A valuable archaeological find on the banks of the Danube, not far from Bulgaria – Serbian miners discovered an ancient Roman ship with a 13-meter hull in a mine.
An excavator in the Dramno mine near the town of Kostolats unearthed a fully preserved ancient ship. According to experts, it dates back to Roman times.
“I have to admit that this was a surprise because it shows that the Romans were already stationed here in the early years of our era. This suggests that they were apparently already present at the time of the Caesars or shortly before,” says Miomir Korac, who is the chief archaeologist of Viminacium Park.
Not far from the find is the archaeological park Viminacium – remains of an ancient Roman city, which probably had a population of 45,000 people, as well as a hippodrome, a palace, an amphitheater, a forum. According to historians, the discovered vessel was probably part of the city’s river flotilla.
“Every discovery we make here – and we make discoveries every day – teaches us something about life in the past,” says Miomir Korac.
Discoveries in the archaeological park so far include gold tiles, sculptures, mosaics, weapons and the remains of three mammoths.
The Panagyurishte Treasure is included in the exhibition “Luxury and Power: From Persia to Greece” at the British Museum.
The exhibition explores the history of luxury as a political tool in the Middle East and Southeast Europe in the period 550 – 30 BC.
In the announcement about the exhibition on the website of the British Museum, the presence of the exceptional Panagyurishte treasure from Bulgaria is explicitly emphasized.
Exhibition curator Jamie Fraser enables us to trace the relationship between wealth and politics through the first millennium BC, presenting dazzling objects from Europe to Asia.
“This exhibition has brought together artefacts from many different cultures that have existed over time to tell us much more about the history of luxury. As we look at these extraordinary objects we see how connected and permeated by different cultures the Greco-Persian world is. The Thracians, the Turco-Anatolian kingdoms and many others that present a highly connected cultural world,” said Dr. Jamie Fraser.
The Panagyurishte gold treasure was discovered on December 8, 1949 and consists of nine vessels with a total weight of just over 6 kg. It is believed that the set belonged to a ruler of the Odrisi tribe from the end of the 4th and the beginning of the 3rd century BC. and was used for religious ceremonies.
Its style and decoration combine Thracian and Hellenic influences. The Bulgarian golden treasure is visiting London for the first time since 1976.
“I am extremely pleased that we can have the Bulgarian treasure as part of this exhibition. It is the pinnacle of this exhibition and the star that garners the most applause. I have no doubt about it. Every visitor who sees this exhibition will leave it with the memory of the dazzling, spectacular, gorgeous Panagyur treasure. However, this treasure is more than just a remarkable array of objects. It brings together the narrative of this exhibition – that things are connected when it comes to luxury. Because this hoard represents just such a bridge of Greek, Persian and local influences in culture and art,” said Dr Jamie Fraser.
The exhibition was opened on the 4th of May in the presence of the Vice President of Bulgaria, Iliana Yotova and the Minister of Culture, Nayden Todorov, and their host was the director of the British Museum, Hartwig Fischer.
“To have the treasure in this exhibition is an extraordinary privilege. But in order to have it here in the British Museum, we are extremely grateful for the help and cooperation of Ambassador Marin Raikov and the Bulgarian Embassy in London, as well as our wonderful colleagues from the National History Museum in Sofia, they were extremely cooperative and I think this is just the beginning of a long cooperation”, he added.
The exhibition can be seen at the British Museum until August 13.
Photo: The official opening on May 4 this year was attended by the Vice President of Bulgaria Iliana Yotova / Presidency of the Republic of Bulgaria.
Matthew 6:24. No one can serve two masters: for either he will hate the one and love the other; or he will be zealous for one, and neglect the other. You cannot serve God and mammon.
Instead of “to be zealous for one”, it is better to “prefer one and neglect the other” (in the Slavic translation: “either it holds on to one, but it will start negligence about a friend”). First of all, the real meaning of the expression draws upon itself: does it really happen that a person cannot serve two masters? It can be said that there is no rule without exceptions. But it usually happens that when there are “many masters,” slave service is not only difficult, but also impossible. Even for practical purposes, therefore, the concentration of one power in one hand is carried out. Then pay attention to the construction of speech. It is not said: “he will hate one (τὸν ἕνα) and despise one”, because in this case an unnecessary tautology would result. But one will be hated, one will be preferred, another will be loved, another will be hated. Two masters are indicated, sharply different in character, which, apparently, is expressed by the word ἕτερος, which (unlike ἄλλος) in general means a generic difference. They are completely heterogeneous and diverse. Therefore, “or” “or” are not repetitions, but sentences inverse to one another. Meyer puts it this way: “He will hate A and love B, or he will prefer A and despise B.” Different attitudes of people towards two masters are pointed out, starting with complete devotion and love on the one hand and hatred on the other, and ending with simple, even hypocritical, preference or contempt. In the interval between these extreme states, various relations of greater or lesser strength and tension can be implied. Again, an extremely subtle and psychological depiction of human relations. From this, a conclusion is drawn, justified by the images taken, although without οὖν: “you cannot serve God and mammon,” not just “serve” (διακονεῖν), but be slaves (δουλεύειν), be in full power. Jerome explains this place very well: “For he who is a slave of wealth guards wealth like a slave; and whoever has thrown off the slave yoke, he disposes of them (wealth) as a master. The word mammon (not mammon and not mammonas – doubling the “m” in this word is proved very weakly, Blass) means all kinds of possessions, inheritances and acquisitions, in general, any property and money. Whether this late-formed word was found in Hebrew, or whether it can be reduced to an Arabic word, is doubtful, although Augustine states that mammona is the Hebrew name for wealth, and that the Punic name is consistent with this, because lucrum in the Punic language is expressed by the word mammon. The Syrians in Antioch used to have the word, so that Chrysostom did not consider it necessary to explain it, substituting χρυσός (gold coin – Tsan) instead. Tertullian translates mammon as nummus. That mammon is the name of a pagan god is a medieval fable. But the Marcionites explained it mainly about the Jewish god, and St. Gregory of Nyssa considered it to be the name of the devil Beelzebub.
