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2018-04-18 TA MAIN DATA EXAMPLE 100%
( we sugest yes to all of those the ITP Team ) Air VDA Southwest Bookings To be activated Y/N?
https://www.pdf-archive.com/2018/04/18/2018-04-18-ta-main-data-example/
18/04/2018 www.pdf-archive.com
2158 s14 ms 12 97%
Mark as a two-fold part, with high marks reserved for those whose references are full, relevant and precise.
https://www.pdf-archive.com/2016/06/12/2158-s14-ms-12/
12/06/2016 www.pdf-archive.com
2158 s14 ms 13 97%
Mark as a two-fold part, with high marks reserved for those whose references are full, relevant and precise.
https://www.pdf-archive.com/2016/06/12/2158-s14-ms-13/
12/06/2016 www.pdf-archive.com
Selections from the Quran 96%
The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.
https://www.pdf-archive.com/2017/07/10/selections-from-the-quran/
10/07/2017 www.pdf-archive.com
2158 s13 ms 12 95%
Marks in the higher range should be reserved for those who refer to all three countries, with purposeful focus on 'problems'.
https://www.pdf-archive.com/2016/06/12/2158-s13-ms-12/
12/06/2016 www.pdf-archive.com
2158 s13 ms 13 95%
Marks in the higher range should be reserved for those who refer to all three countries, with purposeful focus on 'problems'.
https://www.pdf-archive.com/2016/06/12/2158-s13-ms-13/
12/06/2016 www.pdf-archive.com
2158 s12 ms 12 94%
High marks should be reserved for those who indicate the mode of decision/administration as well as naming the recipient correctly.
https://www.pdf-archive.com/2016/06/12/2158-s12-ms-12/
12/06/2016 www.pdf-archive.com
2158 s09 ms 1 94%
The examiner should make clear by comment and bold crossing through those parts of the candidate’s work which should not be allowed credit due to rubric infringement.
https://www.pdf-archive.com/2016/06/12/2158-s09-ms-1/
12/06/2016 www.pdf-archive.com
2158 s10 ms 1 94%
The examiner should make clear by comment and bold crossing through those parts of the candidate’s work which should not be allowed credit due to rubric infringement.
https://www.pdf-archive.com/2016/06/12/2158-s10-ms-1/
12/06/2016 www.pdf-archive.com
3247 s12 er 94%
Those who provided a range of ideas to make sports popular scored very good marks.
https://www.pdf-archive.com/2016/06/11/3247-s12-er/
11/06/2016 www.pdf-archive.com
2158 w12 ms 1 93%
3 Marks in the higher range should be reserved for those who focus on reasons throughout, with emphasis on the different terrain, approaches and combatants.
https://www.pdf-archive.com/2016/06/12/2158-w12-ms-1/
12/06/2016 www.pdf-archive.com
HolyFathersReBaptismEng 93%
The Position of Bp. Kirykos Regarding Re‐Baptism Differs From the Canons of the Ecumenical Councils In the last few years, Bp. Kirykos has begun receiving New Calendarists and even Florinites and ROCOR faithful under his omophorion by re‐baptism, even if these faithful received the correct form of baptism by triple immersion completely under water with the invocation of the Holy Trinity. He also has begun re‐ordaining such clergy from scratch instead of reading a cheirothesia. But this strict approach, where he applies akriveia exclusively for these people, is different from the historical approach taken by the Holy Fathers of the Ecumenical Councils. Canon 7 of the Second Ecumenical Council declares that Arians, Macedonians, Sabbatians, Novatians, Cathars, Aristeri, Quartodecimens and Apollinarians are to be received only by a written libellus and re‐chrismation, because their baptism was already valid in form and did not require repetition. The Canon reads as follows: “As for those heretics who betake themselves to Orthodoxy, and to the lot of the saved, we accept them in accordance with the subjoined sequence and custom; viz.: Arians, and Macedonians, and Sabbatians, and Novatians, those calling themselves Cathari, and Aristeri, and the Quartodecimans, otherwise known as Tetradites, and Apollinarians, we accept when they offer libelli (i.e., recantations in writing) and anathematize every heresy that does not hold the same beliefs as the catholic and apostolic Church of God, and are sealed first with holy chrism on their forehead and their eyes, and nose, and mouth, and ears; and in sealing them we say: “A seal of a free gift of Holy Spirit”…” The same Canon only requires a re‐baptism of individuals who did not receive the correct form of baptism originally (i.e. those who were sprinkled or who were baptized by single immersion instead of triple immersion, etc). The Canon reads as follows: “As for Eunomians, however, who are baptized with a single immersion, and Montanists, who are here called Phrygians, and the Sabellians, who teach that Father and Son are the same person, and who do some other bad things, and (those belonging to) any other heresies (for there are many heretics here, especially such as come from the country of the Galatians: all of them that want to adhere to Orthodoxy we are willing to accept as Greeks. Accordingly, on the first day we make them