GENEVA (18 August 2023) – On the occasion of the International Day to commemorate victims of acts of violence based on religion or belief, a group of UN experts* issued the following joint statement:
“In 2019, 22 August was designated by the United Nations General Assembly as the International Day Commemorating the Victims of Acts of Violence Based on Religion or Belief, deploring the widespread violations suffered by individuals – including migrants, refugees, asylum seekers and persons belonging to minorities – who are targeted on the basis of religion or belief.
Back in 1981, it had taken some two decades for the international community to finally adopt the UN Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief. That Declaration acknowledged the great suffering brought about by the disregard and infringement of human rights including of freedom of religion or belief. It noted that for those that profess religion or belief, this constitutes one of the fundamental elements of their conception of life and therefore also of their freedoms.
On this, the 75th anniversary year of the Universal Declaration of Human Rights (UDHR), there is a particular resonance with the 1981 Declaration’s emphasis that the use of religion or belief for ends inconsistent with the UN Charter, the UDHR and other instruments is inadmissible and condemnable (Article 3).
The international community resolved to adopt all necessary measures to speedily eliminate and combat intolerance and discrimination on the grounds of religion or belief, observing that this can stem from any actor whether a State, business, institution, group of persons, or person. Intolerance and discrimination based on religion or belief is defined as: “Any distinction, exclusion, restriction or preference based on religion or belief and having as its purpose or as its effect nullification or impairment of the recognition, enjoyment or exercise of human rights and fundamental freedoms on an equal basis” (Article 2.2).
Regrettably, such impairments and violations continue to plague us from every direction in every corner of the world. 42 years on from the 1981 Declaration, this year’s international day to Commemorate the Victims of Acts of Violence based on Religion or Belief offers the opportunity to make visible the multiple, daily and egregious violence that takes place based on religion or belief, and to seek to respond to its root causes, urgently and with far greater determination.”
Music has the power to move our souls, transport us to different realms, and evoke a range of emotions. Behind these awe-inspiring melodies and breathtaking compositions, lie the secrets of the musical geniuses – the great composers and songwriters who have left an indelible mark on the world of music. What makes these creators stand out from the rest and how do they manage to captivate our hearts and minds? Let us delve into their world and uncover the secrets that lie within.
I. Ethereal Inspiration: The Muse of Great Composers
One of the intriguing aspects of musical geniuses is their ability to draw inspiration from unexpected sources, leading to extraordinary compositions. Behind every masterpiece lies a story or narrative that ignited the creative spark. Some composers, like Ludwig van Beethoven, found inspiration in nature, carefully observing the symphony of sounds around them. Beethoven’s Symphony No. 6 “Pastoral” beautifully captures the essence of nature, evoking the rustling of leaves and the flowing of rivers.
Others, such as Wolfgang Amadeus Mozart, were able to tap into the divine, effortlessly translating their thoughts and emotions into celestial music. Mozart’s composition, “Requiem in D minor,” is said to have been his own interpretation of his impending death. The emotional depth and spiritual resonance of this piece continue to captivate audiences to this day.
The secret lies in the ability of these musical geniuses to be receptive to the beauty that surrounds them, whether in the natural world or within the depths of their own souls. Their melodies become a vessel through which they can express their innermost thoughts and emotions, transcending the limitations of language and touching the hearts of millions.
II. Continued Innovation: The Evolution of Songwriting
While some artists may find comfort in sticking to a formula that works, musical geniuses are constantly pushing the boundaries of what is perceived as possible in the realm of music. They have an insatiable thirst for experimentation, often blending different genres, styles, and even musical instruments to create something entirely new and unique.
Take, for example, the brilliance of Queen’s Freddie Mercury, who fearlessly merged rock, opera, and pop, resulting in unforgettable songs like “Bohemian Rhapsody.” The composition, structure, and intricate harmonies in this epic masterpiece remain unparalleled in the music industry.
Similarly, the iconic Beatles revolutionized songwriting, their unparalleled harmonies and innovative studio techniques transforming popular music forever. Songs like “A Day in the Life” or “Strawberry Fields Forever” showcased their willingness to experiment with unconventional structures and instrumentation.
The secret lies in their willingness to take risks and refuse to conform to societal norms. These musical geniuses are unafraid to challenge themselves and their audiences, ensuring a continuous evolution of their craft.
In conclusion, the secrets behind musical geniuses lay in their ability to find inspiration in the extraordinary and translate it into captivating compositions. Additionally, their obsession with innovation and constant desire to push boundaries ensures that their musical legacy remains timeless and unmatched. As we continue to enjoy the fruits of their labor, we can only hope that future generations of composers and songwriters find inspiration in their extraordinary journeys.
Russia’s Zenit Bank believes it is at risk of possible losses related to a loan granted in October 2021 in which it participated – but was then blacklisted
A Moscow court has banned the Swiss bank UBS and its acquired Credit Suisse from disposing of shares in their Russian subsidiaries. This is shown by court documents published after a request by the Russian “Zenit Bank”, which fears losses if the Swiss creditors leave Russia, Reuters reported.
Zenit Bank has submitted a statement to the court stating that it believes the Russian subsidiaries of UBS and Credit Suisse are preparing to cease their operations in Russia. This would expose the Russian bank to potential losses related to a loan granted in October 2021.
The Russian bank then joined an agreement to provide a syndicated loan to Luxembourg-based agricultural firm Intergrain, for which Credit Suisse acted as loan agent.
