PDF Archive search engine
Last database update: 24 September at 13:04 - Around 76000 files indexed.
( we sugest yes to all of those the ITP Team ) Air VDA Southwest Bookings To be activated Y/N?
The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.
To those trying to make $1 out of $0.15 and it seems like the bills come in to end.
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.
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 email@example.com , firstname.lastname@example.org formal method tools and sectors to learn without having an overall ontology that illustrates the connections between those tools or methods.
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.
* rescue me from the hand of my enemies, and from those who persecute me.
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.
• 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.
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
The first buyers were those who were waiting on the sidelines for the election to end.
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)
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:
Issue #7 September, 2017 Making An Example Promoting Liberty, by Non Facies Furtum (p. 2) Policing as a Private Affair, Article by J. Allen Barnaby (p. 3-4) Give Anarchy a Chance, article by Noah Leed (p. 4-7) Communism Kills, pt. 1: Monumental Social Closure and Left-progressive Bias, Libertarian Sociology 101 column, By Richard G. Ellefritz, PhD (p. 7, 11) Violence and Politics Are Inseparable, article by Sean O'Ceallaigh (p. 8) Why Homeschooling Works, by Amelia Morris (p. 8) Ruby Ridge: 25 years later. A Summary for the Next Generation, article by Jason Boothe (p. 9-10) So You Want to Privatize Everything?, article by Matthew Dewey (p. 11-13) Inflating Away Our Technological Gains, article by James Butcher (p. 13-15) Going Anti-State and Abandoning Politics, article by Mike Morris (p. 15, 21) Your Dog, Lawful Plunder and the Regulatory State, article by Nick Weber (p. 21- 24) What If You Were A White Nationalist?, submission by “Orthobro” (p. 24 - 28) 1 Making An Example Promoting Liberty, article by Non Facies Furtum ...harmful ideas or act immorally. Make it uncomfortable to be evil, and to support evil. This can manifest itself in ways such as telling a companion that you’re going to stop spending time with him if doesn’t stop watching CNN, arguing diligently and impolitely with your cousin who always says “I’m just a centrist, bro.” and “ Obamacare saves lives!”. If some attractive woman asks you out on a date wearing a “thin blue line” t-shirt, deny her. Of course this ability to shun people with foolish or unhelpful ideologies does not preclude one from also doing positive work to support those who are actively changing things for the better in the world. If you know someone who is passionate about liberty and could inspire people with their talent for writing, speaking, or organization, encourage them to create something. Donate or volunteer with people at some sort of local charity event which would decrease dependence on the state for some people. In general, I encourage everyone reading this to make a credible difference in their social circle by living in a way that sets an example. Inspire people with your positivity and passion for valuable social change, and do not waste your time on people who will work against you and will not listen to the reason of your arguments. Be clear with your arguments, accurate with your evidence, passionate about your lifestyle, and deliberate with how you spend your time. This will help us secure a free future. Voluntaryism is still a new ideology to many, even though its principles are simple and already nearly universally valued in many ways. It is important work to spread the word about its immense value and moral correctness, but this will not be sufficient to bring about a truly free society. When the people who do not change things and who just go through life living at the level of the least common denominator or an average life see new styles of life that work better than others, they will gradually change their ways. Until then, they will live a “path of least resistance” lifestyle. It is important for those of us who have arrived at the objective moral truth of voluntaryism to set an example of just how much freedom and respect for property rights and self-ownership can lead to a successful and joyful life. What many voluntaryists spend most of their time doing is spreading knowledge of the arguments, reason, and evidence that support voluntaryism, non-aggression, and liberty as the most useful and morally correct principles. This is incredibly important and necessary work, but often it is not enough to get most people to change their ways, or even consider accepting the arguments. Living by example opens those around you up to new ideas, and inspires many people more than do valid logic and clear evidence. One important aspect of living a voluntaryist lifestyle is remembering that non-aggression is not synonymous with tolerance. One of the most powerful moral tools that one has is their ability to decide with whom one spends their time. By this I mean that in the same way shop-owners