In recent years, Pakistan has grappled with numerous challenges concerning religious freedom, particularly regarding the Ahmadiyya community. This issue has once again come to the forefront following a recent decision by the Pakistan Supreme Court defending the right to free expression of religious beliefs.
The Ahmadiyya community, a minority Islamic sect, has faced persecution and discrimination in Pakistan for decades. Despite considering themselves Muslims, Ahmadis are deemed non-Muslims under Pakistani law due to their belief in Mirza Ghulam Ahmad as a prophet after Muhammad. This theological difference has subjected them to severe social, political, and legal marginalization, including restrictions on religious practices, hate speech, and violence.
The recent ruling by the Pakistan Supreme Court represents a significant development in the ongoing struggle for religious freedom in the country. The court upheld the right of Ahmadis to self-identify as Muslims and express their beliefs without fear of prosecution, affirming the principles of freedom of religion and expression enshrined in Pakistan’s constitution.
However, despite this legal victory, challenges persist for the Ahmadiyya community. Deep-rooted societal prejudices and institutionalized discrimination continue to pose threats to their safety and well-being. Extremist groups often target Ahmadis with impunity, inciting violence and spreading hatred against them. Furthermore, discriminatory laws, such as Ordinance XX, which prohibits Ahmadis from practicing Islamic rituals or identifying as Muslims, remain in force, perpetuating their second-class status.
The international community has also raised concerns about religious freedom in Pakistan, urging the government to take concrete steps to address the plight of religious minorities, including the Ahmadiyya community. Organizations such as Human Rights Watch, Amnesty International, Internantional Human Rights Committee and CAP Freedom of Conscience have called for the repeal of discriminatory laws and the protection of minority rights.
In response to mounting pressure, there have been some positive developments in recent years. Pakistan’s government has expressed commitment to safeguarding the rights of religious minorities and combating religious intolerance. Initiatives such as the National Commission for Minorities and efforts to promote interfaith harmony reflect a growing recognition of the importance of religious pluralism and tolerance in Pakistani society.
Nevertheless, genuine progress requires more than just legal reforms; it demands a fundamental shift in societal attitudes and the dismantling of entrenched discriminatory practices. It necessitates fostering a culture of inclusivity, respect, and understanding where all citizens, regardless of their religious beliefs, can live freely and without fear.
As Pakistan navigates its complex socio-religious landscape, the case of the Ahmadiyya community serves as a litmus test for the nation’s commitment to religious freedom and pluralism. Upholding the rights of Ahmadis not only strengthens the fabric of Pakistani democracy but also reaffirms the country’s founding principles of equality, justice, and tolerance for all its citizens.
In a world where hostility towards religious minorities persists, the need for empowering responses to religious hatred has never been more urgent. The duty of States to prevent and respond to acts of violence and discrimination based on religion is firmly established in international human rights law. However, recent incidents of desecration and discrimination have reignited the debate on how best to address and prevent such acts.
On the 8th of March 2024, a pivotal event titled “Empowering Responses to Religious Hatred” will take place at Room XXV, Palais des Nations, Geneva.
This event, organized by ADF International and co-sponsored by Jubilee Campaign, CAP Liberté de Conscience, Fundación para la Mejora de la Vida, la Cultura y la Sociedad, aims to highlight the importance of empowering approaches rooted in international human rights law to combat religious hatred.
Distinguished speakers including Mrs. Fiona Bruce, MP, Special Envoy on Freedom of Religion of Belief, United Kingdom; H.E. Archbishop Ettore Balestrero, Apostolic Nuncio, Permanent Observer of the Holy See to the United Nations Office; Mrs. Tehmina Arora, Director of Asia Advocacy, ADF International; Mr. Joseph Janssen, Advocacy Officer, Jubilee Campaign; and Mr. Jonas Fiebrantz, Advocacy Officer, ADF International, will lead a panel discussion on key questions surrounding religious hatred.
The panel will delve into crucial topics such as trends in violations against religious communities, the international human rights framework on responses to religious hatred, shortcomings of restrictive approaches, and examples of empowering practices. The event will conclude with a Q&A session, providing attendees with the opportunity to engage with the speakers and delve deeper into the discussion.
At a time when the rights and freedoms of religious minorities are under threat, it is essential for global stakeholders to come together and commit to implementing empowering strategies to combat religious hatred. States, the UN, civil society, and faith actors all have a role to play in promoting social resilience and upholding human rights in the face of religious intolerance.
