High Angle View Of Red Wine Spilled From Glass On Carpet
For the first time in more than a decade, in 2022, the number of registered alcoholics increased in Russia, according to data published in Rosstat’s 2023 Health Compendium.
Even the official statistics report an increase: in the period from 2010 to 2021, the number of newly diagnosed cases of alcohol dependence and alcohol psychosis decreased almost three times – from 153.9 thousand to 53.3 thousand.
However, after a decrease in the rate in 2021, in 2022 there were 54.2 thousand patients with newly discovered alcohol dependence under dispensary observation. Among them, 12.9 thousand people suffered from alcoholic psychosis. Since 2010, their number has decreased almost four times – from 47 thousand patients to 12.8 thousand in 2021.
At the end of 2022, the Ministry of Health reported that during the year the number of Russians with alcohol dependence syndrome in rural areas increased by 7%, the mortality rate among rural residents due to alcohol use also increased.
As “Kommersant” notes, the Ministry of Health attributes the increase in these cases to the coronavirus pandemic. The department believes that the reason is the “stress from the pandemic”, as well as the fact that inflation is outpacing the increase in excise taxes on alcohol.
Also at the end of 2023, however, the government approved a strategy to reduce alcohol consumption by 2030, which plans an ambitious reduction in indicators – from 8.9 liters of hard alcohol by 2023 to 7.8 liters by 2030. However, the ministry does not provide the statistics for 2023 – the first completely military year in Russia, admitting, however, that in the last two years – 2022 and 2023, the trend was reversed and went up.
“Kommersant” explicitly notes that in 2022, with the beginning of the so-called “special military operation” there was an extremely sharp jump in anxiety among the population of Russia, reaching a record 70%, marking the levels of the 90s of the last century.
Bills for changes in marriage law are being discussed in Greece. They are related to the institutionalization of marriage between homosexual partners, as well as changes in the law on the adoption of children and surrogacy. One of the proposals will soon be considered in the Greek parliament, according to which homosexual couples can also use surrogate mothers to have children.
Prime Minister Kyriakos Mitsotakis has announced that the government is determined to legalize same-sex unions as marriage, but is against changing the legislation on children. According to the government’s plans, “same-sex marriage will be institutionalized”, but the government will continue to deny same-sex couples and single men the right to surrogate parenthood. Also, same-sex couples will not be allowed to adopt children. He added that in Greece, since 1946, heterosexual families, as well as single women and single men, have the right to adopt children.
K. Mitsotakis said that he respects the opinion of the Church very much and that he knows that it protects love, but the state does not create the laws together with the Church, as was the case in the past. According to him, these couples exist, some of them have children, but they do not have legal status. The state must regulate these relations, which are already a fact in Greek society.
The Metropolitan of Larisa and Tirnovo Hieronymus noted that the plans for changes in the law on surrogacy are unfounded, it is not clear whether they are necessary, what their consequences will be, etc. “At the current stage,” he stated, “a surrogate mother can is only a woman who is related to the woman with reproductive problems. It can be carried out only on a voluntary basis, i.e. the surrogate mother does not receive money for it. And it is allowed only if there are medical and biological reasons that do not allow the mother to carry the child. It seems that in the future this will be bypassed, and we will have a paid pregnancy. Thus, a prerequisite for commercialization is created, which is unacceptable for the Church in Greece”. According to the metropolitan, the government is using a “trick”: it seemingly accepts the “lesser evil”, i.e. it legalizes same-sex marriages, but without the right to have children. However, according to the hierarch, this opens the door to future disputes and lawsuits, after which the legislative framework will change and same-sex “families” will be able to have children – adopted or from a surrogate mother.
A similar opinion was expressed these days by Metropolitan Ignatius of Dimitriades, who stated that Mitsotakis’ “explanations” on the bill on surrogacy did not satisfy the Church.
At the end of last year St. The Synod of the Greek Church issued a strong statement, expressing disagreement with the legalization of homosexual relationships as marriage, but especially with the changes affecting children. The synod stated that the civil union between homosexuals is not within the competence of the Church, but it will not recognize it as a sacramental marriage. However, the Church will oppose in all legal ways the possibility of these couples adopting children or using surrogate mothers in order to protect the rights of children.
Greece is one of the few countries in the European Union where surrogacy is allowed. Currently, only women who are relatives of the childless couple can become surrogate mothers, and there is no commercial nature, but “altruistic”. The law for this was passed in Greece in 2002, enabling heterosexual couples who cannot have children, as well as single mothers, to use a surrogate mother.
Surrogacy is prohibited in Bulgaria, Germany, Austria, France, Italy, Spain, Portugal, Norway, Sweden and Hungary, as well as in Switzerland.
The most liberal legislation is in Thailand, Ukraine, Russia, Poland, Georgia, Belarus, Mexico and South Africa, where surrogate mothers are allowed to offer their services online, through agencies or through any kind of advertising, and to be paid for the surrogacy.
Experts note that commercial surrogacy is increasing worldwide, with Ukraine, Georgia and Mexico standing out as the countries with the largest supply. Particularly vulnerable to exploitation are poor women, for whom it becomes the only possible source of income to raise their own children.
According to consulting firm Global Market Insights, the global commercial surrogacy industry is estimated to be worth $14 billion in 2022. By 2032, that number is expected to jump to $129 billion as reproductive issues in general deepen and become much more a large number of same-sex couples will look for ways to have a child.
Illustrative Photo by Julia Volk httpswww.pexels.comphotoburning-candles-at-praying-place-in-church-5273034
Antony was an Egyptian by birth, of noble and quite wealthy parents. And they themselves were Christians and he was brought up in a Christian way. And while he was a child, he was brought up by his parents, knowing nothing but them and their home.
* * *
When he grew up and became a youth, he could not bear to study worldly science, but wanted to be out of the company of boys, having every desire to live according to what is written of Jacob, simple in his own home.
* * *
Thus he appeared in the Lord’s temple together with his parents among the believers. And he was neither frivolous as a boy, nor became haughty as a man. But he also obeyed his parents, and indulged in reading books, retaining the benefit of them.
* * *
Nor did he pester his parents, like a boy in moderate material circumstances, for expensive and varied food, nor did he seek the pleasures of it, but was content only with what he got, and wanted nothing more.
* * *
After the death of his parents, he was left alone with his little sister. And he was then about eighteen or twenty years old. And he took care of his sister and the house alone.
