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Megalodon – The Largest Shark That Ever Lived – Could Eat Prey the Size of Entire Killer Whales

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Megalodon – The Largest Shark That Ever Lived – Could Eat Prey the Size of Entire Killer Whales
Megadolon Reconstructed Crop

New 3D model shows that megalodon could eat prey the size of entire killer whales. Credit: J. J. Giraldo


Megalodon, the largest shark that ever lived, is famous for its gigantic, human-hand-sized teeth. However, there is little fossil evidence of its whole body. International researchers in collaboration with the University of Zurich used an exceptionally preserved specimen to create a 3D computer model of its full body. According to their results, the megalodon could fully consume prey the size of today’s killer whales and then roam the seas without more food for two months.

The reconstructed megadolon (Otodus megalodon) was 16 meters (52 feet) long and weighed over 61 tons. It was estimated that it could swim at around 1.4 meters per second (3.1 mph), required over 98,000 kilo calories every day, and had a stomach volume of almost 10,000 liters. These results suggest that the megalodon could travel long distances and was capable of eating whole prey up to 8 meters (26 feet) long. Notably, this is the size of modern killer whales, today’s top ocean predator. An ability to eat large apex predators of comparable size millions of years ago places megalodon at a higher trophic level than modern top predators.


Megadolon Reconstructed

The reconstructed megadolon (Otodus megalodon) was 16 meters long and weighed over 61 tons. It was estimated that it could swim at around 1.4 meters per second. Credit: J. J. Giraldo

Well-preserved spine enables reconstruction

These are the findings of an international study carried out in collaboration with the University of Zurich and published on August 17 in Science Advances. The research was only possible due to the 3D modeling of one individual megalodon which was discovered in the 1860s. Against all odds, a sizeable portion of its vertebral column was left behind in the fossil record after the creature died in the Miocene oceans of Belgium about 18 million years ago. It is estimated that it was 46 years old when it died.

“These results suggest that this giant shark was a trans-oceanic super-apex predator.” — Catalina Pimiento

“Shark teeth are common fossils because of their hard composition which allows them to remain well preserved,” says first author Jack Cooper, PhD student at Swansea University. “However, their skeletons are made of cartilage, so they rarely fossilize. The megalodon vertebral column from the Royal Belgian Institute of Natural Sciences is, therefore, a one-of-a-kind fossil.”

From single vertebra to whole body mass

The research team, which includes researchers from Switzerland, the UK, the United States, Australia, and South Africa, first measured and scanned every single vertebra, before reconstructing the entire column. Next, they attached the column to a 3D scan of a megalodon’s dentition from the United States. Finally, they completed the model by adding “flesh” around the skeleton using a 3D scan of the body of a great white shark from South Africa.

“Weight is one of the most important traits of any animal. For extinct animals we can estimate the body mass with modern 3D digital modeling methods and then establish the relationship between mass and other biological properties such as speed and energy usage,” says co-author John Hutchinson, professor at the Royal Veterinary College in the UK.

A trans-oceanic super-apex predator

The high energetic demand would have been met by feeding on the calorie-rich blubber of whales, in which megalodon bite marks have previously been found in the fossil record. An optimal foraging model of potential megalodon prey encounters found that eating a single 8-meter-long (26-foot-long) whale may have allowed the shark to swim thousands of miles across oceans without eating again for two months.

“These results suggest that this giant shark was a trans-oceanic super-apex predator,” says Catalina Pimiento, Professor at the University of Zurich and senior author of the study. “The extinction of this iconic giant shark likely impacted global nutrient transport and released large cetaceans from a strong predatory pressure.”


The complete 3D model can now be used as a basis for future reconstructions and further research. The novel biological inferences drawn from this research represent a leap in our knowledge of this singular super predator. The study helps to better understand the ecological function that megafaunal species play in marine ecosystems and the large-scale consequences of their extinction.

Reference: “The extinct shark Otodus megalodon was a transoceanic superpredator: Inferences from 3D modeling” by Jack A. Cooper, John R. Hutchinson, David C. Bernvi, Geremy Cliff, Rory P. Wilson, Matt L. Dicken, Jan Menzel, Stephen Wroe, Jeanette Pirlo and Catalina Pimiento, 17 August 2022, Science Advances.
DOI: 10.1126/sciadv.abm9424

Investment Plan for Europe: €22 million support to Polish company for new cancer treatments

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Investment Plan for Europe: €22 million support to Polish company for new cancer treatments
Photo by National Cancer Institute on Unsplash A technician works among a fleet of desktop genomic sequencing machines at the Cancer Genomics Research Laboratory, part of the National Cancer Institute's Division of Cancer Epidemiology and Genetics

The European Investment Bank (EIB) to support to Polish company, Ryvu Therapeutics’ discovery for research and development of new cancer treatments

European Commission Press release Brussels, 17 Aug 2022

The European Investment Bank (EIB) is providing €22 million (above 100 million polish zlotys) in financing to Ryvu Therapeutics, a Polish clinical-stage drug discovery and development company focusing on novel small molecule therapies that address unmet medical needs in oncology. The funding is being provided under the EIB’s venture debt instrument, which is tailored to the specific financing needs of high-growth innovative companies. The European Fund for Strategic Investments, part of the Investment Plan for Europe, is backing this funding with a guarantee.

