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.
The holiday of August 15th is widely celebrated in countries, with its own unique traditions and names. This special day holds significance for both cultural reasons as it commemorates the Assumption of Mary. According to beliefs, this dogma asserts that Mary, who was the mother of Jesus ascended to heaven in both body and soul after her life came to an end. The celebration of this holiday often involves activities such as family gatherings, parades, markets, sports events and communal meals.
Let’s take a look at how five different European countries celebrate August 15th:
In Italy, Ferragosto takes the stage as one of the important holidays observed throughout the entire country. The name Ferragosto derives from “Feriae Augusti,” a phrase meaning “the holidays of Augustus.” It originated during the reign of Emperor Augustus in 18 BC as a time for rest and celebration. Today Ferragosto serves as an opportunity for Italians to pause from their routines and relish the summer weather. Many businesses and shops close their doors on this day while people head to beaches for relaxation or engage in picnics, festivals and concerts. It is also customary for employees to wish their employers a “buon ferragosto” (happy Ferragosto), with hopes of receiving a bonus.
In parts of Italy Ferragosto is an occasion marked by customary festivities. For instance in Sardinia, there exists a festival known as La Festa di Sant’Efisio that is celebrated on the first of May and the fifteenth of August. This festival serves as a pilgrimage to honour Saint Efisio, who is regarded as the patron saint of Sardinia. The pilgrimage commences, in Cagliari. This concludes in Nora, where Saint Efisio was martyred. During this procession, participants don attire while accompanied by horses and carts creating a lively atmosphere that draws thousands of visitors.
France
In France, Assumption Day holds significance as a holiday observed on the fifteenth of August. It carries importance as it commemorates the Assumption of Mary—a belief asserting that Mary, Jesus’ mother ascended to heaven with her body and soul at the end of her earthly life. On this day government offices, businesses and shops typically remain closed. Catholics attend church services while many French families gather for meals and organize afternoon outings.
Certain regions, in France celebrate Assumption Day through events and customs. For instance in Lourdes—a pilgrimage site—a grand procession takes place on the fifteenth of August.
The procession involves pilgrims carrying a statue of the Virgin Mary through the streets. They eventually reach the Grotto of Massabielle, where Saint Bernadette claimed to have seen the Virgin Mary in 1858. In another pilgrimage site called Le Puy en Velay there is a tradition of lighting bonfires, on the hills surrounding the town every 14th of August. This tradition, known as Les Feux de la Saint Jean marks the end of summer and the start of the harvest season.
Germany
In Germany, Mariä Himmelfahrt is a holiday celebrated on August 15th. It holds significance in the faith as it commemorates the Assumption of Mary. On this day special church services are. People often participate in processions and pilgrimages. Some regions also have a custom of blessing herbs and flowers.
Bavaria celebrates Mariä Himmelfahrt with events and customs. For instance, in Bad Tölz there is a procession held on August 15th featuring individuals dressed in attire who lead a statue of the Virgin Mary. The procession concludes at the Kalvarienberg, a hill that provides a view of the town. On top of the hill, there stands a chapel dedicated to the Virgin Mary attracting pilgrims. In Murnau town, it is customary to adorn houses with flowers and greenery, on Mariä Himmelfahrt, known as “Kräuterbuschen.” This tradition serves as a way to pay homage to the Virgin Mary and celebrate the harvest season.
Spain
In Spain, La Asunción de la Virgen is observed as a holiday on August 15th. This significant day holds importance as it commemorates the Assumption of Mary. Many individuals partake in church services and processions during this occasion.
Certain regions in Spain mark La Asunción de la Virgen with events and customs. For instance in Elche town situated in Alicante province, a festival named La Festa d’Elx takes place on August 14th and 15th. This festival serves as both a celebration of the Assumption of Mary and an homage, to the city’s heritage. The highlight of the festival is a drama called Misteri d’Elx that narrates the story of Mary’s Assumption.
The story unfolds in the Basilica of Santa María, a Gothic church, with a history dating back centuries. In the town of Ponteareas situated in the province of Pontevedra there is a tradition of illuminating bonfires, on the evening of August 14th. This tradition, known as “Noite da Queima ” is a way to celebrate the conclusion of summer and the start of the harvest season.
Portugal
In Portugal, August 15th is observed as Dia da Assunção de Nossa Senhora, a holiday with significance that commemorates Mary’s Assumption. Many individuals participate in church services and processions on this day.
Certain areas in Portugal celebrate Dia da Assunção de Nossa Senhora with events and customs. For instance in Viana do Castelo, a town situated in Portugal there is a festival called Romaria da Senhora d’Agonia held during the weekend nearest to August 15th. This festival serves as both homage, to the Virgin Mary and a celebration of the city’s heritage. The festivities include a procession led by fishermen carrying a statue of the Virgin Mary through the streets.
The procession concludes at the Basilica of Santa Luzia a church that offers a view of the city. In São Bartolomeu de Messines, a town situated in the Algarve region there exists a tradition known as “Tapetes de Flores” on Dia da Assunção de Nossa Senhora. During this tradition, the streets are adorned with flowers and greenery to honour the Virgin Mary and celebrate the harvest season.
To summarize 15th August holds significance in European countries each celebrating it differently based on their unique culture and traditions. While it is rooted in observance,
Culture and history play roles in shaping societies and providing insight into our origins. These elements are crucial, for preserving our identity and passing down traditions and values to generations. The conservation of artefacts including artworks, ancient manuscripts and historical objects is essential for safeguarding our heritage and ensuring its endurance. In this article, we will explore the importance of artefacts. Examine why their preservation is vital to our society.
Unearthing the Past: Revealing Narratives and Customs artifacts serve as gateways to the past enabling us to uncover stories and customs that might otherwise have been lost. They establish a link to our ancestors allowing us to gain knowledge about their way of life, beliefs and societal norms. For instance, fragments of pottery can provide insights into the lives and artistic styles of people who lived thousands of years ago. Historical objects like weapons or clothing offer glimpses, into battles fought fashion trends. Technological advancements were made during eras. By preserving these artefacts and studying them diligently historians and researchers can piece together the puzzle of our history while shedding light on how our culture has evolved.
