On the occasion of the World Day against Trafficking in Persons, the Council of Europe Group of Experts on Action against Trafficking in Human Beings (GRETA) joins the Inter-Agency Coordination Group against Trafficking in Human Beings (ICAT) in calling for concerted measures to reduce the vulnerability of children to trafficking, provide specialised assistance to child victims, and end the impunity of traffickers.
Referring to the “Call for accelerated action by 2025 to prevent and end child trafficking”, ICAT’s statement stresses that children account for one third of the known trafficking victims globally suggesting that existing initiatives to address and eradicate child trafficking are insufficient to drive progress. It is crucial to integrate the prevention of child trafficking and the protection and care of victims, into frameworks, for child welfare. Moreover in situations of conflict and crisis these actions should be incorporated into coordination structures and interventions for unaccompanied and separated minors.
“A child-sensitive approach is reflected throughout the Council of Europe’s Anti-Trafficking Convention, which requires States Parties to take specific measures to protect children and reduce their vulnerability to trafficking, in particular by creating a protective environment for them,” said Helga Gayer, President of GRETA. “Children who are victims of trafficking are frequently treated as offenders and punished for crimes they were forced to commit, such as theft or drug-related offences. States must live up to their legal obligations relating to the rights of victims of trafficking. This includes improving the proactive identification of child victims of trafficking, including in the online environment, and strengthening multi-disciplinary co-operation to ensure the respect of the best interests of the child at all stages,” stressed GRETA’s President.
GRETA’s monitoring of the Convention has paid particular attention to the development of prevention measures targeting children in the most vulnerable situations, such as children whose births have not been registered, children in street situations, children placed in or leaving institutions, children from disadvantaged communities, unaccompanied and separated children and asylum-seeking children. GRETA has stressed the urgent need for increasing the measures to prevent online recruitment of children, including by co-operating with Internet service providers and raising the awareness of children, parents and education professionals of the risk of recruitment of children through the Internet.
GRETA calls upon State Parties to the Convention to live up to their legal obligations relating to the rights and treatment of child victims of trafficking, which includes their proactive identification and referral to specialised assistance, the prompt appointment of legal guardians to unaccompanied children, and full respect of the non-punishment provision.
The stamp of the truly religious spirit and, in particular, of the folk-Russian religious genius Fr. Florensky sees “not in the cutting off, but in the transformation of the fullness of being” (p. 772), and we cannot but agree with the correctness of the statement of the main religious task here. However, has this task been fully thought out by the esteemed author? Is he clearly aware of all the requirements arising from it? Here I have enough substantial doubts.
This spiritual transformation, which is destined to become bodily in the future age, must encompass the whole nature of man: it must begin in the heart – the center of his spiritual life, and from there spread to the entire periphery. And from this point of view, I decide to put Fr. Florensky a question arising from reading his book. Human nature, in addition to the heart and body, which are about to be resurrected, also belongs to the human mind. Is he also subject to transformation or cutting down? Does Fr. Florensky in the transformation of the human mind, does he recognize in this transformation as a necessary moral task, or does he simply think that the mind must be cut off, like the seductive “right eye”, so that “man” himself can be saved; and is it possible to speak of the salvation of the “whole man”, in case his mind is destined to remain “in the outer darkness” until the end, even if it is only within the limits of this, earthly life. However, this transformation must begin and be foretold here. Must the human mind take an active part in this foretaste, or is it required merely to withdraw from all activity, from that which is its necessary law?
To put these questions to a man whose book is, in any case, a remarkable mental feat seems odd. Nevertheless, I am obliged to set them down: therefore because, paradoxical as it may seem, a writer who has labored so much and so fruitfully at the solution of the task of transforming the mind, does not clearly enough realize what that task consists in. concludes.
In its earthly reality, the human mind suffers from that distressing disorder and that division which are the common stamp of all sinful life; this, as we have already seen, is shown with great brightness and clarity by Fr. Florensky in his chapter on doubt; however, if this is so, then the transformation of the mind must be expressed precisely in the healing of this sinful decay and of this division, in the restoration of its inner integrity in the unity of the Truth. Is this what we see with Fr. Florensky? Unfortunately, it is at this point that the truth, which is generally so clearly realized by him, suddenly turns out to be obscured, literally hidden by a cloud. Instead of a clear solution to the question posed, in his book we find only vague and contradictory answers, like an unresolved struggle of opposing aspirations. This is revealed in his doctrine of antinomianism. Here, in his thought, two not only irreconcilable, but irreconcilable situations collide. On the one hand, antinomianism – internal contradiction – is a property of the sinful state of our reason. From this point of view, it is necessary to seek a reconciliation, a synthesis of contradictory principles – a gracious illumination of the mind, in which the contradictions are removed, although “… not rationally, but in a super-rational way” (pp. 159-160).
On the other hand, in a row of pages of the same book, it is asserted that truth itself is antinomian (that is, “truth” with a lowercase letter, not a capital letter – the truth about Truth), that true religious dogma is antinomian; contradiction constitutes the necessary seal of the true in general. “Truth itself is an antinomy and cannot but be so” (pp. 147, 153).
And accordingly our author wavers between two radically different attitudes to human thought.
On the one hand, it must enter the mind of truth, become whole, like the God-bearing minds of the ascetics (p. 159).
On the other hand, it must be silenced, i.e. simply cut off as fundamentally contradictory and essentially antinomian – the very pursuit of “reasonable faith” is the beginning of “diabolical pride” (p. 65).
Can it be affirmed at the same time that as sin is antinomian, so that truth is antinomian? Does this not mean, in simpler language, that truth is sinful, or that truth itself is sin?
They may, of course, object to me that here we have an “antinomy for the sake of antinomy,” that is, a necessary contradiction. And that is why we must carefully look at the contradictory theses of Fr. Florensky: do we really have in them an objectively necessary antinomy, or just a subjective contradiction of the individual mind?
The thesis of Fr. Florenski, that the antinomies of our reason are in themselves a property of his sinful state, must be recognized as entirely true. “Looked at from the angle of dogmatics,” he says, “antinomies are inevitable.” Since sin exists (and in its recognition is the first half of faith), then our whole being, as well as the whole world, are broken” (p. 159). “There, in heaven, is the one Truth; in our case – many fragments of it, which are not congruent with each other. In the history of the flat and boring (?!) thinking of the “new philosophy”, Kant had the audacity to utter the great word “antinomy”, which violated the decorum of the supposed unity. Even for that alone he would deserve eternal glory. There is no need in case his own antinomies fail – the work is in the experience of antinomies’ (p. 159).
By not sharing this sharp review of Fr. Florensky on the new philosophy, I think that the diagnosis of the disease of human reason was made by him perfectly correctly. From this point of view, however, it would seem that precisely these internal contradictions – this antinomy, represent an obstacle to our thought in achieving the Truth, separate it from God. To my great surprise, however, the antithesis of Fr. Florensky says just the opposite. Truth itself constitutes an antinomy: “only the antinomy can be believed; and every judgment which is non-antinomial is either simply recognized or simply rejected by reason, since it does not exceed the limits of its egoistic individuality” (p. 147). According to the thought of Fr. Florenski, the very salvation of dogma is determined by its antinomianity, thanks to which it can be a reference point for reason. It is with dogma that our salvation begins, because only dogma, as antinomian, “does not narrow our freedom and gives full scope to benevolent faith or malicious unbelief” (p. 148).
To affirm that antinomianism is the stamp of the sinful division of our reason, and at the same time to reason that it is precisely in it that the power that saves us is contained, means falling into a contradiction which is not at all rooted in the essence of the matter and has no character of objective necessity, but should be fully recognized as the fault of Fr. Florensky. Precisely on the question of the “antinomian” of the Revelation, we have the quite unequivocal answer of St. Ap. Paul: “For the Son of God, Jesus Christ, whom I and Silas and Timothy preached among you, was not ‘yes’ and ‘no’, but in Him was ‘yes’, because all the promises of God in Him are ‘yes’, and in Him “amen,” to the glory of God through us” (2 Cor. 1:19-20). How are we to reconcile with this text our author’s assertion that the mysteries of religion “… cannot be put into words in any other way than in the form of a contradiction, which is both yes and no” (p. 158)? I draw attention to the extreme community of this situation. Well, if it is really true that every secret of religion is both yes and no, then we must recognize as equally true that there is a God, and that He is not, and that Christ is risen, and that He was not risen at all. On Fr. Florensky, in any case, has to introduce some limitation in his statement and admit that not all, but only some religious secrets are antinomian, i.e. contradictory in form. But even such an understanding of “antinomianism” does not stand up to criticism.
It asks, above all, what is inherently contradictory or antinomian: the dogma itself, or our imperfect understanding of the dogma? On this matter, the thought of Fr. Florensky hesitates and splits. On the one hand, he affirms that in the Tri-Ray light revealed by Christ and reflected in the righteous, “… the contradiction of this age is overcome by love and glory”, and, on the other hand, for him, the contradiction is “a mystery of the soul, mystery of prayer and love”. “The whole church service, especially the canons and sticharies, is overflowing with this ever-boiling wit of antithetical juxtapositions and antinomian assertions” (p. 158). Moreover, in the book in question there is a whole table of dogmatic antinomies. However, it is precisely from this table that it becomes clear what the main error of the respected author is.
He simply uses the words “antinomy” and “antinomianity” in two different senses. As a characteristic of the sinful state, antinomy always means contradiction – in relation to reason from this point of view, antinomianism denotes internal contradiction. When the author talks about the “antinomian nature of the dogma” or of the church chants, this should mostly be understood in the sense that the dogma is a kind of union of the world’s opposites (coincidentia oppositorum).
It is not particularly difficult to be convinced that precisely this mixing of the contradictory and the opposite is the error in a whole series of examples of “dogmatic antinomies” in Fr. Florensky. In fact, we have no antinomies in them at all.