Christians; on the second day, catechumens; then, on the third day, we exorcize them with the act of blowing thrice into their face and into their ears; and thus do we catechize them, and we make them tarry a while in the church and listen to the Scriptures; and then we baptize them.” Thus it is wrong to re‐baptize those who have already received the correct form by triple immersion. The Holy Fathers advise in this Holy Canon that only those who did not receive the correct form are to be re‐baptized. Now then, if the Holy Second Ecumenical Council declares that such heretics as Arians, Macedonians, Quartodecimens, Apollinarians, etc, are to be received only by libellus and chrismation, how on earth does Bp. Kirykos justify his refusal to receive Florinites and ROCOR faithful by chrismation, but instead insists upon their rebaptism as if they are worse than Arians? The 95th Canon of the Quinisext (Fifth‐and‐Sixth) Ecumenical Council declares that those baptized by Nestorians, Monophysites and Monothelites are to be received into the Orthodox Church by a simple libellus and anathematization of the heresies, without needing to be re‐baptized, and even without needing to be re‐chrismated! The Canon reads: As for Nestorians, and Eutychians (Monophysites), and Severians (Monothelites), and those from similar heresies, they have to give us certificates (called libelli) and anathematize their heresy, the Nestorians, and Nestorius, and Eutyches and Dioscorus, and Severus, and the other exarchs of such heresies, and those who entertain their beliefs, and all the aforementioned heresies, and thus they are allowed to partake of holy Communion. Now then, if the Quinisext Ecumenical Council allows even Nestorians, Monophysites and Monothelites to be received by mere libellus, without requiring to be baptized or even chrismated, and following this mere libellus they are immediately free to receive Holy Communion, how is Bp. Kirykos’s approach patristic, if he requires the re‐baptism of even Florinites and ROCOR faithful?!!! Is Bp. Kirykos not trying to outdo the Holy Fathers in his attempt to be “super‐Orthodox”? Can such an approach taken by Bp. Kirykos be considered Orthodox if the Holy Fathers in their Canons request otherwise? Are the Canons of Ecumenical Councils invalid for Bp. Kirykos? Certainly the Latins (Franks, Papists) are unbaptised, because their baptisms consist of mere sprinklings instead of triple immersion. Likewise, various New Calendarists are also unbaptised if they were not dunked completely under the water three times. But can such be said for those Orthodox Christians, and even Genuine Orthodox Christians (be they Florinite, ROCOR or otherwise), who do have the correct form of baptism? In the Patriarchal Oros of 1755 regarding the re‐baptism of Latins, the Orthodox Patriarchs make it quite clear that their reason for requiring the re‐ baptism of Latins is because the Latins do not have the correct form of baptism, but rather sprinkle instead of immersing. The text of the Patriarchal Oros actually refers to the Canons of the Second and Quinisext Councils as their reasons for re‐baptizing the Latins. The relevant text of the Patriarchal Oros of 1755 is as follows: “...And we follow the Second and Quinisext holy Ecumenical Councils, which order us to receive as unbaptized those aspirants to Orthodoxy who were not baptized with three immersions and emersions, and in each immersion did not loudly invoke one of the divine hypostases, but were baptized in some other fashion...” Thus we see in the above Patriarchal Oros of 1755, that even as late as this year, the Orthodox Church was carrying out the very principles of the Second and Quinisext Ecumenical Councils, namely that it is only those who were baptized by some obscure form other than triple immersion and invocation of the Holy Trinity, that were required to be re‐baptized. How then can the positions of the Holy Ecumenical Councils and the Holy Pan‐Orthodox Councils be compared to the extremist methods of Bp. Kirykos and his fellow hierarchs of late? Is Bp. Kirykos’ current practice really Orthodox? Is it possible to preach contrary to the teachings of the Ecumenical and Pan‐Orthodox Councils and yet remain Orthodox? And as for those who believe that there is nothing wrong with being strict, let them remember that the Pharisees were also strict, but it was they who crucified the Lord of Glory! The Orthodox Faith is a Royal Path. Just as it is possible to fall to the left (as the New Calendarists and Ecumenists have done), it is also quite possible to fall to the right and spin off on a wrong turn far away from the tradition of the Holy Fathers. It is this latter type of fall that has occurred with Bp. Kirykos. In fact, even Bp. Matthew of Bresthena was quite moderate compared to Bp. Kirykos. For Bp. Matthew of Bresthena knew the Canons quite well, and required New Calendarists to be received only by chrismation, or in some cases by only a libellus or Confession of Faith.
