On 2 August, we commemorate the last 4,300 Sinti and Roma in the German Nazi concentration camp Auschwitz-Birkenau, who were murdered by the SS on that night in 1944 despite their fierce resistance. In memory of all 500,000 Sinti and Roma murdered in Nazi-occupied Europe, the European Parliament declared this date the European Holocaust Memorial Day for Sinti and Roma in 2015.
Visit our website and the virtual commemoration of 2 August 2024
►https://www.roma-sinti-holocaust-memorial-day.eu/
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Council of Europe Commissioner on Human Rights speaking to PACE (Photo: THIX photo)
Strasbourg, 16.07.2024 – The Council of Europe’s Access Info Group (AIG), an independent group of experts created to monitor the implementation of the Council of Europe Convention on Access to Official Documents by its parties, published today its first baseline evaluation reports on 11 states: Bosnia and Herzegovina, Estonia, Finland, Hungary, Iceland, Lithuania, Montenegro, Norway, the Republic of Moldova, Sweden and Ukraine.
The reports contain comprehensive analyses of the laws on freedom of information in these states and their compliance with the Tromsø Convention. In light of its findings, the AIG makes specific recommendations to each country on issues such as the exclusion of documents containing personal data or other content from the application of these laws, and limitations to the right to access official documents.
Other recommendations concern excessive length of review proceedings in case of access denials and shortcomings in procedures for deciding on access requests, for example, excessive discretion provided to public authorities not to release the requested information or failure to provide assistance to applicants.
The convention, in force since 1 December 2020, is the first-ever binding international legal instrument to recognise everyone’s right to access official documents held by public authorities upon request.
It lays down minimum obligations for its parties to guarantee the right to access official documents, balancing the protection of the public interest in transparency with the protection of other legitimate interests, such as national security, defence and international relations.
The treaty also establishes obligations on the procedures for handling requests for information and the review of denial decisions by an independent body or a court in case of request denials.
The Access Info Group (AIG) is a body established by the Council of Europe Convention on Access to Official Documents (also known as the Tromsø Convention) to evaluate the treaty’s implementation by the parties in law and practice and to make recommendations to fully comply with its provisions. It is composed of ten independent experts in the field of access to official documents. A second monitoring body, the Consultation of the Parties, complements its work. So far, 15 states have ratified the treaty and another six countries have signed it with a view to its ratification.
The President of the Council of Europe’s Congress of Local and Regional Authorities, Marc Cools, has made the following statement:
“On behalf of the Congress, I unreservedly welcome the liberation of municipal councillors from Tomsk, Ksenia Fadeeva and from the Moscow Krasnoselsky, District Ilya Yashin, opposition activist Vladimir Kara-Murza and other political opponents in Russia and in Belarus who had been imprisoned for opposing Russia’s war against Ukraine, and who were freed in a recent prisoners’ exchange.
“I reiterate the call made by the Congress in its Resolution 494 in October 2023 for the immediate and unconditional release of all anti-war political activists and prisoners of conscience in Russia and in the temporarily occupied territories of Ukraine, imprisoned for expressing their opinions.
“We continue to stand in solidarity with all those critics of the war who remain unlawfully deprived of liberty or are facing persecution – such as municipal councillors Alexei Gorinov, Oleg Nepein, Anatoly Arseev and many other local and regional elected representatives, human rights defenders, journalists, youth activists and political opponents. Today, we need to continue to keep pressure on the Russian authorities for their immediate release.
“The imprisonment of politicians, journalists and ordinary citizens in the Russian Federation and Belarus for peacefully expressing their opposition to the dictatorial regimes in power or for criticising the Russian Federation’s war of aggression against Ukraine is unacceptable. Just like the Russian Federation’s taking Western nationals hostage as a bargaining chip for the release of criminals.”
August 3, 2024 marks the remembrance of the Yazidi tragedy, commemorating a chapter, in Iraq’s past. A decade ago, on this date in 2014, Da’esh (ISIS) terrorists perpetrated atrocities against the Yazidi community in Sinjar resulting in the brutal killing of 3,000 innocent civilians and the abduction of 7,000 women and children. Many of those taken captive endured experiences of slavery and were tragically used as human shields during the conflict.
A statement issued by the European Union’s High Representative praised the efforts of citizens and security forces in combating Da’esh with significant support from international partners. The EU has stood as an ally in countering terrorism and violent extremism.
The Yazidi, a community in culture and heritage, have played an integral role in Iraq’s social tapestry for generations. Despite ten years passing since these heinous acts occurred they continue to grapple with obstacles, especially concerning their return to Sinjar. Challenges such as security risks and limited access, to services impede the repatriation of displaced individuals.
The EU’s statement emphasized the pressing importance for both the Government of Iraq and the Kurdistan Regional Government to honor their commitments outlined in the Sinjar Agreement. This agreement plays a role, in enhancing the living conditions in the area and supporting the return of internally displaced individuals (IDPs).
Recognizing the challenges faced by returning Yazidis the EU praised the government’s efforts to provide reconstruction aid, such as housing, education services and job opportunities. The EU has committed assistance to assist Yazidis as they transition from IDP camps back to their communities.
Additionally, UNITAD was commended for its work in collecting evidence for prosecutions in EU Member States. Preserving this evidence is essential not for delivering justice to Yazidi victims but for global accountability efforts against Da’eshs atrocities.
On the occasion of the anniversary of the Yazidi tragedy the EU reaffirmed its dedication to supporting the Yazidi community. Acknowledged that their journey towards recovery and justice is ongoing. Survivors of hardships among Yazidis are still awaiting recognition and accountability they rightfully deserve. The urgency for inclusive, secure and dignified solutions for displaced individuals is more critical, than ever.
Animal protection NGO, Cruelty Free Europe, urges Ursula von der Leyen’s incoming European Commission to accelerate plans to phase out animal testing after the release of statistics for 2021 and 2022 showed that progress in reducing the number of animals used in science in the European Union has stalled.
Cruelty Free Europe are, however, pleased to see a significant decrease in the use of animals in regulatory testing (tests which prove the safety and efficacy of consumer products), which is likely to be due to an increase in the adoption of approved non-animal testing methods. This has led to a 21% decrease in the use of animals in regulatory testing since 2020.
