Beijing is bent on deciding succession of Tibet’s next Dalai Lama
Beijing is bent on deciding succession of Tibet’s next Dalai Lama

Brooke Schedneck, writing in Asia Times said that Tibet’s Buddhists said that they will find the next reincarnation of Tenzin Gyatso but Beijing is bent on deciding the succession.

Dalai Lama is an important figure bringing Buddhist teachings to the international community. The successor to the Dalai Lama is traditionally identified by senior monastic disciples, based on spiritual signs and visions.

In 2011, however, the Chinese Foreign Ministry declared that only the government in Beijing can appoint the next Dalai Lama, and no recognition should be given to any other candidate, reported Asia Times.

The Dalai Lama is a highly influential figure, and choosing a successor is not just a religious issue, but a political one as well, opines Schedneck.

The 14 generations of Dalai Lamas, spanning six centuries, are linked through their acts of compassion and their wish to benefit all living beings.

The current Dalai Lama was enthroned when he was about four years old and was renamed Tenzin Gyatso.

Today the selection process for the next Dalai Lama remains uncertain. In 1950 China’s communist government invaded Tibet, which it insists has always belonged to China.

The Dalai Lama fled in 1959 and set up a government in exile. The Dalai Lama is revered by Tibetan people, who have maintained their devotion over the past 70 years of Chinese rule.

In 1995 the Chinese government detained the Dalai Lama’s choice for the successor of the 10th Panchen Lama, named Gedhun Choekyi Nyima, when he was six years old.

Since then China has refused to give details of his whereabouts. Panchen Lama is the second most important tulku lineage in Tibetan Buddhism, reported Asia Times.

Mahayana Buddhists believe bodhisattvas choose to be reborn, to experience the pain and suffering of the world, to help other beings attain enlightenment.

Tibetan Buddhism has developed this idea of the bodhisattva further into identified lineages of rebirths called “tulkus.”

The Tibetan people revolted when the newly selected 11th Panchen Lama was detained. The Chinese government responded by appointing its own Panchen Lama, the son of a Chinese security officer.

The Panchen Lamas and Dalai Lamas have historically played major roles in recognizing each other’s next incarnations.

China also wants to appoint its own Dalai Lama. But it is important to Tibetan Buddhists that they are in charge of the selection process.

There are usually predictions about where and when a Dalai Lama will be reborn, but further tests and signs are required to ensure the proper child is found.

In the case of the 13th Dalai Lama, after his death, his body lay facing south. However, after a few days his head had tilted to the east and a fungus, viewed as unusual, appeared on the north-eastern side of the shrine, where his body was kept.

This was interpreted to mean that the next Dalai Lama could have been born somewhere in the north-eastern part of Tibet, reported Asia Times.

Disciples also checked Lhamo La-tso, a lake that is traditionally used to see visions of the location of the Dalai Lama’s rebirth.

The district of Dokham, which is in the northeast of Tibet, matched all of these signs. A 2-year-old boy named Lhamo Dhondup was just the right age for a reincarnation of the 13th Dalai Lama, based on the time of his death.

When the search party consisting of the 13th Dalai Lama’s closest monastic attendants arrived at his house, they believed they recognized signs that confirmed that they had reached the right place.

The 14th Dalai Lama recounts in his memoirs about his early life that he remembered recognizing one of the monks in the search party, even though he was dressed as a servant. To prevent any manipulation of the process, members of the search party had not shown villagers who they were, reported Asia Times.

The Dalai Lama remembered as a little boy asking for the rosary beads that monk had worn around his neck. These beads were previously owned by the 13th Dalai Lama. After this meeting, the search party came back again to test the young boy with further objects of the previous Dalai Lama.

He was able to correctly choose all items, including a drum used for rituals and a walking stick.

Because of the threat from China, the 14th Dalai Lama has made a number of statements that would make it difficult for a Chinese-appointed 15th Dalai Lama to be seen as legitimate, said Schedneck.

For example, he has stated that the institution of the Dalai Lama might not be needed anymore. However, he has also said it is up to the people if they want to preserve this aspect of Tibetan Buddhism and continue the Dalai Lama lineage. The Dalai Lama has indicated that he will decide, on turning 90 in four years’ time, whether he will be reborn.

Another option the Dalai Lama has proposed is announcing his next reincarnation before he dies. In this scenario, the Dalai Lama would transfer his spiritual realization to the successor.

A third alternative Tenzin Gyatso has articulated is that if he dies outside of Tibet, and the Panchen Lama remains missing, his reincarnation would be located abroad, most likely in India. Experts believe the Chinese government’s search, however, would take place in Tibet, led by the Chinese-appointed Panchen Lama, said Schedneck.

The Dalai Lama is confident that no one would trust the Chinese government’s choice. The Tibetan people, as he has said, would never accept a Chinese-appointed Dalai Lama, reported Asia Times.

This story has been published from a wire agency feed without modifications to the text.

Survey finds Jews worry about anti-Semitism
Survey finds Jews worry about anti-Semitism
(Photo illustration/Pew Research Center)

Jewish Americans tend to be white and although many participate, at least occasionally, in some traditional religious practices, they are less religious than the rest of the country, a Pew Research Center survey has found.

The survey released on May 21 looks at what it means to be Jewish in the United States and most of them care about Israel, though one in 10 supports the movement to boycott it.

These include going to a synagogue or fasting on Yom Kippur (the Day of Atonement)– and in some Jewish cultural activities, like making potato latkes, watching Israeli movies or reading Jewish news online.

The survey looked at Jewish identity in the United States, 2020, asking What does it mean to be Jewish in America?

On May 11, in earlier research of U.S Jews, Pew Research said that there are 7.5 million Jews of all ages in the United States, or 2.4 percent of the total population in the country.

Pew said a further 1.4 million adults (0.6 percent) have a Jewish affinity. Though they lack a Jewish parent or upbringing and do not identify as Jewish by religion, these adults consider themselves Jewish in some other way.

The survey found that U.S. Jews are culturally engaged, increasingly diverse, politically polarized and worried about anti-Semitism.

Among young Jewish adults, however, two sharply divergent expressions of Jewishness appear to be gaining ground says Pew.

One involves religion deeply enmeshed in every aspect of life, and the other involving little or no religion at all.

Overall, about a quarter of U.S. Jewish adults (27 percent) do not identify with the Jewish religion.

They consider themselves to be Jewish ethnically, culturally or by family background and have a Jewish parent or were raised Jewish.

JEWS WHO DON’T FOLOW A  RELIGION

However they answer a question about their current religion by describing themselves as atheist, agnostic or “nothing in particular” rather than as Jewish.

Among Jewish adults under 30, four-in-ten describe themselves this way.

At the same time, younger Jewish adults are much more likely than older Jews to identify as Orthodox. Among Jews ages 18 to 29, 17 percent self-identify as Orthodox, compared with just 3 percent of Jews 65 and older.

And fully one-in-ten U.S. Jewish adults under the age of 30 are Haredim, or ultra-Orthodox (11percent), compared with 1percent of Jews 65 and older.

The two branches of Judaism that long predominated in the U.S. have less of a hold on young Jews than on their elders.

Roughly four-in-ten Jewish adults under 30 identify with either Reform (29 percent) or Conservative Judaism (8percent), compared with seven-in-ten Jews ages 65 and older.

Compared with older Jews, youngest Jewish adults include larger shares of both Orthodox and people with no denominational identity.

In other words, the youngest U.S. Jews count among their ranks both a relatively large share of traditionally observant, Orthodox Jews.

There is an even larger group of people who see themselves as Jewish for cultural, ethnic or family reasons but do not identify with Judaism – as a religion – at all.

Many people in both groups participate, at least sometimes, in the same cultural activities, such as cooking traditional Jewish foods, visiting Jewish historical sites and listening to Jewish or Israeli music.

Yet the survey finds that most people in the latter group (Jews of no religion) feel they have not much or nothing at all in common with the former group (Orthodox Jews).