In November 2021, Zenit Bank transferred $20 million to Intergrain. However, after the western sanctions imposed on the bank, “Credit Suisse” has informed it that it will not transfer payments to it related to the loan for “Intergrain”.
Credit Suisse and UBS declined to comment on the matter when asked by Reuters.
Court documents also show that Zenith Bank has filed for interim measures, asking the court to seize funds belonging to Credit Suisse and UBS, as well as prohibit their disposal of shares.
The request of the Russian creditor for confiscation of funds was not satisfied, and the next court session is scheduled for September 14.
Last week, a Moscow court seized assets in Russia of US-based Goldman Sachs, including a 5 percent stake in Children’s World, the country’s largest toy retailer.
Meanwhile, Russia’s ruble has depreciated sharply in recent months, and the country’s central bank has stepped in to try to stem the slide, the Associated Press reports.
So far, the authorities have refrained from acting, as the weakening ruble has benefited the budget. However, a weaker currency also carries the danger of higher prices for ordinary people, and the government is finally stepping in to try to buck the trend.
The Associated Press points out key factors to know about what’s happening to the ruble:
Basic economic factors play a role, but things do not end there. Russia is selling less abroad — mostly reflecting declining oil and natural gas revenues — and importing more. When goods are imported into Russia, people or companies must sell rubles for a foreign currency such as the dollar or euro, and this depresses the ruble.
Russia’s trade surplus (meaning it sells more goods to other countries than it buys) has shrunk, and trade surpluses tend to support national currencies. Russia used to run a large trade surplus due to high oil prices and a collapse in imports after the invasion of Ukraine. However, crude oil prices have fallen this year, and Russia is also finding it harder to sell its oil because of Western sanctions, including price caps on crude oil and petroleum products such as diesel.
“Significantly weaker inflows of foreign currency due to the drop in exports is a key factor” in the depreciation of the ruble, according to the Kyiv School of Economics.
Meanwhile, nearly a year and a half after the war began, Russian imports have begun to recover as the Russians find ways around sanctions. Some trade is diverted through Asian countries that have not joined the sanctions. Importers, on the other hand, find ways to transport goods through neighboring countries such as Armenia, Georgia and Kazakhstan.
At the same time, Russia has increased its defense spending, for example by pouring money into companies that make weapons. Companies have to import parts and raw materials, and some government money finds its way into workers’ pockets, mostly because the country faces a labor shortage. That government spending alone, along with India and China’s willingness to buy Russian oil, is helping the country’s economy perform better than many expected. The International Monetary Fund indicated last month that it forecast the Russian economy to grow by 1.5 percent this year.
A weaker ruble makes inflation worse as it makes imports more expensive. And the ruble’s weakness is increasingly passed on to people through the prices they pay. In the last three months, inflation reached 7.6 percent, despite the central bank’s target level of 4 percent.
Higher interest rates will make it more expensive to get credit and this should limit domestic demand for goods, including imports. So the Russian Central Bank (RBC) is trying to cool the domestic economy to lower inflation. The bank raised its benchmark interest rate from 8.5 percent to 12 percent at an emergency meeting yesterday after the ruble’s depreciation was criticized by a Kremlin economic adviser.
Russia’s exports have shrunk because Western allies boycotted Russian oil and imposed a price cap on its supplies to other countries. Sanctions prevent insurers or logistics companies (most of which are based in Western countries) from working with contracts for Russian oil above $60 a barrel.
The cap and boycott, imposed last year, have forced Russia to sell at a discount and take expensive measures such as buying a fleet of “ghost tankers” that are outside the reach of sanctions. Russia also halted most natural gas sales to Europe, its biggest customer.
Oil revenue shrank 23 percent in the first half of the year, but Moscow still earns 425 million dinars a day from oil sales, according to the Kyiv School of Economics.
However, higher oil prices have recently sent Russian supplies above the price ceiling, the International Energy Agency (IEA) said in its August report.
The resumption of imports shows that Russia is finding ways around sanctions and boycotts. It has become more expensive and difficult, but if someone needs an iPhone or a Western car, they can find one. So the depreciation of the ruble is due to the sanctions, successful efforts to circumvent their effects and Moscow’s military efforts.
“The cheaper ruble partly reflects the consequences of the sanctions, but does not point to an underlying economic crisis,” said Chris Wafer, CEO of Macro Advisory Partners.
In fact, the depreciating ruble has helped the government in some important ways.
A lower exchange rate means more rubles for every dollar Moscow receives from sales of oil and other products. This increases the money the state can spend on defense and social programs aimed at mitigating the effects of the sanctions on the people of Russia.
“What the central bank and the finance ministry have done in the last few months is try to offset the decline in the dollar value of oil receipts with the weaker ruble so that the deficit in the form of spending is contained and more manageable Wafer points out.
Amid sanctions and restrictions on taking money out of the country, the ruble’s exchange rate is largely in the hands of the central bank, which can advise major exporters when to exchange their dollar earnings for Russian rubles.
When the ruble crossed the threshold of 100 rubles per dollar, the Kremlin and the Central Bank drew the line.
“The weakness was planned, but it went too far and they want to turn things back,” added Wafer, who said the ruble will trade in the middle of the 90-ruble-to-the-dollar range in the coming months, roughly where the government wants it.
The inflation caused by the devaluation of the ruble has hit poorer people harder than others because they spend more of their income on basic necessities like food.
Travel abroad – which is mostly enjoyed by a minority of residents of prosperous cities such as Moscow and St Petersburg – is becoming much more expensive due to the weak ruble.