European Commission statistics[1] show that there were 9.34 million tests on animals in the EU and Norway in 2022. This is an 8% decrease from 2021 to 2022, but the number of tests has also risen by 7% since 2020.
At 2.13 million, France carried out the most tests using animals in the EU in 2022 – a rise of 29% since 2020. Germany conducted 1.73 million tests and Norway 1.41 million (95% of which involved fish). Spain conducted 1.12 million tests on animals, an increase of 53% on their 2020 total.
These top four countries accounted for 68% of the total number of tests involving animals in the EU in 2022.
There was a small decrease in tests which were reported to have caused ‘severe suffering’, from 2020 to 2022, but a significant increase of 19% in tests which caused moderate suffering (the second highest level of pain), to over 3.71 million. Overall, the number of tests causing moderate or severe suffering to the animals involved totalled 49%.
From 2020 to 2022, there were increases in the uses of:
Dogs – up 2% to 14,395
Monkeys – up 5% to 7,658
Horses, donkeys and cross-breeds– up 5% to 5,098
Rabbits – up 8% to 378,133
Goats – up 69% to 2,680
Pigs – up 18% to 89,687
Reptiles – up by 74% to 5,937
Cephalopods (e.g., squid and octopus) – up by 65% to 2,694
There were also decreases in the uses of:
Cats – down 15% to 3,383
Ferrets – down 27% to 941
Guinea pigs – down 23% to 86,192
Sheep – down 12% to 17,542
There was a decrease in some of the tests included on the RAT (Replace Animal Tests) List[2], created by Cruelty Free Europe founder, Cruelty Free International – a list of regulatory tests that have accepted and reliable non-animal replacements and could be ended immediately. For example, the number of skin and eye irritation, skin sensitisation and pyrogenicity tests fell in 2022 but still amounted to over 55,000. Shockingly, there was an 18% increase (to 49,309 procedures) in the use of the cruel and archaic ascites method of producing antibodies, a test which causes the most severe level of suffering.
The European Commission, in response to Cruelty Free Europe’s 2020 European Citizens’ Initiative, ‘Save Cruelty Free Cosmetics – Commit to a Europe Without Animal Testing’[4], promised last year to develop a roadmap to phase-out animal testing for chemical safety assessments [3]. Last month, in partnership with a group of animal protection NGOs, Cruelty Free Europe led a meeting with key stakeholders from across the European Union as a critical step towards creating a roadmap to end animal testing in Europe.
Cruelty Free Europe’s Head of Public Affairs, Dylan Underhill, said: “These new statistics show how important it is for the European Commission to continue and accelerate its work to end animal testing in Europe. As we enter a new cycle of politics in the European Union it is absolutely vital that we build on the work that has already been done, and double our efforts to speed up progress. We urge the Commission President to press upon her incoming Commissioners the importance of the mission to phase out animal testing, and will be calling on all of them to make this issue a shared priority.
“The 1.2 million people who signed our European Citizens’ Initiative illustrated the strength of feeling that there is on this issue, and we stand ready to help the European Commission take the bold steps forward that we need to reflect public opinion. Without this, we will be condemned to a never-ending cycle of stagnation and small reductions, when what we need is transformative change.”
Green Loan – In a move to support the wind energy sector, the European Investment Bank (EIB) and Haizea Wind Group have officially agreed on a €35 million green loan aimed at advancing manufacturing technologies and digital processes in the renewable energy field. This partnership comes at a juncture as Europe aims to strengthen its presence in the sustainable energy market.
This funding will empower Haizea, a company renowned for manufacturing components for wind energy systems, to enhance its capabilities in producing vital structures like wind towers, monopile foundations and transition pieces for offshore wind projects. This collaboration not aligns with Haizea’s objectives but also plays a role in enhancing the European supply chain for renewable energy parts ensuring competitiveness, within the offshore wind sector.
Gilles Badot, the Director of Operations, for Spain and Portugal at EIB emphasized the significance of this initiative. He mentioned, “The loans we are finalizing with Haizea today showcase EIB’s dedication to innovation and advancing energy technologies. This move helps us progress in our energy transition journey. Enhances the competitiveness of businesses.” This commitment is in line with EIB’s objectives of enhancing energy security within the European Union, especially considering the REPowerEU strategy aimed at reducing reliance on fossil fuel imports.
Sustainability and environmental responsibility
Apart from supporting Haizea’s progress, the eco-friendly loan forms part of EIB’s financial effort to promote sustainability and environmental responsibility. In 2023 EIB Group allocated over €21 billion for bolstering energy security in Europe with €4.5 billion designated specifically for projects in Spain. These investments play a role in expediting the transition to energy sources and fortifying economic stability within the region.
Alvaro Quintana, Finance Director at Haizea Wind Group expressed their objective to assist clients in transitioning towards a economy. He highlighted EIB’s confidence in Haizea enabling them to innovate and supply components, for wind power as part of the green transition.
A new study published in the journal Psychological Medicine estimates that teenagers who use cannabis are 11 times more likely to develop a psychotic disorder than their non-marijuana-smoking peers.
The paper is entitled “Age-Dependent Association of Cannabis Use with Risk of Psychotic Disorder”.
This finding suggests that the link between cannabis and psychotic disorders may be stronger than indicated in previous studies that relied heavily on older data, when it was less effective than it is today. For context, the average THC strength of cannabis in Canada has increased from approximately 1% in 1980 to 20% in 2018.
Researchers from the University of Toronto, the Center for Addiction and Mental Health (CAMH) and ICES linked recent data from a population-based survey of over 11,000 adolescents in Ontario, Canada to data on health service use, including hospitalizations, emergency room visits, and in an outpatient clinic.
“We found a very strong association between cannabis use and the risk of psychotic disorder in adolescence. But surprisingly, we found no evidence of a relationship in young adulthood,” says lead author Andre McDonald.
Of the teens who were hospitalized or visited the emergency room for a psychotic disorder, approximately 5 in 6 reported prior cannabis use. MacDonald’s observations indicate that “a large proportion of teenagers who use cannabis will not develop a psychotic disorder, but according to these data, most adolescents who are diagnosed with a psychotic disorder have a history of cannabis use.”
