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Jack and Grace walk arm in arm, Danny and Mike behind them are having a deep conversation about something life changing, which we can’t hear.
Me (Ages 0-3) Wednesday 2:30pm-3:15pm - Coach Nic Friday 2:30pm-3:15pm - Coach Nic Saturday 11:00am-11:45pm - Coach Grace-C 12:00pm-12:45pm - Coach Nic Mighty Mites (Ages 3-4) Monday 3:30pm-4:30pm - Coach Arielle 4:30pm-5:30pm - Coach Klaus 5:30pm-6:30pm - Coach Tanya Tuesday 2:30pm-3:30pm - Coach Klaus 3:30pm-4:30pm - Coach Nic Wednesday 2:30pm-3:30pm - Coach Megan 3:30pm-4:30pm - Coach Arielle 4:30pm-5:30pm - Coach Nic Thursday 3:30pm-4:30pm - Coach Grace-C 5:30pm-6:30pm - Coach Megan Friday 2:30pm-3:30pm - Coach Klaus 3:30pm-4:30pm - Coach Julio 5:30pm-6:30pm - Coach Megan Saturday 9:00am-10:00am - Coach Megan 9:00am-10:00am - Coach Nic 10:00am-11:00am - Coach Megan 11:00am-12:00pm - Coach Megan 12:00pm-1:00pm - Coach Julio Juniors (Ages 5-6) Monday 3:30pm-4:30pm - Coach Megan - GIRLS 4:30pm-5:30pm - Coach Arielle - GIRLS 4:30pm-5:30pm - Coach Megan - BOYS 5:30pm-6:30pm - Coach Megan - GIRLS 6:30pm-7:30pm - Coach Tanya - GIRLS Tuesday 3:30pm-4:30pm - Coach Megan - GIRLS 4:30pm-5:30pm - Coach Megan - GIRLS 4:30pm-5:30pm - Coach Zack - BOYS 5:30pm-6:30pm - Coach Zack - GIRLS 6:30pm-7:30pm - Coach Nic - GIRLS Wednesday 3:30pm-4:30pm - Coach Megan - GIRLS 4:30pm-5:30pm - Coach Megan - BOYS 5:30pm-6:30pm - Coach Megan - GIRLS Thursday 3:30pm-4:30pm - Coach Zack - GIRLS 4:30pm-5:30pm - Coach Megan - GIRLS 4:30pm-6:30pm - Coach Zack - BOYS 4:30pm-5:30pm - Coach Nic - GIRLS 5:30pm-6:30pm - Coach Zack - GIRLS 6:30pm-7:30pm - Coach Megan - GIRLS Friday 3:30pm-4:30pm - Coach Klaus - BOYS 3:30pm-4:30pm - Coach Megan - GIRLS 5:30pm-6:30pm - Coach Nic - GIRLS 6:30pm-7:30pm - Coach Megan - GIRLS Saturday 9:00am-10:00am - Coach Grace-C - GIRLS 10:00am-11:00pm - Coach Nic - BOYS 10:00am-11:00am - Coach Julio - GIRLS 11:00am-12:00pm - Coach Nic - BOYS 12:00pm-1:00pm - Coach Megan - GIRLS Academy Girls (Ages 7+) Monday 3:30pm-4:30pm - Coach Julio *level 2* 3:30pm-4:30pm - Coach Zack 3:30pm-4:30pm - Coach Stella 4:30pm-5:30pm - Coach Zack *level 2* 4:30pm-5:30pm - Coach Julio *level 2* 5:30pm-6:30pm - Coach Nic 5:30pm-6:30pm - Coach Julio *level 2* 6:30pm-7:30pm - Coach Zack *level 2* 6:30pm-7:30pm - Coach Megan Tuesday 3:30pm-4:30pm - Coach Grace-C *level 2* 3:30pm-4:30pm - Coach Klaus 4:30pm-5:30pm - Coach Klaus 4:30pm-5:30pm - Coach Grace-C *level 2* 5:30pm-6:30pm - Coach Megan 5:30pm-6:30pm - Coach Grace-C 