Ms. Mohammed on Friday wrapped up a week of development-focused meetings with Government officials in the vast South American country with a stop in Belém, capital of the northern state of Pará, gateway to Brazil’s lower Amazon region.
During roundtable discussions about the future of the Amazon region with representatives of civil society and the private sector, the UN deputy chief exchanged views on the region’s plurality and how to integrate voices from Amazonians in global climate governance.
In a meeting on Brazil’s efforts towards zero deforestation with environment and climate Minister Marina Silva, the Deputy Secretary-General stressed that safeguarding the Amazon and conserving its biodiversity is necessary for the region and the world.
“We agree: the world needs bold leadership and more solidarity to stop the war on nature,” Ms. Mohammed said on Twitter.
These meetings came one day after the Deputy Secretary-General engaged in Belém with a diverse group of Amazonian youth representatives and quilombolas – inhabitants of historical settlements of people of African origin who resisted slavery.
‘The United Nations will carry your voice’
While in Pará, Ms. Mohammed visited indigenous land in Munduruku and spent time with the Mapuera indigenous tribe.
“I am here to hear you, to see you, to feel you, for those things that you asked for, and those things that are your rights,” she told members of the community.
She added, “I am visiting Brazil, but to visit Brazil without visiting the Amazon, is to not visit Brazil.”
Ms. Mohammed noted that she had heard what people had told her during the visit and that she would “take that voice to Brasília, to Belém, to New York, to the world.”
“You asked for transport, you asked for technology, you asked for land, you asked for basic services. These are not a favor, these are your rights,” said the Deputy-Secretary-General.
“And so, the United Nations will carry your voice, will amplify what we hear, what we see, and we stand by you, with those who are working in Brazil, who are working in Santarém, who are working in Belém, so that one day we will actualize those rights,” she stated.
On the first two days of her trip to the country, the Deputy Secretary-General and her delegation had several meetings with the federal Government in Brasilia.
She commended the Government’s efforts to strengthen the implementation of the Sustainable Development Goals (SDGs) and discussed the importance of raising ambition at the global stage for the 2030 Agenda, climate action, and reforming of the international financial system.
Sleeping in on lazy Sunday mornings or staying up late on Saturday nights is a weekly tradition for many people. New findings may have many thinking about disrupting their usual sleep schedule. Researchers from King’s College London have found that irregular sleep is linked to harmful bacteria in the gut, Study Finds reports.
This project, conducted in collaboration with ZOE, a personalized nutrition company, is the first ever to report multiple connections between social life or the shift in a person’s internal body clock when sleep patterns change between work and rest days, with a number of factors related to the stomach and nutrition (food quality, eating habits, inflammation and gut microbiome composition) within one group.
Previous research has shown that shift work disrupts the body clock and may even increase the risk of weight gain, heart problems and diabetes. However, the research team says that much less is known that our biological rhythms can indeed be affected by discrepancies in sleep patterns. For example, waking up early with an alarm on working days compared to waking up naturally on non-working days in people working regular hours.
“We know that major disruptions to sleep, such as shift work, can have a serious impact on health. This is the first study to show that even small differences in sleep time during the week appear to be associated with differences in gut bacteria types . Some of these associations are related to differences in nutrition, but our data suggest that other, as yet unknown factors may be involved,” lead author Dr. Wendy Hall of King’s College London said in a news release.
The composition of microbes in a person’s gut (microbiome) can negatively or positively affect their health through the production of toxins or beneficial metabolites. Specific types of microbes may even correspond to an individual’s risk of long-term health conditions, including diabetes, heart disease and obesity. Each person’s microbiome is influenced by the food they consume, meaning that gut diversity is highly adjustable.
Studying 934 people from the ZOE PREDICT study, the largest ongoing nutrition study of its kind, the study authors analyzed blood, stool and gut microbiome samples in addition to glucose measurements in those whose sleep was considered irregular, compared with others having a routine sleep schedule.
Remarkably, the study authors claimed that only a 90-minute difference in the time of the midpoint of sleep—the halfway point between sleep time and wake time—was associated with differences in the composition of the gut microbiome.
“Sleep is a key pillar of health, and this research is especially timely given the growing interest in circadian rhythms and the gut microbiome. Even a 90-minute difference in sleep environment can promote types of microbiota that have adverse associations with your health,” says the first author of the study Kate Bermingham, PhD, from King’s College London and senior research fellow in nutrition at ZOE.
“Maintaining a regular sleep pattern, i.e. when we go to bed and when we wake up each day, is an easily adjustable lifestyle behavior that we can all do that can affect your health through the gut microbiome to a greater extent. good,” concludes Dr Sarah Berry of King’s College London and chief scientist at ZOE.