The researchers say they cannot completely rule out reverse causation, as adolescents with psychotic symptoms may have self-medicated with cannabis before receiving a clinical diagnosis.
They also cannot account for potentially important factors, such as genetics and trauma history. These limitations make it impossible to say definitively that teenage cannabis use causes psychotic disorders. The authors also note that their estimates are only approximate, suggesting that further studies are needed.
The European Parliament marks European Roma Holocaust Memorial Day and honours the Sinti and Roma murdered in Nazi-occupied Europe.
Today, the European Parliament joins the international community in marking European Roma Holocaust Memorial Day and remembering the 500,000 Sinti and Roma who faced atrocities in Nazi-occupied Europe.
On the night between the 2nd and 3rd of August 1944, the last 4,300 Sinti and Roma remaining in the Auschwitz-Birkenau extermination camp were murdered, with most of them being women, children and elderly people. Today, the European Parliament does not only remember the crimes committed against humanity, but also the importance of speaking up.
On this solemn occasion, the European Parliament remembers the lessons learned from the first recognition of the Roma and Sinti Holocaust, and reaffirms that Romani people must enjoy the same rights and treatment as all European citizens.
The President of the European Parliament Roberta Metsola said: “Today we pay tribute to Roma and Sinti people’s contribution to the rich fabric of our European socities. Europe must stand up for the values it holds to be true: the rule of law, democracy and equality. The moment we become complacent is the moment we allow history to repeat itself.”
80 years later, too many Romani women and men in Europe still live in the margins of society. “In our Europe, we cherish our differences, unique traditions, cultures and diversity. That means that Roma people must enjoy the same opportunities and chances as any other European citizen,” President Metsola said.
Since 2015, the European Parliament has been marking the European Roma Holocaust Memorial Day every 2nd August.
Acts. 2:26 a.m. Therefore my heart rejoiced, and my tongue rejoiced; and also my flesh shall rest in hope.
Acts. 2:27. Because You will not leave my soul in hell and You will not allow Your saint to see corruption.
“My flesh shall rest in hope, for Thou wilt not forsake,” in Greek ἡ σάρξ μου κατασκηνώσει ἐπ᾿ ἐλπίδι, ὅτι οὐκ ἐγκαταλείπεις τὴν ψυχήν μου. The Slavic translation is more accurate than the modern one: “my flesh is filled with hope, you did not leave it.” It should be said in a modern translation: “my flesh will dwell” (ie in the grave) “in hope, because You will not leave”. On the occasion of these words, blessed Theophylact notes: “since Jesus, perceiving death, put off that flesh which he assumed according to the plan of the household, in order to raise it again from death: it is fair [to say] that His flesh nourished by the hope of expected immortality’.
“Thou wilt not leave my soul in hell,” i. you will bring her out of hell again for life, which will be completely possible with the incorruption of the body – “you will raise her up” already for a new and better life (verse 28).
Acts. 2:28. You have given me to know the ways of life; You will fill me with joy through Your face.”
“Thou hast given me to know the paths of life; You will fill me with joy through Your face.” Blessed Theophylact writes: “It is not without reason that [the apostle] used these words when he mentions the resurrection, teaching that instead of sorrow [He] will be in eternal joy, and becoming passionless, unchangeable, and immortal in human nature; since God has always been such, it is not difficult for Him to make human nature a partaker of this soon after its formation in the mother’s womb, but suffered His adopted nature to pass through the path of suffering, so that He might thus , having destroyed the power of sin, to put an end to the torments of the devil, to destroy the power of death, and to give all men the opportunity of quickening. Therefore, as a man, he receives both incorruption and immortality.”
Acts. 2:29. Men brothers! May I be permitted to tell you boldly about the patriarch David, that he both died and was buried, and his tomb is with us to this day.
“Let me boldly tell you.” The apostle will speak of the greatest and most honored of the ancestors of the Jewish people as inferior to the Crucified Jesus, and for this reason he uses such a mild expression.
“died and was buried” – as an ordinary person, with whom nothing special or unusual happened after his death and burial, i.e. it is implied that he did not rise from the dead, which means that it was not on him that was fulfilled what was said about the righteous who will not remain in the grave.
“his grave is with us to this day”, i.e. the grave with the remains of his body, which is subject to decay like the bodies of all other men.
Saint John Chrysostom says, passing on to the further interpretation: “now he [Peter] proves what he needed. And then he still does not pass to Christ, but again speaks with praise of David…, so that his listeners, at least out of respect for David and his family, will accept the word about the Resurrection, as if otherwise their honor would suffer.”
Acts. 2:30. And being a prophet and knowing that God had promised him with an oath from the fruit of his loins to raise up Christ in the flesh and place Him on his throne,
“God promised with an oath.” This promise, fulfilled only upon the Messiah, is contained in 2 Kings. 7:12-16; cf. Ps. 131 In its essence, it is also a prophecy about the Resurrection, without which it could not be fulfilled.
“to place Him on his throne,” i.e. namely as the Messiah (cf. Luke 1:32). “As in many places of the Divine Scripture, so here throne is used instead of kingdom.” (blessed Theophylact).
Acts. 2:32. God resurrected that Jesus, of which we are all witnesses.
“His Jesus” – This one, not someone else, namely Jesus of Nazareth.
“of which we are all witnesses,” because we have seen Him, the Risen One, talked with Him, eaten with Him, touched Him, and by all this have been convinced of the reality of His resurrection, so that we may be entitled to testify about Him and to others .
Acts. 2:33. And so He, having been exalted to the right hand of God and having received from the Father the promise of the Holy Spirit, poured out what you now see and hear.
“And so, He, after being ascended to the right hand of God” – in Greek: τῇ δεχιᾷ οὖν τοῦ Θεοῦ ὑψοθεις, in Slavic: десницию убо Божиею вознесеся – an expression allowing for two interpretations: or “being ascended” to heaven by God’s right hand , in the same sense in which it is said above that God raised Him from the dead (verse 24); or “being taken up” ie. exalted to sit at the right hand of the Father in His glorified human flesh. Both interpretations are equal and equivalent.