I can only applaud such inclusive initiatives. Together, let us strive for a world where all individuals can practice their beliefs freely, without the threat of discrimination or violence. It is essential for global stakeholders to commit to implementing empowering strategies to combat religious hatred. All their support, commitment and advocacy is crucial in promoting social resilience and upholding human rights in the face of religious intolerance.
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The event concept note, along with the full list of co-sponsors, is available at this link.
Please confirm your attendance via email at [email protected] by no later than Monday, 4 March 2024.
In a pivotal speech delivered at the European Parliament plenary session in Strasbourg on 26th February 2024, Christine Lagarde, President of the European Central Bank (ECB), expressed gratitude to the Parliament for its collaborative efforts in navigating Europe through economic challenges and geopolitical uncertainties. Lagarde emphasized the shared goal of enhancing prosperity and fortifying resilience in the face of evolving economic landscapes.
The speech centered on the ECB’s accountability and the importance of the ongoing dialogue between the ECB and the European Parliament, particularly in the context of the ECB Annual Report. Lagarde provided insights into the current state of the euro area economy, highlighting the impact of recent shocks on inflation and economic activity.
Key Points Addressed in the Speech:
Economic Overview: Lagarde outlined the challenges faced by the euro area economy, including fluctuations in inflation rates and subdued economic growth in 2023. Despite weaknesses in global trade and competitiveness, there are indications of a potential economic upturn in the near future.
Monetary Policy: The speech discussed the ECB’s monetary policy stance, emphasizing the importance of maintaining key policy interest rates to support the return of inflation to the two per cent medium-term target. Lagarde highlighted the need for a data-dependent approach in determining the appropriate level of restriction.
Euro Area Resilience: Lagarde underscored the necessity of strengthening the euro area’s resilience in the face of high energy prices, geopolitical instability, and structural challenges such as ageing and digitalization. She emphasized the importance of energy independence, investment in clean energy and green technologies, and deepening the Economic and Monetary Union.
Integration and Competitiveness: The speech emphasized the significance of a more integrated Single Market to enhance Europe’s competitiveness and resilience. Lagarde stressed the need for reducing regulatory obstacles, promoting innovation, and completing initiatives such as the Capital Markets Union and banking union to support growth and investment.
Conclusion: Lagarde concluded by calling for bold European action to advance integration and solidarity. She highlighted the importance of strengthening Europe’s unity and resilience in the face of ongoing challenges, reaffirming the ECB’s commitment to price stability and ongoing dialogue with EU representatives.
In her closing remarks, Lagarde echoed the sentiments of Simone Veil, emphasizing the importance of solidarity, independence, and cooperation in meeting Europe’s challenges. She expressed confidence in the Parliament’s role in driving decisive European action to enhance the euro area’s strength.
Lagarde’s speech underscored the ECB’s commitment to navigating economic uncertainties while fostering collaboration with European institutions to promote stability and prosperity in the region. It laid out a roadmap for addressing key economic and policy challenges facing the euro area, emphasizing the importance of unity and resilience in shaping Europe’s future.
President Vladimir Putin’s interview with American journalist Tucker Carson will be studied in Russian schools. The relevant materials are published on the portal for educational programs recommended by the Ministry of Education of Russia, reports The Moscow Times.
A recommendation to teachers prepared by the State Initiatives Support Agency called the two-hour interview a “significant educational resource” and recommended that it be used for “educational purposes” – in history lessons, social studies and “in the context of patriotic education”.
Teachers are encouraged to “lead class debates” in which students discuss the interview; to be involved in “research projects” related to the interview topics. “Analyze the interview as a media text” to “teach students to identify reliable sources of information,” the recommendation says.
It is recommended that Putin’s interview be used in history lessons for “analysis of contemporary international relations and their historical roots”. In social studies classes, it can be useful for “discussing civic responsibility and developing a critical view of contemporary political processes,” the memo said. It is also suggested to study the interview in literature (to “develop analytical skills”), geography (to “study the geopolitical situation of countries”) and even in foreign language and computer science classes (to “enrich vocabulary” and develop of “media literacy”).
“It is important for classroom teachers to read this interview because it can serve as a basis for discussions about the importance of civic responsibility and historical awareness,” write the authors of the material. They also point to the “educational potential of the interview”, which “consists in the ability to contribute to the formation of a civic position and national identity in students”.
