JRO-6501;0; Icon Our Lady of Kazan in a Silver Mount
Research by the Institute for Demographic Research of the Russian Academy of Sciences (RAS) from October 2022 shows that over the past 14 years, the level of religiosity among youth has halved (2008 – 60%; 2021 – 30%). Non-religious young people have quadrupled.
21% of the youth group (from 14 to 29 years old) have changed their worldview position in favor of atheism: “before a believer, now a non-believer”. Real religiosity is even lower, the scientists note.
On almost all indicators of religious behavior over the years (confession, communion, fasting), religious activity has fallen to the level of statistical error (1-4%). Frequent church attendance among young people of all age groups in 2021 was recorded at a level of 6-7%.
This is the period when the Russian Orthodox Church enjoyed freedom and enormous financial and political support from the state, public influence and power, hundreds of new churches were built and the church leadership reported annually missionary programs among the youth. Since 2010, all Russian students aged 10-11 have studied religion in the form of the subject “Fundamentals of Religious Culture and Secular Ethics”. Most students studied secular ethics (approx. 40%), and Orthodoxy – approx. 30%
In the concept of a successful mission of the Moscow Patriarchate, the main idea was laid that the provision of funds and public influence with the help of the state would lead to an increase in people’s interest in the faith and their conversion to the church. In Moscow and the central region, to which the RAS study refers, church activity is most active and the greatest resources are concentrated there. Practice shows that none of this contributed to young people recognizing Christ in church messages and public presence. On the contrary, even those who had religious interest have lost it. In the provincial regions of the Russian Federation, atheistic attitudes among the population are even stronger.
The “Kalashnikov” Group has increased its military and civilian production by 50% in the first half of the year compared to the same period last year, it said in a press release onc.
It is in all directions – from the implementation of the volume of military production to the ongoing production of metal burning machines and instruments,” he says in summary by “Kalashnikov”.
From there, they note that the distribution for the production of rope enters the second half of the year with new additional contracts. And the division for the production of metal burning machines – the largest volume of orders from external customers is 13%.
In addition to the price, there is also a stable intepec to the metal burning machines 250ITBM. “Compared to the same period last year, during the first half of this year almost twice as many metal burning machines 250 and TBM were fined.
The division for the special technique fulfilled the requirements of the government’s administrative order to 100%.”
Currently, there is active exploitation of new production lines, where “from the beginning of the year, several children’s units of new equipment have been produced”.
Photo: Mikhail Kalashnikov in Army Museum, Moscow, Russia (2007),
When we speak of the peace that comes down from heaven, we consider this peace to be the grace of God, given to us by God himself. “My peace I give to you” (John 14:27), says Christ.
However, how can we understand other words of Christ: “Do not think that I have come to bring peace. I have not brought peace, but a sword” (Matthew 10:34)?
In my personal conviction, these words refer primarily to the disciples of Christ who, under the cover of his name and teachings, instead of peace, bring a sword into the world, that is, wars, blood, murders.
In recent decades, we have observed how the regime of the Russian dictator Putin, under the cover of the ideology of the “Russian world”, actively promoted by the Patriarch of Moscow Kirill, regularly carries out military aggression against neighboring states. And it committed its largest and bloodiest aggressions precisely against two Orthodox Christian countries: in 2008 against Georgia, in 2014 against Ukraine, and even later in 2022 it began a large-scale military invasion of Russian troops into the territory of Ukraine. And for the third year, Ukrainians have been living under constant shelling, hundreds of thousands of soldiers and civilians have died, including 548 children.
How did the Russian Church start war propaganda and justifying massacres in the name of the illusory idea of the “Russian world”?
The beginning of this story lies in the distant 1943, when Joseph Stalin, having exterminated hundreds of real clergy (bishops, priests, deacons) – martyrs and confessors, created an appearance, a phantom of the Church, putting at its head clergy-collaborators obedient to the communist regime. Later, these clergymen-collaborators hid behind the ideas of the struggle for peace and participated in international meetings, where they promoted ideas beneficial to the Soviet government. It was at that time that a sad joke appeared in the Church that there would be no Third World War, but that there would be such a struggle for peace that not a stone would be left on stone. Metropolitan Nikodym Rotov, the spiritual father and head of the current Patriarch of Moscow Kirill Gundyaev, was also a member of this group of clergymen-collaborators. But if Nikodym Rotov acted under the cover of the ideas of the struggle for peace, Kirill Gundyaev today openly preaches the idea of a “holy war”, “all the soldiers who died in this war go to heaven”, etc. The Primate of the Orthodox Church of Finland, Leo, has openly said about the current state of Russian Orthodoxy:
“The family of Orthodox Churches is currently going through a crisis and is strongly divided. Our modern era has given rise to a new totalitarian myth and ideology under the guise of Orthodoxy, which in reality do not represent Christianity at all.