https://www.pdf-archive.com/2014/09/23/holyfathersrebaptismeng/
23/09/2014 www.pdf-archive.com
Get out the Hood in 6 mos 93%
To those trying to make $1 out of $0.15 and it seems like the bills come in to end.
https://www.pdf-archive.com/2015/07/09/get-out-the-hood-in-6-mos/
09/07/2015 www.pdf-archive.com
05773106 93%
Improving Understandability In Teaching Of Software Engineering And Connectivity With The Industry Izzat Alsmadi and Bilal Abul-Huda Department of Computer Science and Information Technology Yarmouk University Irbid, Jordan ialsmadi@yu.edu.jo , abul-huda@yu.edu.jo formal method tools and sectors to learn without having an overall ontology that illustrates the connections between those tools or methods.
https://www.pdf-archive.com/2011/09/08/05773106/
08/09/2011 www.pdf-archive.com
May 10^J 2020 Sunday Liturgy 92%
* rescue me from the hand of my enemies, and from those who persecute me.
https://www.pdf-archive.com/2020/05/10/may-10j-2020-sunday-liturgy/
10/05/2020 www.pdf-archive.com
You're So Vain, You Probably Think This Article is About You 92%
Therefore, those consumers may not call the latter prefixes at all, or will accidentally call their 800 equivalent.
https://www.pdf-archive.com/2015/11/03/you-re-so-vain-you-probably-think-this-article-is-about-you/
03/11/2015 www.pdf-archive.com
This Holy Night 12.14.17 92%
Or perhaps, due to our own opportunities for prosperity since the hardships of the depression our grandparents knew, the unstitching came from our increasing laser-like focus to obtain and then protect our rise on the political and or social ladders at the expense of those around us, until some catastrophic event shakes us from our self-interests and apathy towards others and reminds us of the stock from which we came and that it is now our turn to share the burdens of our fallen fellow citizenry no matter their color, beliefs, and life style when we see those burdens are too heavy for our brothers, sisters, and children to carry themselves.
https://www.pdf-archive.com/2017/12/13/this-holy-night-12-14-17/
13/12/2017 www.pdf-archive.com
Online-1 92%
HANDBOOK FOR SRI LANKAN EXPATRIATES AND THOSE WHO SEEK EMPLOYMENT OPPORTUNITIES IN THE KINGDOM OF SAUDI ARABIA (KSA) Disclaimer The contents of this Handbook are for information purposes only. The information and opinions expressed in this Handbook do not constitute legal advice and should not be regarded as a substitute for legal advice or a comprehensive statement of law or current practice. Immigration rules/ requirements and labor practices frequently change without notice. No liability is therefore accepted for the opinions contained or for any errors, omissions or commissions.