* * *
But six months had not yet passed since the death of his parents, and, going as was his custom to the temple of the Lord, he reflected, walking concentrated in his thought, how the apostles had left everything and followed the Saviour; and how those believers, according to what is written in the Acts, selling their possessions, brought their value and laid it at the feet of the apostles to distribute to the needy; what and how great a hope there is for such in heaven.
* * *
Thinking this to himself, he entered the temple. And it happened then that the Gospel was being read, and he heard how the Lord said to the rich man: “If you want to be perfect, go and sell all that you have and give to the poor: and come, follow Me, and you will have a treasure of heaven’.
* * *
And as if he had received from God the memory and thought of the holy apostles and the first believers, and as if the Gospel had been read specifically for him – he immediately left the temple and gave to his fellow villagers the properties that he owned from his ancestors (he had three hundred acres arable land, very fine) so that they would not disturb him or his sister in anything. Then he sold all the remaining movable property that he had, and having collected a sufficient sum of money, he distributed it to the poor.
* * *
He kept a little of the property for his sister, but when they re-entered the temple and heard the Lord speaking in the Gospel: “Do not worry about tomorrow”, he could not bear it any longer – he went out and distributed this to the people of average situation. And entrusting his sister to familiar and faithful virgins,—giving her to be brought up in a house of virgins,—he himself henceforth gave himself up to an ascetic life outside his house, concentrating on himself and leading an austere life. However, at that time there were still no permanent monasteries in Egypt, and no hermit knew the distant desert. Anyone who wanted to deepen himself practiced alone not far from his village.
* * *
There was, then, in a nearby village an old man who had led a monastic life since his youth. When Antony saw him, he began to rival him in goodness. And from the beginning he too began to live in the places near the village. And when he heard there of one who lived a virtuous life, he went and sought him like a wise bee, and did not return to his place until he had seen him; and then, as if taking some supply from it on his way to virtue, returned thither again.
* * *
Thus he showed the greatest desire and the greatest zeal to exercise himself in the rigors of this life. He also worked with his hands, because he heard: “He who does not work should not eat.” And whatever he earned, he spent partly on himself, partly on the needy. And he prayed without ceasing, because he had learned that we must pray without ceasing within ourselves. He was so careful in reading that he did not miss anything that was written, but retained everything in his memory, and in the end it became his own thought.
* * *
Having this behavior, Antony was loved by everyone. And to the virtuous people to whom he went, he sincerely obeyed. He studied in himself the advantages and benefits of the efforts and lives of each of them. And he observed the charm of one, the constancy in prayers of another, the tranquility of a third, the philanthropy of a fourth; attended to another in the vigil, and to another in reading; marveled at one at his patience, at another at his fasting and prostrations; he imitated another in meekness, another in kindness. And he took note equally of the piety to Christ and of the love of all to one another. And thus fulfilled, he returned to his place, where he set out alone. In short, gathering in himself the good things from everyone, he tried to manifest them in himself.
But even towards his equals in age he did not show himself envious, except only that he might not be inferior to them in virtue; and this he did in such a way that he did not make anyone sad, but that they also rejoiced in him. Thus all the good people of the settlement, with whom he had intercourse, seeing him thus, called him God-loving, and greeted him, some as a son, and others as a brother.
Chapter 2
But the enemy of good – the envious devil, seeing such an initiative in the young man, could not tolerate it. But what he was in the habit of doing with everyone, he also undertook to do against him. And he first tempted him to turn him away from the path he had taken, by instilling in him the memory of his properties, the care of his sister, the ties of his family, the love of money, the love of glory, the pleasure of a variety of food and the other charms of life, and finally – the harshness of the benefactor and how much effort is required for it. To this he added his physical weakness and the long time to achieve the goal. In general, he awakened in his mind a whole whirlwind of wisdom, wanting to dissuade him from his right choice.
* * *
But when the wicked one saw himself powerless against Antony’s decision, and more than that – defeated by his firmness, overthrown by his strong faith, and fallen by his unyielding prayers, then he proceeded to fight with other weapons against the young man, as night time he scared him with all kinds of noise, and during the day he annoyed him so much that those who watched from the side understood that a fight was going on between the two. One instilled impure thoughts and ideas, and the other, with the help of prayers, turned them into good ones and strengthened his body with fasting. This was Antony’s first battle with the devil and his first feat, but it was more of a feat of the Savior in Antony.
But neither did Antony let loose the evil spirit subdued by him, nor did the enemy, being defeated, cease to lay ambushes. Because the latter kept prowling around like a lion looking for some occasion against him. That is why Antony decided to accustom himself to a stricter way of living. And so he devoted himself so much to the vigil that he often spent the whole night without sleeping. Ate once a day after sunset. Sometimes even every two days, and often once every four days he took food. At the same time, his food was bread and salt, and his drink was only water. There is no need to talk about meat and wine. For sleeping, he was content with a reed mat, most often lying on the bare ground.
* * *
When he had thus restrained himself, Antony went to the cemetery, which was located not far from the village, and having ordered one of his acquaintances to bring him bread rarely – once in many days, he entered one of the tombs. His acquaintance closed the door behind him and he remained alone inside.
* * *
Then the wicked one, not being able to bear this, came one night with a whole crowd of evil spirits and beat and pushed him so much that he left him lying on the ground dumbfounded with grief. The next day the acquaintance came to bring him bread. But as soon as he opened the door and saw him lying on the ground like a dead man, he picked him up and carried him to the village church. There he laid him on the ground, and many of the relatives and villagers sat around Antony as around a dead man.
* * *
When at midnight Antony came to himself and awoke, he saw that all were asleep, and only the acquaintance was awake. Then he nodded to him to come to him and asked him to pick him up and take him back to the cemetery without waking anyone. So he was carried away by that man, and after the door was closed, as before, he was again left alone inside. He had no strength to stand up because of the blows, but he lay down and prayed.
And after the prayer he said in a loud voice: “Here I am – Anthony. I don’t run away from your blows. Even if you beat me some more, nothing will separate me from my love for Christ.” And then he sang: “If even a whole regiment were arrayed against me, my heart would not be afraid.”
* * *
And so, the ascetic thought and uttered these words. And the evil enemy of good, amazed that this man, even after the blows, dared to come to the same place, called his dogs and, bursting with anger, said: “See that with blows you do not we could wear him down, but he still dares to speak against us. Let’s proceed in another way against him!”.
Then at night they made such a loud noise that the whole place seemed to shake. And the demons seemed to collapse the four walls of the pitiful little room, giving the impression that they were invading through them, transformed into the form of animals and reptiles. And immediately the place was filled with visions of lions, bears, leopards, bulls, snakes, asps and scorpions, wolves. And each of them moved in its own way: the lion roared and wanted to attack him, the bull pretended to poke him with its horns, the snake crawled without reaching him, and the wolf tried to pounce on him . And the voices of all these ghosts were terrible, and their fury terrible.
