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Church and church organization (2)

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During the first period of its existence, the Church consisted of numerous communities, completely separate and independent, having no canonical connections with each other – in our use of the word. While at the same time, never later was the consciousness of the united Church so extremely strong among Christians, as precisely then, when “the united Church was not just an idea, but the most real fact”.[15] And this was so, because each church, each separate municipality – in itself, in its local unity – had the living experience of the unity of God’s people. And “the unity of the external organization did not exist, not because it is allegedly contrary to the very Christian idea of ​​the Church, as Protestant scholars tend to imagine the events, but only because in reality there was such a unity, which was even deeper , and narrower. Compared with the later forms of communion – formal, juridical and chancellery – the forms of communion that can be distinguished in the Church during the early times of its life testify to a greater penetration among Christians of the idea of ​​a single church”.[ 16] In other words, the unity of the Church was not determined by the canonical ties, but they themselves represented the development, embodiment and preservation of that unity which was given above all in the unity of the local church.

So, locality and universality – such is the dual basis of the Catholicity of the Church. The One Universal Church does not break up into separate parts and is not some federation of churches, but a living organism in which each member lives with the life of the whole and reflects in itself all its fullness. Local unity therefore turns out to be a necessary condition for the universal character of the Church, an organic basis of its catholicity.

4. Development of the church system

However, if the local principle is a primary and basic norm of the church structure, organically arising from the very nature of the Church, then in history this principle was embodied differently – depending on the changing external conditions of the Church’s life.

The first stage of this development was the unification of the local churches into larger ecclesiastical areas and the establishment – ​​in parallel – of the hierarchy of senior and junior churches. Initially, Christianity was established in the large cities of the Roman Empire, after which new communities gradually arose around these first centers, which naturally preserved their ties with the respective mother church, from which they received a hierarchy, a “rule of faith” at the time of their foundation. and liturgical tradition. Thus, even in the era of the persecutions, the natural church associations or areas were already formed, whereby the bishop of the senior church received the title of metropolitan. The metropolitan ordained the newly elected bishops in his area, twice a year presided over regional episcopal councils and was the appellate authority in cases between individual bishops or in complaints against bishops. In turn, the metropolises were grouped around the most ancient or metropolitan cathedrals – Rome, Antioch, etc., whose bishops later came to be called patriarchs. At the time of the conversion of the imp. Constantine to Christianity, this naturally developing structure of church organization was almost universally affirmed and was sanctioned at the First Ecumenical Council (325).[17]

Of course, the reconciliation of the Roman Empire with Christianity had the most profound impact on the life of the Church, and henceforth its external destiny began to be determined more and more by its union with the state. And since the Roman Empire declared itself a Christian state, and all its subjects became members of the Church, the Church also quite consistently began to harmonize its structure with the administrative structure of the Empire. “The order of church parishes should follow the state and civil distribution” – this is what the canons of this era say (Fourth Ecumenical Council, 17; Trul Council, 38).[18] At the same time, the final distribution of the Church within the boundaries of the five great patriarchates was also confirmed, whereby – as a result of the above-mentioned reason – the importance of some episcopal cathedrals grew in relation to the importance of their respective cities from a state point of view. The most telling example in this regard is the rapid growth in the importance and power of the Bishop of Constantinople, who already at the Second Ecumenical Council (from 381) received – as “bishop of the City of the King and Synclitus” (Rule 3)[19] – second only to the bishop of old Rome.[20]

We speak of this evolution, since the organic law of the development of the ecclesiastical structure is clearly outlined in it. On the one hand, the Church invariably “follows” history, i.e. it consciously and systematically adapts its structure to the forms of the world in which it lives. In this adaptation, however, it does not change those foundations which, representing its very essence, cannot depend on external historical conditions. Whatever changes have occurred in the system of grouping churches, in their mutual seniority, in the action of the council institute, etc., the local principle remains unchanged – as a root from which all the diverse forms of church organization grow. And the canonical activity of the ecumenical and local councils is invariably aimed at preserving this very principle – that “the churches should never mix” (Second Ecumenical Council, Rule 2).[21] Here we refer to the canons prohibiting the presence of two bishops in one city, the canons regulating the transfer of clerics from one diocese to another, the canons prescribing “in no way to perform ordinations [in any degree of the ecclesiastical hierarchy” (note trans. .)], except when appointed to a [certain (note trans.)] town or country church”[22] etc. (see, for example, Fourth Ecumenical Council, rules 6, 10, 17; Trulli Council, 20; Antioch Council, 9, 12, 22; Serdic Council, 12). Understood in their proper historical and ecclesiological context, all these canons in fact preserve the same fundamental fact of church life – the need for Christians in one place, united under the gracious authority of one bishop, to constitute an organic unity in that place, to show and to embody the Catholic and universal essence of the Church.

Thus, in connection with this development, we can only repeat the already quoted words of Fr. N. Afanasiev: “Church life cannot take arbitrary forms, but only those that correspond to the essence of the Church and are able to express this essence under the specific historical conditions.”

5. Local, universal, national

Having noted the immutable and “organic” character of this basic principle of development of the church organization, it is now necessary to trace the action of that new factor which gradually entered the life of the Church in the post-Byzantine era and which already quite closely leads us to our modern difficulties. This factor is the national one.

The Roman Empire thought of itself as a worldwide, supranational empire and even referred to itself as a “universe” (ecumena). Becoming a Christian, i.e. accepting Christianity as her faith, she continued to see her own religious vocation and purpose in the unification of all peoples in the united Christian kingdom, corresponding – in earthly terms – to the unification of all people in one Universal Church .[23] This belief was shared (although they never “dogmatized”) also the representatives of the Church. Therefore, in the Byzantine ecclesiastical writings of that time, the providential coincidence at the same time of the unification of humanity in one universal state and in one true religion is often indicated.

But must we be reminded that this dream of a united Christian kingdom was not destined to come true, and that in reality, over time, the Empire lost more and more of its universal character? At first the invasions of the barbarians cut off the West from it, and Arabs, Slavs and Turks without interruption – until the moment of its final collapse – ate away at it from the north and from the east. In the 9th-10th centuries, Byzantium became a relatively small Greek state, surrounded on all sides by newly emerging “barbarian” states. In turn, the latter, warring with Byzantium, and thus coming into the closest contact with it, themselves fell under its religious and cultural influence and accepted Christianity. Here, for the first time, the question of ecclesiastical nationalism was raised with particular acuteness.

