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The first Christian Pentecost (I)

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By prof. A.P. Lopukhin

Chapter 2, Acts of the Apostles. 1 – 4. The first Christian Pentecost and the descent of the Holy Spirit on the apostles. 5 – 13. The astonishment of the people. 14 – 36. Speech of the Apostle Peter. 37 – 45. The impact of the first sermon. 43 – 47. The internal situation of the first Christian community in Jerusalem.

Acts. 2:1. When the day of Pentecost came, they were all together in one mind.

“When the day of Pentecost came.” It pleased the Lord – like the Passover – that the first Christian Pentecost coincided with the day of the Jewish Pentecost, which meant nothing more than the cancellation and better replacement of the two Jewish festivals.

Blessed Theophylact spoke about this event as follows: “on the day the Law was given, on the same day it was necessary to give the grace of the Spirit, because as the Savior, who had to bear the holy suffering, was pleased to give Himself in no other time, and then, when the [Passover] lamb was slain, to connect the truth with the very image, so the descent of the Holy Spirit according to the good will from on high, was granted at no other time, but at that in which the Law was given, to show that even then the Holy Spirit legislated, and he legislates now. As on the day of Pentecost the sheaves of the new fruit were gathered together, and different people flocked together under one heaven (into Jerusalem): so on the same day this also had to happen, that the beginnings of every nation of the nations living under heaven should be gathered into one sheaf of piety and by the word of the apostles to be brought to God”…

“All of one mind were together” – ἦσαν ἅπαντες ὁμοθυμαδὸν ἐπὶ τὸ αὐτό. Who all and where? The Slavic translation adds “apostles”, the Russian – “them”. By “all” is meant not only the apostles, but all believers in Christ who were then in Jerusalem (Acts 1:16, cf. Acts 2:14), who came again to the feast of the Jewish Pentecost.

From the next verse (2) it is clear that the meeting of these believers in Christ took place in the house, probably the same one in which the previous meeting took place (Acts 1:13). It is hardly possible to suppose that the home was particularly crowded, for that is to suppose that a house of immense dimensions was at the disposal of the apostles.

Acts. 2:2. And suddenly there was a noise from heaven as of a mighty wind, and it filled the whole house where they were sitting.

“A noise… as if a strong wind was coming.” Therefore, the wind itself was not there, only a noise similar to a wind (cf. St. John Chrysostom and blessed Theophylact), which came down from above, from heaven to the place where the apostles were gathered – this noise was so loud that it attracted everyone’s attention (verse 6).

“Filled the whole house,” i. focus on this house.

“where they were,” more precisely “where they sat” (οὗ ἦσαν καθήμενοι·), abiding in prayer and pious conversation, waiting for the promise to be fulfilled.

Acts. 2:3. And tongues appeared to them, as if of fire, which parted, and rested one on each of them.

“Tongues as of fire.” As noise was without wind, so tongues were without fire, only resembling fire. “He beautifully says: as if fiery, as if wind, so that you do not think something sensual about the Spirit (Theophilus, St. John Chrysostom).

The noise was a confirmation sign for the hearing that the Holy Spirit had descended, and the tongues for the sight. Both the one and the other exalted the apostles and prepared them for the greatness of the event and its impact on the soul, which was actually the main object of the miracle of the promised baptism with the Holy Spirit and with fire.

“Languages that separated” – διαμεριζόμεναι γλῶσσαι – more precisely: “divided languages”. The impression of the moment of the descent of the Holy Spirit was evidently that from some invisible but near source there suddenly arose a noise which filled the house, and suddenly tongues of fire began to issue forth, which were divided among all present—so that it was felt the same common source of them all.

The noise from heaven was also a sign of the mightiness of the power of the Holy Spirit given to the apostles (“power from on high”, cf. Luke 24:49), and the tongues – the fervor of preaching, which was to serve as the only weapon for the subjugation of the world at the foot of Christ’s cross. At the same time, the tongues were an accurate indication of the change that took place in the souls of the apostles, expressed in the unexpected ability they felt to speak in other languages.

Acts. 2:4. And they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance.

“they were all filled with the Holy Spirit.” Saint Gregory the Theologian (IV, 16) says: “The Holy Spirit worked first in the angelic and heavenly forces…, then in the fathers and prophets… and finally worked in Christ’s disciples, and in them three times – according to the measure of their receptivity and in three different times: before Christ’s glorification through suffering, after His glorification through Resurrection and after His ascension to heaven (Acts 3:21). As the first shows – the cleansing from diseases and spirits, which happened, of course, not without the Spirit; also after the completion of the house-building, the breathing of Christ, which was evidently a Divine inspiration, and finally [His action was manifested in] the present division of the tongues of fire… But the first was not clear, the second was more manifest, and the present was perfect: for no longer by action, as before, but essentially by presence, – as someone would say – “the Spirit coexists and coexists.”

“as the Spirit gave them utterance.” Explaining this, St. Cyril of Jerusalem says: “Peter and Andrew, the Galileans, spoke in Persian and Median, John and the other apostles spoke in all languages ​​with those who came from among the Gentiles. The Holy Spirit taught them many languages ​​at the same time, which those taught by Him did not know at all. This is divine power! What comparison can there be between their long ignorance and this comprehensive, manifold, unusual, sudden power of speaking in all languages.’

Saint Theophylact taught thus: “Why did the apostles receive the gift of tongues before the other gifts? For they were to be scattered abroad; and as at the time of the building of the pillar the one language was divided into many languages, so now the many languages ​​were united in one man, and the same man, by the prompting of the Holy Spirit, began to speak in Persian, and in Roman, and in Indian , and in many other languages. This gift was called the “gift of tongues” because the apostles could speak in many languages.

Saint Irenaeus (died in 202) says of many Christians living in his time who have “prophetic gifts, speak in tongues (παντοδαπαῖς γλώσσαις), discover the secrets of the human heart for edification, and explain the mysteries of God” (Against Heresies , V, 6).

In the Conversations on the Lives of the Italian Fathers, written by St. Gregory the Two-Syllabic, mention is made of a young man, Armentarius, who spoke in foreign languages without having learned them. Traces from antiquity of how the gift of tongues was understood in its own sense can also be seen in the fact that Philostratus, describing the life of Apollonius of Tyana, whom he wanted to contrast with Jesus Christ, notes about him that he knew no only all human languages, but also the language of animals. In church history there are also later examples of miraculous understanding of foreign languages, for example with Ephraim the Syrian.

Acts. 2:5. And in Jerusalem there were Jews, pious men, from every nation under heaven.

In addition to the fact that there were quite a few Jewish immigrants living in Jerusalem “from every nation under heaven”, and on the occasion of the great feast of Pentecost, many temporary worshipers from different countries gathered there, who became involuntary witnesses and confirmers of the miracle that happened over the apostles, when they all heard them speak in the languages ​​of their countries.

Acts. 2:6. When this noise was made, many people gathered together and were amazed, because everyone was listening to them speak in his language.

“Everybody listened to them talk.” St. Gregory the Theologian taught: “Stop here and consider how to divide speech, for in speech there is reciprocity removed by punctuation. Did they hear, each in his own way, that – so to speak – the speech proceeded from one, and many speeches were heard because of such a commotion in the air, or, I will say more clearly, from one voice proceeded many? Or else the word “listened” “to speak in his speech” should be referred to the following, in order to understand the meaning of the spoken speeches, which were their own for the listeners, and this means – foreign language speeches. With the latter I agree more, because the former would be a miracle, which would refer more to the hearers than to the speakers, who were reproached for being drunk, from which it is evident that they themselves, by the operation of the Spirit, worked miracles by uttering voices” .

Acts. 2:7. And they all marveled and wailed, saying among themselves: Are not all these who speak Galileans?

“Are they not all Galileans?” that is, firstly, from the well-known part of Palestine where they speak this idiom, and, secondly, from that particular part that was not famous for enlightenment. The one and the other, with which they connected the Galileans, intensified the greatness of the miracle and the astonishment of its witnesses.