The EIB’s support will help Ryvu finance its development pipeline of new cancer treatments from discovery through to clinical trials. Ultimately, Ryvu aims to address the clinical limitations of current treatments in oncology and provide patients with access to innovative therapies for haematologic and solid tumours.

Valdis Dombrovskis, Executive Vice-President of the European Commission for an Economy that Works for People, said: I welcome this investment by the EIB, backed by the Investment Plan for Europe, in Polish company Ryvu Therapeutics. It is great news for Europe’s competitiveness and its location as a research hub for innovations that change and save people’s lives. The additional funding will go towards the discovery, research and development of innovative therapeutics to treat cancer patients. This investment will also support the regional economy and create highly skilled jobs in the process.”

EIB Vice-President Teresa Czerwińska said: “Financing projects within the field of research, development and innovation is one of the EIB’s top priorities and is especially relevant today, as the world suffers from the health crisis caused by the pandemic. Support for innovative companies like Ryvu specialising in advanced biotech research is clearly needed and we are delighted to assist this ambitious company, which has a notable drug discovery and development track record. The EIB’s investment will strengthen Ryvu Therapeutics’ research, development and innovation capacity and competitiveness for the wider social benefit.”

Innovation, research, digital economy and the development of human capital are top priorities for the EIB Group. In 2021, the EIB Group’s overall financing for innovation, digital transformation and human capital projects reached €20.7 billion worldwide, of which €1.5 billion went to Poland (up from €1.2 billion in 2020).

We are very pleased to receive funding from the European Investment Bank, which plays such an instrumental role in providing financial support to innovation-driven companies like Ryvu that seek to develop new and potentially life-saving medicines,” said Pawel Przewiezlikowski, Chief Executive Officer of Ryvu Therapeutics. “We would like to thank the EIB for their collaboration, as this funding will help Ryvu continue to advance our clinical-stage oncology pipeline, including RVU120 in clinical development for the treatment of hematologic and solid tumours, as well as earlier stage projects.”

Ryvu Therapeutics is already one of the main employers of highly qualified researchers in the biotech field in Poland. With research and development (R&D) activities based in Kraków, the additional investment in Ryvu will contribute to the creation of new highly skilled jobs and encourage economic growth in the region.

Background information

The European Investment Bank (EIB) is the long-term lending institution of the European Union owned by its Member States. It makes long-term finance available for sound investment in order to contribute to EU policy goals. The bank finances projects in four priority areas — infrastructure, innovation, climate and environment, and small and medium-sized enterprises (SMEs). In 2021, the EIB Group provided   €6.5 billion in financing to projects in Poland. Part of this financing — equivalent to €1.5 billion — went to projects directly related to innovation, research, digital transformation and the development of human capital.

The European Fund for Strategic Investments

The European Fund for Strategic Investments (EFSI) is the main pillar of the Investment Plan for Europe. It provides first loss guarantees so that the EIB Group can invest in projects with a higher level of risk. To date, the projects and agreements approved for financing under EFSI have attracted investments totalling €524.3 billion, benefiting more than 1.4 million small and medium-sized businesses. The Investment Plan for Europe has been succeeded by the InvestEU programme, although some previously approved operations can still be signed.

Ryvu Therapeutics

Ryvu Therapeutics is a clinical-stage drug discovery and development company focused on novel small molecule therapies that address emerging targets in oncology. Internally discovered pipeline candidates make use of diverse therapeutic mechanisms driven by emerging knowledge of cancer biology, including small molecules directed at kinase, synthetic lethality and immuno-oncology targets.

Ryvu’s most advanced programmes are RVU120 — a selective CDK8/CDK19 kinase inhibitor with potential for the treatment of haematological malignancies and solid tumours currently in phase I clinical development for the treatment of acute myeloid leukaemia and myelodysplastic syndrome, and phase I/II for the treatment of r/r metastatic or advanced solid tumours — and SEL24 (MEN1703), a dual PIM/FLT3 kinase inhibitor licensed to the Menarini Group, currently in phase II clinical studies in acute myeloid leukaemia. Ryvu Therapeutics has signed ten partnering and licensing deals with global companies, including Merck, Menarini Group, Galapagos and Exelixis.

The company was founded in 2007 and is headquartered in Kraków, Poland. Ryvu is listed on the Warsaw Stock Exchange and is a component of the sWIG80 index. For more information, please see www.ryvu.com.

The War against Ukraine Is a Holy Jihad

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Talgat Tadzhuddin

From July 30 to August 2, in Kazan, Tatarstan, Russia, was held the 8th Congress of the World Congress of the Tatars. Led by Tatarstan authorities, all supporters of Putin’s leadership, the Congress did not take into account the voices of the Crimean Tatars, deported and persecuted by the Russian authorities in the Ukrainian peninsula. At the end of the Congress, a statement was published, despite a few dissident voices were heard: “We, the delegates of the congress, express our approval of the actions of President of the Russian Federation Vladimir Putin to protect people in Donbass, restore peaceful life, demilitarization and denazification of Ukraine.”