And Antonius, as if beaten and stung by them, groaned as a result of the bodily pains he was experiencing. But he kept a cheerful spirit and, mocking them, said: “If there was any strength in you, it would be enough for one of you to come. But because God has deprived you of power, therefore, even though you are so many, you only try to frighten me. It is a proof of your weakness that you have adopted the images of speechless beings.’ Being filled with courage again, he said: “If you can, and if you have really obtained power over me, do not delay, but attack! If you cannot, why bother in vain? Our faith in Christ is for us a seal and a fortress of security”. And they, having made many more attempts, gnashed their teeth against him.
* * *
But even in this case, the Lord did not stand aside from Antony’s struggle, but came to his aid. For when Antony looked up, he saw as if the roof were opened, and a ray of light came down to him. And at that hour the demons became invisible. And Antonius sighed, relieved from his torment, and asked the vision that appeared, saying: “Where were you? Why didn’t you come from the beginning to end my torment?”. And a voice was heard to him: “Antony, I was here, but I was waiting to see your struggle. And after you have stood bravely and have not been defeated, I will always be your protector and make you famous throughout the whole earth.’
When he heard this, he got up and prayed. And he strengthened so much that he felt that he had more strength in his body than he had before. And he was then thirty-five years old.
* * *
The next day he emerged from his hiding place and was even better situated. He went to the forest. But again the enemy, seeing his zeal and wanting to hinder him, threw in his way a false image of a large silver dish. But Antony, having understood the cunning of the wicked one, stopped. And seeing the devil inside the dish, he rebuked him, speaking to the dish: “Where in the desert is the dish? This road is untrodden and there is no trace of human footsteps. If it fell from someone, it could not have gone unnoticed, because it is very large. But even the one who lost it would return, look for it and find it, because the place is deserted. This trick is of the devil. But you will not interfere with my good will, devil! Because this silver must go to destruction with you!”. And no sooner had Antony said these words than the dish disappeared like smoke.
* * *
And following his decision more and more firmly, Antony set out for the mountain. He found a fort down the river, deserted and full of various reptiles. He moved there and stayed there. And the reptiles, as if they were chased by someone, immediately ran away. But he fenced off the entrance and put bread there for six months (this is what the Tivians do and often the bread remains undamaged for a whole year). You also had water inside, so he established himself as in some impenetrable sanctuary and remained alone inside, without him going out or seeing anyone coming there. Only twice a year did he receive the bread from above, through the roof.
* * *
And because he did not allow the acquaintances who came to him to enter inside, they, often spending days and nights outside, heard something like crowds making a noise, striking, uttering pitiful voices and crying: “Depart from us places! What do you have to do with the desert? You can’t stand our tricks.”
At first, those outside thought that these were some people who were fighting with him and that they entered him by some stairs. But when they peered through a hole and saw no one, they realized that they were devils, got scared and called Antony. He heard them immediately, but he was not afraid of the devils. And having approached the door, he invited the people to go and not to be afraid. For, said he, the devils love to play such pranks on those who are afraid. “But you cross yourself and go quietly, and let them play.” And so they went, fastened with the sign of the cross. And he stayed and was not harmed in any way by the demons.
(to be continued)
Note: This life was written by St. Athanasius the Great, Archbishop of Alexandria, one year after the death of Rev. Anthony the Great († January 17, 356), i.e. in 357 at the request of Western monks from Gaul ( d. France) and Italy, where the archbishop was in exile. It is the most accurate primary source for the life, exploits, virtues and creations of St. Anthony the Great and played an extremely important role in the establishment and flourishing of monastic life both in the East and in the West. For example, Augustine in his Confessions speaks of the strong influence of this life on his conversion and improvement in faith and piety.
UN Secretary-General António Guterres has emphasized the imperative of establishing “basic conditions” to facilitate safe and full-scale aid delivery to civilians in Gaza while stressing that only a ceasefire will prevent the crisis from escalating.
Addressing reporters at UN Headquarters in New York on Monday, the UN chief expressed deep concern about the “unprecedented” level of civilian casualties and the “catastrophic” humanitarian conditions in the enclave.
“There is one solution to help address all these issues. We need an immediate humanitarian ceasefire,” he stressed.
Release hostages
He recalled the 7 October terror attacks by Hamas and other militants on Israeli civilians and the taking of hostages, demanding their immediate and unconditional release.
He further called for a thorough investigation and prosecution of allegations of sexual violence committed by Palestinian militants.
Commenting on the Israeli forces’ actions in the Gaza Strip, Guterres noted that the “onslaught” had resulted in “wholesale destruction” and an unprecedented rate of civilian killings during his tenure as Secretary-General.
“Nothing can justify the collective punishment of the Palestinian people. The humanitarian situation in Gaza is beyond words. Nowhere and no one is safe.”
"Nothing can justify the collective punishment of the Palestinian people.
According to the UN agency assisting Palestine refugees (UNRWA), 1.9 million Gazans – 85 per cent of the enclave’s population – have been displaced, some multiple times. As per Gaza’s Ministry of Health, over 23,700 Palestinians have been killed and some 60,000 more injured.
The crisis has also claimed the lives of 152 UN staff members – the largest single loss of life in the history of the Organization.
“Aid workers, under enormous pressure and with no safety guarantees, are doing their best to deliver inside Gaza,” the UN chief said.
‘Obstacles to aid are clear’
Mr. Guterres outlined clear obstacles hindering aid into Gaza, identified not only by the UN but also by officials globally who have witnessed the situation.
He emphasized that effective humanitarian aid delivery is impossible under the heavy, widespread, and unrelenting bombardment, citing significant hurdles at the enclave’s border.
Vital materials, including life-saving medical equipment and parts which are critical for the repair of water facilities and infrastructure, have been rejected with little or no explanation, disrupting the flow of critical supplies and the resumption of basic services.
“And when one item is denied, the time-consuming approval process starts again from scratch for the entire cargo,” Mr. Guterres added, noting other obstacles including denials of access, unsafe routes and frequent telecommunications blackouts.
‘We need basic conditions’
Stressing that the UN’s efforts to increase aid, Mr. Guterres called on the parties to respect international humanitarian law, “respect and protect civilians, and ensure their essential needs are met.”
There must be an immediate and massive increase in the commercial supply of essential goods, he added, noting also that necessities should also be available in markets to the entire population.