THE COUNCILS OF THE FOURTH CENTURY AND THE CONFLICT BETWEEN EAST AND WEST IN A CHURCH-HISTORICAL CONTEXT
THE COUNCILS OF THE FOURTH CENTURY AND THE CONFLICT BETWEEN EAST AND WEST IN A CHURCH-HISTORICAL CONTEXT

Shortly after the First Ecumenical Council of Nicaea in the East (325) , the reaction of the Arians and semi-Aryans arose. Politically strong Arianism came on the scene, in the role of sworn enemy of everything that defined the Nicene Creed. Councils are convened against councils, symbols of faith are drawn up against other symbols of faith, counter-anathemas are opposed to anathemas. The pagan historian Ammianus Marcelinus writes, “The roads of the empire were overcrowded with galloping bishops.” The anti-Nicene reaction was a significant power, led by Eusebius of Caesarea4 /+ 340/, who is involved in all Arian endeavors and fights for a unifying formula of the Christian faith, for the pacification of the two warring groups; he refuses to condemn Arius. The leader of the pro-Arianists and anti-Sabellians was Eusebius. Nicomedian5, known for his militant temperament and uncompromisingness /+ 341/.

After the exile of Arius at Nicaea, Constantius, the sister of Emperor Constantine, intervened to alleviate the sentence of the heresiarch, whom he allowed to return from exile. And to perform the Sacrament of St. Baptism of the emperor before his death in 337, was sought by Eusebius of Nicomedia. His position was even stronger in the court of Emperor Constantius II /337-361/, when in 338, he was transferred to the ministry in Constantinople. The empire was divided between the sons of Constantine I: Constantine II the Younger /Claudius Flavius ​​Julius, 337-340/, Constant I /Flavius ​​Julius Constans, 337-350/ and Constantius II /Flavius ​​Julius Constantinius, son of Constantine the Great by Faust and grandson of Constantius I Chlorus/. The empire became even more agitated by the relentless religious controversy. Constantius took the side of Arianism against Athanasius, the great bishop of Alexandria, which explains the unfavorable comments of this son of the emperor Constantine the Great. The pro-Arian coalition soon went on the offensive and attacked in order to eliminate everywhere in the Orient those for whom Orthodoxy remained in the symbol of faith defined at the Council of Nicaea.

From Palestine to Thrace, a dozen episcopal centers saw their Orthodox bishops removed from office after a series of ecclesiastical councils between 326 and 335. Synods in the fourth century annulled each other, fiercely defending their positions, with bishops in the East leading their churches with a zeal which they should apply to prevent the division of the Body of Christ-Christ Church.

Pretoria prefecture officials assisted in the convening of church councils. In certain cases, they organized the transportation of bishops by imperial mail /cursus publicus/. Practice introduced by Emperor Constantine I when organizing the council in Arles in 314. St. Melania, for example, covered the distance from Constantinople to Jerusalem in 44 days. The distance was 1164 miles, i.e. approx. 1730 km. The individual stages did not exceed 40 km. daily intensified course of “Roman public transport,” as Hilary of Poitiers testifies, in his work Against Constantius (SC № 334, Paris, 1987, p. 14).

The intervention of state officials in church affairs from the middle of the 4th century became a common practice. They served as couriers between the imperial court and the bishops; assisted in the councils themselves to be the emperor’s spokesmen in them, because the ecumenical councils are an extremely respected body of the Church by the imperial administration, which is the main reason why Constantine the Great finally gained enormous (= synodal) power and authority, importance for the entire life of the empire. On the other hand, the local /provincial/ councils played an important role in the life of the local churches, as well as for the functioning of the Ecumenical Councils. That obligation fell within the remit of the agentes in rebus, in their capacity as curiosi of the cursus publicus.

CHRONOLOGICAL TABLE

323-337 Constantine I, the only emperor.

325 Council of Nicaea, Athanasius /b. 295 – + May 2, 373/ participated in the First Ecumenical Council as a deacon of Alexandria.

328 On June 8, Athanasius was ordained bishop of Alexandria.

330 The Council of Antioch /against Eustatius of Antioch/. The Council of Tire-Jerusalem. First exile of Athanasius, July 11 to November 22, 337; stay in Trev.

337-340 Emperors: Constantine II. Constant I. Constantius II.

339 Second exile of Athanasius, from April 16, 339 to October 21, 346; stay in Rome; bishop of Alexandria at that time the illegitimate bishop /intrus/ Gregory.

340-350 Emperors: Constant I. Constantius II.

341 Council of Sanctification at Antioch.

343-344 The Councils of Serdica and Philippopolis.

346 Cologne Council /May 12/. Return of Athanasius to Alexandria.

350-361 Constantius, autocratic emperor.

350 Catechisms of St. Cyril of Jerusalem.

351 First Council of Sirmium.

353 Council of Arles, dominated by the Arians.

355 Council in Milan / Milan /.

356 Council of Béziers. Third exile of Athanasius, from February 9, 356 to Feb 21, 362; stay in the Egyptian desert.

357 Second Council of Sirmium.

358 Omiusian Council in Ancyra. Third Council of Sirmium. Council of Antioch.

359 Council of Seleucia-Rimini.

360 Council of Constantinople. Caesar Julian was proclaimed emperor of his troops.

369/361 Council of Paris. Gallic bishops cancel their participation in support for the Nicene position.

362 Council of Alexandria. Fourth exile of Athanasius, Oct 24 362 to 5 Sept. 363; stay in the Egyptian desert.

365 Emp. Valens: Fifth Exile of Athanasius, Oct. 5 to Jan 31, 366.

THE DUTIES OF THE CHRISTIAN TO HIMSELF
THE DUTIES OF THE CHRISTIAN TO HIMSELF

The Christian must strive for infinite moral perfection: “Be perfect,” says the Savior, “as your Father is perfect” (Matt. 5:48). That is why he must be vigilant in his thoughts, feelings and actions, because he is surrounded on all sides by enemies of his salvation, which Christ pointed out to us in His parable of the sower and the seed – these are sensual pleasures, riches, life’s care and the devil. The Christian must always be on guard of his salvation, to fight against his passions, evil thoughts, the influence of evil people and cunning demonic forces, because one spark of sin is enough to then ignite the fire of passions and to incinerate in us the seeds of good.

As for the above, the Moscow Metropolitan Innocent advises us: “We must be especially courageous and firm in carrying our sufferings, in carrying our life crosses. These crosses are so painful for some that they feel abandoned by the Lord. But God is always with us, even when it seems to us that we are at the very end of doom, because He will not allow more temptations than we can bear …. In sorrows do not seek consolation in people, if God Himself is not send them: only the Lord is your helper, comforter and mentor; turn to Him, and seek only comfort and help in Him. ”

In the successful struggle of the Christian with the enemies of his salvation powerful means appear: the word of God, the example of the life of the saints, fasting, prayer and especially the grace of God given to us in the sacraments of the Church of Christ.

Only in the love of God and neighbor is the constant struggle with vices and passions the pledge of salvation for man and for eternal life.

Will we, after enduring various sufferings of love of neighbor, find or continue to love or hate him because of the suffering he has caused us and the possible ingratitude, especially if he is our enemy (because the duty of love of neighbor includes the requirement to love our enemies) – this is the greatest test of virtue and the greatest danger to the compassionate, lest he become a philanthropist, misanthrope.

Also, the rage of enmity enters among Christians and prevents them from reconciling and living in peace. “If you forgive men their trespasses, your heavenly Father will also forgive you” (Matt. 6:14). The devil never quarrels with the devil. But under the pressure of the devil’s malice, man against man is at war, and Christian against Christian. The robbers, as soon as they unite, become comrades. Their common interests and goals connect them and, by sharing a table, respect each other as brothers. And we seem to line up at the same spiritual table – we partake of the same cup with the Flesh and Blood of the Lord, we are supposed to be brothers in Christ, but in fact we eat each other like bloodthirsty beasts. This is because we have allied ourselves with the devil. In our sinfulness, it is natural for misunderstandings and quarrels to arise between people. But, once quarreled, we can reconcile. If mutual reconciliation is not achievable, then we must practice patience and forgiveness of the enemy who is uncompromising towards us. “Let not the sun go down upon you; nor give place to the devil ”(Eph. 4: 26-27).

THE DUTIES OF A CHRISTIAN TO NEIGHBORS
THE DUTIES OF A CHRISTIAN TO NEIGHBORS

In addition to a position with God, the Christian has a commandment to love one’s neighbor as a creation and likeness of God. Christian love of neighbor requires from us an inner union with them – a union that expels from the relationship any pride and selfishness, personal gain and interests to self-denial. Love of neighbor embraces all people without exception, as Christ makes clear in the parable of the “Good Samaritan” (Luke 10: 28-36). Christian love is realized with complete devotion for the good of others: “there is no greater love than to lay down one’s life for one’s friends” (John 15:13).

