomes and the more he performs every other good work, contemplating what a fearful King he will receive inside of himself. This is even more true when he considers that he will receive grace from Holy Communion in proportion to his preparation. The more often someone prepares himself, the more benefit he receives.  When a Christian partakes of Communion, who can comprehend the gifts and the charismata he receives? Or how can our inept tongue enumerate them? For this reason, let us again bring forward one by one the sacred teachers of the Church to tell us about these gifts, with their eloquent and God‐inspired mouths. Gregory the Theologian says: When the most sacred body of Christ is received and eaten in a proper manner, it becomes a weapon against those who war against us, it returns to God those who had left Him, it strengthens the weak, it causes the healthy to be glad, it heals sicknesses, and it preserves health. Through it we become meek and more willing to accept correction, more longsuffering in our pains, more fervent in our love, more detailed in our knowledge, more willing to do obedience, and keener in the workings of the charismata of the Spirit. But all the opposite happens to those who do not receive Communion in a proper manner.  Those who do not receive Communion frequently suffer totally opposite things, because they are not sealed with the precious blood of our Lord, as the same Gregory the Theologian says: Then the Lamb is slain, and with the precious blood are sealed action and reason, that is, habit and mental activity, the sideposts of our doors. I mean, of course, by doors, the movements and notions of the intellect, which are opened and closed correctly through spiritual vision.  St. Ephraim the Syrian writes: Brothers, let us practice stillness, fasting, prayer, and tears; gather together in the Church; work with our hands; speak about the Holy Fathers; be obedient to the truth; and listen to the divine Scriptures; so that our minds do not become barren (and sprout the thorns of evil thoughts). And let us certainly make ourselves worthy of partaking of the divine and immaculate Mysteries, so that our soul may be purified from thoughts of unbelief and impurity, and so that the Lord will dwell within us and deliver us from the evil one. The divine Cyril of Alexandria says that, because of divine Communion, those noetic thieves the demons find no opportunity to enter into our souls through the senses: You must consider your senses as the door to a house. Through the senses all images of things enter into the heart, and, through the senses, the innumerable multitude of lusts pour into it. The Prophet Joel calls the senses windows, saying: They shall enter in at our windows like a thief (Jl. 2:9), because these windows have not been marked with the precious blood of Christ. Moreover, the Law commanded that, after the slaughter (of the lamb), the Israelites were to smear the doorposts and the lintels of their houses with its blood, showing by this that the precious blood of Christ protects our own earthly dwelling‐place, which is to say, our body, and that the death brought about by the transgression is repelled through our enjoyment of the partaking of life (that is, of life‐giving Communion). Further, through our sealing (with the blood of Christ) we distance from ourselves the destroyer.  The same divine Cyril says in another place that, through Communion, we are cleansed from every impurity of soul and receive eagerness and fervor to do good: The precious blood of Christ not only frees us from every corruption, but it also cleanses us from every impurity lying hidden within us, and it does not allow us to grow cold on account of sloth, but rather makes us fervent in the Spirit.  St. Theodore the Studite wondrously describes the benefit one receives from frequent Communion: Tears and contrition have great power. But the Communion of the sanctified Gifts, above all, has especially great power and benefit, and, seeing that you are so indifferent towards it and do not frequently receive it, I am in wonder and great amazement. For I see that you only receive Communion on Sundays, but, if there is a Liturgy on any other day, you do not commune, though when I was in the monastery each one of you had permission to commune every day, if you so desired. But now the Liturgy is less frequently celebrated, and you still do not commune. I say these things to you, not because I wish for you simply to commune—haphazardly, without preparation (for it is written: But let a man examine himself, and so let him eat of the Bread, and drink of the Cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body and blood [1 Cor. 11:2829]). No, I am not saying this. God forbid! I say that we should, out of our desire for Communion, purify ourselves as much as possible and make ourselves worthy of the Gift. For the Bread which came down from heaven is participation in life: If any man eat of this bread, he shall live for ever: and the bread that I will give is My flesh, which I will give for the life of the world (Jn. 6:51). Again He