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Revelation means “A mystery revealed.” It has taken us several years to produce this book, which is our revelation and gift to you.
MYSTERY OF THE KINGDOM OF GOD!
Learn Taking The Mystery Out Of Betta Breeding.
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.
THE KIDS TROUBLE THE MYSTERY TYPES 49 SUFFERING CONDITIONS 66 THE TRUTH OF THE MYSTERY 78 BOOKWORM 50 THE DICE ROLL 66 COMPUTER GEEK 51 ITEMS AND PRIDE 67 THE MYSTERY AND EVERYDAY LIFE 79 HICK 52 LUCK 67 JOCK 53 80 POPULAR KID 54 DOING THE ALMOST IMPOSSIBLE INDIVIDUAL VERSUS GROUP SCENES 67 ANSWERING QUESTIONS 68 AN OVERVIEW OF THE MYSTERY 80 BUYING EFFECTS 68 PHASE 1 – INTRODUCING THE KIDS 81 NON-PLAYER CHARACTERS 68 PHASE 2 – INTRODUCING FAILED ROLLS 69 THE MYSTERY 81 PUSHING THE ROLL 69 HELPING EACH OTHER 70 PHASE 3 – SOLVING THE MYSTERY 81 KID VERSUS KID 70 PHASE 4 – SHOWDOWN 87 EXTENDED TROUBLE 70 PHASE 5 – AFTERMATH 87 PHASE 6 – CHANGE 88 88 ROCKER 55 TROUBLEMAKER 56 WEIRDO 57 AGE 58 ATTRIBUTES 58 LUCK POINTS 58 SKILLS 58 ITEMS 59 PROBLEM 59 DRIVE 60 PRIDE 60 RELATIONSHIPS 60 ANCHOR 61 CONDITIONS 62 EXPERIENCE 62 NAME 62 DESCRIPTION 62 FAVORITE SONG 62 HIDEOUT 63 QUESTIONS 63 SKILLS 72 SETTING THE MOOD SNEAK 72 NON-PLAYER CHARACTERS 91 FORCE 72 ITEMS 91 MOVE 72 TINKER 72 BIGGER MYSTERIES AND CAMPAIGNS 93 PROGRAM 73 CALCULATE 73 CONTACT 73 CHARM 74 LEAD 74 INVESTIGATE 75 COMPREHEND 75 EMPATHIZE 75 3
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 Holy Communion. All of these things such as fasting, prayers, prostrations, repentance, etc, do indeed help one quench his passions, but they by no means make him “worthy.” Yes, we confess our sins to the priest. But the sins aren’t loosened from our soul until the priest reads the prayer of pardon, and the sins are still not utterly crushed until He who conquered death enters inside the human soul through the Mystery of Holy Communion. That is why Christ said that His Body and Blood are shed “for the remission of sins.” (Matthew 26:28). Fasting is there to quench our passions and prevent us from sinning, confession is there so that we can recall our sins and repent of them, but it is the Mysteries of the Church that operate on the soul and grant to it the “worthiness” that the human soul can by no means attain by itself. Thus, the Mystery of Pardon loosens the sins, and the Mystery of Holy Communion remits the sins. For of the many Mysteries of the Church, the seven highest mysteries have this very purpose, namely, to remit the sins of mankind by the Divine Economy. Thus, Baptism washes away the sins from the soul, while Chrism heals anything ailing and fills all voids. Thus, Absolution washes away the sins, while Communion heals the soul and body and fills it with the grace of God. Thus, Unction cures the maladies of soul and body, causing the body and soul to no longer be divided but united towards a life in Christ; while Marriage (or Monasticism) confirms the plurality of persons or sense of community that God desired when he said of old “Be fruitful and multiply” (or in the case of Monasticism, “Behold, how good and how pleasant it is for brethren to dwell together in unity!”). Finally, the Mystery of Priesthood is the authority given by Christ for all of these Mysteries to be administered. Certainly, it is an Apostolic Tradition for mankind to be prepared by fasting before receiving any of the above Mysteries, be it Baptism, Chrism, Absolution, Communion, Unction, Marriage or Priesthood. But this act of fasting itself does not make anyone “worthy!” If someone thinks they are “worthy” before approaching Holy Communion, then the Holy Communion would be of no positive affect to them. In actuality, they will consume fire and punishment. For if anyone thinks that their own works make themselves “worthy” before the eyes of God, then surely Christ would have died in vain. Christ’s suffering, passion, death and Resurrection would have been completely unnecessary. As Christ said, “They that be whole need not a physician, but they that are sick (Matthew 9:12).” If a person truly thinks that by not partaking of oil/wine on Saturday, in order to commune on Sunday, that this has made them “worthy,” then by merely thinking such a thing they have already proved themselves unworthy of Holy Communion. In fact, they are deniers of Christ, deniers of the Cross of Christ, and deniers of their own salvation in Christ. They rather believe in themselves as their own saviors. They are thus no longer Christians but humanists. But is humanism a modern notion, or has it existed before in the history of the Church? In reality, the devil has hurled so many heresies against the Church that he has run out of creativity. Thus, the traps and snares he sets are but fancy recreations of ancient heresies already condemned by the Church. The humanist notions entertained by Bp. Kirykos are actually an offshoot of an ancient heresy known as Pelagianism.
