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1948consecrationsovervieweng The Creation of the Matthewite Hierarchy On the 26th of August 1948, Bishop Matthew of Bresthena together with only a handful of clergy consisting of only one archpriest, six archimandrites, seven hieromonks and two priests (hardly anything compared to the remaining four bishops and 300+ Old Calendarist priests alive in Greece at this time), decided that Bishop Matthew was permitted to create a provisional “Holy Synod” with himself as president and four priests (who he was to select) to be members. Bishop Matthew selected the four priest‐members of his provisional “Holy Synod” to be Fr. Gideon Pasios, Fr. Eugene Tombros, Fr. Athanasius Anestis and Fr. Callistus Makris. On the 28th of August 1949, Bishop Matthew together with the four priest‐members of his provisional “Holy Synod” took part in the election of one of the members, Fr. Gideon Pasios, to fill the roll of “Bishop of Trimythus in Cyprus.” Bishop Matthew then performed the consecration with five archimandrites, seven hieromonks and one archpriest serving as “witnesses” in the place of a second bishop (since Bishop Matthew was the only bishop present at the consecration, just as he was the only bishop present at the election). The consecration took place at Prophet Elias chapel, Kroniza, Attica. At the consecration, Fr. Gideon was renamed Spyridon, so that he became “Bishop Spyridon of Trimythus.” In the next few weeks, Bishops Matthew of Bresthena and Spyridon of Trimythus took part in the elections and consecrations of Bishops Andrew of Patras, Demetrius of Thessalonica and Callistus of Corinth. Standing (left to right):
Ian Taylor, Matthew Hilger The poker mindset(1) The Poker Mindset:
How Deep the Father’s Love for Us Jesus’ Betrayal Announced (Matthew 26:20-25) The First Lord’s Supper (Matthew 26:26-29) Observance of the Lord’s Supper Chorus:
contracerycii01 CAN FASTING MAKE ONE “WORTHY” TO COMMUNE? In the first paragraph of his first letter to Fr. Pedro, Bp. Kirykos writes: “... according to the tradition of our Fathers (and that of Bishop Matthew of Bresthena), all Christians, who approach to receive Holy Communion, must be suitably prepared, in order to worthily receive the body and blood of the Lord. This preparation indispensably includes fasting according to one’s strength.” To further prove that he interprets this worthiness as being based on fasting, Metropolitan Kirykos continues further down in reference to his unhistorical understanding about the early Christians: “They fasted in the fine and broader sense, that is, they were worthy to commune.” Here Bp. Kirykos tries to fool the reader by stating the absolutely false notion that the Holy Fathers (among them St. Matthew of Bresthena) supposedly agree with his unorthodox views. The truth is that not one single Holy Father of the Orthodox Church agrees with Bp. Kirykosʹs views, but in fact, many of them condemn these views as heretical. And as for referring to St. Matthew of Bresthena, this is extremely misleading, which is why Bp. Kirykos was unable to provide a quote. In reality, St. Matthew’s five‐page‐ long treatise on Holy Communion, published in 1933, repeatedly stresses the importance of receiving Holy Communion frequently and does not mention any such pre‐communion fast at all. He only mentions that one must go to confession, and that confession is like a second baptism which washes the soul and prepares it for communion. If St. Matthew really thought a standard week‐long pre‐communion fast for all laymen was paramount, he certainly would have mentioned it somewhere in his writings. But in the hundreds of pages of writings by St. Matthew that have been collected, no mention is made of such a fast. The reason for this is because St. Matthew was a Kollyvas Father just as was his mentor, St. Nectarius of Aegina. Also, the fact St. Matthew left Athos and preached throughout Greece and Asia Minor during his earlier life, is another example of his imitation of the Kollyvades Fathers. As much as Bp. Kirykos would like us to think that the Holy Fathers preach that a Christian, simply by fasting, can somehow “worthily receive the body and blood of the Lord,” the Holy Fathers of the Orthodox Church actually teach quite clearly that NO ONE is worthy of Holy Communion, except by the grace of God Himself. Whether someone eats oil on a Saturday or doesnʹt eat oil, cannot be the deciding point of a person’s supposed “worthiness.” In fact, even fasting, confession, prayer, and all other things donʹt come to their fulfillment in the human soul until one actually receives
PZO1131E 997384 997384 paizo.com #3572021, Matthew Rawson <email@example.com>, May 12, 2015 4875393 997384 aThfINder aTHfINder PaTHfINDer UNcHaINed 4875393 paizo.com #3572021, Matthew Rawson <firstname.lastname@example.org>, May 12, 2015 4875393 997385 997385 paizo.com #3572021, Matthew Rawson <email@example.com>, May 12, 2015 aTHfINder PpaTHfINDer NcHaINed UNcHaINeD 4875394 4875394 997385 paizo.com #3572021, Matthew Rawson <firstname.lastname@example.org>, May 12, 2015 4875394