Cauldron of tensions ‘boiling over’
The Secretary-General also warned of rising tensions in the wider Middle East.
“Tensions are sky-high in the Red Sea and beyond – and may soon be impossible to contain,” he said, voicing concerns that exchanges of fire across the Blue Line – the demarcation separating Israeli and Lebanese armies – risks triggering a broader escalation between the two nations and profoundly affecting regional stability.
Expressing that he is “profoundly worried” by what is unfolding, the UN chief stressed that it is his “duty” to convey a simple and direct message to all sides:
“Stop playing with fire across the Blue Line, de-escalate, and bring hostilities to an end in accordance with Security Council Resolution 1701.”
‘Tamp down the flames’
Only a ceasefire can “tamp down the flames of wider war”, because the longer it continues the greater the risk of escalation and miscalculation.
“We cannot see in Lebanon what we are seeing in Gaza”, he concluded “and we cannot allow what has been happening in Gaza to continue.”
“One of the most important lessons I learnt in my life of struggle for freedom and peace is that in any conflict there comes a point when neither side can claim to be right and the other wrong, no matter how much that might have been the case at the start of a conflict.”
Secretary-General António Guterres speaking to the media.
1. The Jewish Sheol is the exact same as the Greek Hades. No loss of meaning occurs if, on every occasion when Hebrew says ‘Sheol’, this is translated as ‘Hades’ in Greek. The term ‘Hades’ is well known in English, and thus might be preferred to the term ‘Sheol.’ Their meaning is identical.
Neither Sheol nor Hades are the same as the Jewish ‘Gehenna’ which should only be translated as ‘Hell.’
Sheol/Hades= abode of the dead.
Gehenna/Hell= abode of the wicked.
These are two qualitatively different places, and should never be treated as the same. The King James Version of the Jewish and Christian Scriptures translates all occurrences of Sheol and Gehenna as ‘Hell’, but this is a huge mistake. All modern translations of the Jewish and Christian Scriptures only use ‘Hell’ when Gehenna occurs in the original Hebrew or Greek text. When Sheol occurs in Hebrew, it becomes Hades in Greek, and if Hades is not deployed in English, then an equivalent expression is found. The English term ‘prison’ is sometimes preferred in relation to ‘the departed’, but this is ambiguous, because in different senses, Hades and Gehenna are both ‘imprisoning.’ To speak of persons in the afterlife as in some sense in jail does not adequately differentiate Sheol/Hades from Gehenna/Hell. It is important to note the difference, because Hades as Deadness and Hell as Evil carry very different implications in any text where they occur. Modern Jewish scholars speak with one voice – very unusually for them – in asserting that only Gehenna should be translated as ‘Hell.’ [An old Anglo-Saxon word, claims one writer, meaning ‘hidden.’]
It is the qualitative difference in human experience, and difference in symbolic meaning, that sets out a clear contrast.
[1] Sheol/Hades=
A place of forgetfulness, ‘deadness’, ghost-life= half-life.
Dark and gloomy= ‘insubstantial’; a nether-world, the mythical ‘Underworld.’
David in the Psalms refers to Sheol as a ‘Pit.’
[2] Gehenna/Hell=
A place of unquenchable fire and the worm that does not die; the place of torment.
Those in Gehenna feel pain and weep. The worm gnawing away at the dead corpse= remorse. The burning flames that do not let up= self-reproach.
Abraham saw Gehenna as a ‘Fiery Furnace.’
Thus, Hades/Sheol= a Pit of Deadness underground, whilst Gehenna/Hell= a Furnace of Evil [equated with a Valley that has become like a furnace].
2. Around 1100 AD, the Jewish Rabbinical tradition identified Gehenna as the rubbish dump outside Jerusalem, where ‘filth’ was cast away. Though Gehenna is a symbol, a figurative expression, the equation of the symbol with the ‘Valley of Hinnom’ is very plausible.
‘Gehenna’ is Greek, yet it could very well come from the Hebrew for the Valley of Hinnom= ‘Ge Hinnom’ [thus= Gehinnom].’ In the Talmud, the name is ‘Gehinnam’, and in the Aramaic spoken by Jesus= ‘Gehanna.’ In modern Yiddish= ‘Gehenna.’
If the Valley of Hinnom below Jerusalem is indeed the origin both for the symbol and linguistic terminology of Gehenna passed on from Judaism into Christianity, that would make sense of the ‘unquenchable fires’ and ‘worms that do not die’.. Both these images are from Isaiah, and Jeremiah, and when Jesus uses Gehenna 11 times in the New Testament, he means Gehenna, not Hades or Sheol, because he borrows that exact prophetic imagery.
3. The story about Gehenna as a literal topographical place at a certain moment in time is very meaningful in regard to why it symbolically became Hell.
The valley began as a place where worshippers of the Canaanite pagan religion sacrificed their children [Chronicles, 28, 3; 33, 6] to the pagan deity called Moloch [one of several pagan ‘lords’, or Ba’als= St Gregory of Nyssa links Moloch to Mammon]. These worshippers of Moloch burned their children in fire, in order to get worldly gain= worldly power, worldly riches, comfort and luxury, ease of life. Already this gives a profound meaning= Hell is the sacrificing of our children for religious reasons, when religion is used idolatrously to grant us an advantage in this world. That links to a saying of Christ, which asserts that, though offences against children must come, it would be better for the person committing them if he had been thrown into the ocean and drowned to prevent him from doing such a grave crime. It is better to die and end up in Hades, in the afterlife, than to commit hellish crimes against the innocence of children in this life. To be in Hell, in this life or beyond it, is far more serious than simply expiring.. Yet, which of us has not, in ways blatant or subtle, harmed the children entrusted to our care by God? Killing off the child-like spark, before it can be ignited, is a key strategy by the devil for blocking the redemption of the world.
To the Jews, this place of idolatry and pagan cruelty was an utter abomination. Not only followers of the Canaanite religion but apostate Jews ‘practiced’ child sacrifice in this place, for religious reasons [Jeremiah, 7, 31-32; 19, 2, 6; 32, 35]. No worse place on earth could be imagined for any Jew following Yahweh. [This throws the story of Abraham into a very different light.] Such a place would attract evil spirits and evil forces in real numbers. ‘This is hell on earth’ we say, referring to situations, events, happenings, where evil power seems to be concentrated, so that doing good, or loving sacrificially, is particularly opposed from ‘the surrounding atmosphere’, and therefore becomes very difficult, if not virtually impossible.