For example, despite the respected author, the dogma of the Holy Trinity is not at all antinomian, since there is no internal contradiction in it. There would be an antinomy here if we were stating contradictory predicates about the same subject in the same relation. If, for example, the Church taught that God is one in essence and at the same time not one but triune in essence: this would be a real antinomy. In church dogma, however, “unity” refers to the essence, “trinity” – to the Persons, which from the point of view of the Church are not the same. It is clear that there is no contradiction, that is, no antinomy here: “yes” and “no” refer to the same thing.[9]
The dogma of the mutual relationship of the two natures in Jesus Christ is also non-antinomic. There would be an antinomy here if the Church claimed at the same time both the separation and the inseparability of the two natures; and their fusion and non-fusion. But in the doctrine of “inseparability and non-fusion” of the two natures there is no internal contradiction and, therefore, no antinomy – because logically the concepts of inseparability and non-fusion are not at all mutually exclusive, so here we have opposites (opposita), not contradictory (contraria) concepts.
With these examples, it is possible to clarify not only the error in the book under consideration, but also the essence of the correct understanding of antinomy and antinomianism. We have already convinced ourselves that these dogmas are not in themselves antinomies, but to the flat mind they inevitably become antinomies. When gross human understanding makes the three Persons into three Gods, the dogma indeed becomes an antinomy, for the thesis that God is one cannot in any way be reconciled with the antithesis that “there are three Gods.” In the same way, that crude understanding, which grasps the union of the two natures on the model of the material union of bodies, turns the dogma of the two natures into an antinomy, because it cannot in any way imagine how it is possible for two materially conceivable natures to be unite into one and not merge.
Antinomy and antinomianism are generally rooted in the intellectual understanding of world mysteries. However, when we rise above rational understanding, this alone already resolves the antinomies; the contradictions now become a union of opposites – coincidentia oppositorum – and their resolution takes place according to the measure of our elevation.
This essentially concludes the answer to the question of the solvability of antinomies in general and religious antinomies in particular. On this question, Fr. Florensky gives a negative answer. “How cold and distant, how ungodly and hard-hearted, seems to me that time of my life when I thought the antinomies of religion solvable but not yet resolved, when in my proud folly I asserted the logical monism of religion” (p. 163) .
In this community of too sharp a formula, the book under consideration is a combination of truths and fallacies. To dream of some perfect and final resolution of all antinomies in this life is, of course, just as insane as to imagine that we can in the earthly stage of our existence be entirely free from sin. However, to affirm the final unsolvability of all antinomies, to deny the very legality of attempts to resolve them, means in our thought to submit to sin. As the fatal necessity of sin in this life does not exclude our duty to fight against it and with God’s help if possible to free ourselves from it, so the inevitability for us of antinomianism does not take away the duty that lies upon us: to strive to rise above this sinful darkness of our rational consciousness, to try to enlighten our thought by this only inherent light, in which all our earthly contradictions also fall away. To reason otherwise means to affirm flat rational thinking not only as a fact of our life, but also as a norm of what is obligatory for us.[10]
Splitness and contradiction is a factual state of our reason: it is also what constitutes the essence of reason; only that the true and authentic norm of reason is unity. It is no coincidence that even bl. Augustine saw in this search of our mind, in this aspiration of his, his formal godlikeness, a search for connection with the One and the Unconditional, because truly the One, that is God. Augustine quite rightly observes that in all the functions of our reason stands before him the ideal of unity: both in analysis and in synthesis I want unity and I love unity (unum amo et unum volo[11]). And indeed, the ideal of knowledge, realized to a greater or lesser extent in every cognitive act, consists in connecting the knowable with something that is unified and unconditional.
Here it is necessary to explain a paradoxical phenomenon that seems to contradict what has just been said, namely: when man, in the spiritual upsurge of his earthly perfection, begins to approach the Truth, then the amount of contradictions that he notices , is not reduced in the least. On the contrary, as Fr. Florensky, “… the closer we are to God, the more distinct the contradictions become. There, in upper Jerusalem, they are gone. And here – here they are in everything…”. “The more brightly shines the Truth of the Tri-Ray Light shown by Christ and reflected in the righteous, the Light in which the contradiction of this age is overcome with love and with glory, the more sharply the cracks of peace also blacken. Cracks in everything’.
Psychologically, the observations of Fr. Florensky are perfectly correct here; nevertheless, his understanding of “antinomianism” is not only not confirmed by them, but on the contrary – it is refuted. Contradictions are discovered and seem to multiply in proportion to the enlightenment of our mind, not at all because the Truth is antinomic or that it is contradictory – quite the opposite: they are laid bare in proportion to the contrast with the unity of the Truth. The nearer we are to the Truth, the more deeply we realize our sinful division, the clearer it becomes to us how far we still stand from it, and in this is the basic law of both moral and mental enlightenment. In order to realize that you have no garment to enter the marriage hall, it is necessary to see this hall at least from a distance with your mind’s eye. It is the same in the knowledge of the Truth – here, as well as in the process of moral improvement, the higher a person rises from degree to degree, the brighter the Truth, unified and all-encompassing, shines upon him, the more perfectly he realizes its own incompleteness: the inner contradiction of its reason.
To be aware of sin, however, means to take the first step towards freeing yourself from it; in the same way, to be aware of rational antinomies means already to a certain extent to rise above them and above our own rationality and take the first step towards overcoming it.
An important consideration must be added to this. Not only in the future, but also in this life of ours, there are many planes of being and, accordingly, many degrees of knowledge. And so long as the process of our improvement is not completed, so long as we ascend spiritually and mentally from degree to degree, the very antinomies of our reason do not all lie on the same plane. Ascending to the pi-higher degree, with this alone we already overcome the contradictions characteristic of the lower lying degrees; on the other hand, new tasks are revealed before us, and therefore also new contradictions, which were not visible to us while we were in the lower. Thus, for example, for the person who has outgrown that degree of understanding, at which the three Persons of the Holy Trinity are mixed with “three Gods”, the antinomy in the dogma of the Holy Trinity disappears or “takes away” by this very thing. So much more clearly, however, do other profound antinomies of our misunderstanding stand before his mental gaze, such as, for example, the antinomy of human freedom and divine predestination, or of God’s justice and all-forgiveness. Generally speaking, antinomies form a complex hierarchy of degrees and in their degrees of depth represent the multiplicity of differences. On the one hand, Kant’s antinomies remain antinomies only for undeveloped, flat reason, which seeks an unconditional basis for phenomena in the order of temporally determined causes. These antinomies are easily overcome by the independent powers of thought: as soon as it rises into the domain of that which is beyond time. On the other hand, for deep religious understanding such contradictions are discovered, the solution of which exceeds all that depth of knowledge that has hitherto been accessible to man. However, what has so far been inaccessible can become accessible to a person at a different, higher level of spiritual and intellectual ascent. The limit of this rise has not yet been pointed out, and no one should dare to point it out. Herein lies the chief objection against those who affirm the final indissolubility of antinomies.
In the opinion of Fr. Florensky’s reconciliation and unity of antinomian claims is “higher than reason” (p. 160). We could probably agree with this position, as long as it were not ambiguous, that is, as long as the concept of reason was more clearly defined, which would exclude the possibility that the word “reason” itself could be used in different senses. Unfortunately, for our author, as well as for many other adherents of these views, reason is sometimes understood as a synonym for logical thinking in general, sometimes as a thought stuck to the plane of the temporal, which is unable to rise above this plane and is therefore flat.
If we understand reasoning in the sense of the latter, then the thought of Fr. Florensky is perfectly correct; naturally the resolution of antinomies is higher than the plane of the temporal and therefore lies beyond the limits of “reason.” Moreover, in order not to fall on this plane of rational understanding, a certain act of self-denial is required of our thought—that feat of humility in which thought renounces its proud hope of drawing from itself the fullness of knowledge and is ready to accept in itself the Revelation of the superhuman, of the divine Truth.
In this sense, and only in this sense, we can agree with Fr. Florensky that “true love” is expressed “in the rejection of reason” (p. 163). Unfortunately, however, in other places in our book, this same requirement of “renunciation of reason” is received by Fr. Florenski’s other meaning, which from a Christian point of view is absolutely unacceptable.
It requires that for the sake of God we give up “the monism of thinking”, and precisely in this he perceives “the beginning of true faith” (p. 65). Here at Fr. Florensky is far from talking about some metaphysical monism – the logical monism that he rejects is precisely the aspiration of reason to bring everything to the unity of the Truth, precisely in this he sees the “diabolical pride”. According to his thought, “monistic continuity is the banner of the seditious reason of creatures, which is torn from its Origin and root and scatters in the dust of self-affirmation and self-destruction. Quite the opposite: “… dualistic discontinuity is the banner of reason, which destroys itself because of its Beginning and in union with Him receives its renewal and its fortress” (p. 65).
It is precisely in these lines that the fundamental error in the entire teaching of Fr. Florensky on antinomianism. To renounce “monism in thinking” means to renounce not the sin of our thought, but its true norm, the ideal of all-unity and all-wholeness, in other words, the very thing that constitutes the formal godlikeness of our reason; and to recognize “dualistic discontinuity” as a standard means to normalize the sinful bifurcation of our reason.
In general, the attitude of Fr. Florensky’s approach to reason can hardly be seen as something that accords with his essentially Christian worldview. This is clearly revealed when comparing it with this criterion by which St. Ap. John teaches us to distinguish the spirit of God from the spirit of deception. Both for religious life and for religious thought, the absolute norm is given to us in the image of Christ, who came in the flesh (1 John 4:2-3). Does the teaching of Fr. Florensky on the mutual relation of God’s nature and human nature in the knowledge of God?
The reconciliation of the divine and the human, which is revealed to us in the image of the God-man, is not violence against human nature. The basis of our hope lies precisely in the fact that nothing human is cut off here, except sin: the perfect God is at the same time a perfect man, and therefore the human mind also participates in this union without violating its law and norm – it is subject to transfiguration rather than mutilation.