For those who still think that “denazification” has anything to do with getting the rid of real Nazis, we recall the interpretation of one of Putin’s favorite ideologists Alexander Dugin: “One of the two main goals of the special operation is “denazification” (the other is demilitarization). This means that Russia will not stop until it abolishes the model of the nation and the nation-state that the Ukrainian nationalists built with the support of the West. It would be logical to assume that after the completion of the operation, the situation will return to the state in which the ethno-sociological system of Ukraine was before the beginning of its statehood. This means that the basic vector will be a new cycle of integration of Great Russians and Little Russians into one people.” (source)

Not surprisingly, Chief Mufti Of Russia Talgat Tadzhuddin was a special guest at the event. But who is Tadzhuddin?

He is the one who in April 30, announced that a fatwa had been issued by Central Muslim Spiritual Directorate in Russia, to make fighting alongside Russian forces in Ukraine an obligation for Muslims, a “holy Jihad”, and to make those dying in doing so “martyrs”.

He is the one who, on the occasion of the Eid al-Adha holiday in July, said that “Nazi” Ukrainians should be killed “like parasites with pesticides”.

Talgat Tadzhuddin is also the one who, like Patriarch Kirill before him, justified the war by the need to fight against the “gay agenda” of the West: “representatives of sexual minorities can do whatever they want, only at home or somewhere in a secluded place in the dark. If they still go out into the street, then they should only be flogged. All normal people would do it. (…) gay people have no rights… To be gay is a crime against God. The Prophet Muhammad ordered the killing of homosexuals.”

We knew about the metaphysical war preached by Kirill during his sermons, now we know about another angle of the Russian war against Ukraine: it’s a holy Jihad. At least for Pro-Putin Islamic leaders like Talgat Tadzhuddin and the Central Muslim Spiritual Directorate in Russia, who managed throughout the years to get the rid of all other (non-aligned with the Kremlin) Muslims in the Country.

Vegan Diets Enhance Diet Quality and Help You Lose Weight

Vegan Diets Enhance Diet Quality and Help You Lose Weight
Obesity Weight Loss

According to the researchers, following a vegan diet improves your diet quality leading to weight loss.


Researchers find that a vegan diet high in legumes helps people lose weight.

According to recent research from the Physicians Committee for Responsible Medicine that was published in the Journal of the Academy of Nutrition and Dietetics, a vegan diet enhances diet quality, which results in lower weight and enhanced insulin sensitivity. Increased consumption of legumes and reduced intake of meat, fish, and poultry were the two factors most strongly related to weight loss.

“Our research shows that the best way to improve the quality of your health is to improve the quality of the foods you eat,” says Hana Kahleova, MD, Ph.D., director of clinical research at the Physicians Committee and a study co-author. “That means avoiding animal products and eating a vegan diet rich in fruits, vegetables, grains, and beans.”


244 overweight people who participated in the 16-week trial were split into two groups at random: those who made no dietary modifications and those who followed a low-fat vegan diet consisting of vegetables, grains, legumes, and fruits without calorie limitations. Weight, body fat mass, insulin sensitivity, and diet quality were all monitored by researchers. 219 people who finished the whole study and sent in their final diet records were included in the final data analysis.

Participants on the vegan diet lost an average of 13 pounds and 9.1 pounds of fat mass. Body weight and fat mass did not decrease in the group that made no diet changes. In the vegan group, increases in fruit, legume, meat alternative, and whole grain intake and decreases in animal products, added oils, and animal fats were associated with weight loss:

  • Fruit: Increased intake of whole fruit was associated with a decrease in body weight.
  • Legumes and Meat Alternatives: Increased legume consumption was associated with decreased weight, fat mass, and visceral adipose tissue. Consuming more meat alternatives, including tofu, tempeh, and veggie burgers, was associated with a decrease in body weight.
  • Grains: Increased consumption of whole grains was associated with decreased body weight and fat mass.
  • Eggs and Dairy Products: Decreased egg intake was correlated with decreased weight. Decreased high-fat dairy intake was associated with decreased weight and fat mass.
  • Meat, Fish, and Poultry: Reductions in the combined intake of total meat, fish, and poultry were associated with weight loss and a decrease in fat mass.
  • Added Fats: Decreases in intake of added animal fats were associated with decreases in weight and fat mass. Decreased intake of added oils also correlated with decreases in weight and fat mass.

The vegan group also experienced improvements in insulin sensitivity.


The vegan group’s diet quality, measured by the Alternative Healthy Eating Index-2010 (AHEI) score, also increased by 6 points on average in contrast to no significant change in the group that did not make a diet change. The AHEI was developed by researchers at the Harvard School of Public Health to identify dietary patterns associated with a lower risk of chronic disease. The index is comprised of foods to eat more often, such as fruits and vegetables, and those to eat less often, such as red and processed meat. The higher the AHEI score, the lower the risk for chronic disease.