says: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him (Jn. 6:58). Do you see the ineffable gift? He not only died for us, but He also gives Himself to us as food. What could show more love than this? What is more salvific to the soul? Moreover, no one fails to partake every day of the food and drink of the common table. And, if it happens that someone does not eat, he becomes greatly dismayed. And we are not speaking here about ordinary bread, but about the Bread of life; not about an ordinary cup, but about the Cup of immortality. And do we consider Communion an indifferent matter, entirely unnecessary? How is this thought not irrational and foolish? If this is how it has been up until now, my children, I ask that we henceforth take heed to ourselves, and, knowing the power of the Gift, let us purify ourselves as much as possible and partake of the sanctified Things. And if it happens that we are occupied with a handicraft, as soon as we hear the sounding‐board calling us to Church, let us put our work aside and go partake of the Gift with great desire. And this (that is, frequent Communion) will certainly benefit us, for we keep ourselves pure through our preparation for Communion. If we do not commune frequently, it is impossible for us not to become subject to the passions. Frequent Communion will become for us a companion unto eternal life.  So, my brothers, if we practice what the divine Fathers have ordered and frequently commune, we not only will have the support and help of divine grace in this short life, but also will have the angels of God as helpers, and the very Master of the angels Himself. Furthermore, the inimical demons will be greatly distanced from us, as the divine Chrysostom says: Let us then return from that Table like lions breathing fire, having become fearsome to the devil, thinking about our Head (Christ) and the love He has shown for us. This blood causes the image of our King to be fresh within us, it produces unspeakable beauty, and, watering and nourishing our soul frequently, it does not permit its nobility to waste away. This blood, worthily received, drives away demons and keeps them far from us, while it calls to us the angels and the Master of angels. For wherever they see the Masters blood, devils flee and angels run to gather together. This blood is the salvation of our souls. By it the soul is washed, is made beautiful, and is inflamed; and it causes our intellect to be brighter than fire and makes the soul gleam more than gold....Those who partake of this blood stand with the angels and the powers that are above, clothed in the kingly robe itself, armed with spiritual weapons. But I have not yet said anything great by this: for they are clothed even with the King Himself.  Do you see, my beloved brother, how many wonderful charismata you receive if you frequently commune? Do you see that with frequent Communion the intellect is illumined, the mind is made to shine, and all of the powers of the soul are purified? If you also desire to kill the passions of the flesh, go to Communion frequently and you will succeed. Cyril of Alexandria confirms this for us: Receive Holy Communion believing that it liberates us not only from death, but also from every illness. And this is because, when Christ dwells within us through frequent Communion, He pacifies and calms the fierce war of the flesh, ignites piety toward God, and deadens the passions.  Thus, without frequent Communion we cannot be freed from the passions and ascend to the heights of dispassion; just as the Israelites, if they had not eaten the passover in Egypt, would not have been able to be freed. For Egypt means an impassioned life, and if we do not frequently receive the precious body and blood of our Lord (every day if it be possible), we will not be able to be freed from the noetic Pharaonians (that is, the passions and the demons). According to Cyril of Alexandria, As long as those of Israel were slaves to the Egyptians, they slaughtered the lamb and ate the passover. This shows that the soul of man cannot be freed from the tyranny of the devil by any other means except the partaking of Christ. For He Himself says: If the Son therefore shall make you free, ye shall be free indeed (Jn. 8:36).  Again St. Cyril says, They had to sacrifice the lamb, being that it was a type of Christ, for they could not have been freed by any other means.  So if we also desire to flee Egypt, namely, dark and oppressive sin, and to flee Pharaoh, that is, the noetic tyrant (according to Gregory the Theologian),  and inherit the land of the heart and the promise, we must