Love of neighbor is based on love of God and is most closely connected with it: he who does not love his neighbor does not love God. “He that saith, I love God, and hate my brother, is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen” (1 John 4: 20-21).

True love for one’s neighbor must be active, it must be expressed in living deeds of love and mercy, and not only in compassionate words – “Let us begin to love one another not in words or in tongues, but in works of truth” (John 3 : 17-18).

Everything we will do here on earth, for our loved ones, we will do for Christ Himself: “Come, you blessed of My Father – He will say to the terrible judgment of the righteous – inherit the Kingdom prepared for you from the creation of the world, because I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was naked, and you clothed me; I was sick and you visited Me; I was in prison, and you came to Me … because you did this to one of these younger brothers of mine, you did it to Me ”(Matt. 25: 34-40).

Compassion is a Christian virtue that, along with repentance, humility, love of God and neighbor, contributes to the salvation of the soul. It is in the service (as an instrument) of another virtue – love of neighbor. This mediating role of compassion – to be an inner (sympathetic) and / or external expression – an active manifestation of love for one’s neighbor relativizes his value. In so far as it involves mental commitment and physical commitment – providing assistance but in distress or mental distress – depending on the strength of the means and the circumstances, often despite the goal (the intention to help) – it can reflect not only in useful, but sometimes in useless or harmful results for the benefit of the same neighbor whom we try to help. The outcome of our activities often depends not on the motives, but on the nature of the means, the circumstances and the conditions of the environment in which we carry them out. Depending on whether they are good or bad, it can happen that even the most well-intentioned activity (with poorly chosen means, hostile environment, intervention of unexpected or unforeseen forces, underestimation or change of circumstances) ends with a malicious or zero result. ; and vice versa – maliciously conceived activity to result in good, but good or indifferent consequences. The result often refutes the goal. When compassion reduces the suffering of the neighbor, who consoles and calms himself, seeing that he is not alone, but another suffers alongside him, he shares his pain and sorrow, takes part of his burden. The sufferer rejoices, feeling helped and relieved by his compassionate. Sensitive-useful compassion is misericordia (mercy, compassion), and active-useful compassion is caritas (love of neighbor and God).

THE DUTIES OF A CHRISTIAN TO GOD
THE DUTIES OF A CHRISTIAN TO GOD

One of the Jewish scribes, wishing to test Christ, asked Him before the people, “Master, what commandment is great before the law?” And Jesus answered, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” The second such basic commandment is, “Thou shalt love thy neighbor as thyself.” On these two commandments rest all the law and the prophets ”(Matt. 22: 37-40).

Love for God is expressed through inner and outer worship of God. Inner worship is encompassed by three main virtues: faith, hope, and love. In faith lies the foundation of love, and in hope the purpose of love. Faith and its truths do not act upon us compulsorily, but are given to our free will; hope inspires. Faith gives man strength for martyrdom and is stronger than any knowledge. Love is man’s natural desire for God as his archetype (Gen. 1:27). Through faith man enters into the mysteries of divine knowledge, and through love into the mysteries of divine life. The main property of love is the migration of one’s own “I” into another being. It is the highest of all Christian virtues.

External worship is expressed in prayer, accompanied by religious rites, ie. with the participation of the body in it, following the example of Christ Himself (Luke 22:41) and His Apostles (Acts 9:40; 21: 5, etc.). The best means for man’s communion with God and for expressing his love for Him is prayer – it brings us closer to God, unites us with Him.

Prayer in a pure and sublime form is the selfless conversation of the human soul with God. The conditions for true prayer are: faith in receiving the begged (Matt. 21:22) sense of humility, separation from the earthly (Luke 21:34), concentration in prayer (Matt. 6: 9), surrendering oneself to the will of God. and reconciliation with all men (Matt. 5:24).

The hallmarks of the prayer heard are: inner peace of mind – peace of God, joy in the Holy Spirit (Rom. 14:17), increase of spiritual strength and, finally, inner enlightenment of God (John 14:23), but to achieve the above it is necessary is a spiritual experience and continuous exercise in prayer and contemplation.

Knowledge of God’s law alone will not save us until we are dulled to do God’s will. On the contrary, knowledge without fulfillment will condemn us by the words of Christ: “The servant who knew the will of his master, and was not ready, and did not do according to his will, will be beaten greatly… And by anyone who much is given, much will be required, and to whom much is entrusted, more will be required of him ”(Luke 12: 47-48).

The European Union without the Province of Europe
The European Union without the Province of Europe

Today it is fashionable to comment on the priority of the regions in the policy of the European Union, which also affects the regional cooperation in the Balkans with a view to the region of Thrace, extending to three countries: Bulgaria, Greece and Turkey. of stumbling over good neighborly and interstate relations.

The situation is further heated by the debate over Turkey’s future membership of the United Europe organization chart. However, after a thorough historical and geopolitical analysis, it turns out that the ancient Roman province of Europe today is outside the territory of the European Union.

Thrace [IV-VI c.] Included the districts or provinces: 1) Europe, 2) Rhodope, 3) Hemimont first, 4) own Thracia, 5) Lower Moesia and 6) Little Scythia.

We offer a vault of the diocesan division in the Roman provinces (based on the ancient Christian historian Theodoret – Historia ecclesiastica, lib. V, p. 28), which in earlier times were inhabited by Slavs and by the end of the 9th century are part of the Bulgarian kingdom. The province of Europe was located in the southeastern part of Thrace and encompassed the lands bordering the Sea of ​​Marmara to the south, the Hebros River (Maritsa) to the west and its tributary Regina (Erkene River, now Ergene) to the north. The Black Sea, which washed its eastern borders, constituted a vast diocese of the same name, the Diocese of Europe. It was under the spiritual authority of the Metropolitan of Heraclea, based in the city of Heraclea (Heraclea) on the Sea of ​​Marmara. This metropolis played an extremely important role in the first four centuries for the spread of Christianity throughout Thrace, giving a number of martyrs and saints, who glorified it in the first centuries as the ruling church in Thrace. The city of Heraclius had a high civil rank – the seat of the prefect of Thrace, so the first two Ecumenical Councils raised the ecclesiastical administrative region to an exarchate for all of Thrace, to which the Bishop of Constantinople was subordinated until his promotion to patriarchal dignity. In the 5th century it lost its leading position in Thrace and became an ordinary metropolis of Europe with 20 subordinate bishoprics, most of them on the shores of the Sea of ​​Marmara in the territory of Rep. Turkey – Gallipoli, Heronia, Turul (Corlu), Raidest (Rodosto, Rhaedestus, ancient Bizanthe), Arcadiopolis (Lule-Burgas), Theodorupolis (Theodorupolis), Visco (Visa, Byzie), Selemvryly (Silivri) The Paniot (with the town of Pania, ancient Perinthos, today’s Marmara Ereglisi), the Hariopol (ancient Hariopol, today’s Hirebulu) and others [based on the data from the diocesan catalogs: 1) The Paris Code № 1155 A, compiled by an unknown author from various older lists in the iconoclastic era, published by Prof. Karl De-Boor, Zeitschrift fur Kirchengeschichte, Gotha, 1891, Bd. XII , 3rd and 4th Heft, pp. 520-534); 2) “Epiphany” from the time of the VI Ecumenical Council, restored and published by Prof. Heinrich Gelzer in the edition of the Bavarian Academy (Ungendruckte und ungonugent veroffentlichte Texte der Notittiae episcopatuum, Munich, 1901, pp. 534-542).

From its eastern border begins the ancient province of the Rhodopes. The southernmost part of Thrace, the Rhodope region, bordering the Hebros River to the east, the Aegean Sea to the south, the Nestos River (now Mesta) to the west, and the Rhodope Mountains to the north, formed a diocese of the same name, the Diocese. Rhodope with the archpastor chief of the bishop of Trayanopolis, ancient. Doriscus (north of Dede-Agach, today Alexandroupolis, Rep. Greece). Under his spiritual care were placed 11 bishoprics: Peroia (now the town of Fero, on the right bank of the Maritsa River, north of Trayanopol), Maronia (Maronia, on the Aegean coast), Anastasiopolis (see the city of Periteorion, st. .-bulg. Peritor), Maksimianopolitan (town of Maximianopol, near Gyumyurjina) and several others with unspecified location.

