A Holistic View of Tourism
A Holistic View of Tourism

The Ecumenical Coalition for Tourism in the Third World is a non-governmental organization that aims to find a solution to the negative effects of tourism on society and the environment by supporting vulnerable individuals and groups. For the past two decades, it has worked to ensure access to the benefits and benefits of tourism for all members of society.

The aim is to encourage all those involved in the issue to reorganize the dehumanizing and destructive aspects of tourism, especially for women, children, marginalized communities and the environment.

The Ecumenical Coalition for Tourism is a regional ecumenical (inter-Christian) organization based in Hong Kong, seeking to analyze the nature and effects of tourism in Asia, with the task of promoting sustainable, authentic and life-affirming cultural meetings. Finding the balance between social responsibility and entertainment is the challenge that the Ecumenical Coalition for Tourism poses to the tourism industry. As its CEO said, “for the church and its affiliates, the challenge is to find an alternative paradigm for the tourism program that is endowed with core values ​​such as justice, development, respect for cultures and environmental sensitivity.” This vision churches are trying to develop a more holistic view of tourism.

Also at the Conference of the Ecumenical Coalition for Tourism, the Ecumenical Coalition for Tourism in the Third World and the World Council of Churches, held in Chiang Rai, Thailand (14-1801.2002) Interreligious Dialogue of Indigenous Peoples issued a declaration on tourism and globalization. The church can still play a major role in exposing and rethinking aspects that harm life. Churches have a responsibility to identify and then protect victims of tourism. Acceptable tourism is based on the interest and needs of the local population, especially in the process of planning and implementation. The intention is for information, public debate and discussion to be an integral part of this process. This should include:

1. the promotion of concerns about opportunities and threats from tourism for local residents;

2. participation and decision-making with the inclusion of as many people as possible;

3. sharing positive economic, social and cultural benefits from tourism;

4. providing better jobs in tourism for the local population by improving working conditions, social security, the length of the working week and vocational training;

5. supporting the local culture and avoiding social and cultural damages caused by tourism.

The seven principles of the coalition are the following:

1. Focus on tourism and its impact on the lives of people in the Third World and the environment.

2. Providing opportunities for the local population affected by tourism to express their views and concerns.

3. Condemnation of dishonest practices in tourism and purposeful policy for their eradication.

4. Promotion of quality tourist activity, which is in compliance with the principles of a fair, sustainable society.

5. Supporting indigenous peoples and supporting their efforts to achieve a fair price, due to the impact of tourism.

6. Lobbying against human rights violations as a result of projects in the field of tourism development at national and international level.

7. Providing research and information on the impact of tourism.

Once again today, in the conditions of a pandemic, the World Tourism Organization and all “people of good will” are called upon to realize their responsibility to support all endeavors for more humane international tourism.

However, tourism policies are changing, from a minor role in economic development to a significant contribution to the global economy, which today requires a more strategic response. A priority is to influence the international process, such as the United Nations Year of Ecotourism’2002, the United Nations Commission on Sustainable Development, the Convention on Biological Diversity, the negotiations of the World Tourism Organization – the General Agreement on Trade in Services and the Application of the Global Code of Ethics for Tourism. In these global processes, the adequate response and contribution consists in raising questions about the role of women in tourism, human rights, the struggle of indigenous peoples, children in tourism, the environment and the overall integrity of creation.

Orthodoxy and modern psychology
Orthodoxy and modern psychology

Archpriest Vadim Leonov is a doctor of theology, associate professor, vice-rector for scientific and theological work at the Sretensky Theological Seminary, Moscow. The article is based on a report presented by the author of the conference “The place of psychology in spiritual education” at the Orthodox University “St. John the Theologian “on March 22, 2021

Attempts at rapprochement between Orthodoxy and modern psychology seem to me to be a mutual coincidence between two travelers who want to walk together on the same path, but are at a distance from each other – at opposite ends of a large field dotted with beautiful flowers and fragrant herbs.

However, under the cover of the beautiful greenery there are mines, without the disposal of which their rapprochement is impossible. I see my task in this – to mark the explosive topics, as I see them from the position of an Orthodox pastor. It is clear that something else is being seen on the other side, and the relevant work must be done by both sides. Without identifying dangerous “zones” and their “demining”, it is difficult to talk about rapprochement, and in the case of real reckless interaction without prior resolution of existing contradictions, severe injuries cannot be avoided.

So, to list some of the most obvious problematic topics and issues in the field of interaction between Orthodox pastoral care and modern psychology.

Heterogeneity, multiplicity, internal contradiction of psychological teachings

If the question of the interaction between Orthodox pastoral care and psychology is placed in a general plan, it means that in the future Orthodox pastors should interact not with a limited circle of selected psychologists with an Orthodox worldview [1], but with psychology as a science.

If such a task were set with respect to physics, chemistry, astronomy, biology, genetics, or any other traditional science, then even despite the discrepancies in our understanding of the world and man, we would generally have a holistic view of church and scientific teaching that we would we could compare, contrast, oppose, build bridges between them, etc. Unfortunately, in the case of psychology, everything is much more complicated. Every bright person in psychology, and there have been and are many of them, tries not only to develop what existed before him, but also to build something fundamentally new: his system, his school, which, after it has already appeared. , began to live his own life along with many other schools. Such endless swarming is observed even within a psychological direction.

Let’s take the story of Sigmund Freud’s psychoanalysis. At the beginning, his student Alfred Adler dropped out of it, creating his own psychoanalytic concept, severely condemned by the founder Freud. Then separated Carl Jung, who was actively interested in mythology, spiritualism and occult theories. Subsequent neo-Freudians also set about establishing their own psychoanalytic schools (Erich Fromm, Karen Horne, Eric Bjorn, Harry Sullivan, etc.). This process of swarming, opposition, mutual refutation continues to this day. Modern psychoanalysis in a broad sense – these are more than 20 concepts of mental development of man, and psychotherapeutic methods in psychoanalysis differ as much as the theories themselves.

Therefore, if, for example, the task is set to compare the ascetic teaching of the Church and psychoanalysis, the question arises: with which of the twenty theories of psychoanalysis should we compare? Which one is the most authoritative? No one in the psychoanalytic community knows the answer to this question. But psychoanalysis is only a small part of modern psychology. In its other areas, we also encounter a huge number of contradictory or autonomous theories explaining the same psychological phenomenon in different or even opposite ways. On this basis, many even more contradictory psychological methods are built. Obviously, we cannot build meaningful relationships with all these concepts at once, but if we are crossing bridges with only a few “chosen ones”, then what should be our selection criteria? Where is the truth?

The lack of an effective “immune system” in psychology

In church life and the classical natural sciences, there are internal mechanisms that protect fundamental principles, values, and ideas from distortion. Using these mechanisms, the Church condemns delusions and heresies, rejects heretics and various others for their doctrinal apostasies and moral transgressions.

There are similar mechanisms in the traditional sciences. In them, the unproven claim, the unverifiable experience is rejected, and all attempts to introduce magic or unfounded mysticism into scientific constructions are severely denounced as manifestations of pseudoscience, and their authors as charlatans. It is impossible to imagine a priest who considers himself a colleague of a shaman, or an astronomer who publishes an article in a scientific journal with a professional astrologer.

However, psychology shows great tolerance in this regard. In the famous Internet portal of psychologists www.b17.ru in the list of offered methods of psychological help are listed and hypnotherapy, and NLP, and integrated neuroprogramming, and transpersonal psychotherapy, and many other things that cause from a scientific point of view big questions, and from a Christian point of view they are completely unacceptable. Moreover, a large number of these psychologists (more than 40,000 graduates are registered) openly practice astrology, astropsychology, Vedic astrology, and various types of hypnosis, deal with tarot card predictions and other occult methods. Often all these things go together in a common package of services provided by a certified psychologist. We can see the same diversity and syncretism in every bookstore if we look in the Psychology section. Books on scientific psychology occupy a very modest and inconspicuous place there. Most are books with varying degrees of occultism, magic and unreviewed populism.

Attempts to develop an “immune system” for self-purification and self-defense against charlatanism and unscrupulous people are also made in psychological organizations. But even if such protective mechanisms arise, they work only within local groups and do not have a purifying effect on the psychological community as a whole.

We cannot but acknowledge the high degree of scientific development of some sections of general, age, clinical, pedagogical psychology and clinical psychiatry. However, experts in these fields do not openly distance themselves from all unscientific and even overtly occult methods used by other colleagues, and this is the main sign of an ineffective “immune system”. An occult psychologist rejected in one place can easily find a haven in another without losing his status as a psychologist. Therefore, until the mechanisms of self-purification begin to work effectively, it is not worth opening the gates of the Church to the whole psychological community in its diversity.

“This idea is absurd in the 21st century” – about who foreign agents are in Russia (2)
“This idea is absurd in the 21st century” – about who foreign agents are in Russia (2)

Yekaterinburg lawyer Yulia Fedotova explained who can be included in this list

3. What does this mean?

This means that those who fall under the characteristics of a foreign agent (individuals, legal entities, non-profit organizations, public organizations) are obliged to voluntarily surrender to the Ministry of Justice (it is he who deals with all regulation in this area) by submitting an application for inclusion in the relevant register, and doom themselves for a huge amount of strange paperwork, reports and other obscure actions.