Promoting the Appreciation and Understanding of Different Cultures: Cultural artefacts beautifully reflect the range of human experiences and stand as a testament, to the vibrant tapestry of cultures around the world. Each artefact carries with it the essence of a tradition allowing us to gain insights into and appreciates cultural practices. By safeguarding these artefacts we foster awareness. Encourage the celebration of unique customs and beliefs. For example, a traditional mask originating from a community offers narratives about their rituals, spirituality and worldview. Through preserving and showcasing artefacts we ensure that these exceptional cultures and their heritage are upheld with respect continuously enriching our mosaic.
Education and Inspiration: Drawing Wisdom from Our Ancestors artefacts are not lifeless objects; they serve as wellsprings of inspiration while offering valuable lessons for future generations. They provide us with glimpses into achievements and challenges faced by our predecessors well as groundbreaking innovations—becoming invaluable educational resources for our society at large. For instance, ancient architectural designs can ignite sparks, within architects and engineers by guiding them through historical techniques in their creative processes. Artworks spanning eras can illuminate us the evolution of techniques, styles and expressions—profoundly influencing contemporary artists and art enthusiasts alike. By preserving these artefacts we create opportunities for people to learn from history’s wisdom while exploring new horizons—ensuring an ever-evolving cultural landscape.
Preserving Our Cultural Heritage, Embracing Our Origins: artefacts play a role, in fostering a sense of belonging and identity among communities and individuals. They serve as symbols of our heritage establishing a deep connection to our roots and offering us insights into our place in the world. By safeguarding these artefacts we uphold the memory of our forefathers enabling us to maintain a sense of continuity with our cultural past. Passed down through generations these cultural treasures become a part of both communal narratives shaping our understanding of who we are and where we come from.
To summarize cultural artefacts hold value for society as they allow us to explore and comprehend our history appreciate cultures educate future generations and safeguard our shared identity. Through preservation and protection efforts directed towards these artifacts we actively contribute to conserving and transmitting our cultural heritage. It is, by cherishing and safeguarding these treasures that we can ensure the endurance of our history and traditions for generations to come.
In the space of two days, the European Union issued a statement, the United States issued a joint statement with Australia, Japan, New Zealand and the United Kingdom, and finally the experts of the UN International Commission on Ethiopia issued a statement.
On 10 August, the experts of the UN Commission issued the following statement
“Statement attributable to the International Commission of Human Rights Experts on Ethiopia on the security situation in the north-west
GENEVA (10 August 2023) – The International Commission of Human Rights Experts on Ethiopia is deeply concerned about the reported deteriorating security situation in the north-west region of Ethiopia, particularly in Amhara.
The Commission has taken note of the 4 August 2023 announcement by the Council of Ministers of a state of emergency by Proclamation No. 6/2023, which under the Constitution requires approval by the House of Peoples’ Representatives.
Previous states of emergency have been accompanied by violations of human rights, and the Commission therefore urges the Government to strictly adhere to the principles of necessity, proportionality, and non-discrimination in accordance with its international legal obligations under Article 4 of the International Covenant on Civil and Political Rights.
The Commission calls on all sides to respect human rights and take steps to de-escalate the situation and prioritize processes for the peaceful resolution of differences.”[i]
On 11 August, a coalition led by the United States published the following statement on the website of the US embassy in Ethiopia:
“The governments of Australia, Japan, New Zealand, the United Kingdom, and the United States of America are concerned about the recent violence in the Amhara and Oromia regions, which has resulted in civilian deaths and instability.
We encourage all parties to protect civilians, respect human rights, and to work together to address complex issues in a peaceful manner. The international community continues to support the goal of long-term stability for all Ethiopians.”[ii]
Finally, via X (formerly Twitter), the European Union issued a press release on the situation in Amhara on the same day.
“The Delegation of the European Union and the Embassies of Austria, Belgium, The Czeck Republic, Denmark, Finland, France, Germany, Hungary, Ireland, Italy, Luxembourg, Malta, the Netherland, Romania, Poland, Portugal, Slovenia, Spain and Sweden are concerned about the recent outbreak of violence on Amhara region, which has been resulted in civilian deaths and instability.
We encourage all parties to protect civilians, ensure full, safe and sustained humanitarian access to affected populations; allow for evacuations and safe passage of foreign nationals; and to work together to address complex issues through peaceful dialogue, while continuing the implementation of the peace agreement; and avoid a spill-over of violence to other regions in the country.
The international community continues to support the goal of long-term stability for all Ethiopians.”[iii]
In an attempt to explain the dramatic situation in Ethiopia and for the Amhara, the association Stop Amhara Génocide (SAG) has published an analysis by M. Elias Demissie(Amhara political analyst and advocate).
His analysis focuses on how Tigrayan and Oromo nationalism is fuelling violence and genocide against the Amhara people in Ethiopia and its history.
His article describes how Ethiopia is facing a growing crisis of violence and genocide against the Amhara people. This violence is fuelled by Tigrayan and Oromo nationalism, which has a long history of conflict with the Amhara people.
According to the author, Tigrayan nationalism emerged in the late 19th century as a way to address the economic problems of the region and to create a more unified Tigrayan identity. However, it has also been used to justify violence against the Amhara people. For example, the Tigrayan People’s Liberation Front (TPLF) annexed Wolkait and Raya from the Amhara region in the 1990s, resulting in the displacement and killing of thousands of Amhara civilians.
Oromo nationalism originated in the 16th century as a means of resisting the expansion of the Amhara empire. But it has also been used to justify violence against the Amhara people. For example, the “land to the tiller” decree issued by the Derg regime in 1975 resulted in the displacement and killing of thousands of Amhara civilians.
The recent violence in Wollega, Beninshangul, Dera and Ataye is a continuation of this history of violence against the Amhara people. This violence is perpetrated by both Tigrayan and Oromo nationalist groups with the support of the Ethiopian government.
At the end of his article, author M. Elias Demissie calls on the international community to take action to stop the violence and genocide against the Amhara people. This includes condemning the violence, imposing sanctions on the perpetrators and providing humanitarian aid to the victims.
He concludes: “The violence against the Amhara people is a reminder of the dangers of nationalism. Nationalism can be a powerful force for good, but it can also be used to justify violence and genocide. It is important to understand the history of nationalism in Ethiopia in order to understand the current crisis. [iv]
We also asked the president of Stop Amhara Genocide (SAG) Ms Yodith Gideon about the atrocities in the region and what she thought of the international community’s response this week.