can refuse to do business with people who are known to have been thieves or people who have aggressive tendencies, every individual can and ought to shun those who have... Resilientways.net Resilientways.net Resilientways.net Resilientways.net Resilientways.net 2 Policing as a Private Affair, Article by J. Allen Barnaby of the Free Association Center Policing, the protection of person and property, can and should be handled privately for reasons both ethical and prudential. This simple truth is often hard for most to swallow, especially those looking to rationalize the various forms of centralized control they'd like to continue exerting over the entire populace within a certain geographic area. Decentralized policing services can and should be provided by the individual landowners or users who truly find any particular protection service more valuable than its cost. The competitive pressure made possible by decentralizing decision-making aligns the incentives of security providers much more closely with those of the marginal customer relative to a centralized political system where some fraction of the population enforces their preferences upon the whole. A political process allows those holding its reins to externalize the costs of services onto unwilling dissenters who may have better options on the table in its absence. But what about the poor, you ask? The working poor almost invariably rent homes and travel on roads owned by others. Those owners make their livings providing low-cost services to the poor and have strong incentives to pay for cost-effective crime deterrence on their properties in order to prevent damage and provide their customers relatively safe passage to and from their businesses in order to continue making their living. Insurance companies (think homeowners' and life insurance) can and would discriminate between customers who take various deterrence measures and those who don't, charging owners and individuals higher premiums depending upon their varying risk profiles. By making assets more profitable year in and year out, the benefits of protection services become capitalized into the value of the properties themselves. We must acknowledge, however, that we do not have Utopia on the table from which to choose, so we must make a comparative judgment between centralized and decentralized provision of protection. Centralization poses grave risks of abuse, and as will be explained below, offers little relative benefit to the poor and powerless in practice. Regime economists of course, even those espousing free market rhetoric across any number of other areas, readily object to the proposition that policing can be provided without centralizing said service by force. They teach us that policing is a prototypical "public good," and that the "optimal amount" of policing services can't be provided without some kind of forced centralization. The first problem with this approach generally is that, while positing that decentralized decision-making might lead to the under-provision of a service, it completely ignores that centralization is even more likely to lead to an over-production in terms of cost while offering little assurance against under-production in terms of the actual service quality enjoyed by those unable to wield political power for themselves. What's worse is that those who advance this position usually offer the pretext that without centralization, the poor and ostensibly powerless would lack access to quality service, even as their proposed solution often fails to serve this very group. The second problem with the public goods rationalization is that "prototypical" services like policing don't even obviously meet the theoretical requirements of a public good on their own terms. We're told policing is non-excludable, meaning that the cost of keeping non-payers from enjoying the benefits of the protection service prohibits the optimal level of protection from (cont. 4) 3 being provided to paying subscribers as well. However as a practical matter, policing is clearly excludable. Among other strategies, police agencies can simply publish the properties for which they intend to defend by force, allowing even relatively short-sighted criminals to avoid their subscribers and incentivizing them to case unprotected non-payers instead. Within most political jurisdictions currently, county and city jurisdictions haphazardly perform this function already, but as we have seen above, flexible police jurisdictions determined by market demand would better serve individuals living amongst a diverse local population by most closely aligning incentives. Private, decentralized policing is also largely rivalrous in consumption, in stark contradiction with the second requirement of a public good. While defending one house in a neighborhood from the threat of a ballistic missile would generally require defending the whole neighborhood from the same threat, thereby rendering the defense of each additional house in the neighborhood essentially cost-less once the first is adequately defended, providing a deterrent from most crimes, as well as investigation and restitution services, are generally costly to extend to each additional person or