An individual, for example, is obliged to indicate the presence of a status when applying to state bodies, local governments, public associations, educational organizations. Such a person cannot be appointed to positions in state bodies and local self-government bodies and is obliged to provide each post on Facebook with an indication that the information has been disseminated by a foreign agent.

NGOs and public organizations are required to submit tons of reports and also indicate everywhere that they are foreign agents on any materials distributed.

The media, when mentioning foreign agents, distributing their materials, are also obliged to indicate that the person / NPO / legal entity belongs to foreign agents.

4. Responsibility

Provided for criminal and administrative.

If an individual “does not surrender” to the Ministry of Justice, and the Ministry of Justice somehow learns about the transfer of 5 hryvnias to him, the person faces an administrative fine of 30,000 to 50,000 rubles. For failure to indicate their status on Facebook – from 10,000 to 30,000 rubles with or without confiscation of the subject of an administrative offense. That is, they may well take away your smartphone, from which you write posts (Art. 19.7.5-4 of the Administrative Code of the Russian Federation).

For the dissemination of information about / from foreign agents in the media without a corresponding indication, a fine is also provided for – for citizens in the amount of 2,000 to 2,500 rubles; for officials – from 4000 to 5000 rubles; for legal entities – from 40,000 to 50,000 rubles (amendments signed by the president, part 2.4 of article 13.15 of the Administrative Code of the Russian Federation).

For non-notification of their activities, NCOs also face a fine – from 300,000 to 500,000 rubles, for disseminating information without marking – from 300,000 to 500,000 rubles with confiscation of the subject of an administrative offense (Article 19.34 of the Administrative Code).

A foreign media outlet-foreign agent can also be fined from 500,000 rubles to 5,000,000 rubles in case of “gross” violations.

In the event of repeated commission of offenses in this area, criminal liability is already provided for foreign agents and heads of organizations under Art. 330.1 of the Criminal Code of the Russian Federation. Individuals face up to 5 years in prison, the rest – up to 2 years.

5. Summary

The legislation on foreign agents was written by someone who hates humanity very much. In addition to the fragmentation of norms, finding them in different acts, cumbersomeness, indigestibility, I can also note the absolute absurdity. The very idea of ​​the formation of foreign agents is absurd, since in the 21st century, in a transparent world with the Internet, it is actually aimed at prohibiting any contact, exchange of experience, information and assistance with other countries.

Read part one: https://europeantimes.info/2021/06/01/this-idea-is-absurd-in-the-21st-century-about-who-foreign-agents-are-in-russia-1/

“This idea is absurd in the 21st century” – about who foreign agents are in Russia (1)
“This idea is absurd in the 21st century” – about who foreign agents are in Russia (1)

Yekaterinburg lawyer Yulia Fedotova explained who can be included in this list

The boring term “foreign agent” sounds rather ominous. I remember Soviet films about spies and traitors. It is not exactly clear who it is, but it must be someone bad. The lack of understanding is also aggravated by the absence of any clear regulatory framework governing the activities of such “agents”. Lawyer Yulia Fedotova helped to figure it out.

1. Normative acts:

Federal Law “On Non-Commercial Organizations”;

Federal Law “On Measures of Influence on Persons Involved in Violations of Fundamental Human Rights and Freedoms, Rights and Freedoms of Citizens of the Russian Federation”;

RF Law “On Mass Media”;

Administrative Code of the Russian Federation, Criminal Code of the Russian Federation.

2. Who can become a foreign agent?

The main features are foreign funding + active social and political activity. They can be:

2.1) non-profit organizations that receive money or property from foreign sources and participate, including (but not only) in the interests of these sources, in political activities carried out on the territory of the Russian Federation.

What kind of “foreign sources”? The list is extensive. From just foreign citizens to foreign countries. Also, a Russian (individual or legal entity) will be considered a “foreign” source of funding if they themselves receive money from foreigners and act as intermediaries in their transfer to NPOs.

Political activity in the law is understood almost as any socially useful one, a long list of areas is given (for example, “activities in the field of socio-economic and national development of the Russian Federation, the development of the political system, the activities of state bodies”). The forms of such activity are varied – from rallies to “the formation of socio-political views and beliefs” and discussion of lawmaking activities.

“A fund for helping homeless animals can be recognized as a foreign agent, if it proposes changes to the legislation, in the event that a couple of hryvnias are received from Ukraine.” Julia Fedotova

At the same time, the law does not formally include activities in the field of science, culture, health care, social sphere, protection of flora and fauna, charity as political activity. However, given the unrestrictedness of the concept of “political activity”, nothing prevents from recognizing as foreign agents, for example, charitable foundations for helping homeless animals, which in one way or another propose appropriate changes in the legislation in the field of protecting the rights of tailed beasts, if they receive a couple of hryvnias from Ukraine.

2.2) unregistered public organizations.

Non-agents can also be public organizations that are not duly registered as legal entities. The scheme is the same as for NPOs, just information about them will be contained in different registers.

2.3) individuals.

There are two interesting points. An individual can be recognized by the media and can be recognized as “just a foreign agent”.

a) an individual who distributes information intended for an unlimited number of persons, including on the Internet, can be recognized as a media outlet performing the functions of a foreign agent. Conditions – receiving funds from abroad or from intermediaries. There is no need to engage in “political activity”.

Well, that is, it is enough just to conduct social networks and receive from a penpal from Britain, for example, a transfer for a birthday.

“Theoretically, any grandmother who posts recipes for pickling cucumbers in Odnoklassniki and who has received money from her sister from Ukraine can become a foreign agent” Julia Fedotova

b) an individual can be “just a foreign agent”.

Conditions – political activity + receiving assistance from foreigners (both monetary and any other).

About “political activity” – the same rules as for NGOs. That is, it turns out that if I, as a lawyer, prepare a complaint to the ECHR for money in the interests of a foreign citizen against Russia, I can be a foreign agent.

2.4) foreign legal entities.

A foreign agent can be a legal entity registered in a foreign state, or a foreign structure without the formation of a legal entity, regardless of the organizational and legal form. This also includes foreign media and Russian legal entities established by them.

Conditions – this legal entity disseminates information and receives foreign funding. The goals of such a legal entity do not matter.

Read part two: https://europeantimes.info/2021/06/01/this-idea-is-absurd-in-the-21st-century-about-who-foreign-agents-are-in-russia-2/

In Norway, youth are living into green ministry—and bringing adults along, too
In Norway, youth are living into green ministry—and bringing adults along, too

Feature Article No: 01/21
1 June 2021
Brussels

By Susan Kim (*)

The European Christian Environmental Network (ECEN) will present the Roman Juriga Award to the GreenHouse ministry on 1 June, commending its creative response to our world’s environmental challenges. Below is the story behind the inspiring initiative.

At the Bogafjell Church in Norway, you’ll find young people outdoors turning compost, constructing insect hotels and gardening. And you’ll find them indoors turning and growing the spirit of what it means to be a green church.

Through their ministry, called GreenHouse, they are looking through a green lens at every aspect of church life.

Sometimes, that means looking at the world from an insect’s point of view. “We are working with biodiversity,” explained youth pastor Eivind Kråvik. “An insect hotel is a place where insects can build nests and multiply.”

Often, insects seek out habitats—such as dead roots or trees—regarded by humans as messy or undesirable. But dropping our human-centric stance is part of living into a green ministry, said Kråvik.

The GreenHouse programme began in 2018, during a record-breaking hot, dry summer. “I realized I couldn’t ignore all the media attention on the climate crisis,” said Kråvik. “I realized I had to make some changes to my own life, and it couldn’t just be about my private life, that I could also take this with me to work.”

So he approached the Bogafjell Church Youth Club about becoming more green. “They all said ‘yes,’ of course!” recalled Kråvik. “The youth already learn a lot about climate change in school. They have a lot of knowledge about it—but they didn’t necessarily have any place to live it out.”

Since then, GreenHouse has become a way of life both outdoors and indoors. In every board meeting at the church, leaders take a moment for a “creative green round,” to ensure every event is planned with environmental impact considered. 

The church band is moving from paper music to digital versions. Church technicians look more at repairing broken gear than automatically replacing it. Cooks in the kitchen have reduced meat consumption and now grow their own food. As part of planning travel or an event, the church plans how to recycle on the road.

“We try to integrate GreenHouse into every action we take,” said Kråvik.

How does the group stay inspired? By helping each other find new and creative ways to live the green change and see possibilities instead of limitations, said Kråvik.

“When the realization about the climate crisis hit me in 2018, I could feel it in my body: we had to do something very quickly,” said Kråvik. “But, as a pastor, I work with people in crisis, and the body can’t cope with a crisis over the long-term. You slowly have to find a way to live with it.”

That’s why GreenHouse aims to make changes over the long term, he said. “The young people at Bogafjell Church now have a place where they can live into their green change,” he said. “And we who are grownups have to start living into the same change.”