A few years ago, I still recognized some remnants of Orthodoxy within the Moscow Patriarchate, but they have now been replaced by a mixture of Russian messianism, Orthodox fascism and ethnophilia. The latter heresy mentioned was condemned by the Council of Constantinople 152 years ago.
Today, Russia considers itself the only force of Good in the world, whose task is to oppose the West that has sunk into Evil. This, in turn, represents the Manichean heresy, in which the world is divided into opposites: light and darkness, Good and Evil, etc.,” Metropolitan Leo stressed before the Council of the Church of Finland. (Orthodox Times)
So what should our Churches do to avoid the state in which the Moscow Patriarchate currently finds itself? Indeed, what our group EIIR-Synaxis has been doing for more than 50 years, the aim of which is to create friendly relations between representatives of different Christian Churches, in listening to each other and respecting others in their diversity.
This war could not have taken place if the Moscow Patriarchate had respected the right of others to be different. Mordvin ethnic Vladimir Gundyaev became Russian Patriarch Kirill and he feels like a Russian. This is the right of his personal choice. But why does he not respect the right of Ukrainians or Georgians to remain themselves? Today, Russia attacks Ukraine and other states of the post-Soviet space on three fronts: the Russian army, the Moscow Patriarchate and the propaganda of the ideas of the “Russian world”, born in the Russian Orthodox Church in the 1990s.
It should be noted that the Kremlin greatly overestimated the influence of the ideas of the “Russian world”, from which the inhabitants of the eastern regions of Ukraine quickly recovered, who saw that the “Russian world” is not literature, music and fine arts, but above all it is the bombings, especially also the churches and monasteries of the Moscow Patriarchate, the murders of civilians, the repression of the civilian population in the occupied territories, which they allegedly came to “liberate”. The Russian army showed its true face in Ukraine: executions of civilians, robberies and looting. In particular, during the short occupation, Russian soldiers ransacked the Roman Catholic seminary in Vorzel near Kiev, where they even stole washing machines and toilets and took them home through Belarus on their tanks. Abuse of prisoners of war, abduction of children and violations of all possible rules of war prompted the International Tribunal in The Hague to issue an arrest warrant for war criminals Vladimir Putin, Sergei Shoigu, Valery Gerasimov and others.
The war waged by Russia against Ukraine left behind a great collective trauma in Ukrainian society. This trauma will be healed for at least three generations:
– The first generation who directly survived the war and were physically injured or hurt;
– The second generation is the children of people who survived the war;
– The third generation – grandchildren, who will learn the truth from their parents and grandparents about the traumas experienced during the war.
Today, Ukrainian society is making its existential choice in favor of European values, rapidly freeing itself from pro-Russian influences. First of all, Ukraine is rapidly freeing itself from the influence of the Moscow Patriarchate, which preaches the “Russian world” instead of preaching the peace of Christ. This collective post-war trauma will contribute to the formation of its own identity, distinct from the Russian one.
Post-war Europe managed to establish a dialogue after the Second World War, aimed at promoting peace on the European continent. The Christian Churches did not remain aloof from these processes. As early as 1970, the Greek Orthodox Metropolitan Emilianos Timiadis and the Spanish Catholic priest Julián García Hernando initiated regular international interfaith meetings between representatives of various Christian Churches. And our French-speaking ecumenical group has been nourishing the idea of reconciliation and restoration of the unity of the Church for more than 50 years. It is hard work that requires a lot of effort from us, but we are here today so that no one will ever dare to call for war in the name of Christ.
N.B.: Sunday, July 7, 24, within the framework of the 39th “SYNAXE” MEETING, “Blessed are the peacemakers” (Mt. 5:9). Brâncoveanu Monastery, Romania (July 3-9, 2024), A round table took place on the trauma of the war in Ukraine. For Taras Dmytryk, the peace that comes from above is a grace given by God. But how can we put the beatitude of peace in connection with this other word of Jesus: “do not think that I have come to bring peace,” he asks? The ideology of the “Russian World” justifies these wars and Patriarch Kirill of the Russian Orthodox Church openly defends the idea of “holy war,” with Russia considering itself the force of good against the darkness of the West. (On the “Russian World”, see: https://desk-russie.eu/2024/05/12/le-monde-russe.html?amp=1).
European technology companies are encountering a hurdle, according to a report, from the European Investment Bank (EIB). The report underscores the need for financing to drive innovation and expansion. Maintaining its global technology leadership position is a focus for Europe, and the report stresses that overcoming investment obstacles and enhancing support are vital for nurturing a thriving tech sector.
The study titled “The scale up gap; financial market constraints holding back firms in the European Union” sheds light on Europe’s struggle to attract domestic funding for local innovations despite being appealing to foreign venture capital investors. The report highlights that European venture capital investments are significantly lower compared to those in the United States, limiting capital accumulation, for emerging companies poised to lead the wave of advancements.
They possess the potential, for growth and job creation yet encounter obstacles in securing the necessary funding for expansion. According to the report, European scale ups receive 50% capital than their Silicon Valley counterparts after a decade of operation, often turning to investors for financial support.