Acts. 2:9: We Parthians and Medes, Elamites and inhabitants of Mesopotamia, Judea and Cappadocia, of Pontus and Asia,

“Parthians and Medes, Elamites,” i.e. Jews who came for the holiday from Parthia, Media and Elam – provinces of the former powerful Assyrian and Medo-Persian kingdoms. These countries were located between the Caspian Sea and the Persian Gulf. At first, the inhabitants of the Kingdom of Israel were resettled there after its destruction by the Assyrians around 700 BC, and then the inhabitants of the Kingdom of Judah, after its destruction by the Babylonians under Nebuchadnezzar around 600 BC. Many of them returned to Palestine in the time of Cyrus, but most remained in the countries of settlement, unwilling to part with their profitable occupations.

“inhabitants of Mesopotamia” – a vast plain along the Tigris and Euphrates rivers. Here was the main area of ​​the Assyro-Babylonian and Persian kingdoms, and here there were numerous Jews resettled by Nebuchadnezzar.

“Cappadocia, Pontus and Asia, Phrygia and Pamphylia” – all are Asia Minor provinces that were part of the then Roman Empire. Asia in particular, according to the Roman enumeration of the provinces, was called the whole western coast of Asia Minor, where were the provinces of Mysia, Caria, and Lydia; its capital was Ephesus.

Acts. 2:10. of Phrygia and Pamphylia, of Egypt and the Libyan countries adjacent to Kyrenia, and those who came from Rome, both Jews and proselytes *,

“The Libyan Countries Adjacent to Kyrenia”. Libya is a region to the west of Egypt, which was a huge steppe, inhabited only in its northern part along the coast of the Mediterranean Sea, where the main city of the region, Cyrene, was located. This coast is here called the “Libyan countries,” belonging to Kyrenia or Cyrene. As here, Jews were numerous in Egypt in general. They even had a special temple. The translation of their sacred books into the then generally accepted Greek language was also done here for them. In Cyrene a full quarter of the population were Jews.

“those who came from Rome” – arrived for the feast of Pentecost from Rome, or in general from the cities of the Roman west, where the Jews were also scattered everywhere. In Rome itself there was a whole Jewish quarter.

“Jews, so proselytes” – i.e. Jews by birth, as well as Gentiles who accepted the Jewish faith, of which there were also many everywhere in the listed localities.

Acts. 2:11. Cretans and Arabs, – how do we listen to them speak in our languages ​​about the great works of God?

“Cretans” – inhabitants of the island of Crete in the Mediterranean Sea, speaking a slightly different dialect from the Greek language.

“Arabs” – inhabitants of Arabia, to the southeast of Palestine, whose language, Arabic, had some similarities and a significant difference from the Hebrew language.

“we hear them speak in our tongues” – a clear indication that the apostles did indeed speak in different languages ​​and dialects.

“to speak in our tongues of the great works of God” – τὰ μεγαλεῖα τοῦ Θεοῦ, i.e. for everything great that God has revealed and is revealing in the world, especially with the coming of the Son of God into the world. But the greatness of such a subject of speech, and the speech itself, should have been of a lofty and solemn character, of inspired glorification and thanksgiving to God.

Acts. 2:14. Then Peter stood up with the eleven, raised his voice and began to speak to them: Jewish men and all you who live in Jerusalem! Let this be known to you, and heed my words:

“Peter rose up with the eleven.” As before, at the council for the selection of the twelfth apostle, “Peter served as the mouthpiece of all, and the other eleven were present, confirming his words with testimony” (St. John Chrysostom).

Acts. 2:15. they are not drunk, as you think, for it is three o’clock in the day;

As proof that they were not drunk, the apostle points out that it is now “the third hour of the day.” This hour, which corresponds to our 9th hour, was the first of the three daily hours for daily prayer (3, 6, 9), coinciding with the offering of the morning sacrifice in the temple. And according to the custom of the Jews, no one tasted food before this hour, even more so on such a great holiday as Pentecost.

Acts. 2:16 a.m. but this is what was said through the prophet Joel:

Deyan. 2:17. “and behold, in the last days, says God, I will pour out of My Spirit upon all flesh; your sons and your daughters shall prophesy; your young men shall see visions, and your old men shall dream dreams;

“the saying of Joel the prophet,” therefore 700 years before (Joel 2:28-32). The prophecy of Joel itself is brought by the writer in a slightly modified form from the original and the text of the Septuagint, as the Lord Himself and the apostles often do. Thus, instead of the original indefinite expression “after that” in the apostle Peter, we see a more definite expression – “in the last days”. This excludes any relation of the prophecy to a closer Old Testament time, and its fulfillment refers to the New Testament time, since, according to the biblical view, the entire period of the New Testament kingdom of God is presented as the last age of the house-building of human salvation, after which it will followed by a general judgment and the Kingdom of glory. At the same time, under the expression “in the last days,” the prophecies usually indicate not only events that must occur at the end of the Old Testament time and the beginning of the New Testament, but also those that will occur throughout the entire New Testament time, until his end (cf. Is. 2:2; Mic. 6, etc.).

“I will pour out my Spirit upon all flesh.” In the sense of this expression, the Spirit of God is presented as the fullness of all gifts, from which one or another gift is poured out to one or another believer.

“pouring out” – giving in abundance, similar to the pouring out of rain or water.

“on all flesh” – on all people, on all humanity redeemed by Christ, who will enter the new Christ’s Kingdom, throughout the time of its spread on earth, on all peoples, without distinction of Jews and Gentiles. To begin the fulfillment of this prophecy, the holy apostle points to the present moment, filled with such wonderful signs.

“they shall prophesy…they shall see visions…they shall dream dreams,” etc. As the gifts of the Holy Spirit are incalculably varied, only some of the most familiar ones in the Old Testament are given separately: “prophecy” as a general action of those who received the Holy Spirit, “visions” (in the waking state) and “dreams” as the two main modes of Divine revelation to the prophets (Num. 12:6).

“sons… daughters… youths… old men” is an indication that the Holy Spirit is poured out on all, regardless of gender or age; although the actions of the Holy Spirit are distributed in such a way that to sons and daughters he gives prophecy, to youths – visions, to old men – dreams; but this dispensation, made for the strengthening and beauty of speech, has the meaning that the Holy Spirit pours out His gifts upon all without distinction.

Deyan. 2:18. and in those days I will pour out My Spirit on My servants and My maidservants, and they will prophesy.

“and on My slaves and My slave-girls”. With the prophet in this place we find an important peculiarity of speech arising from the absence of the added pronoun “My.” He says simply, “upon the male slaves and upon the female slaves.” With the latter expression the prophet expresses more categorically the idea of ​​the superiority of the New Testament outpourings of the Holy Spirit over the Old Testament: in the whole Old Testament there is not a single case of a slave or a slave who possessed the gift of prophecy; but in the New Testament, according to the prophet, this difference in condition will disappear under the influence of the Holy Spirit, who will give the gift of prophecy. The Spirit will be given to all without distinction not only of sex and age, but also of human conditions, because in Christ’s kingdom all will be equal before the Lord and all will be servants of the Lord.

Deyan. 2:19. And I will show wonders in the heavens above and omens on the earth below, blood and fire, smoke and smoke.

“I will show miracles.” The prediction of the abundant outpouring of the Holy Spirit in the Messiah’s Kingdom is also connected with the prediction of the last judgment on the wicked world and the salvation of those who worship the true God. As harbingers of this judgment, special signs in heaven and earth are pointed out. Signs on earth will be “blood and fire, smoke and smoke”, which are the symbols of bloodshed, turmoil, wars, devastation… Signs in heaven are the eclipse of the sun and the bloody appearance of the moon. In the figurative language of the sacred writers, these phenomena generally mean great calamities in the world and the coming of God’s judgment upon it.

Deyan. 2:20. The sun will turn into darkness and the moon into blood before the great and glorious day of the Lord comes.

“Lord’s Day” – i.e. the day of the Messiah; according to the New Testament usage of the word, it is the day of judgment of the Messiah upon the world, the day of judgment.

“the great and glorious” – great is called because of the greatness and decisive importance of the judgment for mankind; and glorious (επιφανῆ) is called because the Lord will come “in His glory.”

Deyan. 2:21. And then everyone who calls on the name of the Lord will be saved.”