When discussing the interview with children of participants in the war, teachers are advised to show “special attention to the emotional state of children”, not to limit them in expressing their feelings, and also to emphasize “the national support and unity of Russian society in this question”.
Putin’s interview was shown to Russian television viewers on the morning of February 9, but did not generate widespread interest.
With a rating of 2.9%, the interview took only 19th place in the list of the most popular TV programs for the week of February 4-11.
In the interview – the first to the Western press since the start of the war – Putin said Ukraine belonged to Russia’s “historic lands”, accused Austria of “policing” Ukraine before World War I and attributed the root causes of the February 2022 invasion to the era of Kievan Rus from the 9th century. He complained about Kiev’s refusal to implement the Minsk agreements and accused NATO of starting the “assimilation” of Ukrainian territory with the help of its “structures”.
As the World Trade Organization (WTO) gears up for its 13th Ministerial Conference (MC13), the European Union (EU)’s stance and proposals have emerged as pivotal talking points. The EU’s vision, while ambitious, also opens up a spectrum of discussions on the feasibility, inclusivity, and broader implications of its proposed reforms for the global trading system.
At the heart of the EU’s agenda is a call for significant reforms within the WTO, leveraging the momentum from the outcomes of MC12 in June 2022. The EU envisions a comprehensive package at MC13 that could lay the groundwork for further reforms by MC14. This approach underscores the EU’s commitment to a stable and predictable rules-based trading system. However, this vision, while commendable for its optimism, may face hurdles due to the diverse interests and capacities of WTO members. Achieving consensus on wide-ranging reforms requires navigating complex negotiations and balancing differing national priorities, which historically have been challenging within the WTO framework.
The EU’s enthusiasm for the accession of Comoros and Timor-Leste to the WTO is notable, marking these as positive steps toward inclusivity and economic reform. These accessions, the first since 2016, indeed highlight the continued relevance of the WTO. Nonetheless, the broader challenge of ensuring that new and existing members, especially developing and least-developed countries (LDCs), can fully benefit from the WTO system remains. The integration of these countries into the global trading system involves addressing structural barriers and ensuring that WTO rules and negotiations reflect their interests and capacities.
Reform of the WTO’s core functions, including a fully functioning dispute settlement system and the unblocking of the Appellate Body, is identified as an absolute priority by the EU. While the need for these reforms is widely acknowledged, the path to achieving them is fraught with complexity. The dispute resolution impasse, for instance, is symptomatic of deeper issues related to governance and the balance of power within the WTO, reflecting broader geopolitical tensions.
The EU’s push for the ratification and implementation of the Agreement on fisheries subsidies from MC12 is a testament to its commitment to sustainability. This move, while systemically significant, also highlights the challenges of aligning multilateral trade rules with environmental goals. The effectiveness of such agreements in practice depends on their enforceability and the willingness of members to comply, raising questions about the WTO’s capacity to address global concerns like sustainability.
On digital trade, the EU’s support for renewing the moratorium on customs duties on electronic transmissions and advancing the e-commerce Work Programme reflects an attempt to keep pace with the digitalization of the global economy. However, this area also illustrates the tension between promoting open digital trade and addressing concerns about digital divides, taxation, and data governance.
The EU’s stance on addressing food security challenges, particularly in the context of the war in Ukraine, underscores the intersection of trade policies with geopolitical realities. While the WTO’s role in mitigating the impact of conflicts on global food security is crucial, the effectiveness of trade measures in such contexts is contingent on broader diplomatic and humanitarian efforts.
In agriculture and development, the EU advocates for outcomes that are compatible with its policies, such as the Common Agriculture Policy. This stance, while protective of EU interests, may raise concerns about the balance between protecting domestic sectors and promoting a fair and open global trading system that benefits all members, especially developing and LDCs.
The EU’s support for plurilateral cooperation through Joint Statement Initiatives reflects a pragmatic approach to advancing negotiations on pressing issues. However, this strategy also raises questions about the inclusivity and coherence of the multilateral trading system, as not all WTO members participate in these initiatives.
As the EU positions itself as a leader in pushing for a reformed and revitalized WTO at MC13, the challenges ahead are manifold. Achieving a balanced outcome that addresses the needs and concerns of all WTO members, while navigating geopolitical tensions and divergent interests, will require a delicate balancing act. The EU’s proposals, while ambitious and well-intentioned, will be put to the test as members engage in negotiations that will shape the future of the global trading system.