Bogafjell Church youth club member Kamilla Bøe Johnsen with a church-grown beetroot—that later became a vegan beetroot burger.
Bogafjell Church youth club member Kamilla Bøe Johnsen with a church-grown beetroot—that later became a vegan beetroot burger. Photo: Eivind Kråvik

ECEN inspires youth to go even greener

ECEN, currently convening for its assembly, is working to inspire young people to become even stronger leaders in caring for creation.

ECEN, working closely with the Conference of European Churches, promotes sharing, cooperation, action and theological reflection across different countries and traditions.

Young people are an integral part of both the assembly and the overall efforts of ECEN, said ECEN secretary Rev. Dr Peter Pavlovic.

“As we work toward climate justice in the world today, youth organisations hold the innovative ideas and the fresh determination that will inspire us all to treat God’s gift of creation with both reverence and with practical, thoughtful care,” he said.

On 1 June, a special session of the ECEN Assembly will offer youth an opportunity for sharing information about their engagement, concerns and activities related to climate change and climate justice. A panel discussion with representatives of several youth ecumenical organisations will highlight several notable youth projects from diverse contexts.

The ECEN will also present the Roman Juriga Award, which recognises interesting and inspirational projects in responding to current environmental challenges. The winner is GreenHouse youth ministry in Bogafjell Church in Norway.

The award is named in memory of Roman Juriga, one of the founding members of ECEN and a Christian leader who worked tirelessly with his church and with partners across Europe to develop new and exciting green initiatives, especially with a focus on renewable energy technology and underpinned by a passion to respect and protect the integrity of God’s inhabited Earth.

The ECEN Assembly, held 31 May through 1 June, is offering a space for theological inputs, as well as for dialogue with representatives of politics, civil society organsiations and an opportunity for presenting church initiatives on protecting the environment and responding to climate change.  The assembly theme is “Reconciled with Creation: A Call for Urgent Action on Climate and Biodiversity.”

(*) Susan Kim is a freelance journalist from the United States

Learn more about the European Christian Environmental Network

The Arab-Israeli conflict and the prophecies of the “Third Temple”
The Arab-Israeli conflict and the prophecies of the “Third Temple”

Another conflict between the Palestinians and the Israelis involuntarily reminds us of the prophecies of the restoration of the “Third Temple” and the last days of this world.

The military conflict between Jews and Palestinians continues in Israel. Yes, there are clashes between warring parties all over the world. But we are primarily interested in the consequences of this conflict for Christians, and whether it has anything to do with biblical prophecies about the end of the world.

In front of www.pravoslavie.bg Andrey Vlasov follows the chronicle of the conflict.

The new escalation of the Palestinian-Israeli opposition began in early May 2021, after the Supreme Court of Israel upheld the lower court’s decision to evict Palestinian families from their homes in the Old City of Jerusalem. The Arabs staged protests on Temple Mount against the forced evictions, and on May 8, 2021, clashes with police ensued near the Al-Aqsa Mosque, injuring more than 200 Palestinians. The Islamic movement Hamas, which controls the Gaza Strip, issued an ultimatum to the Israeli authorities, demanded the recall of the Temple Mount police, and, after receiving no response, began firing rockets into Israeli territory.

In ten days of active hostilities, about 4,000 missiles were fired from Gaza into Israel. The Israeli side said 11 people were killed and more than 500 injured. For its part, the Israeli IDF’s response resulted in the deaths of more than 230 Palestinians (about 40 of them children), and many buildings were destroyed. The IDF also reported that several leaders of the group had been killed and more than 100km of underground tunnels used by Hamas for military purposes destroyed.

Leading world powers and international organizations have called on the countries to cease fire. Egypt and Russia have offered their capitals as a place for talks between the leaders of Israel and Palestine.

Why is all this happening?

To answer this question, we need to see what all the previous Arab-Israeli conflicts have been about, and more specifically the periodic escalation of the main ongoing conflict between Israel and the entire Muslim world, starting in 1948, when a UN decision in Palestine was a rebuilt Jewish state that had not existed for two thousand years.

Historians list six serious escalations of the Arab-Israeli conflict, referred to as “war,” and several more as “military operation.” In all of them, Israel faces adversaries many times superior to the Jewish state in manpower and military equipment.

And of all, Israel emerges victorious, each time expanding its territory, its influence, and strengthening its position both in the Middle East and in the world at large.

In fact, this can be explained by nothing but God’s providence, despite the attempts of many people to offer other explanations. But let us not forget that God’s providence can represent both God’s will and God’s permission.

The third temple

The Arab-Israeli conflict would have long ago been resolved to the mutual satisfaction of all parties in it, if they were guided only by political, economic, financial and other vital interests.

But the main interest of the parties in this conflict is religious. The Jews want to restore the temple to the place where once, in biblical times, the First and Second temples were built – today only the Wailing Wall remains. But Muslims will never agree, because today is the third most important shrine in the Muslim world, the Al-Aqsa Mosque and the Kubat al-Sahra (Dome of the Rock). The dome of the rock is a Muslim sanctuary, erected above the Stone of the foundation – the place where the Holy of Holies of the Jerusalem temple was.

It is for these saints that a war is being waged between the Jews and the Muslims, and this war cannot be stopped by any negotiations and diplomatic efforts. It can only end with a final military victory for one of the countries.

So far, the Israeli state has not officially raised the issue of building the Third Temple; but this theme is kept active by various Jewish public organizations, such as Neemanei Har Ha-Bayt (Zealots on the Temple Mount) or the Temple-Building Movement. There is also the Mahon ha-Mikdash (Temple Institute), whose staff is working to restore the temple utensils and priests’ garments needed for temple worship.

Everything has been restored – from the huge golden seven-candlestick to the smallest objects of the temple cult, described in the Old Testament. The descendants of the ancient priests (koeni) and Levites are also wanted, who will be able to perform services in the Third Temple in the future, if it is built.

Many rabbis, both ancient and modern, believe that nothing can free the Jewish people from the obligation to restore the temple. Their opinions differ only in the details: should the Jews rebuild the temple before the coming of the Messiah expected by the Jews or will the Messiah himself build the temple when he appears on earth? Proponents of the latter view argue that it was the construction of the temple that would be evidence of the Messiah’s messianic mission.

In any case, with each new escalation of the Arab-Israeli conflict, talks on the prospects for the construction of the Third Temple resume with renewed vigor. Analysts have repeatedly speculated whether it will be built or not, and if so, when. In 2000, Vyacheslav Matuzov, a prominent Russian diplomat and president of the Society for Friendship and Business Cooperation with Arab Countries, said that during talks between US President Bill Clinton, Israeli Prime Minister Ehud Barak and Palestinian Authority leader Yasser Arafat in Camp-David, the Jews offered Arafat to finally resolve the Palestinian question in the most favorable way for the Palestinians. In return, Arafat was only asked to agree to the following actions: to lay a powerful reinforced concrete foundation under the Muslim shrines on the Temple Mount, to raise them to a certain height above the ground. This would allow the construction of the “Third Temple” without destroying the Al-Aqsa Mosque and the Dome of the Rock. Arafat flatly refused, after which the so-called “Second Palestinian Intifada” began.

In which temple will the Antichrist reign?

There is a widespread belief among Christians that the restoration of the Jerusalem temple is one of the signs of the coming of the Antichrist, because he will reign in it. Proponents of this view believe that the words of the Apostle Paul speak of this: “Let no one deceive you in any way; for that day shall not come, till the firstfruits come first, and the man of sin be revealed, the son of perdition, who resisteth and exalteth himself above all that is called God, or holy, to sit as God in the temple of God. showing himself to be a god ”(2 Thess. 2: 3-4).

Is this the Jerusalem temple, or someone else?

Many holy fathers believe that the apostle was referring to the Jerusalem temple.

“In God’s temple – not ours, but the ancient, Jewish” (Rev. John of Damascus).

“To sit in the temple of God.” In which temple? In the ruined Jewish temple, not in the one we are in now… He will come to the Jews in the name of Christ and ask the Jews to worship him; and in order to seduce them even more, he will take special care of the temple, showing them that, being of the line of David, he wants to build a temple similar to Solomon’s ”(St. Cyril of Jerusalem).

But this is not the only point of view. For example, Rev. Ephraim Sirin believes that here we mean the Church of Christ, ie. Orthodox church: “In this way he will appear and enter God’s temple to sit in it, namely in the church of God.” Bl. Augustine thinks that it is impossible at all to determine which temple will become the place where the Antichrist will reign: : 3 Kings 6: 1-38) or in a church. For the apostle would not call the temple of some idol or demon a temple of God.

In connection with the current escalation of the Arab-Israeli conflict, the Greek news agency Vimaorthodoxias posted on its website a quote from the recently canonized Rev. Paisius of Mount Athos: It will be demolished to restore Solomon’s temple, which is said to have been in its place. In the restored temple, the Zionists will eventually proclaim the Antichrist as the Messiah. I have heard that they are preparing to rebuild Solomon’s temple.