Terrible for the unbelievers and the wicked will be the last judgment, but saving for everyone “who calls on the name of the Lord”, but not just to call on Him, because Christ teaches that not everyone who says to Me: “Lord! God! He will enter the kingdom of heaven’, but he who calls with diligence, with a good life, with appropriate boldness’. (Saint John Chrysostom). From this it is clear that what is meant here are true believers in the Lord – ie. the righteous.

Applying this prophecy to the event of the day of Pentecost, the apostle evidently does not say that it was entirely fulfilled on that day, but only indicates the beginning of its fulfillment, which must continue for a long time, the duration of which is known only to God, until the end of everything.

Deyan. 2:22. Men of Israel! Hear these words: Jesus the Nazarene, a Man testified before you by God with powers, miracles and signs, which God did through him among you, as you yourselves know,

Saint John Chrysostom says that, starting to preach about Jesus, the apostle “does not say anything lofty, but begins his speech extremely humbly…, with wise caution, so as not to bore the ears of unbelievers.”

“witnessed before you by God,” i.e. for His messianic dignity and messengership.

“signs which God did through Him among you.” According to the interpretation of St. John Chrysostom, the apostle “does not say: He Himself did it, but God through Him, to draw them through modesty.”

“among you” – the inhabitants of Jerusalem are meant, and then all those present, not only those who could have had any contact with Jesus Christ during His activity in Galilee and Judea, but also the representatives of the people as a whole , responsible for a case of such important general human importance. In this sense, we also talk about “traditions”, i.e. of Judas, whom “you seized, and having bound with the hands of lawless men,” i. with the help of the pagan authorities and those who crucified Christ, “You killed Him” ​​(verse 23).

Deyan. 2:23. Him, delivered up by God’s determined will and foreknowledge, you seized and, having chained with the hands of lawless men, killed Him;

To clarify the seemingly strange circumstance that a man so witnessed by God (Jesus) could be crucified by the hands of lawless men, the apostle adds that this happened “according to the determined will and providence of God” (cf. Rom. 8:29; Heb. 10:5 – 7), or, as the blessed Theophylact explains, “they did not by their own power, because He himself had consented to it.”

Deyan. 2:24. but God raised Him up, freeing Him from the birth pangs of death, because it could not hold Him.

“God raised Him” ​​- according to the interpretation of blessed Theophylact, “if it is said that the Father raised Him, it is because of the weakness of the hearers; for through whom does the Father work? By His power, and the Father’s power is Christ. And so He Himself raised Himself, although it is said that the Father raised Him”… (cf. John 5:26, 10:18).

“by freeing from the bonds of death” – in Greek: ἀνέστησε λύσας τὰς ὠδῖνας τοῦ θανατου, it is more precisely translated into Slavic: “resolved болезни сомерния”. According to the interpretation of blessed Theophylact, “death was tormented (as if by birth) and terribly suffered when it detained Him. The woman in labor does not retain what is within her, and does not act, but suffers and hastens to release herself. The apostle beautifully called the resurrection a release from the pains of death, so it can be said: tearing apart the pregnant and suffering womb, the Savior Christ appears and comes out as if from some birthing womb. That is why he is called the firstborn from the dead.”

Deyan. 2:25. For David says of Him: “I always saw the Lord before me, for He is at my right hand, that I should not be moved.”

The apostle confirms the truth of Christ’s resurrection through the prophecy of King David, especially authoritative in Judea, in a remarkable passage from his 15th Psalm (Ps. 15:8-11). Having set forth this place fully and accurately according to the translation of the Septuagint (verses 25-28), the apostle immediately proceeds to interpret it himself (verses 29-31), making manifest the evident gift of the Holy Spirit in himself to interpret the Scriptures Applied to David, this passage from his psalm expresses his joyful confidence in the constant help and goodness of God, extending even beyond the grave (immortality). But if, applied to David, all this was fulfilled only in part, then applied to the Savior (the expression of the apostle is indicative: “David spoke of Him”, i.e. of Christ), it was fulfilled literally exactly and completely, as St. Peter points out.

Source in Russian: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testaments: In 7 volumes / Ed. prof. A.P. Lopukhin. – Ed. 4th. – Moscow: Dar, 2009, 1232 pp.

(to be continued)

Apostle Peter heals the crippled

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By prof. A.P. Lopukhin

Acts of the Apostles, chapter 3. 1 – 11. Saint Peter heals a crippled man from birth. 12 – 26. Speech on this occasion to the people.

Acts. 3:1. Peter and John ascended together into the temple at the ninth hour of prayer.

“At the ninth hour of prayer” – ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην; the Slavic translation is not exact: “at prayer at nine o’clock”. The Greek text and the Russian translation suggest, by the form of their expression, other hours for prayer besides the ninth: these other hours are the third and the sixth (according to our reckoning at 9 o’clock and at 12 o’clock). At the same time, the Slavic translation is such that the coincidence of the time of the apostles’ prayer with the ninth hour (according to ours at 3 o’clock in the afternoon) can be allowed. Traces of the three times daily prayer are found in Jewish history very early: even David in one of the psalms speaks of prayer in the evening, in the morning and at noon (Ps. 54:18). Prophet Daniel during the Babylonian captivity knelt three times daily for prayer (Dan. 6:10). In the temple, the morning and evening hours (3rd and 9th) were sanctified by the specially appointed morning and evening sacrifices, and it was at one of these prayer times that the apostles went to offer their prayers to God in the temple hours established by Him religious services, which have not lost their meaning for them until this moment.

Acts. 3:2. There was a man lame from his mother’s womb, whom they brought and placed every day at the temple gates, called Red, to beg alms from those entering the temple;

” crippled from mother’s womb” – Acts.4:22 – he was already more than forty years old.

For the “Red Doors” of the temple (θύραν τοῦ ἱεροῦ τὴν λεγομένην ὡραίαν), lit. – “at the temple gate called beautiful”. Probably this door was so called because of its beauty. She is not mentioned elsewhere. These were probably the main eastern doors (in Solomon’s portico) leading to the court of the Gentiles, which Josephus describes as the most beautiful, surpassing in beauty all the other doors of the temple (Jewish War 5:5,3).

Acts. 3:4. And Peter looked at him together with Joanna and said: look at us!

Acts. 3:5. And he stared at them, hoping to get something from them.

The performance of the miracle over the crippled was preceded by a careful looking at each other of the apostles and the sick man. It was like a mutual preparation for the miracle. In the case of crippled, it was a means of attracting his attention and spiritual receptivity to the miraculous healing.

Acts. 3:6. But Peter said: silver and gold I have not, but what I have, this I give you: in the name of Jesus Christ of Nazareth, get up and walk!

“what I have I give you.” Even before the miracle was performed, the apostle had complete confidence in its performance. This assurance rests, no doubt, on the Lord’s promises to the apostles (Mark 16:18; Luke 9:1, John 14:12, etc.), as well as on the sensation of the unusual power of the Holy Spirit in him, which the Apostle describes with the words: “what I have, that’s what I give”.

“In the name of Jesus Christ of Nazareth, get up and walk.” Not by his own power, but by the udder of the Lord Jesus Christ, Peter performs this miracle.

Acts. 3:7. And taking him by the right hand, he raised him up; and immediately his feet and ankles became stiff,

“taking him by the right hand, raised him up.” To the word, the apostle adds external action, as the Lord Himself once did.

Acts. 3:8. and leaping up, he stood up and passed, and entered with them into the temple, walking and leaping and praising God.

“as he walked, he leapt” is an expression of the ecstatic and joyful mood of the soul of the healed person.

Acts. 3:9. And all the people saw him walking and praising God;

“And a whole people,” i.e. the people gathered and gathering in the temple court see him no longer as a cripple, but as healthy and cheerful.

Acts. 3:11 a.m. And because the cured chrome did not separate from Peter and John, the whole people flocked to them in terror in the porch called Solomon’s.

“the portico called Solomon’s” is a vast, covered gallery through which the beautiful gates led into the temple. Here a people gathered, after the news of the miracle had spread with lightning speed, the best proof of which was the well-known former crippled man, who now ecstatically glorified God without separating from the apostles.

Acts. 3:12. When Peter saw this, he said to the people: Men of Israel, why do you wonder at this, or why have you looked at us, as if by our power or piety we made him walk?