property. It's up to those that value their freedom to resist all who would employ the mere force of arms to centralize decision-making within a privileged political class. This goes double for the seemingly fundamental State services of policing and dispute resolution. As a practical matter, subjecting service providers of all kinds to competition and holding them to principles of natural justice will place significant limits on centralization of all kinds. Such restraints also hinder the growth of political power, a force to be resisted at all costs by the true friends of man and liberty. Give Anarchy a Chance, article by Noah Leed Many of us were heartened by the recent story of how a human chain was formed to save nine struggling swimmers caught in a rip current off the Panama City Beach on the Florida coast. Two boys had become stranded offshore, and as other members of the family swam out to their aid, those swimmers also struggled in vain to get to shore. Others on the beach went from being onlookers to being "on duty" as they linked arms to form an eighty-person human lifeline, pulling those stranded in the current back to safety. Words like "heroic" and "miraculous" come to mind as apt descriptions of what occurred, but there is one word most people wouldn't consider using here, a word that in fact perfectly describes how this family was saved: they were saved by anarchy. Most tend to use that word as a synonym for chaos and lack of structure or organization, but in the political sense it simply means lack of a formal or mandated authoritative hierarchy. It means self-organization rather than centrally planned organization. It is immediately important to note that such self-organization necessarily rests on whatever moral foundation might underlie it. People will organize themselves, or not, according to the system of values they have in common. So in that sense, there is indeed an important hierarchy at play in anarchy, the hierarchy of values and morals that has evolved over the countless generations that preceded ours. Some might differ in what constitutes that foundation (using terms such as "The Enlightenment" or "Judeo-Christian") but there can be no doubt that beneficial forms of anarchy are deeply rooted in history. We don't make up values on the fly. To be sure, this human chain didn't just magically materialize and arise spontaneously without any inputs of (cont. 5) 4 of leadership. It required someone to first have an idea for the chain, and then for that person and others to communicate the idea and to facilitate its realization by recruiting and coordinating willing volunteers. But the point is, the manifestation of this life-saving team required no pre-existing hierarchy or formal organizational structure or authority, and required no threat of punishment or other enforcement mechanisms to make it work. Those who wanted to participate simply did so, and those who didn't, didn't. Whatever minimal elements of leadership and hierarchy (i.e., non-swimmers closest to shore/stronger swimmers in deeper waters) That were needed had to arise in the moment, voluntarily and organically. And they did. It's a shame that the word "anarchy" has never been given a chance to gain more popular use in contexts that actually reflect this true definition. As thinking adults, the moment we hear that word we are likely to not really think about what it might mean. Instead, by default, we give it the emotional weight and negative connotations that were likely loaded into our heads the few times we heard the word in common use as children: anarchy is what results when people riot, or when tornadoes tear up towns, or when nobody does the dishes (or cleans his bedroom right now!). So we are used to seeing the word "anarchy" incorrectly thrown around to describe things like the gang-rule and barbarism that overtakes failed states like Somalia. That is not anarchy. Rarely is the word used in any but negative and unappealing contexts. Perhaps, though, the word deserves equal time in getting fair use to describe the positive voluntary social organization and human cooperation that arises almost instantaneously in group scenarios such as the Panama City Beach rescue (or, say, United Flight 93). And further, perhaps we should consider the potential negative outcomes that might have resulted if anarchy had been suppressed in the case of this rescue, as well as in other situations. Representative democracy is highly thought of as a way to structure the governing institutions that help order our society and address its problems. How well would a microcosm of political democracy have worked on that Panama City Beach? In the name of "fairness" we might want to consider all reasonable alternatives to the human-chain idea, and we might want to vote on which idea to deploy and on who should lead the group, and we might want to consider potential costs as well as benefits of our options, and we might want to consult or defer to authorities and experts and public servants on the details of executing the plan...after another vote, of course. But by taking time to formalize the life-saving process and make it soundly democratic, that democracy would probably have failed