Now, in contrast to the initial stage of the spread of Christianity in the age of persecutions, not individuals, but entire nations, already accept it and are baptized as a result of their personal conversion. Thus, carried out from above, by the state power, the adoption of Christianity naturally acquired a national and political character. Such is the conversion of Bulgaria in the 9th century, such is the conversion of Russia in the 10th century. For both St. Prince Boris and St. Vladimir, the conversion of one’s own people is not only their enlightenment through the light of true faith, but also a way towards national-state self-determination and self-affirmation.

However, in a paradoxical way, the religio-political concept that the young Orthodox peoples perceived from Byzantium and its ideal of the Christian world and the Christian state collided again with the Byzantine concept of the one Orthodox kingdom – an ideal that, despite its historical failure, continues to dominate the minds and the hearts of Byzantines. In Byzantine thought, the conversion of the new peoples naturally meant their introduction into the single imperial religious-state organism, as a rule, they were subordinated to the universal Orthodox kingdom. But in reality, this same kingdom had long since lost its authentic universal and supranational character, and for newly converted peoples, the Byzantine ideology very often turned into Greek ecclesiastical-political imperialism. At that time, “in the Greek church, the pathos of the early Christian universal unity in love had already been largely extinguished. And very often, in its place, the national-Greek pathos appeared… In Byzantium itself, that once powerful chord of languages, so wonderfully presented to the Zion hill as a symbol and sign of the Christian gospel among all peoples, almost no longer sounded.[24] And so a struggle began between these nationalisms, which inevitably affected – due to its religious nature – church life as well. One of the main goals of the young Orthodox nations is their acquisition of ecclesiastical autocephaly – as the basis of their ecclesiastical and political independence – and their struggle for autocephaly as a red thread runs from then until today through the entire history of the Orthodox world. [25] ]

In order to avoid misunderstandings, we will immediately state quite definitely that in itself this national moment in Christianity is far from an evil thing. Above all, the replacement of the one Christian kingdom by the many Christian nations is as much a historical fact as the conversion to Christianity of the imp. Constantine. And since it does not absolutize any form of historical being that existed in the world in which it itself lives, the Church can equally adapt its life both to the Greco-Roman conception of the universal Empire and to national forms of statehood. The Church has always been both thoroughly “in this world” and equally thoroughly “not of this world.” Her essence, her life, does not depend on the forms in this world. Moreover, just as the reconciliation of the Empire with Christianity after three centuries of conflict has produced fruits of greatness and sanctity in the face of the ideal of Christian statehood and Christian culture, so has the education of Christian peoples who have realized the purpose and meaning of their national existence in service of the Christian Truth and in the consecration of his national gifts to God, there remains forever the unfading glory of the Church. Such is the ideal of Holy Rus and of the great Russian culture – an ideal that is inseparable from the Orthodoxy that nurtured it. And the Church, having once blessed the Empire in its “universal” way, has thus blessed and sanctified this national ministry of this same Truth.

However, giving due credit to all the positive value of the national in Christianity, we must not fall into the idealization of history either. Seeing the light, we must not close our eyes to the shadow. The path of the Church in this world – in earthly history – has never been an idyll and requires a tireless feat and tension of the church’s consciousness. No formula is salutary in itself – neither is the universal Empire, nor the Holy Rus, nor the “symphony” between church and state – and each of these forms must be constantly filled not only with theoretical correctness, but also with living justice. For just as the Byzantine ideal of a “symphony” between church and state had too often in practice turned into simple subordination of the church by the state, so here, in the conditions of this new national path – with its shadow side – there was more subordination of the Church before the national, than enlightenment of this national by the Church. And the danger of nationalism consists in the subconscious change of the hierarchy of values ​​- when the people no longer serve the Christian Truth and measure themselves and their lives by it, but vice versa – Christianity itself and the Church itself begin to be measured and evaluated by from the point of view of their “merits” before the people, homeland, state, etc. Nowadays, alas, for many it seems quite natural that the right of the Church to exist should be proven through its national and state merits, through its ” utilitarian’ value. Speaking of Holy Russia, they too often forget that for that ancient Russia, which carried this ideal on its back, national existence was valuable not in itself, but only to the extent that it served Christian Truth, protecting it from “infidels”, preserving the true faith, embodying this faith culturally, socially, etc. In other words, the true formula of this religious-national ideal is exactly the opposite of that with which one of the great Russian hierarchs in Soviet Russia – saying that “the church has always been with its people.” For the ideologues and thinkers of ancient Russia, however, the value of the people consisted precisely in the fact that the people were always with the Church. And precisely in this sphere of the national, where the voice of blood, of elemental and unenlightened feelings and emotions is so strong, it is so necessary to “stand guard” and discern the spirits – are they from God.

6. The disintegration of universal consciousness

At the same time, although in the history of the Church the “churching” of the new peoples has written so many pages of light and holiness, it is impossible to deny that simultaneously with it in Orthodoxy the disintegration of the universal consciousness has already begun. And this happened precisely as a result of the fact that in this era the question of the organization of the Church was posed not only ecclesiastically, but also politically and nationally. The main goal of each nation-state has become the acquisition of autocephaly at any cost, understood as the independence of the given national church from the old eastern centers and, above all, from Constantinople. We will repeat: the point here is not to blame or defend anyone. It can hardly be denied that the basis of this sad process is above all the degeneration of Byzantine universalism into Greek nationalism. It is important to understand that this semantic equating between autocephaly and independence is a typical phenomenon of a new spirit that appeared in the Church at that time and which testifies that the ecclesiastical consciousness has already begun to be determined from within by the state-national, instead of it itself defining and enlightening this state-national. The national and political categories were unconsciously transferred to the ecclesiastical structure, and the awareness that the forms of the ecclesiastical structure are determined not by these categories, but by the very essence of the Church as a divine-human organism has weakened.

(to be continued)

* “Church and church structure. About books prot. Polish Canonical position of the highest church authorities in the USSR and abroad” – In: Shmeman, A. Collection of articles (1947-1983), M.: “Русский пут” 2009, pp. 314-336; the text was originally published in: Church Gazette of the Western-European Orthodox Russian Exarchate, Paris, 1949.

Notes:

[15] Troitskyi, V. Cit. ibid., p. 52.