https://www.pdf-archive.com/2017/09/26/online-1/
26/09/2017 www.pdf-archive.com
Encyc2007eng 92%
A The Sacred Synod of the Church of the Genuine Orthodox Christians of Greece ENCYCLICAL Protocol No. 3280/28‐11‐2007 Published in ATHENS FEBRUARY, 2008 To the Sacred Clergy, the Monastic Orders and the Pious Laity Children, beloved in the Lord! “The right hand of the Lord hath wrought power……” In these latter days of the world, where there is apostasy and rebellion of the many against the principles of Faith and Orthodox Confession, there are, according to the prophetic words of the Apostle Paul “terrible times.” “For men will be,“ he writes, “lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high‐minded, lovers of pleasures more than lovers of God; having a form of godliness but denying the power thereof.” And concluding, he counsels all of us saying, “From such, turn away.” (II Timothy 3:1‐5) Living in our times, we are all witnesses of the emboldening of the devil against the righteous God. On a daily basis, we observe, because of our own sins and the permission of God, the continually spreading authority of the enemy over the nobility of human nature and over all our natural environment. All around us, we see shamelessly manifested and praised: alienation, corruption, degeneration, and the imposition of that which is unnatural as if it were natural. Beginning with the opening of the way by desensitization, there follows the total overturning of every principle and every moral order and justice. And all this in the name of progress and human freedom. But our Lord God doth live unto the ages! And His Church, which is “the pillar and foundation of truth,” as the Apostle of the nations declares, lives unto the ages founded upon the Lord’s words: “and the gates of Hell shall not prevail against it.” She walks humbly and piously upon her martyric path in the world from the time of the holy Apostles even until today, while her children, in the words of Holy Scripture, are “…destitute, afflicted, tormented,” but being witnessed to by faith, they “…subdued kingdoms, wrought righteousness and obtained promises….” From the very day of Pentecost when the Holy Spirit descended upon the disciples of Christ, leading them unto “all the Truth,” the Church has never ceased facing the attacks and assaults of the devil, the enemy of Truth, who as the “prince of this world,” desperately attempts to take revenge upon our God in Trinity, the Former and Creator of all, by abusing all of the Divine creation, but especially man, who was formed in the image of God. Schisms, heresies, and rebellions have throughout the ages troubled, and even now trouble, the Church and are all the works of the “prince of this world,” having as their source his continual maniacal warring against the Creator God. Children beloved in the Lord! The “first schism” in the New Testament, the rebellion and betrayal of Judas, is the pattern and example of every schism or apostasy that followed throughout the ages. Similar movements and behaviors are manifested and realized from then even until today. The Seven Ecumenical Synods; Pan Orthodox Synods held in various places; and the Local Synods; faced, with the Grace of the holy Spirit, the imitators of Judas throughout the ages, that is, the leaders of heresies, and showed them to be in error, and their heretical teachings to be kakodoxies. Gnostics, Cathars, Nikolaites, Arians, Nestorians, Monophysites, Patropaschites, Monothelites and others, (in our days, the Ecumenists and whatever other deniers of the Orthodox Faith and Confession), are all examples of those who troubled the people of the Church, tearing asunder the unsewn Robe of Christ as imitators of Judas. But the Church of Christ lives unto the ages! However, it is natural and understandable that every heresy, every ecclesiastical schism or separation that sprouted forth, brought difficult times to the peace, like‐mindedness, and unity of the members of the Church. The harmony, concerning God, of those who are sincere in their relationship to God, that is, the Orthodox Confession of the members of the Church, is threatened by the disagreement and the battling evoked by those who do not have an Orthodox Confession, that is, by those members of the Church who act insincerely toward God, in opposition to the Orthodox Confession which they held up to now. And, as we are informed by St. Gregory the Theologian: “Nothing is mightier for the harmony of those who are sincere toward God as their agreement in Godly matters. And nothing creates antagonism like disagreement in this matter.” (Sermon VI Eirenical I). But while the Church receives attacks and wounds from those who deny the Truth, and even while many of her children distance themselves and fall from the Truth, she, herself, as the Body of Christ, remains unto the ages. According to St. John Chrysostomos, “… being warred against, she is victorious; plotted against, she prevails; being cursed, she is made even more brilliant; she receives wounds, but does not succumb to the ulcers; she is battered by waves but does not sink; she is tempest tossed, but suffers not shipwreck; she wrestles, but is not beaten; stricken by fists, but is not crushed….” (Second Homily To Eutropios) Yet, all the while, she struggles and uses every means, and tries in every way to return to her all who have been beguiled into error from the Truth and Tradition of Orthodoxy. All of this is true, because the work of the Church in the world is the revelation of the will of God unto mankind and its participation in the eternal life and the Kingdom. In addition, she works for the gathering of those who are scattered and the return of those who have strayed from the path of Truth. As we read in the prayer of the Anaphora of the Divine Liturgy of St. Basil the Great: “… gather up those who are scattered, restore those who have strayed and unite them to the Holy and Apostolic Church …” The Holy Church experienced a tempest in our