What is an accomplished fact in Christ the God-man must become an ideal and norm for all humanity. As the union of the two natures in Christ was not forced, but free, in the same way the union of the divine principle and the human mind in the knowledge of God must be free; no violence should happen here; the law of human reason, without which it ceases to be reason, is not to be violated, but fulfilled. In the unity of Truth the human mind must find its unity. And no difference between the truth with a small letter and the Truth with a capital letter does not take away from us the responsibility to strive for this very goal: to seek the unity of truth. For this truth, which bears upon itself the stamp of our sinful division, is no truth at all, but a delusion. The monism of thinking in Christ must be justified, not condemned.
And the mistake of Fr. Florensky’s conclusion is precisely that with him the free attitude of the human mind towards the Truth is replaced by a violent one: before us he puts an alternative – or to accept the truth about the Holy Trinity, which from his point of view is antinomic, i.e. contradictory, or die in madness. To us he says: “Choose, worm and nothingness: tertium non datur[12]” (p. 66).
Christ, who wanted to see in His disciples His friends and not slaves, did not address their consciousness in this way. He who in deed revealed the trinity to them, showing, in answer to the doubts of Philip, in His own person the Heavenly Father, made this mystery intelligible to them, intelligible to the lover, because He contrasted it with the love that brings about unity in the multitude: “that they may be one, even as we are” (John 17:11). Such an appeal to human consciousness persuades, not coerces; it heals not only the heart of man, but also his mind, because in it our reason finds fulfillment of its norm of unity; in such a discovery of the trinity for our thought already here, in this life, the antinomy of unity and multiplicity is removed, its multiplicity appears not torn and not split, but united from the inside, connected.
A. Florensky may object to me that this resolution of the antinomy is beyond our reason, but there is also a dangerous ambiguity in this statement that must be removed – I repeat that, if by “reason” we understand thought, which has stuck to the temporary, then Fr. Florensky will be perfectly right, for Truth is beyond time. If, on the other hand, the meaning of the doctrine under consideration is that the resolution of the antinomy takes place only beyond human thought in general, then such a meaning is unconditionally unacceptable, since with this alone the human reason is thrown alone into the outer darkness, depriving itself of participation in the joy of universal transfiguration.
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The question of the Christian attitude towards the human mind is inseparably connected with the question of the Christian attitude towards the representative of the mind in human society – towards the intelligentsia.
Here, too, I cannot be satisfied with the decision of Fr. Florensky. His extremely passionate, and at times cruel, judgments of the intelligentsia, of what he himself calls “graceless” and “earthly” souls, sound like a sharp dissonance in his profoundly Christian book. In the very immensity of the negation here, one feels a sore point of the considered work and of its author. As we have already seen, Fr. Florensky recalls that “godless and hard-hearted” time in his own life when he intellectually believed in the logical monism of religion. The former intellectual also feels in his fascinating descriptions of the skeptical hell he once experienced. In general, for our author, “intelligence” is an internal enemy, not an external one. In himself there is still that hateful intellectual which he himself denies; and therein lies the reason for this extremity of negation, which excludes the possibility of justice.
In places it even seems that not only the “intellectual”, but even the own human thought of Fr. For him, Florensky is an enemy that he wants to get rid of. It goes without saying that such an attitude to thought and to “intelligence” cannot be crowned with complete victory. Doubts in thought cannot be overcome by a denial of logic, by a leap into the unattainable and the unknowable; in order not to be overcome, they must be thought through. Likewise, the “intellectual” cannot be defeated by negation, but by satisfying his legitimate mental demands. The truth of Revelation must become immanent to thought; only on this condition can it triumph over irreligious thought. Then, when the content of the religious teaching insistently asserts itself as something external, beyond thought, with this itself, thought asserts itself in its state of separation and separation from religion, and thus condemns itself to cruelty. Thinking that has been expelled from the realm that is opposed to religion inevitably remains “intellectual” – in the bad sense of the word: rational, devoid of content.
The original sin of the book of Fr. Florensky concludes precisely in this her dependence on this “intelligence”, which he denies. Precisely “antinomianism” is a point of view that is too typical of the modern intellectual, and that is why it is extremely popular. There is, no more, no less, an unconquered skepticism, a split in thought, elevated to principle and norm. This is such a point of view of thought that asserts itself in its contradiction. Paradoxical as it may seem at first glance, between rationalism and “antinomianism” there is the closest kinship, more than that: an immediate logical and genetic connection. Rationalism exalts in principle the self-sufficient thought, the thought which derives the knowledge of truth from itself, while antinomianism liberates this same thought from its immanent religion and norm, from that commandment of unity which is the likeness of God in it. He proclaims to be the property of truth what in reality is the sin of reason—its inner decay. In practice, “antinomianism” is a purely rational point of view, because it affirms the contradictions of our reason as finally insoluble and invincible – more than that: it elevates them to a religious value.
At Fr. Florensky, as with a deeply religious thinker, this alogism fashionable in our time does not reach its ultimate consequences. Today, a typical representative of this direction is N. A. Berdyaev, who finally broke with the point of view of objective revelation and in the entire teaching of Fr. Florensky sympathized almost exclusively with his “antinomianism,” i.e., with his weakest.
On Fr. Florensky this sympathy should serve as a warning; it contained within itself the instruction that, raised in principle, antinomianism was fundamentally opposed to his own religious point of view. This is a dangerous deviation of thought, the natural end of which has manifested itself in Berdyaev as decadent dilettantism, giving itself the appearance of victory over prudence.
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Decline is the inevitable fate of that thought which has lost its immanent criterion. Once freed from the logical norm of all-unity, it inevitably falls into captivity, into slavish dependence on illogical experiences: having no criterion to distinguish in these experiences the higher from the lower, the superconscious from the subconscious, such thought gives itself up uncontrollably to all the suggestions of affect, taking them as prophetic intuitions. Elevating the “irritation of captive thought” to a principle of philosophizing is also the most characteristic feature of modern decadent philosophy.
Carried to the end, this trend inevitably leads to a denial of objective revelation, to a rebellion against every religious dogma as such. And this is so for the simple reason that each dogma has its own strictly defined mental, logical composition that anchors the content of faith: in each dogma there is a precise logical formula that strictly separates the true from the untrue, the worthy of belief from delusion. This places a limit on affect in the realm of religious life and gives the believer a firm guide to distinguish truth from falsehood within subjective religious experience. These dogmatic definitions, through which the possibility of mixing the Truth with anything foreign and external to it is cut off for the believer, are often examples of logical elegance and Fr. Florensky knows this – something more: he glorifies St. Athanasius the Great, who was able to express “mathematically precisely” even in a later age the truth about the Oneness that “eluded accurate expression in intelligent minds” (p. 55).
It is understandable that for modern religious decadence, which upholds the freedom of affect against thought, such a subordination of religious feeling to rigid logical determinations is something absolutely unacceptable. Well, precisely because of his worship of the “mathematically accurate” dogmatic formulations of the Church, Fr. Florensky was subjected to fierce attacks by Berdyaev.[13] Undoubtedly, the valuable aspect of the latter’s objections lies in the fact that these objections put Fr. Florensky faced the need to more sharply distinguish himself from this decadence of alogism, a typical representative of which in religious philosophy is N. A. Berdyaev.
Source in Russian: Trubetskoy, E. N. “Svet Favorsky and the transformation of the mind” – In: Russkaya mysl, 5, 1914, pp. 25-54; the basis of the text is a report read by the author before a meeting of the Russian Religious and Philosophical Society on February 26, 1914.
Notes:
[9] This opponent of mine, who has noticed “Hegelianism” in these words, has apparently forgotten Hegel. It is Hegel who teaches that all our thinking moves in contradictions. From his point of view, the dogma of the Holy Trinity is also contradictory or “antinomic”. While I maintain that there is no contradiction in it.
[10] It is worth noting that even Fr. Florensky, faced with the antinomy of divine justice and mercy, does not remain at the apparent contradiction of thesis and antithesis, but tries to give it a solution.
[11] Cf. my essay: Религиозно-общественный идеал западного христианства в V веке. Миросозерцание бл. Августина, M. 1892, pp. 56-57.
[12] From Latin: “third not given”.
[13] Berdyaev, N. A. “Stylized Orthodoxy” – In: Russkaya mysl, January, 1914, pp. 109-126.
On the occasion of the book by candle. P. A. Florensky “Pillar and Support of Truth” (Moscow: “Put”, 1914)
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In the Gospel there is a wonderful image, personifying the unceasing division in the earthly life of mankind. On Mount Tabor, the chosen apostles contemplate the bright face of the transfigured Christ. Down below, at the foot of the mountain, in the midst of the general vanity of the “unfaithful and depraved” kind,[1] a madman gnashes his teeth and foam comes from his mouth,[2] and the disciples of Christ, because of their unbelief,[3] are powerless to heal.
This double image – of our hope and our grief, beautifully combines into a complete picture, which several centuries ago Raphael tried to convey in full. There, on the mountain, that radiance of eternal glory appeared to the elect which must fill both the human soul and external nature. This glory cannot remain forever in the hereafter. In the same way all human souls and persons should shine as the sun in Christ; in the same way the whole corporeal world must become the bright shirt of the transfigured Saviour! Let the eternal light descend from the mountain and fill the plain with it. In this, and in this alone, lies the final path to the actual and complete healing of the demon-possessed life. In Raphael, this thought is expressed through the raised finger of the apostle, who, in response to the request for healing of the madman, points to Tabor.[4]
The same contrast that is embodied in this painting is also a major motif in Russian religious art. On the one hand – the great Athonian ascetics, and after them also the ascetics in the Russian Church, have never stopped proclaiming that the Light of Tabor is not a fleeting phenomenon, but a permanent, eternal reality, which even here, on earth, becomes clear to the greatest by the saints, crowning their ascetic feat. On the other hand, the more the saints and ascetics climbed the mountain, the more they abandoned the world in their search for the Light of Tabor, the stronger down below, on the plain, the dominion of evil was felt, the more often there gave out the cry of despair.
“Lord, have mercy on my son; at the new moon he is seized with rage, and he suffers badly, for he often falls into fire and often into water” (Mat. 17:15).