CONCISE SUMMARY of the Soteriological Heresies of Bp. Kirykos Kontogiannis Bp. Kirykos tells his followers that those who have reacted against his policy regarding the issue of Holy Communion, supposedly teach that believers should eat meat and dairy products in preparation for Communion. But this slander is most ludicrous. He spreads this slander solely in order to cover up his two heretical letters to Fr. Pedro. The aforesaid letters were sent during Great Lent, during which not only is there no consumption of meat, but even oil and wine are not partaken save for Saturdays and Sundays only. Therefore, since the scandal occurred on the Sunday of Orthodoxy and continued further on the Sunday of the Veneration of the Cross (both of which fall in Great Lent), and since Fr. Pedro denounced Bp. Kirykos prior to the commencement of Holy Week, how can Bp. Kirykos’ slander be believed, regarding meat‐eating? In reality, it is Bp. Kirykos himself who blasphemes and preaches heresies without the slightest sign of repentance. Heretical is the theory of Bp. Kirykos that Christians should not commune on Sundays, but only on Saturdays. He destroys the Christian Soteriological meaning of Sunday as the day of Salvation and of Eternal Life, and he replaces it with the Saturday of the Jews! (Heresy = Sabbatianism) Heretical is the theory of Bp. Kirykos that fasting without oil makes a Christian “worthy” of Communion without any reference to the Mystery of Confession and the teaching of the Church that only God makes man worthy, because without God, no one is worthy. (Heresy = Pelagianism). Heretical is the theory of Bp. Kirykos that continuous Holy Communion was permitted to the early Christians supposedly because they were all ascetics and fasters, and that it was this fasting that made them “worthy to commune,” when in reality the early Christians lived among the world, and even the bishops were married, and they only knew of the fasts of Great Lent and of every Wednesday and Friday, whereas today’s Orthodox Christians have several more fasts (Dormition, Nativity, Apostles, etc). The Holy Apostles in their Canons forbid us to fast on Saturdays. The Synod of Gangra anathematizes those who call meat or marriage unclean or a reason of unworthiness to commune, as is written in the 1st and 2nd canons of that Synod. (Heresy of Bp. Kirykos = Manichaeanism). Heretical is the theory of Bp. Kirykos that if “by economy” he permits someone “lucky” to commune on a Sunday during Great Lent, that such a person must fast strictly on the Saturday prior, without oil, whereas the 64th Apostolic Canon forbids this, and the 55th Canon of the Quinisext Council admonishes the Church of Old Rome, in order for this cacodoxy and cacopraxy to cease. Additionally, St. Photius the Great in his “Encyclical to the Eastern Patriarchs” calls the act of fasting strictly on the Saturdays of Great Lent “the first heresy of the Westerners” (Heresy of Bp. Kirykos = Frankism). Heretical is the theory of Bp. Kirykos that laymen are unworthy due to the fact they are laymen, and that outside of the fasting periods they must prepare for Communion by fasting for 7 days without meat, 5 days without dairy, 3 days without oil or wine, 1 day without olives and sesame products. He demands this fast upon all laymen, whether married or virgins, whether old or young, and without allowing the spiritual father to judge those who confess to him with either a stricter or easier fast, according to one’s sins. In other words, their only sin causing the necessity for this long fast is the fact that they are laymen! Paradoxically, Bp. Kirykos himself eats eggs, cheese, milk, etc, as late as midnight on a Saturday night and then he serves the Liturgy and Communes on Sunday without feeling “unworthy.” He justifies his hypocrisy by saying “I am permitted to eat whatever I want because I am a Bishop!” Phew! In other words, he believes that his Episcopal dignity makes him “worthy” of communion without having the need to fast even for one day, whereas laymen need to fast for an entire week simply because they are laymen! This system was kept by the Pharisees, and they were condemned by the Lord because they placed heavy burdens on the shoulders of men, while they would not lift the weight of even a single finger. (Heresy = Pharisaism). Heretical is the theory of Bp. Kirykos that the Holy Canons do not apply in our times but that they are only for the Apostolic era. He preaches that back then the Church was “worthy” to commune but that now we are all fallen and because of this the Holy Canons must be interpreted differently, and not in the same context as they were interpreted by the Holy Fathers. In other words, Bp. Kirykos preaches that of one kind was the Apostolic Church, and of another kind are we today, and that “we must return.” In so saying, he forgets that the Lord’s promise that “the gates of hell shall not prevail” against the Church, and he blasphemes the verse in the Symbol of the Faith in which we confess that also we today, by God’s mercy, belong to the “One, Holy, Catholic and APOSTOLIC Church,” and that there is no such thing as another Church of the Apostolic times and a different Church today, but that there exists ONLY THE ONE CHURCH OF CHRIST, both then and now, with the same requirement to abide by the Holy Canons and to interpret them exactly how the Holy Fathers interpreted them. The only ones who believe in a first “Apostolic Church” and a later fall, and that “we must return,” are the Chiliasts and Ecumenists, these very heretics that Bp. Kirykos supposedly battles, yet he preaches their cacodoxies (Heresies = Chiliasm and Ecumenism).