“and received from the Father the promise of the Holy Spirit,” i.e. having received from the Father the authority to send to those who believe in Him the Holy Spirit, promised by the Father and proceeding from the Father.
Acts. 2:34. For David did not ascend into heaven; but he himself spoke: “said the Lord to my Lord: sit at my right hand,
Acts. 2:35. until I make Your enemies your footstool.”
After confirming the truth about the resurrection of Christ based on David’s prophecy, the apostle finds it necessary to also confirm the truth about the ascension of Jesus, the immediate result of which is the outpouring of the gifts of the Holy Spirit. This truth the apostle affirms by referring to the prophetic sentence of David in Ps. 109 (verse 1), attributing the fulfillment of these words entirely to Christ. The Lord Himself also applies this sentence to Himself in His conversation with the Pharisees (Matt. 22:42, etc.).
Acts. 2:36. And so, let the whole house of Israel know for sure that God has made Jesus, whom you crucified, Lord and Christ.
“the whole house of Israel,” i.e. the entire Jewish people.
“This Jesus, whom you crucified, God made Lord and Christ”, in other words: “God made it so that this Jesus, whom you crucified, is also your true Lord and Christ”, or Messiah (double designation of His messianic dignity – general and private).
“Whom ye crucified.” According to the remark of St. John Chrysostom, “the apostle admirably ends his speech in this way, that he may thereby shake their souls.”
Acts. 2:37. When they heard this, their hearts were moved, and they said to Peter and the other apostles: what shall we do, men and brothers?
“their heart became tender” – the listeners of the Apostle Peter fell into heartbreak, because they had done this with the Messiah and showed readiness in their hearts to erase their guilt with faith in Him, which is why they ask further: “what shall we do? “
“men, brothers” – full of trust, respect and love address of the apostles, on whose behalf Peter speaks.
Acts. 2:38. And Peter said to them: repent, and let each one of you be baptized in the name of Jesus Christ, for the forgiveness of sins; and you will receive the gift of the Holy Spirit.
For reconciliation with God and the unaccepted Messiah, Peter offers repentance and baptism, with their blessed fruits – forgiveness of sins and receiving the gifts of the Holy Spirit.
“everyone… to be baptized in the name of Jesus Christ”. According to the interpretation of blessed Theophylact, “these words do not contradict the words “baptizing them in the name of the Father and the Son and the Holy Spirit” (Matt. 28:19), because the Church thinks of the Holy Trinity as indivisible, so because of the unity of the three hypostases in essence, the one who is baptized in the name of Jesus Christ is baptized in the Trinity, since the Father, the Son and the Holy Spirit are inseparable in essence”. It is obvious that when the apostle calls for baptism in the name of Jesus Christ, he only indicates with this the basic content of our faith and confession, which conditions the recognition of everything that was discovered by the Son of God who came to earth.
Acts. 2:39. For the promise is to you, to your children, and to all who are far off whom the Lord our God would call.
“for you . . . and for your children,” i.e. of posterity in general, “and for all distant,” i.e. for those who stand in the remotest degrees of kinship and affinity with the Jewish people. Here we may also think of the Gentiles, of whom the apostle speaks covertly, sparing the weakness of the Jews, who might see something seductive in giving the Gentiles an equal share in the Messiah’s kingdom. This matter should have been resolved from the very beginning; here, however, everything that could cast a shadow on the dignity of the new truths being preached had to be avoided.
“whom the Lord our God would call.” The Lord calls all, desires salvation for all; obviously, here are meant those who, responding with their free will to the Lord’s call, fulfill their calling in action by repenting and accepting baptism in the name of Jesus Christ.
Acts. 2:40: And with many other words he testified and invited them, saying: be saved from this wicked generation.
“And with many other words”, which the author does not cite, presenting only the main content of what the apostle Peter said.
“save yourselves from this wicked generation.” In Greek: σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. It is more accurate to say: be saved from the modern wicked, obstinate human race (σκολιός means crooked, and then cunning, crafty), from God’s judgment and punishment awaiting those people who by their obstinacy have come to reject the Messiah and His work, and not to believe in Him. This admonition of the apostle is also applicable to all subsequent times, pointing out the need for all Christians to be saved from the world lying in evil by pure faith in Christ and living according to that faith.
Acts. 2:41 a.m. And so those who gladly accepted his words were baptized; and about three thousand people joined that day.
“were baptized.” As there is no water so abundantly collected in Jerusalem and its immediate vicinity that so many people can be baptized by immersion at once, we may suppose that the baptism itself followed a little later, individually for each, in homes, or in groups with more or less sufficient reservoirs, by one of the apostles and disciples of the Lord.
Acts. 2:42. And they persisted in the teaching of the apostles, in communication, in the breaking of bread and in prayers.
“And they persisted.” In Greek: ἦσαν δὲ προσκαρτεροῦντες, the Slavic translation is more accurate than the modern one: they were patient, literally – they were tireless in the teaching of the apostles, etc.
Of course, it is difficult to suppose that all this mass of people (3,000 people, besides the previous considerable number of believers) assembled in one place or in one house. It is more likely that the believers, divided into several groups or communities, gathered in several places where the apostles taught them the new truths, prayers and sacraments. Between all these communities there existed the closest communication, which united them in one fraternal family, whose soul was the apostles.
“in the breaking of bread.” In Greek: τῇ κλάσει τοῦ ἄρτου. this expression usually means eating food (Luke 24:30, etc.), but at that time it was also used in another, higher sense – as performing and participating in the sacrament of the Eucharist (1 Cor. 10:16). Both meanings can be implied here, both separately and together, especially since this was a time when the Eucharist was usually a supper of love, with the participation of all the faithful, in a spirit of fraternal equality, love and mutual communication. This is how the main characteristics of the original Christian worship, separate and independent from the Old Testament worship, are outlined: teaching, breaking of bread (Eucharist) and prayers, although the apostles and other believers do not sever the connection with the Old Testament temple and its services (Acts 3:1 and etc.).
Acts. 2:43. Fear gripped every soul, because many miracles and omens were happening through the apostles in Jerusalem.