Reference: “Changes in Food and Nutrient Intake and Diet Quality on a Low-Fat Vegan Diet Are Associated with Changes in Body Weight, Body Composition, and Insulin Sensitivity in Overweight Adults: A Randomized Clinical Trial” by Lelia Crosby, BA, RD, LD, Emilie Rembert, BS, Susan Levin, MS, RD, CSSD, Amber Green, BS, RD, LD, Zeeshan Ali, Ph.D., Meghan Jardine, MS, MBA, RDN, LD, CDE, Minh Nguyen, MS, RD, Patrick Elliott, BS, Daniel Goldstein, BA, Amber Freeman, Meka Bradshaw, Danielle N. Holtz, Richard Holubkov, Ph.D., Neal D. Barnard, MD and Hana Kahleova, MD, Ph.D., 19 April 2022, Journal of the Academy of Nutrition and Dietetics.
DOI: 10.1016/j.jand.2022.04.008

Walking Can Reduce Knee Pain for People Who Have Arthiritis

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Walking Can Reduce Knee Pain for People Who Have Arthiritis
Knee Pain Concept

The scientists also found that the deterioration that develops within the joint might be slowed down by walking as exercise.


How walking can lead to healthier knees.

According to a recent study published in Arthritis & Rheumatology and conducted by Baylor College of Medicine researchers, walking may help people age 50 and older who have knee osteoarthritis, the most prevalent kind of arthritis, reduce frequent pain. Additionally, the study’s results suggest that walking for exercise might be a successful treatment for reducing joint deterioration.

“Until this finding, there has been a lack of credible treatments that provide benefit for both limiting damage and pain in osteoarthritis,” said Dr. Grace Hsiao-Wei Lo, assistant professor of immunology, allergy, and rheumatology at Baylor, chief of rheumatology at the Michael E. DeBakey VA Medical Center and first author of the paper.


The participants in the Osteoarthritis Initiative, a multiyear observational study in which they self-reported how often and for how long they walked for exercise, provided the data for the study. Participants who reported 10 or more occurrences of exercise starting at the age of 50 or later were categorized as “walkers,” whereas those who reported fewer instances were categorized as “non-walkers.”

Those who reported walking for exercise had 40% decreased odds of new frequent knee pain compared to non-walkers.

“These findings are particularly useful for people who have radiographic evidence of osteoarthritis but don’t have pain every day in their knees,” said Lo, who also is an investigator at the Center for Innovations in Quality, Effectiveness, and Safety at Baylor and the VA. “This study supports the possibility that walking for exercise can help to prevent the onset of daily knee pain. It might also slow down the worsening of damage inside the joint from osteoarthritis.”


Lo noted that additional health advantages of walking for exercise include improved cardiovascular health, a lower risk of obesity, diabetes, and some cancers, which are the main justifications for the Centers for Disease Control’s physical activity recommendations, first published in 2008 and updated in 2018. Contrary to medications, which sometimes have a hefty price tag and the chance of side effects, walking for exercise is a free activity with few side effects.

“People diagnosed with knee osteoarthritis should walk for exercise, particularly if they do not have daily knee pain,” advises Lo. “If you already have daily knee pain, there still might be a benefit, especially if you have the kind of arthritis where your knees are bow-legged.”

Reference: “Association Between Walking for Exercise and Symptomatic and Structural Progression in Individuals with Knee Osteoarthritis: Data from the Osteoarthritis Initiative Cohort” by Grace H. Lo, MD, MSc, Surabhi Vinod, MD, Michael J. Richard, BS, Matthew S. Harkey, Ph.D., Timothy E. McAlindon, MD, Andrea M. Kriska, Ph.D., Bonny Rockette-Wagner, Ph.D., Charles B. Eaton, MD, Marc C. Hochberg, MD, Rebecca D. Jackson, MD, C. Kent Kwoh, MD, Michael C. Nevitt, Ph.D. and Jeffrey B. Driban, Ph.D., 8 June 2022, Arthritis & Rheumatology.
DOI: 10.1002/art.42241

Lo was supported by K23 AR062127, an NIH/NIAMS-funded mentored award; this work was supported in part by resources at the VA HSR&D Center for Innovations in Quality, Effectiveness, and Safety (#CIN 13-413), at the Michael E. DeBakey VA Medical Center.



Rohingya refugees share concerns with UN rights commissioner during visit to Cox’s Bazar

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Rohingya refugees share concerns with UN rights commissioner during visit to Cox’s Bazar

In Cox’s Bazar, she visited camps housing Rohingya refugees who, after terrible repression and human rights violations, fled Myanmar five years ago “to get some safety,” she said.

An estimated 1.1 million Rohingyas are in Bangladesh right now, meaning Cox’s Bazar, some of them in Bhashan char,” Ms. Bachelet said after visiting several sites inside a camp.

They described their grievances, their pains, how they left and lost everything they have

UN High Commissioner for Human Rights 

Women share pains

The top UN human rights official met with religious leaders as well as women and youth groups who shared with her their concerns and hopes.

In a women’s safe place inside the Cox’s Bazar camp, she spoke with them about their experiences.