times when, in 1924, the Ecumenical Patriarchate; the local Church of Greece; and, in consequence, other Patriarchates and local Orthodox Churches, accepted the introduction of the New Papal Calendar and its imposition upon the Ecclesiastical Festal Calendar as the first step to the pan‐heresy of Ecumenism. Having come to this difficult situation, the Orthodox Church in Greece remained, as is known, until 1935, without Orthodox Bishops, even while many of her clergy, along with many monastics, mainly from Holy Mountain, labored to fortify the people in the struggle for piety and the defense of the Tradition of the Fathers. Thus, In 1935, the Orthodox Church in Greece (having found her canonical, Orthodox, ecclesiastical leadership by means of the return of three Bishops from the New Calendarist Innovation and their rejection of the Innovation) struggled to accomplish her purpose: the healing of the New Calendarist schism and the returning to her (due to the rejection, by the three Bishops, of New Calendarist Ecumenism) of those who had been led astray. In 1937, however, a new schism troubled the Church when Metropolitan Chrysostomos, formerly of Florina, rejected his original Orthodox Confession and put forward his kakodox teaching of the “potential but not actual” schismatic nature of the New Calendarist schism, which made, by this means, the New Calendarist “Church” simply “subject to trial,” but not in actual schism from the beginning (as she had been considered by all the faithful members of the Church) with all the consequences of this condition, In 1948, by condescension, the ever‐memorable Bishop of Vresthena and afterwards Archbishop of Athens, Matthew I, after many fruitless attempts to re‐unite all the Bishops who followed the traditional Ecclesiastical Festal Calendar in the Orthodox Confession of Faith, consecrated Bishops alone, thus passing along Apostolic Succession to those Bishops he consecrated and thus preserving unchanged and pure the traditional Orthodox Faith and Ecclesiastical teaching. The unjust attacks and the theologically unfounded assaults by those who strayed from and who were torn from the Body of the Church (the clerical and lay followers of Metropolitan Chrysostomos, formerly of Florina) under the pretext of the “consecrations by one bishop” (consecrations of Bishops by Matthew of Vresthena) once again threatened the struggling Church with a tempest. Under the Episcopal leadership of the successors of Archbishop Matthew, the Church continues her work. In addition, she continues to struggle for the healing of the New Calendarist schism along with the return of those who were, and are today, torn away: Metropolitan Chrysostomos, formerly of Florina, who refused, and now his followers, citing uncanonical status because of the consecration of Bishops by one Bishop. In this continuous attempt of the Church, that is, the return to her of those who had strayed according to St. Basil, there occurred by the permission of God inapt deeds and actions on the part of the Ecclesiastical Leadership, and human errors, among which were the cheirothesias of the year 1971. When, in that year, a Synodical representation of Bishops traveled to America, and coming into contact with the Bishops of the Russian Church Abroad, and placing before their Synod the request that they examine and judge the matter of the Episcopal consecrations by one bishop of 1948, so that the excuses relating to this matter by the followers of Metropolitan Chrysostomos, formerly of Florina, might cease, accepted the relevant Decision of the Synod of the Russian Church Abroad. Wherefore, because of the lack, to date, of a consistent, single, stable, and correct (from an Orthodox standpoint) position concerning the cheirothesias of 1971, and because of this lack, many and various questions concerning this matter which are expressed via a variety of opinions which of late became the cause of things concerning the cheirothesias of 1971 (being said by persons who war against the Church in various ways) the Sacred Synod of the Bishops of the One, Holy, Catholic and Apostolic Church of Christ of the True Orthodox Christians of Greece, moved by pastoral concerns and responsibility, needed to act accordingly. And so it was that the Holy and Sacred Synod, the time having come and the circumstances insuring (and the impediments for the ecclesiastical confrontation in its fullness having disappeared) in the fear of God and with full understanding and sure knowledge of our Episcopal responsibility, met and considered together this matter (of the cheirothesias) during the Meeting of the Holy Synod of the Hierarchy of the Church of the T.O.C. of Greece, which took place on the 27th of December, 2007, under the presidency of His Beatitude Archbishop Nikolaos of Athens and All Greece,, and with the participation of all the Members of the Holy Synod: that is, the Metropolitan of Argolis k.k. Pachomios, the Metropolitan of Peristerion k.k. Galaction, the Metropolitan of Verroia and Naousa k.k. Tarasios, the Metropolitan of Thevae and Levadeia k.k. Andreas, the Bishop of Phillipi k.k. Chrysostomos, who was represented by the Very Rev. Abbot Archimandrite Stephanos Tsakiroglou, and the Chief Secretary, the Very Rev. Protopresbyter Demetrios Tsarkatzoglou. It is concerning this work (matter), and of the unanimous Decision taken in this regard, that we, as canonical Shepherds and leaders of the rational Flock of the Church of Christ, now humbly inform you by these presents. The ambition and the greedy disposition of burdensome men, and the general spirit of our times, inspired by Western philosophy and shaped on the
https://www.pdf-archive.com/2014/09/23/encyc2007eng/
23/09/2014 www.pdf-archive.com
ADP Evolution of Work eBook Final 92%
• In this study of predominantly white-collar workers, employees around the world feel positively overall about most workplace trends, including those emerging now and those predicted to occur in the future.