These words are confirmed by the overall course of events in the Middle East, beginning with the restoration of Israel as a state in 1948. And indeed, everything is slowly but surely moving towards the fact that the “Third Temple” will still be built despite the resistance of all Muslim world. However, given that there is no complete agreement between the holy fathers on this issue, we should not rely entirely on the point of view of Rev. Paisius and the other fathers who had the same opinion as him, because this can be dangerous. Because while we are waiting for the restoration of the Jerusalem temple and we believe that without this the Antichrist will not appear, in the meantime he can come and reign elsewhere. In other words, we can simply miss its appearance.

That is why it is necessary to pay attention not only to which temple the Antichrist will reign in, but also to the whole complex of prophecies related to the coming of the last times. And most importantly, we must remember that the apostle Paul, who wrote to the Thessalonians that the Antichrist would “sit as a god in the temple of God,” also wrote that every Christian is a temple of God: “Or do you not know that the body? Is it your temple of the Holy Ghost, which dwelleth in you, and whom ye have of God, and ye belong not to yourselves? And to let or not let the Antichrist in this temple – depends only on each of us.

“Extremist, undesirable, involved”: a Yekaterinburg lawyer dismantled banned organizations
“Extremist, undesirable, involved”: a Yekaterinburg lawyer dismantled banned organizations

Yulia Fedotova explained for participation in which communities punishment is threatened and talked about what undesirable organizations are in Russia.

In recent months, there has been no less talk about banned and undesirable organizations in Russia than there have been controversies about new strains of coronavirus. But if in the second case everything is clear, then it is almost impossible to understand what the extremist, undesirable, prohibited, involved, liquidated, foreign agents and other communities are.

Meanwhile, the list of such organizations that cannot be mentioned publicly is multiplying, confused, and it becomes more and more incomprehensible who is who and who and how it is impossible to mention. However, we turned to Yulia Fedotova, a Yekaterinburg lawyer, with a request to tell what kind of communities they are and how to distinguish them from each other.

Let’s try to figure it out.

To begin with, the basic thesis: organizations are registered as legal entities (with OGRN, TIN, KPP and other strange abbreviations), included in the Unified State Register of Legal Entities, and unregistered. Based on this, we build understanding further.

1. Foreign agents – they were mentioned in the material under the link.

2. Extremists.

The Federal Law “On Counteracting Extremist Activity” suggests several options for interaction between the state and “organizations”:

  1. liquidation – for legal entities;
  2. b) prohibition of activity – for those who are not registered as a legal entity.
  3. It is carried out by the court at the request of the prosecutor’s office or the Ministry of Justice.
  4. After filing a claim, the activities of the organization are suspended until the court makes a decision. Continued participation in the activities of the suspended association constitutes an administrative offense (Article 20.28 of the Administrative Code of the Russian Federation, punishment in the form of a fine from 500 to 2000 rubles).
  5. Based on this, there are extremist organizations and communities.

Extremist organizations are public or religious associations or other organizations in respect of which a court has passed a final decision on the liquidation or prohibition of activity. These are only those organizations that were included in the list of the Ministry of Justice.

Participation in them after official publication on the website provides for criminal liability and imprisonment for a term of two to six years. The criteria for participation are rather vague. The Supreme Court clarifies that participation is understood as “the commission by a person of intentional actions related to the continuation or resumption of the activities of this organization (conducting conversations in order to promote the activities of a banned organization, direct participation in ongoing events, etc.)”. Taking into account the fact that most of the extremist crimes are committed on the Internet, I suppose that both being in thematic communities and publishing information about an organization, for example, can be considered a crime. 2.2. Extremist communities are organized groups of persons created for the preparation or commission of extremist crimes (crimes committed based on political, ideological, racial, national or religious hatred or enmity, or out of hatred or enmity against any social group).

In fact, this is everyone who has not yet managed to get into the list of the Ministry of Justice. For participation in their activities (which, again, is not clearly defined), imprisonment for a term of two to six years is also provided.

Recently, the term “implicated” (citizens) has almost appeared in the law.

The State Duma in the third reading adopted amendments, which banned the election of citizens “involved in the activities of extremist / terrorist organizations.”

In addition to the actual participants, “involved” also means “members, employees, other persons involved in the activities of an extremist or terrorist organization”. Who is a member (sorry)? What is the difference between a member and an employee and a participant? Who are all these people? At the same time, in order to treat “other persons”, it is enough to show “an expression of support by statements, including statements on the Internet, as well as“ other assistance to activities (provision of funds, property, organizational, methodological, advisory or other assistance) to those goals and (or) forms of activity (including individual events) of the relevant organization ”or“ other actions ”. And this must be done one year before and three more years after the entry into force of the court decision. I think there is no need to explain that this law was written under the FBK (included in the register of organizations performing the functions of a foreign agent, and without five minutes an extremist) and its supporters.

“Unwanted”.

Formally, these are only foreign or international organizations that are included in the special list of the Ministry of Justice. There are “only” 31 organizations, but in fact they are involved only for any (generally for any) contacts with “Open Russia” in its various forms. It is enough to comment on the relevant media, attend an organized event, make a post or repost. Despite the fact that the Russian organization has no connection, except for the similarity of the name, with the foreign one.

Participation in the activities of such an organization implies administrative responsibility for the first time (a fine from 5,000 to 15,000 rubles). Repetition entails criminal liability under Art. 284.1 of the Criminal Code of the Russian Federation. The current edition provides that responsibility comes after the commission of two administrative offenses during the year – on the third. Recently, the deputies proposed reducing the number of administrative ones to two and imprisoning people for a term of one to four years, and for leadership – from two to six. Currently, the punishment is uniform – from two to six years in a colony.

To be honest, it’s hard for me to summarize what has been said. I can only say that vague legal norms, which actually persecute the collective expression of views, are evil, and stupid and repressive laws adopted in batches have little to do with jurisprudence.

Power of Prayer and Positive Intention – Ideals of Ma’at
Power of Prayer and Positive Intention – Ideals of Ma’at

As we nurture our spirits, let us renew the power of prayer and positive intention that unites our global community and awakens our hearts and souls. See the full series of posts here.

The power of positive intention is ancient! Ideals that unite humanity are ancient!

Ma’at, emerging over 4000 years ago, refers to the ancient Egyptian concepts of truth balance, order, harmony, law, morality, and justice – and to a goddess who personified these concepts. The ancient Egyptians had a deep conviction of an underlying holiness and unity within the universe. To the Egyptian mind, Ma’at bound all things together in an indestructible unity: the universe, the natural world, the state, and the individual were all seen as parts of the wider order generated by Ma’at.

Ma’at is personified as Ma’at, the Ancient Egyptian Goddess of Truth, Justice and Order. She is usually depicted as a winged woman. The Goddess is often shown with an ostrich feather on her head, or with a white ostrich feather. The feather of Ma’at was an important part of the weighing of the heart of the soul ceremony in the afterlife. This is where the heart of the soul of the dead person was weighed in the scales of justice against the feather.These 42 ideals of Ma’at speak to us today both personally and to our collective human potential.

A Positive Confession for the Present Day from the 42 Ideals of Ma`at

1. I honor virtue
2. I benefit with gratitude
3. I am peaceful
4. I respect the property of others
5. I affirm that all life is sacred
6. I give offerings that are genuine
7. I live in truth
8. I regard all altars with respect
9. I speak with sincerity
10. I consume only my fair share
11. I offer words of good intent
12. I relate in peace
13. I honor animals with reverence
14. I can be trusted
15. I care for the earth
16. I keep my own council
17. I speak positively of others
18. I remain in balance with my emotions
19. I am trustful in my relationships
20. I hold purity in high esteem
21. I spread joy
22. I do the best I can
23. I communicate with compassion
24. I listen to opposing opinions
25. I create harmony
26. I invoke laughter
27. I am open to love in various forms
28. I am forgiving
29. I am kind
30. I act respectfully
31. I am accepting
32. I follow my inner guidance
33. I converse with awareness
34. I do good
35. I give blessings
36. I keep the waters pure
37. I speak with good intent
38. I praise the Goddess and the God
39. I am humble
40. I achieve with integrity
41. I advance through my own abilities
42. I embrace the All

Astrology and Christianity
Astrology and Christianity

“And God said, Let there be lights in the firmament of the heaven to divide the day from the night; let them serve as signs and to show the times, days and years; and to be for lights in the heavenly space, to illuminate the earth; and so it was. God made two great lights: the greater light to rule the day, and the lesser light to rule the night; make the stars too. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness. and God saw that it was good. And the evening and the morning were the fourth day. ”/Bible, Genesis, ch. 1, pp. 14-20/

Why does today’s Christianity express a negative attitude towards astrological knowledge? Aren’t the biblical texts imbued with various astrological symbols and messages.

Astrology is an ancient, esoteric science / esoteros in Greek is internal /. It represents a powerful potential for supporting the development and development of everything that is embedded in man. Astrological science is given to show people their positive qualities, as well as to help them get rid of their negative traits so that they can deploy their forces in the most successful way in fulfilling the mission with which they were sent to earth.