Illustrative Photo by Karolina Grabowska: https://www.pexels.com/photo/young-woman-sleeping-in-fetal-position-6633826/
Denise Brown, UN Humanitarian Coordinator for Ukraine, spoke remotely at a press briefing at UN Headquarters, in New York, and said that funds are needed particularly to prepare for the approaching winter.
“It is almost August, and it gets cold very early in Ukraine,” she said.
She said that humanitarians are preparing for winterization, which involves distributing quilts, fuels, stoves, and thermal insulation – to houses damaged last winter.
“There is additional damage on top of what we had to deal [with since then],” she added, referring to increased needs resulting from the destruction of the Kakhovka dam and attacks on major cities.
Ms. Brown spoke of her visit to Odesa, where several locations were hit in aerial strikes last week.
“Odesa is a very important hub for the UN and the humanitarian community,” she said, noting that it is the staging area for relief supplies to flow to the locations in need.
She went to the Transfiguration Cathedral, a centuries-old monument listed under UN cultural agency (UNESCO)’s World Heritage List, that sustained severe damage in an attack on 23 July.
The cathedral has a bunker and when air-raid sirens went off, many people from the neighbourhood took shelter there “not realizing that the cathedral was going to be hit,” said Ms. Brown.
The UN official also visited Odesa port, which was damaged in a strike. The attack took place after Russia terminated its engagement with the Black Sea Initiative, which together with a parallel accord between the UN and Russia, were vital to shore up food supplies globally.
“The port is a civilian infrastructure, that is the important point. Whether it is the cathedral or the port, this is civilian infrastructure used for civilians and civilian purposes,” she said
Damaged homes in Mykolaiv
Ms. Brown also spoke of damage to civilian homes and apartments in Mykolaiv, some of which were so badly damaged that they will have to be completely pulled down.
“What I saw in Mykolaiv and what I saw in Odesa last week, with my own eyes, is being repeated across many big cities in Ukraine. This morning again an apartment building was hit, people have been killed and are under rubble,” she said, recalling her statement earlier in the day.
Humanitarian plan only 30 per cent funded
Earlier this year, the UN launched the $3.9 billion Humanitarian Response Plan for 2023. The Plan targets 11.1 million people for assistance.
The needs continue to rise, Ms. Brown said, citing the “totally unexpected” destruction of the Kakhovka dam that led to additional needs.
“Humanitarian situation hasn’t changed, the war continues, and it intensifies, and so do the needs. The only way to change this is for the war to stop,” she concluded.
The Minarets of a mosque demolished this August 6, 2023, in the village 168 Murad, Dahran Wala, Bahawal Nagar district. Ahmadiyya is a Muslim religious movement that was founded in India in the 19th century by Mirza Ghulam Ahmad. However, it is important to note that the Ahmadiyya is considered to be a controversial group in some Muslim-majority countries, including Pakistan.
In Pakistan, Ahmadis have been subjected to discrimination and persecution for many years. In 1974, the Pakistani Constitution was amended to declare Ahmadis non-Muslims.
This declaration had major consequences, including the banning of Ahmadis from presenting themselves as Muslims, from using Islamic symbols or from practising their faith openly.
Ahmadis in Pakistan have been victims of violence, social discrimination, attacks on their places of worship and restrictions on their fundamental rights. These persecutions are often linked to differences in theological interpretation and religious tensions within Pakistani society.
It should be noted that opinions on the Ahmadiyya vary across the Muslim world and that the situation and attitudes towards this group may differ from country to country.
Unfortunately, the situation of Ahmadis in Pakistan is complex and marked by discrimination and persecution. Although each country has its own policies and laws regarding religious minorities, it is true that Ahmadis do not receive adequate protection from the Pakistani state.
Indeed, Pakistan’s laws and policies have restricted the fundamental rights of Ahmadis, depriving them of their freedom of religion, expression and practising their faith openly. Ahmadis face systematic discrimination in various aspects of daily life, including education, employment, marriage and voting rights.
Moreover, the Ahmadis have been victims of violence, attacks on their places of worship and individual persecution. Unfortunately, the Pakistani state has failed to provide adequate protection to this religious minority and has not taken sufficient steps to address these human rights violations.
It is important to note that the rights of religious minorities are a complex issue and may vary from country to country. International human rights organizations continue to advocate for the protection of the rights of Ahmadis and other religious minorities in Pakistan.
During a three-day visit to the country, Qu Dongyu, Director General of the Food and Agriculture Organization (FAO); Cindy McCain, Executive Director of the World Food Programme (WFP); and Alvaro Lario, President of the International Fund for Agricultural Development (IFAD) witnessed the devastating effects of severe weather events and a lack of infrastructure on communities.
“Conflict, climate change, and soaring costs in South Sudan are causing some of the highest levels of hunger in the world,” said Ms. McCain.
She added that just handing out food is not the solution.
