A Question on Vanity

Question:
John, since you are a pious Orthodox with an interest in the arts, how do you participate in them and enjoy them and yet keep the spirit of Saint Cyril of Jerusalem's catechetical instruction?

"Now the pomp of the devil is the madness of the theatres, horse-races and hunting, and all such vanity; from which the holy man praying to be delivered says unto God, 'Turn away mine eyes from beholding vanity'. Be not interested in the madness of the theatre, where you will behold the silly gestures of the players, carried on with mockeries and all indecency, and the frantic dancing of effeminate men;.." (On the Renunciation of Satan).

Saint John Chrysostom says similar things also.

Answer:
An excellent question that is common especially among converts and new readers of the Fathers.

Here is my short blog-styled answer.

Is it all vain? Yes. Do I try and reconcile or justify it? No. Is it the way of the perfect? No. Am I perfect? No.

I'd like to end it there, but I will go a little further. I hope this answer is not some revelation.

"Vanity of vanities, all is vanity" says the wise Solomon. Lets see what this includes. Because the important thing when considering these matters is to not just focus on those passages which only speak to us or about people we know. Consider everything else that the Fathers and Saints call vain as well. And I can support these with many passages from the writings of many Holy Men that we as Orthodox honor.

For example:

Every celebration of any type outside of the prayer services is vain. And this includes birthdays, anniversaries and even post-wedding and post-baptism celebrations. And forget about those Christmas presents, trees, New Year parties, or even sports events. I guess we can also throw marriage and child-bearing in there as well.

Any music not sung in church...and even that must be with no instruments.

Any entertainment that does not sanctify and is not deifying.

Any unnecessary leisure and this includes beds or chairs, washing or grooming. And take off those shoes as well.

Any food or drink that is made to taste good...even on those non-fasting days.

Any form of transportation other than walking. Other modes can be used for missionary work or to enter a monastery, but not vain traveling.

Any education but what is necessary for survival, prayer and the maintenance of Orthodoxy.

Any reading but holy books, yet even holy books are often considered vain.

Any clothing but that which fends off the elements of our fallen world and prevents indecency and sickness.

Any shelter beyond that is needed to protect us from the elements of the air.

Electricity and all that comes with it is forbidden to those who completely disdain vanity.

Etc. Etc. Etc.

So you can pick and choose what you want to consider vain, but if you happen to do something vain you really can't blame someone for doing something else vain. It only becomes a matter of taste then. This is why we have no right to judge or condemn unless we ourselves are sinless and have never sinned...which last I heard only Jesus has that sort of record and an honorable mention goes to the Theotokos.

Of course, I'm not deriding any of the above things that Scripture and the Fathers call vain. They are indeed vain and they are not the way of the perfect. We have many Saints that were able to live such a life and forsook all, died to the world, and were able to focus on Christ in all they did, thought and said. Sts. Cyril and Chrysostom were among them and they had every right to proclaim the vanity they saw around them (but consider that the quote above specifically refers to pagan and pornographic entertainment in its proper context, not just any entertainment of the arts). This should be our goal and such a goal is noble and good. But it is also progressive and should serve as a humble reminder of how truly far we are from Christ and the way of the perfect. And yes perfection is attainable. But the spiritual life is measured and treated by the Fathers as a gradual attainment, who themselves would have confessed that they also did vain things once in a while, and by this I mean something like putting a piece of lemon in their water to make it taste better. Perfection takes years for most people and the longer it takes the more it shows how sinful we truly are and attached to this vain world in which all will perish and pass away.

May we all be worthy of such a life like that of the angels.

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Edgar Allan Poe Finally Getting Proper Funeral

Jeff Jerome, curator of the Poe House and Museum looks over a replica of the body of Edgar Allan Poe, in Baltimore, Monday, Oct. 5, 2009. The Poe House will host a viewing of a replica of the body of Poe on Wednesday, Oct. 7, 2009, followed by the funeral he never had on Sunday. (AP Photo/Rob Carr)

[It seems like in his bicentenniel, Poe is getting some of the respect he deserves. He is one of my favorite English speaking authors and last year this month I had the opportunity to visit his grave in Baltimore, so this is a thrill for me. See my previous posts here and here.- J.S.]

By BEN NUCKOLS
Associated Press
October 6, 2009

BALTIMORE – For Edgar Allan Poe, 2009 has been a better year than 1849. After dozens of events in several cities to mark the 200th anniversary of his birth, he's about to get the grand funeral that a writer of his stature should have received when he died.