MM The Mystery Method O MANUAL DE ARTES VENUSIANAS como colocar mulheres lindas sob seu feitiço O que as mulheres REALMENTE procuram num cara Como dar em cima das meninas sem elas perceberem NOTAS DA IMPRENSA E TESTEMUNHOS "O maior artista da arte de sedução de todos os tempos".
But the epistemology of postmodernism—that we are necessarily limited in our ability to access the full and unrestricted Truth—actually remains consistent with Catholic theology’s presentation of the Truth as a mystery to humankind.
FROM THE ANAPHORAE OF THE ANCIENT CHURCH REGARDING “WORTHINESS” OF HOLY COMMUNION This can also be demonstrated by the secret prayers within Divine Liturgy. From the early Apostolic Liturgies, right down to the various Liturgies of the Local Churches of Jerusalem, Antioch, Alexandria, Constantinople, Rome, Gallia, Hispania, Britannia, Cappadocia, Armenia, Persia, India and Ethiopia, in Liturgies that were once vibrant in the Orthodox Church, prior to the Nestorian, Monophysite and Papist schisms, as well as those Liturgies still in common use today among the Orthodox Christians (namely, the Liturgies of St. John Chrysostom, St. Basil the Great and the Presanctified Liturgy of St. Gregory the Dialogist), the message is quite clear in all the mystic prayers that the clergy and the laity are referred to as entirely unworthy, and truly they are to believe they are unworthy, and that no action of their own can make them worthy (i.e. not even fasting), but that only the Lord’s mercy and grace through the Gifts themselves will allow them to receive communion without condemnation. To demonstrate this, let us begin with the early Apostolic Liturgies, and from there work our way through as many of the oblations used throughout history, as have been found in ancient manuscripts, among them those still offered within Orthodoxy today. St. James the Brother‐of‐God (+23 October, 62), First Bishop of Jerusalem, begins his anaphora as follows: “O Sovereign Lord our God, condemn me not, defiled with a multitude of sins: for, behold, I have come to this Thy divine and heavenly mystery, not as being worthy; but looking only to Thy goodness, I direct my voice to Thee: God be merciful to me, a sinner; I have sinned against Heaven, and before Thee, and am unworthy to come into the presence of this Thy holy and spiritual table, upon which Thy only‐begotten Son, and our Lord Jesus Christ, is mystically set forth as a sacrifice for me, a sinner, and stained with every spot.” Following the creed, the following prayer is read: “God and Sovereign of all, make us, who are unworthy, worthy of this hour, lover of mankind; that being pure from all deceit and all hypocrisy, we may be united with one another by the bond of peace and love, being confirmed by the sanctification of Thy divine knowledge through Thine only‐begotten Son, our Lord and Saviour Jesus Christ, with whom Thou art blessed, together with Thy all‐holy, and good, and quickening Spirit, now and ever, and unto the ages of ages. Amen.” Then right before the clergy are to partake of Communion, the following is recited: “O Lord our God, the heavenly bread, the life of the universe, I have sinned against Heaven, and before Thee, and am not worthy to partake of Thy pure Mysteries; but as a merciful God, make me worthy by Thy grace, without condemnation to partake of Thy holy body and precious blood, for the remission of sins, and life everlasting.” After all the clergy and laity have received Communion, this prayer is read: “O God, who through Thy great and unspeakable love didst condescend to the weakness of Thy servants, and hast counted us worthy to partake of this heavenly table, condemn not us sinners for the participation of Thy pure Mysteries; but keep us, O good One, in the sanctification of Thy Holy Spirit, that being made holy, we may find part and inheritance with all Thy saints that have been well‐pleasing to Thee since the world began, in the light of Thy countenance, through the mercy of Thy only‐begotten Son, our Lord and God and Saviour Jesus Christ, with whom Thou art blessed, together with Thy all‐holy, and good, and quickening Spirit: for blessed and glorified is Thy all‐precious and glorious name, Father, Son, and Holy Spirit, now and ever, and unto the ages of ages.” From these prayers is it not clear that no one is worthy of Holy Communion, whether they have fasted or not, but that it is God’s mercy that bestows worthiness upon mankind through participation in the Mystery