In any case, public outrage has been limited given the measures imposed by the authorities to criticize the military “operation”, including the threat of imprisonment.
Illustrative Photo by Pixabay: https://www.pexels.com/photo/bank-banknotes-bills-business-210705/
On 12 August 2022, in the evening, about sixty people in their sixties were attending a quiet philosophy class in a coffee shop located on the ground-floor of a ten-floor building in the State of Israel Avenue, in a middle-class district of Buenos Aires when suddenly all hell broke loose.
This article was originally published by Bitter Winter under the title “Anti-Cult Repression in Argentina 1. PROTEX and Pablo Salum” (17 August 2023) A special agency against human trafficking cooperates with a bizarre anti-cult activist who regards even the Catholic Carmelite nuns as a “cult.”
Fully armed SWAT team police led by PROTEX—a state agency dealing with human trafficking, labor and sex exploitation of persons—broke the door of the meeting place and by force entered the building which was the seat of a yoga school, 25 private apartments and professional offices of a number of its members. They went up to all the premises and without knocking or ringing the bells, they violently opened all the doors by force, seriously damaging them.
According to a complaint by a person whose name was not officially disclosed, the founder of the Buenos Aires Yoga School (BAYS) recruited people through deceit in order to reduce them to a situation of servitude and/or sexual exploitation. The plaintiff chose afterwards to reveal his name and to boast about its initiative on his YouTube channel, his social media, and media in general: Pablo Gaston Salum.
In 2023, several scholars in religious studies were invited to Argentina to attend a panel in an international human rights event co-organized by the government and UNESCO. They took this opportunity to study the BAYS case.
Pablo Gaston Salum, born in 1978, had a hectic schooling and life. In 1990 and 1991, while he was living with his mother, a BAYS follower, he stopped attending his classes and had to repeat the 6th grade of his elementary school. In 1992, after (according to her report) beating his mother, he was taken in by his father. He was then 14 years old and his elementary school was still not finished. One year later, he quarreled with his stepmother and went to live at a friend’s family but at their own expense. After some time, they asked him to leave.
In 1995, he went back to the home of his father who after some time and some more quarrels declared him a runaway to the police. In the meantime, he tried to continue his studies in a secondary school but dropped out again. He went back again to his mother’s and continued his turbulent life with his parents.
In 1996, as he did not want to study any more or to work and was violent with his mother, his older brother German Javier, a former but not disgruntled follower of BAYS, took him at home. Despite his new human environment, his violence did not diminish and his brother German with another person filed a complaint against him for death threats. He was then detained by the police for two days. And Pablo Salum resumed his nomadic life, staying then with his stepfather Carlos Mannina, a former but not disgruntled BAYS member, already separated from his mother years before.
In the meantime, his brother had a successful professional life as the director of a real estate agency in Buenos Aires, and his sister has been working abroad for more than ten years as a nurse after having studied in the US.
The fantasies and the lies of Pablo Salum
Pablo Salum claims on his Instagram profile Pablogsalum to have founded the Freeminds Network (Red Librementes), a de facto association which is not known to be officially registered as a civic association. He also presents himself as a human rights activist and “the creator of the law of assistance to victims and relatives of coercive cults.”
The website Celeknow.com, which among other miscellaneous topics publishes gossips about a wide range of personalities in the spotlight, presents him as “a worker fighting for human and animal rights,” as well as “a social worker” and “an activist fighting against coercive cults.”
Nothing indicates that he has the profile of a human rights defender and no other professional website than his does.
Boasting on social media of alleged achievements such as “the creation of a law against cults” looks more like megalomania than a reality. Pablo Salum is not a lawmaker elected by the Argentinian people. Modesty is one of the main characteristics of a human rights defender. He does not have that quality. He constantly disguises reality and openly lies about his family life in order to present himself as a victim, a survivor of something fictitious, and an anticult crusader as this provides him opportunities to be interviewed by the media.
Pablo Salum is just a blogger and an influencer who wants to be in the spotlight as it can also be seen on his videos. The Argentinian authorities prosecuting BAYS on the basis of his declarations should reconsider the reliability and the relevance of their source of information in this regard.
Pablo Salum claims to have left the so-called “BAYS cult” at the age of 14, to which his mother and his older brother and sister belonged and are still allegedly under its grip. In the Argentinian media and in his own videos, he claims to be a “survivor,” to have lost track of his family—his mother, brother and sister—while weeping with a deceptive pathos over his lack of contact with them. He even goes so far as to declare that they have been “kidnapped” by the “cult.” For sure he is a good comedian.
The reality is very different and it is surprising that most Argentinian journalists do not bother to do the slightest verification about what he says and claims to be. A 15-minute video prepared and supplied to “Bitter Winter” by BAYS members (not involved in the investigation), ex-members and relatives, reveals irrefutable evidence of Pablo Salum’s fabrications and silenced disturbing facts about his conflictual relations with his family.
Pablo Salum’s mother has never changed her address since her son left. As for his brother German and his sister Andrea, all you had to do to get in touch with them was to google their names. Pablo Salum’s declarations about them are just all lies.
When somebody as strange as Pablo Salum is invited to the Argentinian Senate to talk about “cults,” we understand Argentina has a problem. From Facebook.
Salum siding with China’s dictatorship against persecuted religious minorities
In the area of freedom of religion or belief, Pablo Salum is certainly not a human rights activist. As a free thinker, he is even hostile to such a freedom.
