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contracerycii00 100%
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).
https://www.pdf-archive.com/2014/09/23/contracerycii00/
23/09/2014 www.pdf-archive.com
CalibaCh1Outline 95%
millenarians were spontaneous, heretics planned for a new society -Was the strongest opposition movement in the Middle Ages -Crusades set against them &
https://www.pdf-archive.com/2015/11/18/calibach1outline/
18/11/2015 www.pdf-archive.com
Anathema1983eng 92%
ANATHEMA AGAINST ECUMENISM ʺTo those who attack the Church of Christ by teaching that Christʹs Church is divided into so‐called ʺbranchesʺ which differ in doctrine and way of life, or that the Church does not exist visibly, but will be formed in the future when all branches or sects, or denominations, and even religions will be united into one body; and who do not distinguish the priesthood and mysteries of the Church from those of heretics, but say that the baptism and eucharist of heretics is effectual for salvation; therefore, to those who knowingly have communion with these aforementioned heretics or who advocate, disseminate, or defend their new heresy, commonly called ecumenism, under the pretext of brotherly love or the supposed unification of separated Christians, Anathema!ʺ The Synod of Bishops of the Russian Orthodox Church Outside of Russia President: + PHILARET, Metropolitan of New York and Eastern America Members: + SERAPHIM, Archbishop of Chicago and Detroit + ATHANASIUS, Archbishop of Buenos Aires and Argentina‐Paraguay + VITALY, Archbishop of Montreal and Canada + ANTHONY, Archbishop of Los Angeles and Texas + ANTHONY, Archbishop of Geneva and Western Europe + ANTHONY, Archbishop of San Francisco and Western America + SERAPHIM, Archbishop of Caracas and Venezuela + PAUL, Archbishop of Sydney and Australia‐New Zealand + LAURUS, Archbishop of Syracuse and Holy Trinity Monastery + CONSTANTINE, Bishop of Richmond and Britain + GREGORY, Bishop of Washington and Florida + MARK, Bishop of Berlin and Germany + ALYPY, Bishop of Cleveland and Ohio
https://www.pdf-archive.com/2014/09/23/anathema1983eng/
23/09/2014 www.pdf-archive.com
PhilaretSorrowfulEpistle1972eng 80%
PRESIDENT OF THE SYNOD OF BISHOPS OF THE RUSSIAN ORTHODOX CHURCH OUTSIDE OF RUSSIA 75 EAST 93rd STREET, NEW YORK, N.Y. 10028 Telephone: LEhigh 4‐1601 A SECOND SORROWFUL EPISTLE TO THEIR HOLINESSES AND THEIR BEATITUDES, THE PRIMATES OF THE HOLY ORTHODOX CHURCHES, THE MOST REVEREND METROPOLITANS, ARCHBISHOPS AND BISHOPS. The People of the Lord residing in his Diocese are entrusted to the Bishop, and he will be required to give account of their souls according to the 39th Apostolic Canon. The 34th Apostolic Canon orders that a Bishop may do ʺthose things only which concern his own Diocese and the territories belonging to it.ʺ There are, however, occasions when events are of such a nature that their influence extends beyond the limits of one Diocese, or indeed those of one or more of the local Churches. Events of such a general, global nature can not be ignored by any Orthodox Bishop, who, as a successor of the Apostles, is charged with the protection of his flock from various temptations. The lightening‐like speed with which ideas may be spread in our times make such care all the more imperative now. In particular, our flock, belonging to the free part of the Church of Russia, is spread out all over the world. What has just been stated, therefore, is most pertinent to it. As a result of this, our Bishops, when meeting in their Councils, cannot confine their discussions to the narrow limits of pastoral and administrative problems arising in their respective Dioceses, but must in addition turn their attention to matters of a general importance to the whole Orthodox World, since the affliction of one Church is as ʺan affliction unto them all, eliciting the compassion of them allʺ (Phil. 4:14‐16; Heb. 10:30). And if the Apostle St. Paul was weak with those who were weak and burning with those who were offended, how then can we Bishops of God remain indifferent to the growth of errors which threaten the salvation of the souls of many of our brothers in Christ? It is in the spirit of such a feeling that we have already once addressed all the Bishops of the Holy Orthodox Church with a Sorrowful Epistle. We rejoiced to learn that, in harmony with our appeal, several Metropolitans of the Church of Greece have recently made reports to their Synod calling to its attention the necessity of considering ecumenism a heresy and the advisability of reconsidering the matter of participation in the World Council of Churches. Such healthy reactions against the spreading of ecumenism allow us to hope that the Church of Christ will be spared this new storm which threatens her. Yet, two years have passed since our Sorrowful Epistle was issued, and, alas! although in the Church of Greece we have seen the new statements regarding ecumenism as un‐Orthodox, no Orthodox