Astrology is associated not only with Christianity, but also with many other ancient religions. In ancient Egypt, Assyria and Babylon, it was a place of honor. The sages and initiates there were next to a man who mastered the secrets of astrological knowledge. In the eastern countries – India, China and Japan – there has never been a contradiction between astrology and religious ideas. There astrology enjoys great respect and esteem to this day. In Islam, too, astrology has occupied a respectable place, there this science was practiced in the religious schools themselves. It was in Islamic schools that astrology was preserved and preserved as a science of antiquity and regained recognition in Western Europe in modern times, where in the Middle Ages it was anathema and an attempt was made to erase it from the annals of human knowledge.

A very telling example: How is one of the biggest Christian holidays, Easter, calculated? Well, it is extremely dependent on the position of the Moon and the day of the vernal equinox in the zodiac sign of Aries. The date of this sacred holiday for Christians is different every year and is calculated according to the lunar calendar. It is always on the first Sunday after the first full moon, which occurred after the arrival of the vernal equinox.

And what stronger proof of the power of astrology than the appearance of the Star of Bethlehem, which was seen to rise in the East by the sages and which unequivocally points to the birth of Jesus – the Son of God. This sign, indicating the coming of the Savior, is described by the Chaldean astrologers, and is reflected in the New Testament – / Matthew, ch. 2, vv. 1-12 / as the story of the Three Wise Men: “And it came to pass, when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, wise men came from the east to Jerusalem. And they said, Where is he that is born King of the Jews? For we have seen his star in the east, and are come to worship him.

The three wise men are three sages from different parts of the East, scientists and astrologers. Observing and studying the celestial lights, they noticed the rising of the wonderful star, showing the birth of the Son of God, and went after her to worship and offer their gifts of “gold, frankincense and myrrh.” The Magi came from three different countries – Persia, Arabia and Ethiopia and were called – Caspar, Melchior and Belshazzar.

In the Gospel of John, as well as in the Revelation of John, the astrological messages to mankind are present with great force. There, astrology is shown as part of the path to present and future human evolution.

However, in spite of all these facts in modern times, the Church stubbornly denies and anathematizes everything related to astrological knowledge.

In the Old Testament (Deuteronomy, ch. 18, vv. 10-12) astrologers are placed along with sorcerers, fortune tellers and the callers of the dead.

“Някой Let there be no one among you to pass his son or daughter through the fire, no sorcerer, astrologer, soothsayer or sorcerer, no sorcerer or inquirer of evil spirits, no physician or inquirer of the dead…”

The Theodosius Code also states that “„ people’s curiosity about predicting the future will be stopped forever… ” Thus, the orthodox church institution forbids people to look to the future, to seek and develop themselves, their own set potential with the help of astrological knowledge, even though the whole Bible is permeated with prophecies and predictions.

The main, official motive that theologians point out in condemning astrology is not its fidelity and correctness, but the dispute over the Divine providence and the right to free human will.

Church officials clearly believe that the ability to see and predict the future with the help of the stars, as recorded in heaven, leads to the belief that the future and life are accurately and invariably predestined, which is not the case at all. The opportunity to look to the future is seen as a denial of God’s authority over man’s earthly abode. Astrological research in Western Europe has been denounced as a heresy and is being persecuted, forcing it to be done in secret and hidden from society.

The meaning of life is to develop one’s spiritual senses and abilities, through a love of knowledge that will lead one to understand the laws governing the universe, as well as through intense spiritual work on oneself to acquire the Divine Love within oneself. Only by developing these senses and abilities will man become able to live with the Whole and be one with it.

And in order to learn to manifest this Love in our daily life, we must learn to love. To love our neighbors, to love ourselves, but in order to succeed in achieving this Love, we must first of all love God – he is at the beginning of everything.

“Know thyself!” Calls the sage Socrates.

But to know yourself in depth, to know God in yourself. Only when you get to know each other like that, you will be able to know your neighbor, and if you manage to get to know him truly, to understand him – it will not make you want to judge and rebuke him, but you will learn to love him, with all his shortcomings by helping him overcome them.

Only in this way will you be able to unite with the Whole and realize that we are all one creation of God, and all the people depend on the thoughts you send, just as you depend on each of their thoughts projected in space.

For many people in the process of self-knowledge, astrology is a powerful helper of man on his way to God. From an instrument for predicting the future and interpreting the will of God, astrology today is becoming a powerful tool for interpreting the psyche. The fact is that nowadays more and more psychologists, psychiatrists, doctors, dentists, surgeons and others. consult with astrological knowledge and seek answers to their questions, taking into account their activities with astrological principles.

And another thing is true – that all knowledge presupposes and requires to approach its use with great responsibility, wisdom, understanding and above all with clear moral principles.

Methods for “raising self-esteem” and Christianity
Methods for “raising self-esteem” and Christianity

From a Christian point of view, these methods are a means of nurturing pride, selfishness and selfishness, which is fundamentally contrary to the Christian teaching of humility, meekness and love. The Internet is full of suggestions for psycho-training to increase self-esteem, but you will not find there any suggestions for lowering self-esteem, although people with unreasonably high self-esteem are huge.

There are a large number of highly qualified Orthodox psychologists in Russia, and it is constantly increasing.

For prof. VI Slobodchikov, prof. B.S. Bratus, prof. L. F. Shekhovtsova, prof. M.I. Volovikova, М.N. Mironova, I.N. Moshkova and other Orthodox psychologists, the doors of theological schools are always open. This evolving personal interaction between priests and Orthodox psychologists is a very important basis for productive dialogue, but still it is not enough to talk about overcoming all conceptual contradictions and problems in the field of interaction of Orthodox pastoral care and psychology.

We did a little research on the internet. When searching for trainings to increase self-esteem, Google gave 221 thousand results, and Yandex – more than 4 million. Then we tried to find trainings to lower self-esteem. Both search engines began to persuade us that a mistake had been made and that the word “decrease” should be replaced by “increase.” After it became clear that our wording was correct, they gave 113 thousand and 2 million results, respectively, which again offered training and tools to increase self-esteem.

Absolutely nothing was found on the Internet to lower self-esteem. It turns out that people suffer only from low self-esteem, and from high – never. Yet life, Christian and pastoral experiences show us that this is not true at all. There are a lot of people with high self-esteem, but no one intends to treat them.

Attempts to find training to acquire meekness and humility also yielded zero results. We didn’t look for love training because search engines would give millions of directions to lewd sites.

It is obvious that the existing psychological methods for raising self-esteem cannot be reconciled with the Christian doctrine of humility and meekness. This problem is a topic of very serious discussion by psychologists and theologians (Leonov Vadim, prot. Psychological projections of the Christian concept of love for oneself and one’s neighbor // Individual, national and global in the consciousness of a modern person: new ideas, problems, scientific directions. M .: Publishing house “Institute of Psychology RAS”, 2020, p. 595-615).

Attitude towards sacrifice and altruism

In psychology, the topic of “victim complex”, “victim syndrome” is constantly chewed. Sacrifice is seen as a neurotic condition that needs psychocorrection or treatment. One of the articles on this topic, as one of the hallmarks of this deviant behavior according to the author, mentions the words used by the client: “this is my cross”.

And one of the reasons for the “sacrifice complex” is the “propaganda of” sacrifice “in some religious and moral-philosophical teachings, where suffering is seen in a positive aspect, for example as a way to purify the soul, the ability to endure hardships. seen as a positive quality, and the role of the victim is encouraged ”(Victim Syndrome, Victimogenic Syndrome).

Christianity is not mentioned here, but it 100% meets this definition.

Indeed, the theme of “sacrifice” is key to the Christian worldview and filled with positive content. Imagine for a second: what would have happened if the Savior had taken the views of modern psychologists? Would he climb the Cross then? Christian love is sacrificial in nature. “It is more blessed to give than to receive” (Acts 20:35), the Scriptures say. “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13).

Quotes can be given much more. If we agree with the negative attitude of modern psychology to sacrifice, we risk not only not understanding the feat of Christ, but also losing the very essence of Christianity. This is a deep value problem and it inevitably arises when comparing modern psychology and Orthodox pastoral care.

“Endurance through cycles of war”: A resilient community fosters hope in the C.A.R. | BWNS
“Endurance through cycles of war”: A resilient community fosters hope in the C.A.R. | BWNS
Members of an emergency committee established by the Bahá’í National Spiritual Assembly of the C.A.R. drove hundreds of kilometers from Bangui, the capital, to the town of Bambari, stopping in towns along the way to provide essentials.

BANGUI, Central African Republic — A years-long armed conflict in the Central African Republic (C.A.R.) has disrupted life across the country and displaced hundreds of thousands of people.

In the midst of this crisis, the Bahá’í National Spiritual Assembly has guided the Bahá’ís of the country in their efforts to contribute to social progress, most recently drawing on a network of people engaged in community-building activities to channel assistance where it is most needed.

Speaking with the News Service, Hélène Pathé, member of the National Spiritual Assembly, describes the context in which such initiatives are under way in parts of the country: “The country has faced serious challenges. There are places where people have been severely affected and have had to flee, abandoning their homes and losing their means of making a living. This is the condition in many regions.”

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Relief efforts carried out according to safety measures required by the government. Members of the emergency committee and of a Bahá’í Local Spiritual Assembly work together in coordinating the distribution of relief packages among village residents.