EIB President says the play a role in supporting innovation
Nadia Calviño, President of the EIB, stressed the institution’s dedication to fostering innovation in Europe. “The EIB Group plays a role in supporting Europe’s innovation ecosystem,” she remarked. Nonetheless, the report underscores the need, for efforts to strengthen Europe‘s capital markets by boosting venture capital activities.
The report also highlights the importance of government efforts, in encouraging investment offering stage financial support and enhancing cooperation between EU and national policies to create a conducive environment for innovative businesses.
Looking ahead, Ursula von der Leyen, the President of the European Commission who recently secured a term, has stressed the urgency of implementing measures to ease funding for expanding companies. By targeting pension funds and insurance companies, which constitute the EU’s largest market sector, there is an opportunity to utilize substantial national savings for investing in innovative enterprises.
European Tech Champions Initiative
The insights and suggestions outlined in this EIB report come at a juncture. The European Tech Champions Initiative (ETCI) introduced earlier in 2023 aims to offer late-stage growth funding to innovators within the EU. With a fund of €3.85 billion, this initiative has already attracted a €10 billion, in investments strengthening the venture capital markets.
As European businesses navigate through an evolving global technology landscape, focusing on enhancing financing strategies becomes increasingly crucial. The EIB’s findings shed light on a way to strengthen and enhance Europe‘s tech industry, highlighting the need, for collaboration between private entities to address funding challenges and drive innovation. This initiative not aims to ensure Europe’s advancement but also to promote the creation of jobs and sustainable development, throughout the region.
Father Miroslav (Miroslav Vdodovitch), the rector of the Cathedral of Odesa
The world community strongly condemned Russia’s shelling of the historical center of Odesa which damaged and disfigured the Orthodox Transfiguration Cathedral. Many Western delegations visited Odesa but only two Western states promised their assistance.
By Willy Fautré, director of Human Rights Without Frontiers with Dr Ievgeniia Gidulianova from Odesa
Father Miroslav (Miroslav Vdodovitch), the rector of the Cathedral of Odesa
HRWF (24.07.2024) – On the night of 23 July 2023, the Transfiguration Cathedral was seriously damaged and disfigured during a massive Russian missile attack on the historical center of Odesa which is part of UNESCO World Heritage. The world community strongly condemned Russia’s act of aggression while Patriarch Kirill of the Russian Orthodox Church (ROC) kept silent about it and about President Putin’s responsibility. One year later, Father Miroslav (Miroslav Vdodovitch), the rector of the Cathedral, has still not seen the first Euros that were promised by UNESCO.
Italy’s Prime Minister Giorgia Meloni and the Consul General of the Hellenic Republic in Odesa, Dimitrios Dohtsis were first on the line to quickly announce their support in the media.
The Cathedral started to be built in 1795 but construction lagged several years behind schedule. Thanks to the intervention of the famous Duke of Richelieu, who was appointed as governor of the city in 1803, the Italian architect Francesco Frappoli was employed to complete the edifice. He is well-known in Odesa for making in 1810 the original design of the first luxurious Opera House, where Italian opera prevailed. Unfortunately, in 1873 the building was completely destroyed by fire and other historical buildings in the city as well.
In the period from the 1820s to the 1850s, the city of Odessa had a very significant and important Italian colony among its inhabitants. The euphonious language of “Golden Italy” was constantly heard on the streets.
Talented Italian architects then created the image of young Odessa, gave the city an extraordinary flavor, forever inscribing it among the most beautiful cities in Europe. It was the Italians who built the key buildings in the city center in the first half of the 19th century, which adorn Odessa to this day.
The heart of Odesa, World Heritage, heavily damaged by Russian missiles
Four days after Russia’s shelling, President of Ukraine Volodymyr Zelenskyy arrived in Odesa to visit the rehabilitation departments where Ukrainian defenders were recovering and to inspect the damage caused to the Orthodox Cathedral of Transfiguration. He quickly discovered that in July 2023, more than 30 cultural heritage sites were damaged, including:
Odessa Transfiguration Cathedral (missile strike on July 23, 2023).
House of Scientists (palace of Count Tolstoy) (missile strike on July 23, 2023).
Odessa Art Museum (missile strike on July 23, 2023 – on November 5, 2023, it was hit again by a missile strike, which caused a lot of destruction)
Odessa Archaeological Museum (missile strike on July 20, 2023).
Odessa Maritime Museum (missile strike on July 20, 2023).
Odessa Literary Museum (missile strike on July 20, 2023).
Museum of Western and Oriental Art (missile strike on July 20, 2023).
St. Nicholas Church (missile strike on July 18, 2023).
Residential building of Chizhevych (mid-nineteenth century, architectural monument of local importance) (missile strike on July 23, 2023).
Residential development of Solomos (early 20th century, architectural monument of local importance) (missile strike on July 23, 2023).