All over the world there is this irreconcilable opposition of the upper and the lower, of the mountainous and the plain. However, probably nowhere else does it manifest itself so clearly and so sharply as here. And if there is a soul that is torn, divided and tormented by contradictions, then this is by far the Russian soul.
The contrast between transformed and untransformed reality is everywhere in one way or another. However, in countries where European civilization prevails, it is obscured by culture and therefore not so noticeable to the superficial observer. There the devil walks “with a sword and a hat”, like Mephistopheles, while here, on the contrary, he openly shows his tail and hooves. In all these countries, where even a relative order and some kind of prosperity reigns, Beelzebub is in one way or another chained. In our country, on the contrary, he was destined for centuries to rage at will. And probably it is precisely this circumstance that causes those unusual upsurges of religious feeling which the best disciples of Christ in Russia experienced and are experiencing. The more boundless is the chaos and ugliness of turbulent flat existence, the stronger is the need to ascend into the realm of the high, into the immovable repose of unchanging, eternal beauty. Until now, Russia has been the classic country of life’s misfortune – isn’t that the reason why it is precisely that region where in the religious inspiration of the elect the ideal of universal transformation has shone especially brightly!
I speak not only of the high apostles who were given to see the Light of Tabor face to face – Russia did not lack those lesser disciples of Christ who did not see the Transfiguration with their bodily eyes, but who foretold it in the contemplation of the mind and of faith, and have awakened that faith in others, heralding in the plain the healing that comes from above. Following the ascetics, great Russian writers also sought the Tavor Light. The apostle, who, when asking for healing, points his finger to the mountain and to the Transfiguration, thereby expresses the deepest thought of Russian literature – both artistic and philosophical. Pure, abstract reasoning, as well as “art for art’s sake” alienated from life, have never been popular with us. Quite the opposite: from both thought and artistic creation, Russian educated people have always expected a transformation of life. In this respect, such antipodes as Pisarev – with his utilitarian view of art, and Dostoevsky – with his slogan “beauty will save the world” are similar in our country. Our creativity, the spiritual, and the philosophical, has always longed, not for some abstracted truth, but for actual truth. The greatest that is in our literature was created in the name of the ideal of the whole life. Consciously or unconsciously, the greatest representatives of Russian folk genius have always sought that light that heals from within and transforms life from within: both spiritual and physical. Universal healing in universal transformation: we find this thought under various modifications in our great artists – in Gogol, in Dostoevsky, and even, be it in a distorted, rationalized form, in Tolstoy, and among the thinkers – the Slavophiles, Fedotov, Solovyov and the many continuations of the latter.
And always the search for the Light of Tabor is evoked in our writers by life, a painful feeling of the power of evil that reigns in the world. Whether we take Gogol, or Dostoyevsky, or Solovyov, in each of them we will see the same source of religious inspiration: the contemplation of suffering, sinful and demon-possessed humanity – this is what evokes the greatest upheavals in their work. Before them stands not just one sick person, but the great nation as a whole – like the never-suffering native country, periodically possessed by a mute and deaf spirit, which constantly calls for help and constantly seeks help. This sense of hell reigning in our earthly reality has incited the exponents of our religious idea to various deeds and exploits. Some have completely fled from the world and climbed the mountain – to those highest peaks of spiritual life, where the Tabor Light really becomes tangible, visible; others, remaining at the foot of the mountain, mentally foretold this vision and prepared human souls for it. In any case, however, the object of religious search, the main source of religious creativity, was the same for ascetics, artists, and philosophers.
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This source has not dried up even nowadays. A vivid proof of what has been said is the recently published remarkable book by Fr. Pavel Florensky Pillar and support of truth. In our country, he is not the progenitor of some new direction, but a continuation of the Christian tradition, which in the life of our church counts many centuries, and in Russian literature – both in art and in philosophy, it has already found not one or two talented and even genius exponents. However, the said book of his is a sequel that is deeply original and creative; in her person we have a work of extraordinary talent, which is a genuine phenomenon in modern Russian religious-philosophical literature.
The movement of his thought is determined by this fundamental contrast, which has determined the entire course of the development of Russian religious thought: on the one hand, it is the abyss of evil, the sinful, internally disintegrated world, the world that has “disintegrated into contradictions si”, and on the other hand – the “Tavor light”, in the eternal reality of which the author is deeply convinced. All this is still the same ideal of the perfect, complete life, which before Fr. Florensky was repeatedly embodied in the works of Russian religious thinkers. Sophia – Wisdom of God – type of all creation; The Immaculate Virgin Mary – the manifest embodiment of this wholeness, manifestation of the deified creature on earth; finally – the Church, as a manifestation of this same totality in the collective social life of humanity – all ideas that Russian religious thought has long absorbed, which have entered into circulation in our country and are therefore well known to the educated Russian reader interested in religious matters. Father himself. Florensky wants to be the exponent not of his personal but of the objective, ecclesiastical wisdom, and therefore it is understandable that he does not claim novelty of the basic principles.
In his words, his book “is based on the ideas of St. Athanasius the Great” (p. 349) and is completely alien to the desire to set forth any “system of his own” (p. 360). Of course this desire to renounce one’s own system for the higher divine system of Revelation is quite understandable on the part of a religious writer. Nevertheless, Fr. Florensky vainly thinks that all these “own views” such as he has in his work originate only from “his own misconceptions, ignorance or misunderstanding” (p. 360). This book certainly cannot claim the absolute value of Revelation, but only the relative value of human interpretation of Revelation. And here, in this subordinate area of human creativity, something no less valuable is said, of course, precisely because it is its own.
In this sense, this precious thing that Fr. Florensky, is concluded above all in the unusually bright and strong depiction of the main opposition, from which the search for our religious thought was determined and is determined. On the one hand, a clear and deep awareness of the eternal reality of the Tabor Light, which is the supreme beginning of the universal spiritual and physical enlightenment of man and all creatures, and on the other hand, the overwhelmingly powerful sanctification of the chaotic sinful reality, of this furious life, which touches Gehenna. I do not know in recent religious-philosophical literature an equal in depth analysis of this inner splitting and disintegration of the personality, which is the very essence of sin. In the literature of the past centuries, this theme was developed with incomparable brightness in Confessions of bl. Augustine and in this regard Fr. Florensky can be called his student. His main source, however, is not any literary examples, but his own painful experiences, verified through the collective, ecclesiastical experience.
The book Pillar and Support of Truth is the work of a man for whom Gehenna is not an abstract concept, but a reality that he has experienced and felt with his whole being. “The question of the second death,” he says, “is a painful, sincere question. Once in my dream I experienced it in all its concreteness. There were no images, only purely internal experiences. A bottomless, almost substance-dense darkness surrounded me. Some forces drew me towards the end, and I felt that this was the end of God’s being, that outside of it was absolute Nothingness. I wanted to scream but I couldn’t. I knew that just one more moment and I would be thrown into the outer darkness. Darkness began to permeate my entire being. My self-consciousness was half lost, and I knew that this was absolute, metaphysical annihilation. In utter desperation, I screamed not with my voice: “From the depths I cried to You, Lord. Lord, hear my voice.” In those words at that moment my soul poured out. Someone’s hands powerfully grabbed me – me, the sinking one, and threw me somewhere far from the abyss. The thrust was sudden and powerful. Suddenly I found myself in a familiar setting, in my room, as if from some mystical non-existence I fell into my usual existence. And immediately I felt myself before the face of God, and then I woke up, all wet with a cold sweat” (p. 205-206).
That sin is “a moment of disorder, decay and corruption in the spiritual life”, this was said with incomparable eloquence, although expressed differently, by St. Ap. Paul (Rom. 7:15-25). Here the merit of our author lies only in the remarkably vivid revelation of the vital meaning of the formula in question, in the subtle psychological depiction of the sinful condition. In sin, “the soul loses consciousness of its creative nature, loses itself in the chaotic vortex of its own states, ceasing to be their substance: the Self suffocates in the “thought flow of passions… In sin, the soul slips away on its own, loses myself. It is not by chance that the language characterizes the last degree of the moral fall of women as “loss”. No doubt, however, there are not only “lost” women, who have lost themselves within themselves, their god-like creation of life, but also “lost men”; in general, the sinful soul is a “lost soul”, moreover, it is lost not only to others, but primarily to itself, since it failed to preserve itself” (p. 172). The sinful state represents, first of all, “a state of depravity, depravity, i.e. destruction of the soul – the integrity of the person is destroyed, the inner layers of life are destroyed (which should be hidden even for the Self itself – such is preferentially the sex), are turned outward, and what is to be discovered, the openness of the soul, i.e. sincerity, immediacy, motives for actions, precisely this is hidden inward, making the personality secret… Here it receives a face, and even as it were a personality, that side of our being which is naturally faceless and impersonal, for this is the ancestral life, whatever happens in the face. Having received the phantom likeness of a person, this generic sub-basis of the person acquires independence, while the actual person is falling apart. The ancestral domain is separated from the personality, and therefore, having only the appearance of a personality, it ceases to obey the dictates of the spirit – it becomes unreasonable and insane, and the personality itself, having lost from its composition its ancestral basis, i.e. its root, loses consciousness of reality and becomes the image no longer of the real basis of life, but of emptiness and nothingness, i.e. of the empty and gaping mask, and, concealing with itself nothing that is real, itself realizes as a lie, as acting. Blind lust and aimless mendacity: this is what remains of the personality after its depravity. In this sense, depravity is a duality” (pp. 181-182). It represents “the pre-Genetic decay of the personality.”
Doubt of the Truth and, ultimately, its loss, is only a variety of the general sinful condition, a particular manifestation of that inner decay of the personality which is the very essence of sin. The fascinating description of this mental foretaste of Gehenna in Fr. Florenski again unwittingly makes us remember this same example, which obviously stood before the author: Confessions of bl. Augustine.