Despite these conditions, the Bahá’ís in these areas have helped to foster resilience and a vibrant community life that has endured through cycles of war. For decades, regular gatherings for prayer have been strengthening bonds of friendship, and Bahá’í educational programs have been developing in children and youth a deep appreciation for the unity of all peoples, races, and religions.

During times of intense conflict, when entire populations have had to abandon their villages, teachers from community schools established with the support of a Bahá’í-inspired organization have sought ways to re-establish programs in temporary locations, explains Mrs. Pathé.

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Photographs taken before the current health crisis. Teachers from
community schools

established with the support of a Bahá’í-inspired organization have sought ways to re-establish programs in temporary locations during times of intense conflict.

As part of its efforts to further enhance its capacity for responding to crises, the National Spiritual Assembly formed an emergency committee in March. The members of the committee, including Mrs. Pathé, quickly got to work. Within a few weeks they had assembled a team and headed to identified areas to help in person.

Over three days, they drove hundreds of kilometers from Bangui, the capital, to the town of Bambari, stopping in four other towns along the way to provide essentials, such as medicine for water-borne illness, to people who had returned from taking refuge in forest areas. Travel to these communities has been permitted under government health restrictions owing to exceptions for humanitarian efforts.

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Young people from Bangui prepare to travel with members of the emergency committee established by the National Spiritual Assembly.

The emergency committee has worked closely with Bahá’í Local Spiritual Assemblies in coordinating the distribution of relief packages among village residents. “We had prepared as well as we could ahead of time with the information we could get,” says Mrs. Pathé, “but as soon as we arrived in a town, we sat down with the members of the Local Assembly, prayed together, and consulted about the needs, which they knew intimately.”

Young people have been at the forefront of these efforts, says Mrs. Pathé. “The youth were ready to spring into action as soon as the committee called on the community for support. They view this work as an extension of serving their neighborhoods: a contribution to the material and spiritual progress of society.

“They could see how this act of travelling for days to deliver a few necessities to people by hand was not just about addressing an immediate need. Meeting and speaking with people who had been cut off for so long also brought encouragement and helped build ties of unity as all saw that they are not alone in their challenges—like one family, there are others across the country who care for them and walk with them.”

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A view of the river near Bangui, the capital of the Central African Republic. A years-long armed conflict in the country has disrupted life and displaced hundreds of thousands of people.

Two months since its formation, the committee is already thinking about how to address long-term needs, including through projects for local food production.

With the experience it has gained, the committee is now expanding its efforts by contacting many more Bahá’í Local Assemblies throughout the country.

“In these relief efforts, we often call to mind ‘Abdu’l-Bahá, Who was always attentive to those in need and ever ready to respond,” says Mrs. Pathé. “He never hesitated to offer help. The National Spiritual Assembly hopes and wishes to do the same for the people of our country. What grieves us as a national body is that we can’t cover the whole country. Our efforts so far are only a small start, and we are learning little by little how to reach everyone.”

Villanova assistant professor advocates for critical race theory because it has Marxist roots, relates it to religion
Villanova assistant professor advocates for critical race theory because it has Marxist roots, relates it to religion

While many have been trying to hide any correlations and links between critical race theory and Marxism, one assistant professor openly admits that CRT is based on the teachings of socialist revolutionary Karl Marx.

Glenn Bracey, an assistant professor of sociology and criminology at Villanova, is a strong proponent of critical race theory because it has Marxist roots. Bracey made the admission during a remote discussion about critical race theory on Zoom. The seminar was posted on Villanova’s official YouTube channel, which turned off comments on the video titled: “What is Critical Race Theory?”

Bracey appeared to promote critical race theory at the private Catholic institution by comparing the controversial ideology to religion.

“Given the power frankly of the church to move politics, given its funding, given how so many people come to the academy first with the church as a large backdrop in their lives, it’s important that we as critical race theorists be able to speak to them on their terms,” Bracey said, according to the Post Millennial. “So I would say that we as critical race theorists should continue to be aggressive in promoting critical race theory, that we should us say how it relates to spirituality and religion in particular.”

Bracey then admits that the anti-racist ideology of CRT is rooted in Marxism.

“So the core question for critical race theory is one of releasing people, especially people of color, especially black people, from the oppressive systems that deny us access to our species being, including racism. It’s Marxism,” the assistant professor stated.

“Marxism is fundamentally a spiritual concern, and it’s the same spiritual concern that Evangelical Christians have, and that they believe that all people are made in the image of God, and they are endowed by their creator with special abilities, creativity, individuality that needs to be manifested in the world,” he said.

“So the church and critical race theory actually have the same purpose with respect to the Marxist origins, even though Evangelicals don’t seem to recognize that,” he added.

“Evangelical Christians are very upset about critical race theory because it is self-consciously grounded in Marxism,” Bracey proclaimed. “Now, when Evangelical Christians hear critical race theory is grounded in Marxism, what they hear is, religion is opiate of the masses, that religion is a distraction from justice, that religion is nothing more than fictions that are—that make people deviate from reality.”

“Racism is the everyday operation of our American system,” Bracey declared. “Racism is permanent. Not because of objective reasoning … but because whites are fixated on blackness and anti-blackness, and they orient different other racial groups in the middle of white and black in order to protect their own superiority.”

“In other words, racism is something that white people could decide to give up,” he continued. “They could change the social [relationships], they could change the way that they, their anti-blackness, but they won’t.”

On Bracey’s profile page on the Villanova website, he lists his “areas of expertise” as race and politics, sociology, Black Lives Matter, critical race theory, race and law, social movements, and Colin Kaepernick.

What is Critical Race Theory? www.youtube.com

BRICS foreign ministers to hold virtual meeting on Tuesday
BRICS foreign ministers to hold virtual meeting on Tuesday

By   —  Staff Reporter

Boosting cooperation in effectively dealing with the coronavirus pandemic is expected to figure prominently at a virtual meeting of the foreign ministers of India, China and three other member countries of the BRICS grouping on Tuesday.

The foreign ministers are also likely to discuss the need for reforming the multilateral system and ways to enhance cooperation in countering terrorism, the Ministry of External Affairs (MEA) said on Monday.

India is hosting the meeting as the chair of BRICS (Brazil-Russia-India-China-South Africa).

The MEA said External Affairs Minister S Jaishankar will chair the meeting and his Russian counterpart Sergey Lavrov, Chinese counterpart Wang Yi and the Minister of International Relations and Cooperation of South Africa Grace Naledi Mandisa Pandor are expected to participate.

Brazilian Foreign Minister Carlos Alberto Franco is also likely to attend the virtual meeting.

‘The ministers are expected to exchange views on the COVID-19 pandemic situation, the need for strengthening and reforming the multilateral system with a view to enhancing its capacity to effectively address the diverse challenges of our time and to adapt them to contemporary realities,’ the MEA said in a statement.

It said global and regional matters of concern, sustainable development and countering terrorism are the other issues that are likely to figure during the deliberations.

The foreign ministers are also likely to delve into ways to enhance the intra-BRICS cooperation, especially people-to-people cooperation.

The BRICS is known as an influential bloc that represents over 360 crore people and its member countries have a combined GDP of USD 16.6 trillion.

India is the BRICS chair for 2021. This is the third time that the country is holding the BRICS chairship after 2012 and 2016.

India’s chairship of the grouping has coincided with its 15th anniversary, making it an opportune moment to review its work.

The theme and approach for India’s BRICS chairship is ‘BRICS@15: Intra BRICS Cooperation for Continuity, Consolidation and Consensus’.

The BRICS brings together five of the world’s largest developing countries, representing 41 per cent of the global population, 24 per cent of the global GDP and 16 per cent of the global trade.

The foreign ministers of the bloc first met in 2006 and the first BRICS summit was held in 2009.

The New Development Bank (NDB), the flagship outcome of BRICS, continues to fund projects in infrastructure and sustainable development.

It is learnt that 76 projects worth over USD 28 billion have so far been approved by the NDB in BRICS countries.

source – PTI

COVID-19: Basic Yoga Exercises One Must Do Every Day to Stay Fit
COVID-19: Basic Yoga Exercises One Must Do Every Day to Stay Fit

Yoga promises several health benefits along with keeping the body fit. As the ongoing pandemic has confined everyone to their homes with gym and parks shut, one can maximise health benefits by following simple yoga asanas at home. Here are simple yet effective yoga exercises that you can do every day to keep your body fit and mind relaxed.

Vrikshasana (Tree Pose)

This pose improves balance along with increasing focus and concentration. Stand straight, to begin with this pose. Then move your hands up and join palms together. While maintaining the balance on one leg, bring the other up close to the thigh of another leg. Hold the position for a few seconds. Remember to keep your posture straight, while keeping your back aligned and hips wide to feel a slight stretch.

Tadasana (Mountain Pose)

For this pose, begin with standing straight with feet apart. While keeping the arms straight up in the air in Namaste mudra, raise your ankles and release shoulder blades away from your head. This basic pose is the foundation of almost all poses and includes muscle stretch of almost all parts from legs to hands.

Uttanasana (Standing Forward Bend)

Exhale and fold your legs into a forward bend. If the hamstrings feel a little too tight at first, bend the knees. Keep the legs wide apart and let your head hand down with your hands touching the floor. This pose helps strengthen thighs, helps relieve the symptom of menopause, reduces insomnia, and improves digestion.