The World Trade Organization (WTO) Ministerial Conference has just commenced in Abu Dhabi, marking a critical juncture for member nations to address pressing global trade issues. Discussions will encompass topics such as the prohibition of subsidies contributing to overfishing and the complexities of digital taxation, set against a backdrop of economic instability and the uneven recovery from the pandemic. The outcomes of these deliberations within the WTO’s paramount decision-making body are poised to draw significant attention as the world watches closely.
Director Ngozi Okonjo-Iweala set a sobering tone for the conference, highlighting the formidable challenges ahead in navigating the current global landscape. Emphasizing the heightened uncertainties and instabilities compared to previous years, Okonjo-Iweala underscored the pervasive geopolitical tensions and conflicts that have escalated worldwide. From the Middle East to Africa and beyond, the Director’s remarks serve as a stark reminder of the multifaceted crises facing the international community, urging a collective response to address these complex issues effectively.
Urgency permeates the gathering, as emphasized by Athaliah Lesiba, the WTO’s General Council Chairperson, who stressed the imperative for unified action amidst economic uncertainties and geopolitical frictions. Lesiba’s call to steer the WTO towards tackling contemporary challenges resonates with the need for proactive and collaborative efforts in addressing the intricate issues at hand. With elections scheduled in over 50 countries this year, the outcomes of both the conference deliberations and these electoral processes are poised to shape the trajectory of the WTO and the global economy significantly, underscoring the critical importance of concerted action in navigating the complexities of the evolving global trade landscape. The biennial meeting is set to conclude on February 29 in the United Arab Emirates, with expectations high for impactful decisions and collaborative initiatives to emerge from the discussions.
“The situation in Sudan today is nothing short of catastrophic,” said Eddie Rowe, WFP Sudan Representative and Country Director.
“WFP has food in Sudan, but lack of humanitarian access and other unnecessary hurdles are slowing operations and preventing us from getting vital aid to the people who most urgently need our support.”
The Sudanese Army and a rival military known as the Rapid Security Forces (RSF) have been locked in battle since last April. WFP is urging them to provide immediate security guarantees so that it can reach millions in need.
Starvation reports
The UN agency has repeatedly warned of a looming hunger catastrophe in Sudan, where it has assisted more than 6.5 million people since war broke out.
“Yet life-saving assistance is not reaching those who need it the most, and we are already receiving reports of people dying of starvation,” Mr. Rowe said.
WFP is only able to regularly deliver food aid to one in 10 people facing emergency levels of hunger in conflict hotspots, including Khartoum, Darfur, Kordofan, and most recently Gezira.
To reach these areas, humanitarian convoys must be allowed to cross frontlines which is “becoming nearly impossible” due to security threats, enforced roadblocks and demands for fees and taxation, the agency said.
A school and an Internally Displaced People’s (IDP) area in West Darfur that were supported by Save the Children have been destroyed between 27th and 28th of April 2023, due to the ongoing fighting in Sudan.
‘Look beyond the battlefield’
WFP is trying to obtain security guarantees to resume operations in Gezira state, a vital humanitarian hub that supported more than 800,000 people a month.
Fighting in December forced half a million people to flee, many of whom were previously displaced. However, only 40,000 people so far have received aid because 70 WFP trucks were stuck in the coastal city of Port Sudan for more than two weeks.
Another 31 trucks that would have delivered aid to the Kordofans, Kosti and Wad Madani, have not been able to leave El Obeid for over three months.
“Both parties to this gruesome conflict must look beyond the battlefield and allow aid organisations operate,” said Mr. Rowe.
“For that, we need the uninhibited freedom of movement, including across conflict lines, to help people who so desperately need it right now, regardless of where they are.”
Humanitarians response plans
The UN continues to call for an end to the war in Sudan, which has killed more than 13,000 people. Nearly eight million have been displaced, including more than 1.5 million who have fled across the border.
UN humanitarian affairs office, OCHA, announced on Friday that it will launch two response plans next week to respond to the needs in Sudan and to support displaced Sudanese in neighbouring countries.
Overall, 25 million people urgently need assistance, OCHA spokesperson Jens Laerke told reporters in Geneva.
UN refugee chief in Sudan
Meanwhile, the UN High Commissioner for Refugees has been drawing attention to the situation of people affected by the war during a visit to the region this week.
Filippo Grandi arrived in Sudan on Thursday to “highlight the plight of Sudanese civilians (millions of whom are displaced), and of the refugees they still host, all caught in a brutal, worsening war which most of the world seems to ignore.”