[16] Ibid., p. 58.

[17] A detailed exposition of this evolution in: Bolotov, V.V. Lectures on the History of the Church, 3, St. Petersburg. 1913, pp. 210 ff.; Gidulyanov, P. Metropolitans in the first three centuries of Christianity, M. 1905; Myshtsin, V. Structure of the Christian Church in the first two centuries, St. Petersburg. 1909; Suvorov, N. Church Law Course, 1, 1889, p. 34 ff.

[18] See: The Rules of the Holy Orthodox Church with their interpretations, 1, p. 591; 2, p. 195 (trans. note).

[19] Literally, the text of the rule reads: “The Bishop of Constantinople shall have priority in honor after the Bishop of Rome, because this city is a new Rome” (Rules of the Holy Orthodox Church with their interpretations, 1, p. 386). The words quoted by the author are from the text of Rule 28 of the Fourth Ecumenical Council (451), which confirms and complements the meaning of Rule 3 of the Second Ecumenical Council: Ibid., pp. 633-634 (trans. note).

[20] On this issue: Bolotov, V. Cit. op. cit., pp. 223 ff. and Barsov, T. Patriarchate of Constantinople and ego power over the Russian Church, St. Petersburg. 1878.

[21] The rules of the Holy Orthodox Church with their interpretations, 1, p. 378 (trans. note).

[22] Ibid., p. 535 (trans. note).

[23] For this ideal and its sources, see: Kartashev, A. “Судьбы Святий Руси” – In: Православная мысл, Труды Правословного богословского института в Париже, 1, 1928, p. 140 ff. See also my work “Судьбы бизантийской теократии ” – Ibid., 5, 1948, pp. 130-147.

Translation of this article by Fr. Alexander in: Christianity and Culture, 4, 2009, pp. 52-70 (note trans.).

[24] Cyprian (Kern), archim. Father Antonin Kapustin (Archimandrite and Head of the Russian Spiritual Mission in Jerusalem), Belgrade 1934, p. 76.

[25] On the history of this struggle: Golubinskii, E. Brief outline of the histories of the Правословних Церквей Болгарской, Ребской и Руменской, M., 1871; Lebedev, A. P. History of the Greco-Eastern Churches under Turkish rule, 1-2, Sergiev Posad, 1896; Radožić, N. “St. Savva and autocephaly Tserkvei Serbskoi i Bolgarskoi” – In: Glasnik Serbskoi Akademii Nauk, 1939, pp. 175-258; Barsov, T. Cit. same

Patriarch Kirill remains silent after Gorbachev’s passing

By
Jan Leonid Bornstein
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Gorbachev and Kirill

A year ago, Russian Orthodox Church’s Patriarch Kirill had congratulated Gorbachev for his 90th birthday. But that was before the war. When the last President of the Soviet Union passed away a few days ago, Kirill remained silent, offering no condolences, and issuing no statement. That does not seem to be a mistake.

In fact, the hardliners of the Russian Orthodox Church (ROC) have a grudge against Gorbachev. That might seem weird, when you know he is the one who put an end to 70 years of repression (with ups and downs) of the Orthodox believers in the Soviet Union. In 1988, Gorbachev had a 90 minute meeting with Patriarch Pimen, where he acknowledged the Soviet Union’s mistakes toward the church and promised a new era of religious freedom. And he fulfilled his promise.

Gorbachev’s meeting with John Paul II

But even before enacting the famous law on religious freedom in 1990, Gorbachev extended the Russian leniency to more than only the Russian Orthodox Church. In December 1989, he met with the Pope John-Paul II (that was a premiere) and promised that the Soviet Union would guarantee freedom of religion at home. “People of many confessions, including Christians, Muslims, Jews, Buddhists and others live in the Soviet Union. All of them have a right to satisfy their spiritual needs,” Gorbachev said that day. The word “others” was definitely an open door for many religious denominations, and a vision that has been the nightmare of Putin’s regime, justifying a part of the hate they vow today to Mikhail Gorbachev.

Gorbachev was an atheist, even if baptized as an Orthodox when he was a kid. But his willingness to allow religious freedom in the Union gave birth to rumors that he was a Catholic. Even the then US President Reagan had speculated that Gorby could have been a “closet believer”. Whilst it could have been a compliment for Reagan, that was not the case in the Soviet Union, where political leaders and members of the party had to be atheists, or else. But for the ROC, being suspected of Catholicism is worse than being an atheist. Finally, in 2008, Gorbachev had to confirm to Interfax that he was an atheist: “”To sum up and avoid any misunderstandings, let me say that I have been and remain an atheist,” he stated.

A new law guarantying freedom of religion

In 1990, he signed the new law guarantying freedom of religion in the Union. This law, the “law on Freedom of religion”, adopted by the Supreme Court of USSR, has created a real breath of fresh air into which numerous religious movements from the West have rushed. That was too much for the ROC. While it allowed the ROC to increase their assets by millions and grow as never before for the last 70 years, they could not bear the arrival of potential competitors, and could not imagine that they would have to stand on an equal footing with all these “false prophets”, whether they were Catholics, evangelicals, Jehovah Witnesses or belonging to any of the thousand “sects” that started expanding in the country.

For these reasons, the Patriarch Alexy II of Moscow and his fellow Orthodox apparatchiks fought for a new law that they even drafted, and that Yeltsin passed in 1997. That was the end of religious freedom for all in Russia, and the ROC got all the protection and privileges it wanted at once. Since that date, new laws added to this one, restricting even further the religious liberty in Russia, which now is about to become a serious China’s competitor as regards religious repression.

For the ROC, freedom of religion is Western decadence

You then understand why Gorby did not receive any attention from Patriarch Kirill when he passed away. I guess Gorbachev does not care very much. Nevertheless, now that Kirill has been one of the most forceful defendants of the Russian war in Ukraine, justifying it with metaphysical considerations, he could definitely not be nice to the one who granted freedom to all the Western “cults” that he believes are the forces behind of the Maidan revolution in Ukraine, and that are a threat to the ROC hegemony in the former soviet Union area. Russian Nationalists, or should I say, “Russian world” nationalists, hate the West, so they hate Gorbachev for having opened the door to believers in Western born religions. They praise freedom when it’s granted to them and believe that others do not deserve it.