Bhujangasana (Cobra Pose)

This backbend is extremely energising. Start by lying down on the floor facing the ground. Keeping your legs straight, lift your upper body off the floor with the support of your hands. Hold the pose for few seconds and gently bring your abdomen, chest, and head back to the floor and relax. This pose opens up the entire front body and helps keep the spine flexible and healthy.

source  — News 18

The Polish president visited the Ecumenical Patriarch
The Polish president visited the Ecumenical Patriarch

The President of Poland Andrzej Duda visited the Orthodox Patriarchate in Istanbul on 25.05.2021, after his official visit to Ankara. During their meeting with Ecumenical Patriarch Bartholomew, Duda and his wife Agatha Kornhauser Duda talked to the patriarch, who is an old acquaintance and family friend.

Speaking after the meeting, the patriarch said: “I am not a stranger to Poland anyway. We have a small Orthodox church headed by Metropolitan Sava. I have visited the beautiful country several times at the invitation of Mr. Duda. I also received an honorary doctorate from the Catholic University and we opened a newly built Orthodox church. On my last visit in 2019, I went to Auschwitz to take part in the march of the residents. Pope John Paul II is a very important figure who has united us and our churches. “

Duda met with Turkish President Recep Tayyip Erdogan on Monday. After the meeting, Duda described Turkey as Warsaw’s “strongest ally” in his region, saying he believed the two countries could repel external threats within NATO.

During the Polish president’s visit to Ankara, an agreement was signed allowing Poland to purchase 24 armed drones, becoming the first NATO member to buy such Turkish-made machines.

The Duda family later visited the village of Polonezkoy near Istanbul, founded last night by Polish emigrants fleeing retaliation after an uprising in 1830 – barely survivors of the rebels’ general battle with the Russian Empire, which lasted more than a year and a half – since January. 1830 to October 1831. In the lands seized by Austria and Prussia, they did not even manage to revolt. And after the defeat, Poland no longer existed on the map of Europe. The Hôtel Lambert in Paris was the headquarters of the Polish emigrants in Western Europe after their brutal defeat in the struggle to restore the Polish state, as the Polish emigrants, driven from their homeland by the Russian whip, were zealously supported by their compatriots-emigrants in the Ottoman capital Tchaikovsky – Sadak Pasha, M Drashki – Ata Bey et al.

GREEK MONASTERIES EVACUATED DUE TO SPREADING WILDFIRE
GREEK MONASTERIES EVACUATED DUE TO SPREADING WILDFIRE

Greek authorities have ordered the evacuation of a number of villages in the Corinth region as a forest fire that began on 19th of May, Wednesday night continues to spread.

The fire has mainly torn through woodland and thick vegetation, though some houses have also been devoured by the flames. Thankfully, no deaths as a result of the fire have been reported.

Besides the villages, two monasteries, of St. John the Forerunner and of St. Paraskeva, in the pine-covered Gernaeia Mountains were also evacuated, reports kathimerini.gr.

Commenting for vimaorthodoxias.gr, Metropolitan Dionysios of Corinth expressed regret at the destruction of the beautiful forest but gratitude to God that no lives have been lost. “May the grace of God end all this quickly,” he said.

Patriarch of Bartholomew of Constantinople sent letters of sympathy and support to Metropolitans Dionysios of Corinth and Constantinos of Megara, and to Archimandrite Chrysostomos of St. Paraskeva Monastery, which was damaged by the flames and saved thanks to the tireless effort of the firefighters.

***

According to tradition, the Monastery of St. John dates to the first millennium. During the iconoclastic period, two monks from Constantinople were seeking a suitable place to build a monastery, and with some relics of St. John and a wonderworking icon of the Forerunner in tow, they arrived at the site of the present-day monastery.

As they were building, they realized they were in danger from pirates, so they hid the holy relics and the icon on the hill southeast of the monastery and fled. Years later, a local shepherd noticed that one of his sheep would constantly leave the herd and run to a spot on the top of the hill. At night, the shepherd saw a wondrous light on the same spot. This was repeated several times until at last the shepherd traveled to the spot and found the holy relics and the icon. This miracle became the occasion for the founding of the monastery.

The monastery was instrumental in keeping the Orthodox faith alive in the people during the long Ottoman occupation. Today, it is home to many relics, including blood that poured forth from the head of St. John the Forerunner.

Shakespeare's musings on religion are like curious whispers – they require deep listening to be heard
Shakespeare’s musings on religion are like curious whispers – they require deep listening to be heard
shakespeare
(Photo: John Taylor, National Portrait Gallery)

William Shakespeare’s role as a religious guide is not an obvious one.

While the work of the bard, whose birthday is celebrated on April 23, has been scoured at various times over the past four centuries for coded messages about Catholicism, Puritanism or Anglicanism, the more common view is that his stunning explorations of humanity leave little space for serious reflection on divinity. Indeed, some Shakespeare scholars have gone further, suggesting that his works display an explicit atheism.

But as a scholar of theology who has published a book exploring Shakespeare’s treatment of faith, I believe the playwright’s best religious impulses are displayed neither through coded affirmations nor straightforward denials. Writing at a time of great religious polarization and upheaval, Shakespeare’s greatest pronouncements on faith are more like curious whispers – and, like whispers, they require deep listening to be heard.

Religious noises

I see an invitation to this deep listening in one of Shakespeare’s most unusual plays, “The Tempest.” “Be not afeared,” the half-man, half-beast Caliban tells his companions as they arrive on the island where the play is set, “the isle is full of noises, sounds and sweet airs that give delight and hurt not.”

It is a striking passage, made all the more so coming from a foul-smelling creature accused of attempted rape and repeatedly called “monster.” But in it, Shakespeare seems to be suggesting that there are dimensions of reality that many of us miss – and we might be surprised to find out who among us is paying attention.

Subtleties like this show up differently across Shakespeare’s plays. “Romeo and Juliet” is not in any overt sense a theological play. But as the tragedy comes to a somber denouement, we have the line “See, what a scourge is laid upon your hate, That heaven finds means to kill your joys with love.”

While there is no clear naming of gods or fates, Shakespeare implies that some great power transcends the destructive feud between the Montagues and Capulets, the families of the two lovers. He calls into question the earthly power of the two houses – heaven, he implies, is also at work here.

Tumultuous times

Shakespeare was, I believe, in constant search of subtle ways to imagine divine intervention within the human realm. This is all the more impressive given the fraught religious times in which he lived.

The late 16th century witnessed religious and political polarization greater, even, than our own. Decades earlier, King Henry VIII had separated the Anglican church from Rome and created a Protestant England. His daughter Elizabeth, who sat on the throne for the first half of Shakespeare’s writing career, was excommunicated by Pope Pius V for continuing in her father’s footsteps. The queen responded by making the practice of Catholicism a crime in England.

So even before Elizabeth’s successor, James I, outlawed overt theological humor or criticism on stage, artists hoping to engage in religious themes were under considerable restrictions.

These upheavals affected Shakespeare directly. Shakespeare’s family had deep ties to Roman Catholicism, as likely did some of his closest associates. For any one of them to express doubts about the Anglican prayer book, or even to avoid the Anglican parish on Sunday, was to put themselves under suspicion of treason.

There is little in the way of biographical detail to help scholars looking for Shakepeare’s religious beliefs. Instead, they have generally relied on explicit references to familiar religious language or character types – the Catholic priest in “Romeo and Juliet,” for instance – in speculating about Shakespeare’s faith. Some have suggested that clues and codes in his play suggest the playwright was a closeted Catholic. But to me it is more in what he doesn’t say, or where he finds new ways of saying something old, that Shakespeare is theologically at his most interesting.

‘God’s spies’

Shakespeare’s faith and how he expresses it are explored in a 2017 play by poet Rowan Williams, a theologian and former head of the Church of England. In it, Williams imagines a young Shakespeare in search of a new language for things religious, and dissatisfied with the heavily politicized options before him.

In a pivotal scene, “young Will” explains to his Jesuit mentor that, despite the attractiveness of their radical Catholic cause, he cannot join: “The old religion is the only, the only – picture of things that speaks to me, yes, but it’s as if there were still voices all around me wanting to make themselves heard and they don’t all speak one language or tell one tale, and all that – it would haunt me if I tried what you do, and it would make me turn away from the pains and the question, because I’d know that there’d always be more than the old religion could say and it still had to be heard.”

In other words, while Catholicism “speaks” to young Will, he believes there is more that “still had to be heard.”

The voices that Williams’ Shakespeare wants to hear are similar, I believe, to those that Caliban talks of in “The Tempest.” So young Will does not join the Catholic cause; instead, he goes off in search of ways to stay with “the pains and the question.” Williams is suggesting that Shakespeare’s subsequent plays are an attempt to let all these complex and difficult voices “be heard.”

They are his attempt to give voice to religious noise beyond the range of the religious certainty of his age.