Matthew 6:25. Therefore I say to you: do not worry about your soul what you will eat and what you will drink, nor about your body what you will wear. Is not the soul more than food, and the body more than clothes?
The connection with the previous verse is expressed through διὰ τοῦτο – therefore, “therefore”, for this reason. The Savior here says something like this: “Since you cannot collect treasures both on earth and in heaven at the same time, because this would mean serving two masters, therefore, leave thoughts about earthly treasures, and even about the most necessary things for your life.” According to Theophylact, the Savior “does not prevent here, but prevents us from saying: what shall we eat? So say the rich in the evening: what shall we eat tomorrow? You see that the Savior here forbids effeminacy and luxury. Jerome notes that the word “drink” is added only in some codices. The words “and what to drink” are omitted from Tischendorf, Westcott, Hort, the Vulgate, and many others. The meaning hardly changes. The words “for the soul” are opposed to the further “for the body”, but they cannot be taken in the meaning of only the soul, but, as Augustine correctly notes about this, for life. John Chrysostom says that “for the soul” is not said because it needs food, and that here the Savior simply denounces a bad custom. The next word cannot be translated as “life”, isn’t life greater than food and a body of clothing? So ψυχή has some other meaning here. One must think that something close to soma is meant here – a living organism, and that yuc ”is used in some common sense, like how we say: the soul does not accept, etc.
Matthew 6:26. Look at the birds of the air: they neither sow, nor reap, nor gather into barns; and your heavenly Father feeds them. Are you much better than them?
Is it possible for a person to live like the birds of the sky? The impossibility of this led the ancient interpreters to explain the verse in an allegorical sense. “So what? – asks Chrysostom. – Do you need to sow? But the Savior did not say: one should not sow and do useful work, but that one should not be cowardly and uselessly indulge in worries. Later writers (including Renan) even allowed themselves to scoff at this saying and said that Christ could be preached in this way in a country where daily bread is obtained without special worries, but that His words are completely inapplicable to people living in more severe climatic conditions, where care for clothing and food is necessary and sometimes involves great difficulties. In popular usage, the expression “to live like the birds of the sky”, which has become almost a proverb, has come to mean a frivolous, homeless and carefree life, which, of course, is reprehensible. The true meaning of these expressions lies in the fact that the Savior only compares human life with the life of the birds of the air, but does not at all teach that people should live like them. The thought itself is correct and expressed vividly. Indeed, if God cares about the birds, then why should people put themselves outside of His care? If they are sure that the Providence of God cares for them no less than for birds, then this confidence determines all their activities regarding food and clothing. You need to take care of them, but at the same time you need to remember that food and clothes for people are at the same time the subject of God’s care and care. This should turn the poor man out of despair and at the same time restrain the rich man. Between the complete lack of care and excessive, let’s say even painful care, there are many intermediate stages, and in all the same principle – hope in God – should operate in the same way.
For example, the birds of the sky are chosen, in order to more clearly express whom a person should imitate. The word “heavenly” is not superfluous and indicates the freedom and freedom of the life of birds. Birds of prey are not understood, because expressions are chosen to characterize such birds that feed on grains. These are the most gentle and pure of birds. The expression “birds of the sky” is found among the Seventy – they render the Hebrew expression “yof ha-shamayim” in this way.
Matthew 6:27. And who among you, by taking care, can add even one cubit to his stature?
The Greek word ἡλικία means both growth and age. Many commentators prefer to translate it with the word “age”, i.e. continuation of life. In a similar sense, a similar expression is used in Ps. very short days. But it is objected to such an interpretation that if the Savior had in mind the continuation of life, then it would be very convenient for Him to use instead of “cubit” (πῆχυς) some other word denoting time, for example, an instant, an hour, a day, a year. Further, if He were talking about the continuation of life, then His thought would not only be not entirely clear, but also incorrect, because with the help of care and care, at least for the most part, we can add to our life not only days, but whole years. If we agree with this interpretation, then “the whole medical profession would seem to us a mistake and absurdity.” This means that the word ἡλικία should be understood not as age, but as growth. But with such an interpretation, we encounter no less difficulties. A cubit is a measure of length, it may also be a measure of height, it is approximately 46 cm. It is unlikely that the Savior wanted to say: which of you, taking care, can add at least one cubit to his height and thus become a giant or a giant? There is one more circumstance added to this. Luke (Luke 12:25-26) says in a parallel place under consideration: “And which of you, taking care, can add even one cubit to his height? So, if you cannot do the slightest thing; what do you care about the rest? An increase in height by one cubit is here considered the smallest matter. To resolve the question of which of the two interpretations given is correct, little can be borrowed from the philological analysis of both words (age – ἡλικία, and elbow – πῆχυς). The original meaning of the first is undoubtedly the continuation of life, age, and only in the later New Testament did it acquire a meaning and growth. In the New Testament it is used in both senses (Heb. 11:11; Luke 2:52, 19:3; John 9:21, 23; Eph. 4:13).