To the north of Europe begins the province of Hemimont Prima. This Thracian region had borders: to the south the river Erkene, to the west – the water line of the rivers Maritsa and Tundzha, to the north – Hemos and to the east – the Black Sea. The Metropolitan of the Diocese of the same name, Hemimont I, resided in the city of Adrianople (ancient Oresteia, today’s Edirne). 9 episcopal seats were subordinated to him: the Mesembrian (now Nessebar, which until the Emperor Justinian the Great was a metropolis, under the auspices of the Aquileian Episcopate of the Danube, and from the new structure of the ecclesiastical administrative system of the Isaurian dynasty, was turned into an episcopate, as it appears in the lists of the VII Ecumenical Council), Sozopol, Develt (Develtum, south). west of Burgas), Anhialskoto, Provatskoto (town of Provat, in ruins near Provadia, above Provadiyska river, north-east of Edirne), Vulgarofigonskoto (the city of Vulgarofigon was on the left bank of one of the right tributaries of the river Erkene, today Eski-baba), the Nicene (city of Nicaea, near the village of Hafsa, southeast of Edirne).

The eastern part of the Imperium Romanum in the fourth century is estimated to have had between 24 and 26 million inhabitants (cf. Mazar O., Manuel d’etudes Byzantines, ed. Fr., Brepols, 1995, p. 79). The cities were connected by a network of excellent roads and communications, appearing in Roman guidebooks. In the Guide to Imp. Antonin is indicated is a road artery passing from Escus through the Balkans in the direction of Philippopolis, which channeled traffic from the Danube to Thrace, known as a military route from Singidumun, it passed through Naissus, Serdika, Philippopolis and led through Adrianople to Constantinople, with a deviation from this route connecting Philippopolis with Augusta Trajana and Anhialos on the Black Sea. (cf. Honigmann, E., Le Synecdemos d’Hierocles et l`Opuscule geografique de George de Chypre, Bruxelles, 1939, 635, 1-655; Miller K., Itineraria Romana, Stuttgart, 1916, ss. 495 sq.).

Europe is the sister of Cadmus, which will cross the sea from Phenicia to Greece. But the first mention of the word “Europe” is east of Heber (Maritsa). The word “Europe” – a theme (area) from Thrace – will appear on Roman maps – east of the “Rhodopes”. This is the first geographical indication of the word “Europe”. It is east of the Rhodopes (between the rivers Maritsa and Strandzha).

Religious freedom is a necessary condition for democratic life
Religious freedom is a necessary condition for democratic life

Modern national and international law raises this primordial freedom to the rank of a fundamental one. Freedom of conscience and religion is essential for spiritual development, personal or social. Every religious association – traditional or new, majority or minority, institutional or alternative – has the right to this freedom, as well as the obligation to respect it.

Freedom of conscience and religion gives everyone the right to believe, not to believe and to change their faith, as well as to express it, to practice their own personal beliefs. It provides every human being with the right to orient his behavior and to lead a way of life corresponding to his religious beliefs in a broad sense, ie. every form of man’s relationship with the divine, respectively the transcendent. This freedom, in order to be expressed collectively, contains the right to associate in accordance with the laws of each country.

The freedom of each finds its limits in the freedom of the other, a pluralistically religious society must guarantee religious peace. To find that modus vivendi (way of behaving) that applies justice, eliminates discrimination and imposes a high responsibility on social actors in life: public authorities, civil society, religious communities, as well as those belonging to the cultural and historical heritage, as well as religious traditions of more recent origin and new religious movements.

In a spirit of tolerance, society embraces religious difference and diversity. Every religious community, traditional or newly established, has the right to see its ideas and initiatives honestly presented and without distortion, stigmatization and defamation. And if a religious group reveals its religious, social and financial life and activities, then other public actors must limit the incrimination of the same with offensive generalizations or negative allusions.

The path of interreligious dialogue is the right one to overcome all fears between the individual established by history religious communities and those that have recently appeared on the religious scene. Conducted in respect for the beliefs of the other and for loyalty to one’s own religious beliefs, such a dialogue does not preclude mutual criticism; it paves the way for a peaceful coexistence, providing appropriate conditions for finding solutions to the tensions and contradictions inherent in religious difference.

The ancient traditions of religious tolerance and interreligious dialogue in cooperation use modern spiritual levers through:

     a) creation of favorable conditions for active participation in the cultural life and realization of cultural-educational initiatives;

     b) improving the organizational capabilities, efficiency and sustainability of the Orthodox centers, the development of cultural and religious tourism and good economic practices;

(c) raising awareness and attracting the public interest in achieving a non-violent civil order, lobbying and advocacy campaigns in the field of religious tolerance and interreligious dialogue in accordance with international humanitarian law and human rights instruments.

They can achieve these goals by the following means:

      (a) mobilization of public and private resources for the implementation of charitable campaigns, establishment of scholarships and targeted awards;

      b) preparation and management of projects for financing under national and European programs and other donors;

      (c) disseminating information and promoting good practice;

d) participation in scientific events, discussion forums, research and analytical materials;

      e) cooperation and joint activity with academic, non-governmental, state organizations and institutions.

People of different nationalities and religions can live in peace. First a purely human understanding is reached, then the problems are solved. This is how the Christian works. In the understanding and sympathy between people of different nationalities and religious communities there is always some divine element, a sense of peace coming from above. Any dialogue between people of different faiths could develop on a good basis – the similar requirements for integrity and correctness that we encounter in different religions. This would create trust and tolerance. And at the heart of Buddhism are good norms of human behavior: abstinence from bad desires and violence, not to lie, swear and gossip. The Jewish religion forbids murder, adultery, theft, and lying – in the realm of morality, Judaism and Christianity draw from one treasury – the Old Testament. According to Islam, everyone should do good, be honest, praise the love of truth, the need for unity among people, mutual forgiveness and giving alms. God does not wish evil on the people we call non-Christians, and they are dear to him – when they do good, it proves that God guides their conscience. Thus our duty is this: not to fight with anyone, to pray for both friends and enemies, so that we do not remain blind to the beauty of another’s soul.

The royal new martyrs of Christianity
The royal new martyrs of Christianity

A total of 19 Romanovs who were liquidated by the Bolshevik government were canonized as new martyrs for Christ’s sake (victims of anti-Christian forces), first by the Russian Orthodox Church Abroad, later recognized as such by the Moscow Patriarchate, and are revered by all Orthodox sister churches.

When the villainous execution of the imperial family took place in Ekaterinburg on July 17, 1918, the All-Russian Patriarch Tikhon delivered a speech at the Kazan Council: for sin, but is justified as something lawful. So, these days a terrible thing has happened: the former tsar Nikolai Alexandrovich was shot dead by a decree of the Ural Council and of our highest government – the Executive Committee, which approved this and recognized it as legal. But we are obliged, according to the teaching of the Word of God, to condemn this act, otherwise the blood of the shot will be on us, and not only on those who have committed the evil deed. We will not evaluate and judge the deeds of the former ruler (Nikolai II Alexandrovich, son of Alexander III and Maria Fyodorovna, born May 6, 1868, reigned from October 21, 1894 to March 2, 1918), but we know that he, renouncing the throne, did so in the name of Russia and out of love for it. After his denial, he could find a quiet life for himself abroad, but he did not do so in order to endure the hardships with his homeland. And suddenly, he was sentenced to death, somewhere in the deep countryside, not because of his guilt, but because someone wanted to kidnap him … Our conscience cannot come to terms with this, and we as Christians must declare this in public, as true sons of the Church. ”

On the next day, July 18, 1918, in Alapaevsk in the Urals, the local Cheka, on the instructions of Moscow, shot Grand Duchess Elisaveta Fyodorovna and members of the Romanov dynasty: Sergei Mikhailovich Romanov, Konstantin Konstantinovich Romanov (Junior), Igor Konstantinovich Romanov, Ioan Konstantinovich Romanov, Varvara Yakovleva (godsister of Grand Duke E.F. Romanova) and the manager of the affairs of Grand Duke  S.M. Romanov – F.S. Remeza. They were taken out of the city on the Sinyachikhinsky road and in an area with deep shafts beaten with butts. Only Sergei Mikhailovich was shot. When the White Guard troops captured Alapaevsk and the corpses were taken out of the shafts, it became clear that some of them lived on the ground for another two or three days and Elisaveta Fyodorovna there, “in the dark dungeons”, helped them according to her strength. Later, the  bodies of Great Princess Elizabeth and Barbara Yakovleva were taken to Jerusalem to the Orthodox Church (in the Garden of Gethsemane), dedicated to Mary Magdalene, where they gained eternal peace.

