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.
The protest movement in Serbia has grown stronger following fraud during the recent parliamentary elections on December 17th. On Friday protesters declared their intention to block the streets of the capital.
On Friday hundreds of opposition activists students announced a plan to block the streets of Belgrade for 24 hours. Their actions are in response to the victory of the right wing party in Serbias parliamentary elections. The protesters are strongly condemning any activities that may have tainted the election process.
So what happened?
The main opposition coalition, Serbia Against Violence claims that Bosnian voters living nearby were illegally allowed to vote in Belgrade on December 17th. International observers from organizations such as the Organisation for Security and Cooperation in Europe (OSCE) have also reported “irregularities” during the voting process including instances of “vote buying” and “ballot box stuffing.”
Official results indicate that Serbian President Aleksandar Vucics wing nationalist party (SNS) secured 46% of the vote while the opposition coalition obtained 23.5%. Since then various protests have taken place with demonstrators blocking roads in the capital city demanding nullification of this election and calling for elections.
During Sunday evenings events demonstrators attempted to gain entry, into Belgrades city hall by smashing its windows. Were ultimately repelled by police forces. Furthermore the court in Belgrade has declared that the four individuals who were detained will be held in custody for a period of thirty days due to their involvement in ” conduct during public gatherings.”
Additionally it has been reported that six other individuals are currently under house arrest on charges with one of them having been released. The seven protesters who were arrested have admitted their guilt. Have each been given a suspended sentence of six months along with a fine amounting, to 20,000 Serbian dinars (€171).
The holiday season in Europe is a time of joy, celebration, and, of course, delicious food! From decadent desserts to savoury delights, the continent is a treasure trove of mouthwatering delicacies that will leave you craving for more. So, put on your festive hat and get ready to embark on a culinary adventure through Europe’s top 5 Yuletide treats!
Indulge in Yuletide Delicacies: Discover the Top 3 European Treats!
1. Stollen – Germany’s Christmas Bread
Stollen, Germany’s iconic Christmas bread, is a true holiday masterpiece. This rich, buttery cake-like bread is studded with candied fruits, raisins, and nuts, and dusted with powdered sugar. Traditionally enjoyed during Advent, Stollen has a long history dating back to the 15th century. Every bite of this delectable treat reveals a harmonious blend of flavours and textures, making it the perfect accompaniment to a warm cup of mulled wine. Don’t miss the opportunity to savour this beloved German delight during your European festive feast!
2. Panettone – Italy’s Sweet Bread
Italy’s most famous Christmas treat, Panettone, is a sweet bread that has become a beloved centrepiece on holiday tables across the globe. With its light, fluffy texture and rich taste, Panettone is a true indulgence for the senses. Filled with candied fruits, raisins, and sometimes chocolate, this tall, dome-shaped bread is traditionally enjoyed with a glass of sparkling wine or a cup of hot cocoa. Whether you choose to savour it plain or toasted with a spread of butter, Panettone is a must-try delicacy that embodies the festive spirit of Italy.
3. Bûche de Noël – France’s Yule Log Cake
In France, the holiday season is incomplete without the iconic Bûche de Noël or Yule Log Cake. This whimsical dessert is a feast for the eyes and the taste buds. Traditionally made with a sponge cake rolled and filled with flavoured buttercream, Bûche de Noël is shaped to resemble a log, complete with a bark-like texture and decorative marzipan mushrooms. The cake is often flavoured with chocolate, coffee, or chestnut, adding a touch of elegance to any Christmas celebration. Indulging in a slice of this delectable French treat will transport you to a world of festive enchantment.
Therefore…
Embarking on a culinary journey through Europe’s top 3 Yuletide delicacies is a delightful way to celebrate the holiday season. From Germany’s Stollen to Italy’s Panettone and France’s Bûche de Noël, each country offers its own unique and mouthwatering treats. So, this festive season, gather your loved ones, savour these delectable delights, and create lasting memories around the table. After all, what better way to celebrate and spread holiday cheer than through the joy of food?
Christian movements and communities have something to say about the future of Europe, and more broadly about peace in the world. In Timisoara, Romania, at the annual meeting of the “Together for Europe” network (from 16 to 19 November), we saw many examples of commitments driven by the “courage of hope”.
But it is difficult to speak of hope today when there is so much war and violence. To date, 114 million people have been displaced, and wars are the main cause.