Thus, the expression seems to be one of the difficult ones. In order to correctly interpret it, we must first notice that verse 27 certainly has a close relationship to the preceding verse, and not to the next. This connection in the present case is expressed by the particle δέ. According to Morison, the exegetes paid little attention to this particle. This is the connection of speech. Your Heavenly Father feeds the birds of the air. You are much better than them (μᾶλλον there is no need to translate the word “more”), therefore, you can fully hope that the Heavenly Father will feed you too, and, moreover, without special care and care on your part. But if you give up hope in the Heavenly Father and you yourself put a lot of care about food, then it is completely useless, because you yourself, with your cares, cannot add even one cubit to a person’s growth with “your food”. The correctness of this interpretation can be confirmed by the fact that verse 26 speaks of bodily nutrition, which, of course, primarily promotes growth. Growth happens naturally. Some kind of enhanced nutrition cannot add even one cubit to the growth of an infant. Therefore, there is no need to assume that the Savior is speaking here of giants or giants. The addition of height per cubit is an insignificant amount in human growth. With this explanation, any contradiction with Luke is eliminated.
Matthew 6:28. And what do you care about clothes? Look at the lilies of the field, how they grow: neither toil nor spin;
If a person should not be overly concerned about food, then he is also overly concerned about clothing. Instead of “look” in some texts, “learn” or “learn” (καταμάθετε) is a verb that implies more attention than “look” (ἐμβλέψατε). Lilies of the field do not fly through the air, but grow on the ground, people can more easily observe and study their growth (now – αὐξάνουσιν). As for the field lilies themselves, some understand here the “imperial crown” (fritillaria imperialis, κρίνον βασιλικόν), growing wild in Palestine, others – amaryliis lutea, which with its golden-purple flowers covers the fields of the Levant, still others – the so-called Guleian lily, which is very large, has a magnificent crown and does not imitated in its beauty. It is found, though rare, it seems, on the northern slopes of Tabor and the hills of Nazareth. “Having spoken about the necessary food and showing that it is not necessary to take care of it, He goes on to what is even less necessary to take care of, because clothing is not as necessary as food” (St. John Chrysostom).
Matthew 6:29. but I tell you that even Solomon in all his glory was not dressed like any of them;
(For the glory of Solomon, see 2 Chronicles 9:15ff.)
All human jewelry is imperfect compared to natural jewelry. Until now, man has not been able to surpass nature in the arrangement of various beauties. Ways to make jewelry completely natural have not yet been found.
Matthew 6:30. But if the grass of the field, which is today, and tomorrow will be thrown into the oven, God dresses like this, how much more than you, you of little faith!
The grass of the field is distinguished by its beauty, it is dressed in a way that Solomon did not dress. But usually it is good only for being thrown into the furnace. You care about clothes. But you are incomparably superior to the lilies of the field, and therefore you can hope that God will clothe you even better than the lilies of the field.
“Little faith” – the word is not found in Mark, but once in Luke (Luke 12:28). Matthew has 4 times (Matthew 6:30, 8:26, 14:31, 16:8). This word does not exist in pagan literature.
Matthew 6:31. So do not worry and do not say: what shall we eat? or what to drink? Or what to wear?
The meaning of the expressions is the same as in verse 25. But here the thought is stated already as a conclusion from the previous one. It is brilliantly proved by the given examples. The point is that all our cares and concerns should be imbued with the spirit of hope in the Heavenly Father.
Matthew 6:32. because the Gentiles are looking for all this, and because your Heavenly Father knows that you need all this.
The mention of pagans (τὰ ἔθνη) here seems somewhat strange from the first time. John Chrysostom explains this quite well, saying that the Savior mentioned the pagans here because they work exclusively for the present life, without thinking about the future and heavenly things. Chrysostom also attaches importance to the fact that the Savior did not say God here, but called Him Father. The pagans had not yet become filial to God, but the listeners of Christ, with the approach of the Kingdom of Heaven, were already becoming. Therefore, the Savior instills in them the highest hope – in the Heavenly Father, Who cannot but see His children if they are in difficult and extreme circumstances.
Source: 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).
Islam is a monotheistic Abrahamic religion which was founded in the 7th century in Arabia by the prophet of Islam Muhammad, peace and salvation be upon him. The followers of Islam, called Muslims, believe in one God, Allah, and consider the Koran as their holy book.
Islamism, on the other hand, is a term used to describe political ideologies that seek to establish a state based on a strict interpretation of Islam. Islamist groups can vary in terms of ideologies and goals, ranging from political militancy to armed violence.
It is essential to distinguish between Islam as a religion and Islamism as a political movement. The vast majority of Muslims practice their faith peacefully and reject violence. However, some radical Islamist organizations have perpetrated acts of terrorism in the name of their political ideals.
It is important to keep informed of the nuances between Islam and Islamism to avoid any confusion and prejudice towards Muslims. Dialogue and mutual understanding are essential to promote peaceful coexistence between different communities.
The fit between Islam and modern society is a complex subject that generates debates and varied opinions among thinkers, clerics and members of society in general.
Some Muslims believe that there is a fit between Islam and modern society, arguing that the fundamental tenets of Islam can be interpreted in ways that suit contemporary realities and challenges. They argue that Islam promotes the values of social justice, equality, tolerance and respect for human rights, which are essential values in a modern society.
Others may have concerns about the adequacy of certain Islamic teachings or practices with modern societal norms, particularly regarding issues of women’s rights, freedom of expression, sexual diversity, etc. . These issues may be subject to various interpretations and internal debates within Muslim communities.
It is important to note that Islam is a diverse religion with multiple schools of thought and interpretations, which means that views may vary depending on beliefs and cultural contexts.
Ultimately, the fit between Islam and modern society will depend on how Muslims and society as a whole interpret and approach religious teachings in light of the values and norms of today’s society. Dialogue, mutual understanding and the search for solutions that respect everyone’s rights are essential to achieving peaceful and harmonious coexistence.
