Ecumenical Patriarch and Archbishop of Constantinople Bartholomew dedicated his Christmas message to the theology of peace. He begins with the words of the 14th century hesychast, St. Nicholas Cavàsila, that through the incarnation of the Lord, people for the first time knew God in three Persons. The acceptance of human nature by the Son and the Word of God and the opening of the way to man for deification by grace gives him unsurpassed value. Forgetting this truth leads to a weakening of respect for the human person. The denial of man’s high purpose not only does not free him, but also leads him to various limitations and divisions. Without the consciousness of his divine origin and the hope of eternity, man hardly remains human, being unable to cope with the contradictions of the “human condition”.
The Christian understanding of human existence offers a solution to the problems that violence, war and injustice create in our world. Respect for the human person, peace and justice are a gift from God, but achieving the peace that Christ brought with His incarnation requires the participation and cooperation of human beings. The Christian position on the issue of the struggle for peace is determined by the words of Christ the Savior, who preaches peace, greets with “peace to you” and calls people to love their enemies. The revelation of Christ is called the “Gospel of Peace.” This means that for us Christians the path to peace is peace itself, that nonviolence, dialogue, love, forgiveness and reconciliation take precedence over other forms of conflict resolution. The theology of peace is clearly described in the text of the Ecumenical Patriarchate “On the Life of the World” (from 2020), where it is said: “Nothing is more contrary to God’s will for His creatures, created in His image and likeness, than the violence that man exercises against his neighbor… We can rightly claim that violence is a sin par excellence. It is the complete opposite of our created nature and our supernatural calling to seek loving union with God and neighbor…”.
In the face of the threat to peace, vigilance and the will to solve problems through dialogue are needed. The great heroes of politics are the fighters for peace. We continue to emphasize that religions have a peacemaking role at a time when they are criticized because instead of showing strength for peace, support and reconciliation, they foster fanaticism and violence “in the name of God” – this is a distortion of religious faith, and it doesn’t belong to her.
… With such thoughts and sincere feelings, with the full confidence that the life of the Church as such represents resistance to inhumanity, wherever it comes from, we call all of us to the good fight to build a culture of peace and reconciliation in which one will see in the face of one’s neighbor, brother and friend, not the enemy and the enemy, and which reminds all of us, brothers and children, that the Nativity of Christ is a time of self-knowledge and gratitude, of revealing the difference between the God-man and the “man-god”, of realizing the “great miracle” of freedom in Christ and of healing the “great trauma” of alienation from God.
In an emotional meeting at the European Jewish Community Center (EJCC) in Brussels, Gustavo Guillermé, President of the “World Congress for Intercultural and Interreligious Dialogue, A Pathway to Peace,” together with the famed architect of diversity, Fabio Grementieri, met with Rabbi Avi Tawil and the Scientology representative to the EU and the UN, Iván Arjona Pelado.
This meeting not only marked the presentation of the “Parque del Encuentro” project in Santiago del Estero but also witnessed a moment full of symbolism and commitment.
Lighting Candles: An Act of Solidarity and Prayer.
Guillermé’s words resonated with sincerity as he expressed his honor to be alongside Rabbi Avi Tawil and Iván Arjona Pelado. While highlighting Rabbi Tawil’s significant work in strengthening intercultural and interfaith dialogue, Guillermé shared a special and moving moment. Amidst the solemnity, candles were lit in the EJCC synagogue to honor the victims of the attack of October 7th, “the most cowardly attack perpetrated by the terrorist group Hamas” said Guillermé.
This symbolic act transcends religious and cultural barriers, becoming a call for solidarity and prayer for all those suffering injustice around the world. The candlelight illuminated not only the physical space of the synagogue but also the shared commitment to build a more just and compassionate world.
Beacons of Tolerance and Knowledge
Led by Rabbi Avi Tawil, the EJCC stands as a beacon of tolerance and knowledge in the heart of Brussels’ European Quarter. This community-driven, people-oriented center has played a crucial role in promoting an understanding of Jewish culture in Europe. From lectures and educational courses to children’s programs, the EJCC has been a catalyst for building bridges between communities and promoting tolerance.
Similarly, the World Congress on Intercultural and Interreligious Dialogue, chaired by Gustavo Guillermé, celebrates its 10th anniversary in 2023 and, in its various editions, has always brought together religious, diplomatic, and public figures to discuss and address issues and possible solutions, as well as good practices in the fields of education, health, technology, and human rights. The last of the projects launched by the Congress was the planting of trees together with the KKL organization, the first of which was done by members of the Church of Scientology in honor of the inspiration generated by Ron Hubbard (founder of this religion), to whom Guillermé dedicated a special recognition.