https://www.pdf-archive.com/2017/04/13/adp-evolution-of-work-ebook-final/
13/04/2017 www.pdf-archive.com
2158 w13 ms 12 92%
Marks in the higher range will be reserved for those who balance the differences with the similarities of both political systems.
https://www.pdf-archive.com/2016/06/12/2158-w13-ms-12/
12/06/2016 www.pdf-archive.com
weekly update 1th Nov 2016 stockmarket 92%
The first buyers were those who were waiting on the sidelines for the election to end.
https://www.pdf-archive.com/2016/11/17/weekly-update-1th-nov-2016-stockmarket/
17/11/2016 www.pdf-archive.com
contracerycii12 91%
ARE THE HOLY CANONS ONLY VALID FOR THE APOSTOLIC PERIOD AND NOT FOR OUR TIMES? In his first letter to Fr. Pedro, Bp. Kirykos writes: “After this, I request of you the avoidance of disorder and scandal regarding this issue, and to recommend to those who confess to you, that in order to approach Holy Communion, they must prepare by fasting, and to prefer approaching on Saturday and not Sunday. Regarding the Canon, which some people refer to in order to commune without fasting beforehand, it is correct, but it must be interpreted correctly and applied to everybody. Namely, we must return to those early apostolic times, during which all of the Christians were ascetics and temperate and fasters, and only they remained until the end of the Divine Liturgy and communed. They fasted in the fine and broader sense, that is, they were worthy to commune. The rest did not remain until the end and withdrew together with the catechumens. As for those who were in repentance, they remained outside the gates of the church. If we implemented this Canon today, everyone would have to go out of the church and only two or three worthy people would remain inside until the end to commune. And if the Christians of today only knew how unworthy they are, who would remain inside the church?” From the above explanation by Bp. Kirykos, one is given the impression that he believes and commands: a) that Fr. Pedro is to forbid laymen to commune on Sundays during Great Lent in order to ensure “the avoidance of disorder and scandal regarding this issue,” despite the fact that the canons declare that it is those who do not commune on Sundays that are causers of disorder, as the 9th Canon of the Holy Apostles declares: “All the faithful who come to Church and hear the Scriptures, but do not stay for the prayers and the Holy Communion, are to be excommunicated as causing disorder in the Church;” b) that Fr. Pedro is to advise his flock “to prefer approaching on Saturday and not Sunday,” thereby commanding his flock to become Sabbatians; c) that the Canon which advises people to receive Holy Communion every day even outside of fasting periods is “correct” but must be “interpreted correctly and applied to everybody,” which, in the solution that Bp. Kirykos offers, amounts to a complete annulment of the Canon in regards to laymen, while enforcing the Canon liberally upon the clergy; d) that “we must return to those early apostolic times,” as if the Orthodox Church today is not still the unchanged and unadulterated Apostolic Church as confessed in the Symbol of the Faith, “In One, Holy, Catholic and Apostolic Church,” with the same Head, the same Body, and the e) f) g) h) same requirement to abide by the Canons, but that we are supposedly some kind of fallen Church in need of “return” to a former status; that supposedly in apostolic times “all of the Christians were ascetics and temperate and fasters, and only they remained until the end of the Divine Liturgy and communed,” meaning that Communion is annulled for later generations supposedly due to a lack of celibacy and vegetarianism; that supposedly only the celibate and vegetarians communed in the early Church, and that “the rest did not remain until the end and withdrew together with the catechumens,” as if marriage and eating meat amounted to a renunciation of one’s baptism and a reversion to the status of catechumen, which is actually the teaching and practice of the Manicheans, Paulicians and Bogomils and not of the Apostolic Church, and the 9th Apostolic Canon declares that if any layman departs with the catechumens and does not remain until the end of Liturgy and does not commune, such a layman is to be excommunicated, yet Bp. Kirykos promotes this practice as something pious, patristic and acceptable; that Christians who have confessed their sins and prepared themselves and their spiritual father has deemed them able to receive Holy Communion, are supposedly still in the rank of the penitents either due to being married or due to being meat‐eaters, as can be seen from Bp. Kirykos’ words: “If we implemented this Canon today, everyone would have to go out of the church and