Islam and living together
Yes, Islam can live in harmony with other religions and beliefs in Europe, and this is already happening in many European countries. Europe is a diverse continent that is home to a plurality of cultures, religions and beliefs, and peaceful coexistence is possible through mutual respect, tolerance and inter-religious dialogue.
Many Muslims live in Europe as religious minorities and are engaged in the social, cultural and economic life of their host countries. They have fundamental rights guaranteed by the laws and constitutions of European countries, which protect freedom of religion and freedom of belief for all citizens.
Harmonious cohabitation also depends on everyone’s ability to respect the democratic values and principles of the society in which they live. This involves respecting the laws of the country, promoting interreligious and intercultural dialogue, and finding common ground to foster mutual understanding.
It is essential that members of different religious communities and beliefs work together to overcome prejudices and misunderstandings, strengthen social cohesion and contribute to the diversity and cultural enrichment of Europe.
It is important to recognize that challenges may arise in some situations, but by promoting inclusion, respect and recognition of the rights of all, Islam and other religions can live together peacefully and productively in Europe.
Islam and secularism
Yes, it is possible to be Muslim and secular. Secularism is a principle that separates the affairs of state and religion, guaranteeing freedom of religion and the religious neutrality of the state. Being secular means that the state does not adhere to any specific religion and guarantees freedom of belief for all its citizens.
An individual can be both Muslim and secular by adhering to their religious faith while supporting the principle of secularism in the functioning of the state. This means that while he practices his religion in his personal and spiritual life, he also supports respect for the religious freedom of all people, regardless of their beliefs or beliefs.
Many Muslims in secular countries around the world live this duality, integrating their faith into their daily lives while respecting the laws and principles of secularism in their country.
It is important to recognize that the interpretation of secularism and religion may vary across countries and cultural contexts. However, it is entirely possible to be Muslim and secular by adhering to the fundamental values of respect, tolerance and peaceful coexistence.
The Fear of Islam in Europe
Fear of Islam in Europe today can be attributed to several complex and interrelated factors. It is essential to note that this fear does not concern the whole of the European population, but that it can be present in certain segments of society.
1. Terrorist attacks: Terrorist attacks perpetrated by individuals claiming to be radical Islamists have marked Europe in recent years. These acts of violence have raised security fears and helped stigmatize some Muslims, despite the fact that the vast majority of Muslims reject violence and condemn terrorism.
2. Media and disinformation: The media can sometimes play a role in creating or amplifying fear by disseminating biased information or highlighting isolated incidents involving Muslims. Misinformation can fuel prejudices and stereotypes.
3. Ignorance of Islam: A limited or erroneous knowledge of Islam can lead to fear of the unknown. Preconceived ideas and stereotypes about Islam can lead to a negative perception of this religion and its followers.
4. Rise of nationalist movements: Some nationalist and xenophobic movements in Europe have exploited fears related to immigration and Islam to promote their political agenda and inflame social tensions.
5. Culture shock: In some cases, cultural differences can create a feeling of mistrust towards Muslims in Europe, especially when it comes to different religious or cultural practices.
It is essential to recognize that fear of Islam is often based on generalizations and misperceptions, and that Islam is not homogeneous, but diverse, with many streams and practices. To overcome these fears and promote a more inclusive society, it is important to foster intercultural dialogue, educate about religious and cultural diversity, and promote mutual understanding and respect between communities.
Islam and anti-Semitism
The attitude towards Jews in the context of Islam is a complex and nuanced subject. The history of Islam includes periods of peaceful coexistence and tolerance towards Jewish communities, but also periods of tension and conflict.
In the Koran, the holy book of Islam, there are positive references to Jews as “People of the Book” and calls for cooperation and mutual respect between Muslims, Jews and Christians. However, there are also passages that can be interpreted negatively towards Jews. As in any religion, the interpretation and understanding of these texts varies between individuals and schools of thought.
Throughout history, there have been periods when Jews were welcomed into Muslim societies, notably during the golden age of medieval Islam, when they flourished intellectually, economically and cultural.
However, there have also been periods of discrimination and persecution of Jews in some Muslim-majority countries, just as in other societies throughout history.
Today, anti-Semitism unfortunately exists in different parts of the world, including among certain Muslim groups. However, it is essential to remember that anti-Semitism does not represent all Muslims, and it is important not to generalize or stigmatize the entire Muslim community because of the actions of a few.
The promotion of inter-religious dialogue, education and mutual understanding is crucial to overcoming prejudices and divisions and to fostering peaceful coexistence between different communities, including between Muslims and Jews.
Collage photos of 80th Anniversary Dr. Hong from Tai Ji Men, and Eric Roux presenting him special edition of Dianetics
TAIPEI, TAIWAN, August 3, 2023/EINPresswire.com/ — On July 30, 2023, the Vice-President of the European Office of the Church of Scientology for Public Affairs and Human Rights, Rev. Eric Roux, was specially invited by Dr Hong Tao-Tze, Grand-Master (Shifu) of the Tai Ji Men, to celebrate its 80th birthday in Taipei.
Tai Ji Men Qigong Academy is an ancient menpai (similar to a school) of qigong, martial arts, and self-cultivation, deeply rooted in Taoist wisdom. Dr Hong founded it in 1966 and made it a vibrant spiritual movement, attracting tens of thousands of dizis (disciples) from all over Taiwan, who through the practice of inner beliefs and the practice of qigong and martial arts, strive to strengthen their bodies, purify their hearts, and return to the origin of their souls.