“They described their grievances, their pains, how they left and lost everything they have…their livelihoods” and loved ones, said Ms. Bachelet.

They talked about the shelter provided to them in Bangladesh’s Cox’s Bazar camp as well as how the UN with partners and NGOs have been supporting them with services.

Youth wishing to return

Young volunteers, aged 15 to 18, spoke of their wishes for education and to return to Myanmar, with identities as citizens.A busy street in the Kutupalong Rohingya refugee camp in Cox's Bazar, Bangladesh.

© UNHCR/Amos Halder

A busy street in the Kutupalong Rohingya refugee camp in Cox’s Bazar, Bangladesh.

“When our rights are respected, we can have our livelihoods again, and we can have a land, and we can feel that we are part of the country,” she recounted their conversations.

Dignified repatriation

The High Commissioner reiterated the importance of continuing to ensure that safe and sustainable conditions exist for any returns and that they be conducted in a voluntary and dignified way.

“The UN is doing the best we can to support them. We’ll continue doing that,” she said.

“But we also need to deal with the profound roots of the problem. We need to deal with that and ensure that they can go back to Myanmar – when there are conditions for safety and voluntary return”.

Impact of war in Ukraine

Meanwhile, the current economic crisis and the war in Ukraine has driven food costs up.

“One of the problems that they have been seeing here, as in many other places of the world, is that the prices of food are going up,” explained the UN official, adding that “the same amount of money that before could buy more now can buy less”.

This is creating problems for the people in Cox’s Bazar she pointed out, insisting that the international community does not abandon the Rohingyas.

Ms. Bachelet asked that the world continues “supporting and even looking to see if they can scale up their support because of the consequences”.

Drawing to a close

During her stay in Dhaka, the top UN rights official met with Foreign Minister AK Abdul Momen at the Government guest house, several ministers, and representatives of civil society organizations along with others.

Yesterday she underscored that civic space and enabling conditions were key for society to play its crucial role in identifying and helping resolve #HumanRights challenges in the country.

She will conclude her visit tomorrow following a meeting with Prime Minister Sheikh Hasina Wazed and a press conference.

Holiness in the Bible

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Holiness in the Bible

Be perfect as your Heavenly Father is perfect.

Gospel of Matthew, chapter 5, verse 48

Try to have peace with everyone and holiness, without which no one will see the Lord.

Paul’s letter to the Hebrews, chapter 12, verse 14

Isn’t it true that “holiness” is often called what they are not going to do? “He’s a saint, I can’t do that” – that’s a win-win alibi! “I’m not a saint” is the best way to cover up your sins.

If the “sanctity” of everyday speech and thought is “not about us,” then about whom then? There are several options.

1) The occult point of view: there are supernatural beings, all in light and gold – “saints”, and their function is, of course, magical help. Or even worse: there are holy objects and substances that, of course, heal something.

2) Moralistic variant: “saint” – an amazing “morally perfect” individual, frightening with his perfection. From birth, he did not take his mother’s breast on Wednesday and Friday, from childhood he did not like noisy games … The reader clearly understands: this is not about him.

3) Approach of idolaters: “holy”, “this is holy to us”. A dangerous thing – because where the idols are, there is blood: what to do with the shrine, except to kill for it?

Holiness is God

Any perversion is a perversion of the norm; sick only what was healthy. Likewise, any false understanding is only a perversion of the true understanding.

Of course, the holy is different, distant, healing, perfect and good, which should be worshiped: the holy is God. He is the only true Saint, in Hebrew – “kadosh”, that is, another, separate, non-worldly. Holy is that which is consecrated to God.

To be with God means to be holy, that is, the way a person is conceived by God. To be holy means to be in general (to belong to Being, that is, to God), to enter eternal life, to be perfect, whole, healthy.

Sin is separation from God, not living with Him is Life. Ultimately, sin is death, the abomination of desolation, hell. God does not want death, so the history of the world is the history of salvation, the reunification of the whole world with God. To be saved means to be with Him, to become a god by grace.

We are saints

“Be perfect, as your Heavenly Father is perfect” – this commandment of Christ is suspiciously rarely remembered. Man is conceived by the Creator as a saint. In this sense, we are all potentially holy: Israel is holy because it is consecrated to God, the Church is holy because it is God’s: Christians used to call themselves saints at one time “simply” by belonging to the Body of Christ. If we do not become saints, then we will finally fall away from God, the source of life, and “die in hell.”

Therefore, as Leon Blois says, “there is only one grief – not to be a saint”: not to be with God is eternal death. But the Good News (i.e. Joyful, Cheerful, Hopeful) lies in the fact that there is salvation.

Saints among us

On the path to holiness, the canonized saints of the Church serve as an example for us. In communion with God and with each other, they form the Triumphant Church, into which the whole world must turn after the second Coming.

Lisa from the animated series “The Simpsons” in one of the episodes says: “I do not deny the existence of angels, but I do not believe that one of them can appear in our garage.” This is the slogan of a real agnostic (and it seems that there are no more good old atheists): whether there is a God or not is not important, but this is not about me, not about life. This is the essence of unbelief. But the saints are “angels in our garage”: real people, with sins, problems, addictions, just like us, but who fulfilled the commandment of perfection.