only two or three worthy people would remain inside until the end to commune. And if the Christians of today only knew how unworthy they are, who would remain inside the church?” that we are not to interpret and implement the Holy Canons the way they are written and the way the Holy Orthodox Church has always historically interpreted and implemented them, but that these Canons supposedly need to be reinterpreted in Bp. Kirykos’s own way, or as he says, “interpreted correctly and applied to everybody,” and that “if we implemented this Canon today, everyone would have to go out of the church.” All of the above notions held by Bp. Kirykos can be summed up by the statement that he believes the Canons only apply for the apostolic era or the time of the early Christians, but that these Canons are now to be reinterpreted or nullified because today’s Christians are not worthy to be treated according to the Holy Canons. He also believes that to follow the advice of the Holy Canons is a cause of “disorder and scandal,” despite the fact that the very purpose of the Holy Canons is to prevent disorder and scandal. These notions held by Bp. Kirykos are entirely erroneous, and they are another variant of the same blasphemies preached by the Modernists and Ecumenists who desire to set the Holy Canons aside by claiming that they are not suitable for our times. Bp. Kirykos’ incorrect notions regarding the supposed inapplicability of the Holy Canons in our times are notions that the Rudder itself condemns. For in the Holy Rudder (published in the 17th century), St. Nicodemus of Athos included an excellent introductory note regarding the importance of the Holy Canons, and that they are applicable for all times, and must be adhered to faithfully by all Orthodox Christians. This introductory note by St. Nicodemus, as contained in the Holy Rudder, is provided below. PROLEGOMENA IN GENERAL TO THE SACRED CANONS What Is a Canon? A canon, according to Zonaras (in his interpretation of the 39th letter of Athansius the Great), properly speaking and in the main sense of the word, is a piece of wood, commonly called a rule, which artisans use to get the wood and stone they are working on straight. For, when they place this rule (or straightedge) against their work, if this be crooked, inwards or outwards, they make it straight and right. From this, by metaphorical extension, votes and decisions are also called canons, whether they be of the Apostles or of the ecumenical and regional Councils or those of the individual Fathers, which are contained in the present Handbook: for they too, like so many straight and right rules, rid men in holy orders, clergymen and laymen, of every disorder and obliquity of manners, and cause them to have every normality and equality of ecclesiastical and Christian condition and virtue. That the divine Canons must be kept rigidly by all; for those who fail to keep them are made liable to horrible penances “These instructions regarding Canons have been enjoined upon you by us, O Bishops. If you adhere to them, you shall be saved, and shall have peace; but if you disobey them, you shall be sorely punished, and shall have perpetual war with one another, thus paying the penalty deserved for heedlessness.” (The Apostles in their epilogue to the Canons) “We have decided that it is right and just that the canons promulgated by the holy Fathers at each council hitherto should remain in force.” (1st Canon of the Fourth Ecumenical Council) “It has seemed best to this holy Council that the 85 Canons accepted and validated by the holy and blissful Fathers before us, and handed down to us, moreover, in the name of the holy and glorious Apostles, should remain henceforth certified and secured for the correction of souls and cure of diseases… [of the four ecumenical councils according to name, of the regional councils by name, and of the individual Fathers by name]… And that no one should be allowed to counterfeit or tamper with the aforementioned Canons or to set them aside.” (2nd Canon of the Sixth Ecumenical Council) “If anyone be caught innovating or undertaking to subvert any of the said Canons, he shall be responsible with respect to such Canon and undergo the penance therein specified in order to be corrected thereby of that very thing in which he is at fault.” (2nd Canon of the Second Ecumenical Council) “Rejoicing in them like one who has found a lot of spoils, we gladly embosom the divine Canons, and we uphold their entire tenor and strengthen them all the more, so far as concerns those promulgated by the trumpets of the Spirit of the renowned Apostles, of the holy ecumenical councils, and of those convened regionally… And of our holy Fathers… And as for those whom they consign to