In response to the bewilderment and astonishment of the people, Peter again delivered a speech similar to the first (on the day of Pentecost), proving to the assembled people, based on the testimonies of the Old Testament, that the Lord Jesus is the awaited Messiah, and persuading them to repent and to believe in Him. But before that, he dispels people’s misunderstanding of the reasons for the miracle. The amazed eyes of the people, fixed on the apostles, seemed to ask: What power do these people have in themselves who perform such great miracles? Or: How great must be the piety of these people that God glorifies them with such wonderful signs…? The apostle immediately refutes both explanations: “this, he says, does not belong to us, because we have not attracted God’s grace according to our own merits…” (Saint John Chrysostom).

Acts. 3:13. The God of Abraham, of Isaac and of Jacob, the God of our fathers, glorified His Son Jesus, whom you betrayed and denied before Pilate, when he had decided to let Him go.

“God of Abraham, Isaac and Jacob” emphasizes the great guilt of the Jews towards His beloved Son – the Messiah Jesus. At the same time, it indicates the real culprit for the performed miracle, and also the purpose of the miracle – to glorify Jesus (cf. John 17:1, 4 – 5, 13:31 – 32).

“His Son”, τόν παῖδα αυτοῦ; letters Child, Child. This name of the Messiah taken from the prophecies of Isaiah (Is. 42:1), where it is said: “Behold, My Son, Whom I hold by the hand, My Chosen One, in whom My soul delights.” I will put my Spirit on him, and he will pronounce judgment on the nations.”

“Whom ye betrayed and Whom ye denied,” cf. the interpretation of John 19:14 – 15; Luke 23:2. The abbreviated exposition of the circumstances of the Savior’s sufferings is in full accordance with the Gospel account and constitutes, so to speak, precious extracts from the “fifth” Gospel “from Peter.”

St. John Chrysostom says on this occasion: “Two accusations [are against you] – and that Pilate asked to let Him go, and that when he asked, you did not want… It is as if [Peter] said: instead of Him you asked for the robber . He presented their act in the most terrible way… You, says the apostle, asked for the release of the one who killed others, but the One who revives the slain, you did not ask.

Acts. 3:15. and the Prince of life you killed. God raised him from the dead, of which we are witnesses.

“You killed the chief of life” is an unusually strong expression, contrasting two such sharp contrasts. The term “life” here takes on a full and most perfect meaning, signifying not only the higher spiritual life and eternal salvation obtained through faith in Christ, but also all life in general, of which Christ is the main source, head, and restorer.

“God raised from the dead, of which we are witnesses.” See the interpretation to Deyan. 2:24-32.

Acts. 3:16 a.m. And because of faith in His name, His name strengthened him whom you see and know, and the faith that is through Him gave him this healing before all of you.

“because of faith in His name.” Whose faith is the apostle referring to? It’s not clear. The faith of the apostles or the faith of the sick? In any case, however, the reason for the miracle is the power of faith – the faith, we must say, of both the apostles and the healed man – namely, faith in the resurrected Lord Jesus Christ.

“the faith that is from Him” – faith as a gift of Christ through the Holy Spirit (1 Cor. 12:9).

“before all of you.” Although the healing itself took place in the presence of perhaps a few, yet this miracle might be said to have been performed “before all,” for all these people now saw the healed man walking and leaping—instead of seeing him, as usual, to lie helpless at the temple gate.

Acts. 3:17. But I know, brethren, that you, as well as your superiors, did this in ignorance;

Having laid before the eyes of the Jews the gravity of their guilt against God the Father and the Lord Jesus, and with the intention of predisposing their hearts to repentance and conversion to Christ, the apostle softens his speech by addressing his hearers with the friendly address of “brethren” and explains the killing of Jesus by their ignorance (cf. Luke 23:34; 1 Cor. 2:8), while at the same time presenting this killing as a deed which was predetermined in the eternal counsel of God and foretold by all the prophets.

In this way, according to St. John Chrysostom, the apostle “gives them an opportunity to deny and repent of what they have done, and even presents them with a good justification, saying: that you killed an Innocent, you knew that; but that you killed the Prince of life—that you did not know. And in this way, it justifies not only them, but also the main culprits of the crime. And if he would turn his speech into an accusation, he would make them more obstinate.”

Acts. 3:18. and God, as He had foretold by the mouth of all His prophets that Christ would suffer, so He fulfilled.

“God… foretold by the mouth of all His prophets.” Although not all the prophets had prophesied of the sufferings of Christ, yet the apostle spoke of them in this way, evidently because the chief center of Jewish prophecy was Christ, that is, the Messiah, and therefore all His work, for which He was to came to earth.

“so he fulfilled”. The Jews handed Christ over to suffering and death, but in this case, although they remained responsible for what was done, they were instruments for the fulfillment of God’s will and the will of the Messiah Himself, as He said more than once (John 10:18, 2:19, 14 :31, 19:10-11).

Acts. 3:19. Therefore repent and turn, that your sins may be blotted out,

“turn around”, i.e. to Christ, believe in Him that He is the Messiah.

Acts. 3:20. that there may be times of cooling from the face of the Lord, and that He may send you the prophecies of Jesus Christ,

“cooling off times”, i.e. that favorable time, about which the Lord announced the good news in the synagogue in Nazareth – the kingdom of the Messiah, the kingdom of grace with his justice, peace and joy in the Holy Spirit. As the time of the Old Testament is here supposed to be a life alienated from God, a life filled with all kinds of troubles, sufferings, struggles; so also the time of the New Testament is here regarded as a true rest and repose of the soul in peace with God and in close communion with Him, capable of erasing and healing all bitterness of suffering.

“from the face of the Lord” – judging from what was said further, here God the Father is understood.

“He shall send” – this refers to the Second glorious coming of the Lord Jesus at the end of the world, the meaning of the expression being the same as above “God raised Him up” etc.

Acts. 3:21. Whom heaven was to receive until that time, until all that God had spoken by the mouth of all His holy prophets of old was restored.

“Whom heaven had to receive” – an indication of the residence of the Lord Jesus with glorified flesh in heaven from the day of the Ascension.

“Until that time until all things are restored” – ἄχρι χρόνον ἀποκαταστάσεως πάντων. Probably the same thing is meant here, which the Apostle Paul foretells, speaking of the conversion of all Jews to Christ (Rom. 11:26).

“Through the mouth of all His holy prophets” – cf. above the interpretation of verse 18. The general meaning of this text, according to the interpretation of the blessed Theophylact, is the same. Namely, that “many of the things foretold by the prophets have not yet been fulfilled, but are being fulfilled [now] and will be fulfilled until the end of the world, because Christ, who ascended into heaven, will remain there until the end of the world and will come with power when all that the prophets have foretold will be finally fulfilled”.

Acts. 3:22. Moses had said to the fathers: The Lord your God will raise up for you from among your brothers a Prophet like me: listen to him in everything he tells you;

After mentioning the predictions of the prophets about Christ, the apostle quotes as one of the clearest and most authoritative predictions – the words of Moses (Deut. 18:15ff.). In these words, Moses, warning God’s people about the lying soothsayers and soothsayers of the Canaanites, promises in the name of God that they will always have true prophets to whom they must listen without question after Moses. Therefore, it is a matter of referring to the entire multitude of Jewish prophets under the general collective name “prophet” who were raised up by God. But since the end and fulfillment of every Old Testament prophecy is Christ, all antiquity – both Jewish and Christian – rightly refers this prophecy to Christ – especially since among all the Old Testament prophets there was no one like Moses (Deut. 34: 10 – 12). Only Christ excels Moses (Heb. 3:3-6).

“A prophet like me,” προφήτην ὑμῖν, i.e. the same – a special, extraordinary mediator between God and the people, as Moses was. This especially points to the legislative activity of Jesus Christ, in which He, unlike all other prophets, resembled and surpassed Moses.

Acts. 3:23. and every soul that will not obey that Prophet shall be cut off from among the people.

“will be cut off from among the people” – ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ. In the Old Testament original: “from him I will demand tribute”. The apostle replaces this expression with another stronger and often used in other places by Moses, meaning condemnation of extermination or capital punishment: in the given case is meant eternal death and deprivation of participation in the kingdom of the Promised Messiah (cf. John 3:18 ).

Acts. 3:24. And all the prophets from Samuel and after him, as many as have spoken, likewise foretold these days.