Holiness Quotes

Etymology of the word “saint”

The word saint is based on the Proto-Slavic element *svet- (=*svent-), which is related to the designations of the same concept in the Baltic (cf. Lit. šventas), Iranian (cf. Avest. spenta-) and a number of other languages. Ultimately, this element in the examples cited and others like them forms a link that connects the current Russian word saint with the Indo-European stem *k’uen–to-, denoting growth, swelling, swelling, that is, an increase in volume or other physical characteristics.

“Space and time, holy (sanctified) at their most important points and “material” knots, as if with a hoop fasten the holy, or God’s, world, often correlated with the holy (God’s) beauty, and the holy people inhabiting it (again with a reference to idea of ​​birth), leading a holy life. In this holy world, the destiny and ideal of a person is to be a saint (a holy person; compare names like Svyatoslav, Svyatopolk, Svyatomir, etc.). All forms of realization of human activity are, in theory, oriented towards holiness — one’s own (potentially) or coming from above. Hence the holy word, holy deed, holy thought. And what a person is reputed to have among others, what remains after him, in his highest manifestations turns out to be holy (holy glory, holy name). Holy is the highest purpose of a person, his life path, his ideal (holy path, holy faith, holy truth, holy truth, holy life, holy God).

The sacredness (or even hypersacrality) of the ancient Russian tradition is manifested primarily in the fact that 1) everything must be sacralized in principle, wrested from the power of the evil inclination and – it is impossible to reconcile with less – returned to its original state of integrity, untouchedness, purity; 2) there is a single and universal goal (“super goal”), the most cherished desire and the most secret dream – hope – the holy kingdom (holiness, holy life) on earth and for man; 3) strong and actual is the hope that this holy state can be as close as possible in space and time to the here and now (the liturgy is already an image of this state; hence the desire to extend the liturgical time, on the one hand, and the inattention to the profane, on the other hand). – Toporov “Holiness and saints in Russian culture”

What Skills and Perspectives Do Interfaith Peacebuilders Need?

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This United Religions Initiative’s (URI) Interfaith Peacebuilding Guide to support the foundational work of forming and sustaining interfaith groups begins with methods for promoting tolerance, respect, and understanding among peoples of diverse faiths and for reducing prejudices and stereotypes. It seeks to build skills for creating and sustaining a safe, productive group environment, including decision-making, creating a shared vision, developing shared leadership, and for overall communication. For those groups wanting to become outwardly active in their community or beyond, it includes a range of practices for peacebuilding that offer options that can be matched to the capabilities and interests of most grassroots interfaith groups.

This guide presents an approach to peacebuilding that focuses on the positive power and potential of human beings — the capacities for peace inherent in every human system — and it draws the analytical focus to that positive potential for the purpose of more effectively mobilizing it. It combines the sharing of new knowledge and drawing out of the experience and wisdom already within the group in a powerful combination that builds confidence and creativity in interfaith peacebuilding.

It complements existing peacebuilding methodologies with a unique interfaith perspective with three phases: (1) We engage in deep personal reflection and ground ourselves deeply in our own faith tradition. (2) Out of appreciation and respect for ourselves and others, we develop our capacity to deal with our differences. (3) We apply our insight and experience to actively contribute to the efforts of peacebuilding in the larger community.

Focus on the Special Role of Interfaith Groups

There are many manuals and books written for peacebuilders. This is a guide for interfaith peacebuilders. It therefore brings a distinctive perspective to peacebuilding and is grounded in the values and the special potentials that communities of faith and especially interfaith bodies have for transforming conflict.

A document of the World Conference on Religion and Peace describes those potentials this way:

“Many religions possess social and moral characteristics that give them the potential to act as constructive forces for peace and conflict transformation. Dispersed throughout societies and often organized at the national and international levels, religious communities represent significant potential channels for communication and action. Religious traditions establish ethical visions that can summon those that believe in them to powerful forms of committed action.” (Cynthia Sampson, “Conflict Transformation Commission Seventh WCRP World Assembly: Preparatory Document,” World Conference on Religion and Peace, Amman, Jordan, November 25-29, 1999).

The potential of religious and spiritual communities for making an impact for peace is multiplied when you consider the principles upon which interfaith groups are founded and the commitment to peace and understanding these groups display merely by virtue of their existence. This commitment is eloquently captured in the principles of the United Religions Initiative (see Resources Section of this guide).

Grounded in a Positive-Change Perspective

Positive approaches to peacebuilding pay particular attention to local resources for change — those strengths, capacities, and best practices and experiences — that are present in every culture and can be more actively mobilized for peacebuilding. They focus on what gives life to the system and work to strengthen those factors, rather than placing a primary focus on analyzing root causes of the conflict for the purpose of reducing them. Many of the activities in this guide are grounded in a positive-change approach. One such methodology, Appreciative Inquiry, connects people to these peace-generating resources and uses them to help create a shared vision of the future and to mobilize for action.