We see this in “King Lear.” Lear spends the entire play cursing the gods for the lack of love and respect his children show him. But when the heaven-cursing rants finally subside, the play gives its audience a beautiful and painful reconciliation scene with his daughter Cordelia. He discovers in his daughter’s forgiveness a kind of higher vantage point, one from which they might both “take upon’s the mystery of things, As if we were God’s spies.”

Like Caliban in “The Tempest,” Lear learns to hear those voices just out of human range.

Similarly, Shakespeare asks his audience to listen and watch differently, as if we too are God’s spies or Earth’s monsters.

Anthony D. Baker is Professor of Systematic Theology at the Seminary of the Southwest.This article is republished from The Conversation under a Creative Commons license.

Scientology Volunteer Ministers Surprise Needy Kids With a Delicious Gift
Scientology Volunteer Ministers Surprise Needy Kids With a Delicious Gift

BUDAPEST, HUNGARY, May 30, 2021 /EINPresswire.com/ — If an apple a day keeps the doctor away, what about 440 pounds of them? The answer: They put big smiles on the faces of 500 needy kids. That’s what the Scientology Volunteer Ministers of Hungary learned through their most recent community outreach project.

Volunteer Ministers of the Church of Scientology Budapest continue their outreach to help offset financial distress caused or worsened by the pandemic.

EIN NEws

Since the pandemic began, the bright yellow vans of the Scientology Volunteer Ministers of Hungary have become a common and very welcome sight. The pandemic impacted every sector of society, from first responders and healthcare workers to the elderly, infirm, the children, and especially those already living under financial stress.

Volunteer Ministers of the Church of Scientology Budapest and Scientology Missions across the country launched a campaign in March 2020 to help fill the gaps in overtaxed government and social services by working with essential workers and other nonprofits to provide care wherever needed.

This week, in addition to their apple surprise they worked with an ambulance company to help 52 underserved families in a Pest County community. They handed out packages of long-life food, disinfectant and detergent. And they added a special touch with a van full of boxes of cookies, one for each household.

The Scientology Volunteer Ministers of Hungary headquarters is the Church of Scientology Budapest, whose new home was dedicated in 2016 by Mr. David Miscavige, ecclesiastical leader of the Scientology religion.

The Church of Scientology Volunteer Ministers program is a religious social service created in the mid-1970s by Scientology Founder L. Ron Hubbard.

A Volunteer Minister’s mandate is to be “a person who helps his fellow man on a volunteer basis by restoring purpose, truth and spiritual values to the lives of others.” Their creed: “A Volunteer Minister does not shut his eyes to the pain, evil and injustice of existence. Rather, he is trained to handle these things and help others achieve relief from them and new personal strength as well.”

Christian media mogul jailed again for Hong Kong protests against China's actions
Christian media mogul jailed again for Hong Kong protests against China’s actions
(Image by Studio Incendo via Wikimedia Commons)Hong Kong anti-extradition bill protest, August 18, 2019.

A court in Hong Kong has sentenced Catholic media mogul and pro-free expression activist Jimmy Lai to a second jail term, this one for14 months, for participating in an unauthorized assembly in 2019.

The 73-year-old Lai, was among 10 pro-democracy politicians and activists also sentenced on May 28 on similar charges, ucanews reported.

Lai who has criticized China’s policies in Hong Kong was given the new prison sentence over his role in an unauthorized assembly on Oct. 1, 2019, during one of the city’s pro-democracy rallies that year, said Reuters.

He has been in jail since December after being denied bail in a separate national security trial.

Lai faced three charges under the new law, introduced by China in 2020 in response to the protests, including collusion with a foreign country.

“Lai is one of the most prominent supporters of Hong Kong’s pro-democracy movement,” said the BBC.

With estimated wealth of US$1 billion from clothing and media ventures, Lai is one of the most prominent faces of the pro-democracy movement in the former British colony, according to UCA.

His company, Next Digital, publishes Apple Daily, a popular newspaper with a pro-democracy tilt and critical of Hong Kong’s pro-Beijing leadership under Chief Executive Carrie Lam and the authoritarian rule of the Chinese Communist Party.

Apple Daily is viewed among the last exponents of the free press in the Chinese-ruled territory that UCA said faces one of the most difficult periods in its political history since the British 1997 handover.

Lai has been already serving a sentence in prison and faces two charges of subversive and seditious acts, which can carry life imprisonment if convicted under Hong Kong’s draconian national security law.

“If they can induce fear in you, that’s the cheapest way to control you and the most effective way and they know it. The only way to defeat the way of intimidation is to face up to fear and don’t let it frighten you,” Lai told BBC News.

Earlier in May, Hong Kong authorities sent threatening letters to Lai and branches of banking groups HSBC and Citibank, warning them of seven-year jail sentences for any dealings with the billionaire’s accounts in the city.

Hong Kong’s Security Secretary John Lee signed the letters and announced earlier that he had frozen assets of Lai including his bank accounts and his stake of 71.26 percent in Next Digital, which is estimated to be worth $45 million.

“I am exercising the power because Lai has been charged with two offenses of collusion with other countries or external forces to endanger national security,” Lee told journalists on May 27.

“It is my duty to specify in my notice to the relevant parties what will be the consequences if they fail to comply with my direction.”

Critics charge that by attempting to crush Lai and Apple Daily, Beijing is attempting to crush the once-vibrant and independent media industry in the city altogether.

Effective Interfaith Education for Social Cohesion
Effective Interfaith Education for Social Cohesion

Effective interfaith teaching can contribute to the overall quality of educational programs, particularly advancing goals for social cohesion and common understandings of civic values well-rooted in local history and culture. The ideal is to foster and deepen the lasting formation of civic values and knowledge and relationships that can sustain lifelong learning and communication across social differences.

There is no global consensus about whether and how to integrate interfaith approaches in education programs, including core curricula and extracurricular activities. Indeed, the topic is contested in various settings, especially where religious institutions are viewed with some suspicion. Thus it is not surprising that systematic treatment of interfaith topics in national curricula range from nil (no effort whatsoever) to curricula and foundational education values permeated throughout by the teachings of a specific religious tradition. Examples of excellence are rare, though creative efforts in a number of settings offer insight and promise.

Basic starting questions here are why, whether, and how an integrated approach building on religious histories and underlying values might enrich education overall. Can they, for example, enhance development and peace-building strategies?

Why: The most fundamental reason to focus on interfaith approaches is to help societies to bridge social divides that may be aggravated or even caused by religious differences. Interfaith knowledge can avert the social tensions that can lead to conflict and violence as well as political divides that detract from efforts to develop flourishing societies. The knowledge and skillsets that interfaith education aims to develop can prepare young people to contend with a fast-changing, diverse, and interconnected world, in their own communities and transnationally.

Whether: It is increasingly understood that while religious institutions and beliefs play declining roles in some societies, in most world regions they have central social roles, deeply involved in economics, politics, and culture. With plural societies increasingly the norm, citizens need to learn to live together with different communities. Effective and well-integrated interfaith curricula can provide meaningful knowledge about different communities and their beliefs and avert any appearance of seeking conversion or something approaching indoctrination.

And How: Participation by educators and communities in designing curricula and pedagogy can enrich programs and ensure that they are appropriate to the context, including underlying tensions, patterns of discrimination, and historical memories reflected in different narratives.

Effective interfaith teaching can contribute to the overall quality of educational programs, particularly advancing goals for social cohesion and common understandings of civic values well-rooted in local history and culture. The ideal is to foster and deepen the lasting formation of civic values and knowledge and relationships that can sustain lifelong learning and communication across social differences.

Three broader goals (3 C’s) can be integrated in reflections and design. Interfaith education can help students to reflect on their ethical compass and core values as students and citizens, linking personal moral teachings with the society’s broader shared values. Ethics education can also build on and enhance curiosity and openness to learning about other ways of approaching problems and life markers. And compassion for others, the counter to indifference and hostility, is an ideal outcome of working in systematic ways to know about and to know others.

Many governments and educators need convincing that interfaith learning and more values-based education should be a priority objective. They also need evidence as to how this can be a practical, mainstream approach, not an optional add-on. This demands both political will and solid evidence. The COVID-19 crisis should bolster both, offering vivid examples that inequalities and mutual distrust are destructive forces, while cohesive societies work far better. As debates continue about how to “build back fairer”, documenting successful practices and highlighting what it takes to strengthen social cohesion should underscore why integrating meaningful approaches to core civic values and cross-community knowledge and understanding are vital parts of the education venture.

The Ethics Education Initiative promotes spaces and opportunities to nurture values and ethics in children and young people within the framework of the Child’s right to education as stated in the UN Convention of the Rights of the Child. It utilizes an innovative approach to interfaith and intercultural learning in a value-based and quality education program for children and young people.

The Ethics Education initiative aims to nurture values and ethics to empower children in order to create a world of greater justice, peace and dignity. It envisions a world where children are equipped to make ethical decisions, to nurture their spirituality and to transform their communities together, based on values that promote respect for their own and others’ cultures and beliefs

Photo: Ms. Katherine Marshall – Senior Fellow, Berkley Center for Religion, Peace and World Affairs, and Professor of the Practice of Development, Conflict, and Religion, Georgetown University. She is also part of the Arigatou International Advisory Group.