One hundred sixty years ago, the beleaguered, impoverished Poe was found, delirious and in distress outside a Baltimore tavern. He was never coherent enough to explain what had befallen him since leaving Richmond, Va., a week earlier. He spent four days in a hospital before he died at age 40.

Poe's cousin, Neilson Poe, never announced his death publicly. Fewer than 10 people attended the hasty funeral for one of the 19th century's greatest writers. And the injustices piled on. Poe's tombstone was destroyed before it could be installed, when a train derailed and crashed into a stonecutter's yard. Rufus Griswold, a Poe enemy, published a libelous obituary that damaged Poe's reputation for decades.

But on Sunday, Poe's funeral will get an elaborate do-over, with two services expected to draw about 350 people each — the most a former church next to his grave can hold. Actors portraying Poe's contemporaries and other long-dead writers and artists will pay their respects, reading eulogies adapted from their writings about Poe.

"We are following the proper etiquette for funerals. We want to make it as realistic as possible," said Jeff Jerome, curator of the Poe House and Museum.

Advance tickets are sold out, although Jerome will make some seats available at the door to ensure packed houses. Fans are traveling from as far away as Vietnam.

The funeral is arguably the splashiest of a year's worth of events honoring the 200th anniversary of Poe's birth. Along with Baltimore — where he spent some of his leanest years in the mid-1830s — Poe lived in or has strong connections to Boston, New York, Philadelphia and Richmond.

With the funeral angle covered, the Edgar Allan Poe Museum in Richmond staged a re-enactment last weekend of his death. Those with a more academic interest in Poe can attend the Poe Studies Association's annual conference from Thursday through Sunday in Philadelphia.

Visitors in Baltimore for the funeral can enjoy a new exhibit at the Baltimore Museum of Art, "Edgar Allan Poe: A Baltimore Icon," which includes chilling illustrations to "The Raven" by Edouard Manet.

Baltimore has a decided advantage over the other cities that lay claim to Poe, notes BMA director Doreen Bolger. "We have the body," she said.

This week, that's true in more ways than one. Jerome said he's gotten calls from people who thought he was going to exhume Poe's remains and rebury them.

"When they dug up Poe's body in 1875 to move it, it was mostly skeletal remains," Jerome said. "I've seen remains of people who've been in the ground since that time period, and there's hardly anything left."

Instead, Jerome commissioned local special-effects artist Eric Supensky to create an eerily lifelike — or deathlike — mock-up of Poe's corpse.

"I got chills," Jerome said Monday upon seeing the body for the first time. "This is going to freak people out."

The body will lie in state for 12 hours Wednesday at the Poe House, a tiny rowhome in a gritty section of west Baltimore. Visitors are invited to pay their respects.

Following the viewing will be an all-night vigil at Poe's grave at Westminster Burying Ground. Anyone who attends will have the opportunity to deliver a tribute.

On Sunday morning, a horse-drawn carriage will transport the replica of Poe's body from his former home to the graveyard for the funeral.

Actor John Astin, best known as Gomez Addams on TV's "The Addams Family," will serve as master of ceremonies.

"It's sort of a way of saying, 'Well, Eddie, your first funeral wasn't a very good one, but we're going to try to make it up to you, because we have so much respect for you,'" said Astin, who toured as Poe for years in a one-man show.

The service won't be a total lovefest, however. The first eulogy will come from none other than Griswold.

"People are asking me, 'Jeff, why are you inviting him? He hated Poe!'" Jerome said. "The reason is, most of these people defended Poe in response to what he said about Poe's life, so we can't have this service without having old Rufus sitting in the front row, spewing forth his hatred."

Eulogies will follow from actors portraying, among others, Sarah Helen Whitman, a minor poet whom Poe courted after his wife's death, and Walt Whitman, who attended the dedication of Poe's new gravestone in 1875 but didn't feel well enough to speak. Writers and artists influenced by Poe, including Arthur Conan Doyle and Alfred Hitchcock, will also be represented.

Jerome expects to cry — one reason he won't be speaking. Even his rivals are impressed with the scale of the tribute.

"Annoyed as I am with Baltimore sometimes, I have to give them credit," said Philadelphia-based Poe scholar Edward Pettit, who argues his city was of greater importance to Poe's life and literary career. "Baltimore has done an awful lot to maintain the legacy of Poe over the last 100-some years."

_

On the Net:

Edgar Allan Poe House and Museum: http://www.ci.baltimore.md.us/government/historic/poehouse.php

Westminster Hall: http://www.westminsterhall.org/

Baltimore Museum of Art: http://www.artbma.org/

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The Holy Apostles

The Holy Apostles (Feast Day - June 30)

Posted by VatopaidiFriend

Apostles of Christ

Under this title it may be sufficient to supply brief and essential information. The reader will find at the end of this article various titles of other articles which contain supplementary information on subjects connected with the Apostles.