of Confession and receiving Holy Communion? This was most certainly the belief of the early Christians of Jerusalem, quite contrary to Bp. Kirykos’ ideology of early Christians supposedly being “worthy of communion” because they supposedly “fasted in the finer and broader sense.” St. Mark the Evangelist (+25 April, 63), First Bishop of Alexandria, in his Divine Liturgy, writes: “O Sovereign and Almighty Lord, look down from heaven on Thy Church, on all Thy people, and on all Thy flock. Save us all, Thine unworthy servants, the sheep of Thy fold. Give us Thy peace, Thy help, and Thy love, and send to us the gift of Thy Holy Spirit, that with a pure heart and a good conscience we may salute one another with an holy kiss, without hypocrisy, and with no hostile purpose, but guileless and pure in one spirit, in the bond of peace and love, one body and one spirit, in one faith, even as we have been called in one hope of our calling, that we may all meet in the divine and boundless love, in Christ Jesus our Lord, with whom Thou art blessed, with Thine all‐holy, good, and life‐creating Spirit, now and ever, and unto the ages of ages. Amen.” Later in the Liturgy the following is read: “Be mindful also of us, O Lord, Thy sinful and unworthy servants, and blot out our sins in Thy goodness and mercy.” Again we read: “O holy, highest, awe‐inspiring God, who dwellest among the saints, sanctify us by the word of Thy grace and by the inspiration of Thy all‐ holy Spirit; for Thou hast said, O Lord our God, Be ye holy; for I am holy. O Word of God, past finding out, consubstantial and co‐eternal with the Father and the Holy Spirit, and sharer of their sovereignty, accept the pure song which cherubim and seraphim, and the unworthy lips of Thy sinful and unworthy servant, sing aloud.” Thus it is clear that whether he had fasted or not, St. Mark and his clergy and flock still considered themselves unworthy. By no means did they ever entertain the theory that “they fasted in the finer and broader sense, that is, they were worthy of communion,” as Bp. Kirykos dares to say. On the contrary, St. Mark and the early Christians of Alexandria believed any worthiness they could achieve would be through partaking of the Holy Mysteries themselves. Thus, St. Mark wrote the following prayer to be read immediately after Communion: “O Sovereign Lord our God, we thank Thee that we have partaken of Thy holy, pure, immortal, and heavenly Mysteries, which Thou hast given for our good, and for the sanctification and salvation of our souls and bodies. We pray and beseech Thee, O Lord, to grant in Thy good mercy, that by partaking of the holy body and precious blood of Thine only‐begotten Son, we may have faith that is not ashamed, love that is unfeigned, fullness of holiness, power to eschew evil and keep Thy commandments, provision for eternal life, and an acceptable defense before the awful tribunal of Thy Christ: Through whom and with whom be glory and power to Thee, with Thine all‐holy, good, and life‐creating Spirit, now and ever, and unto the ages of ages. Amen.” St. Peter the Apostle (+29 June, 67), First Bishop of Antioch, and later Bishop of Old Rome, in his Divine Liturgy, writes: “For unto Thee do I draw nigh, and, bowing my neck, I pray Thee: Turn not Thy countenance away from me, neither cast me out from among Thy children, but graciously vouchsafe that I, Thy sinful and unworthy servant, may offer unto Thee these Holy Gifts.” Again we read: “With soul defiled and lips unclean, with base hands and earthen tongue, wholly in sins, mean and unrepentant, I beseech Thee, O Lover of mankind, Saviour of the hopeless and Haven of those in danger, Who callest sinners to repentance, O Lord God, loose, remit, forgive me a sinner my transgressions, whether deliberate or unintentional, whether of word or deed, whether committed in knowledge or in ignorance.” St. Thomas the Apostle (+6 October, 72), Enlightener of Edessa, Mesopotamia, Persia, Bactria, Parthia and India, and First Bishop of Maliapor in India, in his Divine Liturgy, conveyed through his disciples, St. Thaddeus (+21 August, 66), St. Haggai (+23 December, 87), and St. Maris (+5 August, 120), delivered the following prayer in the anaphora which is to be read while kneeling: “O our Lord and God, look not on the multitude of our sins, and let not Thy dignity be turned away on account of the heinousness of our iniquities; but through Thine unspeakable grace sanctify this sacrifice of Thine, and grant through