PDF Archive: PDF Search

Report 2 10 Ways to Build Self-Esteem and Self-Confidence 100%

Ask your kids if they would like to have someone just like themselves as a friend.

https://www.pdf-archive.com/2012/05/09/report-2-10-ways-to-build-self-esteem-and-self-confidence/

09/05/2012 www.pdf-archive.com

Chronical Guide VtM Pgs 61-65.indd 90%

Though other Kindred may think of the court as a council, these wrathful monsters often think of themselves as the Rakshasa Princes of the Court of Infinite Thunders and still maintain the lands that were concurred by Lanka in the dim nights of the primordial past.

https://www.pdf-archive.com/2011/04/14/chronical-guide-vtm-pgs-61-65-indd/

14/04/2011 www.pdf-archive.com

Selections from the Quran 89%

Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not!

https://www.pdf-archive.com/2017/07/10/selections-from-the-quran/

10/07/2017 www.pdf-archive.com

Social Center VanTran 87%

Teenagers at this age usually face problems with emotion and sometimes they cannot understand themselves, what they need and what they want.

https://www.pdf-archive.com/2015/04/28/social-center-vantran/

28/04/2015 www.pdf-archive.com

cult papers updated 86%

"Verily, many people attribute themselves to AhlusSunnah, Ahul Hadith, and Salafiyah.

https://www.pdf-archive.com/2015/12/12/cult-papers-updated/

12/12/2015 www.pdf-archive.com

contracerycii02 86%

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

https://www.pdf-archive.com/2014/09/23/contracerycii02/

23/09/2014 www.pdf-archive.com

Praxis Academy 86%

In doing so, it equips participants with a greater understanding of themselves as well as their futures, while maximizing their potential for success in school and in life.

https://www.pdf-archive.com/2016/02/29/praxis-academy/

29/02/2016 www.pdf-archive.com

Praxis Academy 86%

In doing so, it equips participants with a greater understanding of themselves as well as their futures, while maximizing their potential for success in school and in life.

https://www.pdf-archive.com/2016/03/01/praxis-academy/

01/03/2016 www.pdf-archive.com

Deferi 86%

While they are not a warlike people their society acknowledged the necessity of means to defend themselves.

https://www.pdf-archive.com/2015/02/08/deferi-1/

08/02/2015 www.pdf-archive.com

ancestral pride zine 86%

Everyone calls themselves an ally until it is time to do some real ally shit Every single time we speak publicly, or put ourselves out there, we are always asked by other Indigenous Nations, settlers, and settlers of color:

https://www.pdf-archive.com/2017/02/26/ancestral-pride-zine/

26/02/2017 www.pdf-archive.com

building-plot-north-of-4-rock-view 86%

NOTES Electrical and other appliances such as gas supply, private water supplies etc have not been tested by the agents, we would therefore strictly point out that all prospective purchasers must satisfy themselves as to their working order.

https://www.pdf-archive.com/2013/09/25/building-plot-north-of-4-rock-view/

25/09/2013 www.pdf-archive.com

HipHipHeads Language Paper 86%

Few, however, have taken the same approaches to online Hip-Hop communities by examining how white users negotiate their position in Hip-Hop using language, the problem often being that users don’t identify themselves by race in these communities.

https://www.pdf-archive.com/2014/05/06/hiphipheads-language-paper/

06/05/2014 www.pdf-archive.com

Chronical Guide VtM pGs 26-30.indd 84%

themselves Just beyond the Shroud separating with the the living from the dead, all running war-like water belies spiritual transition- all sect as a vehicle rivers, streams and seas are part of 28 the the Tempest (the Great Underowrld Storm).

https://www.pdf-archive.com/2011/04/14/chronical-guide-vtm-pgs-26-30-indd/

14/04/2011 www.pdf-archive.com

aer%2E20141409 83%

However, if self-deception were possible, allocators who can take more tokens from the seller (i.e., Able=8 instead of Able=2) have more incentives to convince themselves that the seller is unkind (i.e., accepts a low price for the tokens in exchange for a side payment).