The Name

The word “Apostle,” from the Greek apostello “to send forth,” “to dispatch,” has etymologically a very general sense. Apostolos (Apostle) means one who is sent forth, dispatched — in other words, who is entrusted with a mission, rather, a foreign mission. It has, however, a stronger sense than the word messenger, and means as much as a delegate. In the classical writers the word is not frequent. In the Greek version of the Old Testament it occurs once, in III Kings 14:6 (cf. ibid, 12:24). In the New Testament, on the contrary, it occurs, according to Bruder’s Concordance, about eighty times, and denotes often not all the disciples of the Lord, but some of them specially called. It is obvious that our Lord, who spoke an Aramaic dialect, gave to some of his disciples an Aramaic title, the Greek equivalent of which was “Apostle.”

It seems to us that there is no reasonable doubt about the Aramaic word being seliah, by which also the later Jews, and probably already the Jews before Christ, denoted “those who were dispatched from the mother city by the rulers of the race on any foreign mission, especially such as were charged with collecting the tribute paid to the temple service” (Lightfoot, Galatians, London, 1896, p. 93). The word apostle would be an exact rendering of the root of the word seliah = apostello.

Various Meanings

It is at once evident that in a Christian sense, everyone who had received a mission from God, or Christ, to man could be called “Apostle.” In fact, however, it was reserved to those of the disciples who received this title from Christ. At the same time, like other honourable titles, it was occasionally applied to those who in some way realized the fundamental idea of the name. The word also has various meanings.

The name Apostle denotes principally one of the twelve disciples who, on a solemn occasion, were called by Christ to a special mission. In the Gospels, however, those disciples are often designated by the expressions of mathetai (the disciples) or dodeka (the Twelve) and, after the treason and death of Judas, even of hendeka (the Eleven). In the Synoptics the name Apostle occurs but seldom with this meaning; only once in Matthew and Mark. But in other books of the New Testament, chiefly in the Epistles of St. Paul and in the Acts this use of the word is current. Saul of Tarsus, being miraculously converted, and called to preach the Gospel to the heathens, claimed with much insistency this title and its rights.

In the Epistle to the Hebrews (3:1) the name is applied even to Christ, in the original meaning of a delegate sent from God to preach revealed truth to the world.

The word Apostle has also in the New Testament a larger meaning, and denotes some inferior disciples who, under the direction of the Apostles, preached the Gospel, or contributed to its diffusion; thus Barnabas (Acts 14:4, 14), probably Andronicus and Junias (Rom.16:7), Epaphroditus (Phil. 2:25), two unknown Christians who were delegated for the collection in Corinth (II Cor. 7:23). We know not why the honorable name of Apostle is not given to such illustrious missionaries as Timothy, Titus, and others who would equally merit it.

There are some passages in which the extension of the word Apostle is doubtful, as Luke 11:49; John 13:16; II Cor. 13; I Thes. 2:7; Ephes. 3:5; Jude, 17, and perhaps the well-known expression “Apostles and Prophets.” Even in an ironical meaning the word occurs (II Cor. 11:5; 12:11) to denote pseudo-apostles. There is but little to add on the use of the word in the old Christian literature. The first and third meanings are the only ones which occur frequently, and even in the oldest literature the larger meaning is seldom found.

Origin of the Apostolate

The Gospels point out how, from the beginning of his ministry, Jesus called to him some Jews, and by a very diligent instruction and formation made them his disciples. After some time, in the Galilean ministry, he selected twelve whom, as Mark (3:14) and Luke (6:13) say, “he also named Apostles.” The origin of the Apostolate lies therefore in a special vocation, a formal appointment of the Lord to a determined office, with connected authority and duties. The appointment of the twelve Apostles is given by the three Synoptic Gospels (Mark 3:13-19; Matthew 10:1-4; Luke 6:12-16) nearly in the same words, so that the three narratives are literally dependent. Only on the immediately connected events is there some difference between them. It seems almost needless to outline and disprove rationalistic views on this topic. The holders of these views, at least some of them, contend that our Lord never appointed twelve Apostles, never thought of establishing disciples to help him in his ministry, and eventually to carry on his work. These opinions are only deductions from the rationalistic principles on the credibility of the Gospels, Christ’s doctrine on the Kingdom of Heaven, and the eschatology of the Gospels. Here it may be sufficient to observe:

* that the very clear testimony of the three synoptic Gospels constitutes a strong historical argument, representing, as it does, a very old and widely spread tradition that cannot be erroneous;

* that the universally acknowledged authority of the Apostles, even in the most heated controversies, and from the first years after Christ’s death (for instance in the Jewish controversies), as we read in the oldest Epistles of St. Paul and in the Acts cannot be explained, or even be understood, unless we recognize some appointment of the Twelve by Jesus.