Over time, the Jews used this numinously hideous valley as a rubbish dump. It was not merely a convenient place to throw away unwanted debris. It was regarded as ‘unclean’, religiously. Indeed, it was regarded as a place utterly ‘accursed’ [Jeremiah, 7, 31; 19, 2-6]. Thus for the Jews, it was a place of ‘filth’, literally and spiritually. Things regarded as ritually unclean were dumped there= the carcasses of dead animals, and the bodies of criminals. The Jews buried people in tombs above ground, thus for the body to be cast away in this manner was considered horrendous, almost the worst that could befall someone.
The ‘unquenchable fires’, and the ‘worms gnawing away without ever stopping’, as two images which are taken as definitive of what happens in Hell, come from a reality, then. They are not purely metaphorical. The Valley had fires burning in it all the time, to burn up the filthy trash, and especially the rotting flesh of animals and criminals, and of course, legions of worms found the corpses delicious= they literally became worm food. So= the ‘Hell’ derived from the Valley of Gehenna is a place of ever burning fires – with sulphur and brimstone added to make that burning more efficacious – and hordes of worms always eating.
Though Judaism before Jesus already had a multiplicity of differing interpretations, one point stands out, and should be flagged up as necessary to any understanding of Hell – as distinct from Sheol/Hades. Ending up in Hell is a kind of debacle, a disgrace, a loss of honour, a sign of no integrity, a ‘destruction.’ In Hell, all your plans, works, aims, projects, end up ‘destroyed.’ Your life work, what you ‘did’ with your time in the world, comes to catastrophic ruin.
4. The Rabbinic method of teaching, which Jesus deployed in the same manner as earlier Jewish rabbis, blends the historical and the symbolic ‘as one.’ The rabbis, and Jesus is the same, always choose some literal historical reality, and then add heights and depths of symbolic meaning to it. This means that two converse kinds of hermeneutic are false to this method of storytelling to teach life lessons to listeners of the stories.
On the one hand=-
If you interpret the sacred text only literally, as fundamentalists and evangelicals, or the religiously conservative do, you miss the point. For there is a wealth of symbolic meaning latent in the literal historical ‘fact’ which gives it more meaning that its sheer factuality can transmit. Starting with the literal historical, the meaning takes you into other dimensions at a remove from that particular time and place, and not confined to it. This extra meaning can be mystical or psychological or moral; it always expands the ‘ostensible’ meaning by bringing mysterious spiritual factors into play. The literal is never simply literal, because the literal is a metaphor for something beyond it, yet incarnate in it. The literal is a poem– not a computer print-out, or a set of rational-factual statements. These kinds of literalism have a very limited meaning. They mean little, because their meaning is limited to only one level, a level not rich in meaning, but deprived of meaning.
Studying Hasidic Jewish interpretations of the Hebrew text of the Jewish Bible is very instructive. These interpretations use the historical narrative as spring-boards to symbolic meanings quite far from any literalist reading. Very subtle layers and levels of meaning are uncovered. Yet it is these subtleties which inhere, indwell, ‘what really happened.’
On the other hand=
If you interpret the sacred text only metaphorically, or symbolically, denying that the particular embodiment in which it is couched matters, then you proceed more in a Greek Hellenic, not a Jewish, manner. You go too fast to disembodied universals of meaning, or generalities that supposedly apply across the board, anywhere at any time. This anti-literalist approach to the Rabbinical method of meaning-making also falsifies it. For Jews, the particular place and the particular time matters in the meaning, and cannot be shed as if it were merely an ‘outer suit of clothing’, not the ‘inner reality.’ The true meaning is incarnate, not disincarnate= not floating in some space, whether that non-physical domain is seen as psychological or as spiritual [or a mixture of the two= the ‘psychic matrix’]. The true meaning therefore has a body, not just a soul, for the body is what ‘anchors’ meaning in this world.
Such incarnateness of meaning is asserting that the extra symbolic meanings are ‘situated’ in a given historical context, and the sheer fact they are contextualised, and how they are contextualised, is important to interpreting them. Even if he had subsequent generations in mind, Jesus was teaching first century AD Jews living in a very definite setting, and much of what he says to them has to be interpreted in terms of those people, in that time and in that place.
Yet, given how often Jesus quotes from the Psalms and Isaiah, often echoing them directly in his words [echoes that his audience would have picked up], implies that he saw analogies between past events and present events. He used a form of what is called ‘types’ in his meaning-making= certain symbols recur, in different forms, not because they are ‘archetypes’ in Plato’s or Jung’s sense, but because they refer to mysterious spiritual meanings and energies repeatedly intervening in historical circumstances, always doing something similar as in the past [creating continuity] and always doing something new different from the past [creating discontinuity]. In this way, Jesus upholds an ongoing ‘progressive revelation’ with both ongoing themes and new departures, leaps forward, not foreseeable. New occurrences of types, in altered circumstances, bring new meanings, but often throw additional meaning on the old types. They mean more, or mean something different, when seen retrospectively. In this way, tradition never stalls, simply repeating the past, nor does it just break off from the past.
Gehenna/Hell has to be read in this complex Rabbinical way, understanding both its historical context and the hidden meanings latent in its potent symbolism. Only if are aware of both aspects do we use an interpretation which is ‘existential’, not the metaphysical on its own, nor the literal on its own. Neither is Jewish.
5. “Two rabbis, three opinions.” Judaism has always, to its credit, tolerated multiple interpretations of sacred texts and indeed had different streams of interpretation of the whole of religion. This is very evident in regard to the interpretation of Gehenna/Hell. Judaism does not speak with one voice on this significant matter.
There were Jewish writers even before the time of Jesus who saw Hell as punishment for the wicked= not for those who are a mix of righteousness and sin, but for those given over, or given up, to real wickedness, and likely to go on forever; other Jewish writers thought of Hell as purgational. Some Jewish commentators thought of Sheol/Hades as purgational.. It is complicated.
Most schools of thought believed that Hades is where you go after death. It is ‘The Land of the Dead’ in many mythical systems. It is not annihilation, or complete obliteration of the human personhood or its consciousness. It is where, once the body is dead, the soul goes. But the soul, without body, is only half alive. Those in Hades/Sheol are ghostly in a strong symbolic sense= they are cut off from life, cut off from people alive in the world. They continue, as it were, but in some reduced state. In this respect, the Jewish Sheol and Greek Hades are very much the same.
Sheol/Hades was regarded an ante chamber where you go after death, to ‘wait’ for the general resurrection, in which all people will regain body as well as soul. They will not be, ever, ‘purely’ spirit.