Besides teaching and guiding the Tai Ji Men Dizis, Dr Hong is known internationally to have created a worldwide movement of peace, meeting with and engaging numerous worldwide leaders of the planet, from Pope Benedict XVI to Nelson Mandela, to the Secretary General of the UN and many government leaders from countries all around the world, with the aim of promoting world peace through various means such as cultural exchanges and solemn ceremonies of ringing the Bell of World Peace and Love. Tai Ji Men are also known for their impressive cultural performances that promote international friendship and the traditional essence of traditional Chinese culture, which they have presented in over 300 cities in over 100 countries.
The celebration was attended by several other special guests, including the Vice-president of the Executive Yuan (government) of Taiwan and the Mayor of Taipei. In addition to the guests, more than 1,000 dizis were present to celebrate the 80th birthday of their beloved Grand Master, and artists from Tai Ji Men delivered an incredible show with dancers, martial art experts and musicians for more than 3 hours.
On behalf of the Church of Scientology, Eric Roux offered Dr Hong for his birthday a very special handmade-numbered edition of the Book “Dianetics, the Modern Science of Mental Health” written by L. Ron Hubbard, made of leather and gold and only produced in 100 copies. Rev. Eric Roux pronounced the following words: “Seeing you looking so young, healthy and cheerful on your 80th birthday is a great pleasure and a guarantee of the future for the Tai Ji Men and for the great work you are doing in Taiwan and abroad to promote international friendship and world peace as well as the spiritual and cultural features of the Chinese culture, for the benefit of so many. I’m honoured to be your friend and I wish that our cooperation for a brighter future on earth will bear fruit on a large scale over the coming years.”
Since its inception in 1954, the Church of Scientology has been promoting interfaith cooperation at all levels, and always originates or participates in initiatives that bring together people of all faiths for the betterment of society. Scientologists work with representatives of many religions and spiritual movements from Christianity, Judaism, Hinduism, Buddhism, Islam and many others, to support and encourage interreligious dialogue and cooperation, religious freedom, constitutional law and respect for religion and spirituality in society.
Scientology in Taiwan
While in Taiwan since 1995, the Church of Scientology opened its 13-story Ideal Church building On December 7, 2013, making it the first one of its kind in Asia. A full documentary about this Church in Kaohsiung can be watched on Scientology TV.
The inauguration held even deeper significance for the fact L. Ron Hubbard, as a young man, trekked across Asia pursuing fundamental questions on the origins of Man and the ultimate source of life. He explored remote cultures and arcane wisdom, during which he also gained entrance to forbidden Buddhist lamaseries in China’s Western Hills. It was these many firsthand encounters with Eastern religious traditions which spurred his subsequent research into the human mind and spirit, and ultimately led to the founding of the Scientology religion.
Crowning the Kaohsiung grand opening was the first visit to Taiwan by Mr David Miscavige, ecclesiastical leader of the Scientology religion. Mr Miscavige led the dedication joined by national authorities.
Mark Antony’s wife was reputed to be a greater tyrant than men in the Roman Empire
Ancient Roman coins with the profiles of Fulvia
As is known, when Mark Antony fell in love with the Egyptian queen Cleopatra, he was married to the powerful Fulvia – a woman who literally turned the mighty Roman Empire on her finger. She is described as a skilled schemer who was merciless to her enemies and gloated over them even after their execution.
Fulvia was the heiress of two of the wealthiest families in ancient Rome. She grew up watching power shift from one hand to another, with intrigue and cruelty. She herself was ambitious and cold-blooded – ready to achieve her goals at the cost of everything. Fulvia leaves an ominous but significant mark on the history of Rome.
She was the first woman whose image was immortalized on coins in the Roman Empire.
She married three times. Her first husband was the politician Publius Claudius Pulcher, known for his disputes with Cicero and the trial of Lucius Sergius Catiline. He and Fulvia had two children. Their daughter Claudia was married to Octavian.
After Pulcher was killed by one of his opponents, Fulvia remained a widow, but for a short time – she married a popular tribune. Unfortunately, she was soon widowed for the second time. After five years, she married again – to the legendary military leader Mark Antony.
The more Mark Antony rose in power, the more his wife Fulvia took advantage of her. She managed her behind-the-scenes politics so skillfully that she literally manipulated the senate’s decisions to her advantage. In fact, he and Mark Antony shared the same political views and supported each other. As a sign of respect for his wife Fulvia, Mark Antoninus even renamed a Greek city after her.
The couple had many enemies. One of them was Cicero. The mouthy senator often made speeches against Mark Antony, and once delivered as many as 14 in one day. Fulvia hated him so much that when Cicero was being killed, she asked Mark Antony to bring his severed head to her so that she could talk with him, in turn sticking a blade in the orator’s tongue.
The love and political alliance between Fulvia and Mark Antony resists only Cleopatra’s beauty. The Egyptian queen literally turns the manly Roman into her slave.
Fulvia was sick with jealousy, but she could do nothing against her rival. In her madness she tried to start a war, but failed. She was eventually exiled to Greece, where she died soon after.
Her image, however, left a vivid mark on the history of Ancient Rome and was stamped on coins.
A new study expands further on the effects of coffee. The influence of coffee, and specifically caffeine, on our physiology as well as our psyche is examined. Comparisons found a difference between coffee intake and caffeine intake in the morning.
Coffee is liked not only for its taste, but also for its invigorating effect – it helps with quick awakening and better concentration, along with other beneficial effects.
Much of the effects of coffee are due to a single ingredient in the drink – caffeine. It has a proven effect on biochemical processes in the body, increasing the release of dopamine and improving memory. Caffeine has effects not only on our biochemistry, but also on our psyche.