Office and Conditions of the Apostolate

Two of the Synoptic Gospels add to their account of the appointment of the Twelve brief statements on their office: Mark 3:14-15 - “He appointed twelve to be with him and to send them to herald, and to have power to heal the illnesses and to cast out demons”; Matthew 10:1 - “He gave them power over unclean spirits so as to expel them, and to heal every disease and every illness.” Luke where he relates the appointment of the Twelve, adds nothing on their office. Afterwards (Mark 6:7-13; Matthew 10:5-15; Luke 9:1-5) Jesus sends the Twelve to preach the kingdom and to heal, and gives them very definite instructions. From all this it results that the Apostles are to be with Jesus and to aid Him by proclaiming the kingdom and by healing. However, this was not the whole extent of their office, and it is not difficult to understand that Jesus did not indicate to His Apostles the whole extent of their mission, while as yet they had such imperfect ideas of His own person and mission, and of the Messianic kingdom. The nature of the Apostolic mission is made still clearer by the sayings of Christ after His Resurrection. Here such passages as Matthew 28:19, 20; Luke 24:46-49; Acts 1:8, 21-22 are fundamental. In the first of these texts we read, “Go ye therefore and make disciples of all the nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost, teaching them to observe all I have commanded you.” The texts of Luke point to the same office of preaching and testifying (cf. Mark 16:16). The Acts of the Apostles and the Epistles written by the Apostles exhibit them in the constant exercise of this office. Everywhere the Apostle governs the disciples, preaches the doctrines of Jesus as an authentic witness, and administers the sacred rites. In order to fill such an office, it seems necessary to have been instructed by Jesus, to have seen the risen Lord. And these are, clearly, the conditions required by the Apostles in the candidate for the place of Judas Iscariot. “Of the men, therefore, who have accompanied us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto the day He was received up from us, of these must one become a witness with us of His Resurrection” (Acts 1:21-22). This narrative, which seems to come from an Aramaic Palestinian source like many other details given in the earlier chapter of Acts, was ancient and cannot be set aside. It is further strengthened by an objection made to St.Paul: because he was called in an extraordinary way to the Apostolate, he was obliged often to vindicate his Apostolic authority and proclaim that he had seen the Lord (I Cor. 9:1). Instruction and appointment by Jesus were, therefore, the regular conditions for the Apostolate. By way of exception, an extraordinary vocation, as in the case of Paul, or a choice by the Apostolic College, as in the case of Matthias, could suffice. Such an extraordinarily called or elected Apostle could preach Christ’s doctrine and the Resurrection of the Lord as an authoritative witness.

Authority and Prerogatives of the Apostles

The authority of the Apostles proceeds from the office imposed upon them by Our Lord and is based on the very explicit sayings of Christ Himself. He will be with them all days to the end of ages (Matthew 28:20), give a sanction to their preaching (Mark 16:16), send them the “promise of the Father,” “virtue from above” (Luke 24:49). The Acts of the Apostles and the Epistles of the New Testament show us the exercise of this authority. The Apostle makes laws (Acts 15:29; I Cor. 7:12 sq.), teaches (Acts 2:37 f.), claims for his teaching that it should be received as the word of God (I Thes. 2:13), punishes (Acts 5:1-11; I Cor. 5:1-5), administers the sacred rites (Acts 6:1 sq.; 16:33; 20:11), provides successors (II Tim. 1:6; Acts 14:22). In the modern theological terms the Apostle, besides the power of order, has a general power of jurisdiction and magisterium (teaching). The former embraces the power of making laws, judging on religious matters, and enforcing obligations by means of suitable penalties. The latter includes the power of setting forth with authority Christ’s doctrine. It is necessary to add here that an Apostle could receive new revealed truths in order to propose them to the Church. This, however, is something wholly personal to the Apostles.

Theologians rightly speak in their treatises of some personal prerogatives of the Apostles; a brief account of them may not be superfluous.

A first prerogative, not clearly inferred from the texts of the New Testament nor demonstrated by solid reasons, is their confirmation in grace. Most modern theologians admit that the Apostles received so abundant an infusion of grace that they could avoid any error in their teaching.