Church has announced its withdrawal from the World Council of Churches. In the Sorrowful Epistle, we depicted in vivid colors to what extent the organic membership of the Orthodox Church in that Council, based as it is upon purely Protestant principles, is contrary to the very basis of Orthodoxy. In this Epistle, having been authorized by our Council of Bishops, we would further develop and extend our warning, showing that the participants in the ecumenical movement are involved in a profound heresy against the very foundation of the Church. The essence of that movement has been given a clear definition by the statement of the Roman Catholic theologian Ives M. J. Congar. He writes that ʺthis is a movement which prompts the Christian Churches to wish the restoration of the lost unity, and to that end to have a deep understanding of itself and understanding of each other.ʺ He continues, ʺIt is composed of all the feelings, ideas, actions or institutions, meetings or conferences, ceremonies, manifestations and publications which are directed to prepare the reunion in new unity not only of (separate) Christians, but also of the actually existing Churches.ʺ Actually, he continues, ʺthe word ecumenism, which is of Protestant origin, means now a concrete reality: the totality of all the aforementioned upon the basis of a certain attitude and a certain amount of very definite conviction (although not always very clear and certain). It is not a desire or an attempt to unite those who are regarded as separated into one Church which would be regarded as the only true one. It begins at just that point where it is recognized that, at the present state, none of the Christian confessions possesses the fullness of Christianity, but even if one of them is authentic, still, as a confession, it does not contain the whole truth. There are Christian values outside of it belonging not only to Christians who are separated from it in creed, but also to other Churches and other confessions as suchʺ (Chretiens Desunis, Ed. Unam Sanctam, Paris, 1937, pp. XI‐XII). This definition of the ecumenical movement made by a Roman Catholic theologian 35 years ago continues to be quite as exact even now, with the difference that during the intervening years this movement has continued to develop further with a newer and more dangerous scope. In our first Sorrowful Epistle, we wrote in detail on how incompatible with our Ecclesiology was the participation of Orthodox in the World Council of Churches, and presented precisely the nature of the violation against Orthodoxy committed in the participation of our Churches in that council. We demonstrated that the basic principles of that council are incompatible with the Orthodox doctrine of the Church. We, therefore, protested against the acceptance of that resolution at the Geneva Pan‐Orthodox Conference whereby the Orthodox Church was proclaimed an organic member of the World Council of Churches. Alas! These last few years are richly laden with evidence that, in their dialogues with the heterodox, some Orthodox representatives have adopted a purely Protestant ecclesiology which brings in its wake a Protestant approach to questions of the life of the Church, and from which springs forth the now‐ popular modernism. Modernism consists in that bringing‐down, that re‐aligning of the life of the Church according to the principles of current life and human weaknesses. We saw it in the Renovation Movement and in the Living Church in Russia in the twenties. At the first meeting of the founders of the Living Church on May 29, 1922, its aims were determined as a ʺrevision and change of all facets of Church life which are required by the demands of current lifeʺ (The New Church, Prof. B. V. Titlinov, Petrograd‐Moscow, 1923, p. 11). The Living Church was an attempt at a reformation adjusted to the requirements of the conditions of a communist state. Modernism places that compliance with the weaknesses of human nature above the moral and even doctrinal requirements of the Church. In that measure that the world is abandoning Christian principles, modernism debases the level of religious life more and more. Within the Western confessions we see that there has come about an abolition of fasting, a radical shortening and vulgarization of religious services, and, finally, full spiritual devastation, even to the point of exhibiting an indulgent and permissive attitude toward unnatural vices of which St. Paul said it was shameful even to speak. It was just modernism which was the basis of the Pan‐Orthodox Conference of sad memory in Constantinople in 1923, evidently not without some influence of the renovation experiment in Russia. Subsequent to that conference, some Churches, while not adopting all the reforms which were there introduced, adopted the Western calendar, and even, in some cases, the Western Paschalia. This, then, was the first step onto the path of modernism of the Orthodox Church, whereby