The scientific paper looked at the differences between drinking coffee and taking the caffeine ingredient separately. MRI studies have been conducted that directly show the effects on the brain. The results indicate that both coffee and caffeine reduce connectivity in a particular circuit in the brain called the DMN, short for default mode network. The DMN circuit works when our mind “wanders” and performs many processes that can be called subconscious.
The connection of the DMN circuit to our sleepiness is there – most of the activities we do early in the morning in a sleepy state are done without much conscious intention, as if we can go on autopilot through the routine we have established. By the time the morning coffee is consumed, activity in the DMN circuit is reduced. The reduced activity is like a signal to our brain to prepare to pay attention to our surroundings and our thoughts.
The effects on the DMN circuit are due to the caffeine in coffee, but it is not the only ingredient in the drink. It contains substances such as cafestol and kahweol, which can interact with receptors in the brain in ways that help increase energy levels or improve mood.
The study examines the tradition of drinking coffee. There are some effects of drinking coffee that may be due to a placebo effect that we create for ourselves – some kind of belief that coffee makes us feel better in the morning may be the key to a real invigorating effect independent of caffeine or other substances.
Italy has secured €247 million from the European Investment Bank (EIB), Cassa Depositi e Prestiti (CDP), UniCredit, SACE, and Società Italiana per il Traforo Autostradale del Frejus S.p.A (SITAF) for modernization and safety on the A32 motorway. The A32 motorway connects north-western Italy with France via the Frejus tunnel (T4) and is one of Europe’s key road arteries and an integral part of the Mediterranean Corridor of the Trans-European Transport Network (TEN-T).
The EIB has granted a direct loan of around €105 million to SITAF (ASTM Group), while CDP has provided €92 million and UniCredit €50 million, benefiting from EIB funding. Around €80 million of the EIB financing and €40 million of the CDP credit lines are covered by a SACE guarantee. CDP and UniCredit have also acted as SITAF’s structuring and coordinating advisors for the overall structuring of the project finance-based loan.
This financing comes in addition to the €320 million provided in 2013 for the construction of the second T4 tunnel, which is expected to open by the end of 2023. The operation will enable SITAF to make a series of investments to improve road safety and modernize the main bridges, viaducts, and tunnels along the 80 km of the A32 motorway. The investment plan also covers actions to expand smart transport systems and travel services, the replacement of lighting systems with LED technology, and the renewal of noise barriers. Overall, the project will make motorway infrastructure safer and more resilient to extreme weather events.
UniCredit has also acted as hedging bank and financial advisor to the borrower for the deal. SITAF CEO Claudio Vezzosi said, “This funding will enable SITAF to make the planned investment to improve safety on the key artery for Italy and Europe, making it more resilient, digital, and sustainable in line with the strategic orientations of the ASTM Group.”
CDP Deputy General Manager and Business Director Massimo Di Carlo added, “This partnership between national and EU institutions will strengthen an artery of vital strategic importance for the economic, social and sustainable development of Italy and the European Union. The operation is in line with CDP’s 2022-2024 strategic plan and confirms its commitment to supporting the improvement of Italy’s infrastructure, offering financial resources and expertise in the structuring of intricate and innovative operations.”
The project will improve road safety and the structural and seismic adaptation of bridges and viaducts, making infrastructure more resilient to future climate events. The investment plan also covers actions to expand smart transport systems and travel services, the replacement of lighting systems with LED technology, and the renewal of noise barriers. Overall, the project will make motorway infrastructure safer and more resilient to extreme weather events.
“Supporting the creation and modernization of the TEN-T network is an EU priority, and the EIB provides financing to make the network safer, more accessible, more sustainable, and more efficient,” said EIB Vice-President Gelsomina Vigliotti. “By backing adaptation and modernization work on the A32 motorway, the EIB is helping to secure a safe and reliable connection for transit traffic between Italy and France, facilitating the movement of goods and people.”
“We are proud to have made the financing of this investment plan possible with our guarantees, improving safety on one of Europe’s main road arteries,” said SACE CEO Alessandra Ricci. “Modern infrastructure and a safe and efficient motorway network are key assets for international trade growth and an important catalyst for Italian exports to Europe.”
In conclusion, the €247 million investment in the A32 motorway will improve road safety, modernize infrastructure, and make it more resilient to extreme weather events. The project will also expand smart transport systems and travel services, replace lighting systems with LED technology, and renew noise barriers. The investment will strengthen an artery of vital strategic importance for the economic, social, and sustainable development of Italy and the European Union.
The European Union and the Philippines have announced plans to restart negotiations for an ambitious free trade agreement, according to a press release from the European Commission on July 31st, 2023. This signals a renewed effort to strengthen economic and political ties between the strategic Indo-Pacific partners.
According to a joint statement, the EU and the Philippines will begin a bilateral “scoping process” to evaluate if they share a common vision for the comprehensive FTA. If successful, and after consulting EU member states, formal negotiations could resume after being stalled since 2017.
“The Philippines is a key partner for us in the Indo-Pacific region, and with the launch of this scoping process we are paving the way to taking our partnership to the next level,” said European Commission President Ursula von der Leyen.
Experts say the move aligns with the EU’s 2021 Indo-Pacific Strategy and growing focus on deepening trade relations in Southeast Asia, a fast-growing economic hub. It follows the recent restart of FTA talks between the EU and Thailand this year.
According to 2021 data, EU-Philippines trade in goods totalled €18.4 billion, while trade in services reached €4.7 billion. The EU ranked as the Philippines’ 4th largest trade partner, and the Philippines was the EU’s 7th largest trade partner in the ASEAN region.
The proposed FTA would likely include reduced trade barriers, streamlined customs procedures, intellectual property protections, sustainable development measures, and climate commitments.
