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Contents Topic Paragraphs Introduction The procedural context of the Dextrose Remission Issue in more detail The witnesses Factual witnesses Oncologists Endocrinologist Pharmacists Foreign law experts The law with respect to the Dextrose Remission Issue Indirect infringement Negative declaratory relief Factual background to the Dextrose Remission Issue A note on terminology Alimta and the Alimta SmPC Actavis’ application for marketing authorisations The Actavis Products and UK SmPC Proposed variation to the UK SmPC for the Actavis Product Proposed variations to the CP SmPC for the Actavis Product The German SmPC for the Actavis Product Administration of pemetrexed Dexamethasone Preparation of cytotoxic drugs for administration The use of saline and dextrose solution as diluents for chemotherapy drugs Stability data available to pharmacists Storage as aseptic preparations Published stability data for Alimta Actavis’ stability for the Actavis Product Supply and distribution of the Actavis Product Steps taken by Actavis to prevent the Actavis Product from being diluted in saline Steps taken by Actavis in relation to the availability of stability data of its product in saline Steps taken by Lilly to prevent the Actavis Product from being diluted in saline Diabetes Assessment of the Dextrose Remission Issue The role of the oncologist The role of the endocrinologist The evidence of the pharmacists The importance of the SmPC Is it likely that stability data for the Actavis Product in saline 1-6 7-12 12-26 12-13 14-15 16-17 18-23 24-26 27-34 27-32 33-34 35-92 35 36-39 40 41-45 46-51 52 53 54 55 56-60 61 62 63 64 65 67-69 70-77 78-81 82-83 84-91 92-172 94 95 96 97-99 100-109 MR JUSTICE ARNOLD Approved Judgment will become available?
'Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.' I have a few troubling thoughts to spew in response to such bold ignorant assertions.
Appeal of a Written Decision on a Request for Remission or Mitigation of Penalty dated December 15, 2015, issued by the Pierce County Public Works Department, Jeffery Dobson, owner of Roadwise, Inc.
Miscellaneous expenses 雜項支出 2,979,243 2,626,563 ──────── ──────── 香港青年協會非法定帳目聲明 500,232,638 489,142,721 截至2016年3月31日年度 ──────── ──────── Surplus before other comprehensive (loss)/income 18,726,249 23,921,026 上述截至2016年3月31日年度的數字，雖然來源於香港青年協會相關年度的財務報表，但不構成香港青年協會就該年度的法 其他全面(虧損)/收入前盈餘 ──────── ──────── 定帳目。有關財務報表以英文編製，中文本乃根據英文本翻譯。如兩個版本有歧異，則以英文本為準。根據公司條例第436條 要求披露的與這些法定帳目有關的更多信息如下： Other comprehensive income 其他全面收入 Items that may be reclassified to statement of income or expenditure 香港青年協會將按照公司條例第662(3)條及附表6第3部的要求，按時向公司註冊處處長遞交有關帳目。 其後可重新分類至收入及支出表的項目 香港青年協會的核數師已就該帳目出具審計報告。該審計報告為無保留意見的審計報告；其中不包含審計師在不出具保留意 Net realised gains on disposal of available-for-sale financial assets (2,002,844) (649,620) 出售可供出售金融資產之淨收益 見的情況下以強調的方式提請使用者注意的任何事項，亦不包含根據公司條例第406(2)，407(2)或(3)條作出的聲明。 Fair value (losses)/gains on available-for-sale financial assets 可供出售金融資產之公允價值(虧損)/增益 Valuation loss on available-for-sale financial assets 可供出售金融資產之減值損失 (4,574,287) 1,119,088 1,904,613 - 81 Appendix HKFYG LEE SHAU KEE COLLEGE LIMITED STATEMENT OF COMPREHENSIVE INCOME FOR THE YEAR ENDED 31 AUGUST 2015 THE INCORPORATED MANAGEMENT COMMITTEE OF HKFYG LEE SHAU KEE PRIMARY SCHOOL STATEMENT OF COMPREHENSIVE INCOME FOR THE YEAR ENDED 31 AUGUST 2015 香港青年協會李兆基書院有限公司 全面收入表 截至2015年8月31日年度 香港青年協會李兆基小學法團校董會 全面收入表 截至2015年8月31日年度 2015 HK$ 2014 HK$ Income 收入 Government grants 政府資助 Air-conditioning fee received 空調收入 Bank interest income 利息收入 Donations for Teaching and Learning Enhancement Scheme 教與學增進計劃捐款 Other donations 其他外界捐款 Income from sundry sales 銷售收入 Quality Education fund 優質教育基金 Jockey Club life-wide learning fund 香港賽馬會全方位學習基金 Programme income 活動收入 2014 HK$ 277,846 635,135 39,450,181 34,230,600 7,902 5,405 15,558,225 14,339,808 618,061 605,473 Income 收入 30,123,482 25,342,127 179,400 156,300 179 205 500,000 500,000 17,450 5,900 178,240 134,551 4,000 247,800 53,220 56,435 579,821 559,134 Donations 外界捐款 Government subsidy 政府資助 Interest income 利息收入 School fees 學費 Sundry income 其他收入 Grants for capital expenditures 非經常性開支撥款 Expenditure 支出 23,191 14,400 ──────── ──────── 55,935,406 49,830,821 (50,630,946) (44,704,240) ──────── ──────── 5,304,460 5,126,581 - (33,741) Grants for capital expenditures 