“all the prophets . . . foretold these days,” i.e. the days of the appearance of the Great Prophet – Messiah (cf. verses 18 and 21).

“from Samuel,” who is here taken to be the greatest prophet after Moses, with whom begins the continuous line of Old Testament Hebrew prophets, ending with the end of the Babylonian captivity.

Acts. 3:25. Ye are the sons of the prophets, and of the covenant, which God bequeathed to your fathers, speaking to Abraham: and in your seed shall all the nations of the earth be blessed.

Blessed Theophylact’s interpretation is as follows: “The apostle says, ‘sons of the prophets,’ instead of saying: you must not despair, nor think that you have lost the promises.” “Ye are the sons of the prophets,” for to you they have spoken, and because of you all these things have come to pass. And what does “sons of the Covenant” mean? This is instead of “heirs”, but heirs not only imputed, but such as the sons are. And so, if you yourselves will, then you are heirs.’

“God had bequeathed to your fathers, speaking to Abraham.” The covenant with Abraham is a covenant with all the fathers of the Jewish people, having Abraham as their forefather, and therefore with the entire Jewish people. But this is not exclusive: God’s blessing is not only promised to them, but to all the tribes of the earth – first only to the Jews, according to the special covenant with them concluded through Moses.

“In your seed they shall be blessed” – a promise given to Abraham, which God repeatedly repeats (Gen. 12:3, 18:18, 22:18). By the “seed” of Abraham here is meant not the seed of Abraham at all, but only one particular Person of that seed, namely the Messiah. This is how not only Peter, but also the apostle Paul interprets this promise (Gal. 3:16).

Acts. 3:26. God, having resurrected His Son Jesus, first of all sent Him to you to bless you, so that each of you may turn from your evils.

By the fact that God sent the blessed descendant of Abraham “first” to the Jews, the apostle tries to show not only their superiority over all other nations, but also the strongest incentive and, as it were, the obligation to receive the promised blessing before all others – by turning to Christ and believing in Him.

“by raising up His Son”, – cf. above the interpretations to Acts. 2:24, 3:13.

“send to bless you,” i. to fulfill upon you the promise given to Abraham, to make you blessed partakers of all the benefits of the Messiah’s kingdom, to grant you salvation and eternal life. “Therefore, do not consider yourselves cast off and cast off.” – concludes Saint John Chrysostom.

“to turn from one’s evils” is an important condition for receiving God’s promised blessing in the Kingdom of the Messiah, in which nothing impure and unrighteous will enter.

In the judgment about the primacy of Israel in receiving the benefits of the Kingdom of the Messiah, the apostle again repeats the thought of the general, universal character of this Kingdom, which will spread over all the peoples of the earth.

Source in Russian: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testaments: In 7 volumes / Ed. prof. A.P. Lopukhin. – Ed. 4th. – Moscow: Dar, 2009, 1232 pp.

Illustrative photo: Orthodox Icon of St. Peter

Re-education in Louisiana: The Ten Commandments to be displayed in all classrooms

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The American state of Louisiana ordered the Ten commandments of God to be displayed in all classrooms of the state’s educational institutions, the world agencies reported.

A local ordinance dictates that the Ten Commandments must be on posters that are large enough — 12 inches by 8 inches — to be easy to read. They will be placed from kindergartens to universities.

The law was drafted by representatives of the Republican Party, which holds a two-thirds majority of the seats in both houses of the Louisiana legislature. The posters will be funded through donations and no government funds will be used for them.

According to NGOs, the new law violates the rule of separation of church and state and is a blatant violation of the constitution.

Louisiana is the first and only state with such a law.

Repression against Christians in China is increasing

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A house church in Shunyi, Beijing Photo by Huang Jinhui .CC BY-SA 4.0

Persecution of Christians in China is increasing and spreading to Hong Kong, Release International has warned on the 35th anniversary of the Tiananmen Square massacre.

The Tiananmen massacre in Beijing on June 4, 1989 brought a brutal end to pro-democracy protests and marked an increase in anti-Christian repression.

Thirty-five years later, Christians in China face the worst level of persecution since the Cultural Revolution, a trend that has spread to Hong Kong, where draconian national security laws further restrict free speech and religious freedom .

The organization, which supports persecuted Christians around the world, said the new law could force Roman Catholic priests in Hong Kong to reveal the secrets of confession. According to Art. 23, passed in March, priests can be jailed for up to fourteen months if they refuse to reveal so-called “crimes of treason” shared during confession.

Increasing anti-Christian repression forced many Christians to leave Hong Kong and emigrate to the United Kingdom. Christian rights activists say Britain has a moral obligation to uphold religious freedom in its former colony.

“The people of Hong Kong expect the UK to stand firm in defense of their religious freedom and stand up for them, and to take all necessary measures to protect those fleeing persecution,” they said.

A new report by the US Commission on International Religious Freedom (USCIRF) claims that China is increasingly repressing practicing Christians. The report says that religious freedom is the cornerstone of all freedoms and that the current crackdown on Christians in China is the most severe since Mao Zedong’s “Cultural Revolution.” These include harassment and deprivation of rights, disruption of services, baptisms and even online services to intimidate Christians. Heavy fines are imposed on people who rent out Christian places of worship to discourage Christians from gathering for prayer. In 2022, for example, Huang Yuanda, a Christian from Xiamen, was fined 100,000 yuan (about $14,500) by the Ethnic and Religious Affairs Bureau for renting a house to the church school. Numerous anti-Christian regulations have been introduced to monitor Christian information in cyberspace.

Dr. Bob Fu, president of ChinaAid spoke about this issue recently on The Voice of the Martyrs Canada’s podcast, Closer to the Fire.

He says Chinese censorship efforts especially target Christian youth.

“For the first time, millions of Chinese children were forced to sign a form – these are Christian children – to renounce their faith in public.”

Communist leaders also continue to remove crosses from church buildings. “Even the government-sanctioned churches have been targeted for persecution,” says Fu. “Those pastors who refuse to voluntarily destroy, remove, and demolish their crosses have been facing huge risks of persecution.”

Furthermore, Chinese Christians know their every move is increasingly watched as China embraces digitalized social monitoring.

Fu says, “The government-sanctioned churches, every church pulpit and the four corners of the church have to install face recognition cameras so that they can monitor the congregation – whether there’s any children, there’s any youth under 18 years old, any Communist Party member, any Communist Youth League member, any civil servant, or any police or military service member. These are all forbidden to even enter into the church building.”

European Artificial Intelligence Act comes into force

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a close up of a computer screen with a message on it
Photo by Jonathan Kemper on Unsplash

Today, the European Artificial Intelligence Act (AI Act), the world’s first comprehensive regulation on artificial intelligence, enters into force. The AI Act is designed to ensure that AI developed and used in the EU is trustworthy, with safeguards to protect people’s fundamental rights. The regulation aims to establish a harmonised internal market for AI in the EU, encouraging the uptake of this technology and creating a supportive environment for innovation and investment.

The AI Act introduces a forward-looking definition of AI, based on a product safety and risk-based approach in the EU:

  • Minimal risk: Most AI systems, such as AI-enabled recommender systems and spam filters, fall into this category. These systems face no obligations under the AI Act due to their minimal risk to citizens’ rights and safety. Companies can voluntarily adopt additional codes of conduct.
  • Specific transparency risk: AI systems like chatbots must clearly disclose to users that they are interacting with a machine. Certain AI-generated content, including deep fakes, must be labelled as such, and users need to be informed when biometric categorisation or emotion recognition systems are being used. In addition, providers will have to design systems in a way that synthetic audio, video, text and images content is marked in a machine-readable format, and detectable as artificially generated or manipulated.
  • High risk: AI systems identified as high-risk will be required to comply with strict requirements, including risk-mitigation systems, high quality of data sets, logging of activity, detailed documentation, clear user information, human oversight, and a high level of robustness, accuracy, and cybersecurity. Regulatory sandboxes will facilitate responsible innovation and the development of compliant AI systems. Such high-risk AI systems include for example AI systems used for recruitment, or to assess whether somebody is entitled to get a loan, or to run autonomous robots.
  • Unacceptable risk: AI systems considered a clear threat to the fundamental rights of people will be banned. This includes AI systems or applications that manipulate human behaviour to circumvent users’ free will, such as toys using voice assistance encouraging dangerous behaviour of minors, systems that allow ‘social scoring’ by governments or companies, and certain applications of predictive policing. In addition, some uses of biometric systems will be prohibited, for example emotion recognition systems used at the workplace and some systems for categorising people or real time remote biometric identification for law enforcement purposes in publicly accessible spaces (with narrow exceptions).