In May 2022, he took sides with the Chinese Communist Party (CCP) against Falun Gong practitioners tweeting “Remember that Falun Dafa is a dangerous coercive organization #Secta of Chinese origin that is operating in Argentina and other countries WITH IMPUNITY as seen in this photo. It would be good if you alert the public.” Amnesty International and Human Rights Watch have largely documented the cases of illegal detention and forced organ harvesting of thousands of Falun Gong practitioners by the Chinese government. Salum has taken an opposite direction.
Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testament: in 7 volumes / ed. A. P. Lopukhin. - Fourth edition, Moscow: Dar, 2009 (in Russian)
By Prof. A. P. Lopukhin
Matthew 6:12. and forgive us our debts, as we also forgive our debtors;
The Russian translation is accurate, if only we admit that “we leave” (in the Slavic Bible) – ἀφίεμεν is really set in the present tense, and not in the aorist (ἀφήκαμεν), as in some codices. The word ἀφήκαμεν has “the best attestation”. Tischendorf, Elford, Westcote, Hort put ἀφήκαμεν – “we left”, but the Vulgate is the present (dimittimus), as well as John Chrysostom, Cyprian and others. Meanwhile, the difference in meaning, depending on whether we accept this or that reading, is significant. Forgive us our sins, because we ourselves forgive or have already forgiven. Anyone can understand that the latter is, so to speak, more categorical. Forgiveness of sins by us is set as a condition for forgiveness of ourselves, our earthly activity here serves as a model for the activity of heaven.
The images are borrowed from ordinary lenders who lend money, and debtors who receive it and then return it. The parable of the rich but merciful king and ruthless debtor can serve as an explanation for the petition (Mt. 18:23-35). The Greek word ὀφειλέτης means a debtor who must pay someone ὀφείλημα, money debt, other people’s money (aes alienum). But in a broader sense, ὀφείλημα generally means any obligations, any payment, to give, and in the place under consideration this word is put in place of the word “sin”, “crime” (ἀμαρτία, παράπτωμα). The word is used here on the model of the Hebrew and Aramaic “lov”, which means both debt (debitum) and guilt, crime, sin (¬¬ culpa, reatus, peccatum).
The second sentence (“as we forgive” and so on) has long led interpreters into great difficulty. First of all, they discussed what to understand by the word “how” (ὡς), whether to take it in the strictest sense or in an easier one, in relation to human weaknesses. Understanding in the strictest sense made many church writers tremble at the fact that the very size or amount of divine forgiveness of our sins is completely determined by the size of our own ability or ability to forgive the sins of our fellowmen. In other words, divine mercy is defined here by human mercy. But since a person is not capable of the same mercy that is characteristic of God, the position of the one who prays, who did not have the opportunity to reconcile, made many shudder and tremble.
The author of the work “Opus imperfectum in Matthaeum” attributed to St. John Chrysostom testifies that in the ancient Church those who prayed completely omitted the second sentence of the fifth petition. One writer advised: “Saying this, oh man, if you do so, i.e. pray, think about what is said: “It is a fearful thing to fall into the hands of the Living God” (Heb. 10:31). Some, according to Augustine, tried to make some kind of detour and instead of sins they understood monetary obligations. Chrysostom, apparently, wanted to eliminate the difficulty when he pointed out the difference in relations and circumstances: “The release initially depends on us, and the judgment pronounced on us lies in our power. What judgment you yourself pronounce on yourself, the same judgment I will pronounce on you. If you forgive your brother, then you will receive the same benefit from Me – although this last is actually much more important than the first. You forgive another because you yourself have a need for forgiveness, and God forgives Himself without needing anything. You forgive a brother, and God forgives a servant, you are guilty of countless sins, and God is sinless. Modern scholars are also aware of these difficulties and try to explain the word “how” (ὡς), apparently correctly, in a slightly softened way. A strict understanding of this particle is not allowed by the context. In the relationship between God and man, on the one hand, and man and man, on the other, there is no complete equality (paritas), but only a similarity of argument (similitudo rationis). The king in the parable shows more mercy to the slave than the slave to his comrade. Ὡς can be translated as “like” (similiter). What is meant here is a comparison of two actions by kind, not by degree.
Conclusion
Let us say that the idea of the forgiveness of sins from God under the condition of the forgiveness of the sins of our neighbors was, apparently, alien at least to paganism. According to Philostratus (Vita Apollonii, I, 11), Apollonius of Tyana suggested and recommended that the worshiper turn to the gods with such a speech: “You, oh gods, pay me my debts, – my due” (ὦς θεοί, δοίητέ μοι τὰ ὀφειλόμενα).
Matthew 6:13. and lead us not into temptation, but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen.