Writing on the social media platform X, Mr. Grandi reflected on his conversations with displaced people in Port Sudan.
“They told me how war suddenly disrupted their peaceful lives. And how they’re losing hope — for them and for their children. Only a ceasefire and meaningful peace talks can put an end to this tragedy,” he said.
Support Sudanese refugees
His visit to Sudan followed a three-day mission to Ethiopia, where he called for urgent and additional support for Sudanese refugees, more than 100,000 of whom fled to the country since war broke out in April.
Ethiopia is one of six countries neighbouring Sudan that continue to receive thousands fleeing the fighting.
Mr. Grandi heads the UN refugee agency, UNHCR, which is supporting the Ethiopian Government, as well as regional and local authorities, to provide protection and life-saving services to the new arrivals.
Speaking to journalists during a two-day meeting with regional and national special envoys for Afghanistan, António Guterres said that there was consensus among delegates over what needs to happen, although the Taliban are not taking part.
“We want an Afghanistan in peace, peace with itself and peace with its neighbours and able to assume the commitments and the international obligations of a sovereign State … in relation to the international community, its neighbours and in relation to the rights of its own populations,” he said.
There was also consensus on the process to reach this objective, he added, noting proposals outlined in an independent review on an integrated and coherent approach conducted by Feridun Sinirlioğlu, in line with Security Councilresolution 2679.
It covered all the main areas of concern, Mr. Guterres said, including ensuring Afghanistan does not become a “hotbed” of terrorist activity and that it has inclusive institutions in which all its diverse groups feel represented in a “truly inclusive” State.
The review notes the importance of upholding human rights, in particular for women and girls, and a recognition of the progress made in combatting drug production and drug trafficking.
The UN chief also underscored the need for effective humanitarian assistance to the country as well as long-term questions on Afghanistan’s future development.
Mr. Guterres further noted ongoing cooperation between Afghanistan and neighbouring countries, such as trade and infrastructure development or bilateral arrangements on combatting illicit drug trade.
UN Secretary-General António Guterres addresses the media in Doha, Qatar.
Key questions
However, there are a set of key questions “in which we are stuck”, he added.
“On one hand, Afghanistan remains with a government that is not recognized internationally and in many aspects not integrated in the global institutions and global economy,” he said.
And on the other hand, there is a common international perception of deteriorating human rights, particularly for women and girls.
“To a certain extent we are in the kind of situation of the chicken or the egg,” he said, stating the need to overcome the deadlock and produce a common road map which addresses international concerns and those of the de facto authorities simultaneously.”
Unacceptable pre-conditions
In response to a correspondent’s question on the lack of participation of Taliban de facto authorities, the UN chief said that the group presented a set of conditions for its participation “that were not acceptable.”
“These conditions first of all denied us the right to talk to other representatives of the Afghan society and demanded a treatment that would, I would say, to a large extent be similar to recognition.”
On another question, Mr. Guterres said the meeting was very useful and the discussions were “absolutely needed”.
“Obviously it would be better if we would also have the opportunity after the meeting … to discuss our conclusions with the de facto authorities. It did not happen today; it will happen in the near future.”
Secretary-General Guterres addressing the media in Doha.
As you were informed, just a few days ago, that is, on January 23, 2024, the Hierarchy of the Church of Greece, which is the supreme authority of our Church, studied the issue that has arisen in our days, namely the establishment of “civil marriage” of homosexuals, with all the consequences that this brings to family law.
The Hierarchy discussed this matter responsibly and soberly enough, proving once again its unity, then unanimously decided the necessary things that were announced.
One of the decisions she has made is to inform her congregation who want to hear her decisions and positions.
In this context, the Hierarchy appeals to all of you to articulate the truth on this serious matter.
1. The work of the Church throughout the centuries is two-sided, i.e. theological, by professing her faith as revealed by Christ and lived by her saints, and pastoral, by preaching and leading people to the living Christ. This work of hers can be seen in the Holy Scriptures and in the decisions of the Ecumenical and Local Synods, which establish the conditions for the Orthodox faith and sacred rules and define the limits within which all its members, clerics, monks and laity, must observe. In this way, the Church shepherds, i.e. heals people’s spiritual diseases so that Christians live in communion with Christ and their brothers, free themselves from selfishness and develop philanthropy and philanthropy, i.e. selfish, selfish love to become selfless love.