“Fear fell upon every soul,” i. the soul that does not believe. The unexpected and astonishing manifestations of divine power, the extraordinary success of Peter’s preaching, his fervent warnings and sermons, the miracles and signs of the apostles – all this could not fail to startle the impressionable soul and plunge it into deep reflection.
Acts. 2:44. And all the believers were together, and they had everything in common;
“were together.” In the Greek text: ἦσαν ἐπὶ τὸ αὐτὸ. The Slavic text of this verse, compared to the Greek original and the Russian translation, has an additional line (repeating the beginning of verse 43): “a great fear was upon all of them. Все се верующие были вместе” (All believers were together”), i.e. gathering in certain places (cf. Acts 1:14, 2:1), for teaching and prayers, all together formed a united family, with strong brotherly love and fellowship.
“they had everything in common.” The distinguishing feature of the first Christian fraternal family or community was the sharing of property, which was neither forced nor legal, but entirely voluntary, due to the sublime impulse of the living faith and brotherly love of the first Christians among themselves. There was no destruction of the right of property (cf. Acts 5:4), but a completely voluntary distribution or relinquishment of that right, wholly and privately, in favor of others in need.
How long this distinctive feature of the first Christian communities persisted is not known; in any case, the traces of it are lost in history very soon. It can be considered that the disappearance of this feature and its removal is due to the significant difficulties that the rapid growth and multitude of Christ’s followers gave rise to (cf. Acts 6:1).
Acts. 2:46 a.m. And every day they unanimously stayed in the temple and, breaking bread from house to house, they ate with a cheerful and pure heart,
“every day with one accord they stayed in the temple,” i.e. attended the Jewish temple service, “because, as St. John Chrysostom says, they had not yet rejected anything Jewish; and the very respect for the place was transferred to the Lord of the temple”…. The whole temple service contained at its core and embodied the aspiration to the Messiah; this made this service useful also for the Christians, who differed from the Jews in this case only in that they believed not in the Advent, but in the Messiah who had already come.
“breaking bread from house to house.” In the Greek original: κλῶντές τε κατ᾿ οἶκον ἄρτον. The expression κάτ’ οῖκον allows one to say both “in the houses” (different, several) and “in the house” (one). Both have their reasons (cf. v. 42), depending on the multitude of those gathered and the capacity of the meeting place
“they ate with a cheerful and pure heart.”
Cf. Acts. 2:12 and Acts. 20:7 – 11. From these passages it can be concluded that in the earliest times of Christianity there were two kinds of love suppers (αγάποι): those which were held in different houses and therefore by separate societies of believers ( chiefly in Jerusalem), and those which on certain days, namely, Sundays, were held by the whole assembly of the faithful. The dinner opened and ended with prayer and washing of hands. During the dinner itself, psalms and other sacred songs were sung, excerpts from the Holy Scriptures were read and interpreted.
In the beginning, the evenings of love were very common and, together with the Eucharist, took place too often, almost daily. But even in the first centuries of Christianity there were churches in which no traces of these evenings could be seen. St. Justin Martyr, speaking of the performance of the Eucharist and the services of the Roman Christians of his time, does not mention agapi. St. Irenaeus of Lyons also says nothing about them. With the spread of Christianity, the initial life of Christians, having a family character, more and more took on the vast dimensions of public, ecclesiastical-folk life. This led to the disappearance of the original agapes because of the inevitable undesirable abuses and irregularities mixed with them.
Acts. 2:47. praising God and being loved by all the people. And the Lord daily added to the church those who were saved.
“as they praised God” is a general designation of the exalted religious mood of the spirit of the first Christian society (Luke 24: 53).
“being beloved by all the people”—no doubt because of their strict religiosity, pure life and virtues, peaceful and joyful benevolence towards all.
“The Lord daily added to the church those who were being saved.”
Here, the growth of Christ’s Church appears not as a work of the ordinary development and growth of a society, but as a direct work of the Lord Himself, who invisibly governs His Church.
Source in Russian: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testaments: In 7 volumes / Ed. prof. A.P. Lopukhin. – Ed. 4th. – Moscow: Dar, 2009, 1232 pp.
Chapter 2, Acts of the Apostles. 1 – 4. The first Christian Pentecost and the descent of the Holy Spirit on the apostles. 5 – 13. The astonishment of the people. 14 – 36. Speech of the Apostle Peter. 37 – 45. The impact of the first sermon. 43 – 47. The internal situation of the first Christian community in Jerusalem.
Acts. 2:1. When the day of Pentecost came, they were all together in one mind.
“When the day of Pentecost came.” It pleased the Lord – like the Passover – that the first Christian Pentecost coincided with the day of the Jewish Pentecost, which meant nothing more than the cancellation and better replacement of the two Jewish festivals.
Blessed Theophylact spoke about this event as follows: “on the day the Law was given, on the same day it was necessary to give the grace of the Spirit, because as the Savior, who had to bear the holy suffering, was pleased to give Himself in no other time, and then, when the [Passover] lamb was slain, to connect the truth with the very image, so the descent of the Holy Spirit according to the good will from on high, was granted at no other time, but at that in which the Law was given, to show that even then the Holy Spirit legislated, and he legislates now. As on the day of Pentecost the sheaves of the new fruit were gathered together, and different people flocked together under one heaven (into Jerusalem): so on the same day this also had to happen, that the beginnings of every nation of the nations living under heaven should be gathered into one sheaf of piety and by the word of the apostles to be brought to God”…
“All of one mind were together” – ἦσαν ἅπαντες ὁμοθυμαδὸν ἐπὶ τὸ αὐτό. Who all and where? The Slavic translation adds “apostles”, the Russian – “them”. By “all” is meant not only the apostles, but all believers in Christ who were then in Jerusalem (Acts 1:16, cf. Acts 2:14), who came again to the feast of the Jewish Pentecost.
From the next verse (2) it is clear that the meeting of these believers in Christ took place in the house, probably the same one in which the previous meeting took place (Acts 1:13). It is hardly possible to suppose that the home was particularly crowded, for that is to suppose that a house of immense dimensions was at the disposal of the apostles.