“All this can fuel despair. But we are here today because we believe that Jesus Christ has conquered everything”, says Margaret Karram, President of the Focolare Movement.
Dialogue, the face of hope
In this context, “dialogue” seems an impossible word to pronounce, but it is the most effective face of hope. It says that I want to get closer, to be enriched by diversity, to go beyond fear. God is calling us to put brotherhood at the heart. We need united communities that bear witness to the Gospel.
In 2007, Chiara Lubich said that every movement is a response from the Holy Spirit to the collective night that Europe is going through. They build fraternal networks. M. Karram is convinced that the Spirit’s creativity will open new paths for us.
“God is calling us to give visible signs of communion that have their roots in heaven, but must be manifested here on earth. To do this, we need to practise dialogue, highlighting the positive aspects and charisms that animate the various communities. The dream of coexistence that integrates diversity cannot be delegated to institutions alone”, she says.
She concludes with a call to keep listening and to get down to work. The whole world, not just Europe, needs this hope.
Unity, a way of the cross
Ciprian Vasile Olinici, Romania’s Secretary of State for Culture and Religious Affairs, set aside his speech to improvise after M. Karram’s address. He is convinced that the movements united in “Together for Europe” are making an important contribution.
Their communion is essential, because it is a response to Christ’s prayer “That all may be one”! This prayer was given on the way to the cross. So unity is not a simple path. It is also what Europe has experienced.
“When God created human beings, he created a context, a garden. A context where there are relationships. So unity is not primarily a system of values, but a relationship between people,” he says.
Two values are fundamental for him: faith in Jesus Christ, as proposed in Scripture and defined by the Councils, and the answer to the question “who is my brother”? If Europe seeks the fuel of unity outside Christ, our role is to remind it of its history, which is also its future.
The courage to bear witness
A former prime minister of Slovakia, member of a charismatic community and of the “European Communities Network”, Eduard Heger is convinced of the impact of communities on society. They bring hope and are committed to reconciliation. In Slovakia, for example, they were the first to help refugees from Ukraine.
At a time when the number of Christians is falling and the Churches are lacking impact, E. Heger encouraged the assembly not to give up: “We have heard here that everything is possible for those who believe. Jesus has sent us to share the Gospel. May he give us the courage not only to live it by loving one another, but also to proclaim it, in order to bring about reconciliation”.
He concludes with an impassioned plea to bear witness to politicians: “Please get in touch with politicians, even if they don’t have faith – I myself was an atheist. Knock on their door 77 times 7 times until it opens”!
Unity in diversity
Hungarian Ilona Toth learned about harmony in diversity by playing in an orchestra. She had no idea that God was going to use this experience to live out unity in diversity as part of Together for Europe. She asks: “What can we do to make unity more open and dynamic, to heal our historical wounds? We’re only at the beginning in Eastern Europe. The communion between movements in “Together for Europe” is teaching me the art of living together”.
At the end of these rich days, two thoughts animate Gerhard Pross, the moderator of Together for Europe:
“Standing in the midst of our brokenness: In our brokenness, we look to Jesus crucified, who reconciled the world by entering into it. Reconciliation opens us up to life and to the future. But it is not easy and it costs us, because it implies repentance and forgiveness to be given or asked for.
“Connecting the fires of renewal in Europe”: What will the energy of the future be? The energy of houses with interconnected solar panels. We need the big energy producers, but we also need the small ones. The same goes for communities linking up with each other. Together for Europe is working to develop this network of spiritual energy.
Mustard seed!
With a heart full of joy, Josef-Csaba Pál, Catholic bishop of Timisoara, is confident that God has worked among us and in us during these days.
For him, the communities bear witness to the fact that relationships are the foundation of unity. But unity is not achieved in a day; we have to start working on it again every day. “We have been given the strength to move forward. With God all things are possible: let us ask him unceasingly to give us the courage to work for unity”.
Following in the footsteps of the apostle Paul, he reminds us that if we sow or plant, it is God who makes it grow. We have to do our part, but we don’t have to worry about the growth. That depends on God.
“When we see something beautiful developing in another community, we should celebrate it, encourage the good, especially the young. The kingdom of God is like a mustard seed… That’s my hope. May the Holy Spirit help it to grow!”
Schematic of neural response for linear magnetic-to-electric conversion (top two conversions) versus nonlinear (bottom third). Image credit: Josh Chen/Rice University
Magnetoelectric material is the first of its kind able to directly stimulate neural tissue.