2. God loves all people, righteous and unrighteous, good and bad, saints and sinners, so does the Church. After all, the Church is a spiritual hospital that heals people without excluding anyone, as the parable of the Good Samaritan that Christ told (Luke I’, 3037) shows. Hospitals and doctors do the same for physical ailments. When doctors operate on people, no one can claim that they have no love.
But people react differently to this love for the Church; some want it, some don’t. The sun sends its rays to all creation, but some light up and some burn, and this depends on the nature of those who receive the sun’s rays. Thus the Church loves all her baptized children and all people who are God’s creations, young and old, single and married, clergy, monks and laity, learned and unlearned, princes and poor, heterosexual and homosexual, and practices her love philanthropically, it is enough , of course, that they themselves want it and really live in the Church.
3. The theology of the Church regarding marriage derives from the Holy Bible, the teaching of the Fathers of the Church and the provision of the Sacrament of Marriage. In the book of Genesis it is written: “27. And God created man in His own image, in the image of God He created him; male and female he created them. 28. And God blessed them, saying to them: be fruitful and multiply, fill the earth and possess it and have dominion over the fish of the sea (and over the beasts), over the birds of the sky (and over all livestock, over the whole earth) and over all animals , which crawl on the ground” (Genesis, 1, 27-28). This means that “the duality of the two natures and their mutual complementarity are not social inventions, but are provided by God”; “the sanctity of the union of man and woman refers to the relationship between Christ and the Church”; “Christian marriage is not just an agreement for cohabitation, but a sacred Sacrament through which man and woman receive God’s grace to continue towards their deification”; “father and mother are constituent elements of childhood and mature life”.
The entire theology of marriage is clearly seen in the sequence of the mystery of marriage, in the rites and blessings. In this mystery the union of man and woman is proclaimed in Christ Jesus, with the necessary conditions. The results of Marriage in Christ are the creation of a good marriage and family, the birth of children, as the fruit of the love of the two spouses, the man and the woman, and their relationship with church life. Childlessness, through no fault of the spouses, does not destroy a marriage in Christ.
The traditional Christian family consists of father, mother and children, and in this family children grow up knowing motherhood and fatherhood, which will be essential elements in their further development.
On the other hand, as seen in the “Trebnik” of the Church, there is a clear connection between the Mysteries of Baptism, Anointing, Marriage, Confession and Holy Communion of the Body and Blood of Christ. Any break in this relationship creates ecclesiastical problems.
That is why we are baptized and anointed to participate in the Body and Blood of Christ. The wedding ceremony takes place so that the spouses and family can participate in the Mystery of the Eucharist and partake of the Body and Blood of Christ. Any break in this connection of the mysteries is a falling away.
The Church is based on this tradition which was given by God to the saints and cannot accept any other form of marriage, much less to the so-called “homosexual marriage”.
4. In a state of law, the state with its institutions has the power to draft bills and pass laws so that there is unity, peace and love in the society.
However, the Church is an ancient institution, it has centuries-old traditions, it has participated in all the trials of the people in all times, it has played a decisive role in its freedom, as seen in history, the oldest and the most recent, and everyone should give it its due accordingly, respect. After all, all rulers, with the exception of a few, are her members by power and blessing. The Church neither supports nor opposes, but governs according to God and shepherds over all. Therefore, it has a special reason to be respected.
On the subject of the so-called “political marriage of homosexuals”, the Holy Synod not only cannot remain silent, but must speak out of love and mercy for all. That is why the hierarchy of the Church of Greece in its recent decision, in a unanimous and unifying manner, for reasons it has argued, announced that it “completely and categorically opposes the proposed bill”.
And this clear decision is based on the fact that “the initiators of the bill and those who agree with it promote the abolition of fatherhood and motherhood and their transformation into neutral parentage, the disappearance of the roles of both sexes within the family and the place above it, the protection of the interests of Future Children and the Sexual Choices of Homosexual Adults’.
Furthermore, the establishment of “child adoption” condemns future children to grow up without a father or mother in an environment of parental role confusion, leaving an open window for so-called “surrogate pregnancy” that will provide incentives for the exploitation of vulnerable women and changing the sacred institution of the family.
The Church, which must express God’s will and guide its members orthodoxly, cannot accept all this, because otherwise it will betray its mission. And it does this not only out of love for its members, but also out of love for the state itself and its institutions, so that they contribute to society and contribute to its unity.