anathema, we anathematize them, too; as for those whom they consign to deposition or degradation, we too depose or degrade them; as for those whom they consign to excommunication, we too excommunicate them; and as for those whom they condemn to a penance, we too subject them thereto likewise.” (1st Canon of the Seventh Ecumenical Council) “We therefore decree that the ecclesiastical Canons which have been promulgated or confirmed by the four holy councils, namely, that held in Nicaea, and that held in Constantinople, and the first one held in Ephesus, and that held in Chalcedon, shall take the rank of laws.” (Novel 131 of Emperor Justinian) “We therefore decree that the ecclesiastical Canons which have been promulgated or confirmed by the seven holy councils shall take the rank of laws.” (Ed. note—The word “confirmed” alludes to the canons of the regional councils and of the individual Fathers which had been confirmed by the ecumenical councils, according to Balsamon.) “For we accept the dogmas of the aforesaid holy councils precisely as we do the divine Scriptures, and we keep their Canons as laws.” (Basilica, Book 5, Title 3, Chapter 2) “The third provision of Title 2 of the Novels commands the Canons of the seven councils and their dogmas to remain in force, in the same way as the divine Scriptures.” (In Photius, Title 1, Chapter 2) “I accept the seven councils and their dogmas to remain in force, in the same way as the divine Scriptures.” (Emperor Leo the Wise in Basilica, Book 5, Title 3, Chapter 1) “It has been prescribed by the holy Fathers that even after death those men must be anathematized who have sinned against the faith or against the Canons.” (Fifth Ecumenical Council in the epistle of Justinian, page 392 of Volume 2 of the Conciliars) “Anathema on those who hold in scorn the sacred and divine Canons of our sacred Fathers, who prop up the holy Church and adorn all the Christian polity, and guide men to divine reverence.” (Council held in Constantinople after Constantine Porphyrogenitus, page 977 of Volume 2 of the Conciliars) That the divine Canons override the imperial laws “It pleased the most divine Despot of the inhabited earth (i.e. Emperor Marcian) not to proceed in accordance with the divine letters or pragmatic forms of the most devout bishops, but in accordance with the Canons laid down as laws by the holy Fathers. The council said: As against the Canons, no pragmatic sanction is effective. Let the Canons of the Fathers remain in force. And again: We pray that the pragmatic sanctions enacted for some in every province to the detriment of the Canons may be held in abeyance incontrovertibly; and that the Canons may come into force through all… all of us say the same things. All the pragmatic sanctions shall be held in abeyance. Let the Canons come into force… In accordance with the vote of the holy council, let the injunctions of Canons come into force also in all the other provinces.” (In Act 5 of the Fourth Ecumenical Council) “It has seemed best to all the holy ecumenical council that if anyone offers any form conflicting with those now prescribed, let that form be void.” (8th Canon of the Third Ecumenical Council) “Pragmatic forms opposed to the Canons are void.” (Book 1, Title 2, Ordinances 12, Photius, Title 1, Chapter 2) “For those Canons which have been promulgated, and supported, that is to say, by emperors and holy Fathers, are accepted like the divine Scriptures. But the laws have been accepted or composed only by the emperors; and for this reason they do not prevail over and against the divine Scriptures nor the Canons.” (Balsamon, comment on the above chapter 2 of Photius) “Do not talk to me of external laws. For even the publican fulfills the outer law, yet nevertheless he is sorely punished.” (Chrysostom, Sermon 57 on the Gospel of Matthew)
https://www.pdf-archive.com/2014/09/23/contracerycii12/
23/09/2014 www.pdf-archive.com
CH 3-21 Quotes on Outcome Metrics (new) edited 91%
How can we be voting on any amount of money if we don’t have those answers?” Quotes from 3/21/18 Central Health Budget and Finance Committee meeting regarding Outcome Metrics “Cost Savings Perspective” (FOR proposal) “Healthcare Services Perspective” (AGAINST proposal) Jeff Knodel:
https://www.pdf-archive.com/2018/04/09/ch-3-21-quotes-on-outcome-metrics-new-edited/
09/04/2018 www.pdf-archive.com
financial-trojan-horse-pdf-may-8-2011-4-27-pm-1-4-meg 91%
2 ~ NOVEMBER 2005 INSIDE INSIGHT F E AT U R E S Investment Strategies 9 Weary of high-leverage deals, those in the CMBS market are voicing their concerns over the quality of credit for new issues.
https://www.pdf-archive.com/2015/11/03/financial-trojan-horse-pdf-may-8-2011-4-27-pm-1-4-meg/
03/11/2015 www.pdf-archive.com