Another personal prerogative is the universality of their jurisdiction. The words of the Gospel on Apostolic office are very general; for the most part, the Apostles preached and travelled as if they were not bound by territorial limits, as we read in the Acts and the Epistles. This did not hinder the Apostles from taking practical measures to properly organize the preaching of the Gospel in the various countries they visited.

Apostolate and Episcopate

Since the authority with which the Lord endowed the Apostles was given them for the entire Church, it is natural that this authority should endure after their death, in other words, pass to successors established by the Apostles. In the oldest Christian documents concerning the primitive Churches we find ministers established, some of them, at least, by the usual rite of the imposition of hands. They bear various names: priests (presbyteroi: Acts 11:30; 14:22; 15:2, 4, 6, 22, 23; 16:4; 20, 17; 21:18; I Tim. 5:17, 19; Titus, 1:5); bishops (episkopoi: Acts 20:28; Phil. 1:1; I Tim. 3:2; Titus, 1:7); presidents (proistamenoi: I Thes. 5:12; Rom. 12; etc.); heads (hegoumenoi: Hebrews, 13:7, 17, 24; etc.); shepherds (poimenes: Eph. 4:11); teachers (didaskaloi: Acts 13:1; I Cor. 12:28 sq. etc.); prophets (prophetai: Acts 13:1; 15:32; I Cor. 12:28, 29; etc.), and some others. Besides them, there are Apostolic delegates, such as Timothy and Titus. The most frequent terms are priests and bishops; they were destined to become the technical names for the “authorities” of the Christian community.

All other names are less important; the deacons are out of the question, being of an inferior order. It seems clear that amid so great a variety of terms for ecclesiastical authorities in Apostolic times several must have expressed only transitory functions. From the beginning of the second century in Asia Minor, and somewhat later elsewhere, we find only three titles: bishops, priests, and deacons; the last changed with inferior duties. The authority of the bishop is different from the authority of priests, as is evident on every page of the letters of the martyr Ignatius of Antioch. The bishop — and there is but one in each town — governs his church, appoints priests who have a subordinate rank to him, and are, as it were, his counselors, presides over the Eucharistic assemblies, teaches his people, etc. He has, therefore, a general power of governing and teaching, quite the same as the modern Orthodox bishop; this power is substantially identical with the general authority of the Apostles, without, however, the personal prerogatives ascribed to the latter. St. Ignatius of Antioch declares that this ministry holds legitimately its authority from God through Christ (Letter to the Philadelphians, i). Clement of Rome, in his Letter to the Church of Corinth (about 96), defends with energy the legitimacy of the ministry of bishops and priests, and proclaims that the Apostles established successors to govern the churches (xlii-xliv). We may conclude with confidence that, about the end of the second century, the ministers of the churches were everywhere regarded as legitimate successors of the Apostles; this common persuasion is of primary importance.

Another and more difficult question arises as to the Acts and in the Epistles, the various above mentioned names, chiefly the presbyteroi and the episkopoi (priests and bishops).

Some authors (and this is the traditional view) contend that the episkopoi of Apostolic times have the same dignity as the bishops of later times, and that the episkopoi of the apostolic writings are the same as the priests of the second century. This opinion, however, must give way before the evident identity of bishop and priest in Acts 20:17 and 28, Titus, 1:5-7, Clement of Rome to the Church of Corinth, xliv.

Another view recognizing this synonymous character estimates that these officers whom we shall call bishops — priests had never the supreme direction of the churches in Apostolic times; this power, it is maintained, was exercised by the Apostles, the Prophets who travelled from one church to another, and by certain Apostolic delegates like Timothy. These alone were the real predecessors of the bishops of the second century; the bishop priests were the same as our modern priests.

Mgr. Batiffol (Rev. bibl. 1895, and Etudes d’hist. et de théol. positive, 1, Paris, 1903) expresses the following opinion: In the primitive churches there were (1) some preparatory functions, as the dignity of Apostles and Prophets; (2) some presbyteroi had no liturgical function, but only an honorable title; (3) the episkopoi, several in each community, had a liturgical function with the office to preach; (4) when the Apostles disappeared, the bishopric was divided: one of the bishops became sovereign bishop, while the others were subordinated to him - these were the later priests. This secondary priesthood is a diminished participation of the one and sole primitive priesthood; there is, therefore, no strict difference of order between the bishop and the priest.

Whatever may be the solution of this difficut question, it remains certain that in the second century the general Apostolic authority belonged, by a succession universally acknowledged as legitimate, to the bishops of the Christian churches. The bishops have, therefore, a general power of order, jurisdiction, and magisterium, but not the personal prerogatives of the Apostles.