Acts. 2:2. And suddenly there was a noise from heaven as of a mighty wind, and it filled the whole house where they were sitting.
“A noise… as if a strong wind was coming.” Therefore, the wind itself was not there, only a noise similar to a wind (cf. St. John Chrysostom and blessed Theophylact), which came down from above, from heaven to the place where the apostles were gathered – this noise was so loud that it attracted everyone’s attention (verse 6).
“Filled the whole house,” i. focus on this house.
“where they were,” more precisely “where they sat” (οὗ ἦσαν καθήμενοι·), abiding in prayer and pious conversation, waiting for the promise to be fulfilled.
Acts. 2:3. And tongues appeared to them, as if of fire, which parted, and rested one on each of them.
“Tongues as of fire.” As noise was without wind, so tongues were without fire, only resembling fire. “He beautifully says: as if fiery, as if wind, so that you do not think something sensual about the Spirit (Theophilus, St. John Chrysostom).
The noise was a confirmation sign for the hearing that the Holy Spirit had descended, and the tongues for the sight. Both the one and the other exalted the apostles and prepared them for the greatness of the event and its impact on the soul, which was actually the main object of the miracle of the promised baptism with the Holy Spirit and with fire.
“Languages that separated” – διαμεριζόμεναι γλῶσσαι – more precisely: “divided languages”. The impression of the moment of the descent of the Holy Spirit was evidently that from some invisible but near source there suddenly arose a noise which filled the house, and suddenly tongues of fire began to issue forth, which were divided among all present—so that it was felt the same common source of them all.
The noise from heaven was also a sign of the mightiness of the power of the Holy Spirit given to the apostles (“power from on high”, cf. Luke 24:49), and the tongues – the fervor of preaching, which was to serve as the only weapon for the subjugation of the world at the foot of Christ’s cross. At the same time, the tongues were an accurate indication of the change that took place in the souls of the apostles, expressed in the unexpected ability they felt to speak in other languages.
Acts. 2:4. And they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance.
“they were all filled with the Holy Spirit.” Saint Gregory the Theologian (IV, 16) says: “The Holy Spirit worked first in the angelic and heavenly forces…, then in the fathers and prophets… and finally worked in Christ’s disciples, and in them three times – according to the measure of their receptivity and in three different times: before Christ’s glorification through suffering, after His glorification through Resurrection and after His ascension to heaven (Acts 3:21). As the first shows – the cleansing from diseases and spirits, which happened, of course, not without the Spirit; also after the completion of the house-building, the breathing of Christ, which was evidently a Divine inspiration, and finally [His action was manifested in] the present division of the tongues of fire… But the first was not clear, the second was more manifest, and the present was perfect: for no longer by action, as before, but essentially by presence, – as someone would say – “the Spirit coexists and coexists.”
“as the Spirit gave them utterance.” Explaining this, St. Cyril of Jerusalem says: “Peter and Andrew, the Galileans, spoke in Persian and Median, John and the other apostles spoke in all languages with those who came from among the Gentiles. The Holy Spirit taught them many languages at the same time, which those taught by Him did not know at all. This is divine power! What comparison can there be between their long ignorance and this comprehensive, manifold, unusual, sudden power of speaking in all languages.’
Saint Theophylact taught thus: “Why did the apostles receive the gift of tongues before the other gifts? For they were to be scattered abroad; and as at the time of the building of the pillar the one language was divided into many languages, so now the many languages were united in one man, and the same man, by the prompting of the Holy Spirit, began to speak in Persian, and in Roman, and in Indian , and in many other languages. This gift was called the “gift of tongues” because the apostles could speak in many languages.
Saint Irenaeus (died in 202) says of many Christians living in his time who have “prophetic gifts, speak in tongues (παντοδαπαῖς γλώσσαις), discover the secrets of the human heart for edification, and explain the mysteries of God” (Against Heresies , V, 6).
In the Conversations on the Lives of the Italian Fathers, written by St. Gregory the Two-Syllabic, mention is made of a young man, Armentarius, who spoke in foreign languages without having learned them. Traces from antiquity of how the gift of tongues was understood in its own sense can also be seen in the fact that Philostratus, describing the life of Apollonius of Tyana, whom he wanted to contrast with Jesus Christ, notes about him that he knew no only all human languages, but also the language of animals. In church history there are also later examples of miraculous understanding of foreign languages, for example with Ephraim the Syrian.
Acts. 2:5. And in Jerusalem there were Jews, pious men, from every nation under heaven.
In addition to the fact that there were quite a few Jewish immigrants living in Jerusalem “from every nation under heaven”, and on the occasion of the great feast of Pentecost, many temporary worshipers from different countries gathered there, who became involuntary witnesses and confirmers of the miracle that happened over the apostles, when they all heard them speak in the languages of their countries.
Acts. 2:6. When this noise was made, many people gathered together and were amazed, because everyone was listening to them speak in his language.
“Everybody listened to them talk.” St. Gregory the Theologian taught: “Stop here and consider how to divide speech, for in speech there is reciprocity removed by punctuation. Did they hear, each in his own way, that – so to speak – the speech proceeded from one, and many speeches were heard because of such a commotion in the air, or, I will say more clearly, from one voice proceeded many? Or else the word “listened” “to speak in his speech” should be referred to the following, in order to understand the meaning of the spoken speeches, which were their own for the listeners, and this means – foreign language speeches. With the latter I agree more, because the former would be a miracle, which would refer more to the hearers than to the speakers, who were reproached for being drunk, from which it is evident that they themselves, by the operation of the Spirit, worked miracles by uttering voices” .
Acts. 2:7. And they all marveled and wailed, saying among themselves: Are not all these who speak Galileans?
“Are they not all Galileans?” that is, firstly, from the well-known part of Palestine where they speak this idiom, and, secondly, from that particular part that was not famous for enlightenment. The one and the other, with which they connected the Galileans, intensified the greatness of the miracle and the astonishment of its witnesses.