Her way of life was changed in order to bring it closer to the way of life of heretical communities. In this respect, therefore, the adoption of the Western Calendar was a violation of a principle consistent in the Holy Canons, whereby there is a tendency to spiritually isolate the Faithful from those who teach contrary to the Orthodox Church, and not to encourage closeness with such in our prayer‐life (Titus 3:10; 10th, 45th, and 65th Apostolic Canons; 32nd, 33rd, and 37th Canons of Laodicea, etc.). The unhappy fruit of that reform was the violation of the unity of the life in prayer of Orthodox Christians in various countries. While some of them were celebrating Christmas together with heretics, others still fasted. Sometimes such a division occurred in the same local Church, and sometimes Easter [Pascha] was celebrated according to the Western Paschal reckoning. For the sake, therefore, of being nearer to the heretics, that principle, set forth by the First Ecumenical Council that all Orthodox Christians should simultaneously, with one mouth and one heart, rejoice and glorify the Resurrection of Christ all over the world, is violated. This tendency to introduce reforms, regardless of previous general decisions and practice of the whole Church in violation of the Second Canon of the VI Ecumenical Council, creates only confusion. His Holiness, the Patriarch of Serbia, Gabriel, of blessed memory, expressed this feeling eloquently at the Church Conference held in Moscow in 1948. ʺIn the last decades,ʺ he said, ʺvarious tendencies have appeared in the Orthodox Church which evoke reasonable apprehension for the purity of Her doctrines and for Her dogmatical and canonical Unity. ʺThe convening by the Ecumenical Patriarch of the Pan‐Orthodox Conference and the Conference at Vatopedi, which had as their principal aim the preparing of the Prosynod, violated the unity and cooperation of the Orthodox Churches. On the one hand, the absence of the Church of Russia at these meetings, and, on the other, the hasty and unilateral actions of some of the local Churches and the hasty actions of their representatives have introduced chaos and anomalies into the life of the Eastern Orthodox Church. ʺThe unilateral introduction of the Gregorian Calendar by some of the local Churches while the Old Calendar was kept yet by others, shook the unity of the Church and incited serious dissension within those of them who so lightly introduced the New Calendarʺ (Acts of the Conferences of the Heads and Representatives of the Autocephalic Orthodox Churches, Moscow, 1949, Vol. II, pp. 447‐448). Recently, Prof. Theodorou, one of the representatives of the Church of Greece at the Conference in Chambesy in 1968, noted that the calendar reform in Greece was hasty and noted further that the Church there suffers even now from the schism it caused (Journal of the Moscow Patriarchate, 1969, No. 1, p. 51). It could not escape the sensitive consciences of many sons of the Church that within the calendar reform, the foundation is already laid for a revision of the entire order of Orthodox Church life which has been blessed by the Tradition of many centuries and confirmed by the decisions of the Ecumenical Councils. Already at that Pan‐Orthodox Conference of 1923 at Constantinople, the questions of the second marriage of clergy as well as other matters were raised. And recently, the Greek Archbishop of North and South America, Iakovos, made a statement in favor of a married episcopate (The Hellenic Chronicle, December 23, 1971). The strength of Orthodoxy has always lain in Her maintaining the principles of Church Tradition. Despite this, there are those who are attempting to include in the agenda of a future Great Council not a discussion of the best ways to safeguard those principles, but, on the contrary, ways to bring about a radical revision of the entire way of life in the Church, beginning with the abolition of fasts, second marriages of the clergy, etc., so that Her way of life would be closer to that of the heretical communities. In our first Sorrowful Epistle we have shown in detail the extent to which the principles of the World Council of Churches are contrary to the doctrines of the Orthodox Church, and we protested against the decision taken in Geneva at the Pan‐Orthodox Conference declaring the Orthodox Church to be an organic member of that council. Then we reminded all that, ʺthe poison of heresy is not too dangerous when it is preached outside the Church. Many times more perilous is that poison which is gradually introduced into the organism in larger and larger doses by those who, in virtue of their position, should not be poisoners but spiritual physicians.ʺ Alas! Of late we see the symptoms of such a great development of ecumenism with the participation of the Orthodox, that it has become a serious threat, leading to the utter annihilation of the Orthodox Church by dissolving Her in an ocean of heretical communities.