“We must break the cycle and empower communities to plant the seeds of hope, opportunity, and economic development. With peace and stability, the potential of South Sudan is incredible,” she stressed.
The visit comes after a joint UN report on the State of Food Security and Nutrition in the World 2023, which found that over 120 million more people are suffering chronic malnourishment since 2019.
South Sudan offers huge potential as a major food producing country, but years of conflict, compounded by climate change, poor infrastructure, low education and high unemployment, stymie any progress, according to FAO.
“South Sudan has the potential to be the breadbasket of East Africa, but the climate crisis, poor agriculture infrastructure, instability, and economic shocks continue to disrupt agricultural and livestock productivity and food availability,” said Mr. Qu, noting the importance of new funding.
“Investments and enabling policies that will improve on longer term food security, resilience and climate adaptation are urgently needed,” he added.
Massive investments needed
Collaboration among the three UN agencies and with the Government and other partners in the country have helped stave off famine in recent years and enabled farmers to increase their food production and incomes.
However, scaled-up and sustained action is needed to respond to the ongoing hunger crisis, avoid further setbacks, and mitigate future crises, the agencies said.
“To do this we need to mobilize massive investments and implement best practices to combat food insecurity and adapt to climate change. This will also greatly improve rural employment. But we need to act now,” said Mr. Lario.
ICRC President, Mirjana Spoljaric, has called on states and parties involved in conflicts to refrain from using powerful explosive weapons in areas with high population density, as it leads to a significant number of civilian casualties. She highlighted several ongoing wars where urban bombing and shelling have had detrimental effects on civilians. Spoljaric urged states to become part of the Political Declaration, which aims to limit the use of explosive weapons in cities and has already been endorsed by 83 countries. She emphasized that implementing this declaration would alleviate civilian suffering and promote compliance with international humanitarian law. Additionally, Spoljaric stressed the importance for all states to minimize civilian harm by assessing their military policies.
Here is her statement:
Excellencies, Ladies and Gentlemen, In too many places around the world, the heavy bombing and shelling of cities and other populated areas continue to have an unacceptable toll on civilians. The use of heavy explosive weapons is often the standard choice by belligerents, a choice that has devastating, and frequently illegal, consequences on communities – including children, the elderly, and persons with disabilities. I saw for myself the destruction of Aleppo and other urban centres across Syria. But not only – from Ukraine to Sudan, from Gaza to Yemen, the ICRC sees the tremendous harm that heavy explosive weapons cause, directly and indirectly. These weapons include large bombs and missiles, heavy artillery, inaccurate rockets, and large improvised explosive devices. Today, I call on all States and parties to armed conflict to avoid the use of heavy explosive weapons in populated areas, due to the significant likelihood of indiscriminate effects. The ask is clear: explosive weapons should not be used in populated areas unless sufficient mitigation measures are taken to limit their area effects and the risks of civilian harm. Avoiding the use of explosive weapons in populated areas will significantly decrease civilian suffering. It will also facilitate respect for international humanitarian law, which requires that explosive weapons are used in compliance with the rules of distinction, proportionality and precaution. When heavy explosive weapons are used in populated areas, compliance with international humanitarian law is often very difficult. Reviewing and adapting existing military policy and practice is necessary to make it happen. The Political Declaration on Explosive Weapons in Populated Areas is a groundbreaking achievement and a crucial step forward. It is the first instrument committing States to curb the use of explosive weapons in populated areas. If properly implemented, it can contribute significantly to alleviating civilian suffering and to strengthening respect for international humanitarian law. I commend the 83 States that have already endorsed the declaration and committed to take concrete action to change the unacceptable status quo. I urge all States that have not yet done so to join the declaration without delay. The Political Declaration is an important tool. Provided it is followed by decisive action, its key commitments can improve the fate of hundreds of thousands, if not more, around the world. Last year, ICRC published an indepth report (Explosive weapons with wide areas effects: A deadly choice in populated areas) to provide detailed practical recommendations to political authorities and armed forces on measures to reduce civilian harm. ICRC is today also sharing our new comprehensive report, War in Cities, containing key recommendations to avoid harm to civilians during urban hostilities. All States have a stake in strengthening respect for international humanitarian law – those engaged in urban warfare or directly affected by it; those suffering the impacts of food and energy insecurity from the effects of bombing and shelling; those hosting people who have fled across borders. The tremendous civilian harm we witness today must not be considered a normal by-product of armed conflict. We all have a role to play in changing this narrative and in working towards minimizing the heartbreaking impacts of wars in populated areas on civilians. Thank you.”
Globally, over 250 million people suffered acute hunger in 2022, the highest in recent years, with about 376,000 people facing famine-like conditions in seven countries – all affected by armed conflict or extreme levels of violence. Another 35 million people are on the edge, Reena Ghelani said.