Basic Principles for Leading Interfaith Activities

Here are some basic principles that the designers of this guide consider to be essential for leading interfaith activities.

Establishing Equality

Religious and spiritual traditions offer different paths in the discovery of truth(s). In interfaith gatherings we assume that all members of the different faith traditions are equal. In interfaith work for peacebuilding, equality is a central core value.

Developing a Culture of Pluralism and Inclusion

A foundational value and principle of interfaith community-building and peacebuilding is pluralism. It recognizes the right of diverse faith traditions to  coexist without promoting one view of religious truth. The interfaith group must never be a space for attempts at conversion. On the contrary, interfaith peacebuilding is precisely a forum for promoting inclusion of all faiths and all voices. There are, indeed, still boundaries that distinguish the diverse religious and spiritual identities brought into the interfaith circle. In the interfaith context, however, these boundaries must not be held up or manipulated to exclude another or to establish a sense of religious superiority on the part of some.

Source: United Religions Initiative ~ Interfaith Peacebuilding Guide, August 2004, pp. 16-17 Introduction. Web: www.uri.org

The Interfaith Peacebuilding Guide by the United Religions Initiative

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Guide in the Context of Peacebuilding

Peacebuilding is a relatively new term. It was coined about a decade ago by the then-Secretary General of the United Nations Boutrous Boutrous-Ghali to refer to a set of activities devised to promote peaceful relations among conflicting parties, especially after a peace agreement has been signed. Many scholars and practitioners now use the term to refer to activities carried out at any stage of a peace process. We adopt that broader view of peacebuilding in this guide, using it as an umbrella term that assumes a nonviolent approach and refers to all attitudes and activities aimed to assist people in resolving conflicts and building sustainable relationships.

It its broadest sense, peacebuilding is about building peaceful, stable communities, and societies.1 Peacebuilding recognizes that peace is “an active process in which people may, in some cases, promote conflict [through nonviolent action] in order to improve the conditions and relationships of others or themselves.”2 Ultimately, peacebuilding aims to prevent further violence and destructive conflict; heal individuals and societies from the effects of violence; and reconcile individuals and communities, “so that a shared future might be possible.”3

Peacebuilding is oriented to transforming the system as a whole, not just individual parts of it. It relates to the individual, community, society, and the international system. It has an impact on assumptions, values, attitudes, issues, and relationships. Peacebuilding is made up of countless small and large actions, some that are in response to immediate needs such as relief of suffering or the calming of tensions and others designed for longer-term impact. Some peacebuilding strategies may require sustained action over decades to yield results, particularly those designed to bring about changes in social, political, and economic structures and systems.

Peacebuilding is both a field of practice and of scholarly study. It builds on decades of peace research and developing theories and practice of conflict resolution, nonviolent activism, and work in related fields such as human rights and socioeconomic development. It is a dynamic field in which the focus has expanded from preventing and ending violent social conflict to the study of systemic and other causes of conflict to the study of post-conflict processes of restoration and reconstruction. It spans many different disciplines such as history, psychology, sociology, anthropology, biology, political science, education, communication, public policy, among others.

The role of ordinary citizens in peacebuilding cannot be underestimated. As the veteran American peacebuilder Louise Diamond has said, “the power for peacebuilding resides with the many and not just the few.”4 To build an effective and sustainable peace we need to develop leadership and participation in at every level of a society, from citizens working locally at the “grassroots” to create a foundation of trust between people on different sides of a conflict, to people active in many different capacities at the national, regional, and international levels.

The Interfaith Contribution to Peacebuilding

Groups and individuals working for interfaith understanding hold powerful keys for unlocking conflict, wherever it is found. Inherently, most faiths aim to bring peace to their followers and to humanity. At the same time, religious differences are often easily manipulated and used to mobilize communities and individuals for violence. Thus, learning to understand the meaning of religious differences — and becoming comfortable with the many diverse “voices” of religious and spiritual expression — reduces the possibility of religious radicalism and the intolerance, hatred, and violence that so often accompany it. It can also motivate people to actively engage in building connections and relationship across religious divides and act to correct injustice.

Every longstanding faith group has an historic reservoir of meanings that give shape to identity. They have powerful symbols and rituals that give expression to collective needs and desires. They also have a wealth of principles, values, and practices that can build peace and cooperative relationships among enemies.

Religious peacebuilding — which includes interfaith peacebuilding — is now a recognized area of practice and study in the larger peacebuilding field. It brings into play distinctive sets of meanings and interpretations, motivations, causes and effects, and strategies. Its contributions include the prophetic and moral voice and authority of faith, the institutional resources of many faith groups and communities, the intermediary and advocacy roles often played by religious and spiritual adherents, and also a focus on the restoration of relationships and community.

The discipline and transformative power of religious and spiritual teachings and practices are a special ingredient that interfaith groups bring to peacebuilding as a whole. These include the vital qualities of empathy and compassion, courage and self-sacrifice, self-awareness and self-control; a belief in the transformative power of love and positive regard; faith in the face of seemingly impassible obstacles; and a predisposition toward healing and reconciliation.