Manuk Bey’s mansion, where a kindergarten for visually impaired children was located (missile strike on July 23, 2023).
Tolstoy’s mansion, where the kindergarten is located (missile strike on July 20, 2023).
In the last twelve months, many foreign delegations have visited these damaged sites.
A non-exhaustive list of foreign visitors on the sites of the Russian shelling
On 21 August 2023, a delegation led by a professor from the University of Cambridge with photographers from different countries went to Odesa to record the destruction.
On 7 September 2023, the Ambassador of Italy to Ukraine, the Consul of Italy in Odesa, representatives of the Italian government, Italian specialists in the restoration of cultural heritage and the entire UNESCO apparatus present in Ukraine, headed by Chiara Bardeschi visited the places to be restored.
On 6 October 2023, the new Extraordinary and Plenipotentiary Ambassador of Germany to Ukraine, Martin Jäger, went to Odesa and declared “I came to Odesa immediately after my appointment. We have a special interest in the preservation of cultural heritage, which is under the protection of UNESCO.”
On 13 October 2023, during a working trip to the Odesa region, President of Ukraine Volodymyr Zelenskyy held a meeting with Prime Minister of the Kingdom of the Netherlands Mark Rutte, who was on a visit to the country. Mark Rutte who will be appointed NATO Secretary General on 1 October 2024 then promised military assistance such as Patriot systems meant to protect Ukrainian cities against Russian missiles.
On 13 November 2023, a delegation of representatives of 11 African countries visited Odesa.
On 16 November 2023, British Foreign Secretary David Cameron went to Odesa with Ukrainian Foreign Minister Dmytro Kuleba and visited the cathedral as part of the review of evidence of Russian terrorism. The meeting was mainly devoted to assistance to Ukraine.
On 20 January 2024, UN High Commissioner for Refugees Filippo Grandi visited the Cathedral during a visit to Odesa region to discuss strengthening assistance to residents of the city and displaced persons affected by Russian aggression.
On 25 February 2024, the Minister of Foreign Affairs of Germany, the Minister of Foreign Affairs of Ukraine and Ambassador of Germany to Ukraine visited Odesa as part of a delegation of 40 people meeting to talk about cooperation and assistance to Ukraine.
On 6 March 2024, President of Ukraine Volodymyr Zelenskyy accompanied Prime Minister of Greece Kyriakos Mitsotakis in a visit to Odesa taking place within the framework of a cooperation meeting between the two countries. During their visit, there was an air alarm and Russian shelling.
On 25 March 2024, Chief Ombusman of Ukraine Dmytro Luninets and Chief Ombusman of Turkey Seref Malkoç visited the Cathedral during a meeting on cooperation with Turkey to protect the rights of Ukrainian prisoners of war and illegally detained civilians, as well as to find missing persons.
On 30 March 2024, the Chairman of the Verkhovna Rada of Ukraine Ruslan Stefanchuk and the Head of the National Assembly of France Yael Braun-Pivet visited the Cathedral during their meeting in Odesa on issues of military assistance to Ukraine. The chairman of the Verkhovna Rada asked for France’s assistance to protect the sky over Odesa so that other tragedies can be avoided.
Many visits of European delegations but only pledges of two Western states
In the aftermath of these official visits, few Western states have spontaneously pledged to take part in the speedy restauration or reconstruction of the Cathedral.
Concerning the European Union, the EU High Representative for Foreign Affairs and Security Policy Josep Borrell did not make any promise that the EU would contribute to the reconstruction of the destroyed parts of the Cathedral and other historical sites. He just said that the strike on the city was another Russian war crime and he tweeted: “Russia’s relentless missile terror against UNESCO-protected Odessa is yet another war crime by the Kremlin, which has also destroyed the main Orthodox cathedral, a World Heritage Site. Russia has already damaged hundreds of cultural sites in an attempt to destroy Ukraine.”
The contribution of 500,000 EUR promised by PM Giorgia Meloni in Italy for urgent repair of the Cathedral which has been channeled through UNESCO has still not been transferred by this international institution to Odesa…
Last year, the Consul General of Greece in Odessa, Dimitrios Dohtsis, announced that his country also intended to contribute to the restoration of architectural monuments that were damaged during the Russian missile attack, including the Cathedral, but as of today nothing has been made public about concrete initiatives and no financial assistance has reached Odesa.
In a bold move to safeguard competition in the burgeoning online food delivery market, the European Commission has launched a formal antitrust investigation into two of Europe’s largest food delivery companies, Delivery Hero and Glovo. This investigation could have significant implications for consumers and workers across the European Economic Area (EEA).
The European Commission is scrutinizing whether Delivery Hero and Glovo have engaged in cartel-like behavior, which includes potentially dividing up geographic markets and sharing sensitive commercial information such as pricing strategies and operational capacities. Additionally, there are concerns that the two companies may have agreed not to poach each other’s employees, a practice that could stifle job opportunities and wage growth for workers in the sector.