https://www.pdf-archive.com/2016/03/03/aer-2e20141409/

03/03/2016 www.pdf-archive.com

Praxis Academy 83%

In doing so, it equips participants with a greater understanding of themselves as well as their futures, while maximizing their potential for success in school and in life.

https://www.pdf-archive.com/2016/02/22/praxis-academy/

22/02/2016 www.pdf-archive.com

Genesys Works 2013 Annual Report 83%

But rather than writing much more about it here, I’d prefer to let our results speak for themselves, which is the theme of this year’s report.

https://www.pdf-archive.com/2014/05/30/genesys-works-2013-annual-report/

30/05/2014 www.pdf-archive.com

GOC1935DiangelmaBeng 83%

The Second Public Communication of the Holy Synod of the G.O.C. in 1935 Recognizes the Patriarchates of Jerusalem, Antioch, Serbia, etc In the below Encyclical by the three GOC hierarchs, the statement is made that the reason why the New Calendarists are schismatic is because they separated themselves liturgically from the Churches of Jerusalem, Antioch, Serbia, etc, who chose to remain with the old calendar. In saying this, it means that the three hierarch still considered the above Old Calendarist Patriarchates to be part of the Church. Far removed is this from the false theory of Bp. Kirykos who claims that the Old Calendarist Patriarchates all fell in 1924 even if they retained the old calendar. Bp. Kirykos refers to anything opposing such a belief as “Old Calendarist Ecumenism.” But if this is the case, then Bp. Kirykos himself has his consecration from the hands of Bishop Matthew, who had no problem receiving consecration from the hands of these three hierarchs, despite their clearly open “Old Calendarist Ecumenism” exemplified in the below Encyclical they published in May, 1935, as their official communication to the Orthodox people. PASTORAL ENCYCLICAL of the Most Eminent Metropolitans of the Autocephalous Greek Orthodox Church, Germanus of Demetrias, Chrysostom formerly of Florina, and Chrysostom of Zacynth .