The words “and do not bring in” immediately make it clear that God leads into temptation, there is a reason for it. In other words, if we do not pray, we may fall into temptation from God, who will lead us into it. But is it possible and how is it possible to attribute such a thing to the Supreme Being? On the other hand, such an understanding of the sixth petition, apparently, contradicts the words of the Apostle James, who says: “in temptation (at the time, in the midst of temptation) no one says: God is tempting me, because God is not tempted by evil and Himself does not tempt anyone” (James 1:13). If so, then why pray to God so that He does not lead us into temptation? Even without prayer, according to the apostle, he does not tempt anyone and will not tempt anyone. Elsewhere the same apostle says: “My brethren, receive with great joy when you fall into various temptations” (James 1:2). From this we can conclude that, in at least some cases, temptations are even useful, and therefore there is no need to pray for deliverance from them. If we turn to the Old Testament, we find that “God tempted Abraham” (Gen. 22:1); “The wrath of the Lord kindled again against the Israelites, and he stirred up David in them to say, Go, number Israel and Judah” (2 Sam. 24:1; cf. 1 Chr. 21:1). We will not explain these contradictions if we do not admit that God allows evil, although He is not the author of evil. The cause of evil is the free will of free beings, which is split in two as a result of sin, i.e. takes either a good or an evil direction. Due to the existence of good and evil in the world, world actions or phenomena are also divided into evil and good, evil appears like turbidity in clean water or like poisoned air in clean air. Evil can exist independently of us, but we can become participants in it by virtue of the fact that we live in the midst of evil. The verb εἰσφέρω used in the verse under consideration is not as strong as εἰσβάλλω; the first does not express violence, the second does. Thus “do not lead us into temptation” means: “do not lead us into such an environment where evil exists”, do not allow this. Do not allow us, due to our unreason, to go in the direction of evil, or that evil approaches us regardless of our guilt and will. Such a request is natural and was quite understandable to the hearers of Christ, because it is based on the deepest knowledge of human nature and the world.
It seems that there is no particular need here to discuss the very nature of temptations, some of which seem beneficial to us, while others are harmful. There are two Hebrew words, “bahan” and “nasa” (both used in Ps. 25:2), which mean “to try” and are used more often of a just test than an unjust test. In the New Testament, only one corresponds to both of these words – πειρασμός, and the Seventy interpreters translate them into two (δοκιμάζω and πειράζω). The purpose of temptations may be that a person be δόκιμος – “tested” (James 1:12), and such an activity may be characteristic of God and useful to people. But if a Christian, according to the Apostle James, should rejoice when he falls into temptation, because as a result of this he may turn out to be δόκιμος and “receive the crown of life” (James 1:12), then in this case he must also “pray for preservation from temptations, because he cannot claim that he will overcome the test – δόκιμος. Thus Christ calls blessed those who are persecuted and reviled for His name (Matt. 5:10-11), but what kind of Christian would seek slander and persecution, and even strive for them strongly? (Tolyuk, [1856]). The more dangerous for a person are temptations from the devil, who is called πειραστής, πειράζων. This word eventually acquired a bad meaning, as well as used several times in the New Testament πειρασμός. Hence, the words “lead us not into temptation” can be understood as temptation not from God, but from the devil, who acts on our inner inclinations and thereby plunges us into sin. The understanding “do not introduce” in a permissive sense: “do not allow us to be tempted” (Evfimy Zigavin), and πειρασμός in a special sense, in the sense of a temptation that we cannot endure, must be rejected as unnecessary and arbitrary. If, therefore, temptation in the place under consideration means temptation from the devil, then such an explanation should affect the subsequent meaning of the words “from the evil one” – τοῦ πονηροῦ.
We have already met this word, here it is translated in Russian and Slavonic indefinitely – “from the evil one”, in the Vulgate – a malo, in the German translation of Luther – von dem Uebel, in English – from evil (also there is an English version from the evil one. – Note ed.), i.e. from evil. Such a translation is justified by the fact that if it were to be understood here as “from the devil”, then there would be a tautology: do not lead us into temptation (it is understood – from the devil), but deliver us from the devil. Τὸ πονηρόν in the neuter gender with an article and without a noun means “evil” (see comments on Matt. 5:39), and if Christ meant the devil here, then, as it is rightly noted, he could say: ἀπὸ τοῦ διαβόλου or τοῦ πειράζ οντος. In this regard, “deliver” (ῥῦσαι) should also be explained. This verb is combined with two prepositions “from” and “from”, and this, apparently, is determined by the real meaning of this kind of combinations. One cannot say about a person who has plunged into a swamp: deliver him from (ἀπό), but from (ἐκ) a swamp. One might suppose, therefore, that in verse 12 it would have been better to use “of” if it were speaking of evil rather than the devil. But there is no need for this, because from other cases it is known that “to deliver from” indicates a real, already occurring danger, “to deliver from” – an assumed or possible one. The meaning of the first combination is “to get rid of”, the second – “to protect”, and the thought of getting rid of the already existing evil to which a person is already subject is not completely eliminated.
Conclusion
We note that the two petitions set forth in this verse are considered by many sectarians (Reformed, Arminian, Socinian) as one, so that the Lord’s Prayer has only six petitions.
Doxology is accepted by John Chrysostom, the Apostolic Decrees, Theophylact, Protestants (in the German translation of Luther, in the English translation), as well as Slavic and Russian texts. But there are some reasons to think that it was not said by Christ, and therefore it was not in the original gospel text. This is primarily indicated by differences in the pronunciation of the words themselves, which can also be observed in our Slavic texts. So, in the Gospel: “for yours is the kingdom and the power and the glory forever, amen,” but the priest says after “Our Father”: “for yours is the kingdom and the power and the glory, the Father and the Son and the Holy Spirit, now and ever and forever and ever.”