“Armed conflict destroys food systems, shatters livelihoods and drives people from their homes, leaving many extremely vulnerable and hungry. Sometimes these impacts are by-products of war, but all too often they are inflicted deliberately and unlawfully – with hunger utilized as a tactic of war,” she said.
Ms. Ghelani added that food insecurity itself also fuels instability, citing research that shows how food insecurity, when coupled with pre-existing grievances, poverty and inequality, causes people to choose violence over peace.
“It is the straw that breaks the camel’s back, leading to conflict,” she said.
Those helping people and providing assistance to stave off famine are also not spared by the fighting, Ms. Ghelani noted further.
Hundreds of humanitarians are killed, injured and kidnapped in conflict situations every year, and aid facilities and supplies are often attacked, looted or used for military purposes.
“The difficulties the United Nations, NGOs, and its partners are facing in Sudan is a stark example,” Ms. Ghelani said, offering condolences to the families of the 11 humanitarian workers killed there in recent weeks.
Climate change a threat multiplier
Climate change and economic shocks further compound the crisis.
“Climate change is increasingly becoming a threat multiplier,” Ms. Ghelani added, with stress over water and other natural resources leading to competition over dwindling natural resources, displacement, and, ultimately, conflicts and hunger.
At the same time, insecurity in conflict-affected countries hinders climate adaptation efforts.
“This leaves already vulnerable communities even poorer, hungrier and less resilient,” she said.
With key steps, progress is possible
Ms. Ghelani emphasized that despite overwhelming challenges, progress is possible, and outlined key steps that must be taken to address the crisis.
These include ensuring parties to conflicts respect international humanitarian law, especially protecting food and water systems and facilitating unimpeded humanitarian access.
She also urged better use of early warning systems, with effective follow-up; adequate humanitarian funding; and being bold and creative in finding ways to mitigate the impact of war on the most vulnerable.
At the same time, women and girls must be at the centre of our efforts, Ms. Ghelani said.
“Crises and hunger affect them disproportionately, and they also hold the key to lasting solutions. Research shows that involving local women in peacebuilding increases the probability that violence will end by 24 per cent,” she highlighted.
‘Eerie silence is deafening’
In conclusion, Ms. Ghelani recounted a personal experience where she visited communities teetering on the brink of famine.
“I have sat with mothers in too many nutrition wards, in too many displaced camps. And as their small children fought for their lives, they were too weak to cry, even make a sound […] that eerie silence is deafening. It never leaves you,” she said.
Matthew 6:1. Be careful not to do your alms before people so that they can see you: otherwise you will not be rewarded from your Heavenly Father.
The word “look” is the Greek προσέχετε. In the Slavic translation – “listen”. Since there is reason to think that in ancient times this word was used as a signal to warn others from some kind of danger, the word πρόσεχε meant: beware, carefully watch yourself. This is also the main meaning of the corresponding Greek Hebrew word “shamar”, which in the Seventy is transmitted through προσέχειν. Thus, it is more accurate to translate this Greek word in this verse as: beware, beware lest (μή). A further δέ is issued in the Vatican and other manuscripts, but is found in Sinai and others. Some interpreters argue that the presence of this particle in the text is “too little proven.” Chrysostom lowers her. Others say that δέ disappeared only with the passage of time and, moreover, due to a very simple reason, which, if not in discord, then, in any case, in some inconvenience to pronounce the adjacent Greek “te” and “de” (προσέχετε δέ). Some place δέ in brackets, but most of the newest and best commentators defend the presence of this particle either in part or in full. So, Alford, although he himself places δέ in brackets, says that the omission of this particle arose, probably due to the fact that they did not pay attention to the connection of the first verse with the fifth chapter and assumed that a new subject was being discussed here. The importance of the particle is evident from the fact that with the adoption or omission of it, the meaning changes greatly. Christ earlier (Matt. 5) spoke about what true “righteousness” consists of (Matt. 5:6, 10, 20), determined by the true and correct interpretation of the spirit and meaning of the Old Testament law, and that if the “righteousness” of His disciples is not higher than the righteousness of the scribes and Pharisees, then the disciples will not enter the Kingdom of Heaven. Now the Savior begins to illuminate the same subject from other and new sides. In a free translation, the meaning of His words could be conveyed as follows. But if you, He says to the disciples, and achieve the ideal that I told you about before, if you acquire true “righteousness” (according to the translation of some German scholars Frömmigkeit – piety), then beware, however, that this righteousness of yours does not become the object of careful observation by other people. In this paraphrase, as the reader sees, the word “righteousness” is replaced by the word “alms” used in Russian and Slavic translations. This substitution has very solid grounds. First of all, we note that the German and English translations (recepta) agree with the Russian and Slavonic (Almosen, alms). But in the Vulgate, a completely different expression is used – justitiam vestram, corresponding to the Greek διακιοσύνην, meaning “righteousness.”