We accept, of course, the rights of people if they move within permissible limits, combined with their duties, but the legalization of an absolute “right” to be practically deified challenges society itself.
5. The Church is interested in the family, which is the cell of the Church, society and nation. The state must also support this, since in the current Constitution it is understood that “the family as the basis for the maintenance and promotion of the nation, as well as marriage, motherhood and childhood are under the protection of the state” (Article 21) .
According to the Statutory Charter of the Greek Church, which is a state law (590/1977), “The Greek Church cooperates after the state, in matters of common interest such as… the promotion of the institution of marriage and family” (No. 2).
We therefore call on the State to deal with the demographic problem which is becoming a bomb ready to explode and is the foremost national problem of our time, the solution of which is undermined by the bill that is about to be passed, and we call on it to support the large families who offer much to society and the nation.
All of the above the hierarchy of the Greek Church announces to all its members, with a sense of pastoral responsibility and love, because not only is the so-called “homosexual marriage” an undermining of Christian marriage and the institution of the traditional Greek family, which changes its standard, but also because homosexuality is condemned by the entire church tradition, beginning with the apostle Paul (Rom. 1, 2432), and deals with repentance, which is a change in lifestyle.
Of course, there is the basic principle that while the Church condemns every sin as alienating man from the Light and love of God, at the same time she loves every sinner because he too has the “image of God” and can attain “likeness”. if he cooperates with God’s grace.
The Holy Synod addresses this responsible word to you, blessed Christians, its members and to all who await its word, because the Church “speaks the truth with love” (Eph. 4, 15) and “loves with truth”. (2 John 1, 1).
† JEROMEN of Athens, President
† Seraphim of Karistias and Skyros
† Eustathius of Monemvasia and Sparta
† Alexius of Nicaea †
Chrysostom of Nicopolis and Preveza
† Theoklitus of Jerisos, Agios Yoros and Ardamerios
Compilation by St. Bishop Theophan, the Recluse of Vysha
St. Gregory of Nyssa:
“Who would give me dove’s wings?” – said the psalmist David (Ps. 54:7). I dare to say the same: who would give me those wings, so that I could raise my mind to the height of these words, and, leaving the earth, pass through the air, reach the stars and see all their beauty, but without stopping and to them, beyond all that is movable and changeable, to reach the constant nature, the immovable power, guiding and sustaining all that has being; all that depends on the ineffable will of God’s Wisdom. Moving mentally away from that which is changeable and perverse, I will for the first time be able to unite mentally with the Immutable and the Unchangeable, and with the closest name, by saying: Father!”.
St. Cyprian of Carthage:
“Oh, what a condescension towards us, what an abundance of favor and kindness from the Lord, when He allows us, when performing the prayer before the face of God, to call God the Father, and to call ourselves sons of God, just as Christ is the Son of God! None of us would dare to use that name in prayer if He Himself had not allowed us to pray in this way.
St. Cyril of Jerusalem:
“In the prayer that the Savior taught us through His disciples, we name God the Father with a clear conscience, saying: “Our Father!”. How great is God’s humanity! Those who have fallen away from Him and who have reached the extreme limit in evil are given such a communion in grace that they call Him Father: Our Father!”.
St. John Chrysostom:
“Father ours! Oh, what extraordinary philanthropy! What a high honor! In what words shall I give thanks to the Sender of these goods? See, beloved, the nothingness of your nature and mine, look into its origin – in this earth, dust, mud, clay, ashes, because we are created from the earth and finally decay into the earth. And when you imagine this, marvel at the unfathomable wealth of God’s great goodness to us, by which you are commanded to call Him Father, earthly – Heavenly, mortal – Immortal, perishable – Incorruptible, temporal – Eternal, yesterday and before, existing ages ago’.
Augustine:
“In every petition, the favor of the petitioner is first sought, and then the substance of the petition is stated. A favor is usually requested with praise of the one from whom it is requested, which is placed at the beginning of the request. In this sense, the Lord also commanded us at the beginning of the prayer to exclaim: “Our Father!”. In the Scriptures there are many expressions through which the praise of God is expressed, but we do not find a prescription for Israel to be addressed as “Our Father!”. Indeed, the prophets called God the Father of the Israelites, for example: “I brought up and raised sons, but they rebelled against me” (Is. 1:2); “If I am a father, where is the honor to Me?” (Mal. 1:6). The prophets called God thus, apparently to expose the Israelites that they did not want to be sons of God because they had committed sins. The prophets themselves did not dare to address God as the Father, since they were still in the position of slaves, although they were destined for sonship, as the apostle says: “the heir, while he is young, is not distinguished by anything from a slave” (Gal. 4:1). This right is given to the new Israel – to the Christians; they are destined to be children of God (cf. John 1:12), and they have received the spirit of sonship, which is why they exclaim: Abba, Father!” (Rom. 8:15)”.