“For the past five years, the Amhara people have endured a relentless wave of atrocities that have left their communities shattered and their lives in turmoil. We, the Stop Amhara Genocide Association, stand as witnesses to the horrors that have befallen our people – a saga of genocide, marginalisation, ethnic cleansing and unspeakable violence.
Torture and imprisonment have become chilling tools used against Amhara journalists, activists and intellectuals who dared to speak out against the oppressive regime. Those who sought truth, justice and equality were met with brutal repression, their voices silenced in the most heinous way imaginable.
Our calls for intervention, both from our own government and from the international community, have met with little response, and when a voice has been raised to denounce the atrocities taking place, it has gone unheard.
This lack of response to the countless letters, reports and evidence of atrocities that we have sent has given the impression of impunity to the torturers, but the response has been silence – a silence that has only encouraged the impunity of those responsible.
In the silence of the international community, the Amhara risked annihilation. Today, the Amhara are fighting for their survival – the survival of a people, a culture and a heritage that has flourished for over three millennia.
We call on the international community to stand with us, to amplify our voices and to ensure that the world hears the call of a resilient people who refuse to be silenced.”
Ms Gideon was scathing about the lack of response to calls from civil society to prevent the tragic situation of the Amhara people. However, she paid tribute to the international NGOs who, together with her organisation, tried to alert the international community.
In particular, she mentioned two NGOs with which she has worked with the United Nations.
With the help of CAP Liberté de Conscience, accredited to the United Nations, and Human Rights Without Borders, an organisation based in the European capital for 30 years, several oral and written statements have been made at recent Human Rights Councils and they intervened at the last Human Rights Committee on Ethiopia.
CAP Liberté de Conscience’s representative to the United Nations, Christine Mirre, has repeatedly alerted the International Commission of Human Rights Experts on Ethiopia to the security situation in the northwest.
At the “52nd regular session of the Human Rights Council Item 4: Interactive dialogue with the International Commission of Human Rights Experts on the situation of human rights in Ethiopia”.
The United Nations representative of CAP Liberté de Conscience said:
“We remain deeply concerned about the massacres and attacks on Amhara civilians in East Wellega region.
According to eyewitnesses, the attacks were mainly carried out by government forces and the victims were mostly women, children and the elderly. The attacks took place for a month, from November 13, 22 until December 3, 22.
In total, two hundred eighty Amhara civilians were confirmed dead on December 3, 22. Nearly twenty thousand people managed to escape.
There are currently close to one million Amharas specifically displaced to escape ethnic-based massacres from Benishangul-Gumuz, Wellega and North Shewa.
The government continues the mass arrest of Amharas. There are currently close to twelve thousand Amhara youth in prison including Zemene Kassie. Sintayehu Chekol was re-arrested at least 4 times since July 22, and Tadios Tantu has been languishing in prison for more than a year.
Prisoners are held in inhumane conditions, and subjected to harassment, beating and sexual abuse.
In Addis Abeba currently close to five hundred Ahmaras houses were demolished leaving families destitute and vulnerable. As a result, 9 children died due to attacks by hyenas.
It is more than imperative that the situation suffered by Amharas be considered by the Commission and the Council so that these exactions be officially investigated.”[v]
Finally, we asked the President of CAP Liberté de Conscience about this new awareness of the worrying situation in Ethiopia, and in particular for the Amhara people.
The President of CAP Liberté de Conscience regrets that it has taken this escalation of violence to see a reaction from the international community on the issue of the Amhara and the war in Ethiopia.
He also refers to the work carried out with HRWF and SAG at the Human Rights Council and the Human Rights Committee.
“Although report after report has begun to awaken the UN bodies to the tragedy of the Amhara, our voice has not been strong enough to stop the massacres, but we continue to work with the UN so that the voice of the Amhara is heard.
He concluded by saying that CAP Liberté de Conscience will be present at the next session of the Human Rights Council.
In a heartwarming demonstration of unity and support the countries of the European Union (EU) have swiftly come to Slovenia’s aid as the nation faces the aftermath of floods. This incredible display of solidarity emphasizes the commitment of both the EU and its Member States to stand together during times of crisis.
The EUs prompt response was initiated when Slovenia requested assistance through the EU Civil Protection Mechanism on August 6 as they battled against flooding. The immediate mobilization of aid highlights the effectiveness of the EU’s disaster response systems and their dedication to supporting Member States in times of need.
Austria, Croatia, Czechia, France, Germany, Italy and Slovakia wasted no time in offering equipment and supplies to Slovenia. The assistance package includes a range of resources; 4 helicopters, 9 bridges, 14 excavators, as well as trucks and loaders. Moreover, more than 130 European personnel comprising engineers and liaison officers have been deployed to provide on-ground support.
The extent of devastation caused by the flooding has been accurately documented by Copernicus service, for satellite mapping—a service provided by the EU—which has already produced four maps illustrating the affected areas. To ensure the coordination of assistance the EU’s Emergency Response Coordination Centre (ERCC) has deployed a Liaison Officer to Slovenia.
The heavy rainfall that caused this disaster resulted in devastation leading to the collapse of at least 7 main and regional bridges. The road and energy infrastructure were also severely affected compelling thousands of residents to leave their homes. Helicopters and boats played a role in evacuating those who were in danger.
Authorities have labelled this flood as the most severe, in recent Slovenian history impacting an astonishing two-thirds of the entire country. Commissioner for Crisis Management, Janez Lenarčič‘s feelings reflect the emotions expressed by many individuals: “The EU Civil Protection Mechanism has once again demonstrated the essence of unity among Member States, fostering a sense of security and shared responsibility during these trying times”.
In a world that is frequently marked by divisions, the exceptional demonstration of solidarity and collaboration within the EU stands out as a reminder of the power that can arise from unity. Slovenia in its efforts to recover from this devastating incident is receiving unwavering support and assistance, from its fellow EU Member States exemplifying the genuine essence of solidarity and empathy.
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).
Is the Lord's Prayer an independent work, or is it borrowed in general or in separate expressions from Holy Scripture and from other sources?
By Prof. A. P. Lopukhin
Matthew 6:9. Pray like this: Our Father who art in heaven! hallowed be thy name;
“Pray thus” – literally: “therefore, pray ye thus.” In Russian, the dissonant “so” (οὖν) in conjunction with “so” (οὕτως) was the obvious reason why “so” was changed to “same”. The Greek particle is expressed in the Vulgate by the word “hence” (si ergo vos orabitis), and in German and English by “therefore” (darum, therefore).