Acts. 2:9: We Parthians and Medes, Elamites and inhabitants of Mesopotamia, Judea and Cappadocia, of Pontus and Asia,
“Parthians and Medes, Elamites,” i.e. Jews who came for the holiday from Parthia, Media and Elam – provinces of the former powerful Assyrian and Medo-Persian kingdoms. These countries were located between the Caspian Sea and the Persian Gulf. At first, the inhabitants of the Kingdom of Israel were resettled there after its destruction by the Assyrians around 700 BC, and then the inhabitants of the Kingdom of Judah, after its destruction by the Babylonians under Nebuchadnezzar around 600 BC. Many of them returned to Palestine in the time of Cyrus, but most remained in the countries of settlement, unwilling to part with their profitable occupations.
“inhabitants of Mesopotamia” – a vast plain along the Tigris and Euphrates rivers. Here was the main area of the Assyro-Babylonian and Persian kingdoms, and here there were numerous Jews resettled by Nebuchadnezzar.
“Cappadocia, Pontus and Asia, Phrygia and Pamphylia” – all are Asia Minor provinces that were part of the then Roman Empire. Asia in particular, according to the Roman enumeration of the provinces, was called the whole western coast of Asia Minor, where were the provinces of Mysia, Caria, and Lydia; its capital was Ephesus.
Acts. 2:10. of Phrygia and Pamphylia, of Egypt and the Libyan countries adjacent to Kyrenia, and those who came from Rome, both Jews and proselytes *,
“The Libyan Countries Adjacent to Kyrenia”. Libya is a region to the west of Egypt, which was a huge steppe, inhabited only in its northern part along the coast of the Mediterranean Sea, where the main city of the region, Cyrene, was located. This coast is here called the “Libyan countries,” belonging to Kyrenia or Cyrene. As here, Jews were numerous in Egypt in general. They even had a special temple. The translation of their sacred books into the then generally accepted Greek language was also done here for them. In Cyrene a full quarter of the population were Jews.
“those who came from Rome” – arrived for the feast of Pentecost from Rome, or in general from the cities of the Roman west, where the Jews were also scattered everywhere. In Rome itself there was a whole Jewish quarter.
“Jews, so proselytes” – i.e. Jews by birth, as well as Gentiles who accepted the Jewish faith, of which there were also many everywhere in the listed localities.
Acts. 2:11. Cretans and Arabs, – how do we listen to them speak in our languages about the great works of God?
“Cretans” – inhabitants of the island of Crete in the Mediterranean Sea, speaking a slightly different dialect from the Greek language.
“Arabs” – inhabitants of Arabia, to the southeast of Palestine, whose language, Arabic, had some similarities and a significant difference from the Hebrew language.
“we hear them speak in our tongues” – a clear indication that the apostles did indeed speak in different languages and dialects.
“to speak in our tongues of the great works of God” – τὰ μεγαλεῖα τοῦ Θεοῦ, i.e. for everything great that God has revealed and is revealing in the world, especially with the coming of the Son of God into the world. But the greatness of such a subject of speech, and the speech itself, should have been of a lofty and solemn character, of inspired glorification and thanksgiving to God.
Acts. 2:14. Then Peter stood up with the eleven, raised his voice and began to speak to them: Jewish men and all you who live in Jerusalem! Let this be known to you, and heed my words:
“Peter rose up with the eleven.” As before, at the council for the selection of the twelfth apostle, “Peter served as the mouthpiece of all, and the other eleven were present, confirming his words with testimony” (St. John Chrysostom).
Acts. 2:15. they are not drunk, as you think, for it is three o’clock in the day;
As proof that they were not drunk, the apostle points out that it is now “the third hour of the day.” This hour, which corresponds to our 9th hour, was the first of the three daily hours for daily prayer (3, 6, 9), coinciding with the offering of the morning sacrifice in the temple. And according to the custom of the Jews, no one tasted food before this hour, even more so on such a great holiday as Pentecost.
Acts. 2:16 a.m. but this is what was said through the prophet Joel:
Deyan. 2:17. “and behold, in the last days, says God, I will pour out of My Spirit upon all flesh; your sons and your daughters shall prophesy; your young men shall see visions, and your old men shall dream dreams;
“the saying of Joel the prophet,” therefore 700 years before (Joel 2:28-32). The prophecy of Joel itself is brought by the writer in a slightly modified form from the original and the text of the Septuagint, as the Lord Himself and the apostles often do. Thus, instead of the original indefinite expression “after that” in the apostle Peter, we see a more definite expression – “in the last days”. This excludes any relation of the prophecy to a closer Old Testament time, and its fulfillment refers to the New Testament time, since, according to the biblical view, the entire period of the New Testament kingdom of God is presented as the last age of the house-building of human salvation, after which it will followed by a general judgment and the Kingdom of glory. At the same time, under the expression “in the last days,” the prophecies usually indicate not only events that must occur at the end of the Old Testament time and the beginning of the New Testament, but also those that will occur throughout the entire New Testament time, until his end (cf. Is. 2:2; Mic. 6, etc.).
“I will pour out my Spirit upon all flesh.” In the sense of this expression, the Spirit of God is presented as the fullness of all gifts, from which one or another gift is poured out to one or another believer.
“pouring out” – giving in abundance, similar to the pouring out of rain or water.
“on all flesh” – on all people, on all humanity redeemed by Christ, who will enter the new Christ’s Kingdom, throughout the time of its spread on earth, on all peoples, without distinction of Jews and Gentiles. To begin the fulfillment of this prophecy, the holy apostle points to the present moment, filled with such wonderful signs.
“they shall prophesy…they shall see visions…they shall dream dreams,” etc. As the gifts of the Holy Spirit are incalculably varied, only some of the most familiar ones in the Old Testament are given separately: “prophecy” as a general action of those who received the Holy Spirit, “visions” (in the waking state) and “dreams” as the two main modes of Divine revelation to the prophets (Num. 12:6).
“sons… daughters… youths… old men” is an indication that the Holy Spirit is poured out on all, regardless of gender or age; although the actions of the Holy Spirit are distributed in such a way that to sons and daughters he gives prophecy, to youths – visions, to old men – dreams; but this dispensation, made for the strengthening and beauty of speech, has the meaning that the Holy Spirit pours out His gifts upon all without distinction.
Deyan. 2:18. and in those days I will pour out My Spirit on My servants and My maidservants, and they will prophesy.