The Feasts of the Apostles

The memorable words of Hebrews, 13:7: “Remember your presidents who preached to you the word of God,” have always echoed in the Christian heart. The primitive churches had a profound veneration for their deceased Apostles (Clement of Rome, Ep. ad Corinth. v); its first expression was doubtless the devotional reading of the Apostolic writings, the following of their orders and counsels, and the imitation of their virtues. It may, however, be reasonably supposed that some devotion began at the tombs of the Apostles as early as the time of their death or martyrdom; the ancient documents are silent on this matter. Feasts of the Apostles do not appear as early as we might expect. Though the anniversaries of some martyrs were celebrated even in the second century, as for instance the anniversary of the martyrdom of Polycarp, Bishop of Smyrna (d. 154-156), the Apostles had at this time no such commemoration; the day of their death was unknown. It is only from the fourth century that we meet with feasts of the Apostles. In the Eastern Church the feast of Saint James the Less and Saint John was celebrated on the 27th of December, and on the next day the feast of Saints Peter and Paul (according to St. Gregory of Nyssa and a Syriac menology). These commemorations were arbitrarily fixed. In the Western Church the feast of Saint John alone remained on the same day as in the Eastern Church. The commemoration of the martyrdom of Saint Peter and Saint Paul was celebrated 29 June; originally, however, it was the commemoration of the translation their relics (Duchesne, Christian Worship, p. 277). From the sixth century the feast of Saint Andrew was celebrated on the 30th day of November. We know but little of the feasts of the other Apostles and of the secondary feasts of the great Apostles. In the Eastern Churches all these feasts were observed at the beginning of the ninth century.

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Saint Evdokimos the Newly-Revealed (yet unknown) of Vatopaidi

Saint Evdokimos the Newly-Revealed of Vatopaidi (Feast Day - October 5)

There once existed an anonymous monk at Vatopaidi Monastery on Mount Athos. His sacred relics were found hidden in the old cemetery giving off a beautiful fragrance. The entire body was found in a position of prayer and his arms were crossed. An icon of the Theotokos (Panagia Bematarissa) was on his chest, which means that he willingly fled to the cemetery foreseeing his own death and out of humility desired to die alone. Wisely those monks who discovered this wonder named this monk "Evdokimos" ("pleasing one") because he lived pleasingly and it was pleasing to God that his relics be discovered, which began to work many miracles and were transferred to the Katholikon of the Monastery on October 5, 1840.

Fr. Iakovos, the Skevofylax (keeper of the sacred vessels) of the Monastery at that time, originally discovered this hidden chamber. In the narthex of the church he noticed a deep crevice. He called for some help to tear down the wall to see what was behind, and to his astonishment discovered a great many bones scattered about of the previous fathers of the Monastery. He ordered certain monks that all the bones be cleaned and placed back properly and in order. This was Monday, September 28, 1840.

On Wednesday, October 1, about two hours before midday, the workers cleaning the relics noticed a strong beautiful fragrance coming from the pile of bones. Fr. Iakovos had placed a commissary over the task and once this discovery was made the commissary ordered all the workers to work calmly and carefully, since what they smelled was a sign of holiness lest they come across some holy relics and mistreat them. In a short time the discovery was made. The astonished monks notified Abbot Philaret as well as everyone in the Monastery, which included two bishops who were found in the Monastery that day - Bishop Chrysanthos of Smyrna and Bishop Gregory of Andrionople. When both bishops confirmed this to be a miracle of God, everyone present began to glorify God with one voice saying: "Great is the God of the Christians!"

On October 2 they began to wonder who these myrrh-gushing relics could belong to. Since all the fathers were intent on celebrating an all-night vigil to glorify God for this miracle, they wanted also to sing hymns of praise to this newly-revealed Saint and seek his intercessions. To do this they desired to choose a temporary name until, if God so chose, his name was revealed. It was then decided by common consent to name this saint "Evdokimos" for the reasons cited above, and it was justified on the basis that if the Saint did not like his name then he would have to reveal his true name to which they would gladly change it.

It is amazing how much can be inferred by how St. Evdokimos died. His humility and trust in God is astonishing. It can only be that he knew that the hour of his death approached. Taking up an icon of the Panagia he proceeded to the place where the fathers bones were placed awaiting the General Resurrection. Placing himself in a hidden place under these scattered bones he desired to fall asleep in the Lord unnoticed but to God, so that he would not be honored as a saint by his fellow monks. Not deeming himself worthy of honors, he gave up his spirit. But God desired to exalt his humble servant generations later.