We believe freedom of religion for all is a universal right. They believe it’s decadence. Or they believe in their own profits, and do not want to share. Whatever reason is behind, Gorby was not the good guy for them. Putin believes he sold the Union. Kirill believes he sold the religious landscape of the Great Russia. In fact, Gorbachev sold nothing. He gave some freedom to his people, and that, whatever will happen during the next years, will stay and even come back further. As people of Russia tasted freedom of religion, and they will forever remember that it is possible, desirable, and finally vital to live a free and plain life.

A unique fresco is preserved in the Bulgarian Zemen Monastery

By
News desk
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The unknown predecessor of Leonardo da Vinci from our lands saw the biblical plot “The Last Supper” in a different way, which makes the temple extremely valuable for world culture

The only fresco of its kind, depicting the forging of the nails for the Crucifixion, can be seen in the Zemen Monastery (painted in the 14th century), reports the Regional Administration – Pernik, quoted by BTA.

The church is the only cross-domed temple in Bulgaria with a cubic shape – 9 by 9 by 9 meters. When entering from the vestibule to the altar, an inscribed cross in a square is formed. The dome of the church is also an inscribed square. The frescoes date from the 14th century, although earlier iconography is not excluded. “St. John the Theologian” is also unique with the only wall painting in our country – the forging of the nails for the cross of Christ. This fresco is nowhere to be found in temples and monumental painting, neither in the East nor in the West.

The frescoes in the monastery church “St. John the Theologian” tell about the way of Jesus to Calvary. The unknown predecessor of Leonardo da Vinci from our lands saw the biblical plot “The Last Supper” in a special way.

On it, Christ is depicted twice, with two images – one Christ hands the bread, the other pours the wine. The “Double Christ” cannot be seen anywhere else. This different reading makes the temple extremely valuable for world culture.

One can talk for a long time about the interesting interpretations of the famous biblical scenes in the frescoes of the monastery, about a number of unique motifs from the life and being of people, about the authenticity and development of faith, but it is better to see them live. Today the complex includes two buildings, a bell tower and a church. On its territory there are centuries-old trees with beautiful trunks and huge crowns. The sense of calm and peace with yourself and the world here is remarkable. The Zemensky monastery is not inhabited by monks and has been turned into a museum. On March 5, 1966 The Zemen church has been declared a monument of Bulgarian architecture and painting, and the Zemen monastery – a national museum, which since 2004 has been a branch of the National History Museum. It has been declared a monument under the protection of UNESCO.

At the foot of the north-eastern slope of Risha Mountain, on a beautiful terrace, a unique pearl is nestled – one of the most valuable monuments of the Middle Ages – the Zemensky Monastery “St. John the Theologian”. The crystalline waters of a large spring bubble up next to the monastery. Located only about 80 km. from the city of Sofia, near the city of Zemen at the foot of the Konyavska mountain, the Zemen monastery enchants with its timelessness and beauty. It is not as big and as famous as the Rila Monastery or the Bachkovo Monastery, but just like them, it hides unsuspected secrets and treasures within itself. It has magic, history, faith. On August 9, 1909 Zemen railway station is solemnly opened. Many people from the capital and cultural figures visit Zemensko and discover the uniqueness of the Zemensko monastery, its wonderful wall paintings, the work of an unknown local artist from the Middle Ages.

Prof. Yordan Ivanov made the first publication about the Earthly Church, with which he announced to the country and the world about the existence of a hitherto unknown and valuable historical monument from the 14th century. The Zemenska Church rivals in value the Boyana Church in Sofia, built in 1259. In-depth studies prove that the church in Zemen dates back not to the XIV, but to the XI century. It was repeatedly burned. The phenomenal thing is that the monastery fence, the monastery building was demolished and rebuilt many times, but the church with the frescoes was not destroyed and survived for more than 7 centuries. From the studies of the monastery archives, it is clear that the church was strengthened in 1830 and 1860. A major architectural restoration of the church was carried out in 1968. Complete conservation of the frescoes was carried out in 1970-1974. under the leadership of Bonka Ilieva. During the conservation, it was discovered that under the frescoes from the 14th century there is an older layer of frescoes, which refers to the monumental art of the 12th-13th centuries. The frescoes from the first painting layer belong to the second half of the 11th century. The popularity of the monument is due not only to the interesting architectural solution, but also to the remarkable wall paintings with biblical scenes. The altar is made of a stone monolith, and the floor is made of multi-colored stone slabs and antique bricks. The Zemlenska church is also another proof that the Zemlengrad fortress existed on these lands at the beginning of the 13th century, and it was rich and significant for its time. The founders of the church were the Earthly ruler Despot Deyan and his wife Doya. Their portraits decorate the walls of the monastery and are one of the earliest portraits of Bulgarian boyars and of the greatest artistic value, like the images of Sevastokrator Kaloyan and Desislava from the Boyana church.

The frescoes of the church are painted with great skill and elegance. The paints with which the earthly artist used to keep the murals so vivid and colorful for so many centuries remain a mystery. From the first mural layer, the most preserved is the depiction of “Rejecting the Gifts of Joachim and Anna”. The painting is divided into four zones. To the right of the entrance are the inscribed portraits of the founders of Despod Deyan and Doya and their family. They are unique, because only in the Boyan Church and in the Zemen Monastery in the times of Medieval Scholasticism were living people drawn, and not only saints and icons. It was revolutionary for its time and heralded the Renaissance. Their images are a valuable source for the clothes and ornaments of the boyars from the beginning of the 14th century. The most impressive is the image of Doya – a young woman, with beautiful expressive eyes, dressed in a red tunic with long lace sleeves, with a white veil on her head and a crown. Above the heads is the founder’s inscription “This temple was written, dedicated to St. John the Theologian with the favor of Despod Deyan. All inscriptions in the church are in Old Bulgarian literary language.

Illustration: The unique fresco depicting the forging of the nails for the Crucifixion, with the “Double Christ”, preserved in the Zemen Monastery (Photo: Regional Administration – Pernik) / BTA

Rita Ora cooked burek for children in need in Albania

By
News desk
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Rita Ora returned to her native Albania on Monday to meet the “most vulnerable children” at a community center in Tirana.

The 31-year-old performer, who is a UNICEF ambassador, was born in Kosovo. She visited the “House of Colors”, which offers a whole range of services for children and their families, including an emergency shelter.