The Park of Encounter: Sowing Seeds of Peace in Santiago del Estero
The “Parque del Encuentro” project in Santiago del Estero, enthusiastically presented by Guillermé and Grementieri, stands as a tangible symbol of hope. Designed as an interfaith space with the motto “education in peace”, the park aims not only to educate children about different religions and cultures, but also to be a tourist attraction for the local, regional, and national communities.
This project, born out of a collaboration between diverse visionaries and religious leaders, and especially with the support of Gerardo Zamora (Governor of Santiago del Estero, Argentina) represents a firm step towards building a more tolerant and understanding world. The presentation in Brussels marks the beginning of “A Pathway to Peace”, a commitment that resonated more deeply as candles were lit in solidarity with victims of violence.
A Pathway to Peace: A Call to Action
At the crossroads between the painful memory of an attack and the hope embodied in the “Parque del Encuentro”, a call to action emerges. Intercultural and interreligious dialogue becomes the basis on which to build a more compassionate future. The candlelight, a symbol of solidarity, illuminates the way towards a world where diversity is not a cause for division, but a force for building lasting bridges of peace.
In “A Pathway to Peace,” every step counts, so may the example of the EJCC and the vision of the “Encounter Park” inspire communities around the world to light their own candles of solidarity and commitment. In the joining of efforts and the celebration of diversity, we find the true essence of building a world where peace and understanding reign supreme.
Parliament supported on Thursday the recognition of parenthood across the EU, irrespective of how a child was conceived, born or the type of family they have.
With 366 votes against 145 and 23 abstentions, MEPs backed draft legislation to ensure that, when parenthood is established by an EU country, the rest of the member states will recognise it. The aim is to make sure that children enjoy the same rights under national law regarding education, healthcare, custody or succession.
No changes to national family laws
When it comes to establishment of parenthood at national level, member states will be able to decide whether to e.g. accept surrogacy, but they will be required to recognise parenthood established by another EU country irrespective of how the child was conceived, born or the type of family it has. Member states will have the option not to recognise parenthood if manifestly incompatible with their public policy, although this will only be possible in strictly defined cases. Each case will have to be considered individually to ensure there is no discrimination, e.g. against children of same sex parents.
European Certificate of Parenthood
MEPs also endorsed the introduction of the European Parenthood certificate, aimed at reducing red tape and facilitating recognition of parenthood in the EU. While it will not replace national documents, it can be used in their stead and it will be accessible in all EU languages and in electronic format.
Quote
“No child should be discriminated against because of the family they belong to or the way they were born. Currently, children may lose their parents, legally speaking, when they enter another member state. This is unacceptable. With this vote, we come closer to the goal of ensuring that if you are a parent in one member state, you are a parent in all member states,” said lead MEP Maria-Manuel Leitão-Marques (S&D, PT) following the plenary vote.
Next steps
After having consulted the Parliament, EU governments will now decide – by unanimity – on the final version of the rules.
Background
Two million children may currently face a situation in which their parents are not recognised as such in another member state. While EU law already requires parenthood to be recognised under a child’s EU rights, this is not the case for the child’s rights under national law. Parliament called for cross-border recognition of adoptions in 2017 and welcomed the Commission’s initiative in its 2022 resolution. The Commission proposal for a regulation aims to close the existing loopholes and ensure that all children can enjoy the same rights in each member state.
Bulldozers in refugee camps, detainees stripped naked and spat at, farmers robbed of their harvest: against the backdrop of the war in Gaza the situation in the occupied West Bank is “rapidly deteriorating” amid levels of violence not seen in years, UN rights chief Volker Türk warned on Thursday.
Commenting on a new report on the West Bank released by his office, OHCHR, Mr. Türk expressed concern at the use of military means and weapons by law enforcement, movement restrictions affecting Palestinians and a sharp rise in settler violence resulting in the displacement of herding communities.
“The dehumanization of Palestinians that characterizes many of the settlers’ actions is very disturbing and must cease immediately,” Mr. Türk said, calling on Israel to investigate the incidents, prosecute perpetrators and protect Palestinian communities against any form of forcible transfer.
#UN report: Türk warns of rapidly deteriorating human rights situation in the West Bank, calls for end to violence.
The UN rights chief said that the new reports of violations repeat patterns documented in the past but with a strengthened intensity. Since the start of Israel’s bombing of Gaza in retaliation for Hamas’ deadly terror attacks on 7 October, in the occupied West Bank OHCHR verified the deaths of 300 Palestinians including 79 children, the vast majority killed by Israeli Security Forces (ISF) while eight were killed by settlers.
Prior to 7 October, a record-high 200 Palestinians had already been killed in the West Bank this year. In its latest update UN humanitarian affairs coordination office OCHA stressed that 2023 is “the deadliest year for Palestinians in the West Bank” since the UN began recording casualties in 2005.