“There is no truth in me, but the idea of it burns me.” However, the doubt carried to the end makes us doubt the very idea and the fact that we are looking for it. “It is also untrustworthy that I expect the Truth. Maybe it just seems to me too. And besides, perhaps, costing itself is not costing? Asking myself the last question, I enter the last circle of the skeptic’s hell, the compartment where the very meaning of words is lost. There they cease to be fixed and fall from their nests. Everything becomes everything, every phrase is perfectly equivalent to every other; any word can change its place with any other. Here the mind loses itself, is lost in the formless and disordered abyss. There is feverish delirium and disorder here.’
“However, this extreme skeptical doubt is possible only as an unstable equilibrium, as a limit of absolute madness, because what else is madness if not mindlessness, if not an experience of non-substantiality, non-support of the mind. When it is experienced, it is carefully hidden from others; once experienced, it is remembered with extreme reluctance. From the outside it is almost impossible to understand what it is. From this extreme border of orb reason drifts the chaos of delusions and an all-piercing chill deadens the mind. Here, behind the thin partition, is the beginning of spiritual death” (p. 38-39).
The end of these earthly foretastes of spiritual death is the authentic Gehenna itself. “The wind that sows sins, will reap in this age a storm of passions; and, caught in the whirlwind of sin, he will be always whirled by it, and will not come out of it, that not even a thought of it will cross his mind, because he will not have a dispassionate fulcrum” (p. 241). This burning in the fiery Gehenna is actually taking place here on earth – in this Fr. Florensky sees the very essence of possession and rage (p. 206).
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The more painful the feeling of Gehenna, the more understandable that passionate urge to the Truth that is heard in the words of prayer: “From the depths I cried to You, Lord.” In it is hidden that immediate transition to the Light of Tavor, which was once depicted in fiery features by bl. Augustine: “And You struck my feeble sight, shining strongly upon me: and I trembled with love and with fear, that I am very far from You – in the land of difference from You. And as if I heard Your voice from on high: I am food for the great: grow and you will eat from Me. And you will not turn Me into yourself, as it happens with the food of the flesh, but you will turn into Me” (Confessions 7, 10, 16).[5]
This transition takes place not in the process of logical reasoning, but in the passionate urge of the human soul: “and I woke up in You” – says bl. Augustine (Confessions 7, 14, 20).[6] And this awakening is impossible with human forces alone. It is a miracle of grace that is above human nature – in this sense, Fr. Florensky.
“In order to get to the truth, you have to give up your individuality, get out of yourself, and for us this is absolutely impossible, because we are flesh. However, I repeat – how exactly in this case can you grab hold of the Claw of Truth? This we do not know and cannot know. We only know that through the gaping cracks of human reason one sees the azure of Eternity. It’s unattainable, but it’s true. And we know that “the God of Abraham, of Isaac, and of Jacob, not the god of philosophers and scientists” comes to us, comes to our bedside, takes us by the hand, and leads us as we could not even imagine. For humans this is impossible, but for God everything is possible” (p. 489).
But what is this Pillar and Support of truth, to which we thus arrive? “The Pillar of Truth – answers our author, this is the Church, this is credibility, the spiritual law of identity, the feat, the triune unity, the Tabor light, the Holy Spirit, Sophia, the Immaculate Virgin, this is friendship, and this again is the Church.” And all this multitude of answers in his exposition is one whole. Because the Truth, that is all. According to Christ’s prayer, the unity itself must reign in the enlightened creature, which has always been realized in the Holy Trinity. In this is concluded the transfiguration, the deification of creation, which – through the action of the Holy Spirit – fills it with the light of Tabor; this transfiguration is the same as the adequate incarnation of Sophia in creation. On earth, however, Sophia appears mainly in the perfect virginity of the Mother of God, gathering humanity in the one temple of God, in the Church, and the highest degree of ecclesiality is the realization of friendship or, more precisely, the perfect friendship of people in God. And universal healing of creatures is expressed above all in the restoration of perfect wholeness or – of chastity.[7]
In all these situations, we need to see, of course, not some “new teaching” of Fr. Florensky, and his original attempt to bring the faith of the fathers closer to people’s consciousness – this ancient Christian tradition, which, fortunately, managed to become such in Russian religious philosophy. In this regard, Fr. Florensky takes a new and extremely important step, which before him had not really been taken by anyone, but was only noted by Vladimir Solovyov. In religious teaching, he tries to use the centuries-old religious experience, which has found its expression in Orthodox liturgy and in Orthodox iconography – here he finds and discovers an astonishing wealth of inspired intuitions, supplementing religious understanding with new features and which have not found expression in our theology. I remember how in oral talks the late Vladimir Solovyov liked to point out the striking backwardness of Orthodox theology from Orthodox liturgy and from icon painting, and especially as regards the veneration of the Holy Mother of God and Sophia.[8] It was especially pleasant for me to find in the book of Fr. Florensky, who apparently did not know about these talks, an almost literal reproduction of this same thought. “Both on the iconostasis and in the liturgy, the Mother of God occupies a place that is symmetrical and, as it were, almost equivalent to the place of the Lord. We turn to her alone with the prayer: “Save us.” If, however, we turn from the living experience given by the Church to theology, we feel transported into some new realm. Psychologically, the impression is undoubtedly such that scholastic theology does not speak of quite the same thing that the Church glorifies: the scholastic-theological teaching about the Mother of God is disproportionate to her living veneration; the awareness of the dogma of the priesthood in scholastic theology lagged behind his experiential experience. Worship, however, is the heart of church life” (p. 367). Recently, in our country, eyes are beginning to open to the wonderful beauties of old Russian icon painting, regardless of the fact that for now this is only a revival of aesthetic interest. The defense of Fr. Florenski concludes that he has shown how much these beauties – both of icon painting and of worship – can contribute to the deepening of the religious and philosophical understanding of the faith. In his book the heart of church life has really come close to the mind of the modern educated man. In this lies his capital merit, compared to which all the rest are more or less interesting details. Into these particulars, though they are extremely valuable, I cannot, unfortunately, enter into consideration, owing to the short length of the present paper. What I would like to do is, above all, to introduce the spirit and mood of this book by Fr. Florensky, as well as thinking with him about a religious-philosophical problem, which, as it seems to me, did not find a completely satisfactory solution with him.
Source in Russian: Trubetskoy, E. N. “Svet Favorsky and the transformation of the mind” – In: Russkaya mysl, 5, 1914, pp. 25-54; the basis of the text is a report read by the author before a meeting of the Russian Religious and Philosophical Society on February 26, 1914.
Notes:
[1] Cf. Matt. 17:17.
[2] Cf. Mark 9:18.
[3] Cf. Matt. 17:20.
[4] The author is referring to the painting “Transfiguration” (1516-1520) by the Italian artist Raffaello Santi.
[5] Saint Aurelius Augustine, Confessions.
[6] In Prof. Nikolova’s translation – on p. 117 (trans. note).
[7] See in particular p. 350 [of the first Russian edition of Столп и утверждение Истины, 1914]
[8] It is known how much the image of St. Sophia in Novgorod gave to his teaching; see his article “The Idea of Humanities in Augusta Comte” – in the eighth volume of the first edition of his collected works, pp. 240-241.
By St. archbishop Seraphim (Sobolev), Sermon delivered in Sofia (Bulgaria) on the Feast of Transfiguration, 6th of August, in 1947.
Liturgical Holy Gospel: At that time Jesus took with Himself Peter, James and John, his brother, and led them alone to a high mountain; and was transfigured before them: and His face shone like the sun, and His clothes became white as light. And behold, Moses and Elijah appeared to them, talking with Him. Then Peter answered Jesus and said: Lord, it is good for us to be here; if you want, let’s make three canopies here: one for You, one for Moses, and one for Elijah. While he was yet speaking, behold, a bright cloud overshadowed them; and a voice was heard in the cloud, saying: This is my beloved Son, in whom I am well pleased; Listen to him. And when the disciples heard this, they fell on their faces and were greatly afraid. But Jesus, coming near, touched them and said: get up and do not be afraid! And when they lifted up their eyes, they saw no one but Jesus alone. And when they came down from the mountain, Jesus commanded them and said: do not tell anyone about this vision until the Son of Man rises from the dead (Mat. 17:1-9).
Let Your eternal light shine for us sinners too…
In the kondak in honor of today’s great feast of the Transfiguration of the Lord, it is said: “You were transfigured on the mountain and Your disciples, as far as it was possible for them, saw Your glory, Christ God, so that when they see You crucified, they will understand that Your suffering was voluntary , and to preach to the world that You are truly the radiance of the Father”.
Here the Holy Church tells us the purpose of the Lord’s Transfiguration. Christ’s disciples faced a terrible test of faith. They were expected to witness the terrible humiliation of Christ—His spitting, slapping, scourging, and shameful crucifixion and death on the Cross. It was necessary to strengthen their faith in the Son of God, to show them that He willingly, with His own free will, surrendered to this disgrace, to these sufferings.
This is exactly what the Lord did when He was transfigured before His disciples at Tabor and revealed to them all His divine glory. They could not bear this glory and fell prostrate, but experienced from it in their hearts inexpressible heavenly bliss and felt with their whole being that Christ is the true Son of God, that He is the source of eternal heavenly bliss for believers.
St. However, the Church points to another purpose of the Lord’s Transfiguration. She tells us about her in the following words of today’s holiday troparion:
You were transfigured on the mountain, Christ God, … so that Your eternal light may also shine for us, sinners …
The Lord did everything for us: he taught, he suffered and died for us, he rose and ascended for us, he was transformed for us, so that through this divine light he could transform us too, through this light we too from sinners to become pure and holy, from weak to strong, from sorrowful to joyful. This light, necessary for our transformation, is none other than the grace of the Holy Spirit, which descended upon the apostles and which, from that time to this day, pours abundantly upon us through the holy Church, through her Sacraments.
How light transforms us
And the Holy Church shows us a great number of examples of how wonderfully this divine grace, this divine light transforms us, sinners, and makes us new, blessed people. Thus, through this grace, the prudent thief, crucified with Jesus Christ, was once enlightened. St. evangelists Matthew and Mark narrate that at first both robbers blasphemed the Lord. And ev. Luke specifies that only one of them blasphemed the Lord.