In the Greek texts that have come down to us, such differences are even more noticeable, which could not be if the doxology were borrowed from the original text. It is not in the oldest manuscripts and the Vulgate (only “amen”), it was not known to Tertullian, Cyprian, Origen, St. Cyril of Jerusalem, Jerome, Augustine, St. Gregory of Nyssa and others. Evfimy Zigavin directly says that it was “applied by church interpreters.” The conclusion that can be drawn from 2 Timothy 4:18, according to Alford, speaks against doxology rather than in favor of it. The only thing that can be said in its favor is that it is found in the ancient monument “The Teaching of the 12 Apostles” (Didache XII apostolorum, 8, 2) and in the Pescito Syriac translation. But in the “Teaching of the 12 Apostles” it is in this form: “because Yours is the power and the glory forever” ς); and the Peshitta “does not stand above suspicion in some interpolations and additions from the lectionaries.” It is assumed that this was a liturgical formula, which over time was included in the text of the Lord’s Prayer (cf. 1 Chronicles 29:10-13).
Initially, perhaps only the word “amen” was introduced, and then this formula was spread partly on the basis of existing liturgical formulas, and partly by adding arbitrary expressions, just as the gospel words spoken by the Archangel Gabriel are common in our church (and Catholic) song “Virgin Mary, Rejoice”. For the interpretation of the gospel text, doxology either does not matter at all, or has only a small one.
The issue is important for children’s and public health.
Children can recognize if the person in front of them is sick, a scientific study found, reported “Medical Express”.
According to the World Health Organization (WHO), infections are the leading cause of death in children. Children are also more vulnerable to infection.
Understanding children’s ability to recognize when the person in front of them is sick and to avoid them is important for child and public health. According to earlier studies, adults can recognize the signs of illness in the person opposite them and avoid contact with them accordingly.
Scientists from the universities of Miami, Hong Kong, Duke University and James Madison University have prepared a collection of photos of people sick with viral diseases such as COVID-19, as well as completely healthy or already cured patients. The results of the scientific study, published in the magazine “Child Development”, show that adults and children who have reached the age of 8-9 are able to recognize the “sick face”. The study is among the first to use photographs of the same people in different phases – sick, cured, completely healthy.
There were 160 participants in the study – children aged 4-5 years, children aged 8-9 years and adults. Participants answered the questions online.
The children were shown two pictures of the same person, a sick one and a healthy one, and were asked the question “Which of the twins would you like to sit next to at dinner?”
The second part of the study included a question about which of the pictures the person did not feel good about.
According to the results, children aged 8-9 are able to recognize and avoid sick people. Adults are even more observant, and children in the 4-5 year group are the least observant. This shows that observation develops over the years.
Illustrative Photo by Naomi Shi: https://www.pexels.com/photo/three-toddler-eating-on-white-table-1001914/
In today’s fast-paced world, where major record labels dominate the music industry, it’s easy for talented yet underappreciated artists to go unnoticed.
However, for those of us who take the time to dig deeper, there are countless hidden gems waiting to be discovered. Unearthing underappreciated music artists can be a truly rewarding experience, allowing us to explore diverse genres, unique sounds, and the raw creativity of these talented individuals. In this article, we will delve into the world of undiscovered musicians, shedding light on some of the most remarkable hidden gems out there.
1. The Beauty of the Independent Scene
One of the places where hidden gems seem to thrive is the independent music scene. Away from the mainstream limelight, independent artists have the freedom to experiment, take risks, and create music that is truly authentic to their own vision. These artists often produce their music without any major label backing, relying on their own resources, creativity, and the support of dedicated fans. By exploring independent music blogs, online platforms, and local music scenes, you can stumble upon a wealth of hidden talents waiting to be appreciated.
2. Genres Beyond the Ordinary
Another exciting aspect of discovering hidden gems is the opportunity to explore genres that may not receive much attention on mainstream platforms. While popular genres like pop, rock, and hip-hop dominate the airwaves, there exists a vast realm of underappreciated genres that have their own unique charm. From experimental jazz fusion to dreamy shoegaze or even avant-garde electronic music, these artists push boundaries and offer a refreshing departure from the norm. Exploring platforms like Bandcamp or community-driven forums dedicated to specific genres can lead you to discover these extraordinary artists and expand your musical horizons.
3. Recommendations from Fellow Music Enthusiasts
Sometimes the best way to uncover underappreciated music artists is through recommendations from others who share your passion for discovering hidden gems. Engaging with music communities and forums allows you to connect with fellow enthusiasts who are constantly on the lookout for new talent. These communities provide a platform for sharing and exchanging information about remarkable artists that fly under the radar. By participating in discussions, asking for recommendations, and sharing your own discoveries, you can create a powerful network of like-minded individuals who collectively celebrate underappreciated music.
4. Embracing the Exploration Journey
Discovering underappreciated music artists requires an open mind and a sense of adventure. It’s about casting aside preconceived notions and allowing yourself to be surprised and inspired by the multitude of sounds waiting to be heard. Building playlists, attending local gigs, and exploring digital music platforms can become fulfilling endeavors as you embark on a journey of musical discovery. Remember, it’s not just about finding the hidden gems once, but it’s an ongoing process of constantly seeking out and championing underappreciated artists.
In conclusion, unearthing underappreciated music artists is a thrilling experience that helps us delve into a world of remarkable talent. By exploring the independent scene, venturing into lesser-known genres, seeking recommendations from fellow enthusiasts, and embracing the exploration journey, we can uncover hidden gems that offer a fresh perspective and redefine our musical taste. So, let’s keep our ears open, venture off the beaten path, and celebrate the underappreciated, for they are the true hidden gems of the music industry.
A press statement of the CasaReal of Spain informed that their Majesties the King and Queen of Spain, accompanied by Her Royal Highness Princess Doña Sofía, attend the entrance of Her Royal Highness the Princess of Asturias Doña Leonor into the General Military Academy of Zaragoza.