Violence against detainees
OHCHR’s report notes a “sharp increase in airstrikes as well as in incursions by armoured personnel carriers and bulldozers sent to refugee camps and other densely populated areas in the West Bank” since 7 October. It also highlights the arrest of more than 4,700 Palestinians, including about 40 journalists, by ISF, “in most cases not linked to the commission of a criminal offence”.
Some of the detainees were subjected to ill-treatment, the report says: “stripped naked, blindfolded and restrained for long hours with handcuffs and with their legs tied, while Israeli soldiers stepped on their heads and backs… spat at, slammed against walls”. OHCHR’s report recalls that on 31 October, Israeli media reported that “dozens of pictures and videoclips were published by Israeli soldiers depicting themselves abusing, degrading and humiliating Palestinians apprehended in the West Bank”.
The report also documents cases of sexual and gender-based violence “including one detainee who was beaten in the genitals, forced nudity of several detainees as shown in videos, sexual slurs against one woman, … two pregnant women threatened with rape while in detention, ‘As Al-Qassam [the armed wing of Hamas who carried out the 7 October terror attacks] did with Israeli women’”.
Settler attacks doubled
Settler violence against Palestinians has surged in the occupied West Bank, the report says, highlighting that between 7 October and 20 November, OCHA recorded 254 settler attacks at an average of six incidents per day, compared with three since the beginning of the year. These included shootings, burning of homes and vehicles and uprooting of trees, OHCHR said.
“In many incidents, settlers were accompanied by ISF, or were themselves wearing ISF uniforms, and carrying army rifles,” the report said. The findings include armed settler attacks against Palestinians harvesting their olives, “forcing them to leave their land, stealing their harvest and poisoning or vandalizing their olive trees, depriving many Palestinians of a vital source of income”.
The OHCHR report notes that after 7 October “ISF… reportedly distributed 8,000 army rifles to civilian ‘settlements defence squads’ and ‘regional defence battalions’ established to protect settlements in the West Bank” after many Israeli troops were redeployed to Gaza.
Mr. Türk deplored the “continued lack of accountability for settler and ISF violence” and urged Israel to grant his Office access to the country, adding that “it was ready to report similarly on the 7 October attacks”.
Gaza death toll rises
Meanwhile in Gaza, the latest death toll as of midnight on Thursday stood at 21,110 according to the Strip’s health authorities with over 55,243 Palestinians injured in the enclave.
OCHA reported that heavy Israeli bombardment from air, land and sea, continued across most of the territory on Wednesday while Palestinian armed groups continued firing rockets into Israel.
According to the UN agency for Palestine refugees (UNRWA) 1.9 million people in Gaza, or nearly 85 per cent of the population, are estimated to be internally displaced, many repeatedly. On Thursday the agency stressed that new Israeli evacuation orders in Middle Gaza are exacerbating displacement as “over 150,000 people – young children, women carrying babies, people with disabilities and the elderly – have nowhere to go”.
‘Public health disaster’
OCHA noted that the lack of food and basic essentials as well as poor hygiene are making the “already dire living conditions” of displaced people even worse and fuelling disease.
UN emergency relief coordinator Martin Griffiths wrote on social platform X that while infectious diseases are spreading fast in overcrowded shelters, “hospitals are barely functioning” and hundreds of people with war injuries are deprived of care.
“Gaza is a public health disaster in the making,” he warned.
Hospital aid deliveries
According to UN health agency WHO as of Wednesday only 13 hospitals in Gaza were partially functional. WHO noted that four of them in the north face shortages of medical staff and supplies including anaesthesia and antibiotics, as well as fuel, food and drinking water, while those in the south are at three times their capacity.
WHO teams deliver supplies to hospitals in Northern and Southern Gaza – New mass displacement of Palestinians fleeing fighting, health facilities crammed with people seeking refuge, food
WHO teams have undertaken high-risk missions to deliver supplies, with partners, to… pic.twitter.com/aHwZMpFu5D
Earlier this week WHO teams with partners delivered essential supplies to two hospitals, Al-Shifa in the north and Al-Amal Palestine Red Crescent Society in the south. The UN health agency said that its staff witnessed “intense” fighting near the facilities and high patient loads. According to Gaza’s health authorities, occupancy rates are reaching 206 per cent in inpatient departments and 250 per cent in intensive care units, while tens of thousands of displaced people seek refuge at the facilities.
‘Hunger and desperation’
WHO reiterated that hungry people stopped its convoys on Tuesday “in the hope of finding food” and stressed that its ability to supply medicines, medical supplies, and fuel to hospitals “is being increasingly constrained by the hunger and desperation of people en route to, and within, hospitals we reach”.
While UN Security Council resolution 2070 adopted last week called for immediate, safe and unhindered delivery of humanitarian assistance at scale directly to Palestinian civilians throughout the Gaza Strip, WHO chief Tedros Adhanom Ghebreyesus said that “based on WHO eyewitness accounts on the ground, the resolution is tragically yet to have an impact”.