the nine people that anarchy managed to save. In case anyone thinks I'm just bashing government here, imagine the utter failure that might result from assigning the task to a meeting of middle-managers mired in the typical bureaucracy of a huge corporation! Direct and efficient (and risky) action and full accountability can get stifled in the hierarchies of any large and complex organization, whether public or private, because large organizations commonly breed a certain amount of ass-kissing and ass-covering (not to mention foot-dragging, finger-pointing and thumb-sucking). It's just the nature of large organizations. The large organization will have many structures, rules and policies that have evolved to "safely" (ass-covering, again) give guidance in most situations, but not in all. A bureaucracy is always obedient first and foremost to itself, at the risk of sacrificing those stray few who might be in situations that fall outside its rigid regulatory regimes. To best respond to certain situations -- like an entire family stuck in a rip current -- agents of larger organizations must be given (cont. 6) 5
SPIRITUAL PATH REMEMBERING SACRED TRADITION AND REFERRING TO THE HOLY FATHERS OF THE ORTHODOX CHURCH Canons of the Holy Apostles 8. If any Bishop, or Presbyter, or Deacon, or anyone else in the sacerdotal list, fail to partake of communion when the oblation has been offered, he must tell the reason, and if it is good excuse, he shall receive a pardon. But if he refuses to tell it, he shall be excommunicated, on the ground that he has become a cause of harm to the laity and has instilled a suspicion as against the offerer of it that the latter has failed to present it in a sound manner. Interpretation. It is the intention of the present Canon that all, and especially those in holy orders, should be prepared beforehand and worthy to partake of the divine mysteries when the oblation is offered, or what amounts to the sacred service of the body of Christ. In case any one of them fail to partake when present at the divine liturgy, or communion, he is required to tell the reason or cause why he did not partake: then if it is a just and righteous and reasonable one, he is to receive a pardon, or be excused; but if he refuses to tell it, he is to be excommunicated, since he also becomes a cause of harm to the laity by leading the multitude to suspect that that priest who officiated at liturgy was not worthy and that it was on this account that the person in question refused to communicate from him. 9. All those faithful who enter and listen to the Scriptures, but do not stay for prayer and Holy Communion must be excommunicated, on the ground that they are causing the Church a breach of order. (Canon LXVI of the 6th; c. II of Antioch; cc. Ill, XIII of Tim.). Interpretation. Both exegetes of the sacred Canons — Zonaras, I mean, and Balsamon — in interpreting the present Apostolical Canon agree in saying that all Christians who enter the church when the divine liturgy is being celebrated, and who listen to the divine Scriptures, but do not remain to the end nor partake, must be excommunicated, as causing a disorder to the church. Thus Zonaras says verbatim: “The present Canon demands that all those who are in the church when the holy sacrifice is being performed shall patiently remain to the end for prayer and holy communion.” For even the laity then were required to partake continually. Balsamon says: “The ordainment of the present Canon is very acrid; for it excommunicates those attending church but not staying to the end nor partaking.” Concord. Agreeably with the present Canon c. II of Antioch ordains that all those who enter the church during the time of divine liturgy and listen to the Scriptures, but turn away and avoid (which is the same as to say, on account of pretended reverence and humility they shun, according to interpretation of the best interpreter, Zonaras) divine communion in a disorderly manner are to be excommunicated. The continuity of communion is confirmed also by c. LXVI of the 6th, which commands Christians throughout Novational Week (i.e., Easter Week) to take time off for psalms and hymns, and to indulge in the divine mysteries to their hearts’ content. But indeed even from the third canon of St. Timothy the continuity of communion can be inferred. For if he permits one possessed by demons to partake, not however every day, but only on Sunday (though in other copies it is written, on occasions only), it is likely that those riot possessed by demons are permitted to communicate even more frequently. Some contend that for this reason it was that the same Timothy, in c. Ill, ordains that on Saturday and Sunday that a man and his wife should not have mutual intercourse, in order, that is, that they might partake, since in that period it was only on those days, as we have said, that the divine liturgy was celebrated. This opinion of theirs is confirmed by divine Justin, who says in his second apology that “on the day of the sun” — meaning, Sunday — all Christians used to assemble in the churches (which on this account were also called “Kyriaka,” i.e., places of the Lord) and partook of the divine mysteries. That, on the other hand, all