The general idea of the original is expressed in these translations insufficiently clearly and correctly. This depends not only on the difficulty, but also on the impossibility of rendering exactly the Greek speech here into other languages. The thought is that “since you should not resemble in your prayers the pagans who pray, and since your prayers should differ in character from their prayers, then pray like this” (Meyer, [1864]). But even this is only a certain approximation to the meaning, beyond which, apparently, it is no longer possible to go. Meanwhile, a lot depends on the correct explanation of the word “so”.
If we accept it in the sense of “just so, and not otherwise,” then it will be clear that all our church and other prayers, with the exception of “Our Father,” are superfluous and disagree with the teachings of the Savior. But if the Savior commanded to say only this prayer (ταύτην τὴν εὐχήν) or only what He said (taata), then one would expect complete accuracy in the expression, and it would be, moreover, incomprehensible why there is a difference in the two editions of the Lord’s Prayer, in Matthew and Luke (Luke 11:2–4). There are more differences in Greek than in Russian, but in the latter it is noticeable in the fourth petition (Luke 11:3). If we translate οὕτως – thus, in this kind, in this sense, like this (simili or eodem modo, in hunc sensum), then this will mean that the Lord’s Prayer, according to the Savior, should only serve as a model for other prayers, but not exclude them. But in this last case, we will give a meaning to the word oύτως which it does not really have, and especially it is not used in the sense of simili modo or in hunc sensum.
Further, they say that if the expression were to be understood not in a strict sense, then it would be said: “pray as it were” (ούτως πως – Tolyuk, [1856]). The accuracy and definiteness of the words of prayer, according to some exegetes, are also indicated by the words from the Gospel of Luke: “when you pray, speak” (Lk. 11: 2), where the word “speak” expresses the exact command that those who pray utter exactly the words indicated by Christ.
However, one cannot fully agree with either of the above interpretations due to their one-sidedness. It must be remembered that Christ, both before and here, leaves it to the people themselves to draw further conclusions and consequences from His words. So here, too, simply the initial or initial prayer, the prayer of all prayers, the most excellent prayer, is expounded. Its study is first of all necessary for every Christian, whether it be an adult or a child, because in its childish simplicity it is accessible to the understanding of a child and can serve as a subject of thoughtful reasoning for an adult. It is the baby talk of a child who is beginning to speak, and the deepest theology of an adult husband. The Lord’s Prayer is not a model for other prayers and cannot be a model, because it is inimitable in its simplicity, artlessness, richness and depth. She alone is sufficient for a person who does not know any other prayers. But, being initial, it does not exclude the possibility of continuations, consequences and clarifications. Christ Himself prayed in Gethsemane, uttering this prayer itself (“Thy will be done” and “Lead us not into temptation”), expressing it only in other words. Also, His “farewell prayer” can be considered an extension or extension of the Lord’s Prayer and serve to interpret it. Both Christ and the apostles prayed differently, and gave us an example of saying other prayers.
Judging by the message of Luke, the Savior, in a slightly modified form, said the same prayer at a different time, under different circumstances. But there is also an opinion that He said this prayer only once and that either Matthew or Luke does not determine the exact time and circumstances of the utterance. There is currently no way to resolve the issue as it was.
Is the Lord’s Prayer an independent work, or is it borrowed in general or in separate expressions from Holy Scripture and from other sources? Opinions are again divided. Some say that “it is all skilfully composed of Hebrew formulas (tota haec oratio ex formulis Hebraeorum concinnata est tam apte). Others hold the opposite opinion. While asserting that the first view, if accepted, would not contain anything irreverent or subject to objection, they point out, however, that attempts to find parallels for the Lord’s Prayer from biblical or rabbinical sources have so far been unsuccessful. This view is now predominant in New Testament exegetics. Distant parallels, they say, if possible to look for, then only to the first three petitions. The similarity of the Lord’s Prayer with certain sayings in the First Epistle of the Apostle Peter (1 Pet. 1:15–16, 2:9, 15, 3:7, etc.) pointed out by Bengel and others should be recognized as only very remote and, perhaps, only accidental, although the parallels encountered here have some significance for interpretation. In church literature, the oldest mention of the Lord’s Prayer is found in the “Teaching of the 12 Apostles” (“Didache”, ch. 8), where it is given completely according to Matthew with a slight difference (ἀφίεμεν – ἀφήκαμεν), with the addition of “doxology” and the words: “so pray three times a day.”
The number of requests is determined differently. Blessed Augustine accepts 7 petitions, St. John Chrysostom – 6.
Prayer begins with an invocation, where God is called “Father”. This name occurs, although rarely, in the Old Testament. Apart from the fact that in the Old Testament people are sometimes called “sons of God”, there are also direct names of God the Father, (Deut.32:6; Prem.14:3; Is.63:16; Jer.3:19; Mal.1:6). In Sir.23:1 and Jer.3:4 the name of God as Father is used as an invocation. And not only Jews, but also pagans called, for example, Zeus or Jupiter the father. In Plato’s Timaeus there is a place where God is called the Father and Creator of the world (ὁ πατὴρ καὶ ποιητὴς τοῦ κόσμου); Jupiter according to Tolyuk ¬¬ Diovis ¬¬ Deus et pater. But in general, “in the Old Testament idea (not to mention the pagans), we observe that it was rather special than universal, and did not become a concept that determines the character of God. God’s attitude towards Israel was paternal, but it was not evident that it was such in its very essence and that all people were subject to God’s paternal love and care. The legitimate idea of God still prevailed. Power and transcendence were the outstanding attributes of God. The recognition of this was correct and important, but it was subject to a one-sided development, and such a development took on a separate form in later Judaism. The legalism and ritualism of the later Jewish period arose to a large extent from the inability of the people to fill the truth about the royal Power of God with the truth about His paternal love. Lawful submission, expressed in rites in which they thought to express reverence for the transcendent majesty of God, more than filial piety and moral obedience, was the dominant note of Pharisees’ piety. But Jesus Christ spoke of God primarily as a father. The expression “Our Father” is the only one where Christ says “our” instead of “your”; usually “My Father” and “your Father.” It is easy to understand that in invocation the Savior does not put Himself in relation to God in the same way as other people, because the prayer was given to others. The words “being in heaven” do not express the thought: “most exalted and omnipresent Father”, or “highest, omnipotent, most good and all-blessed”, etc. Here is signified the usual idea that people have of God as a Being who has a special sojourn in heaven. If “who is in heaven” were not added, then the prayer could almost refer to any earthly father. The addition of these words shows that it refers to God. If the invocation had said: “Our God,” then there would be no need to add “who is in heaven” at all, because this would have been clear without that. Thus, “Our Father” is equivalent and equivalent to the word God, but with the addition of an important characteristic – the patronymic of God and at the same time the thought of God’s loving attitude towards people, as the Father towards His children. The remarks of exegetes that the Savior wanted to designate here not only patronymic or paternal love for people, but also the brotherhood of people among themselves, the participation of every believer in this brotherhood, can be accepted. The filial relationship of people to God is based, however, on their personal relationship to Christ, because only through Him do people have the right to call God their Father.