5:30pm-6:30pm - Coach Nic *level 2* 5:30pm-6:30pm - Coach Klaus *level 2* 6:30pm-7:30pm - Coach Klaus *level 2-3* 6:30pm-7:30pm - Coach Megan 7:30pm-8:30pm - Coach Lloyd *level 2-3* Wednesday 3:30pm-4:30pm - Coach Stella Thursday 3:30pm-4:30pm - Coach Megan 4:30pm-5:30pm - Coach Grace-C 5:30pm-6:30pm - Coach Nic *level 2* 5:30pm-6:30pm - Coach Julio 6:30pm-7:30pm - Coach Nic 7:30pm-8:30pm - Coach Lloyd *level 2-3* Friday 3:30pm-4:30pm - Coach Stella *level 2-3* 3:30pm-4:30pm - Coach Zack *level 2* 3:30pm-4:30pm - Coach Grace-C 4:30pm-5:30pm - Coach Megan 4:30pm-5:30pm - Coach Zack *level 2* 5:30pm-6:30pm - Coach Klaus *level 2* 5:30pm-6:30pm - Coach Zack *level 2* 5:30pm-6:30pm - Coach Grace-C 6:30pm-7:30pm - Coach Julio *level 1-2* 6:30pm-7:30pm - Coach Grace-C *level 3* Saturday 9:00am-10:00am - Coach Julio *level 2-3* 10:00am-11:00am - Coach Grace-C 11:00am-12:00pm - Coach Julio Academy Boys (Ages 7+) Monday 3:30pm-4:30pm - Coach Klaus *level 1-2* 5:30pm-6:30pm - Coach Klaus *level 1-2* 6:30pm-7:30pm - Coach Klaus Tuesdays 3:30pm-4:30pm - Coach Zack 4:30pm-5:30pm - Coach Nic Wednesday 4:30pm-5:30pm - Coach Zack 6:30pm-7:30pm - Coach Nic Thursday 3:30pm-4:30pm - Coach Nic 6:30pm-7:30pm - Coach Zack *level 2* Tumbling (Ages 7+) Monday 5:30pm-6:30pm - Coach Zack 6:30pm-7:30pm - Coach Nic Wednesday 6:30pm-8:00pm - Coach Zack Friday 6:30pm-7:30pm - Coach Zack Saturday 1:00pm-2:00pm - Coach Julio Adult Classes Monday - Friday Friday 3:30pm-4:30pm - Coach Nic 4:30pm-5:30pm - Coach Klaus 6:30pm-7:30pm - Coach Klaus 8:00pm-9:00pm - Coach Julio / Klaus **Be sure to call by 7pm to confirm appointment Saturday 1:00pm-2:00pm - Coach Nic Compitive Cheer 1:00pm-2:00pm - Coach Megan Home-School Classes 3:30pm-4:30pm - Coach Nic *level 2* 4:30pm-5:30pm - Coach Arielle 5:30pm-6:30pm - Coach Nic *level 2* 5:30pm-6:30pm - Coach Zack 6:30pm-7:30pm - Coach Julio *level 2* 6:30pm-7:30pm - Coach Megan Friday 10:30am-12:00pm - Coach Megan &
1 DINING IN HIS GRACE …a tool to successful living © 2017 by Akintayo Emmanuel Akinsunmade All rights reserved Except for brief excerpts for evangelical purpose, no part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopy, recording or otherwise, without the written permission of the publisher.
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GOLDMAN SACHS GRACE HOPPER SCHOLARSHIP HOW WILL YOU MAKE AN IMPACT?
4:16 Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring — not only to those who are of the law but also to those who are of the faith of Abraham.