The question of which word should be used here, “righteousness” or “charity” (διακιοσύνη or ἐλεημοσύνη), has been the subject of painstaking research. Authoritative publishers and interpreters of the New Testament lean in favor of “righteousness.” Such reading has been approved almost unanimously by all eminent publishers and critics. This word is found in the Vatican Code, in Beza, in ancient Latin translations, as well as in Origen, Hilary, Augustine, Jerome and many others, but in Chrysostom, Theophylact and many others – “alms”. Western critics and interpreters have taken the trouble to trace where and why such a replacement came about. Omitting the first “but” or “but” in the first verse, the scribes, as mentioned above, did not pay attention to the connection of the 6th chapter with the previous one and thought that in the 6th chapter a new subject was being discussed. About what? This was shown to them in verse 2, which speaks of “almsgiving.” Since the first verse (with the omission of δέ) serves as an introduction to the second, they thought that the first should also contain a speech about alms, and replaced the word “righteousness” with it. This replacement could have taken place all the more easily and more conveniently because there were certain circumstances that justified it. If the reader takes the trouble to look through the Russian and Slavic Bibles the following passages: Deut. 6:25, 24:13; Ps.23:5, 32:5, 102:6; Isaiah 1:27, 28:17, 59:16; Dan.4:24, 9:16, he will find that in the Slavic text mercy, almsgiving, mercy, pardon are found everywhere, and in Russian – righteousness, truth, justice, and only in one place the Russian text almost agrees with the Slavic, namely, in Ps.23:5 (almsgiving is mercy). Thus, the same texts in Slavic and Russian translations sometimes have completely different meanings. So, for example, in Dan. 4:24 we read in the Slavic text: “atone for your sins with alms,” and in Russian: “atone for your sins with righteousness.” This difference came from the fact that our Slavonic translation was made from the translation of the Seventy, where in the above cases (which we have not indicated all for the sake of brevity) the word ἐλεημοσύνη – almsgiving is used, and Russian – from Hebrew, where the word “tsedaka” is found – righteousness. Question, therefore, arises why the Seventy found it possible to translate the Hebrew “tsedaka” through ἐλεημοσύνη – “almsgiving”, and whether “tsedaka”, meaning “righteousness” proper, in some, at least, cases, also served to express the concept of almsgiving. The answer must be in the affirmative. Righteousness is a tricky word, especially for a simple, undeveloped person it is difficult to understand what it means; it is much easier to understand this word if righteousness takes a more concrete form – mercy, mercy, alms. From here, very early, even before R.X., the word “tsedaka” began to denote alms, which, as was said, probably facilitated the replacement of “righteousness” by alms in the verse of the Gospel of Matthew under consideration (see, for example, Gesenius W. Hebräisches und aramäisches Handwörterbuch über das neue Testament. 17. Auflage, Berlin-Göttingen-Heidelberg, 19 62. S.675, left column – Ed.).
However, this replacement was unsuccessful, and this can be shown on the basis of “internal considerations” (context) when analyzing our place. The meaning of the instruction of this verse is that the disciples do not work their righteousness before people, for show, in order for people to glorify them. From further instructions it is clear that alms should not be given for display, but not only that, and prayer (verse 5 et seq.) and fasting (verse 16 et seq.) should not be ostentatious. If “righteousness” in the verse under consideration is replaced by “almsgiving”, then one might think that it is only one done for show and that Christ rebukes only showy alms, because verse 1 will then be put in closest relation only to verses 2–4. It follows from what has been said that, accepting “righteousness” in verse 1, we must take the word for the designation of a “generic” or general concept that embraces almsgiving, prayer, and fasting. In other words, according to Christ, almsgiving, prayer and fasting serve as an expression of human righteousness. A person distinguished by these virtues can be considered righteous if this righteousness is based on love for God and neighbor. It is necessary that all the virtues that make up righteousness should in no case be used for show. The Greek word used for the latter concept (θεαθῆναι) means staring, prolonged, intense and attentive looking at something, as, for example, is done in the theater, indicates contemplation, in contrast to βλέπειν, which means simply to see, to look, to have the ability to do so. Hence the instruction of the Savior is clear: He teaches His disciples that their “righteousness” should not be the subject of careful observation, scrutiny by other people. Instead of “so that they see you” in Greek “to be seen” (or “to be seen by them, αὐτοῖς, i.e. ἀνθρώποις, to people”, cf. Matt. 23:5). Thus, the first half of this verse would be better translated as: but beware (take care not to do =) to do your righteousness before people for the purpose that it be visible to them (striking to their eyes, subject to their close, long observation).