Interfaith peacebuilding is a way to access these reservoirs of meaning and practice for the benefit of all. It is also a way of including a segment of society that often is excluded from power politics and formal peace processes.

Interfaith peacebuilding includes many types of initiatives and activities aimed at building understanding, respect, and joint action among people of faith. Examples include interfaith dialogue and the sharing of rituals and practices of faith; interfaith action on social welfare and economic development; and active peacemaking designed to bring parties in conflict together, to name just a few key categories of action.

Given that most people active in interfaith groups are private citizens with no special training but who are concerned about the situations in their communities and country and have a deep commitment to working for peace, activities at the grassroots are often most appropriate.

Peacebuilding activities that are especially suited to grassroots interfaith efforts are those that help build understanding and cooperation across lines of division in a society, and which develop new ways for dealing with differences peacefully and productively. Interfaith groups create spaces for safety, acceptance, understanding, insight, and transformation to occur. Simply coming together to work collaboratively in an interfaith setting is a peacebuilding action. It develops cultures of peace

Grassroots interfaith peacebuilders make a difference by:

bringing diverse groups together

listening with openness to others

educating and breaking down stereotypes

inspiring hope

building trust for dealing with tough issues

creating an inclusive sense of community that embraces those who are “other”

being models of constructive ways of dealing with differences

supporting a willingness to change unjust systems and structures that cause pain to others

1 Peacebuilding: A Caritas Training Manual (Vatican City: Caritas Internationalis, 2002), 4.

2 Susan L. Carpenter, A Repertoire of Peacemaking Skills (Consortium on Peace Research, Education, and Development, 1977), 4.

3 Paula Green, “Contact: Training a New Generation of Peacebuilders,” Peace and Change 27:1 (January 2002), 101.

4 “Building Peace: Who’s Responsible?” Pathways Journal (Fall 1996), https://www.pathwaysmag.com/9-96diamond.html.

United Religions Initiative ~ Interfaith Peacebuilding Guide, August 2004 Introduction, pp. 12-15.

Web: www.uri.org

How did Christians get a wrong date for Christmas?

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Author: Dr. Eli Lizorkin-Eyzenberg

Is Christmas a Pagan Holiday?

Let us begin with a bit of a dark picture. Nowhere in the Holy Scriptures are we told about a celebration commemorating the birth of Christ Jesus. Nothing in the Scriptures gives us any sure evidence about the date of this magnificent event.

The lack of Scriptural specificity about the facts surrounding the birth of the Judean King stands in sharp contrast to the details available about his death (each of the four Gospels provide the exact timing of Jesus’ death).

In the late second century, the Greek Church Father Origen mocked yearly celebrations of Roman birth anniversaries, discounting them as deeply pagan practices. This suggests that Christian communities did not yet celebrate Christmas during Origen’s lifetime (c.165-264). The first church figure to discuss the date of Jesus’ birth was Clement (c. 200), an Egyptian preacher from Alexandria.  However, December 25 was not even mentioned. By the middle of the fourth century, however, we find that Western churches were already celebrating the Birth of Christ on December 25, while the Eastern Churches did so on Jan. 7th.

How did the early Christians arrive at this dating?

Surprisingly, the early church followed a very Jewish idea – that the beginning and the end of important redemptive events often happen on the same date (Babylonian Talmud, Rosh Hashana 10b-11a). In the beginning of the third century, Tertullian reported that since he knew precisely when Jesus died (14th of Nissan or March 25), he also knew exactly when he was conceived! He was most-likely wrong in his conclusions, but at least we can now see how they arrived to date of Christmas.

The logic went as follows: If Jesus was conceived on March 25 then counting forward to the 9 months of Mary’s pregnancy would place His birth on December 25. This is especially intriguing because January 1st used to be celebrated as the Day of Christ’s circumcision (8 days from the evening of Dec. 24).

It is very important to note that it was not until the 4th-6th centuries of the Common Era that Christians began to “Christianize” the local pagan celebrations of the peoples they sought to evangelize. There is no doubt that it was at this time, but not before, that Christmas began to acquire some of its pagan traditions. Why? Because until c.300-320 CE, Christians were fighting a counter-cultural war with the pagans of the Roman and Persian world. Consequently, they were not in the mood for cultural adaptations just yet.

Since December 25 as the supposed date of Christ’s birth was circulated 100-150 years before the practice of “Christianizing” pagan celebrations commenced, it is unreasonable to conclude that this date was adopted to please the Roman pagans as popular conspiracy theory suggests.

It is true that in 274 CE a Roman Emperor declared December 25 to be, “The Day of the Unconquered Sun,” (Sol Invictus). However, that was some 70 years after Christians had settled on December 25 as their Christmas date. (Moreover, the decree itself may have been issued to help stamp out the newly established Christian celebration). Before answering our main question, I think we should answer few related ones:

Is Christmas a Biblical Holiday?

No. It was not commanded by God in the Bible.

Does the celebration of Christmas contain elements that are pagan in origin?

Absolutely. There is no doubt about that whatsoever.

Is December 25 the correct date for celebration of the Birth?

Possible, but highly unlikely.

Photo by Plato Terentev / pexels