“Hallowed be thy name.” Instead of any ingenious reasoning and interpretation of these words, the easiest way, it seems, is to understand the meaning of the petition from the opposition. When is the name of God not sanctified among people? When they do not know God, they teach about Him incorrectly, do not honor Him with their lives, and so on. The attitude of people to God in all petitions is presented under the images of earthly relations. It is quite understandable for us when children do not honor their earthly father. The same can be said about honoring the name of God. God Himself is holy. But we contradict this holiness when we disrespect the name of God. The point, then, is not in God, but in ourselves. As for the very expression “Hallowed be Thy name,” and not the essence itself or any of the properties of God, then the essence of God and the properties are not spoken of, not because it is holy in itself, but because the very essence of God is incomprehensible to us and that the name of God is a designation, in a sense accessible to all ordinary people, of the divine Being itself. The simple people speak not about the essence of God, but about His name, they think about the name, with the help of the name they distinguish God from all other beings. According to Tolyuk, the word “sanctify” corresponds to “to glorify” and “to glorify” (εύλογεῖν). Origen has ὑψοῦν, to exalt, exalt and glorify. Theophylact says: “Make us holy, just as You are glorified through us. As blasphemy is uttered by me, so may God be hallowed by me, i.e. let him be glorified as a Saint.”
Matthew 6:10. let your kingdom come; may Thy will be done on earth as it is in heaven;
Literally: “Thy kingdom come; Thy will be done, as it is in heaven and on earth.” In the Greek text, only the words are arranged differently, but the meaning is the same. Tertullian moves both petitions of this verse, putting after “Hallowed be Thy name” – “Thy will be done” and so on. The words, “as in heaven, so on earth” can refer to all three of the first petitions. Many arguments are found among exegetes about the words: “Thy Kingdom come.” What Kingdom? Some refer this expression to the end of the world and understand it exclusively in the so-called eschatological sense, i.e. they think that Christ here taught us to pray that the Last Judgment would happen soon and the Kingdom of God would come in the “resurrection of the righteous”, with the destruction of evil people and in general all evil. Others dispute this opinion and argue that the second and third petitions are closely related to each other – the will of God is fulfilled when the Kingdom of God comes, and, conversely, the coming of the Kingdom of God is a necessary condition for the fulfillment of the will of God. But to the third petition is added: “as in heaven, and on earth.” Therefore, the kingdom is spoken of here on earth as opposed to the kingdom of heaven. Obviously, heavenly relations serve here simply as a model for earthly relations, and, moreover, simultaneous ones. This is the best explanation anyway. Christ was hardly talking here about the distant future, in the eschatological sense. The advent of the Kingdom of God on earth is a slow process, implying the constant improvement of man, as a moral being, in the moral life. The moment when a person realized himself as a moral being was in itself the onset of the Kingdom of God. Further, the Jews, to whom Christ spoke, knew the continuation and development of the Kingdom of God from their previous history, with constant setbacks and obstacles from the side of evil. The kingdom of God is the dominion of God, when the laws given by Him receive more and more power, significance and respect among people. This ideal is realizable in this life, and Christ taught us to pray for its realization. Its fulfillment is connected with the prayer that the name of God be hallowed. “A goal is set before the eyes, which can be achieved” (Tsang, [1905]).
Matthew 6:11. give us our daily bread this day;
Literally: “give us our daily bread today” (in the Slavic Bible – “today”; in the Vulgate – hodie). The word “bread” is completely analogous to the one used in our Russian expressions: “work to earn your own bread”, “work for a piece of bread”, etc., i.e. bread here should be understood in general as a condition for life, subsistence, a certain well-being, etc. In Holy Scripture, the word “bread” is often used in its proper sense (cibus, and farina cum aqua permixta compactus atque coctus – Grimm), but it also means in general any food necessary for human existence, and not only bodily, but also spiritual (cf. John 6 – about heavenly bread). Commentators do not pay attention to the word “our” at all. This, let’s say, is a trifle, but in the Gospel, trifles are also important. From the first time, it seems not entirely clear why we need to ask God for bread for ourselves, when this bread is “ours”, i.e. already belongs to us. The word “our” seems superfluous, one could simply say: “give us our daily bread today.” An explanation will be given below.
“Durable” (ἐπιούσιος) is explained in various ways and is one of the most difficult. The word occurs only here and also in the Gospel of Luke (Luke 11:3). In the Old Testament and classical Greek literature, it has not yet been found anywhere. To explain it “was torture for theologians and grammarians” (carnificina theologorum et grammaticorum). One writer says that “to wish to achieve something precise here is like driving a nail in with a sponge” (σπόγγῳ πάτταλον κρούειν). They tried to avoid difficulties by pointing out that this is a scribal error, that in the original it was originally τόν ἄρτον ἐπὶ οὐσίαν – bread for our existence. The scribe mistakenly doubled the τον in ἄρτον and changed επιουσιαν to επιουσιον accordingly. This is how the Gospel expression was formed: τοναρτοντονεπιουσιον. To this, without going into details, let us say that the word ἡμῶν (τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον) completely prevents such an interpretation, moreover, in Luke 11:3 there is undoubtedly ἐπιούσιον – like in Matthew . Therefore, the interpretation in question is now completely abandoned. Of the interpretations that exist and are accepted by the latest scholars, three can be noted.