The Companies in Question
Delivery Hero: Headquartered in Germany, this company operates in over 70 countries and partners with more than 500,000 restaurants. It is listed on the Frankfurt Stock Exchange.
Glovo: Based in Spain, Glovo is active in more than 1,300 cities across 25 countries. In July 2022, Delivery Hero acquired a majority stake in Glovo, making it a subsidiary.
Why It Matters
The online food delivery market is rapidly growing, and ensuring fair competition is crucial for maintaining reasonable prices and diverse choices for consumers. Margrethe Vestager, the European Commission’s Executive Vice-President in charge of competition policy, emphasized the importance of this investigation:
“Online food delivery is a fast-growing sector, where we must protect competition. This is why we are investigating whether Delivery Hero and Glovo agreed to share markets and not to poach each other’s employees. If confirmed, such conduct may amount to a breach of EU competition rules, with potential negative effects on prices and choice for consumers and on opportunities for workers.”
Background and Next Steps
The Commission’s concerns stem from Delivery Hero’s minority shareholding in Glovo from July 2018 until its full acquisition in July 2022. During this period, the companies might have engaged in practices that violate EU competition rules, specifically Article 101 of the Treaty on the Functioning of the European Union (TFEU) and Article 53 of the EEA Agreement.
The investigation follows unannounced inspections at the companies’ premises in June 2022 and November 2023. These inspections were part of a broader inquiry into potential collusion in the food delivery sector.
Implications for the Market
This investigation is particularly significant as it marks the Commission’s first formal probe into no-poach agreements and anticompetitive practices involving minority shareholdings. If the allegations are proven, it could lead to substantial changes in how companies operate within the online food delivery market, ensuring a more competitive environment that benefits both consumers and workers.
What’s Next?
The Commission will conduct an in-depth investigation, which will be prioritized but has no set deadline. The duration will depend on various factors, including the complexity of the case and the level of cooperation from the companies involved.
For those interested in the nitty-gritty details of the Commission’s actions against cartels and how to report suspicious behavior, more information is available on the Commission’s dedicated cartels website. Updates on this investigation will be posted on the Commission’s competition website under case number AT.40795.
As this investigation unfolds, it will be crucial to monitor its impact on the online food delivery market and the broader implications for competition policy in Europe. This case could set a precedent for how similar issues are handled in the future, ensuring a fair and competitive market for all.
In 2006, he bought a property in Romania that includes a house, a forest, a meadow as far as the eye can see and a craft workshop
Most likely, until now you only associated Transylvania with Count Dracula.
It’s time to add to your imagination and include in the picture the new king of Great Britain – Charles III. It turns out that in 2006 he bought a property in Romania that includes a house, a forest, a meadow as far as the eye can see and a craft workshop, reports Time Out.
The British King’s property is located in the Zalán Valley and is known as the Zalán Guest House or the Prince of Wales Guest House. It is believed to have once been owned by Charles’ Transylvanian ancestors.
The exciting thing about the Zalán Guest House is that you can rent it and make your excursion to Dracula’s Castle even more memorable. As you can imagine, it is magnificently furnished and will bring you as close to a royal’s idea of a country house as possible. You will also be left with a good impression of its surroundings.
The place impresses with a huge flower meadow, a small forest and a training center for local artisans. While walking in nature, you may come across rare species of orchids, but also bears.
Staying at the Transylvanian house of King Charles III is a treat that won’t cost you a fortune. Prices start at €157 per night, with all proceeds going to the Prince’s foundation in Romania.
While enjoying the nature in our northern neighbor, don’t miss the opportunity to try the local cuisine. Here, all ingredients are grown with care and attention. Many will rate székely köményes (local brandy) highly.
The guesthouse also offers day trips and tours to caves, horseback riding, flower picking and wood carving. In other words, it looks like a pretty great place to get to know Transylvanian culture and nature.
The Conference of European Churches (CEC) issued a statement condemning Russia’s attack on the Ohmatdet Children’s Hospital in Kyiv. Its chairman at the moment is the archbishop of Thyatira and Great Britain Nikitas (Ecumenical Patriarchate).
The text states that “… CEC unequivocally condemns the horrific attack by Russian forces against the Okhmatdet Children’s Hospital in Kyiv. This horrific act, directed against the most vulnerable members of society, constitutes a war crime and a grave violation of international law and humanitarian principles. The attack is a stark reminder of the horrors of this war and the suffering of Ukrainians.
As a church assembly, we condemn all forms of violence and aggression. Christ’s teaching calls us to love our neighbors, protect the innocent and strive for peace. The brutal attack on a children’s hospital stands in stark contrast to these core values. As part of CEC’s Pathways to Peace initiative, we emphasize the urgent need for a ceasefire in the face of such atrocities. The path to a lasting and just peace requires an end to violent aggression with the withdrawal of the invading army and compliance with international law and human rights. This is the path to sustainable peace.