非經常性開支撥款 523,057 523,057 Sundry income 其他收入 224,690 159,020 ──────── ──────── 32,383,539 27,684,529 (32,261,422) (26,926,289) ──────── ──────── 122,117 758,240 - - ──────── ──────── 122,117 758,240 ════════ ════════ Accumulated fund 累積基金 112,114 37,971 Government grants reserve 政府資助儲備 535,471 466,339 Teaching and Learning Enhancement Scheme 教與學增進計劃 (312,544) 53,895 Deferred capital reserve 非經常性遞延儲備 (212,924) 200,035 4,700,277 4,886,086 ──────── ──────── ════════ ════════ 122,117 758,240 ════════ ════════ Expenditure 支出 Total income less expenditure 年度盈餘 Other comprehensive income for the year 年度其他全面收入 Total comprehensive income for the year 年度總全面收入 Total income less expenditure 年度盈餘 Other comprehensive loss 其他全面虧損 Items that may be reclassified to statement of income or expenditure 其後可重新分類至收入及支出表的項目 Capital expenditures financed by setup fund 由開辦經費資助的非經常性開支 Provision for fee remission 學費減免撥備 Representing 相當於︰ 82 2015 HK$ (604,183) (206,754) ──────── ──────── 4,700,277 4,886,086 ════════ ════════ Accumulated fund 累積基金 5,406,859 4,982,593 Deferred capital reserve 非經常性遞延儲備 (102,399) 110,247 Total comprehensive income for the year 年度總全面收入 Representing 相當於︰ Fee remission reserve 學費減免儲備 (604,183) (206,754) ──────── ──────── 83
RECOGNITION Fellowships Margaret L. Whitford Fellowship, Full TuitionRemission, 201517, Chatham University. Green Scholar: Research & Teaching Assistantship 201415, University of Pittsburgh. Awards Gerald Stern Poetry Prize, 2015, University of Pittsburgh. Scholarship to Chautauqua Writers Festival, 2015, Chautauqua, NY. First Place, Westmoreland Arts & Heritage Poetry Contest, 2013, Jim Daniels. 2 APPEARANCES Featured Readings Classic Lines Bookstore, Nov 2015, Pittsburgh, PA. Pittsburgh Poetry Review Launch Party, Nov 2015, Pittsburgh, PA. Word Circus, Most Wanted Fine Arts Gallery, Sept 2015, Pittsburgh, PA. The Rectangle Launch Party, Mar 2015, Albuquerque, NM. PittGreensburg Writers Festival, with Sheila Squillante, Apr 2015, Greensburg, PA. Conferences Presenter: Original Poetry, Sigma Tau Delta Conference, Mar 2015, Albuquerque, NM. Presenter: Original Poetry, Sigma Tau Delta Conference, Mar 2014, Savannah, GA. Panels Panelist, “Minority Feminisms and Fiction Post1970,” Sigma Tau Delta Conference, Mar 2015, Albuquerque, NM. Panelist, “We the Animals, We the Archetypes,” Sigma Tau Delta Conference, Mar 2014, Savannah, GA. PROFESSIONAL ACTIVITIES Editing Editor, (Moore, Caroline) Punk Rock Entrepreneur: Running a Business Without Losing Your Values. Portland: Microcosm, 2016. Print. Forthcoming. Guest Editor, Pittsburgh Poetry Review, Winter 2016. Print. Forthcoming. EditorinChief, Pendulum Literary Magazine, 201315. Print. Greensburg, PA. Copy Editor, The Insider , Jan 2015Apr 2015. Print. Greensburg, PA. Copywriting Copywriter & Digital Media Strategist, Inventionland, 2015present, Pittsburgh, PA. 3 Freelance Copywriter, ShannonSankey.com , 2012present, Pittsburgh, PA. Copywriter, Carney+Co., 201215, Greensburg, PA. COMMUNITY Writing Instructor, Words Without Walls, Allegheny County Jail, JunJul 2016. Host, Word Circus Reading Series, Most Wanted Fine Arts Gallery, 201517, Pittsburgh, PA. Certified Adult Literacy Instructor, YWCA USA, 201315, Greensburg, PA. Writing Instructor, GED Prep, YWCA USA, 201315, Greensburg, PA. Panelist, Social Media Advisory Group, Blackburn Center Against Domestic and Sexual Violence, 201315, Greensburg, PA. Host, Spread the Word! Reading Series, University of Pittsburgh, 201115, Greensburg, PA. CREATIVE PROJECTS Poetry Collection Working Title: Body, Autoimmune. Poems access the experience and language of disease through several selves: the disembodied self, the ill body, the mother’s body, the child, the woman. Personas confront and empathize with one another in a fractured, lyric dialogue of chronic illness. REFERENCES Available upon request.
Correlation of hematologic and cytogenetic remission.
You probably know that since I entered remission almost 24 months ago, I have had several blood transfusions – seven, actually – to aid in treating something called Aplastic Anemia or AA, Aplastic Basically my bone marrow doesn’t make enough red and white blood cells, and platelets.