It becomes clear that the Lord has touched the heart of the other robber with His grace. The Lord remembered the great mercy which, according to church tradition, He showed Him by not causing any harm to the Holy Family when the Infant God with His Immaculate Mother and the righteous Joseph fled from Herod in Egypt. On the cross, this robber believed in Christ and was the first of Christ’s followers to enter heaven for eternal bliss. This gracious light once illuminated Saul when he went to Damascus to persecute and put Christians to death. And from a persecutor he transformed into the greatest apostle of Christ.
By this same grace, by her divine light, Mary of Egypt, Eudocia, and Taisia, from famous harlots, were transformed into angels by their purity and love of Christ. From the biography of Reverend Moses Murin, it can be seen that he was a leader of robbers, tainted with murders and all kinds of serious crimes. Later, however, enlightened by grace and strengthened by its power, he amazed everyone with his meekness, with his angel-like life, which is why the Holy Church placed him on an equal footing with Rev. Arsenius the Great and other great holy fathers.
St. The Church gives us many examples of the striking effect of grace, when the blasphemers of Christ, torturers and executioners of Christians, suddenly became believers and accepted martyr’s crowns.
Lord, enlighten my darkness!
The great father of the Church, St. Gregory Palamas, Archbishop of Thessaloniki, used to pray with such a short prayer: “Lord, enlighten my darkness” (cf. Ps. 17:29). And the Lord so enlightened him with the light of His grace that when St. Gregory performed the Liturgy, a divine light streamed from his face and many pious people in the temple saw it.
Let us too, my beloved children in Christ, always pray to be transformed and become from carnal – spiritual, from passionate – passionless through the light of grace that lives in us from the moment of Baptism and that smolders in us like a divine spark under the ashes of our sins and passions. Let us, through the fulfillment of God’s commandments, strive, as the main goal of our life, to be light, according to the words of the Savior: “You are the light of the world” (Matt. 5:14); “so that your light may shine before men, that they may see your good works and glorify your heavenly Father” (Mat. 5:16). Let the Lord’s words be fulfilled upon us after our death: “Then the righteous shall shine as the sun in the kingdom of their Father.”
Therefore, let us beseech the Immaculate Mother of God, our first Intercessor and Intercessor before God, that the words of the troparion in honor of today’s feast be fulfilled with all her power and over us:
Through the prayers of the Mother of God, let Your eternal light shine for us sinners, Giver of light, glory to You!
The person in charge and organiser of this conference was H.E. Pujya Swami Rameshwarananda Giri Maharaj, president of the FIIT and the PHI Foundation. His role was crucial in coordinating the participation of different religious communities present in Spain. Prominent participants included figures from Catholic Christianity such as the Carmelite Sisters of Charity of Vedruna, represented by Gracia Gil and Rosa Ortí, as well as Amparo Navarro from the Jesuit Migrant Service. As for Judaism, Isaac Sananes from the Jewish Community of Valencia was present; while Hinduism was represented by Pandit Krishna Kripa Dasa (who presented his book “Lessons from the Eternal Path: The Santana Dharma, between matter and spirit“), Swamini Dayananda Giri. Elisabeth Gayan of Brahma Kumaris also participated, and Shaykh Mansur Mota participated on behalf of Islam, joining the meeting virtually.
Photo courtesy of (c) Marcos Soria Roca and the Fundacion PHI
In addition, leaders from other traditions that have recently joined the FIIT joined the event. Francisco Javier Piquer represented Protestantism and the Baha’i Faith was present through Clarisa Nieva and José Toribio attended, while Armando Lozano represented the Unification Church and Iván Arjona-Pelado was present on behalf of the Church of Scientology, the religion founded by L. Ron Hubbard, and which Arjona represents at European and United Nations level.
These meetings not only focused on the annual General Assembly of the FIIT, but also provided a space to present innovative proposals that promote interfaith dialogue. During the days, participants enjoyed activities that included readings from sacred texts, lectures and ceremonies specific to each tradition. A featured panel discussion was entitled “The Concept of Freedom”, which explored diverse religious perspectives and was streamed online to broaden its reach.
To respect the different dietary needs of the participants, the Campus PHI restaurant offered vegetarian menus adapted to each confession. Each day began and ended with prayers representative of different traditions, creating an inclusive and respectful atmosphere.
The programme also included experiences in contact with nature. Attendees enjoyed a “forest bath” in the Prado de las Monjas reservoir, as well as a guided tour of the campus facilities where water purification systems, renewable energies and an organic garden were presented. The day included a spiritual experience at the Vedantic Centre, where the monastic community shared moments of tranquillity and reflection.
Photo courtesy of (c) Marcos Soria Roca and the Fundacion PHI .
The meeting ended with a visit to the Franciscan convent of El Palancar in Pedroso de Acim, Cáceres, where the monks offered a warm welcome and led a joint interfaith prayer, symbolising the Transcendence Forum’s mission to unite different faiths in search of peace and mutual understanding.
Overwhelmed by the excitement of your upcoming European summer adventure? Fear not, dear traveler! Before you jet off on your unforgettable journey, it is crucial to pack wisely to ensure a smooth and enjoyable trip. In this guide, we will highlight the vital items you need to bring along to make the most of your European escapade. From versatile clothing options to must-have travel accessories, we’ve got you covered. So, grab your suitcase and let’s start packing for an unforgettable European summer!
A key to efficient packing for your European summer trip is to prioritize lightweight and versatile pieces that can be mixed and matched for various outfits. Pack items such as breathable blouses, comfortable shorts, convertible pants, and versatile dresses that can easily take you from a day of sightseeing to a casual dinner.
Pieces that can serve multiple purposes will help you pack lighter and smarter. Opt for clothing made from quick-drying fabrics that can be easily washed and dried overnight, allowing you to rewear them throughout your trip. Additionally, choose neutral colors that can be easily paired together for different looks.
Remember to pack a lightweight scarf or shawl that can add a touch of style to your outfit while also providing some warmth on cooler evenings. This versatile accessory can be draped over your shoulders or used as a makeshift beach cover-up, making it a valuable addition to your travel wardrobe.
Layers for Changing Weather
One of the imperative items for your European summer trip is clothing that allows you to layer up for changing weather conditions. While summer in Europe is generally warm, temperatures can vary throughout the day, especially in regions with higher altitude or near bodies of water.
Bring a lightweight waterproof jacket that can protect you from unexpected rain showers without taking up too much space in your luggage. Packing a few long-sleeve tops or cardigans that can be easily added or removed will ensure you stay comfortable as the temperature fluctuates.
Having versatile layers will also come in handy when visiting churches or other religious sites that require modest attire. You can easily throw on a lightweight cardigan or scarf to cover your shoulders before entering these locations, showing respect for local customs while staying comfortable.
Footwear Fundamentals
Comfortable Walking Shoes
If you plan on exploring the charming cobblestone streets of Europe, comfortable walking shoes are a must-have in your packing list. Opt for shoes that provide good support and cushioning to keep your feet happy as you wander through historic sites and bustling markets. Note, you might be walking long distances, so prioritize comfort over style.
Pay attention to details like arch support and breathability to ensure your shoes can handle hours of walking in various conditions. Consider breaking in your new shoes before your trip to avoid any blisters or discomfort. With the right pair of comfortable walking shoes, you’ll be ready to conquer any European city on foot.
Invest in a quality pair of walking shoes that are durable and versatile enough to match different outfits. Look for styles that are easy to slip on and off for hassle-free airport security checks and sightseeing activities. Your feet will thank you for choosing comfort over fashion when you’re strolling along the Seine or exploring the winding alleys of Rome.
Sandals and Water Shoes
To fully enjoy the sunny beaches or tranquil lakes of Europe, pack a pair of sandals or water shoes for your summer adventure. Whether you’re wading through the crystal-clear waters of the Mediterranean or strolling along sandy shores, having appropriate footwear is important. Opt for sandals that provide support and can withstand both dry and wet conditions, keeping your feet comfortable and protected.
Water shoes are also a practical choice for activities like kayaking, paddleboarding, or visiting rocky beaches. These versatile shoes offer grip and protection, allowing you to explore both land and sea with ease. Don’t forget to pack a pair of sandals for casual outings or alfresco dining experiences. Finding the right balance between style and functionality will enhance your European summer trip.
One tip to keep in mind: choose sandals and water shoes that are easy to clean and quick to dry. This will come in handy after a day of adventures when you need to freshen up your footwear for the next outing. Embrace the laid-back European lifestyle with practical and stylish footwear choices that cater to your outdoor activities and leisurely strolls.
Toiletries and Personal Care
Some Packing List For A European Summer Vacation imperatives go beyond clothing and footwear. Your toiletry bag should contain a selection of personal care items to keep you refreshed and comfortable throughout your European adventure. Here’s what you shouldn’t forget to pack in this category.
Travel-Sized Toiletries
On your European summer trip, it’s imperative to bring travel-sized toiletries to comply with airplane carry-on regulations and save space in your luggage. Stock up on mini bottles of shampoo, conditioner, body wash, and lotion to keep you feeling fresh wherever you go. Don’t forget to include a travel toothbrush, toothpaste, and a small pack of wet wipes for quick clean-ups on the go. Having these imperatives in a compact size will ensure you can freshen up easily during your travels.
Sunscreen and Insect Repellent
To protect your skin from the harsh European sun, make sure to pack a high-factor sunscreen. **European summers can be scorching, and the UV rays can be intense**, especially if you’re exploring coastal areas or spending long hours outdoors. Additionally, insect repellent is crucial, especially in more rural or wooded areas where insects like mosquitoes may be prevalent. **Protect yourself from painful bug bites and potential diseases** by applying insect repellent regularly.
On your European summer trip, be mindful of the intensity of the sun’s rays and the prevalence of insects in various regions. Bringing along **sunscreen and insect repellent** can make a significant difference in keeping your skin healthy and free from bites.
Electronics and Accessories
All your electronic devices are crucial for your European summer trip, so make sure you have the right accessories to keep them charged and working throughout your journey.