1. The word “daily” is derived from the Greek preposition ἐπί (on) and οὐσία from εἶναι (to be). Such an interpretation has the authority of the ancient church writers, and precisely those who wrote in Greek. Among them are John Chrysostom, Gregory of Nyssa, Basil the Great, Theophylact, Evfimy Zigavin and others. If the word is understood in this way, then it will mean: “give us the bread that is necessary for our existence, necessary for us, today.” This interpretation is obviously accepted in our Slavic and Russian Bibles. Against him, it is objected that if nowhere, except for the Lord’s Prayer, is the word ἐπιούσιος found, then there is, however, ἔπεστι and others, a word composed of the same preposition and verb, but with the omission of ι. Therefore, if the Gospel spoke specifically about “daily bread”, then it would not be said ἐπιούσιος, but ἐπούσιος. Further, οὐσία in popular usage meant property, wealth, and if Christ had used οὐσία precisely in this sense, then it would not only be “purposeless” (Wiener-Schmiedel), but it would also have no meaning. If He used it in the sense of “being” (bread needed for our being, existence) or “being”, “essence”, “reality”, then all this would be distinguished by a philosophical character, since οὐσία in this sense is used exclusively by philosophers and the words of Christ would not be understood by ordinary people.
2. The word ἐπιούσιος is derived from ἐπί and ἰέναι – to come, to advance. This word has different meanings; for us it is only important that in the expression ἐπιοῦσα ἡμέρα it means tomorrow or the coming day. This word was composed by the evangelists themselves and applied to ἄρτος in the meaning of “future bread”, “bread of the coming day”. Support for such an interpretation is found in the words of Jerome, who among his rather brief interpretations contains the following note. “In the Gospel, which is called the Gospel of the Jews, instead of daily bread, I found “mahar”, which means tomorrow (crastinum), so the meaning should be this: our tomorrow’s bread, i.e. give us the future today.” On this basis, many recent critics, including some of the best, such as the German New Testament grammarians Wiener-Schmiedel, Blass, and the exegete Zahn, have suggested that the word means tomorrow (from ἡ ἐπιοῦσα, i.e. ἡμέρα). Such an explanation is given, by the way, by Renan. It is perfectly clear what a difference in meaning results from whether we accept this interpretation or agree with the previous one. However, if we accept the interpretation of Jerome, then we should admit, not to mention various philological difficulties, that it contradicts the words of the Savior: “do not worry about tomorrow” (Matt. 6:34); It would also be incomprehensible why we ask: “Give us tomorrow’s bread today.” Pointing to “mahar”, Jerome himself translates ἐπιούσιος with the word super-substantialis. According to Kremer, from ἰέναι and complex with it, it is impossible to prove a single production with an ending in -ιουσιος, on the contrary, many such words are produced from οὐσία. In words compounded with ἐπί, whose root begins with a vowel, fusion is avoided by dropping ι, as in ἐπεῖναι. But this is not always the case and ι is retained, for example, in such words as ἐπιέτης (in other cases – ἐπέτειος), ἐπιορκεῖν (in church Greek – ἐπιορκίζειν), ἐπιεικής, ἐπίουρος (in Homer ¬¬ ἔθορος). Thus, it should be assumed that ἐπιούσιος was formed from οὐσία, like similar formations from words ending in ια – ιος (ἐπιθυμία – ἐπιθύμιος, ἐπικαρπία – ἐπι κάρπιος, περιουσία – περιούσιος, etc.). The meaning of οὐσία in the place under consideration will not be philosophical, but simply – being, nature, and ἄρτος ἐπιούσιος means “bread necessary for our existence or for our nature.” This concept is well expressed in the Russian word “daily”. This explanation is also confirmed by the use of the word οὐσία by the classics (for example, by Aristotle) in the sense of even life, existence. “Daily bread”, i.e. necessary for existence, for life, is, according to Kremer, a short designation of the Hebrew “lehem hawk” found in Proverbs 30:8 – the daily bread, which in the Seventy is translated by the words “necessary” (necessary) and “sufficient” (in the Russian Bible – “daily”). According to Kremer, it should be translated: “our bread, necessary for our life, give us today.” The fact that the interpretation of “tomorrow” is found only in Latin writers, and not in Greek, is of decisive importance here. Chrysostom, of course, knew Greek quite well, and if he had no doubt that ἐπιούσιος was used in the sense of “daily”, then this interpretation should be preferred to the interpretation of Latin writers, who sometimes knew Greek well, but still not like natural Greeks.
3. Allegorical interpretation, partly caused, apparently, by the difficulties of other interpretations. Tertullian, Cyprian, Cyril of Jerusalem, Athanasius, Isidore Pilusiot, Jerome, Ambrose, Augustine and many others explained this word in a spiritual sense. Of course, in the application of the expression to “spiritual bread” there is, in fact, nothing subject to objection. However, in the understanding of this “spiritual bread” among the interpreters there is such a difference that it deprives their interpretation of almost any meaning. Some said that bread here means the bread of the Sacrament of Communion, others pointed to the spiritual bread – Christ Himself, including the Eucharist here, others – only to the teachings of Christ. Such interpretations seem to be most contradicted by the word “today”, as well as by the fact that at the time when Christ spoke His words, according to the evangelist, the Sacrament of Communion had not yet been established.
Translations: “daily” bread, “supernatural”, must be recognized as completely inaccurate.
The reader will see that of the above interpretations, the first seems to be the best. With him, the word “ours” also acquires some special meaning, which, they say, although “does not seem superfluous”, could also be omitted. In our opinion, on the contrary, it makes sense, and quite important. What kind of bread and by what right can we consider “ours”? Of course, the one that is acquired by our labors. But since the concept of earned bread is very flexible—one works a lot and gains little, another works little and gains a lot—the concept of “ours,” that is, earned, bread is limited to the word “daily”, i.e. necessary for life, and then the word “today”. It has been well said that this simply points to the golden mean between poverty and wealth. Solomon prayed: “Give me neither poverty nor riches; feed me with my daily bread” (Prov. 30:8). (to be continued)
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).
Brussels, September 13 2023. In a moment for the European Union, Ursula von der Leyen, the President of the European Commission is preparing to deliver her eagerly awaited State of the Union speech on September 13th.
Given the challenges confronting the continent, including geopolitical tensions and climate change, this address is anticipated to establish the direction, for the EUs path in the upcoming year. This address, the final one of von der Leyen’s current mandate, promises to encapsulate the collective spirit of unity that defines the Union’s character.
Last year, in her 2022 State of the Union speech, President von der Leyen underlined the importance of solidarity, declaring, “This is Europe’s spirit. A Union that stands strong together. A Union that prevails together.” As she prepares to address the EU once again, her words carry even greater weight, as the Union reflects on a year of unprecedented trials.