“What we urgently need right now is a ceasefire to spare civilians from further violence and begin the long road towards reconstruction and peace,” Tedros said.
Photo: Aisin-Gioro Pu Yi.Japanese magazine "Historical Photograph, March 1934 issue" published by Rekishi-Shasin Kai.
A wristwatch that once belonged to the last emperor of the Qing Dynasty, which inspired the Oscar-winning film “The Last Emperor,” has sold at an auction in Hong Kong last May a record for $5.1 million.
An anonymous customer bought a rare example of a Patek Philippe watch that belonged to Aisin-Gioro Pu Yi.
It is the “highest result” achieved at auction for a wristwatch that belonged to an emperor, Thomas Perazzi, head of watch sales at Phillips Age auction house, told Reuters.
The watch is one of eight known examples of the “Patek Philippe Reference 96 Quantieme Lune” model. It was given by the emperor to his Russian translator when he was held in a Soviet prison, the auction house said. At bidding, the lot easily surpassed the original estimate of US$3 million.
Other watches belonging to emperors and sold at auction include the Patek Philippe of the last Ethiopian emperor, Haile Selassie, which sold in 2017 for US$2.9 million. A Rolex belonging to the last emperor of Vietnam, Bao Dai, sold for five million dollars at auction in 2017.
The last Chinese emperor was born in 1906 and ascended the throne when he was only two years old. After the end of World War II in 1945, Pu Yi was arrested by the Soviet Army at China’s Shenyang Airport, held as a prisoner of war, and sent to a camp in Khabarovsk, Russia, for five years.
Journalist Russell Working interviewed the emperor’s translator Georgiy Permyakov in 2001. and says the emperor gave the watch to Permyakov on his last day in the Soviet Union, shortly before he was extradited to China. “He sometimes made such gestures towards people who were dear to him,” Working said.
On December 29, 2023, according to the Orthodox calendar, the Holy 14 thousand infant martyrs killed by Herod in Bethlehem are honored.
These innocent Jewish babies suffered for the baby Jesus at the behest of King Herod of Judea, who was afraid that the newborn would take away his kingdom.
God’s judgment – according to the ecclesiastical writers – reached Herod through terrible diseases that ended his life for the illegal slaughter of the innocent
These innocent Jewish babies suffered because of the beginningless Christ Child – Son of God by order of the Jewish king Herod.
When he saw himself mocked by the wise men, who worshiped the Christ Child, but did not return to him, but went away to their own country, Herod became very angry, and, fearing lest the new-born King of the Jews should take away his kingdom, commanded to kill all the infants in Bethlehem and all its borders from two years old and below. Then what was said by the prophet Jeremiah came true:
“A voice was heard in Ramah, weeping and wailing and a great cry. Rachel wept for her children, and would not be comforted because they were gone” (Matt. 2:17-18).
Thus the cruel Herod sacrificed thousands of infants to his unbridled lust for power, not knowing that Jesus Christ was born to establish a kingdom not of earthly rule, but of eternal salvation;
that all the wiles of men are powerless and in vain for the almighty providence of God, who powerfully and unobstructed arranges the salvation of the world;
that the life of Herod himself, who presumptuously took care of himself, would last no more than a year, and that his fate depended on God!
God’s judgment – in the words of the church writers – reached Herod through terrible diseases that ended his life for the illegal slaughter of the innocent.
The infant martyrs entered the Kingdom of Heaven not through the door of St. Baptism, but through martyrdom for Jesus Christ, which he himself called “baptism” (Mark 10:10). And with this baptism, in case of need, the sacrament of water baptism itself is replaced.
Turkey’s radio and television regulatory body RTUK has imposed a two-week ban on the popular TV series “Scarlet pimples” (Kizil Goncalar) because it is against “national and spiritual values of society”, Reuters reported.
Ilhan Tascha, a board member of RTUK, which represents the main opposition, wrote on the X social network (formerly Twitter) that the regulatory body also imposed a 3 percent administrative fine on Fox TV, which is owned by the Walt Disney Co. (Walt Disney Co.).
The series Scarlet Buds, which highlights the divide between religious and secular sections of society, faced backlash after it aired on December 18, although the first two episodes topped the ratings charts and received more than 10 million views on the YouTube video platform.
The RTUK has often penalized shows for what it considers violations of Turkey’s moral values, the family structure, or other issues it deems unethical, including LGBT rights.
Critics of the regulatory body and opposition parties have previously criticized RTUK for restricting freedoms.
The producer of the series, Faruk Turgut, said that the series reflects the sociological reality in Turkey and depicts the clash between the secular and religious sections of society.