The singer delighted downtown residents by taking time out of her busy schedule to show off her baking skills. She gripped the rolling pin tightly and got involved in cooking a traditional Albanian burek.

She left her mark both visually and physically, from her hand on the wall of the asylum.

Rita Ora was also awarded the “Naim Frasheri” order, which was presented to her by the President of Albania, Bayram Begai. It is awarded to Albanians and foreign citizens for their valuable works and activities in science, art and culture. She went to the ceremony with her father.

“There are some things in life that you never forget, this trip will be one of them. Today was an unreal day. I had the great honor to be awarded the Naim Frasheri Order by the President of Albania Mr. Bayram Begai. Thank you very much from the bottom of my heart,” wrote the singer on Instagram.

Photo: Instagram

Directly from Tel Aviv: Roi Kraus sends you “Inside Your Void”

By
Bro O'Sullivan
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0
Roi Kraus' band

Let’s have a look at Tel Aviv, Israel, to see if we can find some new gems coming in the world of Rock ‘n’ roll, using that latter term in its broadest meaning. Well, there are. Roi Kraus is one of them.

Roi is new to the scene. Before 2021, you could not have heard of him. Nevertheless, his voice has a kind of maturity that you usually don’t find in newcomers. It’s deep, it’s grunge, it’s soulful.

His latest release “Inside Your Void” touched me and I wanted to share some thoughts about it. It first resonated in me bringing back to my emotional memories the best of Nirvana. Not only in the Roi’s voice, but even more in the harmony and melody that go flirting with some grunge rock of the legendary band. I know it can look as an overstatement, but I really had the feeling that this song could act as a continuum of the Kurt Cobain’s team. Of course, Roi guitar solos, on his Les Paul Gibson, are far more elaborated than Kurt’s ones (and don’t get me wrong, I’m a big fan of the usual three-note solos of Nirvana), but still, you’ve got the Grunge feeling, and that makes it good rock.

Roi Kraus
Roi Kraus

Now the song has a spiritual meaning. At least that’s how I take it. “Inside your void” appeared to me as a rock ‘n’ roll call for meditation, finding a spiritual way to your inner core, a place where you can be yourself as a child, or as something or someone that nothing can alter. That’s bringing some profoundness that don’t find in the usual dark side of the grunge music.

It’s quite a simple and aerial arrangement, with guitars, bass, drums and a cello (which gives a nice touch and really adds to the song), and it’s very efficient, as it can be for that genre.

The song has been produced by Nim Friedrich, a talented Tel Aviv based producer, who did a very good job, mixing the 90’s rock vibes with more modern sounds and style. It’s part of an eponym EP that contains other good songs, that I urge you to listen to.

It’s definitely a nice discovery that I want to share with you. I hope you’ll like it as I did, and that you will follow up on his career and keep discovering his new songs that I know are coming.

And the full EP:

Six more Jehovah’s Witnesses firmly sentenced to prison in Russia in August

By
Willy Fautre
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Photo credit: JW

The persecution of Jehovah’s Witnesses is going on unabated. In the last eight months, 26 of them have been sentenced for merely practicing their religion in private and put behind bars. Here is the list of the last six Jehovah’s Witnesses sentenced on 25 August 2022 and serving heavy prison terms:

Vladimir Atryakhin, 35 years (6 years)

Georgiy Nikulin, 59 years (4 years and 2 months)

Yelena Nikulina, 54 years (4 years and 2 months)

Aleksandr Shevchuk, 33 years (2 years)

Aleksandr Korolev, 42 years (2 years)

Denis Antonov, 46 years (2 years)

They were all prosecuted under Criminal Code Article 282.2, Part 2 (“Organisation of” or “Participation in the activity of a social or religious association or other organisation in relation to which a court has adopted a decision legally in force on liquidation or ban on the activity in connection with the carrying out of extremist activity”):

Article 282.2, Part 2 – two to six years’ imprisonment, plus a possible ban on holding certain positions and/or carrying out certain activities for up to five years and compulsory restrictions on freedom for up to one year after release; or a 300,000 to 600,000 Rouble fine; or one to four years’ assigned labour, plus a possible ban on holding certain positions and/or carrying out certain activities for up to three years and compulsory restrictions on freedom for up to one year.

Others who were arrested in 2022 are detained and waiting for their trial.

In 2019, several Jehovah’s Witnesses of Saransk, a city located far in Siberia, were prosecuted for gathering to discuss about the Bible. As the movement of Jehovah’s Witnesses has been banned as an extremist organization since 2017, all their collective activities are considered illegal.

Vladimir Atryakhin

Vladimir Atryakhin was born in 1987 in the village of Rozhdestveno (Mordovia). Since his childhood, he has loved sports and has enjoyed playing football, volleyball, hockey…

He is a professional programmer and works as a system administrator for two companies. He also edits a scientific journal at Mordovian State University. He is respected by the neighbors—he heads the house committee in the residential building where he lives.

In 2009, Vladimir got married with Mariya. The couple have two small children who were 7 months and 2 years old at the time of their father’s arrest. More here.

Georgiy Nikulin

Georgiy Nikulin was born in 1963 in the city of Rovenki (Ukraine). After school, he graduated from college with a degree in driver-car mechanic. Subsequently, he mastered several more specialties: graphic designer, satellite communications radio technician, equipment maintenance mechanic, printing, woodcarving. He worked in all these areas.

He often had to move in connection with work – he lived in Zhytomyr (Ukraine), Tolyatti (Samara region) and in Yakutia. Over time, together with his wife Elena, he moved to Saransk, where the family was able to settle in their own house for the first time.

Sudden criminal prosecution and a long stay in a pre-trial detention center undermined his health. More here.

Elena Nikulina

Elena Nikulina was born in 1968 in the village of Monastyrsk (Mordovia). As a child, Elena was fond of cross-country skiing and sewing. 

After school, she studied as a dressmaker and cutter. In search of work, she moved to Saransk and Togliatti. She worked as a seamstress at various enterprises, was engaged in cleaning the premises. In 2016, Elena married Georgiy.

The criminal prosecution affected both spouses: Georgiy spent 147 days behind bars, both lost their jobs and lost their livelihoods. Elena experienced a nervous shock, she became afraid to stay at home alone. More here.