FROM THE PRAYERS OF PREPARATION FOR COMMUNION REGARDING “WORTHINESS” OF THE HOLY MYSTERIES In the prayers for preparation for Holy Communion, written by several different Holy Fathers, we find the repetition of this belief in utter unworthiness for Holy Communion, whether one has fasted or not. Note also, that among the Fathers who wrote these prayers are St. Basil the Great and St. John Chrysostom, the greatest luminaries among the Anatolian‐Cappadocian Fathers. Yet these most awesome and splendid examples of sanctity, whether they fasted “in the finer and broader sense,” as Metropolitan Kirykos calls it, by no means considered themselves “worthy to commune.” For it is not abstaining from foods that make one worthy, but rather abstaining from sins, and all men have sinned save Christ who alone is perfect, and save Theotokos who is the purest temple of the Lord from her very childhood, but was hallowed, sanctified and consecrated by God at the hour of the Annunciation. The rest of us are sinners, even the saints, but their holiness is owing to God’s mercy upon them due to their purity of life, and their theosis is owing to the grace of God that overshadowed them, as they lived every day in Christ. The fact that the saints were not worthy in and of themselves, but by the grace of God, can be well understood by reading their prayers of preparation for Holy Communion. For these prayers were written by saints who, in their shortcomings, were also sinners; and they wrote these prayers for the sake of sinners who, just like them, strive by God’s grace to become saints. Thus, in the second troparion in the preparation for Holy Communion we read: “How can I, the unworthy one, shamelessly dare to partake of Thy Holy Gifts?” In the last few troparia in the service of preparation for Holy Communion, we read: “Into the splendor of Thy Saints how shall I, the unworthy one, enter?...” and again “O Man‐befriending Master, Lord Jesus my God, let not these holy Gifts be unto me for judgment through mine unworthiness…” St. Basil the Great (+ 1 January, 397), in his first prayer of preparation for Holy Communion, writes: “… For I have sinned, O Lord, I have sinned against Heaven and before Thee, and I am not worthy to gaze upon the height of Thy glory… Wherefore, though I am unworthy of both heaven and earth, and even of this transient life…” In his second prayer we read: “I know, O Lord, that I partake of Thine immaculate Body and precious Blood unworthily, and that I am guilty, and eat and drink judgment to myself, not discerning the Body and Blood of Thee, my Christ and God…” St. John Chrysostom (+14 September, 407), in his first prayer of preparation for Holy Communion, writes: “O Lord my God, I know that I am not worthy, nor sufficient, that Thou shouldest come under the roof of the house of my soul, for all is desolate and fallen, and Thou hast not in me a place worthy to lay Thy head…” In his third prayer we read: “O Lord Jesus Christ my God, loose, remit, forgive, and pardon the failings, faults, and offences which I, Thy sinful, unprofitable, and unworthy servant have committed from my youth, up to the present day and hour…” If in any place in the prayers of preparation for Holy Communion there is a statement of worthiness within man, it is claimed that Christ and the Mysteries themselves are the source of that worthiness. By no means are mankind’s own works, such as fasting, considered to make one worthy. Thus, Blessed Chrysostom writes: “I believe, O Lord, and I confess that thou art truly the Christ, the Son of the living God, who didst come into the world to save sinners, of whom I am chief. And I believe that this is truly Thine own immaculate Body, and that this is truly Thine own precious Blood. Wherefore I pray thee, have mercy upon me and forgive my transgressions both voluntary and involuntary, of word and of deed, of knowledge and of ignorance; and make me worthy to partake without condemnation of Thine immaculate Mysteries, unto remission of my sins and unto life everlasting. Amen.” St. Symeon the Translator (+9 November, c. 950) writes: “…O Christ Jesus, Wisdom and Peace and Power of God, Who in Thy assumption of our nature didst suffer Thy life‐giving and saving Passion, the Cross, the Nails, the Spear, and Death, mortify all the deadly passions of my body. Thou Who in Thy burial didst spoil the dominions of hell, bury with good thoughts my evil schemes