EarlyFactionalismofGOCeng The Division of the G.O.C. Into Factions The first division among the Old Calendarists occurred in 1936, when three of the seven bishops returned to the New Calendarist State Church of Greece. The fallen hierarchs were Metropolitan Chrysostom Demetriou of Zacynthus, Bishop Christopher Hatziz of Megara and Bishop Polycarp Liosis of Diaulia. The remaining hierarchs of the Synod of the Genuine Orthodox Church of Greece were Metropolitan Germanus Mavromatis of Demetrias, Metropolitan Chrysostom Kavouridis of Florina, Bishop Germanus Varykopoulos of the Cyclades and Bishop Matthew Karpathakis of Bresthena. The second division among the Old Calendarists also occurred in 1936, when the government‐recognized entity of the “Religious Community of the Genuine Orthodox Christians” (a group of laymen theoloigians without any bishops or priests) severed communion with the President of the Holy Synod, Metropolitan Germanus, and also severed communion with all the remaining hierarchs of the Synod, and went off alone, forming a parasynagogue. The third division among the Old Calendarists occurred in September 1937, when Bishop Matthew of Bresthena severed communion with the Synodal President, Metropolitan Germanus, and instead formed his own party, and took over the leadership of the schismatic “Religious Community of the Genuine Orthodox Christians” which had severed communion from the Church a year earlier. Bishop Matthew left for ecclesiological reasons. The fourth division occurred in October 1937, when Bishop Germanus of the Cyclades severed communion with the President of the Holy Synod, Metropolitan Germanus of Demetrias, and instead joined Bishop Matthew. The fifth division occurred in 1942, when Bishops Germanus of the Cyclades and Matthew of Bresthena severed communion with one another due to dogmatic reasons. Bishop Germanus of Cyclades condemned Bishop Matthew for his writings and publications, which included a statement that if it were not for the birth of St. John Chrysostom, there would have needed to be a “second incarnation of Christ,” and another statement that Christ’s teeth
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MatthewBresthenaReBaptismEng The Position of Bp. Kirykos Regarding Re‐Baptism Differs From the Position of Bp. Matthew of Bresthena When Bp. Kirykos receives New Calendarists, Florinites, ROCOR faithful, etc, under his omophorion, he insists on rebaptising them even if they had already been baptized in the correct form of triple immersion and invocation of the Holy Trinity. He insists on doing this due to his belief that he is the only valid bishop left on earth and that anyone baptized out of communion with him, even if baptized in the correct form, is in need of re‐ baptism by his hands. But was this the position of Bp. Matthew of Bresthena? In 1937, Bp. Matthew of Bresthena issued an Encyclical in which he declared the following: “…We knock against the slander that supposedly we re‐baptize or request the repetition of the service of marriage. We request only, according to our sacred obligation, as Genuine Orthodox Christians, to follow the Sacred Ecclesiastical Tradition, and according to which, we must guide the faithful towards salvific pastures, and thus to those approaching the Genuine Orthodox Church, those who are of age we receive by libellus, as for the children which were baptized by Schismatics, we re‐chrismate them according to the 1st Canon of St. Basil the Great.” So there you have it. Bishop Matthew of Bresthena adhered to the correct practice of the Second and Quinisext Ecumenical Councils, and of St. Basil the Great, whereby he received New Calendarist converts to his Synod only by chrismation, and sometimes only by mere libellus, because the converts had already received the correct form of baptism. This clearly correct method is that practiced today by the Kiousis Synod, Makarios Synod, Nicholas Synod, Gregorians, Maximites, HOCNA, Tikhonites, Valentinites, ROCIE, etc. Almost every Old Calendarist Synod adheres to the Patristic use of receiving Orthodox converts by chrismation. Thus all of these Synods prove by their methods to be truly “Matthewite,” since they adhere to Bishop Matthew’s practice. Only Bp. Kirykos has fallen from this principle and has ignored the Patristic Matthewite approach, by beginning to “re‐baptize” those who are already baptized in the canonical form of triple immersion!
Matthew E Aamoth 1395e1bdb0fffd1 Matthew E Aamoth Generated on:
Matthew Alford National Security Cinema NATIONAL SECURITY CINEMA The Shocking New Evidence of Government Control in Hollywood ~ Matthew Alford and Tom Secker National Security Cinema Copyright © 2017 by Matthew Alford and Tom Secker in association with Drum Roll Books.
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