https://www.pdf-archive.com/2014/09/23/goc1935diangelmabeng/

23/09/2014 www.pdf-archive.com

contracerycii03 82%

ANCIENT AND CONTEMPORARY FATHERS REGARDING SO‐CALLED “WORTHINESS” OF THE HOLY MYSTERIES St. John Cassian (+29 February, 435) totally disagrees with the notion of Bp. Kirykos that the early Christians communed frequently supposedly because “they fasted in the fine and broader sense, that is, they were worthy to commune.” Blessed Cassian does not approve of Christians shunning communion because they think of themselves as unworthy, and supposedly different to the early Christians. Thus whichever side one takes in this supposed dispute of Semipelagianism, be it the side of Blessed Augustine or that of Blessed Cassian, the truth is that both of these Holy Fathers condemn the notions held by Bp. Kirykos. Blessed Cassian writes: “We must not avoid communion because we deem ourselves to be sinful. We must approach it more often for the healing of the soul and the purification of the spirit, but with such humility and faith that considering ourselves unworthy, we would desire even more the medicine for our wounds. Otherwise it is impossible to receive communion once a year, as certain people do, considering the sanctification of heavenly Mysteries as available only to saints. It is better to think that by giving us grace, the sacrament makes us pure and holy. Such people [who commune rarely] manifest more pride than humility, for when they receive, they think of themselves as worthy. It is much better if, in humility of heart, knowing that we are never worthy of the Holy Mysteries we would receive them every Sunday for the healing of our diseases, rather than, blinded by pride, think that after one year we become worthy of receiving them.” (John Cassian, Conference 23, Chapter 21) Now, as for those who may think the above notion is only applicable for the Christians living at the time of St. John Cassian (5th century), and that the people at that time were justified in confessing their sins frequently and also communing frequently, throughout the year, while that supposedly this does not apply to contemporary Orthodox Christians, such a notion does not hold any validity, because contemporary Holy Fathers, among them the Hesychastic Fathers and Kollyvades Fathers, have taught exactly the same thing as we have read above in the writings of Blessed Cassian. Thus St. Gregory Palamas, St. Symeon the New Theologian, St. Macarius Notaras of Corinth, St. Nicodemus of Athos, St. Arsenius of Paros, St. Pachomius of Chios, St. Nectarius of Aegina, St. Matthew of Bresthena, St. Moses of Athikia, and so many other contemporary Orthodox Saints agree with the positions of the Blessed Cassian. The various quotes from these Holy Fathers are to be provided in another study regarding the letter of Bp. Kirykos to Fr. Pedro. In any case, not only contemporary Greek Fathers, but even contemporary Syrian, Russian, Bulgarian, Serbian and Romanian Fathers concur. St. Arsenius the Russian of Stavronikita (+24 March, 1846), for example, writes: “One can sometimes hear people say that they avoid approaching the Holy Mysteries because they consider themselves unworthy. But who is worthy of it? No one on earth is worthy of it, but whoever confesses his sins with heartfelt contrition and approaches the Chalice of Christ with consciousness of his unworthiness the Lord will not reject, in accordance with His words, Him that cometh to Me I shall in no wise cast out (John 6:37).” (Athonite Monastery of St. Panteleimon, Athonite Leaflets, No. 105, published in 1905) St. John Chrysostom (+14 September, 407), Archbishop of the Imperial City of Constantinople New Rome, speaks very much against the idea of making fasting and communing a mere custom. He instead insists on making true repentance of tears and communion with God a daily ritual. For no one passes a single day without sinning at least in thought if not also in word and deed. Likewise, no one can live a true life in Christ without daily repentance and frequent Communion. But in fact, the greatest method to abstain from sins is by the fear of communing unworthily. Thus, through frequent Communion one is guided towards abstinence from sins. Of course, the grace of the Mysteries themselves are essential in this process of cleansing the brain, heart and bowel of the body, as well as cleansing the mind, spirit and word of the soul. But the fear of hellfire as experienced in the partaking of communion unworthily is most definitely a means of preventing sins. But if one thinks that fasting for seven days without meat, five days without dairy, three days without oil, and one day without anything but xerophagy, is a means to make one “worthy” of Communion, whereas the communicant then returns to his life of sin until the next year when he decides to commune again, then not only was this one week of fasting worthless, not only would 40 days of lent be unprofitable, but even an entire lifetime of fasting will be useless. For such a person makes fasting and Communion a mere custom, rather than a way of Life in Christ. Blessed Chrysostom writes: “But since I have mentioned this sacrifice, I wish to say a little in reference to you who have been initiated; little in quantity, but possessing great force and profit, for it is not our own, but the words of Divine Spirit. What then is it? Many partake of this sacrifice once in the whole year; others twice; others many times. Our word then is to all; not to those only who are here, but to those also who are settled in the desert. For they partake once in the year, and often indeed at intervals of two years. What then? Which shall we approve? Those [who receive] once [in the year]? Those who [receive] many times? Those who [receive] few times? Neither those [who receive] once, nor those [who receive] often, nor those [who receive] seldom, but those [who come] with a pure conscience, from a pure heart, with an irreproachable life. Let such draw near continually; but those who are not such, not even once. Why, you will ask? Because they receive to themselves judgment, yea and condemnation, and punishment, and vengeance. And do not wonder. For as food, nourishing by nature, if received by a person without appetite, ruins and corrupts all [the system], and becomes an occasion of disease, so surely is it also with respect to the awful mysteries. Do you feast at a spiritual table, a royal table, and again pollute your mouth with mire? Do you anoint yourself with sweet ointment, and again fill yourself with ill savors? Tell me, I beseech you, when after a year you partake of the Communion, do you think that the Forty Days are sufficient for you for the purifying of the sins of all that time? And again, when a week has passed, do you give yourself up to the former things? Tell me now, if when you have been well for forty days after a long illness, you should again give yourself up to the food which caused the sickness, have you