and scatter the spirits of wickedness. Thou Who by Thy life‐giving Resurrection on the third day didst raise up our fallen first Parent, raise me up who am sunk in sin and suggest to me ways of repentance. Thou Who by Thy glorious Ascension didst deify our nature which Thou hadst assumed and didst honor it by Thy session at the right hand of the Father, make me worthy by partaking of Thy holy Mysteries of a place at Thy right hand among those who are saved. Thou Who by the descent of the Spirit, the Paraclete, didst make Thy holy Disciples worthy vessels, make me also a recipient of His coming. Thou Who art to come again to judge the World with justice, grant me also to meet Thee on the clouds, my Maker and Creator, with all Thy Saints, that I may unendingly glorify and praise Thee with Thy Eternal Father and Thy all‐holy and good and life‐giving Spirit, now and ever, and to the ages of ages. Amen.” St. Symeon the New Theologian (+12 March, 1022) wrote a poem that clearly explains how a communicant must regard himself as utterly unworthy to receive the Holy Body and Blood of the Lord, and entirely hope in God’s mercy: From sullied lips, From an abominable heart, From an unclean tongue, Out of a polluted soul, Receive my prayer, O my Christ. Reject me not, Nor my words, nor my ways, Nor even my shamelessness, But give me courage to say What I desire, my Christ. And even more, teach me What to do and say. I have sinned more than the harlot… And all my sins Take from me, O God of all, That with a clean heart, Trembling mind And contrite spirit I may partake of Thy pure And all‐holy Mysteries By which all who eat and drink Thee With sincerity of heart Are quickened and deified… Therefore I fall at Thy feet And fervently cry to Thee: As Thou receivedst the Prodigal And the Harlot who drew near to Thee, So have compassion and receive me, The profligate and the prodigal, As with contrite spirit I now draw near to Thee. I know, O Saviour, that no other Has sinned against Thee as I, Nor has done the deeds That I have committed. But this again I know That not the greatness of my offences Nor the multitude of my sins Surpasses the great patience Of my God, And His extreme love for men. But with the oil of compassion Those who fervently repent Thou dost purify and enlighten And makest them children of the light, Sharers of Thy Divine Nature… St. John Damascene (+4 December, 749), in his first prayer of preparation for Holy Communion, thus writes: “O Lord and Master Jesus Christ, our God, who alone hath power to forgive the sins of men, do thou, O Good One who lovest mankind, forgive all the sins that I have committed in knowledge or in ignorance, and make me worthy to receive without condemnation thy divine, glorious, immaculate and life‐giving Mysteries; not unto punishment or unto increase of sin; but unto purification, and sanctification and a promise of thy Kingdom and the Life to come; as a protection and a help to overthrow the adversaries, and to blot out my many sins. For thou art a God of Mercy and compassion and love toward mankind, and unto Thee we ascribe glory together with the Father and the Holy Spirit; now and ever, and unto ages of ages. Amen.” In his second prayer he writes: “I stand before the gates of thy Temple, and yet I refrain not from my evil thoughts. But do thou, O Christ my God, who didst justify the publican, and hadst mercy on the Canaanite woman, and opened the gates of Paradise to the thief; open unto me the compassion of thy love toward mankind, and receive me as I approach and touch thee, like the sinful woman and the woman with the issue of blood; for the one, by embracing thy feet received the forgiveness of her sins, and the other by but touching the hem of thy garment was healed. And I, most sinful, dare to partake of thy whole Body. Let me not be consumed but receive me as thou didst receive them, and enlighten the perceptions of my soul, consuming the accusations of my sins; through the intercessions of Her that without stain gave Thee birth, and of the heavenly Powers; for thou art blessed unto ages of ages. Amen.” While waiting in line to receive Holy Communion, the following verses of the Blessed Translator are read: Behold I approach for Divine Communion. O Creator, let me not be burnt by communicating, For Thou