True Friendship, © October 2012, Amazing Grace Ministry-Selah Radio Broadcast True Friendship “Without friends no one would choose to live, though he had all other goods.” Artistotle “Two are better than one;
Title 10,000 Reasons (Bless The Lord) Amazing Grace (My Chains Are Gone) Beautiful One Blessed Be Your Name Deeper Did You Feel The Mountains Tremble Everlasting God Finally Free Good Good Father Grace Like Rain Great Are You Lord Here I Am To Worship Holy Spirit How Great Is Our God I Will Follow King Of Heaven Lord I Need You Mighty To Save Open Up The Heavens Rise Send Me Out This I Believe This Is Amazing Grace You Never Let Go Your Grace Is Enough Arrangement 1 Notes Bm for female lead, Dm for male lead Arrangement 1 Keys C Eb Bb A E Bb A C A Dm, Bm G D D:
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BELIEF THAT ONE IS MADE “WORTHY” BY THEIR OWN WORKS RATHER THAN THE MYSTERIES IS PELAGIANISM Pelagius (c. 354‐420) was a heretic from Britain, who believed that it was possible for man to be worthy or even perfect by way of his free will, without the necessity of grace. In most cases, Pelagius reverted from this strict form and did not profess it. For this reason, many of the councils called to condemn the false teaching, only condemn the heresy of Pelagianism, but do not condemn Pelagius himself. But various councils actually do condemn Pelagius along with Pelagianism. Various Protestants have tried to disparage the Orthodox Faith by calling its beliefs Pelagian or Semipelagian. But the Orthodox Faith is neither the one, nor the other, but is entirely free from Pelagianism. The Orthodox Faith is also free from the opposite extreme, namely, Manicheanism, which believes that the world is inherently evil from its very creation. The Orthodox Faith is the Royal Path. It neither falls to the right nor to the left, but remains on the straight path, that is, “the Way.” The Orthodox Faith does indeed believe that good works are essential, but these are for the purpose of gaining God’s mercy. By no means can mankind grant himself “worthiness” and “perfection” by way of his own works. It is only through God’s uncreated grace, light, powers and energies, that mankind can truly be granted worthiness and perfection in Christ. The most commonly‐available source of God’s grace within the Church is through the Holy Mysteries, particularly the Mysteries of Baptism, Chrism, Absolution and Communion, which are necessary for salvation. Baptism can only be received once, for it is a reconciliation of the fallen man to the Risen Man, where one no longer shares in the nakedness of Adam but becomes clothed with Christ. Chrism can be repeated whenever an Orthodox Christian lapses into schism or heresy and is being reconciled to the Church. Absolution can also serve as a method of reconciliation from the sin of heresy or schism as well as from any personal sin that an Orthodox Christian may commit, and in receiving the prayer of pardon one is reconciled to the Church. For as long as an Orthodox Christian sins, he must receive this Mystery repeatedly in order to prepare himself for the next Mystery. Communion is reconciliation to the Immaculate Body and Precious Blood of Christ, allowing one to live in Christ. This is the ultimate Mystery, and must be received frequently for one to experience a life in Christ. For Orthodox Christianity is not a philosophy or a way of thought, nor is it merely a moral code, but it is the Life of Christ in man, and the way one can truly live in Christ is through Holy Communion. Pelagianism in the strictest form is the belief that mankind can achieve “worthiness” and “perfection” by way of his own free will, without the need of God’s grace or the Mysteries to be the source of that worthiness and perfection. Rather than viewing good works as a method of achieving God’s mercy, they view the good works as a method of achieving self‐worth and self‐perfection. The most common understanding of Pelagianism refers to the supposed “worthiness” of man by way of having a good will or good works prior to receiving the Mystery of Baptism. But the form of Pelagianism into which Bp. Kirykos falls in his first letter to Fr. Pedro, is in regards to the supposed “worthiness” of Christians purely by their own work of fasting. Thus, in his first letter to Fr. Pedro, Bp. Kirykos does not mention the Mystery of Confession (or Absolution) anywhere in the text as a means of receiving worthiness, but attaches the worthiness entirely to the fasting alone. Again, nowhere in the letter does he mention the Holy Communion itself as a source of perfection, but rather entertains the notion that mankind is capable of achieving such perfection prior to even receiving communion. This is the only way one can interpret his letter, especially his totally unhistorical statement regarding the early Christians, in which he claims: “They fasted in the fine and broader sense, that is, they were worthy to commune.” St. Aurelius Augustinus, otherwise known as St. Augustine of Hippo (+28 August, 430), writes: “It is not by their works, but by grace, that the doers of the law are justified… Now [the Apostle Paul] could not mean to contradict himself in saying, ‘The doers of the law shall be justified (Romans 2:13),’ as if their justification came through their works, and not through grace; since he declares that a man is justified freely by His grace without the works of the law (Romans 3:24,28) intending by the term ‘freely’ nothing else than that works do not precede justification. For in another passage he expressly says, ‘If by grace, then is it no more of works; otherwise grace is no longer grace (Romans 11:6).’ But the statement that ‘the doers of the law shall be justified (Romans 2:13)’ must be so understood, as that we may know that they are not otherwise doers of the law, unless they be justified, so that justification does not subsequently accrue to them as doers of the law, but justification precedes them as doers of the law. For what else does the phrase ‘being justified’ signify than being made righteous,—by Him, of course, who justifies the ungodly man, that he may become a godly one instead? For if we were to express a certain fact by saying, ‘The men will be liberated,’ the phrase would of course be understood as asserting that the liberation would accrue to those who were men already; but if we were to say, The men will be created, we should certainly not be understood as asserting that the creation would happen to those who were already in existence, but that they became men by the creation itself. If in like manner it were said, The doers of the law shall be honoured, we should only interpret the statement correctly if we supposed that the honour was to accrue to those who were already doers of the law: but when the allegation is, ‘The doers of the law shall be justified,’ what else does it mean than that the just shall be justified? for of course the doers of the law are just persons. And thus it amounts to the same thing as if it were said, The doers of the law shall be created,—not those who were so already, but that they may become such; in order that the Jews who were hearers of the law might hereby understand that they wanted the grace of the Justifier, in order to be able to become its doers also. Or else the term ‘They shall be justified’ is used in the sense of, They shall be deemed, or reckoned as just, as it is predicated of a certain man in the Gospel, ‘But he, willing to justify himself (Luke 10:29),’—meaning that he wished to be thought and accounted just. In like manner, we attach one meaning to the statement, ‘God sanctifies His saints,’ and another to the words, ‘Sanctified be Thy name (Matthew 6:9);’ for in the former case we suppose the words to mean that He makes those to be saints who were not saints before, and in the latter, that the prayer would have that which is always holy in itself be also regarded as holy by men,—in a word, be feared with a hallowed awe.” (Augustine of Hippo, Antipelagian Writings, Chapter 45) Thus the doers of the law are justified by God’s grace and not by their own good works. The purpose of their own good works is to obtain the mercy of God, but it is God’s grace through the Holy Mysteries that bestows the worthiness and perfection upon mankind. Blessed Augustine does not only speak of this in regards to the Mystery of Baptism, but applies it also to the Mystery of Communion. Thus he writes of both Mysteries as follows: “Now [the Pelagians] take alarm from the statement of the Lord, when He says, ‘Except a man be born again, he cannot see the kingdom of God (John 3:3);’ because in His own explanation of the passage He affirms, ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God (John 3:5).’ And so they try to ascribe to unbaptized infants, by the merit of their innocence, the gift of salvation and eternal life, but at the same time, owing to their being unbaptized, to exclude them from the kingdom of heaven. But how novel and astonishing is such an assumption, as if there could possibly be salvation and eternal life without heirship with Christ, without the kingdom of heaven! Of course they have their refuge, whither to escape and hide themselves, because the Lord does not say, Except a man be born of water and of the Spirit, he cannot have life, but—‘he cannot enter into the kingdom of God.’ If indeed He had said the other, there could have risen not a moment’s doubt. Well, then, let us remove the doubt; let us now listen to the Lord, and not to men’s notions and conjectures; let us, I say, hear what the Lord says—not indeed concerning the sacrament of the laver, but concerning the sacrament of His own holy table, to which none but a baptized person has a right to approach: ‘Except ye eat my flesh and drink my blood, ye shall have no life in you (John 6:53).’ What do we want more? What answer to this can be adduced, unless it be by that obstinacy which ever resists the constancy of manifest truth?” (op. cit., Chapter 26) Blessed Augustine continues on the same subject of how the early Orthodox Christians of Carthage perceived the Mysteries of Baptism and Communion: “The Christians of Carthage have an excellent name for the sacraments, when they say that baptism is nothing else than ‘salvation,’ and the sacrament of the body of Christ nothing else than ‘life.’ Whence, however, was this derived, but from that primitive, as I suppose, and apostolic tradition, by which the Churches of Christ maintain it to be an inherent principle, that without baptism and partaking of the supper of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and everlasting life? So much also does Scripture testify, according to the words which we already quoted. For wherein does their opinion, who designate baptism by the term salvation, differ from what is written: ‘He saved us by the washing of regeneration (Titus 3:5)?’ or from Peter’s statement: ‘The like figure whereunto even baptism doth also now save us (1 Peter 3:21)?’ And what else do they say who call the sacrament of the Lord’s Supper ‘life,’ than that which is written: ‘I am the living bread which came down from heaven (John 6:51);’ and ‘The bread that I shall give is my flesh, for the life of the world (John 6:51);’ and ‘Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you (John 6:53)?’ If, therefore, as so many and such divine witnesses agree, neither salvation nor eternal life can be hoped for by any man without baptism and the Lord’s body and blood, it is vain to promise these blessings to infants without them. Moreover, if it be only sins that separate man from salvation and eternal life, there is nothing else in infants which these sacraments can be the means of removing, but the guilt of sin,—respecting which guilty nature it is written, that “no one is clean, not even if his life be only that of a day (Job 14:4).’ Whence also that exclamation of the Psalmist: ‘Behold, I was conceived in iniquity; and in sins did my mother bear me (Psalm 50:5)! This is either said in the person of our common humanity, or if of himself only David speaks, it does not imply that he was born of fornication, but in lawful wedlock. We therefore ought not to doubt that even for infants yet to be baptized was that precious blood shed, which previous to its actual effusion was so given, and applied in the sacrament, that it was said, ‘This is my blood, which shall be shed for many for the remission of sins (Matthew 26:28).’ Now they who will not allow that they are under sin, deny that there is any liberation. For what is there that men are liberated from, if they are held to be bound by no bondage of sin? (op. cit., Chapter 34) Now, what of Bp. Kirykos’ opinion that early Christians “fasted in the fine and broader sense, that is, they were worthy to commune?” Is this because they were saints? Were all of the early Christians who were frequent communicants ascetics who fasted “in the finer and broader sense” and were actual saints? Even if so, does the Orthodox Church consider the saints “worthy” by their act of fasting, or is their act of fasting only a plea for God’s mercy, while God’s grace is what delivers the worthiness? According to Bp. Kirykos, the early Christians, whether they were saints or not, “fasted in the fine and broader sense, that is, they were worthy to commune.” But is this a teaching of Orthodoxy or rather of Pelagianism? Is this what the saints believed of themselves, that they were “worthy?” And if they didn’t believe they were worthy, was that just out of humility, or did they truly consider themselves unworthy? Blessed Augustine of Hippo, one of the champions of his time against the heresy of Pelagianism, writes: “In that, indeed, in the praise of the saints, they will not drive us with the zeal of that publican (Luke 18:10‐14) to hunger and thirst after righteousness, but with the vanity of the Pharisees, as it were, to overflow with sufficiency and fulness; what does it profit them that—in opposition to the Manicheans, who do away with baptism—they say ‘that men are perfectly renewed by baptism,’ and apply the apostle’s testimony for this,—‘who testifies that, by the washing of water, the Church is made holy and spotless from the Gentiles (Ephesians 5:26),’—when, with a proud and perverse meaning, they put forth their arguments in opposition to the prayers of the Church itself. For they say this in order that the Church may be believed after holy baptism—in which is accomplished the forgiveness of all sins—to have no further sin; when, in opposition to them, from the rising of the sun even to its setting, in all its members it cries to God, ‘Forgive us our debts (Matthew 6:12).’ But if they are interrogated regarding themselves in this matter, they find not what to answer. For if they should say that they have no sin, John answers them, that ‘they deceive themselves, and the truth is not in them (1 John 1:8).’ But if they confess their sins, since they wish themselves to be members of Christ’s body, how will that body, that is, the Church, be even in this time perfectly, as they think, without spot or wrinkle, if its members without falsehood confess themselves to have sins? Wherefore in baptism all sins are forgiven, and, by that very washing of water in the word, the Church is set forth in Christ without spot or wrinkle (Ephesians 5:27); and unless it were baptized, it would fruitlessly say, ‘Forgive us our debts,’ until it be brought to glory, when there is in it absolutely no spot or wrinkle.” (op. cit., Chapter 17). Again, in his chapter called ‘The Opinion of the Saints Themselves About Themselves,’ Blessed Augustine writes: “It is to be confessed that ‘the Holy Spirit, even in the old times,’ not only ‘aided good dispositions,’ which even they allow, but that it even made them good, which they will not have. ‘That all, also, of the prophets and apostles or saints, both evangelical and ancient, to whom God gives His witness, were righteous, not in comparison with the wicked, but by the rule of virtue,’ is not doubtful. And this is opposed to the Manicheans, who blaspheme the patriarchs and prophets; but what is opposed to the Pelagians is, that all of these, when interrogated concerning themselves while they lived in the body, with one most accordant voice would answer, ‘If we should say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8).’ ‘But in the future time,’ it is not to be denied ‘that there will be a reward as well of good works as of evil, and that no one will be commanded to do the commandments there which here he has contemned,’ but that a sufficiency of perfect righteousness where sin cannot be, a righteousness which is here hungered and thirsted after by the saints, is here hoped for
ROSIE GRACE MILLER (RGM8B8) DEBORAH JOY MILLER (DJMN63) DATE PRINTED | April 1 2017 BIRKMAN COMPARATIVE REPORT for kids!