The further “otherwise” (in the Russian Bible) seems to refer to the words: “there will be no reward for you” and so on. In the original, the meaning is somewhat different: beware … but if you do not beware, then you will not be rewarded, and so on. Those. here, for brevity, a omission is made in the Gospel (cf. Mt. 9:17; 2 Cor. 11:16). Christ does not specify what the reward should be. It is not known whether He means earthly or heavenly reward, or both. Nothing prevents us from understanding here both earthly and heavenly rewards. But instead of the Russian “you will not have”, it should be translated simply “you do not have” (οὐκ ἔχετε), so that the whole expression is this: if you do not beware, then you have no reward from your Heavenly Father.
Matthew 6:2. Therefore, when you do almsgiving, do not blow your trumpets before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. I tell you truly, they already receive their reward.
The translation is accurate, and the somewhat ambiguous “they” in the last sentence should, of course, refer not to people in general, but to hypocrites. In the original, ambiguity is avoided by the usual omission of the pronoun before the verbs and by putting the verbs (ποιοῦσιν – ἀπέχουσιν) in the same voices, tenses and moods.
The Jews, more than all other nations, were distinguished by charity. According to Tolyuk, the famous teacher Pestalozzi used to say that the Mosaic religion encourages charity even more than the Christian one. Julian set the Jews to pagans and Christians as an example of charity. While reading the long and tedious Talmudic treatise on charity On the Remnants for the Poor at Harvest (translated by Pereferkovich, vol. I), we come across many petty regulations aimed at ensuring that the poor collect the remnants after the harvest. It was even said that “almsgiving and gratuitous services are equivalent to all the commandments of the Torah.” Questions arose as to whether it is not the same thing not to give alms and to worship idols, and how to prove that alms and gratuitous services protect Israel and promote harmony between him and the Father who is in heaven. Therefore, there is no doubt that the Jews developed charity even at the time of Christ, as evidenced by the mention by Christ himself of the poor and their obvious presence, especially in Jerusalem. There is no doubt that in this charity and the distribution of alms to the poor, the “hypocrites”, whom Christ denounces here, also took part. But the question, “whether they trumpeted before them,” gave much difficulty to both ancient and modern exegetes.
Chrysostom understood the expression: “Do not blow your trumpet” in an improper sense. The Savior “in this metaphorical expression does not want to say that the hypocrites had trumpets, but that they had a great passion for ostentation, ridiculing (κωμωδῶν) it and condemning them … The Savior requires not only that we give alms, but also that we give it as it should be given”. Theophylactus expresses himself in a similar vein: “The hypocrites had no trumpets, but the Lord mocks (διαγελᾷ.) their thoughts, because they wanted to trumpet their almsgiving. Hypocrites are those who appear to be different from what they really are. It is not at all surprising that many of the latest interpreters, in their remarks about these “trumpets”, follow the paternal interpretations just given. “There is nothing left but to understand this expression in an improper sense,” says Tolyuk.
Such opinions are confirmed by the fact that so far, among the Jewish customs, not a single case has been found when “hypocrites”, distributing alms, literally “trumpeted” before themselves.
The English scientist Lightfoot spent a lot of time and effort searching for such or a similar case, but “although he searched a lot and seriously, he did not find even the slightest mention of a pipe when giving alms.” On Lightfoot’s remark, another English commentator, Morison, says that there was no need for Lightfoot “to search so diligently, because it is well known that, at least in the synagogues, when private individuals wished to give alms, trumpets literally could not be used.” This is not enough. It was said that if the “hypocrites” blew their trumpets, then such “boasting” of them (καύχημα) before people would be incomprehensible, and that if they wanted to, they would be able to better hide their bad motives. There are even cases that are opposite to what Christ is talking about. So, for example, about one rabbi, whose charitable work was considered exemplary, it is told in the Talmud that, not wanting to shame the poor, he hung an open bag of alms on his back, and the poor could take from there what they could, inconspicuously.