We call on politicians and church leaders to hold the Russian Federation accountable for its actions. The responsibility lies not only with political leaders, but also with religious communities who must speak out against injustice and work for healing and support for those affected. The Ukrainian Council of Churches and Religious Organizations rightly holds the Russian Orthodox Church responsible, as it categorically supports the aggression of the Russian Federation against Ukraine, incites inter-ethnic and inter-confessional enmity, and preaches the godless ideology of the “Russian World”.
We encourage all European governments to provide the necessary aid and support to Ukraine, ensuring that humanitarian aid reaches those in need and that lasting peace is established.
In these difficult times, we stand with our Ukrainian brothers and sisters in praying for an end to violence and the dawn of peace. May God’s grace and compassion guide us all in our efforts to support and uplift those suffering in this conflict.”
The Conference of European Churches was the first religious Christian organization to respond to the outbreak of the war in 2022. Then-CEC president Dr. Christian Krieger addressed Russian Patriarch Kirill, saying: “Your silence disappoints and frightens.”
CEC was established in 1959, during the Cold War, and has its headquarters in Geneva, as well as representative offices in Brussels and Strasbourg. 126 Orthodox, Protestant, Anglican and Old Catholic churches from all European countries are members of the organization, as well as 43 organizations that have the status of associate members. The Roman Catholic Church is not a member of the CEC, but since 1964 it has actively cooperated with the organization. In 1997-1998 the Bulgarian Orthodox Church and the Georgian Orthodox Church, by decision of their synods, have canceled their membership in this organization, as well as in the World Council of Churches.
Every dog has its own unique way of expressing its emotions, but one of the most universal and common gestures is licking or “kissing”. Although it may seem like a simple and instinctive action, there is often much more behind it! Understanding why our four-legged friends lick us can provide valuable insight into their behavior and strengthen the bond you have with your four-legged companion.
One of the most common reasons why dogs lick their loved ones is to express their affection. This behavior begins in the first years of your furry friend’s life – licking is the puppies’ means of communication, by which they attract their mother’s attention. And because dogs are social animals, just like us, they crave interaction and bonding with those they love. When your pet showers you with kisses, you usually respond with gentle gestures like a hug, verbal praise, or even a treat—just like his mom would. This reciprocal exchange of affection forms the foundation of a trusting and loving relationship.
Giving kisses also triggers the release of endorphins – in both dogs and humans. These are hormones associated with pleasure and well-being that reinforce positive feelings and strengthen the bond between dogs and their owners. The next time your dog licks your face or hands, know that it’s not just a random act, but rather an intentional gesture rooted in his instinctive need for social bonding.
Attention seeking
Licking can also be your dog’s way of getting your attention to start a game or get a little cuddle. This behavior is ingrained in quadrupeds from an early age – as mentioned, pups lick their mother’s snout to get attention, food and care. So if your pet is feeling bored or lonely, they may resort to licking as a means of seeking stimulation and company.
And if your pet receives positive feedback or your attention when it licks you, it will likely continue this behavior as a means of seeking affection and approval. This means that over time, giving kisses becomes a learned behavior that strengthens the bond with your pet.
Communication
Contrary to popular belief, licking is not always a sign of affection. Sometimes it can be a form of communication to express discomfort. Four-legged friends have their own personal boundaries and may use licking as a way to establish and enforce them. If your four-legged friend suddenly starts licking you excessively when you pet or hug him, it could be a sign that he’s feeling overwhelmed or uncomfortable with the level of physical contact. In this case, licking serves as a subtle way for your pet to communicate that it needs space.
In conclusion, understanding why dogs give kisses involves decoding their body language and interpreting their intentions. By carefully observing your four-legged companion’s behavior and responding appropriately, you can strengthen your bond with him. So, the next time your furry companion wets your cheek, take a moment to appreciate the deeper meaning behind this gesture!
Illustrative Photo by Bethany Ferr: https://www.pexels.com/photo/dog-licking-the-face-of-a-man-5482835/
The Feast of the Ascension of the Lord is a feast that concludes the work of our salvation. All the events connected with this work – the birth of Christ, His sufferings, death and resurrection – end with His ascension.
Expressing this meaning of the holiday, on the domes of ancient temples, icon painters often depicted the Ascension, completing their decoration with it.
At first glance, it seems that the Orthodox icons of this holiday do not fully correspond to their name. A central place in them is given to the group of the Mother of God, the Angels and the Apostles, while the main acting person – the Savior himself, who ascends, is depicted almost always smaller and as if in the background in relation to the other persons. But it is precisely in this external inconsistency that the Orthodox icons of the Ascension correspond to the Holy Scriptures. In fact, when we read in the Gospel and in the Acts of the Apostles the account of the Lord’s Ascension, we are left with the same impression: only a few words are devoted to the very fact of the Ascension, and all the attention in the story of the Evangelists is focused on something completely different – on the last commands of the Savior, which establish and define the influence and importance of the Church in the world, its relationship and relation to God. We find a more detailed description of the Ascension in the book of Acts. This description together with the account of the Gospel of Luke gives us those factual data, albeit incomplete, which lie at the basis of the Orthodox iconography of Christ’s Ascension. The center of gravity in the narration of the Holy Scriptures, and together with it in the Orthodox iconography, falls not on the fact of the Ascension itself, but on the meaning and consequences it has for the Church and the world.