An authoritative documentary study of the martyrdom of Grand Duke Mikhail Romanov, brother of the last Russian emperor, can be found in the book by Edward Radzinski “The Royal Diaries: Nicholas II. Life. Death. ” Mikhail Romanov voluntarily abdicated the Russian throne and received enthusiastic greetings from all over radical Russia, including some prominent Bolsheviks. His valet tells of the prince’s resolute perseverance and tenacity when the executioners from the Motovilikhinsky council came: first, he asked for a telephone connection from Perm, where the described event took place, with the chairman of the local Cheka Malkov and referred to the “Decree for Free Residence”. was handed to him in Moscow. The prince came from another era and did not know that under the new system everything had a new meaning, the opposite of normal. Thus, the telegram received from Moscow that he enjoyed all the rights of a citizen meant that he had no rights, and the head of the Cheka (transl. Еmergency Commission, Cheka is the first Soviet state-security organization) was obliged to ensure only his death. At 11 o’clock in the evening, on June 11, 1918, the executioners broke into M. Romanov’s hotel room. He continued to ask for a meeting with government officials, with his personal doctor, citing his illness, but was forced to wear it, and was told that others would take his belongings. He then asked to be accompanied by at least his personal secretary, Brian Johnson, and, as one of the participants in the Penalty Five, Andrei Vasilevich Markov, testified: “Since this was in our plans, he was allowed to.” They take him out by the collar, push him into one of the two closed carriages and head in the direction of the kerosene warehouses near the city, shrinking into the woods a few kilometers away. They bring out the doomed with shouts. Johnson was shot immediately, but the executioner of Grand Duke Michael only wounded him. The wounded emperor’s brother ran to the other monster, begging him to say goodbye to his secretary, while at the same time detecting the reprimand of the second Red Army man, as they had homemade cartridges. The third, however, shot the Grand Duke in the head.

One horse is frightened by the shots, runs into the woods and overturns the carriage, which is a prophetic foreshadowing of the end of the satanic communist system, choking on the blood of its own victims.

A poem (which I will try to submit in an authorized translation for the first time in English), composed and recorded by Grand Duchess Olga Nikolaevna Romanova in her personal book, found among the personal belongings of the royal family shot near Ekaterinburg, published in „Ogonek“ magazine, (№38, Sept. 1990) is an illustration of the profound confession of the faith of Christ before their demise:

Prayer

Send us patience, Lord

In the year of stormy gloomy days

To endure the people’s persecution

And the torture of our executioners.

Give us a fortress, oh my God

Forgive the evil of your neighbor

And the Cross heavy and bloody

Let us meet with Your meekness.

And in days of tumult,

When we are robbed by enemies,

To endure shame and insult,

Christ the Savior, help.

Lord of the world, God of the whole universe,

Bless us with prayer

And give peace to a humble soul

In the unbearable and terrible hour.

And in the vestibule of the tomb

Breathe into the mouths of Your servants

Inhuman forces –

To pray meekly for the enemy.

Biblical aspects of the environmental problem
Biblical aspects of the environmental problem

The problem related to ecology is not only to clean public places and beaches from garbage – this is the concern of local municipal authorities; economic problems are an aesthetic issue that presupposes the preservation of visible harmony between the city and the environment. The problem is not limited to the fight against noise in megacities, nor to the love of endangered animals. All of these are consequences rather than a fundamental cause of the problem.

The former Swiss Metropolitan and Exarch for Western Europe of the Ecumenical Patriarchate Damascinus considered the environmental problem in its positive aspect, ie in its empirical and scientific significance, it is a complex problem consisting of numerous components, namely: 1. At the beginning of the third millennium of the Nativity of Christ, we will be depleted of the natural resources (water, oil fields, etc.) necessary for the lives of billions of people on the planet, the preservation and development of civilization; 2. The pollution of nature is constantly increasing – the air, the water, as a result of which the life in the seas disappears, the protective ozone layer in the atmosphere is destroyed; 3. As a result of the giant urbanization, the forests are being destroyed; the green cover disappears from the Earth’s surface, which leads to the transformation of human beings into a faceless, insane mass; 4. The consequences of the use of such natural forces as nuclear energy, whose radioactivity is deadly to humans by disrupting vital processes in the body and destroying flora and fauna, are unpredictable; 5. Created new synthetic substances, unknown in nature, non-biodegradable, which accumulate on the Earth and gradually turn it into a dump; these substances, destroying the natural beauty so necessary for the mental balance of man, as noted by the Christian apologist Athenagoras: “Beauty was not created by itself, but was sent by the will of the Lord.”

Let us start from the fact that the ecological problem is a problem absolutely theological and religious, a problem of faith and religious activity – of orthodoxy (or the correct glorification of God) and orthopraxy (ie the right actions in our earthly existence). The positive definition of the nature of the world as a creation of God, described in the first two chapters of the Book of Genesis (the first biblical book), which lists the elements of the environment: water (seas, rivers), minerals (gold, topaz, emeralds), flora (fruit trees, greenery), wildlife. All this is the perfect creation of God, wonderful in the creative biblical development, which presupposes order and harmony in the vast universe. Order and harmony are those cosmological biblical principles which, in the opinion of Greek thinkers, define the universe as the cosmos, as a harmonious universe.

The notion that God created the environment as a precondition for the natural survival and spiritual perpetuation of man is formulated in the first book of the Old Testament; and the Fathers of the Church, in particular St. John Chrysostom, explain the above as follows: “Man is the center to which the whole material world aspires, and it is the history of man that determines the history and destiny of the world.” Man was introduced to the Garden of Eden, to paradise, to be used as a crown of creation by the environment, with the duty to protect it, and this duty gives the human being the dignity of a caring ruler who has no right to destroy it.

The destruction of nature is described in the last book of Scripture, the Revelation of the Evangelist John.

Card. Hollerich offers condolences on the passing away of former Nuncio to the EU, Archbishop Lebeaupin
Card. Hollerich offers condolences on the passing away of former Nuncio to the EU, Archbishop Lebeaupin

 

Card. Hollerich offers condolences on the passing away of former Nuncio to the EU, Archbishop Lebeaupin

It is with great sadness that we learned on Thursday 24 June 2021 about the passing away of Archbishop Alain Paul Lebeaupin, Apostolic Nuncio to the European Union from 2013 to 2021. The President of COMECE, Cardinal Hollerich, released a statement remembering Mgr. Lebeaupin’s outstanding professional experience and most valuable counsel.

“Msgr Lebeaupin wasn’t only a loyal servant to the Holy See and to the successor of St Peter, but also a humble and true disciple of Christ. His unshakable faith, joviality and authentic humaneness shall be greatly missed”, stated Card. Hollerich, while offering condolences to the family and friends of the former Apostolic Nuncio to the European Union.

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Religious cooperation: Catholic Church honours Church of Scientology in Mexico with a special Mass
Religious cooperation: Catholic Church honours Church of Scientology in Mexico with a special Mass

Scientology Volunteer Ministers Honored for Their Help at the Basilica of Our Lady of Guadalupe

MEXICO CITY, MEXICO • JUN 23, 2021

Mexico Scientologists and their families were honored for their service to church officials and parishioners with a special Mass at the Iglesia Santa Maria de Guadalupe Capuchinas, part of the complex of the Basilica of Our Lady of Guadalupe in Mexico City.

A special Mass at the Iglesia Santa Maria de las Capuchinas in the complex of Basilica of Our Lady of Guadalupe honored the Scientology Volunteer Ministers of Mexico. As the country began to open up, these volunteers took on the task of sanitizing and decontaminating places of worship so those wishing to practice their faith could do so in safety.The Scientology Volunteer Ministers were honored for their work making this and other churches safe for worshipers. 

Most years, some 20 million pilgrims visit the Basilica, most of them in December to celebrate the feast day of Our Lady of Guadelupe, the patron saint of Mexico. The Basilica is one of the most visited Catholic pilgrimage sites in the world. But in December 2020, with Mexico’s mounting cases of COVID-19 and one of the highest rates of coronavirus casualties internationally, the church took the unprecedented step of shutting the doors of the Basilica to prevent the spread of the virus.