Portable Chargers and Adapters
Any savvy traveler knows the importance of bringing along a portable charger for your phone, camera, and other devices. When you’re out exploring all day, you don’t want to be caught with a dead battery. Invest in a reliable portable charger that can keep your devices powered up on-the-go. Additionally, don’t forget to pack the necessary adapters for European outlets. European countries often have different plug types, so make sure you have the right adapter to keep your devices charged.
Camera and Travel Gadgets
Camera enthusiasts will want to make sure they have all the necessary gadgets for capturing their European adventures. A lightweight tripod can be handy for taking steady shots in crowded tourist areas. Consider bringing a GoPro or waterproof camera if you plan on hitting the beach or exploring water activities. Furthermore, a portable Bluetooth speaker can enhance your evenings by providing music for impromptu picnics or sunset gatherings. Capture and preserve your memories with these crucial gadgets.
Accessories like a multi-port USB hub can be a game-changer when you’re traveling with multiple devices that need charging. This will help you avoid arguments over who gets to use the single available outlet at your accommodation. Packing a small cable organizer can also save you the frustration of untangling cords in your bag. These small yet important accessories can make a big difference in keeping your electronic devices organized and ready to use throughout your European summer trip.
Travel Documents and Money
Passport and Travel Insurance
For your European summer trip, make sure to pack your passport and travel insurance. Your passport is your most important travel document, so double-check its validity before your journey. It’s recommended to keep a digital copy stored in your email or cloud in case of loss. Travel insurance is vital for any unexpected incidents such as trip cancellations, medical emergencies, or loss of belongings. Having travel insurance will give you peace of mind throughout your travels.
Credit Cards and Cash
Concerning credit cards and cash, it’s necessary to have a mix of both for your European trip. Notify your bank about your travel dates to avoid any issues with card transactions abroad. Carrying a limited amount of cash is advisable, with the majority of your expenses handled through credit cards for security. Make sure to check the foreign transaction fees and currency exchange rates beforehand to avoid unnecessary charges.
The use of credit cards is widespread in Europe, especially in major cities and tourist areas. However, it’s always good to have some cash on hand for smaller vendors, markets, or places that might not accept cards. ATMs are readily available throughout Europe, allowing you to withdraw cash in the local currency as needed. Just remember to keep your PIN code secure and be cautious of any suspicious-looking ATMs.
Health and Wellness
Medications and First-Aid Kit
Keep your health a top priority while traveling in Europe by bringing along necessary medications and a well-stocked first-aid kit. An easy way to stay prepared is to pack a small container with your regular prescription medications or any over-the-counter remedies you might need. Don’t forget to bring copies of your prescriptions in case you need a refill during your trip. Additionally, having a basic first-aid kit with bandages, antiseptic wipes, pain relievers, and anti-diarrheal medication can help you handle minor health issues on the go.
Remember to check the guidelines for bringing medications into each country you’ll be visiting, as rules may vary. It’s also a good idea to familiarize yourself with the local healthcare system and emergency numbers in case you need medical assistance. By taking these precautions, you can enjoy your European summer trip with peace of mind knowing you are prepared for any health-related situation that may arise.
Having the necessary medications and first-aid supplies can make a significant difference in addressing health concerns while traveling. By being proactive and packing these necessarys, you can focus on enjoying your trip without worrying about unexpected health issues derailing your plans.
Staying Hydrated and Healthy
FirstAid, one of the most important aspects of staying healthy while traveling is to stay hydrated. It’s easy to get caught up in exploring new places and forget to drink enough water throughout the day. Dehydration can lead to fatigue, headaches, and other health issues that can put a damper on your trip. Make sure to carry a reusable water bottle with you and fill it up whenever you have the chance.
It’s also important to prioritize eating nutritious meals and snacks to keep your energy levels up. Opt for fresh fruits, vegetables, and local specialties to fuel your body and keep you feeling your best. Note, maintaining good health starts from within, so nourish your body with the right fuel to make the most of your European adventure.
Note, staying hydrated and fueling your body with nutritious food are necessary for staying healthy and enjoying your European summer trip to the fullest. By taking care of your body’s needs, you can ensure that you have the energy and vitality to explore all the amazing sights and experiences that Europe has to offer.
Sleeping and Camping Essentials
Once again, when it comes to packing for your European summer trip, sleeping comfortably is key. Whether you’re staying in hostels, camping under the stars, or crashing on a friend’s couch, having the right sleeping importants can make all the difference.
Travel Pillow and Sleeping Bag
For a good night’s sleep on the road, invest in a quality travel pillow and sleeping bag. Your travel pillow should be compact, yet supportive, to ensure you wake up rested and ready to explore each day. Look for a sleeping bag that is lightweight, waterproof, and suitable for the temperatures you’ll encounter during your trip. Having a comfortable pillow and sleeping bag can make sleeping in unfamiliar places a lot more enjoyable.
Camping Gear and Equipment
Camping can be a fun and adventurous way to experience Europe, allowing you to immerse yourself in nature and truly disconnect. Bring along a sturdy tent, a reliable camping stove, and important cooking utensils to make your camping experience a breeze. Additionally, packing a portable water filter and a first aid kit is crucial for your safety and well-being while camping in remote areas. Being prepared with the right camping gear and equipment can ensure a smooth and enjoyable outdoor experience.
Another important item to pack for your camping adventure is a headlamp or flashlight. These tools are important for navigating around your campsite at night and providing you with much-needed light in the darkness. Make sure to pack extra batteries to avoid being left in the dark during your nighttime activities. Having a reliable source of light can make your camping experience safer and more convenient.
Food and Snacks
Non-Perishable Snacks
After a long day of exploring Europe’s beautiful cities and iconic landmarks, you’re bound to work up an appetite. For those times when you need a quick pick-me-up between meals, it’s vital to have a stash of non-perishable snacks in your bag. Think trail mix, granola bars, dried fruit, or nuts. These snacks are lightweight, easy to pack, and perfect for on-the-go munching.
Having a supply of non-perishable snacks is not only convenient but can also save you money while traveling. Instead of constantly buying expensive snacks from tourist areas, you can simply reach into your bag for a satisfying treat. Plus, you never know when you’ll be stuck on a long train journey or delayed at the airport – having snacks on hand can be a real lifesaver.
So, before you head out for a day of sightseeing in Europe, make sure to pack a variety of non-perishable snacks in your day bag. They’ll keep you fueled and ready to take on whatever adventures come your way.
Water Bottle and Refillable Containers
For staying hydrated throughout your European summer trip, a water bottle is a must-have. Opt for a durable, reusable water bottle that you can easily refill throughout the day. Many European cities have public water fountains where you can fill up your bottle for free, saving you money and reducing plastic waste.
Understanding the importance of staying hydrated while traveling is crucial, especially in the summer months when temperatures can soar. Dehydration can lead to fatigue, headaches, and a general feeling of unwellness, which can put a damper on your travel experience. By carrying a refillable water bottle with you, you can ensure that you always have access to clean and safe drinking water wherever you go.
Cultural and Language Essentials
Language Guides and Phrasebooks
To make the most of your European summer trip, it’s necessary to arm yourself with a language guide or phrasebook. While English is widely spoken in many European cities, learning a few key phrases in the local language can enhance your cultural experience and help you navigate more confidently. Whether it’s ordering a meal in Paris or asking for directions in Rome, having a basic understanding of the local language can go a long way.
Essentials look for a guide that includes common greetings, numbers, and everyday phrases. Apps like Duolingo or Rosetta Stone can also be valuable tools to brush up on your language skills before your trip. Keep in mind, making the effort to communicate in the local language shows respect for the culture and can lead to more meaningful interactions with locals.
Before you launch on your European adventure, take some time to familiarize yourself with the language of the countries you’ll be visiting. While fluency is not expected, being able to say a few phrases in the local language can open doors and create memorable moments during your travels.
Cultural Insights and Etiquette
The cultural insights and etiquette of a country can greatly impact your travel experience. Whether it’s knowing when to tip in a restaurant, how to greet locals, or understanding local customs, being aware of cultural nuances can help you navigate unfamiliar situations with ease.
The best way to immerse yourself in a new culture is to respect and embrace the traditions and customs of the local people. From dress codes to dining etiquette, taking the time to learn about the cultural norms of each country you visit shows that you are a respectful and considerate traveler.
Insights Remember that each country in Europe has its own unique cultural norms and traditions, so it’s important to do some research before you go. By showing sensitivity to the local culture and customs, you will not only enhance your travel experience but also leave a positive impression on the people you meet along the way.
Safety and Security
Not sure how to keep your belongings safe while traveling in Europe? Safety and security are imperative aspects to consider when commenceing on your European summer trip. One of the best ways to protect your valuables is by using money belts and secure bags. These handy accessories can help you keep your money, passport, and other important documents close to you at all times. By wearing a money belt under your clothing or carrying a secure bag that is difficult for pickpockets to access, you can minimize the risk of theft while exploring bustling European cities or crowded tourist attractions.
Money Belts and Secure Bags
Any seasoned traveler will tell you that investing in a quality money belt or secure bag is worth it for peace of mind during your trip. Opt for a discreet money belt that can be worn under your clothes, keeping your cash and cards hidden from prying eyes. Alternatively, choose a secure bag with anti-theft features such as slash-proof straps and RFID-blocking technology to protect your belongings from digital theft. These small yet effective accessories can make a big difference in maintaining your safety and security while on the go.
Personal Safety Tips and Precautions
To ensure a safe and enjoyable European summer trip, it’s imperative to follow personal safety tips and precautions. Always be aware of your surroundings and trust your instincts if you feel uncomfortable in any situation. Avoid flashing large amounts of cash or valuable items in public, as this can attract unwanted attention. It’s also wise to keep a photocopy of your passport and important documents in a separate location from the originals in case of loss or theft.
Stay alert in crowded areas and keep your belongings secure.
Avoid walking alone at night, especially in unfamiliar neighborhoods.
Use reputable transportation services and avoid accepting rides from strangers.