To complement this system, the AI Act also introduces rules for so-called general-purpose AI models, which are highly capable AI models that are designed to perform a wide variety of tasks like generating human-like text. General-purpose AI models are increasingly used as components of AI applications. The AI Act will ensure transparency along the value chain and addresses possible systemic risks of the most capable models.

Application and enforcement of the AI rules

Member States have until 2 August 2025 to designate national competent authorities, who will oversee the application of the rules for AI systems and carry out market surveillance activities. The Commission’s AI Office will be the key implementation body for the AI Act at EU-level, as well as the enforcer for the rules for general-purpose AI models.

Three advisory bodies will support the implementation of the rules. The European Artificial Intelligence Board will ensure a uniform application of the AI Act across EU Member States and will act as the main body for cooperation between the Commission and the Member States. A scientific panel of independent experts will offer technical advice and input on enforcement. In particular, this panel can issue alerts to the AI Office about risks associated to general-purpose AI models. The AI Office can also receive guidance from an advisory forum, composed of a diverse set of stakeholders.

Companies not complying with the rules will be fined. Fines could go up to 7% of the global annual turnover for violations of banned AI applications, up to 3% for violations of other obligations and up to 1.5% for supplying incorrect information.

Next Steps

The majority of rules of the AI Act will start applying on 2 August 2026. However, prohibitions of AI systems deemed to present an unacceptable risk will already apply after six months, while the rules for so-called General-Purpose AI models will apply after 12 months.

To bridge the transitional period before full implementation, the Commission has launched the AI Pact. This initiative invites AI developers to voluntarily adopt key obligations of the AI Act ahead of the legal deadlines. 

The Commission is also developing guidelines to define and detail how the AI Act should be implemented and facilitating co-regulatory instruments like standards and codes of practice. The Commission opened a call for expression of interest to participate in drawing-up the first general-purpose AI Code of Practice, as well as a multi-stakeholder consultation giving the opportunity to all stakeholders to have their say on the first Code of Practice under the AI Act.

Background

On 9 December 2023, the Commission welcomed the political agreement on the AI Act. On 24 January 2024 the Commission has launched a package of measures to support European startups and SMEs in the development of trustworthy AI. On 29 May 2024 the Commission unveiled the AI Office. On 9 July 2024 the amended EuroHPC JU Regulation entered into force, thus allowing the set-up of AI factories. This allows dedicated AI-supercomputers to be used for the training of General Purpose AI (GPAI) models.

Continued independent, evidence-based research produced by the Joint Research Centre (JRC) has been fundamental in shaping the EU’s AI policies and ensuring their effective implementation.

Elias Castillo: A Stalwart of Latin American Legislative Leadership

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Juan Sanchez Gil
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Latin America has always been known for its political landscape and intricate legal systems and few leaders represent the ideals of collaboration and legislative proficiency as well as Elias Ariel Castillo González. With more than thirty-five years dedicated to politics, Castillo is widely recognized for his commitment, honesty and strong leadership qualities. His present position, as the Executive Secretary of the Latin American Parliament (Parlatino) signifies a moment in a career shaped by a steadfast dedication to serving the public. The closest big event supported by Castillo, which will take place in September, aims to united civil society, politics, parliamentarians, academia and media, to join efforts in protecting and advancing freedom of religion or belief.

A Storied Career

Elias Castillo’s journey in politics began in Panama, where he quickly ascended the ranks due to his sharp intellect, strategic acumen, and deep connection with the people. His tenure in the National Assembly of Panama is particularly noteworthy, with him being elected as its president on three separate occasions. Such a record is a testament to his leadership skills and the trust he garnered from his peers.

The prestige of his career in Panama naturally extended to the broader Latin American arena. Castillo has been a dedicated member of the Latin American and Caribbean Parliament (Parlatino) for several terms. He served as president of Parlatino three times—a rare achievement that highlights his influence and effectiveness in fostering legislative dialogue and cooperation across national borders.

Leadership in Parlatino

As the Executive Secretary of the Latin American Parliament, Castillo’s role is multifaceted. It involves not only steering the legislative agenda but also ensuring that the diverse interests of member states are represented and reconciled. Under his stewardship, Parlatino has undertaken significant initiatives aimed at enhancing regional integration, promoting democratic governance, and addressing pressing issues such as climate change, human rights, and economic disparity.

Castillo’s leadership is marked by an inclusive approach. He strives to bring together legislators from different political, social, and economic backgrounds, fostering a collaborative environment where comprehensive and sustainable policies can be crafted. His vision extends beyond immediate legislative concerns to encompass long-term regional stability and prosperity.

A Visionary for the Future

One of Castillo’s most commendable traits is his forward-looking vision. He understands that the challenges facing Latin America—be they economic, environmental, or social—require innovative and collaborative approaches. He has been a vocal advocate for leveraging technology in governance, improving transparency, and enhancing public participation in legislative processes.

Elias Castillo’s work also reflects a deep commitment to social justice. He has consistently championed the rights of marginalized communities, advocating for policies that promote equality and inclusivity. His efforts in this regard are not confined to rhetoric but are evident in the tangible legislative measures he supports and the initiatives Parlatino has undertaken under his guidance.

Elias Castillo stands out as a paragon of legislative excellence in Latin America. His extensive career, marked by significant accomplishments both in Panama and on the regional stage, highlights the vital role of dedicated and visionary leadership in shaping the future of the region. As Executive Secretary of the Latin American Parliament, Castillo continues to lead with integrity, fostering a spirit of cooperation and championing the causes of democracy and development.

In the ever-evolving political landscape of Latin America, Elias Castillo remains a steadfast figure, piecing together the diverse and intricate mosaic of regional governance with unyielding dedication and unparalleled expertise.

Unveiling the Power: How Religious Freedom Shapes Policy Decisions, in Europe

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Religious liberty holds a role, in communities granting individuals the freedom to practice their faith without state intervention. This fundamental right influences the formulation of policies by authorities influencing aspects such as human rights regulations and immigration guidelines. Exploring the connection between freedom and policymaking sheds light, on the importance placed on this principle in Europe.

Exploring the impact of freedom, on the development of human rights regulations, in Europe.

Exploring the impact of freedom, on the development of human rights regulations, in Europe.

Religious liberty has long been a tenet of human rights initiatives, in Europe. It empowers individuals to embrace their beliefs openly and without apprehension fostering a climate where faith can be practiced without hindrance. This fundamental freedom extends beyond worship to encompass the expression of ones convictions. European nations dedicate efforts to upholding this right enacting regulations and statutes to safeguard the ability of all individuals to adhere to their chosen faith. An appreciation for freedom underscores its role, in shaping policies related to human rights.

The Influence of Religious Freedom, on Human Rights Legislation, in Europe.

The influence of freedom, on human rights laws is deep and complex. By upholding diversity in beliefs and the freedom to practice religion Europe bolsters its dedication to safeguarding rights and combating discrimination. This connection between freedom and human rights legislation establishes a foundation for preserving individual liberties and fostering societal unity. Consequently legal frameworks in Europe are constantly developing to enhance the protection of expression the right to hold beliefs and equality, within various religious groups.

Ensuring Religious Freedom, in European Countries; Tactics, to Safeguard Rights

To safeguard freedom, in countries it is crucial to adopt various approaches. Governments need to establish measures for minority groups and uphold regulations that prevent discrimination on religious grounds. Encouraging dialogue and involvement, among faith communities can foster empathy and acceptance. It is also important to ensure that governmental policies adhere to human rights norms to preserve freedoms effectively. By tackling these core challenges European nations can cultivate a climate where diverse religious views are valued and upheld.

Best Practices for Protecting Religious Freedom in Europe

To uphold freedom, in Europe it is essential to have laws in place encourage conversations between different faiths and protect religious sites. Nations should enforce laws against discrimination. Educate people on the value of respecting all religions. By following these steps European countries can show their dedication to rights and unity among communities creating a welcoming atmosphere, for all belief systems.