For some Jewish commentators, Sheol/Hades is a place of atoning for sins, and as such, is definitely purgational. People can ‘learn’, they can still face their life and repent, and let go of the ‘dead wood’ they clung on to in life. Hades is a place of regeneration, and healing. Hades is restorative, for those who avoided inner wrestlings with inner truth in their time in this world.
Indeed, for certain Jews, Sheol/Hades had an upper chamber and a lower chamber. The upper chamber is paradise [also ‘Abraham’s bosom’ in the parable of the rich man who shuns the leper at his gate], and is where people having attained sanctity in their life on earth go once it ends. The lower chamber is less salubrious but holds out the possibility of shedding past mistakes. It is not an easy place, but its outcome is very optimistic. The ‘lower’ people are less advanced, and the ‘higher’ people are more advanced, but once Hades does its work, they are all equally ready for the entry of all humanity into the ‘everlasting.’
For other Jewish commentators, Gehenna/Hell — not Sheol/Hades — was the place of purgation/purifying/cleansing. You atoned for your sins, and thus sin itself was burned out of you, like fire consuming rotten wood. At the end of that ordeal in the furnace, you were ready for the general resurrection. You spent only 1 year in Hell! Moreover, only 5 people were in Hell forever! [The list must have increased by now..]
For modern Hasidism, once purged — wherever that occurs — the soul that is resurrected with its body proceeds on to heavenly happiness in the unceasing [olam to olam] kingdom of God. These Hasids tend to dismiss the idea of a Hell where wicked people remain eternally, and are punished eternally. If a Hasidic Orthodox Jew uses the symbol of ‘Hell’, it invariably has a purgational effect. The Fire of God burns out sin. In that sense, it readies the person for eternal bliss, and hence is a blessing, not a curse.
6. For many Jews before the time of Jesus, however, there is a markedly different interpretation which is entirely Dualistic= this stream of Jewish tradition resembles the belief in ‘Heaven and Hell’ as eternal principles in the afterlife held by Fundamentalist and Evangelical Christians of today. But, many Jews and Christians down the ages have held to this Dualistic belief about the split eternity awaiting humanity. On this view, the wicked ‘go to Hell’, and they go there not to be purged, or regenerated, but to be punished.
Thus, for Jews of this perspective, Sheol/Hades is a sort of ‘half-way house’, almost a clearing-house, where people who have died await the general resurrection of everyone. Then, once everyone is raised in body and soul, the Last Judgement occurs, and the Judgement determines that the righteous will go to Heavenly bliss in God’s presence, whilst the wicked will go to Hellish torment in Gehenna. This Hellish torment is eternal. There is no let up, no change possible.
7. It is easy enough to locate places in both the Jewish Bible and the Christian Bible where this long-standing Dualism seems to be supported by the text, though often that is ‘open to interpretation.’
None the less, it is more truthful to acknowledge that at times, Jesus sounds Non Dualistic, even Anti Dualistic, whilst at other times, he sounds Dualistic. As is his way, he confirms older tradition even as he upends it by introducing new elements into the ongoing tradition. If you accept it all, a very complex dialectic of severity and universality emerges.
Hence the paradox of both Jewish and Christian Scriptures is that Dualistic and Non-Dualistic texts both exist. It is easy to pick one kind of text, and ignore the other kind. This is either a clear-cut contradiction; or, it is a tension that has to be accepted, a mysterious paradox. Justice and Redemption co-inhere in Judaism, and Jesus does not disturb that two-faceted manner in which the Fire of Spirit, the Fire of Truth, the Fire of Suffering Love, functions. Both horns of the dilemma are necessary..
A certain strictness [truth] is what, paradoxically, leads to mercifulness [love].
8. For the Jews prior to the time of Jesus, sins likely to put a person in Gehenna included some obvious things, but also some things we might or might not question today= a man who listened too much to his wife was headed for Hell.. But more obviously= pride; unchastity and adultery; mockery [contempt= as in Mathew, 5, 22]; hypocrisy [lying]; anger [judgementalism, hostility, impatience]. The Letter of James, 3, 6, is very Jewish in claiming that Gehenna will set the tongue on fire, and the tongue then sets on fire the entire ‘course’ or ‘wheel’ of life.
Good Deeds that protected a person from ending up in Hell= philanthropy; fasting; visiting the sick. The poor and the pious are especially protected from ending in Hell. Israel is more protected than the pagan nations all around her and always threatening her..
The worst of all sins= the idolatry of ‘sacrificing our children for religious reasons’, in order ‘to get on’ in this world. When we idolise a false ‘god’, it is always to get worldly benefits, it is invariably to profit from whatever we sacrifice to please this deity’s demands= ‘if you give me your children, I will give you the good life.’ This sounds more like a demon than a god. A deal is struck, you sacrifice something genuinely precious, then the devil will bestow upon you all manner of earthly rewards.
A literal interpretation protests that such things do not happen in our modern, enlightened, progressive, civilised, society! Or if they do, only in backward corners of that society, or only among backward uncivilised peoples.
But a more symbolic-historical interpretation concludes that these very civilised peoples are all engaged in sacrificing their children to the devil, for the worldly gain it will bring them. Look more closely. Look more subtly. This most hellish of all actions is something many parents are doing to their children as a matter of routine, for it reflects the unacknowledged reality of society as a system where, in order to fit in, violence must be done to the person= they can never be true to their native humanity. Leonard Cohen has an amazing song about this, ‘The Story of Isaac’=
The door it opened slowly,
My father he came in,
I was nine years old.
And he stood so tall above me,
His blue eyes they were shining
And his voice was very cold.
He said, “I’ve had a vision
And you know I’m strong and holy,
I must do what I’ve been told.”
So he started up the mountain,
I was running, he was walking,
And his axe was made of gold.
Well, the trees they got much smaller,
The lake a lady’s mirror,
We stopped to drink some wine.
Then he threw the bottle over.
Broke a minute later
And he put his hand on mine.
Thought I saw an eagle
But it might have been a vulture,
I never could decide.
Then my father built an altar,
He looked once behind his shoulder,
He knew I would not hide.
You who build these altars now
To sacrifice these children,
You must not do it anymore.
A scheme is not a vision
And you never have been tempted
By a demon or a god.
You who stand above them now,
Your hatchets blunt and bloody,
You were not there before,
When I lay upon a mountain
And my father’s hand was trembling
With the beauty of the word.
And if you call me brother now,
Forgive me if I inquire,
“Just according to whose plan?”
When it all comes down to dust
I will kill you if I must,
I will help you if I can.