it power and capability, so that Thou mayest forget our many sins, and be merciful when Thou shalt appear at the end of time, in the man whom Thou hast assumed from among us, and we may find before Thee grace and mercy, and be rendered worthy to praise Thee with spiritual assemblies.” Upon standing, the following is read: “We thank Thee, O our Lord and God, for the abundant riches of Thy grace to us: we who were sinful and degraded, on account of the multitude of Thy clemency, Thou hast made worthy to celebrate the holy Mysteries of the body and blood of Thy Christ. We beg aid from Thee for the strengthening of our souls, that in perfect love and true faith we may administer Thy gift to us.” And again: “O our Lord and God, restrain our thoughts, that they wander not amid the vanities of this world. O Lord our God, grant that I may be united to the affection of Thy love, unworthy though I be. Glory to Thee, O Christ.” The priest then reads this prayer on behalf of the faithful: “O Lord God Almighty, accept this oblation for the whole Holy Catholic Church, and for all the pious and righteous fathers who have been pleasing to Thee, and for all the prophets and apostles, and for all the martyrs and confessors, and for all that mourn, that are in straits, and are sick, and for all that are under difficulties and trials, and for all the weak and the oppressed, and for all the dead that have gone from amongst us; then for all that ask a prayer from our weakness, and for me, a degraded and feeble sinner. O Lord our God, according to Thy mercies and the multitude of Thy favours, look upon Thy people, and on me, a feeble man, not according to my sins and my follies, but that they may become worthy of the forgiveness of their sins through this holy body, which they receive with faith, through the grace of Thy mercy, now and ever, and unto the ages of ages. Amen.” The following prayer also indicates that the officiators consider themselves unworthy but look for the reception of the Holy Mysteries to give them remission of sins: “We, Thy degraded, weak, and feeble servants who are congregated in Thy name, and now stand before Thee, and have received with joy the form which is from Thee, praising, glorifying, and exalting, commemorate and celebrate this great, awful, holy, and divine mystery of the passion, death, burial, and resurrection of our Lord and Saviour Jesus Christ. And may Thy Holy Spirit come, O Lord, and rest upon this oblation of Thy servants which they offer, and bless and sanctify it; and may it be unto us, O Lord, for the propitiation of our offences and the forgiveness of our sins, and for a grand hope of resurrection from the dead, and for a new life in the Kingdom of the heavens, with all who have been pleasing before Him. And on account of the whole of Thy wonderful dispensation towards us, we shall render thanks unto Thee, and glorify Thee without ceasing in Thy Church, redeemed by the precious blood of Thy Christ, with open mouths and joyful countenances: Ascribing praise, honour, thanksgiving, and adoration to Thy holy, loving, and life‐creating name, now and ever, and unto the ages of ages. Amen.” Finally, the following petition indicates quite clearly the belief that the officiators and entire congregation are unworthy of receiving the Mysteries: “The clemency of Thy grace, O our Lord and God, gives us access to these renowned, holy, life‐creating, and Divine Mysteries, unworthy though we be.” St. Luke the Evangelist (+18 October, 86), Bishop of Thebes in Greece, in his Divine Liturgy, writes: “Bless, O Lord, Thy faithful people who are bowed down before Thee; deliver us from injuries and temptations; make us worthy to receive these Holy Mysteries in purity and virtue, and may we be absolved and sanctified by them. We offer Thee praise and thanksgiving and to Thine Only‐ begotten Son and to Thy Holy Spirit, now and ever, and unto the ages of ages. Amen.” St. Dionysius the Areopagite (+3 October, 96), Bishop of Athens, in his Divine Liturgy, writes: “Giver of Holiness, and distributor of every good, O Lord, Who sanctifiest every rational creature with sanctification, which is from Thee; sanctify, through Thy Holy Spirit, us Thy servants, who bow before Thee; free us from all servile passions of sin, from envy, treachery, deceit, hatred, enmities, and from him, who works the same, that we may be worthy, holily to complete the ministry of these life‐giving Mysteries, through the heavenly Master, Jesus Christ, Thine