not lost your former labor too? For if natural things are changed, much more those which depend on choice. As for instance, by nature we see, and naturally we have healthy eyes; but oftentimes from a bad habit [of body] our power of vision is injured. If then natural things are changed, much more those of choice. Thou assignest forty days for the health of the soul, or perhaps not even forty, and do you expect to propitiate God? Tell me, are you in sport? These things I say, not as forbidding you the one and annual coming, but as wishing you to draw near continually.” (John Chrysostom, Homily 17, on Hebrews 10:2‐9) The Holy Fathers also stress the importance of confession of sins as the ultimate prerequisite for Holy Communion, while remaining completely silent about any specific fast that is somehow generally applicable to all laymen equally. It is true that the spiritual father (who hears the confession of the penitent Orthodox Christian layman) does have the authority to require his spiritual son to fulfill a fast of repentance before communion. But the local bishop (who is not the layman’s spiritual father but only a distant observer) most certainly does not have the authority to demand the priests to enforce a single method of preparation common to all laymen without distinction, such as what Bp. Kirykos does in his letter to Fr. Pedro. For man cannot be made “worthy” due to such a pharisaic fast that is conducted for mere custom’s sake rather than serving as a true form of repentance. Indeed it is possible for mankind to become worthy of Holy Communion. But this worthiness is derived from the grace of God which directs the soul away from sins, and it is derived from the Mysteries themselves, particularly the Mystery of Repentance (also called Confession or Absolution) and the Mystery of the Body and Blood of Christ (also called the Eucharist or Holy Communion). St. Nicholas Cabasilas (+20 June, 1391), Archbishop of Thessalonica, writes: “The Bread which truly strengthens the heart of man will obtain this for us; it will enkindle in us ardor for contemplation, destroying the torpor that weighs down our soul; it is the Bread which has come down from heaven to bring Life; it is the Bread that we must seek in every way. We must be continually occupied with this Eucharistic banquet lest we suffer famine. We must guard against allowing our soul to grow anemic and sickly, keeping away from this food under the pretext of reverence for the sacrament. On the contrary, after telling our sins to the priest, we must drink of the expiating Blood.” (St. Nicholas Cabasilas, The Life in Christ). St. Matthew Carpathaces (+14 May, 1950), Archbishop of Athens, while still an Archimandrite, published a book in 1933 in which he wrote five pages regarding the Mystery of Holy Communion. In these five pages he addresses the issue of Holy Communion, worthiness and preparation. Nowhere in it does he speak of any particular pre‐communion fast. On the contrary, in the rest of the book he speaks only about the fasts of Wednesday and Friday throughout the year, and the four Lenten seasons of Nativity, Pascha, Apostles and Dormition. He also mentions that married couples should avoid marital relations on Wednesdays, Fridays, Saturdays and Sundays. Aside from these fasts and abstaining, he mentions no such thing about a pre‐communion fast anywhere in the book, and the book is over 300 pages long. In the section where he speaks specifically regarding Holy Communion, Blessed Matthew speaks only of confession of sins as a prerequisite to Holy Communion, and he mentions the importance of abstaining from sins. Nowhere does he suggest that partaking of foods on the days the Orthodox Church permits is supposedly a sin. For to claim such a thing is a product of Manicheanism and is anathematized by several councils. But Blessed Matthew of Bresthena was no Manichean, he was a Genuine Orthodox Christian, a preserver of Orthodoxy in its fullness. The fact he had 600 nuns and 200 monks flock around him during his episcopate in Greece is proof of his spiritual heights and that he was an Orthodox Christian not only in thought and word, but also in deed. Yet Bp. Kirykos, who in his thirty years as a pastor has not managed to produce a single spiritual offspring, dares to claim that Blessed Matthew of Bresthena is the source of his corrupt and heretical views. But nothing could be further from the truth. In Blessed Matthew’s written works, which are manifold and well‐ preserved, nowhere does he suggest that clergy can simply follow the common fasting rules of the Orthodox Church and commune several times per week, while if laymen follow the same Orthodox rules of fasting just as do the priests, they are supposedly not free to commune but must undergo some kind of extra fast. Nowhere does he demand this fast that is not as a punishment for laymen’s sins, but is implemented merely because they are laymen, since this fast is being demanded irrespective of the outcome of their confession to the priest. Yet despite all of this, Bp. Kirykos arbitrarily uses the name of Bishop Matthew as supposedly agreeing with his positions. The following quote from the works of Blessed Matthew will shatter Kirykos’s notion that “fasting in the finer and broader sense” can make a Christian “worthy to commune,” without mentioning the Holy Mysteries of Confession and Communion themselves as the source of that worthiness. The following quote will shatter Bp. Kirykos’ attempt to misrepresent the positions of Blessed Matthew, which is something that Bp. Kirykos is guilty of doing for the past 30 years, tarnishing the name of Blessed Matthew, and causing division and self‐destruction within the Genuine Orthodox Church of Greece, while at the same time boasting of somehow being Bishop Matthew’s only real follower. It is time for Bp. Kirykos’ three‐decades‐long façade to be shattered. This shattering shall not only apply to the façade regarding the pharisaic‐style fast, but even the façade regarding the post‐1976 ecclesiology held by Bp. Kirykos and his associate, Mr. Gkoutzidis—an ecclesiology which is found nowhere in the encyclicals of the Genuine Orthodox Church from 1935 until the 1970s. That was the time that Mr. Gkoutzidis and the then layman Mr. Kontogiannis (now Bp. Kirykos) began controlling the Matthewite Synod. On the contrary, many historic encyclicals of the Genuine Orthodox Church contradict this post‐1976 Gkoutzidian‐ Kontogiannian ecclesiology, for which reason the duo has kept these documents hidden in the Synodal archives for three decades. But let us begin the shattering of the façade with the position of Blessed Matthew regarding frequent Communion. For God has willed that this be the first article by Bishop Matthew to be translated into English that is not of an ecclesiological nature, but a work in regards to Orthopraxia, something rarely spoken and seldom found in the endlessly repetitive periodicals of the Kirykite faction.