art Fire which burns the unworthy. But purify me from every stain. Tremble, O man, when you see the deifying Blood, For it is coal that burns the unworthy. The Body of God both deifies and nourishes; It deifies the spirit and wondrously nourishes the mind. The following troparion clearly expresses with what mindset and manner one must approach the Mysteries. Let it not be thought that a Christian is meant to state the following simply as an act of false humility. On the contrary, the Christian must truly deny any sense of his self‐worth in the eyes of Christ, and must therefore submit himself entirely to Christ’s judgment, praying that the Lord will judge according to his great mercy and not according to our sins. The troparion reads: “Of thy Mystic Supper, O Son of God, accept me today as a communicant; for I will not speak of thy Mystery to Thine enemies, neither will I give thee a kiss as did Judas; but like the thief will I confess thee: Remember me, O Lord, in Thy Kingdom. Remember me, O Master, in Thy Kingdom. Remember me, O Holy One, when Thou comest into Thy Kingdom.” After a few other troparia, the following prayer is read: “Sovereign Lover of men, Lord Jesus my God, let not these Holy Things be to me for judgment through my being unworthy, but for the purification and sanctification of my soul and body, and as a pledge of the life and kingdom to come. For it is good for me to cling to God and to place in the Lord my hope of salvation.” As one approaches the Holy Chalice, one should crosswise fold his hands over his chest, and reflect in his mind the following petition: “Neither unto judgement, nor unto condemnation be my partaking of thy Holy Mysteries, O Lord, but unto the healing of soul and body.” When the priest administers the Holy Communion he announces: “The servant of God, [name], partakes of the precious, most holy and most pure Body and Blood of our Lord, God and Saviour, Jesus Christ, for the remission of sins and life everlasting. Amen.” Then, the communicant kisses the bottom of the chalice, thinking of himself as the harlot who kissed the feet of the Lord while anointing them with precious myrrh and her penitent tears, while contemplating the Seraphim who touched a burning coal to the mouth of Isaiah, saying: “Behold, This hath touched thy lips, and will take away thine iniquities, and will purge thy sins (Isaiah 6:7).”
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
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.
A teenage cancer survivor, she obtained her GED after going into remission at 18, and at 19 began attending classes at Westmoreland County Community College in Greensburg, where her family lives.
Complete remission and early death after intensive chemotherapy in patients aged 60 years or older with acute myeloid leukaemia:
And I believe in one holy Christian and apostolic Church, I acknowledge one Baptism for the remission of sins, and I look for the resurrection of the dead and the life T of the world to come.
“No man cometh unto the Father” — no man has “oneness” with him except by the broken body and shed blood of the Lamb of God which taketh away the sin of the world, who “ put away sin by the sacrifice of himself.” We looked also at the blood shed for many for the remission of sin s —not for ours [the Church’s] only, but also for the sins of the whole world, and we saw in the wine its symbol:
The patient underwent VMAT for the recurrent disease and obtained a partial remission for a period of 16 months .
Herpes infections of all kinds are relatively easy to treat and put into remission with various modalities of traditional Chinese medicine.
In einer speziellen Vergleichsstudie zur sexuellen Dysfunktion konnte bei Patienten in Remission unter Agomelatin ein numerischer Trend (statistisch nicht signifikant) zu weniger sexueller Dysfunktion bei den Erregungs- und Orgasmus-Scores nach der Sex Effects Scale (SEXFX) als unter Venlafaxin gezeigt werden.
Most types of psoriasis go through cycle, ﬂaring for a few weeks or months, then subsiding for a me or even going into complete remission.
Waxing & Waning Symptoms / Latent Periods “This pattern of persistent infection, acute disease, disease remission, and intermittent bouts of exacerbation is typical of untreated human Lyme disease.” Barthold SW;