Aleksandr Shevchuk

Aleksandr Shevchuk was born in 1989 in Pyatigorsk (Stavropol Territory). He grew up in a family of Jehovah’s Witnesses. Many of his relatives survived the religious persecution of the Soviet years. His great-grandparents were exiled in 1951 to Siberia where his parents were born.

At school, he was a motivated student. He learnt garden and park construction. When he was called up for military service, he opted for an alternative civilian service which he carried out in Khimki near Moscow. 

Later he moved to Saransk, where he worked in the furniture industry. He loves sports, especially basketball and table tennis. More here.

Aleksandr Korolev

Aleksandr Korolev was born in 1978 in the Zemetchinsky district of the Penza region.

He became a tractor driver and worked on a collective farm as a shepherd and livestock breeder. Recently he has worked as a carpenter-fitter of wooden products.

For some time, he lived in the village of Akim-Sergeevka (Mordovia) and then moved to Saransk where he met his future wife Natalya. At that time, she was raising her son alone. They got married in 2006.

The criminal prosecution has brought anxiety, worry and uncertainty into the life of the family. The parents of Aleksandr and Nataliya worry about their spouses and try to support them. More here.

Denis Antonov

Denis Antonov was born in 1976 in Syktyvkar (Komi Republic). His family moved frequently, as his father worked as an agronomist and helped on collective farms in the north of Siberia.

He entered a technical school in Vorkuta, in the north of Siberia, where he received a degree in mining electromechanics. For about five years he worked at the mine as an underground electrician, then as a janitor, a building maintenance worker, and most recently as a house foreman.

In 2015, Denis married Olga, whom he had known since 1996. She worked as a cook in a coal factory and in a kindergarten. The couple moved from Vorkuta to Saransk to take care of Olga’s elderly mother, who was left alone after her husband’s death. During a search, the authorities took away their workbooks and other documents related to their religion. More here.

List of 20 other Jehovah’s Witnesses sentenced to prison terms in 2022:

06 June 2022:Vladimir Ermolaev, 34 years (6 ½ years)

                      Alexander Putintsev, 48 years (6 ½ years)

                      Igor Mamalimov, 46 years (6 years in a colony)

31 May 2002: Rustam Seidkuliev, 45 years old (2 years and 4 months)

23 May 2022: Lyudmila Shchekoldina, 46 years ‘4 years and 1 month)

                     Andrey Vlasov, 53 years old (7 years)

                     Lyudmila Shchekoldina, 45 years old (4 years and 1 month in a penal colony)

26 April 2022: Andrey Ledyaikin, 34 years old (2 years and 2 months)

19 April 2022: Konstantin Samsonov, 45 years old (7 years 1/2 years)

18 March 2022: Valeriy Rogozin, 60 years old (6 years and 5 months in a penal colony)

                        Denis Peresunko, 54 years old (6 years and 6 months)

                        Sergey Melnik, 57 years old (6 years in a penal colony)

                        Igor Egozaryan, 57 years old (6 years in a penal colony)

07 February 2022: Yuriy Saveliyev, 68 years old (6 years + 1 year of restricted freedom)

02 February 2022: Anatoliy Gorbunov, 64 years old (6 years)

25 January 2022: Anna Safronova, 57 years old (6 years)

20 January 2022: Yevgeny Korotun, 52 years old (7 years + 2 years of restricted freedom)

                          Andrei Kolesnichenko, 52 years old (4 years + 1 year of restricted freedom)

19 January 2022: Alexei Ershov, 68 years old (3 years)

17 January 2022: Maksim Beltikov, 42 years old (2 years)

European smart cities meet to advance a climate-neutral future

By
Newsdesk
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0
The cities of Rotterdam, Glasgow, Umeå, Brno, Parma and Gdańsk are sharing lessons learnt while accelerating the smart city model across Europe at conference in Rotterdam  5 September 2022 – Rotterdam, The Netherlands Tomorrow, the Smart Cities project RUGGEDISED, which receives funding under the European Union’s Horizon 2020 Research and Innovation Programme, will host its final event at the Ahoy Conference Centre in the Heart of South neighbourhood of Rotterdam. The project’s final showcase will be followed by the Recharge Earth Energy Transition Conference, taking place on 7 – 8 September at the same location.

Since 2016, RUGGEDISED has united three lighthouse cities: Rotterdam (The Netherlands), Glasgow (Scotland) and Umeå (Sweden) and three fellow cities: Brno (Czech Republic), Gdańsk (Poland) and Parma (Italy) to test, implement and accelerate the smart city model across Europe. Working in close partnership with businesses and research centres, these six cities have demonstrated how to combine ICT, e-mobility and energy solutions to design smart, resilient cities for all.

“Rotterdam is committed to a climate-neutral future and together with a strong group of dedicated cities, we have managed to take the first steps through the RUGGEDISED project, which has created a solid base for the transformation towards more livable districts for our residents,” says Albert Engels, RUGGEDISED Coordinator, City of Rotterdam.

Four RUGGEDISED cities – Rotterdam, Glasgow, Umeå and Parma – were also selected to take part in the EU Cities Mission for Climate-Neutral and Smart Cities by 2030. The Cities Mission aims to position 100 EU cities – with 12 more from associated countries – as climate-neutral leaders. The cities will pursue innovative and experimental avenues to achieve climate-neutrality by 2030, while paving the way for others.  

The impact and lessons learnt through implementing smart solutions in Rotterdam, Glasgow and Umeå will be discussed during this final event, in addition to exploring how these solutions have advanced urban transitions in Brno, Parma and Gdańsk. Outcomes from the project will feed into the Scalable Cities initiative, which collates findings from the 18 smart city projects funded under Horizon 2020.

Background

RUGGEDISED is a smart city project funded under the European Union’s Horizon 2020 research and innovation programme. It brings together three lighthouse cities: Rotterdam, Glasgow and Umeå and three fellow cities: Brno, Gdańsk and Parma to test, implement and accelerate the smart city model across Europe.