When it all comes down to dust
I will help you if I must,
I will kill you if I can.
And mercy on our uniform,
Man of peace or man of war,
The peacock spreads his fan.
Then, in reading ‘the sacrifice of our children for profit’ more metaphorically, extend the crime against children into, quite simply, the sacrifice of the most vulnerable humans for the sake of Mammon. The ‘crime against humanity’ is widespread; it has many takers today, as it always did.
The Valley of Gehenna, as a Hell on earth, a Hell in the world, is a typology much the same today as in the past. Hell is one of the constants in human existence over all of time.
MEP Hilde Vautmans, at an event of the European Sikh Organization, signing support for peace, human rights, equal treatment. Photo credit: The European Times
Last Sunday, in a special Service organized in Sint Truiden (Belgium) by the European Sikh Organization and chaired by Binder Singh, a large gathering of Sikhs joined to listen to Ingrid Kempeneers (Mayor of Sint Truiden), Hilde Vautmans (Member of the European Parliament for Belgium) and Ivan Arjona (FoRB activist and Scientology representative to the EU institutions) about the need for Belgium and the European Union at large to fully recognize the Sikhism as a religion with full rights without discriminations from country to country.
After the welcome words from Mayor Kempeneers, MEP Vautmans explained to all the attendees that she had talked to the Belgium Minister of Justice about the recognition of the Sikh as a religious community and that “while it is a slow process”, the Minister affirmed to Vautmans that they “are reviewing everything that has been submitted to them”. After the MEP, was the turn of Scientology’s representative to the EU and UN, who expressed the support they wanted to give to the Sikh community because “no one in Europe should be discriminated against based on their religion or nationality.”
While having a Constitution respectful of religious freedom, Belgium has been blamed by the European Court of Human Rights, for having a discriminatory system of religious recognitions whereby they apply different tax models and funding models depending on the religion and which the application system for recognition does not follow a standard procedure with real requisites and instead it depends on the Minister of Justice deciding to send it to the Parliament, and then on the Parliament liking this religion or not, which in itself opens the door for discrimination and political decision rather than based on law and fundamental rights. It could be a good opportunity for the Minister of Justice to amend and fix the system, which would give a very good message at the continental level from the country that hosts the so-called capital of Europe.
Sikhism as a minority religion faces challenges in gaining recognition across Europe.
Except for Austria and some partial recognitions in other countries, its legal status remains unclear within many EU member states. Despite having a historical presence dating back to 20th century migrations Sikhs often encounter discrimination and religious expression restrictions that hinder their integration into European societies. Recognizing Sikhism as an organized religion it would strengthen protections enable the preservation of identity and align policies regarding minority faith groups with the core values of equality, pluralism and human rights upheld by the EU.
The Lack of Legal Safeguards for Minority Religions in the EU
Although religious freedom is considered a human right within the European Union (EU) individual countries govern this area directly. The EU Charter of Fundamental Rights safeguards liberty alongside conscience and thought. Moreover, mechanisms are in place within the EU to address discrimination and uphold relevant aspects of human rights law. However, minority groups like Sikhs can still face disadvantages due to a lack of national recognition despite these provisions.
Journey and Presence of Sikhs in Europe
Sikhism is a monotheistic religion that originated in the Punjab region of India around 1500 CE. It has gradually established its presence throughout Europe over time.
The core beliefs of Sikhism revolve around the devotion to a Divine power the congregation as the focal point of worship equality among all classes and genders truthful living and service to humanity. Presently there are 25 to 30 million Sikhs globally with a significant concentration in India and sizable communities in North America, East Asia, and Europe.
Sikhs have been a part of Europe’s religious landscape for over a century due to migration patterns linked to colonialism and conflicts. Early as the 1850s they began settling in port cities of the British Empire such as London and Liverpool as well as various parts of continental Europe. The world wars and subsequent upheavals in South Asia led to waves of displaced Sikhs seeking refuge in Europe with many establishing it as their permanent home. Currently, the largest Sikh populations can be found in the UK, Italy, and Germany.
However, despite residing in European Union (EU) states for generations now Sikhs often encounter hurdles when it comes to fully integrating into public life while also preserving their religious identity. For example, many Sikhs observe five symbols of faith which include uncut hair and beard; a comb; a steel bracelet; a sword; and an undergarment. Rules that restrict displays can pose challenges for wearing turbans or carrying kirpans (religious ceremonial swords). Additionally, without recognition or acknowledgement from institutions or employers alike fulfilling religious obligations such, as taking time off work or school for Sikh holidays can be quite demanding.
The lack of status for the Sikh population makes it challenging to accurately count their numbers, which in turn hinders policy advocacy and efforts to preserve their heritage. Moreover, without legal protections as a religious minority, Sikhs face an increased risk of discrimination and hate crimes. This can lead to a situation where Sikhs feel compelled to downplay signs of their identity to smoothly participate in society, which undermines the principles of pluralism.
To strengthen the rights of Sikhs it would be beneficial for Sikhism to be recognized officially as a religion at the EU level. Such recognition would help resolve any uncertainties regarding accommodations for Sikhs and bring them on par with major faiths in terms of public representation. It would also allow Sikhs to fully contribute both as practitioners and members of an ethnic minority. Importantly this recognition would affirm that diversity is a force that strengthens social cohesion rather than posing a threat.
While some European countries like the UK, Spain and the Netherlands have taken steps towards recognizing and integrating Sikhism, it is crucial for legal status and protection across all member states, within the Union. Issues can arise when a turban-wearing Sikh needs ID cards or driving licenses that align with their religious requirements. By obtaining recognition at the EU level necessary accommodations can be standardized to override any domestic discriminatory policies.
In addition to safeguarding the rights of minority groups embracing diversity also enhances the EU’s global influence by serving as a role model for human rights. Furthermore, the connections between nations and South Asia established through the Sikh diaspora contribute to social and developmental progress in their countries of origin. In summary, ensuring protection, for Sikhism aligns with the principles that shape the European Union project.
Sikhs in Europe: Building Bridges Between Communities Through Contribution and Interfaith Collaboration
Within the European landscape, Sikhs play a crucial role in enriching society and promoting interfaith harmony. They actively engage in all sorts of aspects, including education, philanthropy, cultural events, and political involvement thereby making significant contributions to their communities.
Binder Singh, from the European Sikh Organization with (left to right: MEP Hilde Vautmans and Mayor of Sint Truiden Ingrid Kempeneers
Contributions to Society
Sikh individuals residing in Europe make notable strides in fields such as education, academia, and entrepreneurship. By pursuing education, they actively contribute to the academic community through research and teaching. In the realm of business, they establish enterprises that not only create job opportunities but also contribute to economic growth.