To enhance your overall safety while traveling in Europe, familiarize yourself with local emergency numbers and embassy contacts. By taking these personal safety precautions, you can focus on enjoying your European adventure without unnecessary worries or setbacks. After all, a little preparation goes a long way in ensuring a hassle-free and secure trip.
Plus, by staying vigilant and proactive in maintaining your personal safety and security during your European summer trip, you can fully immerse yourself in the wonders of the continent. With these simple but effective measures in place, you can explore iconic landmarks, sample local cuisine, and create unforgettable memories with peace of mind. After all, feeling safe and secure is the foundation for a truly enjoyable travel experience.
Entertainment and Leisure
Despite the excitement of exploring new destinations on your European summer trip, downtime can be equally vital for rejuvenation. To ensure you have the best entertainment options at hand, refer to The Ultimate Packing List for Europe: Summer Edition for comprehensive guidance.
Books and Travel Games
Books are excellent companions during long train rides or lazy afternoons in a park. Choose genres that suit your taste, whether it’s a captivating novel, a travel guide for your current destination, or a collection of short stories. Don’t forget to pack a travel-sized board game or a deck of cards for impromptu fun with fellow travelers or locals you meet along the way.
Portable Music and Entertainment
Music can elevate your travel experiences, whether you prefer creating playlists that match the ambiance of each city you visit or listening to your favorite tunes on the go. A portable speaker that fits in your backpack can turn any hostel room into a dance floor. Additionally, downloading podcasts or audiobooks can offer a change of pace from your sightseeing activities.
Understanding the importance of entertainment and relaxation in your travel itinerary can significantly enhance your overall experience. Bringing along a selection of books, travel games, and music devices ensures that you have options for unwinding and connecting with your surroundings during the quieter moments of your trip. These entertainment necessarys not only provide enjoyment but also foster memorable interactions with fellow travelers, making your European summer adventure even more enriching.
Miscellaneous Essentials
Travel Umbrella and Rain Gear
Now, for unpredictable European weather, it’s important to pack a travel umbrella and rain gear. Rain showers can surprise you at any moment, especially during the summer months. A compact, sturdy umbrella that fits easily in your daypack will be a lifesaver when the skies open up. Additionally, a lightweight rain jacket or poncho can keep you dry and comfortable while exploring the charming streets of Europe.
Don’t let a little rain dampen your spirits, be prepared with these must-have items for your trip. Whether you’re strolling through the cobblestone alleys of Paris or admiring the historic sites in Rome, having rain gear on hand will ensure you can enjoy your European adventure no matter the weather.
Stay dry and stylish with a compact umbrella and fashionable rain jacket – you’ll thank yourself when the rain starts to fall. Plus, these travel importants won’t take up much space in your luggage, leaving plenty of room for souvenirs and treasures from your European travels.
Earplugs and Eye Mask
Gear up for a restful night’s sleep with earplugs and an eye mask for your European journey. From bustling city streets to noisy hostel dorms, quiet moments can be hard to come by while traveling. Earplugs can block out unwanted noise, allowing you to relax and recharge after a day of sightseeing.
Unpredictable sleeping arrangements and early morning sunlight can disrupt your sleep schedule while traveling. An eye mask can help you get much-needed rest, ensuring you’re ready to tackle another day of exploring. These small yet powerful accessories can make a big difference in your overall travel experience.
Don’t let noise and light disturbances affect your sleep quality – pack earplugs and an eye mask to ensure you wake up refreshed and ready to make the most of your European adventure. With these travel importants in your bag, you can rest easy knowing you’ll be prepared for any sleeping situation during your trip.
Packing Strategies
Unlike What To Pack For A Trip To Europe, you may be wondering what the best packing strategies are for your European summer trip. Here are some tips to help you pack efficiently and maximize space in your luggage.
Rolling and Folding Techniques
To make the most of your luggage space, you can use a combination of rolling and folding techniques. **Rolling** your clothes not only saves space but also helps prevent wrinkles. **Folding** bulkier items like jackets and jeans can help save space in your luggage. By alternating between rolling and folding your clothes, you can maximize space and keep your clothes organized during your trip.
Packing Cubes and Organizers
**Folding** clothes into **packing cubes** or organizers can help keep your belongings neat and compact. These nifty storage solutions come in various sizes and are perfect for separating different types of clothing or organizing outfits for each day. **Using packing cubes** can also make it easier to find items in your luggage without having to rummage through everything.
**Techniques:** Consider using **packing cubes** to organize your clothes by type or outfit. This can help you stay organized throughout your trip and make packing and unpacking a breeze.
To wrap up
With these considerations in mind, you are now well-equipped to pack for your European summer trip. Remember to choose versatile clothing items that you can mix and match, pack light to avoid excess baggage fees, and include importants like sunscreen, a reusable water bottle, and a power adapter. By preparing thoughtfully and efficiently, you can ensure a smooth and enjoyable travel experience.
As you commence on your European adventure, keep in mind the diverse climates and activities you may encounter. Whether you’re exploring the historic streets of Rome, lounging on the beaches of Greece, or hiking in the Swiss Alps, having the right items in your luggage will enhance your experience. So, pack smart and be ready for whatever adventures come your way!
So, go ahead and start putting together your packing list with these importants in mind. Your European summer trip is sure to be unforgettable, and with the right items in your suitcase, you’ll be well-prepared for whatever the journey brings. Bon voyage!
The Joint Research Centre of the European Commission is developing a measurement system to support allergic consumers and food companies.
This measurement system will allow the production of reliable and comparable data across thousands of laboratories. It will help curb the proliferation of warnings on labels indicating that products ‘may contain’ traces of other allergenic ingredients while giving allergic consumers more safe food choices, in full confidence.
To know about what the EU is doing on Food and feed safety: https://joint-research-centre.ec.europa.eu/scientific-activities-z/food-and-feed-safety_en
The European Commission’s Joint Research Centre (JRC) provides independent, evidence-based knowledge & science, supporting EU policies to positively impact society.
As a department of the European Commission, we play a key role at multiple stages of the policy cycle. We work closely with other Commission departments, EU institutions and agencies, as well as with scientific partners and policy organisations in Europe and internationally. The JRC offers scientific expertise and competences from a very wide range of scientific disciplines in support of almost all EU policy areas.
On 2 August, we commemorate the last 4,300 Sinti and Roma in the German Nazi concentration camp Auschwitz-Birkenau, who were murdered by the SS on that night in 1944 despite their fierce resistance. In memory of all 500,000 Sinti and Roma murdered in Nazi-occupied Europe, the European Parliament declared this date the European Holocaust Memorial Day for Sinti and Roma in 2015.
Visit our website and the virtual commemoration of 2 August 2024
►https://www.roma-sinti-holocaust-memorial-day.eu/
►Instagram: https://www.instagram.com/romasintiholocaustmemorialday/
Council of Europe Commissioner on Human Rights speaking to PACE (Photo: THIX photo)
Strasbourg, 16.07.2024 – The Council of Europe’s Access Info Group (AIG), an independent group of experts created to monitor the implementation of the Council of Europe Convention on Access to Official Documents by its parties, published today its first baseline evaluation reports on 11 states: Bosnia and Herzegovina, Estonia, Finland, Hungary, Iceland, Lithuania, Montenegro, Norway, the Republic of Moldova, Sweden and Ukraine.
The reports contain comprehensive analyses of the laws on freedom of information in these states and their compliance with the Tromsø Convention. In light of its findings, the AIG makes specific recommendations to each country on issues such as the exclusion of documents containing personal data or other content from the application of these laws, and limitations to the right to access official documents.
Other recommendations concern excessive length of review proceedings in case of access denials and shortcomings in procedures for deciding on access requests, for example, excessive discretion provided to public authorities not to release the requested information or failure to provide assistance to applicants.
The convention, in force since 1 December 2020, is the first-ever binding international legal instrument to recognise everyone’s right to access official documents held by public authorities upon request.
It lays down minimum obligations for its parties to guarantee the right to access official documents, balancing the protection of the public interest in transparency with the protection of other legitimate interests, such as national security, defence and international relations.
The treaty also establishes obligations on the procedures for handling requests for information and the review of denial decisions by an independent body or a court in case of request denials.
The Access Info Group (AIG) is a body established by the Council of Europe Convention on Access to Official Documents (also known as the Tromsø Convention) to evaluate the treaty’s implementation by the parties in law and practice and to make recommendations to fully comply with its provisions. It is composed of ten independent experts in the field of access to official documents. A second monitoring body, the Consultation of the Parties, complements its work. So far, 15 states have ratified the treaty and another six countries have signed it with a view to its ratification.
The President of the Council of Europe’s Congress of Local and Regional Authorities, Marc Cools, has made the following statement:
“On behalf of the Congress, I unreservedly welcome the liberation of municipal councillors from Tomsk, Ksenia Fadeeva and from the Moscow Krasnoselsky, District Ilya Yashin, opposition activist Vladimir Kara-Murza and other political opponents in Russia and in Belarus who had been imprisoned for opposing Russia’s war against Ukraine, and who were freed in a recent prisoners’ exchange.
“I reiterate the call made by the Congress in its Resolution 494 in October 2023 for the immediate and unconditional release of all anti-war political activists and prisoners of conscience in Russia and in the temporarily occupied territories of Ukraine, imprisoned for expressing their opinions.
“We continue to stand in solidarity with all those critics of the war who remain unlawfully deprived of liberty or are facing persecution – such as municipal councillors Alexei Gorinov, Oleg Nepein, Anatoly Arseev and many other local and regional elected representatives, human rights defenders, journalists, youth activists and political opponents. Today, we need to continue to keep pressure on the Russian authorities for their immediate release.
“The imprisonment of politicians, journalists and ordinary citizens in the Russian Federation and Belarus for peacefully expressing their opposition to the dictatorial regimes in power or for criticising the Russian Federation’s war of aggression against Ukraine is unacceptable. Just like the Russian Federation’s taking Western nationals hostage as a bargaining chip for the release of criminals.”