https://www.pdf-archive.com/2014/09/23/contracerycii03/

23/09/2014 www.pdf-archive.com

Chronical Guide VtM PGs 76-80.indd 82%

Though they may consider themselves to be the most refined Kindred in the world, the Wan-Kuei (the Ten-Thousand Demons), by western standards, are not so much a Bloodline as they are a bunch of Thin-Blooded rabble, unable to make Blood Bonds and, most shockingly, unable to Embrace.

https://www.pdf-archive.com/2011/04/14/chronical-guide-vtm-pgs-76-80-indd/

14/04/2011 www.pdf-archive.com

Graded1 81%

Moral values of the traditional past compared to the contemporary, and the push of expansion through the Americas, had a severe affect on Native Americans because of how Natives defined themselves through a strong connection to the land.

https://www.pdf-archive.com/2016/04/28/graded1/

28/04/2016 www.pdf-archive.com

GRADED3 81%

Tribal sovereignty refers to tribes' right to govern themselves, define their own membership, manage tribal property, and regulate tribal business and domestic relations;

https://www.pdf-archive.com/2016/04/28/graded3/

28/04/2016 www.pdf-archive.com

GeekyBugle09 81%

No, not rebirths, retcons, or reboots (or perpetual event comics) — no, the problem with comics has become a frankly toxic element of discourse that has pervaded every section of comics, from fandom, commentary to critical elements — and even the creators and publishers themselves.

https://www.pdf-archive.com/2017/10/01/geekybugle09/

01/10/2017 www.pdf-archive.com