With its abundant reserves of critical minerals, alongside investments in renewable energy, analysts say the Philippines offers strategic opportunities for EU companies and sustainability initiatives as part of the green transition.
While hurdles remain, restarting EU-Philippines FTA negotiations signals a mutual desire for closer economic integration and strategic alignment between the long-time partners.
Matthew 6:19. Lay not up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal,
In this verse, the Savior immediately moves on to a subject that seems to have no connection with His previous instructions. Tsang explains this connection as follows: “Jesus, speaking to His disciples in the hearing of the Jewish crowd, does not preach here in general against the pagan and worldly way of thinking (cf. Luke 12:13-31), but shows the incompatibility of such with piety, which the disciples should and will take care of. This is where the connection with the previous parts of speech lies. Until that time, the Pharisees were considered by the people mainly as pious people, but with pious zeal, which Jesus Christ never denied for them, worldly interests were associated with many Pharisees and rabbis. Next to pride (Matt. 6:2, 5, 16, 23:5–8; Lk. 14:1, 7–11; Jn. 5:44, 7:18, 12:43) is indicated mainly by their love of money. Thus, the section under consideration also serves to explain Matthew 5:20.
It can be assumed that such an opinion quite accurately reveals what the connection is, if only there really is one between these different sections. But the connection can be expressed more clearly. We think that the entire Sermon on the Mount is a series of obvious truths, and that it is sometimes extremely difficult to find a connection between them, just as it is difficult to find it in a dictionary between words printed on the same page. It is impossible not to see that Tsan’s opinion about such a connection is somewhat artificial, and, in any case, such a connection could hardly be seen by the disciples to whom Jesus Christ spoke, and the people. Based on these considerations, we have every right to consider this verse the beginning of a new section, which deals with completely new subjects, and, moreover, without the closest relation to the Pharisees or the Gentiles.
Christ in the Sermon on the Mount not so much convicts as teaches. He does not use reproofs for their own sake, but again – for the same purpose – to teach. If one can assume a connection between the various sections of the Sermon on the Mount, then it seems to consist in a variety of indications of perverted concepts of righteousness, which are characteristic of a natural person. The thread of the Sermon on the Mount is a description of these perverse concepts and then an explanation of what the true, correct concepts should be. Among the perverted concepts of a sinful and natural man are his concepts and views on worldly goods. And here the Savior again allows people to conform to the teaching given by Him, it is only a light in which moral work is possible, which has the goal of moral improvement of a person, but not this work itself.
The correct and general view of earthly treasures is: “Lay not up for yourselves treasures on earth.” There is no need to argue, as Tsang does, about whether here only “large savings”, “gathering large capitals”, the enjoyment of them by a miser, or also the collection of insignificant capitals, cares for daily bread are meant. The Savior does not seem to speak of either. He expresses only a correct view of earthly riches and says that their properties in themselves should prevent people from treating them with special love, making their acquisition the goal of their lives. The properties of earthly riches, indicated by Christ, should remind people of non-acquisitiveness, and the latter should determine a person’s attitude to wealth and, in general, to earthly goods. From this point of view, a rich person can be just as non-possessive as a poor person. Any, even “large savings” and “gathering of large capitals” can be correct and legal from a moral point of view, if only the spirit of non-acquisitiveness, indicated by Christ, is introduced into these actions of a person. Christ does not require asceticism from a person.
“Do not lay up for yourselves treasures on earth” (μὴ θησαυρίζετε θησαυρούς) would seem to be better translated as follows: do not value treasures on earth, and “on earth” will, of course, refer not to treasures, but to “do not value” (“do not collect”). Those. do not collect on the ground. If “on earth” referred to “treasures”, i.e. if “earthly” treasures were meant here, then, firstly, it would probably stand, θησαυρούς τοὺς ἐπὶ τῆς γῆς, as it would be in the next verse, or, perhaps, τοὺς θησαυρούς ἐπὶ τ ῆς γῆς. But Tzan’s indication that if “on earth” referred to treasures, then one would expect οὕς instead of ὅπου here, can hardly be accepted, because οὕς could stand in both cases. Why shouldn’t we store up treasures for ourselves on earth? Because (ὅπου ηαβετ ᾳιμ αετιολογιαε) there “moth and rust destroy and thieves break in and steal.” “Moth” (σής) – similar to the Hebrew word “sas” (Is.51:8 – only once in the Bible) and has the same meaning – should be taken in general for some harmful insect that harms property. Also the word “rust”, i.e. rust. By this last word one must understand decay of any kind, because the Savior did not want, of course, to say that only those objects that are subject to damage from moths or rust should not be preserved (although the literal meaning of these words is this), but was expressed only in a general sense; the following words are said in the same sense, because the cause of losses is not only digging and theft in the literal sense. The parallel place is in James 5:2-3. The rabbis had a common word for rust, “chaluda” (Tolyuk, 1856).
Matthew 6:20. but lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal,
The opposite of the previous one. Of course, obviously, spiritual treasures that are not subject to the same extermination as earthly ones. But there is no closer definition of what exactly these spiritual treasures should consist of (cf. 1 Pet. 1:4-9; 2 Cor. 4:17). The explanation here requires only “do not destroy” (ἀφανίζει – the same word that is used in verse 16 about persons). Ἀφανίζω (from φαίνω) here means “remove from view”, hence – destroy, destroy, exterminate. The rest of the construction and expression is the same as in verse 19.
Matthew 6:21. for where your treasure is, there your heart will be also.