The Matthewite Bishop Kirykos Kontogiannis Is Himself An “Old Calendarist Ecumenist” Bp. Kirykos Kontogiannis is responsible for the Matthewites separating from communion with the ROCOR in 1976 on the charge of “old calendarist ecumenism.” He is also the one who warred against the theological dialogue between the Matthewites and the Kiousis Synod from 1985 to 2005, again on the charge of “Old Calendarist Ecumenism.” Bp. Kirykos also even severed communion with the holy Archbishop Andrew (Anestis) of Athens and the remaining Matthewite hierarchs, and created his own personal schism (the “Kirykite” faction), again on the charge that all other Matthewite hierarchs had supposedly fallen into “Old Calendarist Ecumenism.” But now it has been proven that this charge has always been false, because Bp. Kirykos is HIMSELF exactly what he would describe an “Old Calendarist Ecumenist.” Thus it becomes apparent that Bp. Kirykos’ reasons for schism were entirely personal, in order to promote his egotistic self‐esteem, and also as a rage of anger that he did not get elected as Archbishop of Athens instead of Nicholas. There are many proofs that Bp. Kirykos is an Old Calendarist Ecumenist. The main proof is the fact he united with the Romanian Victorite hierarchy, which traces its apostolic succession from Bp. Victor Leu (+1980) who was consecrated in 1949 by three ROCOR hierarchs, whereas Bp. Kirykos believes that the ROCOR was void of grace from 1924 onwards, and claims that anyone who believes the ROCOR had grace during this time is an “Old Calendarist Ecumenist.” Bp. Kirykos received the Romanian hierarchy into communion without re‐consecrating them, without reading a cheirothesia or prayer of absolution, but by a simple recognition! This very act is a clear sign of “Old Calendarist Ecumenism” as Bp. Kirykos himself would describe it. Another proof of Bp. Kirykos’s “Old Calendarist Ecumenism” is his recent official glorification of St. John the Romanian of Hozeva, a priest of the Jerusalem Patriarchate, who was ordained in 1947 by a bishop of the Jerusalem Patriarchate, and never severed communion with the Jerusalem Patriarchate. According to Bp. Kirykos’ own definition, St. John the Romanian was most definitely an “Old Calendarist Ecumenist.” Yet, by glorifying him and consecrating a chapel in his honour, Bp. Kirykos has proven himself to also be an “Old Calendarist Ecumenist,” thereby negating all the reasons for the schisms he has caused in the past. This therefore proves that Bp. Kirykos’ schism (the “Kirykites”) is nothing more than an egotistic parasynagogue. And it cannot be said that Bp. Kirykos was unaware that St. John the Romanian was ordained and belonged to the Jerusalem Patriarchate, because no sound hierarch glorifies a Saint without first reading the Saint’s life! And a copy of St. John the Romanian’s life was found in Bp. Kirykos’ own archive, in one of his recent folders which contained the decision of his Synod to glorify St. John the Romanian. In that book, it is clearly written in Greek that “The Patriarch of Jerusalem approved the ordination and on the 13th of May, 1947, the feastday of St. Glycheria, he was ordained as a hierodeacon by Bishop Irenarchus. On the 14th of September of the same year, he was ordained as a hieromonk and abbot of the Romanian Church in Jordan. His ordination took place in the Church of the All‐ holy Sepulchre.” A scan of the section follows: Below are photographs of Bp. Kirykos’ glorification of St. John the Romanian: Bp. Kirykos believes that the Jerusalem Patriarchate lost grace in 1924, yet at the same time he believes grace was somehow “provided” for the ordination of St. John the Romanian in 1947, and that the latter therefore performed valid mysteries and belonged to the True Church, despite having been a member of the Jerusalem Patriarchate until his very repose! In other words, grace doesn’t exist anywhere until Bp. Kirykos fancies to “grant” it a whole 61 years later! This theory that the Holy Spirit sanctifies only “wherever Kirykos wants” is NOT an example of Orthodox ecclesiology. On the contrary, it is a satanic, egotistic blasphemy against the Holy Spirit. It is not an Ecclesiology, but rather a “Kirykology.” It is an ecclesiological heresy that is not based on the Holy Fathers, but rather on the egotistic whims of a deluded man, Mr. Kirykos Kontogiannis, who for 30 years has prevented the unity of the Genuine Orthodox Christians, and has even caused several schisms (including his current Kirykite schismato‐heretical parasynagogue), supposedly due to saving the Church from “Old Calendarist Ecumenism,” whereas in actual fact among “Old Calendarist Ecumenists” is none other than Bp. Kirykos himself! May God enlighten him to repent, and for his followers to denounce his treacherous schism and work towards the unity of the G.O.C.