All this, of course, does not serve as an objection to the gospel text, and is usually not put forward as an objection. However, the concreteness and liveliness of the expression “do not blow your trumpet” and its obvious connection with the subsequent denunciations of the hypocrites, confirmed in fact in the information that has come down to us about their customs (verses 5 and 16), forced us to look for some real, factual confirmation for him. It was found that such customs really existed among the pagans, among whom the servants of Isis and Cybele, begging for alms, beat tambourines. The same, according to the description of travelers, was done by Persian and Indian monks. Thus, among the pagans, the noise was made by the poor themselves, asking for alms. If these facts are applied to the case under consideration, then the expression “do not blow” will have to be interpreted in the sense that hypocrites do not allow the poor to make noise when demanding alms for themselves. But the author who pointed out these facts, the German scientist Iken, according to Tolyuk, himself “honestly” admitted that he could not prove such a custom either among Jews or Christians. Even less likely is the explanation that the words “do not blow”… “are borrowed from thirteen tubular boxes or mugs placed in the temple to collect donations (γαζοφυλάκια, or in Hebrew “chaferot”). Objecting to this opinion, Tolyuk says that the money that fell into these pipes (tubae) had nothing to do with charity, but was collected for the temple; mugs for donations to the poor were called not “chaferot”, but “kufa”, and nothing is known about their shape. But if only in the Gospel of Matthew we meet with the indication that trumpets were used in the deed of doing good, then this does not at all exclude the possibility that this was actually the case. The trumpets were used by the priests in the temple and synagogues, there were “trumpet-shaped” boxes, and therefore the expression “do not trumpet”, having become metaphorical, could have some basis as a metaphor in reality. In the rabbinical treatises of Rosh Hashanah and Taanit, there are many decrees about “trumpeting”, so if the expression of Christ could not be understood in the sense: do not blow before you when giving alms, then it could well be understood as follows: when you give alms, do not blow before you, as hypocrites do on various other occasions. The meaning of the expression – to draw public attention to one’s charity – is completely understandable and does not change at all, whether we consider the expression to be true or only metaphorical. And how can one demand that the Talmud reflect, despite the pettiness of the Jews, all the then Jewish customs with all their numerous interweavings?
(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).
FAO said 20.3 million individuals in Sudan face severe hunger, a figure that has nearly doubled since last year.
Projections show that 42% of the population is experiencing high levels of immediate food shortage. This is made worse by disruptions in the market and rapidly increasing food prices, which make it difficult to obtain necessary goods and services.
According to the most recent analysis by the Integrated Food Security Phases, a commonly used classification for determining the severity of food shortage, the situation is critical. Around 14 million people are currently facing a “crisis” level of food shortage, and over six million people, roughly 13% of the population, are now just one step away from experiencing famine.
The regions most severely impacted include Khartoum, South and West Kordofan, as well as Central, East, South and West Darfur.
Abdulhakim Elwaer, FAO’s Assistant Director-General and Regional Representative for the Near East and North Africa, expressed concern about the severe impact of the conflict on the food and nutrition security of millions of people. He stated that families are experiencing unimaginable suffering.
Additionally, the ongoing fighting has led to the displacement of over four million people and caused significant damage to critical infrastructure. This has further worsened the issue of food insecurity and malnutrition.
FAO emphasized that the lack of adequate resources is hindering humanitarian efforts to address the situation.
Funding shortfall
The UN agency has requested an immediate increase in funding by $65 million to help more than six million people and assist farmers in getting ready for the upcoming planting season.
The UN food agency is worried about the estimates for the period from October 2023 to February 2024, as approximately 15 million individuals are expected to experience a food crisis.
“It is vital that FAO is stepping in to support more than one million farmers this season to produce enough food for Sudanese people,” said Mr Elwaer.
Since mid-April, the conflict between the armed forces of Sudan and the paramilitary Rapid Support Forces (RSF) has resulted in displacement, death, injury, and a developing humanitarian crisis. This week, UN agencies have verified that more than four million people have been displaced as a result of the conflict, with the majority being within Sudan itself.
The UN humanitarian affairs office, OCHA, on Wednesday, warned that hunger and displacement due to the war are spiralling out of control.
‘Heinous acts’ in Darfur
Meanwhile, fighting in Darfur between the RSF, backed by Arab militias and the Sudanese Army is having a severe impact on civilians, the UN Mission in Sudan, UNITAMS, said in a statement on Thursday.
The mission strongly condemned the indiscriminate targeting of civilians and public facilities by the RSF and allied militias, particularly in the locality of Sirba in West Darfur, from 24 to 26 July.
UNITMAS also expressed concern over similar incidents in Nyala, South Darfur, and Zalingei, Central Darfur.
“I am alarmed by reports indicating that civilians are being prevented from leaving for safer areas, resulting in numerous casualties. These reports are reminiscent of the violations committed in El Geneina, West Darfur, last June”, said Volker Perthes, Special Representative of the Secretary-General and Head of UNITAMS.
He said the Mission is documenting all violations, adding that “these heinous acts are serious violations of the human rights of civilians and may constitute war crimes under international law.”
Mr. Perthes reminded everyone involved in the conflict to prioritize the safety and protection of civilians.
UNITAMS urged all military forces to stop their operations immediately and resume talks in Jeddah, Saudi Arabia.
The Mission also reiterated its dedication to support and help with efforts for a peaceful resolution of the conflict.
“We stand in solidarity with the people of Darfur and remain dedicated to achieving lasting peace and stability in the region”, Mr. Perthes said.
Buddhism is often considered a universal philosophy or spirituality, as it offers teachings and practices that can be adopted by people from different cultures, ethnic backgrounds and religious beliefs. Buddhism is not restricted to any one region or group of people, making it accessible to all who wish to explore its principles and teachings.