Steps to Enact Laws Protecting Religious Freedom, in European Nations.

The process of legislating religious freedom in European countries involves multiple steps, including the creation of legal frameworks that ensure diverse worship practices are protected. To learn more about how these policies intersect with broader European immigration rules, explore the detailed information available on the Common European Asylum System. Crafting these laws often requires balancing various interests to protect human rights and maintain social cohesion while fostering an environment of tolerance and mutual respect.

Influence of religious freedom on European immigration and integration laws

Influence of religious freedom on European immigration and integration laws

Religious freedom plays a key role in shaping immigration and integration laws in Europe. These laws guide how people from different countries settle and live within European nations. Ensuring religious freedom helps immigrants feel welcomed and respected. It also allows them to maintain their cultural and religious practices. By understanding these impacts, we can see the importance of religious freedom in creating fair and inclusive societies.

How religious diversity in Europe impacts integration policies

Religious diversity in Europe prompts the creation of nuanced integration policies designed to foster social cohesion and mutual respect among various faith communities. Policies on multiculturalism, including those addressing the integration of Muslim immigrants and the accommodation of religious practices in public institutions, are increasingly important in this diverse landscape. By ensuring that integration strategies are inclusive and respectful of different belief systems, European nations aim to balance the need for social unity with the protection of religious freedom. This approach reinforces the values of tolerance and inclusivity crucial to Europe’s democratic identity.

Role of religious freedom in shaping European immigration laws

Religious freedom plays a crucial role in shaping European immigration laws, as it ensures that asylum policies are inclusive and non-discriminatory. By upholding the right to religious expression, European countries aim to protect refugees fleeing religious persecution, thus influencing humanitarian immigration rules. This commitment to religious freedom within immigration policies fosters diverse, multicultural societies and reflects Europe’s broader dedication to human rights and equality.

Challenges of balancing religious freedom and national integration

Balancing religious freedom and national integration poses significant challenges for European policymakers. Issues like religious accommodation in public institutions, cultural assimilation policies, and the tension between secularism and religious expression require careful consideration. Countries struggle to develop inclusive policies that respect diverse beliefs while fostering social cohesion and national identity. These complexities make the balancing act between safeguarding religious freedoms and ensuring effective national integration an ongoing and evolving task.

Successful examples of European immigration policies promoting religious tolerance

European immigration policies promoting religious tolerance have seen success in several countries. For example, Sweden’s inclusive approach ensures that immigrants can practice their faith freely. This model has reduced social tensions and promoted cultural integration. Such policies underline the importance of safeguarding religious rights in diverse societies. For further insights on how religious restrictions vary worldwide, visit the Pew Research Center’s detailed report. Implementing these policies also showcases Europe’s commitment to human rights and equality, strengthening the social fabric.

Common Queries Regarding How Religious Freedom Influences the Development of Human Rights Policies, in Europe

Common Queries Regarding How Religious Freedom Influences the Development of Human Rights Policies, in Europe

How does the concept of freedom impact the formulation of human rights policies, in Europe?

Religious freedom is an aspect of human rights policies, in Europe with many European nations incorporating it into their constitutions. By safeguarding principles like freedom of speech and assembly these countries foster communities where various religious viewpoints can peacefully exist alongside each other. This practice influences the development of fair treatment policies and safeguards, against discrimination.

Is there any legislation, in Europe that focuses on protecting the freedom of religion and belief?

Indeed there are laws, in Europe that directly deal with the freedom to practice ones religion. For instance Article 9 of the European Convention, on Human Rights ensures individuals rights to have their thoughts, beliefs and religious practices. Furthermore Article 10 of the Charter of Fundamental Rights of the European Union protects freedom well. These legal structures guarantee people the ability to worship as they choose while also considering rights and societal concerns.

How do European authorities navigate the balance, between upholding freedoms and safeguarding other fundamental human rights?

European governments aim to strike a balance, between upholding freedom and safeguarding other human rights through the enactment of legislation that safeguards individual freedoms while also preserving public peace and security. For instance regulations prohibiting hate speech and discrimination are designed to shield individuals from harm without impeding practices. Courts frequently serve a function in deciphering these laws to maintain an equilibrium, between conflicting rights and liberties.

How do European immigration policies get affected by freedom?

The influence of freedom, on immigration rules in Europe is substantial as it influences the standards for granting asylum and refugee status. Several European nations view persecution as a reason for providing asylum. Additionally regulations are adjusted to support immigrants from beliefs allowing them to freely practice their faith, which is vital for their effective assimilation, into society.

How does the concept of freedom impact the assimilation of immigrants, in Europe?

The freedom to practice ones religion is important for immigrants to feel welcomed and respected allowing them to hold onto their religious heritage. Providing access, to places of worship and schools helps immigrants feel included and appreciated, which is vital for their integration into society fostering unity and cooperation, among communities.

Are there any laws, in countries that focus on regulating the religious customs of immigrants?

Indeed numerous European nations have regulations and guidelines, in place to cater to the customs of migrants. These regulations may encompass allowances for observing holidays adhering to restrictions in public establishments like schools and hospitals and upholding the freedom to dress in religious attire. The objective of these regulations is to honor and support the traditions of migrants facilitating their assimilation, into society while safeguarding their religious heritage.

Exploring the Impact of Religious Freedom, on the Development of European Governance.

Exploring the Impact of Religious Freedom, on the Development of European Governance.

The concept of freedom plays a role, in shaping the laws and regulations across Europe. It ensures that people can freely follow their faith without any intervention from the authorities impacting aspects such, as human rights laws and immigration policies. By promoting tolerance and embracing diversity religious freedom contributes to building communities that honor perspectives and traditions.

This overview emphasizes the influence of freedom, on European policy. Recognizing this significance allows us to grasp the principles that form the foundation of governance in Europe. If you wish to explore this topic or actively support freedom explore our detailed reports and tools designed to assist you in making informed choices and instigating impactful transformations.

Global Leaders to Convene in Panama for Faith and Freedom Summit IV

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Panama City, Panama – In a world where religious freedoms are increasingly under threat, the Faith and Freedom Summit IV is set to provide a crucial platform for dialogue and action. Scheduled for September 24-25, 2024, co-organized together with the Latin American Parliament in Panama City, this summit promises to be a pivotal event for scholars, human rights advocates, religious leaders, and politicians committed to defending freedom of religion or belief (FoRB) globally.

ywAAAAAAQABAAACAUwAOw== Global Leaders to Convene in Panama for Faith and Freedom Summit IV

A Gathering of Global Thought-Leaders

The Faith and Freedom Summit IV aims to bring together high-level thought-leaders to highlight the importance of FoRB and to develop actionable policies to promote greater respect for religious diversity. This year’s theme, “Practicing What We Preach,” underscores the summit’s commitment to turning words into actions.

Distinguished Speakers and Interactive Sessions

The summit will feature an impressive lineup of speakers, including, but not only:

  • Mr. Elias Castillo, Executive Secretary of the Latin American Parliament
  • Mr. Ruben Farje, Representative to Panama of the Organization of American States
  • Dr. Nazila Ghanea, Special Rapporteur on FoRB at the United Nations
  • Mrs. Maricarmen Plata, Secretary for Access to Rights and Equity at the Organization of American States
  • Dr. Thomas Schirrmacher, Co-President of Religions for Peace
  • Mrs. Preeta Bansal, Global Council Chairperson of the United Religions Initiative

Renowned individuals in the field along with experts will lead conversations and interactive sessions to evaluate aspects that require enhancements in safeguarding religious freedom on a global scale. Participants will be able to gain insights from professionals and exchange personal anecdotes promoting a cooperative atmosphere, with the goal of influencing forthcoming regulations.

ywAAAAAAQABAAACAUwAOw== Global Leaders to Convene in Panama for Faith and Freedom Summit IV

Networking and Collaboration

One of the goals of the summit is to provide a platform, for sharing successful strategies and cultivating long term connections. Attendees will have plenty of chances to engage with individuals and groups strengthening their capacity to advance their respective endeavors and undertakings.