KINDA CRAZY, KINDA CRAZY YOUR NAME GRACE YOUR NAME GRACE BECAUSE I NEED, I NEED NOW IN CRAZY PLACE CRAZY, CRAZY, CRAZY NOT I DID SOMETHING (D0-DO SOMETHING) FACT I DIDN’T (REAL I NOTHING) I ASHAMED, 25 YEARS UNDERSTAND PEOPLE MADE FUN (TEASE) I LAUGHED WITH THEM I PAST CHILD I PRAY YOU FORGIVE HIM NA NA NA NA NA NA NA NA NA HEAR MY HEART BEAT HEAR MY HEART BEAT HEAR MY HEART NA NA NA NA NA NA NA NA NA HEAR MY HEART BEAT HEAR MY HEART BEAT HEAR MY HEART BEAT REMEBER SON GRADUATION WHEN I MET YOUR FRIENDS, ALL CONVERSATIONS THEY SAYIN’ STUFF (MESSAGES) I NOT UNDERSTAND ALL OF SUDDEN (HIT-ME) FELT LIKE I UNDERSTAND SOMETHING (SINCE) I MISSED MY WHOLE LIFE FOR FIRST TIME, WEARING YOUR SHOES (RELATE) FOR FIRST TIME, I HEAR YOUR VIEWS (UNDERSTAND YOU) I NEVER KNEW COMPLICATED LIFE WHEN YOU FEEL ISOLATED (ALONE) I KNOW WE DONT’ SPEAK (CHAT) TALKING GOT (OFTEN WHY) HARD ALL I DID THROW PEACE UP (ME DO-DO PEACE) MY BIG SISTER, GRACE SORRY I NEVER (NOT) LEARNED SIGN EVEN THOUGH YOU BORN DEAF I PRAY YOU FORGIVE ME YEARS (SINCE) I LIVED BLIND NA NA NA NA NA NA NA NA NA HEAR MY HEART BEAT HEAR MY HEART BEAT HEAR MY HEART NA NA NA NA NA NA NA NA NA HEAR MY HEART BEAT HEAR MY HEART BEAT HEAR MY HEART BEAT SOMETIMES, SOMETIMES WORDS NOT ENOUGH LET ME SHOW YA LET ME SHOW YA SOMETIMES, SOMETIMES WORDS NOT ENOUGH LET ME SHOW YA LET ME SHOW YA KIND-OF CRAZY NA NA NA NA NA NA NA NA NA HEAR MY HEART BEAT HEAR MY HEART BEAT HEAR MY HEART BEAT NA NA NA NA NA NA NA NA NA HEAR MY HEART NA NA NA NA NA NA NA NA NA HEAR MY HEART BEAT
Currently, it is governed by High Grace Anatol Herdrich, who waits in earnest for the arrival of evil forces once more.
of the Christian graces— a grand quality—but it is not the This text has been misconstrued and very generally mis chief grace;
Sounds of Grace Sounds of Grace was founded in early 2015 by musical entrepreneur Brad Zabelski and composer/arranger Andrew Bowling.
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