On the evening of October 4 which was a Saturday night the fathers went to transfer the holy myrrh-gushing relics of St. Evdokimos to the Katholikon of the Monastery. Throughout the entire night they glorified God and praised their new Saint. Following the Divine Liturgy the fathers one by one venerated the holy relics and then placed them in the Holy Altar.

Miracles

The Great Synaxarion tells us that the holy relics of St. Evdokimos worked many miracles. However, only two are recorded within.

One monk of the Monastery suffered terribly from tuberculosis and began to lose hope because he was not getting better. He then entreated St. Evdokimos saying: "I am a sinner, Holy One, yet I dare to pray to you because I understand that God has given you the grace to heal. And since many have prayed to you and become well, I beg you to work a miracle for your humble servant and show the power of your holiness." He said this among other things until he fell asleep. In his dreams he saw an elegant monk who gave him a cup from which to drink. The sick monk took the cup and drank the whole thing, after which he said: "I thank you, Father, because I was thirsty and you watered me." The monk immediately awoke but felt the dream to have been more of a reality than a mere dream, since he could clearly taste of the drink of which was given to him by the monk. He also noticed immediately that all the pain of his stomach and lungs were gone. Thanking the Saint for his healing, he went and told the spiritual father of the Monastery named Nyphona.

Another monk of Vatopaidi named Gabriel was an educated physician, and one day was in Karyes for some task for the Monastery. While there he began to feel excruciating pain in his kidneys to the point where he could not sleep or even sit. He fanatically tried every method he knew of to alleviate his pain but nothing worked. During this time some monks began to mock him saying: "Physician, heal thyself" and would tell him to pray to St. Evdokimos because "the Saint is an even greater doctor than you". Monk Gabriel then challenged this statement saying: "If it is true that the Saint is a miracle-worker and can heal me, then I will make a reliquary for his sacred skull." That night he was able to catch a little sleep and in his dreams he saw a monk approach him and touch his kidneys, saying: "This is nothing, what are you yelling about?" Monk Gabriel said to him: "Do you mock me Elder? Do you not see what excruciating pain I have?" The Elder then told him "It is well" and left. His appearance was like that of a Saint to Gabriel, resembling closely the icon of St. Euthymios the Great. He asked one of the monks nearby: "Which Elder was here and left out the door?" The monk said: "No one has entered or left". Gabriel then got up and felt completely healed and realized that it was St. Evdokimos who appeared to him and healed him. He then said to the monks: "Bring me the skull of the Saint so that I may venerate it, because truly the grace of the Saint has freed me from my sickness". Venerating the skull of the Saint that was brought to him, he said: "I will silver-plate you, venerable head, because I believe that you are truly a Saint." In 1852 Monk Gabriel commissioned an icon of the Saint to be painted by Deacon Meletios of Vatopaidi.


Apolytikion in the Fourth Tone
With the rivers of your tears, you have made the barren desert fertile. Through sighs of sorrow from deep within you, your labors have borne fruit a hundred-fold. By your miracles you have become a light, shining upon the world. O Evdokimos, our Holy Father, pray to Christ our God, to save our souls.

Megalynarion
Those who embrace piously, the treasury of your relics, and celebrate your memory joyfully, shelter from every danger, Evdokimos thrice-blessed, O most admirable one.

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Saint Methodia of Kimolos and her Canonization

Saint Methodia of Kimolos (Feast Day - October 5)

[The article below was published in the Hellenic Chronicle in 1991. Back then Dr. Cavarnos was a frequent contributor and I would very much enjoy and look forward to reading his articles in my parents restaurant which would receive this newspaper as a subscription. Most Orthodox will probably know the Boston-based Hellenic Chronicle for the weekly question and answer section by Fr. Stanley Harakas, the compilation of which became the book The Orthodox Church: 455 Questions and Answers. These two writers especially contributed to my early catechises in the Orthodox Faith and served to inspire me very much. Dr. Cavarnos' book Anchored in God was the first Orthodox book I ever read because of a weekly series he did in this same newspaper. I remember being especially excited to read the following article which proclaimed the official canonization of a Saint who lived in the 20th century by the name of Methodia from the island of Kimolos in the Cyclades. In 1987 Dr. Cavarnos wrote a book on this holy woman with the anticipating title St. Methodia of Kimolos, and the joy he feels in the proclamation of this holy woman's official canonization, who was already a saint in his own thinking and devotion, is clearly evident. I have transcribed the article below and a short life will follow in another post. - J.S.]