To Mexico’s Scientology Volunteer Ministers, veterans of disaster response missions at home and abroad, the pandemic was a completely different kind of catastrophe to those they were used to dealing with—one requiring prevention. Nonetheless, because of the insight of Church leadership, they were well prepared to help. 

Even before the pandemic was declared, thanks to the foresight of ecclesiastical leader Mr. David Miscavige, and in keeping with the maxim of Scientology Founder L. Ron Hubbard that “an ounce of prevention is worth a ton of cure,” the Church researched the most effective prevention methods and distilled them into a series of illustrated booklets and public service announcements presented in simple, direct language anyone can understand. These were made available in 21 languages on the Scientology.org Stay Well Prevention Resource Center. The Church also researched the best methods of sanitization and made these available to Scientology Churches, Missions and Scientology Volunteer Ministers around the world. 

Catholic and evangelical religious leaders who have worked on interfaith programs with The Freewinds, the Scientology religious retreat in the Caribbean, reached out to the ship for help to make their churches safe. The Freewinds arranged for trained Scientology Volunteer Ministers in Mexico City to respond to their needs. The Volunteer Ministers took on sanitizing the Basilica and other Mexican churches to ensure that parishioners could worship in safety.

At the special Mass, a representative of the cardinal attended in appreciation of the Church of Scientology and the work of the Volunteer Ministers in sanitizing the Basilica and churches throughout the city and the State of Mexico. The Scientology Volunteer Ministers trained church representatives in how to sanitize the chapel, and after the Mass, they presented the priest with a full kit containing all the equipment and materials needed to continue the sanitizing of the church.

A cleric attacks Greek metropolitans with sulfuric acid. Four are in hospital
A cleric attacks Greek metropolitans with sulfuric acid. Four are in hospital

A cleric threw a bottle of sulfuric acid at several Greek metropolitans today at the synod palace at the Petraki monastery in central Athens, Romfea agency reported. He is a hieromonk, a clergyman of the Veria diocese, who was accused before the church court. According to preliminary information, he was to be convicted.

The motives of the hieromonk are still unknown. Sulfuric acid was thrown on the hands and faces of the metropolitans of Kifisia Cyril, Arta Kalinik, Cassandria Nicodemus, Konitsa Andrei, Gumenitsa Dimitri, Zakynt Dionysius and Glyfada Antony. Four of them have burns and are hospitalized. Two clergymen from the church court, who are also in hospital, were also injured.

The Archbishop of Athens Jerome visited the victims, who are accommodated in two hospitals – “Laiko” and “KAT”. He said he was shocked and that such a thing had never happened before. The President of the country, Mrs. Katerina Sakelaropoulou, also spoke with the injured metropolitans.

Archbishop. Jerome said that the attack took place during the meeting, when the clergyman in despair or anger resorted to this action, for which he was prepared in advance. The archbishop thanked the doctors for the very quick reaction, which allowed “to avoid even worse developments.”

Laiko Hospital said one unnamed metropolitan had been transferred to plastic surgery and was in critical condition, and two others were in ophthalmology.

According to unofficial information, the metropolitans of Kifisia and Konitsa have burns in the eye area, and those of Gumenitsa and Zakynthos – around the ears; one of the other two clerics has neck wounds.

The Turkish Orthodox Church
The Turkish Orthodox Church

The autocephalous Turkish Orthodox Patriarchate, also known as the Turkish Orthodox Church (Turk. Ortodoks Kilisesi), is a Turkish nationalist denomination whose doctrine and worship are identical to those of the Eastern Orthodox Churches.

It was founded in Kayseri in 1921 as the Autocephalous Orthodox Patriarchate of Anatolia by Pavel Karahisaritis, who supported the struggle and shared the ideals of Turkish nationalists. Karahisaritis and members of his family were not included in the population exchange that took place after Turkey’s war with Greece by decree of the Turkish government, according to Yildiz Elcin Magyar, a professor at the Department of Political Science and International Relations at Istanbul Technical University. Elzin Macar, Istanbul Greek Patriarchate, 2003).

In 1924, Karahisaritis began to serve the liturgy in Turkish, earning the support of the new Turkish Republic, founded after the overthrow of the Ottoman Empire. He declared the Ecumenical Patriarchate of Constantinople to be ethnically centric and in favor of the Greek population. After his excommunication, Karahisaritis, who later changed his name to Zeki Erenerol, convened a Turkish ecclesiastical council, which elected him Patriarch in 1924. He moved to Istanbul, where he found some followers in Galata, a neighborhood with a large Greek population. However, most Turkish citizens who professed Orthodoxy retained their affiliation with the Ecumenical Patriarchate. Father Eftim was a village priest from the Turkish-speaking Karamanli Greek community in Cappadocia, Anatolia. Eftim and his sons call themselves patriarchs. First, his older son Turgut, then his younger brother, and now Pasha Erenerol (the brother of the arrested Sevgi), called by the United States, is the fourth Turkish Orthodox patriarch. On September 1, 1965, Sevgi and Pasha’s father, Seljuk Erenerol, occupied the Greek minority churches of Aya Nikola and Aya Yani, which were included in the foundation of his patriarchate. Ep. Meliton says that he visited the temples and in the church of Aya (St.) Nicholas he saw laundry in the yard, because there is no longer a liturgical life in it. Aya Yani is leased to the Assyrian community, and “St. Our Lady of Katafiani ”, where the headquarters of the so-called“ Turkish Patriarchate ”is located, was recently connected with the coup plotters from the Ergenekon affair. In 2008, Sevgi Erenerol, daughter of Papa Eftim III and sister of today’s primate, Papa Eftim IV, who was also a spokesman for the Patriarchate, was arrested for links to the Turkish illegal nationalist organization Ergenekon. The investigation established that the Patriarchate was the headquarters of this conspiratorial organization. Sevgi Erenerol has been an active nationalist for years, and under Alparslan Turkes, she ran for the Milliyetzi Hareket Partisi [Nationalist Movement Party] in the parliamentary elections. Following the revelations of the investigation into the connections between the leadership of the Turkish Patriarchate and the secret coup organization Ergenekon,

At the numerous requests of the Ecumenical Patriarchate for the return of the seized churches, the Turkish government returned the Church of Christ in 1947, but for the needs of changes in the road infrastructure, it was expropriated and demolished, and the monetary compensation for the expropriation was paid to the Turkish Orthodox Church. patriarchy. When Turgut Erenerol died, his brother, Seljuk, requested a meeting with representatives of the Eastern Orthodox Patriarchate in Constantinople. On Sept. 10. In 1992, three bishops received him in Fener. Erenerol states that it is ready to return the three churches to the Gala of the Ecumenical Patriarchate, provided that the Patriarchate recognizes the name “Turkish Orthodox Church” and Erenerol’s right to administer it. He withdrew the anathema of his father, Eftim, and gave him the right to manage the revenues from the 72 properties that belonged to these three church waqfs (foundations). Bishop Meliton of the Ecumenical Patriarchate in Fener, in a deliberate interview with Today’s Zaman (YONCA POYRAZ DOĞAN, İSTANBUL, 07 February 2008, Thursday), presented the claims of the Patriarchate of Constantinople on the churches formerly occupied by the Erenerol family. In 1924, they occupied the Panagia Katafiani temple in Galata, beating Greek priests. Later, in 1926, they occupied another Christ Church, for which the Greeks had proper ownership documents.

Patriarchs:

Papa Eftim I (1923-1962) – born Pavlos Karahisaritis, later changed his name to Zeki Erenerol;

Papa Eftim II (1962-1991) – b. George Karahisaritis, later changed his name to Turgut Erenerol; eldest son of Papa Eftim I;

Papa Eftim III (1991-2002) – b. Seljuk Erenerol, younger son of Pope Eftim I;

Papa Eftim IV (2002 -) – b. Pasha

About 20 churches were organized in the Turkish Orthodox Church in America in 1966, under the leadership of Archbishop Jivet Christoph, an African-American physician named Christopher M. Kragh. In 1969, this church community had 14 temples and 6 missionary parishes. The Turkish Orthodox Church in the United States continued to exist in the 1970s, but in the early 1980s, Archbishop Krag moved to Chicago and opened a health clinic, continuing to maintain the “trademark,” the American Orthodox Church, the Diocese of Chicago and North America.