“I am trying to hold a mirror to the reality of Turkish society. The reality must be discussed, we cannot move forward if we ignore it,” said Turgut, as quoted by Hürriyet. “They have declared war on us, but we will fight to the end”.
Ebubekir Şahin, the director of RTUK and a member of President Recep Tayyip Erdogan’s ruling Justice and Development Party, wrote on social media platform X that outraged viewers had called for the series to be stopped, and advertisements for the series had been vandalized on billboards in Istanbul. with black paint.
Pro-government media accused the series of Islamophobia and called for the cancellation of location permits for future episodes.
The Ismailaga Brotherhood, a prominent religious sect in Turkey, sharply criticized the series.
“Productions in modern media that target our religion and pious people, aiming to dishonor the name of Allah, our holy book the Qur’an and spiritual institutions such as sects and orders, are absolutely unacceptable,” the sect wrote in X.
Tashche pointed out that “RTUK bows down to cults and sects”.
Five abbots of Athos monasteries (Xiropotam, Caracal, Dohiar, Philotei and Constamonite) and nearly ten of monasteries in Greece sent an open letter to the Greek government, in which they want the exchange of old identity cards with new ones not to be mandatory, but that Greek citizens they can also use their old paper ID cards. The reason is the upcoming change of the identity cards of Greek citizens, which will now be digitized, in accordance with the identity documents of European citizens. The introduction of a personal identification number, of the type known in our country as the EGN, is also pending, which is new for Greece.
Among the arguments of the abbots is the fear that the concentration of personal data bases for citizens, with the help of new technologies, creates a risk of limiting democratic freedoms and is a prerequisite for a future global totalitarian system of control over people, such as the antichrist will use. The clergy believe that freedom is a supreme and inalienable right, and democratic values are essential elements of a healthy society.
The letter specifically states:
“Modern achievements in the field of digital technologies reveal the greatness of man, but at the same time show his tragedy when, autonomous from God, he abuses them and uses them not for his own good, but for his own self-destruction.
We know that nowadays the international political scene is shaped by world markets, in the absence of nations. And we also know that these markets are not based on moral values or principles, but only on economic interests or other aspirations.
Therefore, many citizens rightly fear that the enormous power of digital information will be used in the future to limit their personal freedoms, to control their private lives and to gradually establish a global totalitarian system. Such a tyrannical system will one day be used as an infrastructure by the Antichrist – according to the prophecy of the Apocalypse – to impose his global domination.
Since liberty is a supreme and indisputable good, since democratic values are essential elements of a healthy society, and since, finally, we do not wish in the least to assist the imposition of any tyrannical power, we declare, as humble monks of The Holy Church of Christ and as free Greek citizens that we do not agree and oppose the mandatory nature of the electronic identity card and the personal identification number and want them to be optional. We also disagree with the methodical elimination of cash and the evolving unification of databases with personal data of Greek citizens. All these interrelated issues – elimination of cash, unified databases, personal identification number, electronic identity card – inevitably lead to total control over the economic and social activities of citizens.
The state, faithful to the principles of democracy and the rule of law and respecting the freedom of all citizens without exception, must always support alternative means of identification and access to services or goods. In any case, it must also effectively protect citizens from misuse of digital information, effectively guaranteeing their privacy and all their individual rights and freedoms.
In this light, we hope that the Greek government will listen to our legitimate concerns expressed in this document, listen to us and not limit our constitutionally guaranteed freedoms with the upcoming adoption of the presidential decree on the personal identification number. On the contrary, we want to believe that in a democratic spirit it will make the necessary legislative adjustments to respect our well-reasoned positions. However, in the unlikely event that our positions are ignored in the issued presidential decree, we will issue a new position statement outlining our further position based on the rights that our country’s Constitution grants to every Greek citizen.
Finally, we recommend our believing brothers and sisters who are rising in the world not to rush to get the new identity cards and personal identification number, but to exhaust all available deadlines. At the same time, let them protest by all appropriate and legal means, with coordinated movements and interventions, so that obtaining these cards becomes optional.
Furthermore, as far as proving their identity is concerned, let them use conventional means of identification, avoiding the relevant digital ones (eg smart applications like Gov.gr Wallet), knowing that the following provisions also apply: 1) According to the provisions of Law 3731/2008 (art. 25) the offices for the processing of administrative procedures are obliged to accept as a means of identification also the passport or the driver’s license. 2) According to a decision of the State Council (1602/2021, section D), even if 15 years have passed since the issue of the old ID card, it is considered a valid document and the competent services must accept it, provided that there are no reasonable doubts about its authenticity.
These are undoubtedly apocalyptic times. So let’s not be complacent. Let us acquire the “good anxiety” about what is happening around us. Behind the promised conveniences of the modern digital society lie the shackles of an illiberal system. Is there any benefit capable of compensating for the loss of liberty for which rivers of blood have been shed in our blessed country?