https://www.pdf-archive.com/2014/09/23/philaretsorrowfulepistle1972eng/
23/09/2014 www.pdf-archive.com
Chronical Guide VtM Pgs 36-40.indd 80%
Disciplines Dementation Channeling the power of their infectious madness, few can say anything with absolute certainty about the Heretics, as standing in their presence sweeps any observer up in the Lunatic’s dilutions or breeds new dilutions in the eye of the beholder.
https://www.pdf-archive.com/2011/04/14/chronical-guide-vtm-pgs-36-40-indd/
14/04/2011 www.pdf-archive.com
HolyFathersReBaptismEng 77%
The Position of Bp. Kirykos Regarding Re‐Baptism Differs From the Canons of the Ecumenical Councils In the last few years, Bp. Kirykos has begun receiving New Calendarists and even Florinites and ROCOR faithful under his omophorion by re‐baptism, even if these faithful received the correct form of baptism by triple immersion completely under water with the invocation of the Holy Trinity. He also has begun re‐ordaining such clergy from scratch instead of reading a cheirothesia. But this strict approach, where he applies akriveia exclusively for these people, is different from the historical approach taken by the Holy Fathers of the Ecumenical Councils. Canon 7 of the Second Ecumenical Council declares that Arians, Macedonians, Sabbatians, Novatians, Cathars, Aristeri, Quartodecimens and Apollinarians are to be received only by a written libellus and re‐chrismation, because their baptism was already valid in form and did not require repetition. The Canon reads as follows: “As for those heretics who betake themselves to Orthodoxy, and to the lot of the saved, we accept them in accordance with the subjoined sequence and custom; viz.: Arians, and Macedonians, and Sabbatians, and Novatians, those calling themselves Cathari, and Aristeri, and the Quartodecimans, otherwise known as Tetradites, and Apollinarians, we accept when they offer libelli (i.e., recantations in writing) and anathematize every heresy that does not hold the same beliefs as the catholic and apostolic Church of God, and are sealed first with holy chrism on their forehead and their eyes, and nose, and mouth, and ears; and in sealing them we say: “A seal of a free gift of Holy Spirit”…” The same Canon only requires a re‐baptism of individuals who did not receive the correct form of baptism originally (i.e. those who were sprinkled or who were baptized by single immersion instead of triple immersion, etc). The Canon reads as follows: “As for Eunomians, however, who are baptized with a single immersion, and Montanists, who are here called Phrygians, and the Sabellians, who teach that Father and Son are the same person, and who do some other bad things, and (those belonging to) any other heresies (for there are many heretics here, especially such as come from the country of the Galatians: all of them that want to adhere to Orthodoxy we are willing to accept as Greeks. Accordingly, on the first day we make them Christians; on the second day, catechumens; then, on the third day, we exorcize them with the act of blowing thrice into their face and into their ears; and thus do we catechize them, and we make them tarry a while in the church and listen to the Scriptures; and then we baptize them.” Thus it is wrong to re‐baptize those who have already received the correct form by triple immersion. The Holy Fathers advise in this Holy Canon that only those who did not receive the correct form are to be re‐baptized. Now then, if the Holy Second Ecumenical Council declares that such heretics as Arians, Macedonians, Quartodecimens, Apollinarians, etc, are to be received only by libellus and chrismation, how on earth does Bp. Kirykos justify his refusal to receive Florinites and ROCOR faithful by chrismation, but instead insists upon their rebaptism as if they are worse than Arians? The 95th Canon of the Quinisext (Fifth‐and‐Sixth) Ecumenical Council declares that those baptized by Nestorians, Monophysites and Monothelites are to be