La Princesa de Asturias, acompañada por los Reyes y la Infanta Sofía, firma en el libro de honor de la Academia General Militar, donde hoy dará comienzo a su formación castrense.
The Kings and Princess Doña Sofía have accompanied Her Royal Highness the Princess of Asturias in her enrollment at the General Military Academy of Zaragoza, where she will undertake the initial stage of studies corresponding to her military education.
Founded in 1882, the General Military Academy has, throughout its three periods of activity, trained over 29,000 officers for the Army, Civil Guard, and Common Corps of the Armed Forces. Its goal is to produce officers with excellent technical training, thorough physical preparation, and a strong moral foundation, demonstrated by the practice of virtues that have always characterized the military institution, reflected in its Cadet Decalogue. These officers are prepared to manage day-to-day unit operations, but are also capable of leading teams in complex situations, making difficult decisions, and fully assuming the responsibility for their consequences. Ultimately, these officers’ unwavering calling and perpetual objective are to serve Spain to the best of their abilities.
The General Military Academy boasts a long and illustrious tradition in the education of Spanish Army officers. Among the few scholars who have studied the topic of Military Education in Spain, such as Clonard and Almirante, it is determined that the “Compañía de los Cien Donceles,” established in 1340 by King Alfonso XI of Castile, serves as the oldest known precursor.
The initial project for the creation of a Progressive Education System, progressing from general to specific, was undertaken in the late 17th century (1674) in Brussels, where the first truly modern Military Academy of the time emerged. The Military Academy of the Army of the Netherlands was founded in Brussels by D. Sebastián Fernández de Medrano, known as “Alférez Medrano,” a veteran of the Flanders Tercios, appointed its Director due to his strong scientific and tactical background. This Academy earned well-deserved prestige due to the diverse origins of its students, the open nature of its curriculum, the theoretical-practical foundations of the learning process, as well as the notable achievements of its alumni, known as “Masters of War.” This institution can be considered the first embodiment of General Education, as well as a precursor to what would later become the General Military Academy.
These origins confirm the comprehensive, evolutionary, and diverse nature that characterizes the General Military Academy, renowned in the military education of the most developed countries.
The inception of a Lifeline: Established in October 2001 by the European Commission, the EU Civil Protection Mechanism stands as a beacon of collaborative disaster management. Its primary objective is to fortify ties among European Union member countries and nine participating states, fostering a culture of shared responsibility for civil protection. This collective effort is geared towards enhancing prevention, preparedness, and response strategies in the face of calamities.
In times of crisis that overwhelm a nation’s capabilities, the Mechanism offers a lifeline. By formalizing a request for aid, any affected country can activate this system, prompting swift and coordinated international assistance. This orchestrated response, orchestrated by the Commission, helps streamline efforts, avoiding the confusion of multiple points of contact. Moreover, it’s a testament to the principle that solidarity knows no borders.
A Symphony of Expertise
In disaster management, expertise is as vital as resources. The Mechanism orchestrates a symphony of proficiency and resources, ensuring that first responders’ capacities are maximized and resources are optimally utilized. This collaborative effort helps avoid relief measures. Guarantees that assistance is customized to meet the unique requirements of those affected.
EU Civil Protection Mechanism, Strengthening International Cooperation for Disaster Response 8
A Tapestry of Unity
Bringing together civil protection capabilities creates an interconnected network. This united front generates a coherent and potent collective response, resonating across borders and fostering a robust safety net.
Global Outreach and Multifaceted Impact
Beyond the borders of the EU, the Mechanism extends its hand of assistance. It bridges continents, enabling any nation, United Nations entity, or international organization to tap into its resources and expertise. In 2022 alone, the Mechanism was a beacon of hope, responding to crises ranging from conflict in Ukraine to wildfires in Europe, the far-reaching effects of COVID-19, and devastating floods in Pakistan.
The Humanitarian Symphony of Solidarity
Echoing the values of solidarity and empathy, the Mechanism stands as a powerful tool of humanitarian aid. During times of distress, the EU swiftly deploys essential supplies and equipment, like first aid kits, shelter provisions, firefighting gear, and medical aid, to nations in need.
RescEU: A New Horizon of Preparedness:
In 2019 the European Union introduced an initiative called rescEU, which represents an advancement, in disaster management and preparedness under the Civil Protection Mechanism. With funding from the EU rescEU serves as a tool to address various emerging risks such as wildfires and medical crises guaranteeing effective readiness and prompt response, across Europe.
Solidarity Forged in Crisis
The EU’s response to the dire humanitarian situation in Ukraine paints a vivid portrait of solidarity in action. With 27 EU member countries and four participating states rallying to support Ukraine, the Mechanism orchestrated the largest-ever activation in its history. Lifesaving aid – from medical supplies to shelter equipment – flowed seamlessly, transcending borders to aid those in need.
A Crucible of Prevention and Preparedness
Beyond the immediacy of disaster response lies a commitment to prevention and preparedness. Through rigorous training programs and large-scale exercises, the Mechanism hones the skills of civil protection experts, ensuring a synchronized and effective response. From risk assessment to early warning systems, the EU’s collaborative approach cultivates resilience and minimizes vulnerabilities.