Nearly 5,000 clerics and monks have contracted the coronavirus in the ROC
Nearly 5,000 clerics and monks have contracted the coronavirus in the ROC

“The Russian Orthodox Church is always where it is difficult”

said once Vladimir Putin, emphasizing the role of the Russian Orthodox Church in difficult modern conditions

At present, 101 clergymen, monks and nuns of the ROC are being treated for a coronavirus infection, the working group of Moscow Patriarch Kirill announced on June 9. Among the sick are nine clergymen from Moscow, 56 clergymen from other Russian dioceses and 36 people living in the Stavropigial monasteries.

Since the beginning of the pandemic, according to official data, 4,950 priests and monks of the ROC have fallen ill, including 424 from Moscow parishes. 165 are dead. Among the latest victims of the disease is Archbishop Eleutherius of Shymkent in Kazakhstan, who died on June 4 at the age of 68.

The Ukrainian-born bishop has spent his entire clerical career in the Kazakh city of Shymkent. He was initially ordained a deacon and a priest by the married clergy, and in 1987 he received a monastic vow and continued his career as a clergyman of the “black” clergy with the possibility of episcopal ordination.

In June, in ten days only, the Russian Orthodox Church lost two prominent bishops in Ukraine and Azerbaijan.

On June 18, 2021, Metropolitan Mitrofan of Luhansk and Alchevsk, chairman of the external department of the Ukrainian Orthodox Church (Moscow Patriarchate), died at the age of fifty-nine.

He was born in 1962 in Belogorye, Khmelnytsky region, western Ukraine. He was tonsured a monk at the Holy Trinity-Sergius Lavra in Russia in 1990, where he was ordained a clergyman of the ROC. He completed his theological education at the Orthodox Department of the Christian Academy in Warsaw, Poland. He then became a brother of the Kiev Pechersk Lavra and since 1994 has been a lecturer at the Kiev Theological Academy, which was rebuilt in 1992 (closed by the Bolsheviks in 1919). In 2012 he was appointed Archbishop of Luhansk and Alchevsk, and in 2014 he was promoted to the rank of Metropolitan. Recently, Mitr. Mitrofan suffered a heart attack, which is associated with his death.

Archbishop Alexander of Baku and Azerbaijan, head of the Orthodox Church in the former Soviet Caucasus republic, died on June 10 at the age of 60. He was born in 1952 in Yaroslavl, graduated from the Institute of Chemical Pharmacy in Moscow and then – the Moscow Theological Seminary. He became associated with spiritual elders in the North Caucasus, where he became a monk and cleric of the ROC in North Ossetia. Since 1988, he has served as an archimandrite in Baku, where he has developed educational and charitable activities and affirmed the Orthodox faith among the local population of Christian origin. He managed to keep a number of churches from closing in the 1990s, when inter-religious tensions in Azerbaijan escalated. In January 1999 he was ordained a bishop and became the first Orthodox bishop of this Caucasian country. He maintains good relations with the authorities and continues to rebuild and build temples. Establishes homage to St. Apostle Bartholomew, who according to legend suffered for Christ in ancient Albanopol (located in the vicinity of the capital Baku), organizing celebrations with processions, which bring together Orthodox clergy from all over the country. In 2012 he was promoted by St. Synod of the ROC in the rank of archbishop.

COMECE on the European Commission’s Digital Services Act package
COMECE on the European Commission’s Digital Services Act package

COMECE on the European Commission’s Digital Services Act package

The Commission of the Bishops’ Conferences of the European Union (COMECE) participated in a consultation of the European Commission commenting on the recently proposed regulations on Digital Services Act (DSA) and Digital Markets Act (DMA) and calling on the EU to make sure that fundamental rights of all people are respected.

COMECE welcomed the two proposals for regulations, the Digital Services Act (DSA) and the Digital Markets Act (DMA), adopted as part of the same package by the European Commission on 15 December 2020.

In the context of the rapidly evolving digital market and of its acceleration due to the COVID-19 pandemic, the European Commission adopted the DSA-DMA package to make sure that rules remain fair for both businesses using online platforms and for their consumers, to protect the fundamental rights of all users of digital services, and to “to establish a level playing field to foster innovation, growth, and competitiveness, both in the European Single Market and globally”, as explained by the European Commission.

COMECE acknowledged several positive provisions in the legislative proposal, such as the emphasis on the protection of children and other vulnerable people from illegal content, and the increased protection of smaller actors (SMEs) to support fair competition and innovation.

In its contribution, COMECE calls on the EU institutions to set up clear procedures, and procedural safeguards of transparency of algorithmic processes and to safeguard the dignity of platform workers while reconciling digital progress with the care of our common home.

According to COMECE, while online platforms bring significant benefits for consumers and innovation to boost the European Union’s internal market, “they could cause negative effects, such as the exchange and trade of illegal goods, services and online contents, that might also affect children, and the misuse of algorithmic systems that could develop potentially negative human rights impacts”.

In this context, the COMECE contribution also includes a list of 14 recommendations addressed to the European Commission to make sure that fundamental rights of all people are respected.

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Sufism
Sufism

Islam is a distinct religion of revelation, although it does not end its specificity. It is a prophetic religion, ie a religion created by a prophet – a man who is convinced that he preaches from above, that God himself speaks with his mouth, whose messenger (rasul) he is in particular. There is no concept of the priesthood in Islam, as in the Christian church. Therefore, there is no authority to claim the last word on any issue and to bind all Muslims to their views.

One prophetic and mystical current in Islam is Sufism. The beginning of the first Sufism in the form of pietism, emphasized piety and asceticism, dates back to the 8th century. Over the centuries, a harmonious system of Sufi psychotechnics was built to achieve a lived union with God and a higher form of knowledge of God. Typical of Sufis was religious tolerance. A spirit of religious tolerance combined with a search for the delight of knowing the truth – this is the true spirit of Sufism. Sufism is characterized by an understanding of the priority of psychotechnical religious experience in terms of its description and expression in words and concepts. It is at the level of expression of religious experience that insurmountable differences between religions most often arise.

In the verses of Jalal ad-Din Rumi there is a parable that perfectly illustrates this worldview: “Once four friends (Greek, Persian, Turkish Arab) found a coin and decided to buy something that each of them would like. Their opinions did not coincide: the Greek wanted to buy “stafil”, the Persian – “engur”, the Arab – “einab”, and the Turk – “uzyum”, for which they quarreled. Then a stranger offered to buy something that everyone would like. They agreed and received a bunch of grapes – it was stafil, and einab, and engur, and uzyum. Such is the truth which the saints of all religions reach, and which different peoples call differently, and which, because of misunderstanding, leads to enmity and war.

In Sufism, there is a popular legend about a pious woman, Rabia Basri, recognized as a Sufi saint, who beautifully illustrates this worldview. She walked once, carrying a jug of water in one hand and a lighted torch in the other. When asked why she carried water in one hand and fire in the other, she replied that she wanted to put out the hellfire in hell so that people would not worship Allah for fear of the flames of hell, and he carries the torch to ignite paradise, so that people do not worship Allah at the expense of the expected bliss of paradise. Her message was that Allah should be worshiped out of pure love and not for any other reason.

Death and descent into Hell on the one hand, resurrection and ascension to Heaven on the other, are two opposite and complementary phases, the first of which is preparatory to the second and which, in addition to all traditional doctrines, we find in the description of the Great Work. hermeticism. We also find it in Islam, which tells us the episode with the “night journey” (“isra”) of Muhammad, containing descent into the infernal regions and ascension in the various levels in paradise or heavenly realms. Certain passages in this “night journey” and Dante’s poem have striking similarities. Don Miguel Asin Palasios (La Escatologia musulmana en la Divina Comedia, Madrid, 1919; also cf. Blochet, Les sources orientales de “La Divine Comedie”, Paris, 1901) reveals the numerous parallel places in the plot and in the form between “The Divine Comedy” and “Kitab al-Isra” (“Book of the Night Journey”) and “Futuhat al-Makkiya” (“Revelations from Mecca”) – works written by Mohiddin ibn Arabi eighty years earlier. Many researchers make analogies between Dante’s poem and the literature of other countries.