“and on My slaves and My slave-girls”. With the prophet in this place we find an important peculiarity of speech arising from the absence of the added pronoun “My.” He says simply, “upon the male slaves and upon the female slaves.” With the latter expression the prophet expresses more categorically the idea of the superiority of the New Testament outpourings of the Holy Spirit over the Old Testament: in the whole Old Testament there is not a single case of a slave or a slave who possessed the gift of prophecy; but in the New Testament, according to the prophet, this difference in condition will disappear under the influence of the Holy Spirit, who will give the gift of prophecy. The Spirit will be given to all without distinction not only of sex and age, but also of human conditions, because in Christ’s kingdom all will be equal before the Lord and all will be servants of the Lord.
Deyan. 2:19. And I will show wonders in the heavens above and omens on the earth below, blood and fire, smoke and smoke.
“I will show miracles.” The prediction of the abundant outpouring of the Holy Spirit in the Messiah’s Kingdom is also connected with the prediction of the last judgment on the wicked world and the salvation of those who worship the true God. As harbingers of this judgment, special signs in heaven and earth are pointed out. Signs on earth will be “blood and fire, smoke and smoke”, which are the symbols of bloodshed, turmoil, wars, devastation… Signs in heaven are the eclipse of the sun and the bloody appearance of the moon. In the figurative language of the sacred writers, these phenomena generally mean great calamities in the world and the coming of God’s judgment upon it.
Deyan. 2:20. The sun will turn into darkness and the moon into blood before the great and glorious day of the Lord comes.
“Lord’s Day” – i.e. the day of the Messiah; according to the New Testament usage of the word, it is the day of judgment of the Messiah upon the world, the day of judgment.
“the great and glorious” – great is called because of the greatness and decisive importance of the judgment for mankind; and glorious (επιφανῆ) is called because the Lord will come “in His glory.”
Deyan. 2:21. And then everyone who calls on the name of the Lord will be saved.”
Terrible for the unbelievers and the wicked will be the last judgment, but saving for everyone “who calls on the name of the Lord”, but not just to call on Him, because Christ teaches that not everyone who says to Me: “Lord! God! He will enter the kingdom of heaven’, but he who calls with diligence, with a good life, with appropriate boldness’. (Saint John Chrysostom). From this it is clear that what is meant here are true believers in the Lord – ie. the righteous.
Applying this prophecy to the event of the day of Pentecost, the apostle evidently does not say that it was entirely fulfilled on that day, but only indicates the beginning of its fulfillment, which must continue for a long time, the duration of which is known only to God, until the end of everything.
Deyan. 2:22. Men of Israel! Hear these words: Jesus the Nazarene, a Man testified before you by God with powers, miracles and signs, which God did through him among you, as you yourselves know,
Saint John Chrysostom says that, starting to preach about Jesus, the apostle “does not say anything lofty, but begins his speech extremely humbly…, with wise caution, so as not to bore the ears of unbelievers.”
“witnessed before you by God,” i.e. for His messianic dignity and messengership.
“signs which God did through Him among you.” According to the interpretation of St. John Chrysostom, the apostle “does not say: He Himself did it, but God through Him, to draw them through modesty.”
“among you” – the inhabitants of Jerusalem are meant, and then all those present, not only those who could have had any contact with Jesus Christ during His activity in Galilee and Judea, but also the representatives of the people as a whole , responsible for a case of such important general human importance. In this sense, we also talk about “traditions”, i.e. of Judas, whom “you seized, and having bound with the hands of lawless men,” i. with the help of the pagan authorities and those who crucified Christ, “You killed Him” (verse 23).
Deyan. 2:23. Him, delivered up by God’s determined will and foreknowledge, you seized and, having chained with the hands of lawless men, killed Him;
To clarify the seemingly strange circumstance that a man so witnessed by God (Jesus) could be crucified by the hands of lawless men, the apostle adds that this happened “according to the determined will and providence of God” (cf. Rom. 8:29; Heb. 10:5 – 7), or, as the blessed Theophylact explains, “they did not by their own power, because He himself had consented to it.”
Deyan. 2:24. but God raised Him up, freeing Him from the birth pangs of death, because it could not hold Him.
“God raised Him” - according to the interpretation of blessed Theophylact, “if it is said that the Father raised Him, it is because of the weakness of the hearers; for through whom does the Father work? By His power, and the Father’s power is Christ. And so He Himself raised Himself, although it is said that the Father raised Him”… (cf. John 5:26, 10:18).
“by freeing from the bonds of death” – in Greek: ἀνέστησε λύσας τὰς ὠδῖνας τοῦ θανατου, it is more precisely translated into Slavic: “resolved болезни сомерния”. According to the interpretation of blessed Theophylact, “death was tormented (as if by birth) and terribly suffered when it detained Him. The woman in labor does not retain what is within her, and does not act, but suffers and hastens to release herself. The apostle beautifully called the resurrection a release from the pains of death, so it can be said: tearing apart the pregnant and suffering womb, the Savior Christ appears and comes out as if from some birthing womb. That is why he is called the firstborn from the dead.”
Deyan. 2:25. For David says of Him: “I always saw the Lord before me, for He is at my right hand, that I should not be moved.”
The apostle confirms the truth of Christ’s resurrection through the prophecy of King David, especially authoritative in Judea, in a remarkable passage from his 15th Psalm (Ps. 15:8-11). Having set forth this place fully and accurately according to the translation of the Septuagint (verses 25-28), the apostle immediately proceeds to interpret it himself (verses 29-31), making manifest the evident gift of the Holy Spirit in himself to interpret the Scriptures Applied to David, this passage from his psalm expresses his joyful confidence in the constant help and goodness of God, extending even beyond the grave (immortality). But if, applied to David, all this was fulfilled only in part, then applied to the Savior (the expression of the apostle is indicative: “David spoke of Him”, i.e. of Christ), it was fulfilled literally exactly and completely, as St. Peter points out.
Source in Russian: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testaments: In 7 volumes / Ed. prof. A.P. Lopukhin. – Ed. 4th. – Moscow: Dar, 2009, 1232 pp.