Resilience in Numbers
Since its inception, the EU Civil Protection Mechanism has exemplified the power of unity in over 650 activations. This vast wellspring of shared capabilities stretches across all EU member states and nine dedicated partners, reinforcing the notion that disaster response knows no boundaries. This mechanism serves as evidence of how countries can come to address both crises and global challenges showcasing the power of international cooperation, in the face of difficult situations.
Charting a United Path Forward
With a steadfast eye on the future, the EU Civil Protection Mechanism continues to chart a united path toward safer, more resilient communities. Through its multifaceted initiatives and unwavering commitment, it remains a shining example of how cooperation and preparedness can forge a brighter, safer world for all.
BRUSSELS, BELGIUM, August 17, 2023 / EINPresswire.com / — In a world where the treatment of health and its potential drawbacks continue to be closely examined a recent study has sparked further discussion. This study sheds light on the connection between the use of antidepressants and an increased risk of suicidal behaviour among young individuals aged 25 and below.
This is something that the Church of Scientology and CCHR, an organization established by the Church and co-founded by Professor Emeritus of Psychiatry Thomas Szasz in 1969, has been highlighting and criticizing for quite some time.
Conducted by Tyra Lagerberg from the Karolinska Institutet in Stockholm (Sweden) in collaboration with Oxford University Warneford Hospital in the United Kingdom, their recently published research analyzed records of over 162,000 individuals diagnosed with depression between 2006 and 2018. The focus was on determining the frequency of behaviour within a span of 12 weeks after starting treatment, with selective serotonin reuptake inhibitor (SSRI) antidepressants.
The results were both significant and unsettling. The study uncovered a notable increase in the risk of suicidal behaviour among those prescribed antidepressants. Alarming patterns emerged, with children aged 6 to 17 exhibiting a threefold greater likelihood of engaging in suicidal behaviour. Young adults aged 18 to 24 were not far behind, with their risk doubling.
Because of the above type of findings, which have been hinted at and proven on numerous occasions in the last decades, CCHR has proactively collaborated with the UN and the WHO, producing numerous diligently written reports to the UN Committee on the Rights of the Child, exposing and denouncing the over-drugging of children with psychotropic drugs across multiple European countries. These concerted efforts have been aimed at bolstering human rights within the mental health system and protecting especially children from the harmful effects described by this latest study led by Tyra Lagerberg.
Lagerberg’s analysis succinctly puts the findings into perspective, “Our results confirm that children and adolescents under age 25 are a high-risk group, in particular children aged under 18 years.” This finding raises familiar concerns that triggered regulatory bodies, including the U.S. Food and Drug Administration (FDA), to implement a black-box warning on antidepressant packaging in 2004. This cautionary label was extended in 2007 to encompass young adults up to age 24, emphasizing the urgency of responsible prescription practices.
While contentious debates have arisen around the impact of these warnings, “due to the fact that critics, often with vested interests, argue that such stringent measures might inadvertently lead to untreated depression and potentially more suicides,” said Scientology representative to the UN Ivan Arjona, “recent research, however, has revisited clinical trial data, reinforcing the FDA’s prudent but shy stance and emphasizing an evident increased risk of suicidal thoughts and actions among youth using antidepressants,” concluded Arjona after being informed about the latest research.
Based on the research findings it is worth noting that the concerning link between the use of antidepressants and the risk of youth suicide is not restricted to individuals. What’s very revealing is that the study did not identify a decrease in behaviour risk connected to antidepressant usage among older patients or those with a history of suicide attempts. This fascinating discovery highlights how complex antidepressant therapy can be and raises inquiries, about their effectiveness and possible risks.
Amidst these developments, recent studies have also highlighted disconcerting trends among adults. A re-analysis of safety summaries submitted to the FDA revealed a nearly 2.5 times higher rate of suicide attempts among adults taking antidepressants compared to those on placebos. Even more startling, a study involving emotionally healthy adults with no history of depression found that antidepressant use doubled the risk of suicidality and violence.
The multifaceted nature of antidepressant use deepens when examining its role in preventing suicides, as can be understood from the report. While these drugs may be prescribed with the intent of reducing suicide risk, a closer look at coroner inquests has unveiled a disconcerting statistic – a significant portion of deaths involving antidepressants were deemed suicides, often linked to overdoses.
“In this intricate landscape, it’s worth noting the work of the Citizens Commission on Human Rights in exposing the dangers posed by such types of drugs to those who, while taking them to be helped, unfortunately, but inevitably, found themselves to have become the victims of their side effects,” said Arjona.
The juxtaposition of CCHR’s collaborative work with the ongoing concerns surrounding antidepressant use underscores the intricate nature of mental health discussions. As debates persist and research evolves, the priority remains the well-being of vulnerable populations, working towards comprehensive, evidence-based solutions that truly help those troubled.
To sum up, the recent study brings a level of intricacy to the ongoing discussion about the use of antidepressants, in young people. This is especially crucial considering the risk of suicidal behaviour.
The results highlight the significance of careful assessment, cautious approach and well-informed choices when it comes to treating depression and addressing mental health issues among vulnerable groups. Navigating this intricate terrain reinforces the necessity of a holistic, multidisciplinary approach to promote mental well-being while mitigating potential harm.
The Citizens Commission on Human Rights was co-founded in 1969 by members of the Church of Scientology and the late psychiatrist and humanitarian Thomas Szasz, M.D., recognized by many academics as modern psychiatry’s most authoritative critic, to eradicate abuses and restore human rights and dignity to the field of mental health.
CCHR has been instrumental in obtaining 228 laws against psychiatric abuse and violations of human rights worldwide.