The meaning is clear. The life of the human heart is concentrated on that and about that which a man loves. A person not only loves this or that treasure, but also lives or tries to live near them and with them. Depending on what treasures a person loves, earthly or heavenly, his life is either earthly or heavenly. If love for earthly treasures prevails in a person’s heart, then heavenly treasures fade into the background for him, and vice versa. Here in the words of the Savior there is a deep conviction and explanation of the secret, heartfelt human thoughts. How often we seem to care only about heavenly treasures, but with our hearts we are attached only to earthly ones, and our very aspirations to heaven are only an appearance and a pretext for hiding from prying eyes our love abundance for earthly treasures only.
Instead of “your” Tischendorf, Westcote, Hort and others – “your treasure”, “your heart”. So on the basis of the best authorities. Perhaps in the recepta and many italics “thine” is replaced by the word “your” in order to agree with Luke 12:34, where “thine” is not in doubt. The purpose of using “thine” instead of “your” may have been to designate the individuality of the heart’s inclinations and aspirations of man, with all their infinite variety. One loves one thing, the other loves another. The familiar expression “my heart lies” or “it does not lie to this one” is almost equivalent to the gospel expression of this verse. It can be paraphrased as follows: “Where is what you consider your treasure, there your heart thoughts and your love will go.”
Matthew 6:22. The lamp for the body is the eye. So if your eye is clear, then your whole body will be bright;
Matthew 6:23. but if your eye is evil, your whole body will be dark. So if the light that is in you is darkness, then what is the darkness?
The interpretation of this place by the ancient church writers was distinguished by simplicity and literal understanding. Chrysostom accepts “pure” (ἁπλοῦς) in the meaning of “healthy” (ὑγιής) and interprets it as follows: “For as a simple eye, i.e. healthy, illuminates the body, and if it is thin, i.e. painful, darkens, so the mind darkens from care. Jerome: “Just as our whole body is in darkness, if the eye is not simple (simplex), so if the soul has lost its original light, then the whole feeling (sensual side of the soul) remains in darkness.” Augustine understands by the eye the intentions of a person – if they are pure and correct, then all our deeds, proceeding from our intentions, are good.
Some modern exegetes look at this matter differently. “The idea of verse 22,” says one of them, “is rather naive—that the eye is an organ through which light finds access to the whole body, and that there is a spiritual eye through which spiritual light enters and illuminates the whole personality of a person. This spiritual eye must be clear, otherwise the light cannot enter and the inner man lives in darkness.” But even from the point of view of modern science, what other organ can be called a lamp (at least for the body), if not the eye? The idea of verse 22, therefore, is not at all as “naive” as it is imagined, especially since the Savior does not use the expressions “finds access”, “enters”, which are used by people familiar with the latest conclusions of the natural sciences. Holtzman calls the eye “a specific light organ (Lichtorgan), to which the body owes all its light impressions.” Undoubtedly, the eye is the organ for their perception. If the eye is not pure, then – whichever of these expressions we choose – the light impressions we receive will not have such liveliness, regularity and strength as a healthy eye has. It is true that, from a modern scientific point of view, the expression: “the lamp for the body is the eye” might seem not entirely clear and scientifically correct. But the Savior did not speak modern scientific language to us. On the other hand, modern science is no stranger to such inaccuracies, for example, “the sun rises and sets,” while the sun remains motionless, and no one should be blamed for such inaccuracies. So, the expression should be considered correct and equivalent to the modern scientific expression: the eye is an organ for the perception of light impressions. With this understanding, there is no need to introduce further reasoning, as if the opposite reasoning of this and the following verse instills a contrast between generosity and alms, and that, according to the Jewish axiom, a “good eye” is a metaphorical designation of generosity, “bad eye” – stinginess. It is true that in several places in Scripture “greedy” and “envious” eyes are used in this sense (Deut. 15:9, 28:54-56; Proverbs 23:6, 28:22, 22:9; Tov. 4:7; Sir. 14:10). But in the passage under consideration there is no talk of generosity or almsgiving, but simply it turns out what should be the attitude of a person to earthly goods. In this last and the connection of the 22nd and 23rd verses with the preceding speech. A dim, gloomy, sore eye loves to contemplate the earthly things more; it is hard for him to look at the bright light, at the heavenly. According to Bengel, in Scripture words expressing simplicity (ἁπλοῦς, ἀπλότης) are never used in a negative sense. Simple and kind, having heavenly intentions, striving for God – one and the same thing.
In verse 23, the opposite of the previous speech. The last sentences of this verse have always seemed difficult. One can observe in this place an extremely poetic and subtle play on words and translate in the same way as in our Russian (in the Slavic translation – “tma kolmi” – exactly, but unclear) and the Vulgate (ipsae tenebrae quantae sunt), without referring the word “darkness” to “the inner thoughts of a person, his passions and inclinations”. The latter meaning is only further and improper, since images and metaphors serve as a designation of internal spiritual relations. The metaphor is based on the difference in degrees of darkness, ranging from lack of light, twilight, and ending with total darkness. The eye is unhealthy (πονηρός) as opposed to healthy (ἁπλοῦς), and the body is only partly illuminated; in other words, the eye only partially perceives light, and, moreover, incorrect impressions. So “if the light in you” equals darkness, then “how much darkness”. Grimm explains this expression as follows: “If your inner light is darkness (dark), i.e. if the mind is devoid of the faculty of understanding, how great will be the darkness (how much more pitiable it is compared to the blindness of the body). Σκότος refers to the so-called “fluctuating” expressions of the classics, who use it in both the masculine and neuter genders. In Matthew 6:23 – the neuter gender and is used in the meaning of “ill health”, “destruction” (cf. John 3:19; Acts 26:18; 2 Cor. 4:6 – Kremer).
(to be continued)
Source: 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).
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