Researchers have long recognized the therapeutic potential of using magnetoelectrics ⎯ materials that can turn magnetic fields into electric fields ⎯ to stimulate neural tissue minimally invasively and help treat neurological disorders or nerve damage.
The problem, however, is that neurons have difficulty responding to the shape and frequency of the electric signal resulting from this conversion.
Rice University neuroengineer Jacob Robinson and his team designed the first magnetoelectric material that solves this issue and performs magnetic-to-electric conversion 120 times faster than similar materials.
According to a study published in Nature Materials, the researchers showed the material can be used to precisely stimulate neurons remotely and to bridge the gap in a broken sciatic nerve in a rat model.
Robinson said that the material’s qualities and performance could profoundly impact neurostimulation treatments, making for significantly less invasive procedures. Instead of implanting a neurostimulation device, tiny amounts of the material could simply be injected at the desired site.
Moreover, given magnetoelectrics’ range of application in computing, sensing, electronics and other fields, the research provides a framework for advanced materials design that could drive innovation more broadly.
“We asked, ‘Can we create a material that can be like dust or is so small that by placing just a sprinkle of it inside the body you’d be able to stimulate the brain or nervous system?’” said Joshua Chen, a Rice doctoral alumnus who is a lead author on the study.
“With that question in mind, we thought that magnetoelectric materials were ideal candidates for use in neurostimulation. They respond to magnetic fields, which easily penetrate into the body, and convert them into electric fields ⎯ a language our nervous system already uses to relay information.”
The researchers started with a magnetoelectric material made up of a piezoelectric layer of lead zirconium titanate sandwiched between two magnetorestrictive layers of metallic glass alloys, or Metglas, which can be rapidly magnetized and demagnetized.
Gauri Bhave, a former research scientist in the Robinson lab, is a lead co-author on a study published in Nature Materials. Photo courtesy of Gauri Bhave / Rice University
Gauri Bhave, a former researcher in the Robinson lab who now works in technology transfer for Baylor College of Medicine, explained that the magnetorestrictive element vibrates with the application of a magnetic field.
“This vibration means it basically changes its shape,” Bhave said. “The piezoelectric material is something that, when it changes its shape, creates electricity. So when those two are combined, the conversion that you’re getting is that the magnetic field you’re applying from the outside of the body turns into an electric field.”
However, magnetoelectrics’ electric signals are too fast and uniform for neurons to detect. The challenge was to engineer a new material that could generate an electric signal that would actually get cells to respond.
“For all other magnetoelectric materials, the relationship between the electric field and the magnetic field is linear, and what we needed was a material where that relationship was nonlinear,” Robinson said. “We had to think about the kinds of materials we could deposit on this film that would create that nonlinear response.”
Jacob Robinson is a professor of electrical and computer engineering and bioengineering at Rice University. Photo courtesy of the Robinson lab/Rice University
The researchers layered platinum, hafnium oxide and zinc oxide and added the stacked materials on top of the original magnetoelectric film. One of the challenges they faced was finding fabrication techniques compatible with the materials.
“A lot of work went into making this very thin layer of less than 200 nanometers that gives us the really special properties,” Robinson said.
Magnetoelectric nonlinear metamaterials are 120 times faster at stimulating neural activity than previously used magnetic materials. Image credit: Robinson lab/Rice University
“This reduced the size of the entire device so that in the future, it could be injectable,” Bhave added.
As proof of concept, the researchers used the material to stimulate peripheral nerves in rats and demonstrated the material’s potential for use in neuroprosthetics by showing it could restore function in a severed nerve.
“We can use this metamaterial to bridge the gap in a broken nerve and restore fast electric signal speeds,” Chen said.
“Overall, we were able to rationally design a new metamaterial that overcomes many challenges in neurotechnology. And more importantly, this framework for advanced material design can be applied toward other applications like sensing and memory in electronics.”
Robinson, who drew on his doctoral work in photonics for inspiration in engineering the new material, said he finds it “really exciting that we can now design devices or systems using materials that have never existed before rather than being confined to ones in nature.”
“Once you discover a new material or class of materials, I think it’s really hard to anticipate all the potential uses for them,” said Robinson, a professor of electrical and computer engineering and bioengineering. “We’ve focused on bioelectronics, but I expect there may be many applications beyond this field.”