Over the past year, the European Union has navigated a complex tapestry of challenges with resilience and determination. The energy crisis tested the continent’s resourcefulness, while the influx of Ukrainian refugees marked a humanitarian response on an unprecedented scale.
In the face of these trials, the EU displayed remarkable resolve, bolstering its economy through strategic investments and upholding its core values of equality, inclusiveness, and social fairness.
In her upcoming address, President von der Leyen is expected to highlight the following key achievements:
Solidarity with Ukraine and Accountability for Russia: The EU took decisive measures to support Ukraine and hold Russia accountable for its actions. This included diplomatic efforts, economic sanctions, and collective defence commitments that underscored the Union’s commitment to its Eastern partners.
Economic Resilience and Investment: Unprecedented European investments provided a much-needed boost to the economy. This commitment to economic vitality both at home and abroad reflects the EU’s dedication to fostering stability and prosperity.
Energy Security and Sustainability: The Union successfully navigated an energy war with Russia, demonstrating its ability to safeguard its energy supply and champion sustainable practices. This achievement underscores the EU’s commitment to combating climate change and reducing dependency on external sources.
Accelerating the Green and Digital Transitions: The EU’s ambitious drive to transition towards a greener and more digitally integrated economy was accelerated. This commitment positions the Union as a global leader in innovation and sustainable development.
Upholding Core Values: The European Union remained unwavering in its dedication to equality, inclusiveness, and social fairness, even in the face of challenges.
President von der Leyen’s address will also outline the overarching priorities for the year ahead, which include:
Advancing the European Green Deal to combat climate change and promote resource efficiency.
Fostering a digital transition that is human-centred and innovation-friendly.
Building a stronger global presence for the European Union by making sustainable investments in infrastructure and engaging with multiple countries.
Ensuring the European way of life by upholding the rule of law and facilitating safe and lawful migration.
Encouraging and fostering European democracy through increased citizen engagement and active participation.
As Ursula von der Leyen prepares to deliver her State of the Union address during her current term all attention is focused on the European Union. In a time marked by challenges and possibilities her vision, for a more robust and resilient Europe serves as a symbol of optimism and cohesion. The upcoming address, scheduled to be broadcast on September 13th not only aims to reflect on the EU’s journey but also to shed light on the path ahead emphasizing solidarity, innovation and mutual prosperity.
Uganda’s anti-homosexuality law is fundamentally at odds with World Bank values, financial institution says
The World Bank has said it will suspend new loans to Uganda over a controversial anti-LGBTQ law that has been condemned by a number of countries and the United Nations, Reuters reported.
A World Bank team visited Uganda immediately after the new law came into effect in May. Experts have found that additional measures need to be taken to ensure that the government implements the projects according to the bank’s social standards.
“Our board of directors will not consider making any new loans until the effectiveness of the additional measures has been verified,” the bank said in a statement. The measures in question are currently being discussed with the authorities in Kampala.
“Ugandan’s anti-homosexuality law is fundamentally at odds with the values of the World Bank. We believe that our vision of eradicating poverty… can only be successful if everyone is included, regardless of their race, gender or sexuality,” he added. the international organization.
“We remain committed to helping all Ugandans, without exception, to lift themselves out of poverty, gain access to essential services and improve their lives,” emphasizes the World Bank.
After its new head, Ajay Banga, took office in June, 170 civil society organizations demanded that he take “concrete and timely action” against Uganda’s new law, including freezing future lending to the country.
Human rights groups have condemned the anti-LGBTQ law, which provides for the death penalty for “aggravated homosexuality” – a crime that includes sexually transmitting HIV/AIDS – and 20 years in prison for “promoting” homosexuality.
Illustrative Photo by Akandwanaho TarzanLyts: https://www.pexels.com/photo/women-wearing-colorful-robe-9922916/
Music has an incredible ability to evoke emotions and influence our mental well-being. It is a universal language that can transcend barriers and connect people across different cultures and backgrounds. Whether it is the melodies that make us feel nostalgic or the beats that energize us, music has the power to transform our moods, uplift our spirits, and provide an escape from the pressures of everyday life. In this article, we will explore the profound impact of music on our emotions and mental well-being and how we can harness its power to enhance our lives.
I. The Neuroscience of Music: How Our Brains Respond
Recent studies have shown that music has a direct impact on the brain, creating neurological responses that can affect our emotions and mental state. When we listen to music, the brain releases dopamine, a neurotransmitter associated with pleasure and reward. This surge of dopamine can lead to feelings of happiness, motivation, and even euphoria. In addition, music activates various brain regions, including the limbic system, which plays a crucial role in emotional processing.
Furthermore, music can also affect the production of stress hormones in the body, such as cortisol. Scientific evidence suggests that listening to calming music can reduce anxiety and lower cortisol levels, promoting relaxation and overall well-being. On the other hand, listening to upbeat and energetic music can boost mood, increase energy levels, and improve motivation.
Understanding the neuroscience behind music allows us to harness its power deliberately. We can create personalized playlists that cater to our specific emotional needs, whether it’s to unwind after a long day or get motivated for a workout. By manipulating our brain’s response to music, we can effectively manage our emotions and improve our mental well-being.
II. Music as Therapy: Its Healing Effects
Music has been used as a therapeutic tool for centuries, and its healing effects are now widely recognized. Music therapy involves the use of music as a means to promote emotional, cognitive, and physical well-being. It is often used in healthcare settings to complement traditional treatments and help individuals cope with mental health issues, such as depression, anxiety, and trauma.
Research has shown that music therapy can reduce stress, improve mood, and enhance the quality of life for individuals with mental health disorders. It can also assist in the development of emotional expression and social skills. In addition, music therapy has been found to be beneficial in pain management, as it can distract from physical discomfort and enhance the effectiveness of pain medication.
The power of music in therapy lies in its ability to bypass the analytical part of the brain and reach the emotional core directly. This allows individuals to process and express emotions that may be difficult to articulate verbally. By using music as a therapeutic tool, clinicians can help patients explore and address underlying emotional issues, ultimately leading to improved mental well-being.
In conclusion, music has a profound impact on our emotions and mental well-being. It can stimulate feelings of happiness, relaxation, and motivation, while also reducing stress and anxiety. Understanding the neuroscience of music allows us to harness its power deliberately and create playlists that cater to our specific emotional needs. Furthermore, music therapy has been proven to be an effective treatment for individuals with mental health disorders, providing healing and promoting overall well-being. So, the next time you feel down or overwhelmed, turn on your favorite song and let the power of music uplift your spirits and improve your mental well-being.