According to the testimony of the Holy Scriptures (Acts 1:12), the Lord’s Ascension took place on the Olivet, i.e. The Mount of Olives. Therefore, on the icon, the event is depicted either on the very top of the mountain or in a mountainous landscape. To show that the mountain is olive, olive trees are sometimes painted. In accordance with the liturgy of the holiday, the Savior is depicted ascending in glory (“You have ascended in glory, Christ our God …” – from the troparion of the holiday), sometimes – sitting on a richly decorated throne (“When God was carried on the throne of glory…” (Stichira, voice 1 of the praisers).
His glory is depicted iconographically in the form of a halo – oval or round, consisting of several concentric circles, symbolizing the spiritual sky. This symbolism shows that the ascending Savior is beyond the dimensions of earthly existence, and thus the Ascension acquires a timeless character, which in turn gives a very special meaning to the details, removing them from the narrow framework of the historical event. Halos are supported by Angels (their number varies). They, like the halo, express the Divine glory and majesty*.
* The role of the Angels here is different and changes depending on the liturgical texts on which the image of the icon is based. So, for example, on some icons, the Angels do not wear a halo, but are turned with a prayerful gesture to the Savior, expressing their amazement at seeing “how human nature rises together with Him” (according to the canon of the feast, canto 3). On other icons they are depicted blowing trumpets, in accordance with the words of the antiphon: “God ascended with a shout, the Lord ascended with the sound of a trumpet” (Antiphon, verse 4, Ps 46:6). Sometimes in the upper part of the icon, on the halo, the doors of the Kingdom of Heaven are depicted, which open before the ascending King of glory, according to the words of Ps. 23, repeated in the liturgy: “Lift up, you upper gates, lift up, eternal gates, and the King of glory shall come in.” All these details depicted on the icon indicate the fulfillment of the prophecy of St. King David about the Ascension of the Lord.
In the foreground of the icon, the Mother of God is depicted in the center between two groups of Apostles and two Angels. Here the role of the Angels is already different: they are heralds of the Divine providence, as we know from the book Acts of the Holy Apostles (Acts 1:10-11).
The Mother of God was present at the Ascension of the Lord, which is categorically confirmed by St. Tradition, through liturgical texts, for example, in the Virgin’s Troparion of the ninth canto from the canon of the feast: “Rejoice, Mother of God, Mother of Christ the God, whom you gave birth to and whom, watching together with the Apostles, ascend today, you have glorified”. St. The Mother of God has a very special place in the Ascension icon. Depicted just below the ascending Saviour, She becomes, as it were, the center of the entire composition. Her silhouette, extremely clean, light and clear, stands out sharply against the background of the white robes of the Angels. Her austere, motionless figure contrasts even more strongly with the animatedly gesticulating Apostles on either side of Her. The distinctiveness of Her image is often emphasized by the pedestal on which She stands, which further accentuates Her central place.
This whole group, together with the Holy Mother of God, represents the Church acquired through the blood of Christ the Savior. Left by Him on the earth on the day of the Ascension, she will, through the promised descent of the Holy Spirit in the upcoming feast of Holy Pentecost, receive the fullness of her being. The connection of the Ascension with Pentecost is revealed in the words of the Savior: “If I do not go away, the Comforter will not come to you; if I go away, I will send Him to you” (John 16:7). This connection between the Ascension of the Savior’s deified human flesh and the coming Pentecost, which is the beginning of the deification of man through the descent of St. The spirit is also emphasized by the whole service of the holiday. The foregrounding in the icon of this group, depicting the Church, is a visual expression of that importance that is assigned to its foundation according to the Holy Scriptures in the last commandments of the Savior.
That the whole Church is meant here in the person of its representatives, and not only the persons historically present at the Ascension, can be seen from the presence of St. Apostle Paul (to the right of the viewer, next to the Virgin Mary), who historically could not is present at the Ascension together with the other apostles, as well as from the special place of the Mother of God in the icon of the feast. She Who received God into Herself and became the temple of the incarnate Word, here personifies the Church – the body of Christ, the Head of which is the ascended Christ (“And He set Him over all Head of the Church, which is His body, fullness of Him who fulfills all in all” – Eph. 1:22-23).
That is precisely why, as the personification of the Church, the Holy Mother of God is depicted on the icon immediately below the ascending Christ, and in this way, as if they complement each other.