Working in partnership with businesses and research centres these six cities have demonstrated how to combine ICT, e-mobility and energy solutions to design smart, resilient cities for all. This means improving the quality of life of citizens, reducing the environmental impact of activities and creating a stimulating environment for sustainable economic development. For more information
RUGGEDISED
Recharge Earth
City of Rotterdam About ICLEI Europe

ICLEI – Local Governments for Sustainability is a global network of more than 2,500 local and regional governments committed to sustainable urban development. Active in 125 countries, we influence sustainability policy and drive local action for low emission, nature-based, equitable, resilient and circular development. ICLEI Europe provides members in Europe, North Africa, the Middle East and West Asia with a voice on European and international stages, a platform to connect with peers, and tools to drive positive environmental, economic and social change. ICLEI Europe works closely with an extended network of local and regional governments and partners on a broad range of topics.
Press contact
Schuyler Cowan
Officer Media and Outreach team
ICLEI – Local Governments for Sustainability
[email protected] This project has received funding from the European Union’s Horizon 2020 research and innovation programme under grant agreement no 731198. The sole responsibility for the content of this press release lies with the RUGGEDISED project and in no way reflects the views of the European Union.

Millennials are Taking Over the Internet—And the Economy

By
Juan Sanchez Gil
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0
photo of three millennials sitting and talking while planning work
Photo by Helena Lopes

If you’re a millennial, chances are you’ve been told you’re entitled, lazy, and selfish. But despite all the negativity, there’s one area where millennials are truly excelling: taking over the internet.

Whether starting their businesses, becoming social media influencers or developing innovative new technologies, millennials are making their mark on the digital world. And as they continue to grow in influence, they’re also significantly impacting the economy. Here is a look at how millennials are taking over the internet—and why it matters for the economy’s future. 

ywAAAAAAQABAAACAUwAOw== Millennials are Taking Over the Internet—And the Economy
Via Pixabay

How Millennials are Making Their Mark Online

There’s no doubt that millennials are the most tech-savvy generation. They grew up during a time when the internet was beginning to become mainstream, and as a result, they’re more comfortable with technology than any other generation. This comfort level with technology has translated into several ways millennials are making their mark online. 

For starters, millennials are starting their businesses at an unprecedented rate. In fact, according to Forbes, 44% of millennial entrepreneurs say that technology has made it easier to start a business. Thanks to platforms like Kickstarter and Indiegogo, it’s easier than ever for millennial entrepreneurs to get funding for their businesses. And thanks to social media platforms like Instagram and Snapchat, it’s easier than ever for them to market their products and services to a broad audience. 

Social Media Influencers

In addition to starting their businesses, millennials are becoming social media influencers. A social media influencer has built up a large following on social media and uses that platform to promote products or services. Instagram is particularly popular among social media influencers; influencers say that Instagram is their favorite platform to use. And given that millennials make up the vast majority of Instagram users, it’s no surprise that more and more of them are using the platform to build their brands and promote everything from fashion brands to fitness programs. 

Millennials Are The Future Of New Technology

Millennials are also developing innovative new technologies. For example, millennials now make up the majority of app developers worldwide. In addition, many successful startups have been founded by millennial entrepreneurs; according to Business Insider, companies like Airbnb and Tumblr were founded by millennials who saw a need in the market and used technology to fill it. 

ywAAAAAAQABAAACAUwAOw== Millennials are Taking Over the Internet—And the Economy
Via Pixabay

The Impact of Millennial Influence on The Economy

As millennials continue to increase their influence online, they’re also significantly impacting the economy. Perhaps the most obvious way they’re doing this is by starting their businesses; as we mentioned earlier, millennial entrepreneurs say that technology has made it easier for them to start a business. And given that there are now over 60 million millennial entrepreneurs in the United States alone, that’s having a significant impact on job growth and economic expansion. 

Moreover, social media influencers’ popularity changes how companies do marketing and advertising. In particular, many companies are now working with social media influencers instead of traditional celebrities to reach millennial consumers.

Remote Working

The internet has completely transformed the way we work. No longer are we tied to physical office space; instead, we can work from anywhere in the world, thanks to the power of the internet. This flexibility is especially appealing to millennials, who value work/life balance and freedom over traditional 9-to-5 jobs.

As a result, millennials are increasingly eschewing traditional office jobs in favor of remote work. A recent study found that 42% of millennials would instead work remotely than in an office. And it’s not just freelancers and solopreneurs who are moving to remote work; more and more companies are offering remote positions, and some are even going so far as to ditch their physical office spaces altogether.

What does this shift mean for the economy? For one, it’s opening up opportunities for people who might not otherwise have access to good jobs. No longer is location a barrier to employment; as long as you have a strong internet connection, you can work from anywhere.

This is especially beneficial for people who live in rural areas or small towns, where good jobs can be hard to come by. It’s also great for parents who want to stay home with their kids and people with disabilities or chronic illnesses that make it difficult to leave the house.

Of course, some challenges come with this new way of working. For one, staying motivated cannot be accessible when you’re not in a traditional office setting. And, if you’re not careful, it’s easy to get too comfortable and start slacking off.

But, overall, the benefits of remote work far outweigh the challenges. And as more and more millennials enter the workforce, we can only expect the remote work trend to continue to grow.

The Future Of Online Marketing Is Here

The internet has completely changed the landscape of marketing and advertising. Businesses are no longer limited to traditional marketing methods, such as print ads or television commercials. Now, companies can reach a wider audience through online channels such as social media, email marketing, and search engine optimization (SEO).

And millennials are leading the charge.

As the largest generation in history, millennials are quickly becoming the most powerful consumers in the world. And they are using their spending power to reshape the economy—including how businesses market and sell their products and services.

Education Is Becoming More And More Accessible

The internet has made education more accessible than ever before. As a result, a growing number of people can take advantage of online learning opportunities which were previously unavailable. This is particularly true for millennials, who are often thought to be the most tech-savvy generation.

According to a recent National Center for Education Statistics report, nearly 60% of millennials have taken at least one online course. This is compared to just over 50% of Gen Xers and 40% of baby boomers. Online learning has become so popular that it’s now considered mainstream.

There are several reasons why millennials are drawn to online learning. For many, it’s simply more convenient than traditional classroom-based instruction. With online courses, learners can study at their own pace and schedule. This is ideal for millennials who are often balancing work and other commitments.

In addition, online learning is often more affordable than traditional education. For example, many schools and universities offer discounted rates for online students. And there are several free online learning resources available, such as MOOCs (massive open online courses). And It’s become so easy that you can have a live chat online with your tutor or professor- something that wasn’t possible before! You can learn more about live chat software here.

Millennials significantly impact the economy by making education more accessible and affordable. As more and more people learn online, businesses and organizations are starting to notice. As a result, they’re adapting their products, services, and marketing efforts to appeal to this growing demographic.