Our times require us to live our Christianity vigorously and truly, with spiritual vigilance, repentance and prayer to acquire the “mind of Christ” so that we can recognize the signs of the times and the way we should act. Let us cultivate the martyrdom and asceticism of our Church. Let us learn to use the electronic media with moderation, prudence and discernment. Finally, let us be willing to sacrifice, when necessary, not only the comforts of the digital world, but also our own lives to profess our allegiance to the Triune God.
The life of the whole world and of every single human being is in God’s hands. He, who daily cares for the birds of the air and the lilies of the field, does not cease lovingly to cover all His children with His good providence. We are confident that in the present circumstances, as well as in any other upcoming difficulty, “he will not suffer you to be tempted beyond your strength, but with the temptation he will also make a way out, so that you can endure” (cf. 1 Cor . 10:13)”.
“Ouranopolitism is (from the Greek Ouranos – sky, polis – city) a doctrine that affirms the primacy of Divine laws over earthly ones, the primacy of love for the heavenly Father and His heavenly Kingdom over all natural and sinful aspirations of man. Ouranopolitanism asserts that the main kinship is not kinship by blood or country of origin, but kinship in Christ. Ouranopolitanism claims that Christians do not have eternal citizenship here, but are looking for the future Kingdom of God, and therefore cannot give their hearts to anything on Earth. Ouranopolitism asserts that in the mortal world Christians are strangers and strangers, and their homeland is in heaven.”
About patriotic feelings and Heaven
“When discussing ouranopolitism, one of the most important problems is the problem of language. When I talk about patriotism, I mean a specific ideology that places the interests of the earthly fatherland as the highest value.
By patriotism I mean what Wikipedia says:
“Patriotism (Greek πατριώτης – compatriot, πατρίς – fatherland) is a moral and political principle, a social feeling, the content of which is love for the fatherland and the willingness to subordinate one’s private interests to its interests. Patriotism presupposes pride in the achievements and culture of one’s Motherland, the desire to preserve its character and cultural characteristics and identification of oneself with other members of the nation, the willingness to subordinate one’s interests to the interests of the country, the desire to protect the interests of the Motherland and one’s people.”
Heavenly citizenship is incompatible with this ideology, for God did not give the commandment of “love for the Motherland” in Scripture and Tradition, and therefore it is unacceptable to consider patriotism a religious virtue. What God has not commanded is not a commandment.
“Pride in the achievements and culture of the Motherland” is also unacceptable for a Christian. After all, God resists the proud, but gives grace to the humble. And the actual existence of an earthly fatherland is not at all self-evident for a Christian. The consensus of the Patrum will rather be on the side of those who claim that a Christian has only one Fatherland – the heavenly one. Other opinions were expressed only by rare saints of the last two centuries, which contradicts the principle of St. Vincent, “Tradition is what everyone believed, always and everywhere.”
Another thing is the feeling of love for the Motherland. For many people, patriotism is just such a feeling, and not an ideological system. How to evaluate this feeling from the point of view of Heaven? But no way. It is neutral in itself. Like any other feeling, in itself it is devoid of independent value. As an example, I will give a more primitive feeling – the feeling of hunger. The man really wanted ham. Is this good or bad? It doesn’t matter. But if this feeling woke up on Good Friday, then this is a devilish temptation. And not because ham is evil or bad, but because it’s fasting. Likewise, love (in the sense of attachment) to the place and country of one’s birth is an indifferent thing in itself. It can lead to good when, for example, a person driven by this feeling will convert his neighbors to Christ. It can lead to evil when a person, under the pretext of this feeling, begins to justify crimes committed in the name of the Motherland, and even more so to participate in them. But this feeling itself is neutral.
Making a virtue out of this feeling is useless. Human abilities in themselves are not virtues. There is no justification for believing that everyone should have it. This feeling is not initial, and not universal. Nomadic peoples and hunters do not have it, but residents of megacities have it naturally weak. Among Christian peoples it was extremely weak while the Church shaped people’s thinking. And people tried to identify themselves not by the state or national component of their existence, but by what religion they belonged to. It is not self-evident for a person, otherwise patriotic education would not be required. It is not required by God, and therefore who are we to demand it from other people.
So, as one of my opponents well noted, patriotism in this regard is similar in meaning to the desire to set the table well and beautifully. This feeling is neither sin nor good. But if this feeling prevents you from going to heaven, then in this case you will have to overcome it.”
Ouranopolitism: why do we need a new term?