“In an adaptation of the Muslim legend (about the descent into Hell), a wolf and a lion block the way of the worshiper, as the panther, the lion and the lioness meet and return from the path of Dante … Virgil is sent to Dante and Gabriel (Gabriel) to Muhammad from Heaven, both of which, during the journey, will satisfy the curiosity of the worshiper.Hell is announced in both cases with similar signs: a fierce storm, a furnace of fire … The architecture of Dante’s Hell is built on that of Muslim Hell: both are gigantic, formed by a series of floors, steps, or winding steps that gradually descend to the bottom of the earth; each of them accepts a certain category of sinners, whose guilt and punishment are aggravated by each lower level. Each floor, in turn, is divided into sublevels according to the different characteristics of sinners ; finally, the two Hells are situated below the city of Jerusalem … In order to purify himself on the way out of Hell and to ascend to Heaven, Dante undergoes a triple dousing/affusion. Such a triple dousing purifies the souls in the Muslim legend: before entering Paradise, they are immersed in the waters of the three rivers that irrigate the garden of Abraham …

Non-canonical Orthodox churches in Crimea
Non-canonical Orthodox churches in Crimea

The Gothic Church

Extremely small, this church was founded in 2008 by “Archbishop” Damyan (Akimov), in 2005 it separated from the “True Orthodox Church” under the jurisdiction of “Metropolitan of Moscow and All Russia” Raphael (Prokopiev). In the course of the proclamation of the “Gothic Local Church”, “Bishop” Damian acquired for himself the title “Archbishop of Chersonesos Tauric and all Gothia *”.

According to the idea of ​​”Bishop” Damyan (Akimov), the religious organization headed by him was the direct successor of the ancient Gothic diocese, which was located on the Crimean peninsula. The penetration of the nomadic tribe of the Goths on the territory of Crimea dates back to the end of the II – beginning of the III century, and the mass Christianization of the Goths dates back to approx. 323, when they were defeated in a military conflict with the emperor of the Roman Empire, Constantine the Great. Soon after, the Gothic diocese was established on this territory, and the first Gothic bishop, Theophilus, took part in the work of the First Ecumenical Council. However, for about a century the cathedral city of the Gothic diocese was located not in the Crimea, but on the continental territory between the Danube, the Dniester and the Black Sea. At the beginning of the 5th century, the residence of the Gothic bishop was moved to the Crimea (in the coastal region of Dori). Despite the fact that the Goths were assimilated around the ninth century, the Gothic diocese of the Patriarchate of Constantinople lasted until the eighteenth century, as long as the name “Gothia” meant the southwestern part of the Crimean peninsula. The ruler of the dynastic house of the principality of Theodoro was named with the title “αυθέντου πόλεως Θεοδώρους και παραtαλασσίας” (ruler (authentic) of the town of Theodoro and Pomorie). Palaeologus or descended from the Armenian family Gavras, which is nowhere mentioned in official sources. The language of the local Christians is believed to be a Germanic dialect, the source of which is a letter from the Austrian diplomat Ogier Gislen de Busbeck, dated 1562 and first published in 1589. The letter contains a list of 96 words and phrases, as and a song in Gothic that the diplomat heard from Crimeans who were in Constantinople.

Interestingly, claiming succession from the ancient Gothic diocese, which throughout its history came under the jurisdiction of the Patriarchate of Constantinople, the modern “Gothic Local Church” declared itself completely independent and autocephalous.

 A characteristic feature of her liturgical practice is the performance of a Russian-language “Divine Liturgy according to the Gothic Order”, composed by “Archbishop” Damyan (Akimov).

The number of followers of the “Gothic Local Church” does not exceed three dozen people, united in four parish communities.

 The church-administrative center of the considered non-canonical religious organization is located in the settlement Biyuk-Yankoy (Marble) of the Simferopol region (Crimea).

At the end of 2011, the church consisted of ten congregations in Ukraine. The central parish was in the village of Ternovka, where there is a temple and a cave temple in the Chelter-Marmara (Shuldan) complex. In January 2012, Bishop Alexy (Kiriarchis) joins the church with his Moscow community. All bishops of the GOC are equal. On January 29, 2013, Metropolitan Damian received the schema with the name David. Schemitropolitan David actively communicates and preaches to representatives of informal cultures, many communities are created from among the Rastamans.

On September 21, 2013, Metropolitan Alexy announced autocephaly of the Kherson Archdiocese and the Sugdean Metropolitanate, leaving the GOC and creating a new ecclesiastical jurisdiction called the “One Holy Cathedral Church of Christ.” After the annexation of Crimea to Russia in March 2014, David Akimov was forced to leave the peninsula, and Aleksey Kiriarchis began to take care of the Shuldan temple.

Church leaders back global vaccine campaign
Church leaders back global vaccine campaign

Patriarch Kirill of Moscow and All Russia was vaccinated against the coronavirus, as it became known today by the Russian agency  Interfax.

“His Holiness the Patriarch was vaccinated in March with one of the domestic vaccines. He is feeling well,” Vladimir Legoida, the head of the Synodal Department for Russian Church’s Relations with Society and Mass Media, told the Russian news agency today.

Legoida also pointed out that many priests and high priests of the Russian Church are currently being vaccinated.

The Vatican began its program of vaccination on 13 January 2021, starting with the elderly and others in high-risk categories in the Paul VI Hall in Vatican City. As already noted by the Governorate’s Directorate of Health and Hygiene, priority is bein.

Matteo Bruni, the Director of the Holy See Press Office, has confirmed Pope Francis and Pope Emeritus Benedict XVI received their first doses of the Covid-19 vaccine in the Vatican.

Citizens of Vatican City State, along with employees and pensioners will have the opportunity to receive the vaccination, as will family members who are entitled to use of the Vatican health care system, FAS (Fondo Assistenza Sanitaria). The campaign is entirely voluntary. Young people under the age of 18 are for the time being excluded, as studies including this age group have not yet been completed.“

Pope Francis had announced during an interview with Italian television station Tg5 that he planned to receive the vaccine this week.

The Pope referred to the vaccination as “an ethical action, because you are gambling with your health, you are gambling with your life, but you are also gambling with the lives of others.”

Private Secretary to Pope emeritus Benedict XVI, Bishop Georg Gaenswein, had also confirmed to Vatican News that the Pope emeritus would be vaccinated.

The Archbishop of Canterbury, Justin Welby, is encouraging people and congregations to donate and to spread the word in the community, as a practical demonstration of Jesus’s command to love our neighbour.

The Church of England is supporting the ‘VaccinAid’ campaign which aims to help fund the biggest vaccination drive in history.

Archbishop Welby, who has already expressed his gratitude for the UK’s £548-million donation to the COVAX programme, said inJanuary 2021 that individuals, churches, and parishes could now contribute.

“The Covid-19 crisis has had a profound impact on people here and around the world, but vaccines offer the hope of a brighter future,” he said. “I’m delighted that churches and other faith groups in the UK are supporting the VaccinAid campaign. There is no better way to show our deep gratitude for the gifts of science and medicine than making sure vulnerable people around the world are also given a shot.

“At the heart of the Christian faith is Christ’s call to love our neighbour: keeping one another safe from this terrible disease is part of living that out. I encourage people to donate whatever they can, so we can build a better world together.”

Israel banned the sale of natural fur products
Israel banned the sale of natural fur products

Israeli Environment Minister Gila Gamliel signed a document banning the sale of animal fur for clothing production in the country. The law will come into force in six months, in December 2021.

It is the first country in the world to have such a law.

The minister stressed that the fur industry kills hundreds of millions of animals around the world, and is also associated with great suffering and cruelty. Animal rights activists have already described the decisive step as a “historic victory.”

 The ban on the fur trade makes Israel the first country in the world to do so, although there are already similar cases at the regional level. For example, the US state of California banned the sale of natural fur products back in 2019.

According to The Jerusalem Post, the ban will not apply to “scientific research, education, teaching and religious purposes and traditions.” The last point caused the most controversy. The fact is that ultra-Orthodox Jews wear shtreimels on Shabbat and holidays – hats trimmed with sable and fox tails. At the same time, in the hot climate of Israel, fur products are not very popular among the general population.

A shtreimel (Yiddish: שטרײַמל shtrayml, which they wear only on special occasions (on Saturday, a holiday, at a wedding, or when they meet a rabbi). on the head is the fur of an “unclean animal” – the tail of a fox to distinguish Jews from other nations, but the Jews turned this “badge of shame” into a “badge of distinction.”