received into the Orthodox Church by a simple libellus and anathematization of the heresies, without needing to be re‐baptized, and even without needing to be re‐chrismated! The Canon reads: As for Nestorians, and Eutychians (Monophysites), and Severians (Monothelites), and those from similar heresies, they have to give us certificates (called libelli) and anathematize their heresy, the Nestorians, and Nestorius, and Eutyches and Dioscorus, and Severus, and the other exarchs of such heresies, and those who entertain their beliefs, and all the aforementioned heresies, and thus they are allowed to partake of holy Communion. Now then, if the Quinisext Ecumenical Council allows even Nestorians, Monophysites and Monothelites to be received by mere libellus, without requiring to be baptized or even chrismated, and following this mere libellus they are immediately free to receive Holy Communion, how is Bp. Kirykos’s approach patristic, if he requires the re‐baptism of even Florinites and ROCOR faithful?!!! Is Bp. Kirykos not trying to outdo the Holy Fathers in his attempt to be “super‐Orthodox”? Can such an approach taken by Bp. Kirykos be considered Orthodox if the Holy Fathers in their Canons request otherwise? Are the Canons of Ecumenical Councils invalid for Bp. Kirykos? Certainly the Latins (Franks, Papists) are unbaptised, because their baptisms consist of mere sprinklings instead of triple immersion. Likewise, various New Calendarists are also unbaptised if they were not dunked completely under the water three times. But can such be said for those Orthodox Christians, and even Genuine Orthodox Christians (be they Florinite, ROCOR or otherwise), who do have the correct form of baptism? In the Patriarchal Oros of 1755 regarding the re‐baptism of Latins, the Orthodox Patriarchs make it quite clear that their reason for requiring the re‐ baptism of Latins is because the Latins do not have the correct form of baptism, but rather sprinkle instead of immersing. The text of the Patriarchal Oros actually refers to the Canons of the Second and Quinisext Councils as their reasons for re‐baptizing the Latins. The relevant text of the Patriarchal Oros of 1755 is as follows: “...And we follow the Second and Quinisext holy Ecumenical Councils, which order us to receive as unbaptized those aspirants to Orthodoxy who were not baptized with three immersions and emersions, and in each immersion did not loudly invoke one of the divine hypostases, but were baptized in some other fashion...” Thus we see in the above Patriarchal Oros of 1755, that even as late as this year, the Orthodox Church was carrying out the very principles of the Second and Quinisext Ecumenical Councils, namely that it is only those who were baptized by some obscure form other than triple immersion and invocation of the Holy Trinity, that were required to be re‐baptized. How then can the positions of the Holy Ecumenical Councils and the Holy Pan‐Orthodox Councils be compared to the extremist methods of Bp. Kirykos and his fellow hierarchs of late? Is Bp. Kirykos’ current practice really Orthodox? Is it possible to preach contrary to the teachings of the Ecumenical and Pan‐Orthodox Councils and yet remain Orthodox? And as for those who believe that there is nothing wrong with being strict, let them remember that the Pharisees were also strict, but it was they who crucified the Lord of Glory! The Orthodox Faith is a Royal Path. Just as it is possible to fall to the left (as the New Calendarists and Ecumenists have done), it is also quite possible to fall to the right and spin off on a wrong turn far away from the tradition of the Holy Fathers. It is this latter type of fall that has occurred with Bp. Kirykos. In fact, even Bp. Matthew of Bresthena was quite moderate compared to Bp. Kirykos. For Bp. Matthew of Bresthena knew the Canons quite well, and required New Calendarists to be received only by chrismation, or in some cases by only a libellus or Confession of Faith.