Governments And Policy Makers

It’s not just businesses that are affected by the rise of online learning. Governments and policymakers are also taking notice. They’re starting to invest in digital infrastructure and initiatives that will make online learning even more accessible. For example, the European Commission has launched several digital education initiatives, including the EU Schoolnet project, which aims to promote young people’s digital literacy and 21st-century skills.

Virtual Reality And The Future

The way we shop is changing. No longer are we limited to brick-and-mortar stores or even e-commerce sites. With the rise of virtual reality, shoppers can now explore products in a completely immersive environment.

It’s not just retail that VR is disrupting. The travel industry also uses technology to give potential customers a taste of their products. For example, hotels and resorts are creating virtual reality experiences that let users explore different locations and accommodations before they book a stay.

ywAAAAAAQABAAACAUwAOw== Millennials are Taking Over the Internet—And the Economy
Via Pixabay

Even real estate is getting in on the action. With VR, homebuyers can take virtual tours of properties before making an offer.

While VR is still in its early stages, it’s clear that technology significantly impacts the economy. And it’s being driven mainly by millennials.

As digital natives, millennials are comfortable with new technologies like VR. They’re also more likely to take risks and embrace change. That makes them perfect early adopters of VR.

As digital natives, millennials are the first generation to grow up with the internet as a part of their everyday lives. This makes them uniquely qualified to take advantage of the opportunities the internet offers. From social media to e-commerce, millennials are leading the charge in creating and consuming content online. And as they enter the workforce, they are bringing their tech-savvy skills.

Millennials are now the largest demographic in the workforce, and they significantly impact the economy. Businesses that don’t adapt to the changing demands of this generation will find themselves struggling to stay relevant. So what does the future hold for millennials and the internet? Only time will tell, but one thing is for sure: they are poised to change the world as we know it.

10 fun facts every coffee lover should know

By
Gaston de Persigny
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0

1. Europeans love coffee

Globally, we consumed nearly 10 billion kilograms of coffee in 2020. Europeans consumed more than 3 billion kilograms of coffee, making Europeans the absolute leader. In Europe, coffee is most popular in Finland. Finns consume more than 12 kilograms of coffee per person per year.

2.Espresso means “squeezed” The Italian word espresso translates as “squeezed”. This of course applies to the preparation of the coffee. Espresso is made by passing hot water through finely ground and pressed coffee under high pressure.

3. Coffee as a forbidden drink In 1511, leaders in Mecca believed that coffee stimulated radical thinking. Because of this, the drink was banned. Coffee has also been banned in Italy for a while. In the 16th century, coffee was banned by Italian clergy because they believed the drink was “satanic.” Pope Clement VIII was a real coffee lover, he lifted the ban and in 1600 even named coffee.

4. If you drink coffee, you live longer on average Research shows that there is a link between moderate coffee consumption (3 to 4 cups a day) with a longer life. Three cups of coffee a day will guarantee you…

5. Coffee grounds are good for the skin Save the coffee grounds! Coffee grounds remove dead skin cells, leaving skin feeling smoother and looking more radiant. It is also stated that caffeine can improve blood circulation in the skin.

6. The most expensive coffee comes from cat poop The most expensive coffee in the world owes its price to a very special production step: grinding. The Asian palm civet, a small creature that looks like a weasel, eats the bright red coffee fruits. The civet cannot fully digest the grains and so they are discarded. The beans are then removed from the civet droppings and (hopefully) washed thoroughly. The beans are then sold for about $600 per 500 grams.

7. It is possible to overdose on coffee Did you know that it is possible to overdose on coffee? A life-threatening caffeine overdose is extremely rare, but possible. Drink up to 400 milligrams of coffee a day to prevent this. That’s roughly 4 cups of coffee. Higher coffee consumption can lead to migraines, rapid heart rate, muscle tremors and nausea.

8. Coffee made it possible for Brazil to go to the Olympics Brazil did not have enough money to send its 69 athletes to Los Angeles for the 1932 Summer Olympics. The athletes were put on a ship with 50,000 bags of coffee, which they sold in various ports along the road. Good thing Brazil has been one of the biggest coffee producers in the world for decades, otherwise the athletes wouldn’t be at the Olympics. Athletes have not won a single medal at these Olympics. Why start drinking green coffee?

9. You don’t need coffee right after you get up You shouldn’t need coffee anyway. Cortisol is a naturally produced hormone that helps people feel alert. When you wake up in the morning, your cortisol level is at its highest. In theory, you shouldn’t need caffeine. Between 9:30 and 11:30 a.m., cortisol levels begin to drop. Then it’s the perfect time for a cup of delicious coffee.

10. Car-puccino A car that runs on coffee sounds like something futuristic. However, it is closer than you think! Scientists have successfully turned ground coffee into biodiesel. So one day coffee can provide fuel for your car! The longest journey in a coffee-powered car was recorded by Guinness World Records and was done by a car in 2010. This car traveled over 300 kilometers using 56 espressos per kilometer to reach a speed of almost 100 kilometers per hour. In March 2010 a 1988 Volkswagon Scirocco was driven 337 km from London to Manchester (UK) powered by coffee. The modified car works by heating the coffee granules in a charcoal fire, when then break down into carbon monoxide and hydrogen. The gas is then cooled and filtered before the hydrogen is combusted to drive the engine. The process works because coffee granules contain a small amount of carbon.

Photo by Chevanon Photography:

China‘s carbon emissions fall by 8% as economic growth slows

By
Gaston de Persigny
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0

China’s carbon dioxide emissions fell by 8% in the April to June quarter compared with the same period a year earlier, the “sharpest decline in a decade,” the Financial Times reported, citing new analysis for Carbon Brief .

The release continued: “The drop in emissions reflects the dramatic slowdown in China’s economic growth caused by the massive coronavirus lockdowns and the crisis in the heavily indebted real estate sector.

This is the fourth quarter in a row that emissions in China, the world’s largest emitter, have fallen.”

The report added that the latest decline was similar in magnitude to those in the first three months of 2020, when the first wave of Covid-19 effectively shut down China’s economy.

The document said: “An unprecedented heat wave and drought caused further disruptions in the current quarter…

With hydropower generation well below normal levels, analysts predict China will turn to coal to increase electricity supplies, despite the inevitable impact on emissions.”

Photo by Ruiyang Zhang:

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