Only‐begotten Son, through Whom, and with Whom, is due to Thee, glory and honour, together with Thine All‐holy, Good and Life‐creating Spirit, now and ever, and unto the ages of ages. Amen.” Thus, it is God that offers sanctification to mankind, purifies mankind from sins, and makes mankind worthy of the Mysteries. This worthiness is not achieved by fasting. In the same Anaphora we read: “Essentially existing, and from all ages; Whose nature is incomprehensible, Who art near and present to all, without any change of Thy sublimity; Whose goodness every existing thing longs for and desires; the intelligible indeed, and creature endowed with intelligence, through intelligence; those endowed with sense, through their senses; Who, although Thou art One essentially, nevertheless art present with us, and amongst us, in this hour, in which Thou hast called and led us to these Thy holy Mysteries; and hast made us worthy to stand before the sublime throne of Thy majesty, and to handle the sacred vessels of Thy ministry with our impure hands: take away from us, O Lord, the cloak of iniquity in which we are enfolded, as from Jesus, the son of Josedec the High Priest, thou didst take away the filthy garments, and adorn us with piety and justice, as Thou didst adorn him with a vestment of glory; that clothed with Thee alone, as it were with a garment, and being like temples crowned with glory, we may see Thee unveiled with a mind divinely illuminated, and may feast, whilst we, by communicating therein, enjoy this sacrifice set before us; and that we may render to Thee glory and praise, together with Thine Only‐begotten Son, and Thine All‐holy, Good and Life‐creating Spirit, now and ever, and unto the ages of ages. Amen.” Once again, worthiness derives from God and not from fasting. In the same Liturgy we read: “I invoke Thee, O God the Father, have mercy upon us, and wash away, through Thy grace, the uncleanness of my evil deeds; destroy, through Thy mercy, what I have done, worthy of wrath; for I do not
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A DIALOGUE BETWEEN AN ORTHODOX CHRISTIAN AND A RATIONALIST ON THE BODY AND BLOOD OF CHRIST Vladimir Moss Orthodox. My friend, I would like to ask you a question: what do you understand by the words: “We are saved by the Blood of Christ”? Rationalist. That we are saved by the Sacrifice of Christ Crucified, whereby He washed away our sins in His Blood shed on the Cross. Orthodox. I agree. And how precisely are our sins washed away? Rationalist. By true faith, and by partaking of the Holy Mysteries of the Church with faith and love, and especially the Mystery of the Body and Blood of Christ in the Eucharist. Orthodox. Excellent! So you agree that in the Mystery of the Body and Blood of Christ we partake of the very same Body that was nailed to the Cross and the very same Blood that was shed from the side of the Saviour? Rationalist. Er, yes… Orthodox. I see that you hesitate, my friend. Is there something wrong in what I have said. Rationalist. Not exactly… However, you must be careful not to understand the Mystery in a cannibalistic sense. Orthodox. Cannibalistic? What do you mean, my friend? What is cannibalistic here? Rationalist. Well, I mean that we must not understand the Body of Christ in the Eucharist to be a hunk of meat. That would be close to cannibalism – to paganism. Orthodox. You know, the early Christians were accused of being cannibals by their enemies. However, cannibals eat dead meat. In the Mystery we do not partake of dead meat, but of living flesh, the Flesh of the God‐Man. It is alive not only through Its union with His human Soul, but also through Its union with the Divine Spirit. And that makes It not only alive, but Life‐giving. Rationalist. Still, you mustn’t understand this in too literal a way. Did not the Lord say: “The flesh is of little use; it is the spirit that gives life”(John 6.63)? Orthodox. Yes indeed, but you must understand this passage as the Holy Fathers understand it. St. John Chrysostom says that in these words the Lord was not referring to His own Flesh (God forbid!), but to a carnal understanding of His words. And “this is what carnal understanding means – looking on things in a simple manner without representing anything more. We should not judge in this manner about the visible, but we must look into all its mysteries with internal eyes.” 1 If you think about the Flesh of Christ 1 St.
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