Barbecue communal à partir de 18h30 au plateau sportif Ce rendez-vous rassembleur et citoyen, qui se développe chaque année au sein de plusieurs dizaines de communes en Alsace, rencontre un succès sans cesse renouvelé aujourd'hui relayé dans la France entière.
Le Mini Bolide Club de l'Ouest remercie sincèrement les élus des communes de St Germain sur Sarthe, de Fresnay sur Sarthe et principalement les élus de la communauté de commune des Alpes Mancelles qui nous ont permis de trouver un terrain adapté à notre pratique.
Le Mini Bolide Club de l'Ouest remercie sincèrement les élus des communes de St Germain sur Sarthe, de Fresnay sur Sarthe et principalement les élus de la communauté de commune des Alpes Mancelles qui nous ont permis de trouver un terrain adapté à notre pratique.
PELAGIANISM IS NOTHING OTHR THAN THE “CHRISTIAN” VERSION OF PHARISAISM Although we are speaking of the heresy of Pelagianism and not that of Pharisaism, it is difficult not to mention the Pharisees because their positions were also a kind of Pelagianism. In fact, the Pharisaic view of fasting is very much identical to the view held by Bp. Kirykos, since he thinks that “fasting in the finer and broader sense” makes someone “worthy to commune.” But our Lord Jesus Christ rebuked the Pharisees for this error of theirs. Fine examples of these rebukes are found in the Gospels. The best example is the parable of the Pharisee and the Publican, because it shows the difference between a Pharisee who thinks of himself as “worthy” due to his fasts, compared to a Christian who is conscious of his unworthiness and cries to the Lord for mercy. It is a perfect example because it mentions fasting. This well‐ known parable spoken by the Lord Himself, reads as follows: “And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted (Luke 18:9‐14).” Behold the word of the Lord! The Publican was more justified than the Pharisee! The Publican was more worthy than the Pharisee! But today’s Christians cannot be justified if they are “extortionists, unjust, adulterers or even… publicans.” For they have the Gospel, the Church, the guidance of the spiritual father, and the washing away of their sins through the once‐off Mysteries of Baptism and Chrism, and the repetitive Mysteries of Confession and Communion. They have no excuse to be sinners, and if they are they have the method available to correct themselves. But how much more so are Christians not justified in being Pharisees? For they have this parable spoken by the Lord Himself as clear proof of Christ’s disfavor towards “the leaven of the Pharisees.” They have hundreds of Holy Fathers’ epistles, homilies and dialogues, which they must have read in their pursuit of exulting themselves! They have before them the repeated exclamations of the Lord, “Woe unto you, Scribes and Pharisees, hypocrites! For ye shut up the kingdom of heaven against men! For ye neither go in yourselves, neither suffer ye them that are entering to go in (Matthew 23:13).” They have even the very fact that it was an apostle who betrayed the Lord, and not a mere disciple but one of the twelve! They have the fact that it was not an idolatrous nation that judged its savior and found him guilty, but it was God’s own chosen people that condemned the world’s Savior to death! They have even the fact that the Scribes, Pharisees and High Priests were the ones who crucified the King of Glory! Yet despite having all of these clear proofs, they continue their Pharisaism, but the “Christian” kind, namely, Pelagianism. But who are we to condemn them? After all, we are but sinners. Therefore let them take heed to the Lord’s rebuke: “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? (Matthew 23:33). A Genuine Orthodox Christian (i.e., non‐Pelagian, non‐Pharisee), approaches the Holy Chalice with nothing but disdain and humiliation for his wretched soul, and feels his utter unworthiness, and truly believes that what is found in that Chalice is God in the Flesh, and mankind’s only source of salvation and life. If a man is to ever be called “worthy,” the origin of that worth is not in himself, but is in that Holy Chalice from which he is about to commune. For a man who lives of himself will surely die. But a man who lives in Christ, and through Holy Communion allows Christ to live in