The gesture of Her hands corresponds to this meaning of Hers. On some icons, it is a gesture of Oranta – an ancient prayer gesture with raised hands, expressing her role and the role of the Church embodied by her in relation to God, a prayerful appeal to Him, intercession for the world. On other icons, it is a gesture of confession, expressing the role of the Church in relation to the world. In this case, the Holy Mother of God holds her hands in front of her, palms facing forward, as the martyrs-confessors are depicted in the iconography. Her strict immobility seems to want to show the immutability of God-revealed truth, whose guardian is the Church.
The movements of the entire group from the foreground of the icon, the gestures of the angels and the apostles, the direction of their gazes, the poses – everything is turned upwards, towards the Source of the life of the Church, its Head residing in the heavens. Thus, the image conveys the call with which the Church addresses its children on this day: “Come, let us stand up and lift up our eyes and thoughts, gather our feelings …, stand mentally on the Mount of Olives and look towards The deliverer Who floats on the clouds…” (Ikos on the Kondak, voice six.). With these words, the Church calls the faithful to join the Apostles in their urge to the ascended Christ, as St. Leo the Great says: “Christ’s Ascension is also our ascension, because where the Head is crowned with glory, there is hope for the body as well.” (St. Leo the Great, Word 73 (Word 61. dedicated to the Feast of the Ascension)
The Savior, ascending, leaving the earthly world with His Body, does not leave it with His Divinity, does not separate from His possession – the Church, which He acquired with His blood – “in no way separates, but abides unyieldingly” with it (Kondak on the holiday). “And behold, I am with you always, even to the end of the world” (Mat.28:20), He says. These words of the Savior refer both to the entire history of the Church and to each individual moment of its existence, as well as to the life of each of its members until the very Second Coming of the Lord. The icon conveys this connection of His with the Church by depicting Him always blessing with the right hand (very rarely He is depicted blessing with both hands), and usually in the left hand holding a Gospel or a scroll – a symbol of teaching and preaching. He ascends while blessing, and not after having blessed His disciples, according to the words of the Gospel: (“And when He had blessed them, He departed from them and ascended into heaven” Luke. 24:50:51) and this blessing of His remains unchangeable upon the Church after His Ascension. By depicting Him blessing, the icon clearly shows us that even after the Ascension He remains a source of blessing to the Apostles, and through them to their successors and all those whom they will bless.
As we have said, in His left hand the Savior holds a Gospel or a scroll. With this, the icon shows us that the Lord who resides in the heavens leaves behind Him not only a source of blessing, but also of knowledge – gracious knowledge, which He transmits to the Church through the Holy Spirit.
The inner connection of Christ with the Church is expressed on the icon through the entire construction of the composition, connecting the earthly group with its heavenly Head. Besides what has been said so far, the movements of the whole group, its orientation towards the Saviour, as well as His gesture addressed to it, express their inner relationship and the inseparable common life of the Head with the Body. The two parts of the icon, the upper and the lower, the heavenly and the earthly, are inseparable from each other and without each other lose their meaning.
But the icon of the Ascension has another meaning. The two Angels, standing behind the Virgin Mary and pointing to the Savior, announce to the Apostles that the ascended Christ will come again in glory: “This Jesus, who ascended from you to heaven, will come in the same way as you saw him go to heaven” (Acts 1:11). In the Acts of the Apostles, as St. John Chrysostom says, “two Angels are mentioned, because indeed there were two Angels, and they were so many, because only the testimony of two is unquestionable (2 Cor.13:1) (St. John Chrysostom , Word on the Acts of the Apostle, par. 3).
Depicting the fact of the Ascension of the Savior and the teaching of the Church, the icon of the Ascension is at the same time a prophetic icon, an icon of the Second and glorious Coming of Jesus Christ. Therefore, on the icons of the Last Judgment He is depicted as on the icons of the Ascension, but no longer as a Redeemer, but as a Judge of the universe. In this prophetic sense, the group of Apostles with the Mother of God (in the center of the icon) depict the Church awaiting the Second Coming of Christ. And so, as we said, the icon of the Ascension is prophetic, it is an icon of the Second Coming, because it reveals before us a spectacular picture, beginning with the Old Testament and reaching the end of world history.
We should note that despite the multifaceted content of the Ascension icon, its distinctive feature is the extraordinary tightness and monumentality of its composition.
The iconography of this holiday, as adopted by the Orthodox Church, is one of the most ancient iconographies of church holidays. The earliest, but already established, images of the Ascension date back to the V-VI century (the Ampoules from Monza and the Ravula Gospel). The iconography of this holiday has remained unchanged to this day, except for some minor details.
Source: From the book “Theology of the Icon” of Leonid Uspensky, translated from Russian (with abbreviations) [in Russian: Богословие иконы православной церкви / Л.А. Успенский. – Переславль: Изд-во Братства во имя святого князя Александра Невского, 1997. – 656, XVI с. : ил.].
Illustration: Ascension of Jesus Christ (Acts 1:1-12, Mark 16:19-20, Luke. 24:50-53). One of the most ancient images of the Ascension of Christ, in the Syrian Gospel of the monk Ravbula (Rabbula Gospels) – 6th century, Antioch Church.