Philanthropy and charity are deeply embedded within Sikh values with an emphasis on selfless service known as seva. Sikh organizations and individuals are extensively involved in activities that support those less fortunate while actively participating in social causes. The practice of exemplifies this commitment by providing free meals through community kitchens as an act of serving humanity.
Cultural Engagement
Sikhs take the initiative in organizing and participating in events aimed at celebrating their heritage while fostering a sense of community. These endeavours not only preserve Sikh traditions but also promote understanding and unity among diverse ethnicities and religious groups throughout Europe.
Interfaith Collaboration
Sikhs proactively engage in interfaith dialogues, conferences and events that facilitate discussions, on shared values and concerns among faiths. Sikhs actively participate in engagements that provide them with a platform to share their beliefs and learn about other faiths promoting mutual understanding.
Sikh individuals seize the opportunity of festivals and celebrations to engage with members of different denominations. By attending events organized by religious communities they foster a sense of shared celebration and build bridges between faith traditions.
In terms of community outreach Sikhs collaborate with representatives from religious denominations on a wide range of projects. These initiatives can include community service efforts or organizing charity events. This cooperative approach goes beyond boundaries addressing social issues and nurturing a sense of shared responsibility.
Another means for forging connections is through Sikh participation in interfaith prayer services. These services gather individuals from faith backgrounds who come together to pray for common goals, such as peace, justice, and harmony.
Education plays a role in promoting understanding among different religions. Sikhs actively engage in initiatives like seminars, workshops, and classes to enhance awareness about diverse faiths. Through these efforts, they contribute to fostering an environment characterized by tolerance and appreciation for diversity.
Social and cultural exchanges serve as components within the Sikh community’s strategy for interfaith engagement. They invite individuals from faiths to Sikh gurdwaras (places of worship) to actively participate in cultural events and strive to form friendships that transcend religious boundaries. All these efforts aim towards building bridges, between communities.
Recognized or not Sikhs don’t give up
In a world that celebrates diversity, Sikhs residing in Europe serve as an example of how communities can flourish through mutual respect, empathy, and cooperation. By engaging in interfaith activities and making valuable contributions to society Sikhs not only preserve their rich cultural heritage but also play a vital role in fostering understanding among people from different religious backgrounds. As Europe embraces its status as a hub, with various beliefs and traditions the Sikh community serves as a compelling reminder of the strength found in unity amidst diversity.
Vladimir Havinson, one of the most famous Russian gerontologists, member of the Russian Academy of Sciences and founder of the Institute of Gerontology, died at the age of 77, The Moscow Times reports.
Havinson has been called “Putin’s personal gerontologist” in the press and has spent decades researching the aging process and ways to extend active life, developing 13 drugs and 64 nutritional supplements. In 2017, Putin awarded Havinson with the “Order of Friendship” medal for significant achievements in medicine. In an interview with the publication “Fontanka” before the ceremony, Havinson stated that the endurance of the human organism can reach 120 years, but not less than 100 years. “In the Old Testament, it says that God gave man so many years to live,” Havinson explained.
“The Guinness Book record is 122 years, held by Anna Kalman of France. In Russia, the record is 117 years, held by Varvara Semenyakova. So 100 years is the minimum. Havinson promised Putin “at least another 20 years” active life and called the Russian president a “role model” with “tremendous potential”.
In the past, Havinson has also emphasized that medicine should extend the life of leaders in the state apparatus, because “no one can ever replace an experienced leader.” “And without him, a political crisis will begin in the country,” Havinson added.
Illustrative Photo of the Russian Academy of Sciences by Arthur Shuraev: https://www.pexels.com/photo/russian-academy-of-sciences-15583213/.
Aging does not lead to wisdom, a scientific study has shown, reported “Daily Mail”. Dr. Judith Gluck of the University of Klagenfurt, Austria, conducted research linking age to mental capacity.
The link between aging and getting wiser cannot be proven statistically, the study finds, despite popular culture.
Getting older won’t necessarily make you smarter, Dr. Gluck said. Life experience is not enough. “There is no universal trajectory of intellectual development, in other words, people around the world don’t get wiser over the years,” she added.
Life experience can only be a basis. But many elderly people are not particularly wise, writes BTA.
Characteristics of wisdom include the ability to empathize, control emotions, openness. Wisdom is the source of the ability to cope with challenges such as loneliness, especially in old age, Dr. Gluck said. However, it can even “decrease” with age.
Illustrative Photo by Pixabay: https://www.pexels.com/photo/woman-praying-post-236368/
France has melted down 27 million coins after the European Union declared that their designs did not meet requirements. The Monnaie de Paris, the country’s mint, produced the 10, 20 and 50 cent coins with a new design in November, but later found that the way the stars of the EU flag were depicted did not meet the exact requirements of the European Commission. Under EU law, countries can change the design of the “national” face of euro coins every 15 years, but they need the green light from the Commission, as well as other eurozone governments, who must be informed and have seven days. to raise objections. France informally contacted the Commission in November before making a formal request for design approval, but the mint went ahead without waiting for EU approval. It then received an informal warning from the Commission, which emphasized that the new design was not in line with EU rules, according to a French economy ministry official with direct knowledge of the matter. A Commission spokesman confirmed to Politico that the French finance ministry formally presented the revised design on December 12, which received EU approval on December 21. The new coins were to be unveiled during the visit of French Economy and Finance Minister Bruno Le Maire to the Monnaie’s prestigious headquarters in Paris. Not surprisingly, it didn’t end up happening. Secret Design Now a blame game has begun between Monnaie and the government. The same economy ministry official stressed that Monnaie is an autonomous public company and not part of the French administration. This means that the Monnaie will fully cover the costs of re-minting the coins. “There will be no cost to the French taxpayer as the company will bear it,” the official said. The case was first reported by French media outlet La Letre, which quoted the head of Monnaie de Paris, Marc Schwartz, as saying that the “French state” was responsible for what happened. The design of the new coins, proposed by the French government and approved by the Commission, is still a secret and will be revealed before spring, the French economy ministry said.
Illustrative Photo: 1850 20 French Francs gold coin. This version has the image of Ceres – the Goddess of agriculture and the reverse has the value and year surrounded by a wreath. The reverse has the value and year surrounded by a wreath. The text reads LIBERTE EGALITE FRATERNITE and REPUBLIC FRANCAISE.