https://www.pdf-archive.com/2014/09/23/holyfathersrebaptismeng/
23/09/2014 www.pdf-archive.com
WitnessGregorianEng 75%
https://www.pdf-archive.com/2014/09/23/witnessgregorianeng/
23/09/2014 www.pdf-archive.com
05 Guns of Tanith - Dan Abnett 66%
But for all their multitudes, they are barely enough to hold off the ever-present threat from aliens, heretics, mutants — and worse.
https://www.pdf-archive.com/2016/07/09/05-guns-of-tanith-dan-abnett/
09/07/2016 www.pdf-archive.com
Let the Readers Understand! 66%
Let the Readers Understand! Let the Readers Understand!
https://www.pdf-archive.com/2018/03/15/let-the-readers-understand/
15/03/2018 www.pdf-archive.com
dialoguecommunionvladmoss 65%
https://www.pdf-archive.com/2014/09/23/dialoguecommunionvladmoss/
23/09/2014 www.pdf-archive.com
Germanus1935OldCalendaristEcumenismEng 64%
https://www.pdf-archive.com/2014/09/23/germanus1935oldcalendaristecumenismeng/
23/09/2014 www.pdf-archive.com
WitnessTheoharis2 60%
https://www.pdf-archive.com/2014/09/23/witnesstheoharis2/
23/09/2014 www.pdf-archive.com
Betrayal Rules 60%
https://www.pdf-archive.com/2017/10/25/betrayal-rules/
25/10/2017 www.pdf-archive.com
DS3 Item Locations flat 59%
https://www.pdf-archive.com/2016/05/06/ds3-item-locations-flat/
06/05/2016 www.pdf-archive.com
[Nacionalizmi dhe fete abrahamike ; shqip-english] 59%
https://www.pdf-archive.com/2020/04/09/nacionalizmi-dhe-fete-abrahamike--shqip-english/
09/04/2020 www.pdf-archive.com
The Qurans Numerical Miracle; Hoax And Heresy 58%
https://www.pdf-archive.com/2016/10/22/the-qurans-numerical-miracle-hoax-and-heresy/
22/10/2016 www.pdf-archive.com
ClassesDnD5e 58%
https://www.pdf-archive.com/2017/01/09/classesdnd5e/
09/01/2017 www.pdf-archive.com
d9Hoare 55%
In order to avoid being outflanked by heretics who might seek to ‘misuse’ such signifiers, leftists of this kind often feel forced to engage in re-branding exercises that draw upon other elements of the leftwing heritage in their search of suitable euphemisms.
https://www.pdf-archive.com/2013/05/12/d9hoare/
12/05/2013 www.pdf-archive.com
pedrointroductioneng 54%
https://www.pdf-archive.com/2014/09/23/pedrointroductioneng/
23/09/2014 www.pdf-archive.com
KirykosOldCalendaristEcumenistEng 54%
https://www.pdf-archive.com/2014/09/23/kirykosoldcalendaristecumenisteng/
23/09/2014 www.pdf-archive.com
pre1924ecumenism2eng 52%
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.
https://www.pdf-archive.com/2014/09/23/pre1924ecumenism2eng/
23/09/2014 www.pdf-archive.com
contracerycii01 49%
https://www.pdf-archive.com/2014/09/23/contracerycii01/
23/09/2014 www.pdf-archive.com
w E 18930000 49%
they err in vision, they now of the Protestant heretics as their “ separated brethren,” stumble in judgment,” and hence cannot discern the wonder and Catholic priests are quite willing to sit side by side on ful plan and work of the Lord in this our day.— Isa.
https://www.pdf-archive.com/2017/08/04/w-e-18930000/
04/08/2017 www.pdf-archive.com
Ele'Thias Background 49%
fanaticism and zealotry against apostates and heretics is encouraged.
https://www.pdf-archive.com/2016/11/28/ele-thias-background/
28/11/2016 www.pdf-archive.com