him, such a man shall never die. As Christ said: “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world (John 6:51).” Thus a Genuine Orthodox Christian does not boast that he “fasts twice a week” as did the Pharisee, but recognizing only his own imperfections before the face of the perfect Christ, he smites his breast as did the Publican, saying, “God be merciful to me a sinner.” Like the malefactor that he is in thought, word and deed, he imitates the malefactor that was crucified with the Lord, saying, “I indeed justly [am condemned]; for I received the due reward for my deeds: but this man, [my Lord, God and Savior, Jesus Christ,] hath done nothing amiss (Luke 23:41).” And he says unto Jesus, “Lord, remember me when thou comest into thy kingdom (Luke 23:42).” To such a Genuine Orthodox Christian, free of Pharisaism and Pelagianism, the Lord responds, “Verily I say unto thee, today shalt thou be with me in paradise (Luke 23:43),” and “I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom (Luke 22:29).” How does all of the above compare to Bp. Kirykos’ statement that “fasting according to one’s strength” causes one to “worthily receive the body and blood of the Lord?” How can Bp. Kirykos justify his theory that the early Christians supposedly “fasted in the fine and broader sense, that is, they were worthy to commune?” Can anyone, no matter how strictly they fast, ever be considered worthy of Holy Communion? Does someone’s work of fasting make them worthy? Is Bp. Kirykos justified in believing that fasting for three days without oil or wine supposedly makes an individual worthy of Holy Communion? If Bp. Kirykos is justified, then why does he not do this himself? Why does he eat oil on every Saturday of Great Lent, and yet communes on Sundays “unworthily” (according to his own theory) without shame? Why does he demand the three day fast from oil upon laymen, but does not apply it to himself and his priests? We are not speaking of laymen with penances and excommunications. We are speaking of laymen who have confessed their sins and are permitted by their spiritual father to receive Holy Communion. When such laymen receive Holy Communion they are not meant to kiss the hand of the priest after this, because the Orthodox Church believes in their equality with the priest through the Mysteries. There is no difference between priests and laymen when it comes to the ability to commune, except only for the fact that the clergy receive the Immaculate Mysteries within the Holy Bema, whereas the laity receives them from the Royal Doors. Aside from this, there is no difference in the preparation for Holy Communion either. The laymen cannot be compelled to fast extra fasts simply for being laymen, whereas priests are not required to do these extra fasts at all on account of being priests. The equality of the clergy and laity with regards to Holy Communion is clearly expressed by Blessed Chrysostom: “There are cases when a priest does not differ from a layman, notably when one approaches the Holy Mysteries. We are all equally given them, not as in the Old Testament, when one food was for the priests and another for the people and when it was not permitted to the people to partake of that which was for the priest. Now it is not so: but to all is offered the same Body and the same Chalice…” (John Chrysostom, Homily 18, on 2 Corinthians 8:24) This is why the Orthodox Church preserves this tradition whereby the priest forbids the laymen who have communed from kissing his hand. These are the pious laymen we refer to: those who are deemed acceptable to approach the Chalice. Aren’t the bishops and priests obliged to fast more strictly than the laymen, especially since the bishops and priests are the ones invoking the Holy Spirit to descend on the gifts, while the laymen only stand in the crowd of the people? So then why does Bp. Kirykos demand the three‐ day strict fast (forbidding even oil and wine) upon laymen, while he himself and his priests not only partake of oil and wine, but outside of fasting periods they even partake of fish, eggs, dairy products (and for married clergy, even meat) as late as 11:30pm on the night before they are to serve Divine Liturgy and commune of the Holy Mysteries “worthily” yet without fasting? Are such hypocrisies Christian or are they Pharisaic? What does Christ have to say regarding the Pharisees who ordered laymen to fast more heavily while the Pharisee hierarchy did not do this themselves? Christ rebuked and condemned them harshly. Thus we read in the Gospel according to St. Luke: “Then spake Jesus to the multitude, and to his disciples, saying: “The Scribes and the Pharisees sit in Mosesʹ seat. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.” (Luke 23:1‐4). So much for the Pharisees and their successors, the Pelagians! So much for Bp. Kirykos and those who agree with his blasphemous positions, for these men are the Pharisees and Pelagians of our time! May God have mercy on them and enlighten them to depart from the darkness of their hypocrisy. May God also enlighten us to shun all forms of Pharisaism and Pelagianism, including this most dangerous form adopted by Bp. Kirykos. May we shun this heresy by ceasing to rely on our own human perfections that are but abominations in the eyes of our perfect God. Let us take heed to the admonition of one who himself was a Pharisee named Saul, but later became a Christian named Paul. For, he was truly blinded by the darkness of his Pharisaic self‐righteousness, but Christ blinded him with the eternal light of sanctifying and soul‐saving Divine Grace. This Apostle to the Nations writes: “For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord (1 Corinthians 1:17‐31).” Yea, Lord, help us to submit entirely to Thy will, and to learn to glorify only in Thee, and not in our own works. For in truth, even the greatest works of ours, even the work of fasting, whether for one day, three days, a week, forty days, or even a lifetime, is worthless before Thy sight. As the prophet declares, our works are an abomination, and our righteousness is but a menstruous rag. Therefore, O Lord, judge us according to Thy mercy and not according to our sins. For Thou alone can make us worthy of Communion. Note that in the above short prayer by the present author, the word “us” is used and not “them.” This is because, in order to preserve oneself from becoming a Pharisee, one must always include himself among those who are lacking in conduct, and must ask God for guidance as well as for others. In this manner, one does not fall into the danger of the Pharisee who said “God, I thank thee that I am not as other men are…” but rather acknowledges his own misconduct, and thereby includes himself in the prayer, imitating the publican who said “God be merciful to me a sinner.” For there is no point preaching against Pharisaism unless one first admonishes and reproves his own soul, and asks God to cleans himself from this hypocrisy of the Pharisees. For we are not to hate the sinners, but rather the sin itself; and we are not to hate the heretics, but rather the heresy itself. In so doing, our Confession against the sins and heresies themselves constitute a “work of love.” But when it comes to people judging Christians for food, or Sabbaths, such as what Bp. Kirykos has done by his two blasphemous letters to Fr. Pedro, this is definitely not a “work of love” but is in fact the leaven of the Pharisees in its fullness. It is a work of demonic self‐righteousness and satanic hatred towards mankind. For rather than being a true spiritual father towards his spiritual children, he proves to be a negligent and self‐serving, and a user of his flock for his own personal gain. He allows himself to commune very frequently without the slightest fast, while demanding strict fasting on his flock while also forbidding them to ever commune on Sundays. Thus it is well that Mr. Christos Noukas, the advisor to Fr. Pedro, asked Bp. Kirykos: “Are you a father or a stepfather?” By this he meant, “Do you truly love your spiritual children as a true spiritual father should, or do you consider them to be another man’s children and nothing but a burden to you?” Our Lord, God and Savior, Jesus Christ, in the sermon in which he taught us to pray to “Our Father,” explained the love of a true father towards his children. The account, as contained in the Gospel of Luke, is as follows: “And [Jesus] said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; For a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with
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