Event Details

  • Dates: September 24-25, 2024
  • Location: Latin American Parliament, Panama City, Panama
  • Registration: Register Here

Accommodations

For those traveling from afar, the Radisson Panama Canal is the closest hotel to the Latin American Parliament facilities. Early booking is recommended to ensure convenient access to the event.

Hotels and prices HERE
Prices for Flights

An Invitation to Join the Movement

The Faith and Freedom Summit IV goes beyond being a conference; it serves as a rallying cry. Regardless of whether you’re an academic a champion of rights a spiritual guide or a public servant your involvement is crucial in the battle against religious bias. This gathering provides a chance to join forces with a worldwide initiative committed to turning freedom of religion and belief into a tangible possibility, for all individuals.

For more information and to register, visit the Faith and Freedom Summit IV website.

Together, let’s practice what we preach and make freedom of religion or belief a reality for everyone, leaving no one behind.

ywAAAAAAQABAAACAUwAOw== Global Leaders to Convene in Panama for Faith and Freedom Summit IV

List of speakers in alphabetical order, and growing:

  • Jonathan Ammons, International Public Affairs Director for The Church of Jesus Christ of Latter-day Saints
  • Amy Andrus, Associate Director at the International Center for Law and Religion Studies, BYU
  • Ivan Arjona-Pelado, President of UN ECOSOC consultative status foundation MEJORA and president of the European Office of the Church of Scientology for Public Affairs and Human Rights
  • Preeta Bansal, Global Council Chairperson of the United Religions Initiative
  • Cristian Badillo, General Director of Fundación Conciencia Nacional
  • Francisco Blanco, Rector of Santa María La Antigua Catholic University in Panama
  • Maritza Cedeño, President of the National Bar Association of Panama
  • Alfonso Celotto, Constitutional Lawyer at the University of Roma Tre
  • Manuel Corral, Private Secretary to Mexican Catholic Cardinal Carlos Aguiar for Institutional Relations
  • Carmen Dominguez, President of the Latin America Consortium of Religious Freedom
  • Willy Fautre, Founder and Director of Human Rights Without Frontiers
  • Jan Figel, Founder of the European Institute of Innovation & Technology
  • Thomas Schirrmacher, Co-President of Religions for Peace
  • Felipe Gomez, Coordinator of COMPAS Central America
  • Nazila Ghanea, Special Rapporteur on FoRB at the United Nations
  • Yosef Garmon, President of the Humanitarian Coalition of Israel
  • Gustavo Guillerme, President of the World Congress of Intercultural and Interreligious Dialogue
  • Giselle Lima, Co-Chair of the Panama International Religious Freedom Roundtable
  • Pedro Mena, Head of Religious Affairs for the State of Mexico
  • Olivia McDuff, Public Affairs Officer at the Church of Scientology International
  • Gregory Mitchell, Founder and Chair of the IRF Secretariat
  • Dennis Petri, International Director of the International Institute for Religious Freedom
  • Maricarmen Plata, Secretary for Access to Rights and Equity at the Organization of American States
  • Fernando Roig, Director of the Joint Master Red Global Consortium (Erasmus Mundus International)
  • Eric Roux, Co-chair of the FoRB Roundtable Brussels-EU
  • Francisco Sanchez, Secretary of Worship for the Republic of Argentina
  • Scott Stearman, Vice Chair of the Parliament of World Religions
  • David Trimble, Interim President of the Religious Freedom Institute
  • Andrea De Vita, Director of the Religious Freedom, Beliefs, and Worship Chair at Universidad del Salvador
  • Brooke Zaugg, Vice President of the Faith & Media Initiative
ywAAAAAAQABAAACAUwAOw== Global Leaders to Convene in Panama for Faith and Freedom Summit IV

Venezuela’s Electoral Process Marred by Repression and Lack of Transparency

By
Newsdesk
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man in blue t-shirt and blue denim jeans holding woman in black t-shirt
Photo by Shalom de León on Unsplash

The Office of the Secretary General of the Organization of American States (OAS) has received a report from the Department of Electoral Cooperation and Observation regarding the presidential electoral process in Venezuela in 2024. The report highlights the worst form of repression, where the people are prevented from finding solutions through elections.

The Venezuelan regime has been accused of applying its repressive scheme to distort the electoral result, making it available to manipulation. The Maduro regime has mocked important actors of the international community, going into an electoral process without guarantees or mechanisms to enforce those guarantees.

The report notes that the complete manual for fraudulent handling of the electoral result was applied in Venezuela on the night of the election, in many cases in a very rudimentary manner. There has been talk of an audit or a recount of the minutes of electoral material, but this has not had the slightest conditions of security and control.

The opposition campaign headquarters has presented the minutes by which it would have won the election, but Maduro, including the CNE, has not yet been able to present the minutes by which it would have won. The Secretary General of the OAS, Luis Almagro, has expressed regret over the lack of cumulative memory of actors in the international community, which systematically leads to repeating errors.

The burden of injustice on the people of Venezuela continues, with Venezuelans once again victims of repression. The Secretary General has stated that “no revolution” can leave people with fewer rights than they had, poorer in values and principles, more unequal in the instances of justice and representation, more discriminated against depending on where their thinking or political direction lies.

OAS Report Shakes Venezuelan Election Results: Trust in Democracy Eroded

By
Juan Sanchez Gil
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0

According to a report released by the Organization of American States (OAS) the Department of Electoral Cooperation and Observation (DECO) stated that the outcome of the Venezuelan presidential elections conducted on July 28 2024 is not acceptable. The report, directed to OAS Secretary General Luis Almagro, details irregularities and structural problems that affected the voting process casting doubt on the credibility of the elections.

Election Results and Immediate Reactions

The National Electoral Council (CNE) declared Nicolás Maduro as the winner of the election stating that he secured 51.2% of the votes while his main rival, Edmundo González received 44.2%. However according to the OAS report there are differences between these official figures and independent evaluations such as exit polls and citizen led verifications that showed a clear advantage for González.

The CNEs announcement was made than six hours after the polling stations closed without providing a detailed breakdown of the results or granting access, to official tally sheets. The report criticized the CNE for labeling the results as “irreversible” despite mathematical errors and a lack of transparency.

Systematic Intimidation and Repression

The recent report from the Organization of American States (OAS) reveals a scheme orchestrated by the Maduro government to disrupt the electoral process by using tactics like fearmongering, political oppression and disqualifying opposition contenders. Of concern is the case of María Corina Machado, a prominent opposition leader who was barred from participating despite winning in the primary elections, a move widely perceived as politically motivated.

Leading up to the elections there were than 135 arbitrary arrests documented in the report, with many of them targeting individuals affiliated with the opposition. The air was thick with apprehension marked by instances of violence enforced disappearances and harassment directed at supporters of opposing parties. On election day itself there were reports of intimidation incidents occurring, such as sightings of government factions, near polling places.

Lack of Transparency and Observational Access

The OAS report underscores the importance of transparency in elections pointing out that the CNE hindered both international observers from effectively monitoring the electoral procedures. While a few civil society organizations were granted observer status by the CNE access was denied to electoral observation missions such as the European Union and the Carter Center.

Moreover the report highlights that the CNE refused entry to opposition witnesses at polling stations contributing to a decline in trust in the election process. Despite these obstacles local observers noted that opposition witnesses were present, in 90% of polling stations.

Electoral Manipulation and Clientelism

The report details how the Maduro administration used government resources to gain an edge in elections, such as offering aid in return for political backing. This tactic along with the absence of rules on campaign funding resulted in an unfair advantage for the ruling party.

Furthermore the OAS report raised concerns about the lack of autonomy within the CNE highlighting that its members have ties, to the Maduro government. This situation undermined the credibility of the electoral commission. Cast doubts on its capacity to oversee impartial and transparent elections.

Call for Accountability

Based on the evidence of irregularities the OAS has determined that the official outcomes of the Venezuelan presidential elections lack credibility and should not be recognized as reflective of democratic principles. The report emphasizes the need for transparency in disclosing voting records and urges global accountability measures against the actions of the Maduro government.

Amid protests in Venezuela following the election outcome the OAS findings underscore the ongoing struggle for democracy, within the nation. The Venezuelan populace, who displayed a dedication to exercising their democratic freedoms now confront an uncertain future as governmental authority grows stronger and dissent is suppressed.

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