Christians ought to frequent divine communion is confirmed from the West by divine Ambrose, who says thus: “We see many brethren coming to church negligently, and indeed on Sundays not even being present at the mysteries.” And again, in blaming those who fail to partake continually, the same saint says of the mystic bread: “God gave us this bread as a daily affair, and we make it a yearly affair.” From Asia, on the other hand, divine Chrysostom demands this of Christians, and, indeed, par excellence. And see in his preamble to his commentary of the Epistle to the Romans, discourse VIII, and to the Hebrews, discourse XVIII, on the Acts, and Sermon V on the First Epistle to Timothy, and Sermon XVII on the Epistle to the Hebrews, and his discourse on those at first fasting on Easter, Sermon III to the Ephesians, discourse addressed to those who leave the divine assemblies (synaxeis), Sermon XXVIII on the First Epistle to the Corinthians, a discourse addressed to blissful Philogonius, and a discourse about fasting. Therein you can see how that goodly tongue strives and how many exhortations it rhetorically urges in order to induce Christians to partake at the same time, and worthily, and continually. But see also Basil the Great, in his epistle to Caesaria Patricia and in his first discourse about baptism. But then how can it be thought that whoever pays any attention to the prayers of all the divine liturgy can fail to see plainly enough that all of these are aimed at having it arranged that Christians assembled at the divine liturgy should partake — as many, that is to say, as are worthy? 10. If anyone pray in company with one who has been excommunicated, he shall be excommunicated himself. Interpretation. The noun akoinonetos has three significations: for, either it denotes one standing in church and praying in company with the rest of the Christians, but not communing with the divine mysteries; or it denotes one who neither communes nor stands and prays with the faithful in the church, but who has been excommunicated from them and is excluded from church and prayer; or finally it may denote any clergyman who becomes excommunicated from the clergy, as, say, a bishop from his fellow bishops, or a presbyter from his fellow presbyters, or a deacon from his fellow deacons, and so on. Accordingly, every akoinonetos is the same as saying excommunicated from the faithful who are in the church; and he is at the same time also excommunicated from the Mysteries. But not everyone that is excommunicated from the Mysteries is also excommunicated from the congregation of the faithful, as are deposed clergymen; and from the peni‐ tents those who stand together and who neither commune nor stay out of the church like catechumens, as we have said. In the present Canon the word akoinonetos is taken in the second sense of the word. That is why it says that whoever prays in company with one who has been excommunicated because of sin from the congregation and prayer of the faithful, even though he should not pray along with them in church, but in a house, whether he be in holy orders or a layman, he is to be excommunicated in the same way as he was from church and prayer with Christians: because that common engagement in prayer which he performs in conjunction with a person that has been excommunicated, wittingly and knowingly him to be such, is aimed at dishonoring and condemning the excommunicator, and traduces him as having excommunicated him wrongly and unjustly.
Our main problem as a society now, is that those in power here use it also to decide what is NOT to be written about.
Pray for those who never experienced their fathers’ love to enjoy the love of God.
Descriptive test will only be evaluated for those candidates who qualify in the objective type of tests and are placed adequately high as per total marks in the objective tests.
Those taking the course will learn the Western medical and Chinese medical diagnoses for the various forms of herpes and how to differentiate the various herpes syndromes.
Part 1 discusses tritium discharges from nuclear facilities in Canada and compares them with those from reactors in other countries.
TM “Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?” James 2:5 (ESV) I was in God’s plan!
Hanging limply on the radicality of populism over the radicality of radicalism itself, the burden of moral conscience falls on hurt-me-hurt-me types – those celebrated individuals who invite moral masochism in spite of their televisual career.
Court of Justice of the European Union PRESS RELEASE No 92/16 Luxembourg, 8 September 2016 Press and Information Judgment in Case C-160/15 GS Media BV v Sanoma Media Netherlands BV, Playboy Enterprises International Inc., Britt Geertruida Dekker The posting of a hyperlink on a website to works protected by copyright and published without the author’s consent on another website does not constitute a ‘communication to the public’ when the person who posts that link does not seek financial gain and acts without knowledge that those works have been published illegally In contrast, if those hyperlinks are provided for profit, knowledge of the illegality of the publication on the other website must be presumed.