Tertullian:
“The Lord often called God our Father, he even commanded us not to call anyone on earth Father except the One whom we have in heaven (cf. Matt. 23:9). Thus, by addressing these words in prayer, we fulfill the commandment. Blessed are those who know God their Father. The name of God the Father has not been revealed to anyone before – even the questioner Moses was told another name of God, while it is revealed to us in the Son. The very name Son already leads to the new name of God – the name Father. But He also spoke directly: “I have come in the name of the Father” (John 5:43), and again: “Father, glorify Your name” (John 12:28), and even more clearly: “I have revealed Your name to men ” (John 17:6)”.
St. John Cassian the Roman:
“The Lord’s Prayer presupposes in the person who prays the most exalted and most perfect state, which is expressed in the contemplation of the One God and in ardent love for Him, and in which our mind, permeated by this love, converses with God in the closest communion and with special sincerity, as with his Father. The words of the prayer suggest to us that we should diligently long for the attainment of such a state. “Our Father!” – if in such a way God, the Lord of the universe, with His own mouth confesses His Father, then at the same time He also confesses the following: that we have been completely raised from a state of slavery to a state of adopted children of God.
St. Theophylact, archbishop. Bulgarian:
“Christ’s disciples competed with John’s disciples and wanted to learn how to pray. The Savior does not reject their desire and teaches them to pray. Our Father, who art in heaven – notice the power of prayer! It immediately elevates you to the sublime, and inasmuch as you call God the Father, you convince yourself to make every effort not to lose the likeness of the Father, but to resemble Him. The word “Father” shows you with what goods you have been honored by becoming a son of God”.
St. Simeon of Thessaloniki:
“Father ours! – Because He is our Creator, who brought us from non-being into being, and because by grace He is our Father through the Son, by nature He became like us”.
St. Tikhon Zadonsky:
“From the words “Our Father!” we learn that God is the true Father of Christians and they are “sons of God through faith in Christ Jesus” (Gal. 3:26). Therefore, as our Father, we should confidently call upon Him, as the children of carnal parents call upon them and extend their hands to them in every need.”
Note: St. Theophan, the Recluse of Vysha (January 10, 1815 – January 6, 1894) is celebrated on January 10 (January 23 old style) and on June 16 (Transferring the relics of St. Theophan).
Recent advancements in the genome editing technology field have enabled scientists to manipulate genomic sequences rapidly and efficiently. Despite revolutionary progress in this area, several challenges remain. Existing gene editing technologies like CRISPR-cas9, base editors and prime editors have great potential. Still, existing delivery technologies cannot deliver gene editing technologies to many target tissues and cell types in sufficient quantities, which hinders clinical applications. While some cell types, like hepatocytes in the liver, have many delivery technologies capable of delivering genome editors, many other organs and cell types are harder to reach.
The Challenge is a three-phase competition:
In Phase 1, Participants will be asked to submit a proposal describing their proposed solution and how it will address the requirements for one of the Target Areas. Participants may submit proposed solutions to both Target Areas but must do so with separate proposals that independently address each Target Area’s requirements. Up to ten proposals judged to meet the best requirements will each be awarded up to $75,000. Additional prizes of $50,000 may be awarded to additional meritorious solutions based on the Judging Criteria.
In Phase 2, Participants must submit data from studies that demonstrate delivery and editing performance and describe their methodology, technology, and how their solution addresses the Challenge criteria. Participation in Phase 1 is not a requirement for participation in Phase 2; however, it is strongly encouraged. Up to 10 winners of Phase 2 will be each awarded $250,000 and will be eligible to compete in Phase 3. Only Phase 2 winners will be eligible to participate in Phase 3.
Phase 3 is separated into Phase 3a and Phase 3b; all participants must submit solutions for Phase 3a to be eligible to participate in Phase 3b. For Phase 3a, Participants must submit all required information showing that their technology is ready for large animal testing through NIH-supported independent evaluation and can solve the requirements for one of the Target Areas.
Submissions to this Challenge must be received by 12:00 AM EET, January 11, 2025.