The main teaching of Buddhism is based on the Four Noble Truths and the Noble Eightfold Path, which emphasize understanding suffering, seeking the cessation of suffering and developing an ethical and meditative path to enlightenment.
The key concepts of Buddhism, such as compassion, benevolence, non-violence, mindfulness and the impermanent nature of all things, can be applied universally in everyday life, regardless of culture or social background.
Buddhism therefore has a global reach and continues to attract followers and seekers from all over the world, who find in its teachings answers to their existential questions and tools for cultivating inner peace and mental well-being.
Buddhism and its relationship with other religions and beliefs
Buddhism generally maintains a respectful and open relationship with other religions and beliefs. As a philosophy rather than dogma, Buddhism does not seek to establish its superiority over other beliefs, but rather to offer teachings that can be adapted to different cultural and religious contexts.
Buddhism encourages respect for all forms of life and promotes compassion for all beings, whether they share the same beliefs or not. Buddhists are often encouraged to cultivate tolerance and acceptance of others, even those with different points of view.
In societies where Buddhism coexists with other religions, it’s common to see religious practices and beliefs blending harmoniously. For example, in some parts of Asia, Buddhism can be associated with Confucianism, Taoism, or local animist beliefs, without there being any major conflicts.
However, it’s important to note that as with all religions and beliefs, there can be variations in individual attitudes and local interpretations of Buddhism. Some people may be more open to inter-religious coexistence, while others may be more conservative or exclusive in their beliefs.
On the whole, Buddhism promotes harmony, mutual respect and the search for inner truth, whatever the other religions and beliefs present in society.
THE SPIRITUAL BENEFITS OF BUDDHISM
On a spiritual level, Buddhism can bring many benefits to the practitioner. Here are some of the key aspects that Buddhism can offer:
Understanding suffering: Buddhism teaches the Four Noble Truths, the first of which is the reality of suffering in human life. By understanding the nature of suffering, a person can begin to develop ways to transcend it and find inner peace.
Path to enlightenment: Buddhism proposes a spiritual path, the Noble Eightfold Path, which guides practitioners towards enlightenment. This path includes right understanding, right thought, right action, right speech, right effort, right mindfulness, right concentration and right livelihood.
Meditation practices: Meditation is an essential aspect of Buddhist practice. It helps develop mindfulness, concentration and wisdom, while cultivating a calm and balanced mind.
Cultivation of compassion and benevolence: Buddhism encourages the cultivation of compassion for all beings and benevolence towards oneself and others. These qualities foster positive relationships and an altruistic attitude towards the world.
Acceptance of impermanence: Buddhism teaches the impermanent nature of all things. This understanding can help a person develop a detached and serene attitude to life’s changes and challenges.
Liberation from the cycle of suffering (Samsara): The ultimate goal of Buddhism is to achieve liberation from the cycle of suffering, called Nirvana. This means the cessation of attachments and desires that cause suffering, and the attainment of deep, lasting peace.
These aspects of Buddhism can be profoundly transformative on a spiritual level, helping practitioners to develop greater self-understanding, increased wisdom, broader compassion and a more balanced perspective on life and its challenges. Everyone can adapt their Buddhist practice to suit their needs and personal spiritual path.
BUDDHISM IS LIVING TOGETHER
Buddhism can play an important role in promoting living together in a society as diverse as Belgium, where many nationalities coexist. Buddhism advocates values such as tolerance, compassion, non-violence and acceptance of diversity, which are essential for promoting harmony and peaceful coexistence between people from different cultures and backgrounds.
Here are just a few ways in which Buddhism can contribute to living together in Belgium:
Encouraging tolerance: Buddhism teaches respect for all forms of life and the understanding that everyone has the right to their own convictions and beliefs. This can help promote tolerance and reduce prejudice between different communities.
Cultivating compassion: The practice of compassion towards all beings, whether similar to or different from ourselves, can foster a climate of empathy and solidarity in Belgian society.
Promoting inner peace: The meditative practices of Buddhism can help individuals cultivate inner peace and manage stress, which can contribute to more peaceful and harmonious interactions between people.
Encouraging intercultural dialogue: Buddhism encourages attentive listening and mutual understanding, which can facilitate intercultural dialogue and help overcome cultural differences.
Encouraging altruism: Buddhist values of altruism and benevolence can inspire individuals to engage in actions that benefit society as a whole, seeking collective well-being.
Supporting social and humanitarian actions: Many Buddhist groups are involved in social and humanitarian actions, helping to build a more caring and equitable society.
By putting these Buddhist principles into practice, followers of Buddhism and those inspired by its teachings can help strengthen the social fabric in Belgium, and foster a society that is inclusive and respectful of cultural diversity. Buddhism can be a catalyst for creating links between different communities and promoting harmonious, fulfilling living together.