“This question is asked to me by many of my friends, who quite rightly note that what I write is the most ordinary Christianity as set out in the Bible and the Fathers of the Church. I’ll try to explain my position. In my opinion, so much pseudo-Christian mythology has crept into the worldview of many modern Orthodox Christians that if we say “just Christianity,” we will be accused of Protestantism, and the word “Orthodoxy” in the minds of a huge number of people means something completely vague and abstract. Nowadays Karpets calls himself Orthodox (according to the normal classification, he is an ordinary Gnostic), a Tsarebozhnik (according to the traditional classification, a pagan), an atheist like Lukashenko, etc. And we are also terribly hindered by the “theory of theologumens”, when everyone considers himself to have the right to attribute any meaning to the word “Orthodoxy”. In realizing the Church operating in this world, we encountered the same problem that the Fathers of the 1st Ecumenical Council faced when speaking with the Arians. The same words often carry mutually exclusive meanings in the minds of different people. And at the same time, people are not offended by expressions like those that I recently saw on a banner in the Moscow region “The Church has always served Russia.” Although the usual 1st commandment of the Decalogue prohibits serving anyone other than God.
And I believe that it is necessary to introduce a new term, with which supporters of “hybrid Orthodoxies” could not agree. — The word “uranopolism” is new, and therefore it cannot yet be misinterpreted. It very clearly draws a line between Orthodox Christianity and patriotic “Christianity”, and separates the Orthodox faith from nationalism, cosmopolitanism, and liberalism. This term is even more rooted in Scripture than the Nicene “homousios.” The city of heaven is mentioned in Scripture several times (Apoc. 21-22, Heb. 11, 10-16; 12.22; 13.14) and therefore the expression “ouranopolitism” or “heavenly citizenship” is simply biblical.
As for the fact that the sound of this term can cause false associations, it seems to me that a pig will find dirt. I think that even another word can have a nasty association. And there will always be many people who are unscrupulous and do not fear God. You can call this line of thought in Russian “heavenly citizenship,” but these are still two words, not one. However, this is a matter of taste. I don’t know which version of this word will stick. Yes, it doesn’t matter to me either. The main thing is that the Church retains its unearthly view of what is happening.
As for associations with politics, it is completely justified. Ouranopolitism is Christ’s program for life in this world. It includes, among other things, very specific relationships with any forms of government. Contrary to popular belief, I am convinced that Christianity is not compatible with virtually any existing worldly ideology in its pure form, but at the same time it has a completely clear view of all the processes of this world. It is this heavenly view of earthly processes that I call ouranopolitism.”
Source: priest Daniil Sysoev † 2. Posted by ouranios on 2011, https://uranopolitism.wordpress.com/.
The intense and quiet work carried out in Spain by religious denominations such as Buddhists, Baha’is, Evangelicals, Mormons, members of Scientology, Jews, Sikhs and Jehovah’s Witnesses has remained for decades in the shadows, out of the media spotlight. However, a pioneering study commissioned by the Fundación Pluralismo y Convivencia (Pluralism and Coexistence (Living Together) Foundation, attached to the Spain Ministry of the Presidency) and carried out by researchers at the Comillas Pontifical University has just revealed the enormous dedication of these communities to social assistance tasks, as well as the lights and shadows of their contribution in this field. “La acción social de las confesiones minoritarias en España: mapa, prácticas y percepciones” (access the full report here) (The social action of minority faiths in Spain: map, practices and perceptions) was published on 28 December by the Observatorio de Pluralismo Religioso en España.
The report, which was based on interviews, focus groups and a survey of leaders and active members of these minority religions, has for the first time mapped the contours, values, strengths and weaknesses of the aid they channel to the most disadvantaged, sometimes directly from the religious community, and other times from its entities such as Caritas, Diaconia, ADRA or the Foundation for the Improvement of Life, Culture and Society.
The researchers write that for their “research, the universe of analysis focused on the following minority faiths: Buddhist, Evangelical, Bahá’í Faith, Church of Jesus Christ of Latter-day Saints, Church of Scientology, Jewish, Muslim, Orthodox, Jehovah’s Witness and Sikh. The choice of these denominations is related to their presence and institutionalisation in Spain, as well as to their opportunity and collaboration”.
And the snapshot obtained is fascinating: a hotbed of communities devoted body and soul to social support work that operate tenaciously, albeit with more voluntarism than institutional muscle. A treasure trove whose richness has yet to be discovered.
The first conclusion to be drawn from the study is that minority religious denominations have for years been carrying out a quiet but enormous amount of assistance work, focused above all on vulnerable groups such as immigrants, refugees and people living in poverty.
This is low-profile aid, far from the media spotlight, but it has a real impact on thousands of people in need. They act as radars that closely detect situations of emergency and social exclusion, to which they try to respond within their limited but effective resources.
Therefore, one of the main recommendations drawn from the report is that this quiet contribution needs greater social and institutional visibility. Society needs to value this solidarity effort. It is also important that the administrations facilitate their work with support measures, without seeking to control or instrumentalise it.