Life can get busy at times and this may mean you start to put yourself last. However, doing so can lead to you being in a poor mood and feeling sluggish. Soon enough, you may find you’re in poor health and are ready to make some positive changes to your lifestyle.
Here you can learn tips for how to stay healthy and well throughout the year. This way you can function to the best of your ability and be more productive. You’ll also have more energy and can hopefully avoid experiencing any major wellness complications in your life.
One of the best ways to remain healthy year-round is to stay active by exercising. You should focus on moving more during the day and monitoring how many steps you’re getting. Exercise can be fun if you listen to good music and choose to participate in activities you enjoy doing. It might also help to find a workout buddy so you can keep on track and keep each other motivated to exercise. There are many health benefits of staying active so be sure to put this tip at the top of your to-do list. You’ll also sleep better at night when you move more during the day. On the days you don’t feel like working out is when you should force yourself to because of how great you’ll feel when you’re done.
Take Vitamins & Supplements
Another top tip for staying healthy and well throughout the year is to consider taking vitamins and supplements. There are many upsides to doing so including boosting your immune system. For example, you can take bpc 157 which offers several health benefits including improving mood and behavior, improving cognitive health, and strengthening your immune system. If you live in a cloudy or rainy climate or where you have harsh winters then also consider taking vitamin D. This will ensure that you feel mentally well and stable even though you may not get a lot of natural sunlight. You can always do your own research or have labs done to see which vitamins would be best for you to take or which elements your body is lacking.
Visit Your Doctor & Dentist
It’s also a good idea to visit your doctor and dentist regularly throughout the year. You may be someone who often puts this off or maybe you feel okay so you avoid making appointments. However, these visits are important to maintaining good health. Visiting your doctor and dentist is the perfect time to address any concerns. It’s also wise to schedule and attend these appointments for preventative health reasons. You may be able to catch any wellness issues ahead of time before they snowball into something worse and more costly. You may not realise it but your oral health can also have an impact on your well-being too so be sure to brush and floss and see your dentist a few times per year.
Cook for Yourself at Home
If your goal is to stay well throughout the year then consider cooking for yourself at home more often. Eating out not only costs you more money but you’ll also likely consume more calories and larger portions this way. Instead, make a grocery list and do some food prep in your free time. You may also want to make meals in advance that you can stick in the freezer and pull out to eat when you are in a hurry or need a quick meal put on the table. Cooking can be fun and relaxing if you take your time as you work on brushing up on your skills. You’ll have a lot more control over what ingredients you use and how much you eat when you choose to cook for yourself.
Attend to Your Mental Health
It’s easy to look over your mental health and well-being when your schedule is hectic and you have a lot of other responsibilities. However, ideally, you should work to slow down and live more mindfully in general. This means paying close attention to the present moment and not worrying about the past or what may or may not unfold in the future. There are many ways you can nurture your mental health depending on your interests and what you’re trying to achieve. For instance, you can journal your feelings, do some extroversion and self-improvement activities, or go for walks out in nature to help you reset. Keep in mind that discipline of improving and constant learning can be tricky at first but try not to get frustrated. Give yourself a chance to slow down and reflect and then notice how much better you feel once you begin to learn and slow down more frequently. Your mental health is a vital component to your overall well-being and it will make a difference in your mood and energy levels if you are good about taking care of yourself in this manner.
Try to Break Bad Habits
You can’t keep ignoring your poor habits and expect to feel great. Sit down and think through what your habits are and which may be holding you back from being the best version of yourself. Breaking bad habits isn’t always easy but it’s worth your time to identify them and try to turn these around for the better. For you, it may be that you smoke or drink a lot of alcohol or maybe you watch too much TV. Start by noticing what these bad habits are and then come up with an action plan for successfully combating them over time. Everyone has some bad habits so keep in mind that you’re not alone and to not be too hard on yourself. The first step is admitting to them and then you can go from there.
Give Yourself A Break
If you’re someone who works a lot or has a demanding job and many household responsibilities then you may not practice self-care as often as you should. One way to ensure you stay healthy and well throughout the year is to give yourself a break every so often. Take time off work to go on a holiday or just take some days to yourself at home. Not only schedule time away from work but be more mindful daily to rest and find ways to help you recharge. For example, maybe you take a nap or get lost in a good book. You may also want to set a timer during the day so you remember to get away from your computer or desk and stretch your legs and give your mind a rest. Try to also reduce your overall screen time and how much time you spend on technology to give yourself a break away from it all.
Go to Bed at A Decent Hour
Getting enough sleep is so important for your overall well-being. Therefore, make it a point to go to bed at a decent hour each night. Instead of playing on your electronics you can read or take a warm bath to help you wind down. Configure your bedroom for optimal sleep as well by making sure the room is dark enough and set to a comfortable temperature. See if your mattress needs replacing too because a good mattress can help you improve your sleep. When you get good sleep and rest you can wake up feeling more refreshed and ready to seize the day.
Practice Self-Love
It’s also important that you not let self-destructive thinking get you down or it can start to negatively impact your health. Get in the habit of practicing self-love daily and reminding yourself of all your positive attributes. It may help to write a list that you can review often to help keep your spirits up. Practicing daily gratitude and reading positive affirmations is yet another way to improve your level of self-love. You’ll soon notice your thoughts become less negative and less emotionally charged when you begin to love and appreciate yourself.
Keep Hydrated by Drinking Enough Water
You may feel sluggish or down if you are dehydrated. Therefore, you should try to drink enough water each day to ensure you feel energised. It’s also important that you drink plenty of water if you are someone who gets a lot of exercise. If you don’t like the taste of plain water then you can always squeeze some fresh fruits or vegetables into your glass. It may also help to carry a water bottle around with you to remind yourself to fill it up and drink more water as well. Another benefit of drinking enough water is that your skin will look brighter and be healthier overall.
Conclusion
Keeping healthy and well can be tricky and challenging at times. However, it is possible to do it with the right level of motivation. These tips are a lot to take in and think about but they can help you get back on the right track. Start by picking a few that you believe you need to work on the most and build upon your successes as you implement these suggestions into your routine. The benefits of doing so will be well worth your efforts and time.