“This analysis does not delve into the theological dimension or into a reflection on the fundamentals of the various religious denominations with respect to the Social Action. Certainly, some of these foundations, ideas and beliefs become transparent in the course of the research, but this is not the aim of the research. The aim is more practical and analyses how this social action manifests itself, how it is organised, with which people and organisations it relates in Spain and what problems are encountered in its deployment in a highly secularised society“.
Values based on an integral worldview
Another distinctive feature that emerges from the study is that the social action of these communities draws directly from their religious value and belief systems. It is not just technical or aseptic aid, but is deeply rooted in a spiritual worldview that gives it meaning.
Thus, concepts such as solidarity, charity and social justice form an integral part of these faiths and become vectors of their social contribution. It is not just a matter of providing occasional assistance to the most disadvantaged, but of building a more humane and equitable society.
Linked to this holistic worldview, another relevant conclusion of the study is that the spiritual dimension is an integral part of the help they provide to people in need. They understand that alongside material deprivation, there are also emotional voids and transcendent concerns that deserve to be addressed.
The researchers also note that this legitimate spiritual attention can lead to a certain proselytising, hence they recommend a careful balance during social action with people outside one’s own denomination.
A communitarian and close contribution
In the face of the growing bureaucratisation and technification of the social sector, another of the keys highlighted by the study is the ability of these denominations to articulate community support networks. Their internal ties of solidarity act as a buffer against situations of need and exclusion.
Thus, a large part of the resources they mobilise come from quotas or donations from their own members, who feel that they are active subjects of social action, rather than mere passive recipients of technical assistance. This feeling of reciprocity strengthens community ties.
Moreover, the research found that aid is mainly deployed in local environments close to the places of worship, which guarantees proximity and the ability to respond quickly to the needs closest to home. This is also positive for community building.
Structures deserving more support
However, in addition to all these strengths, the study also highlights important weaknesses that hinder the social contribution of these minority faiths. The main one has to do with the fragile organisational structures of many of them, which are excessively voluntary and informal.
Although some are very well organised, many of these communities lack organisational charts, budgets, protocols and qualified personnel in the social area, although this does not prevent them from doing their utmost to be effective. Everything relies on the effort and goodwill of their most committed members. However, this limits their capacity for planning, growth and continuity in the actions undertaken.
Faced with this situation, researchers are calling for greater institutionalisation efforts, as well as public support measures that contribute to the organisational strengthening of these religious denominations, while respecting their founding principles.
They also note a disconnection between the third sector and public-private social networks. According to the study, it is therefore urgent to improve the channels of dialogue and coordination with other social actors. Complementarity and synergies are essential to multiply impact.
Beyond historical inertia
In short, the study highlights a series of intrinsic strengths of faith-based social action, but also a number of pending challenges for its full development. Strengths and weaknesses that need to be addressed.
Overcoming old historical inertia that has kept these religious communities in a limbo of semi-clandestinity. Recognise their growing demographic weight and their decisive social contribution. And to articulate channels that favour their full insertion into civil society, while respecting their legitimate diversity.
As the researchers point out, minority faiths have much to contribute to the construction of a more cohesive, inclusive and value-based society. Their treasure of solidarity has been buried for too long. The time has come to unearth it and allow it to shine. This rigorous x-ray of their social action can be a first step on that path.
The social action of minority religions in Spain: map, practices and perceptions
By Sebastián Mora, Guillermo Fernádez, Jose A. López-Ruiz and Agustín Blanco
ISBN: 978-84-09-57734-7
The contributions of the different religious denominations to society are multiple and plural and, among these, one of the most recognised is their capacity to help people in situations of exclusion and vulnerability. However, studies on the social action of minority religious denominations in Spain are still scarce and very partial. Moreover, the level of institutionalisation and formalisation of social action in most of these denominations is weak, which does not allow easy access to data and limits their visibility.
This report constitutes the first quantitative and qualitative approach to the social action of minority religious denominations in Spain from their own perception and understanding of the practice of social action. It analyses how the social action of the different religious denominations is manifested, their basic processes, the moment in which they find themselves and the difficulties and challenges they face, at the same time as it provides conclusions and suggestions for action in dialogue with civil society.
The Observatory for Religious Pluralism in Spain was created in 2011 at the initiative of the Ministry of Justice, the Spanish Federation of Municipalities and Provinces and the Pluralism and Coexistence Foundation, in compliance with Measure 71 of the Spanish Government’s Human Rights Plan 2008-2011 and with the aim of guiding public administrations in the implementation of management models in line with constitutional principles and the regulatory framework governing the exercise of the right to religious freedom in Spain. Without modifying its ultimate objective, in 2021 the Observatory begins a new stage in which the production of data and analysis takes on a greater role.