Mother Methodia of Kimolos Officially Recognized As A Saint

By Dr. Constantine Cavarnos
July 25, 1991
Hellenic Chronicle
Boston, MA

"A Saint is the greatest benefactor of mankind."
- Archim. Hierotheos Vlachos

News evoking great joy reached me from Athens a few days ago: Mother Methodia of Kimolos (1861-1906) has been officially recognized as a Saint by the Holy Synod of the Church of Greece and the Oecumenical Patriarchate of Constantinople. The news came from Father Konstantinos D. Vastakis, Protopresbyter of the great Church of St. George at Kypseli, Athens. Father Vastakis sent me the latest issue of the newspaper Kimoliaka Nea ("Koimolian News"), which is published in Athens. Together with it he sent me a personal card on which he wrote: "When Saints are being praised, the glory goes to the Lord."

On the first page of the newspaper there is a photograph of a recent icon showing St. Methodia, and an article by Fr. Vastakis devoted to this event. The article is a substantial one, and continues on page 3. On the second page of the publication there is an announcement by the Metropolitan of Syros Dorotheos (to whom the Church of Kimolos is subject) addressed to all the members of the committee which has been formed for the organization of the celebration which which will take place in Kimolos on October 5, the day of her repose. This committee includes both clergymen and laymen. Among the clergy is Protopresbyter Vastakis, who painstakingly prepared the papers that were submitted to the Synod of the Church of Greece and that of the Patriarchate recommending that Mother Methodia be officially recognized as a Saint. Such recognition means that henceforth her name will be included in the Hagiologion (List of Saints) of the Orthodox Church, that churches can be built named after her without any ecclesiastical hindrance, and that her memory can be celebrated in churches freely and in a grand manner.

Father Konstantinos Vastakis begins his article in Kimoliaka Nea with these remarks concerning the official recognition of the sainthood of Mother Methodia: "A great event! A just decision! Joyous exaltation in our hearts! The event is truly great and splendid. The official and canonical placing of Holy Methodia in the Tablets of the Saints of our Church is an event which has brought joy to the souls of the Orthodox, especially to her Kimolian compatriots everywhere, who honor and revere her, and through her Grace-imbued Relics are sanctified."

Continuing, he says: "Holy Methodia led her ascetic life quietly, illuminating with her pure life those about her, and strengthening those who aspired after sanctity and who believed and believe that holiness continues to exist in our difficult and sinful century. Besides, in every epoch, our All-Good Triune God shows clearly His saints. He brings to prominence personalities that hold the social organism in the spiritual life. And it is ultimately they who strengthen and inspire us to walk in the uphill path of virtue and sacrifice. Such a holy soul was our Saint."

The late Protopresbyter Ioannis Ramphos, who was the Spiritual Father and fellow-celebrant at the Church of St. George at Athens, played the most important role in calling attention to the sanctity of Mother Methodia, in honoring her, and in making widely known her virtues, her holy way of life, and her beneficent impact upon the people of Kimolos. Father Vastakis duly calls attention to this fact. He notes that what particularly prompted Father Ramphos to do this was the fact that when he was a child, his father, a priest, use to take him to the hermitage of Mother Methodia. There he had the good fortune of seeing her, being impressed by the holiness of her way of life and deemed worthy of receiving her blessings.

In my book, St. Methodia of Kimolos (Belmont, Mass., 1987) - vol. 9 of my series Moder Orthodox Saints - I note other eminent persons who believed in the sainthood of Mother Methodia, and I quote relevant statements which they have made. Among these was late Archbishop of the Greek Orthodox Church of North and South America, Michael, at the time when he was Metropolitan of Corinth. I also speak of the foremost contemporary hymnographer of the Orthodox Church, the Athonite Monk Gerasimos Micragiannanitis. "The Life of St. Methodia" which I have included in that volume in translation was written by him; so was her akolouthia from which I have included many hymns in translation. Among these hymns is the Apolytikion, which appears at the beginning of the volume. It says:

"Let us faithful honor with hymns the venerable Saint Methodia, the offspring of Kimolos, the jewel of virtue, and truly the peer of the holy Ascetics from the earliest times, imitating the deeds of her life beloved by God, crying out: glory to Him Who gave thee power, glory to Him Who crowned thee, glory to Him Who hath numbered thee, O holy Mother, in the choir of the Saints."

Mural icon by the hand of George P. Smoilos, 1985.

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Greece Votes in Hope of a New ’Change’

[The Greek parliamentary elections took place on Sunday 4th of October 2009 with more than 30 parties participating. The major parties include New Democracy (ND), Panhellenic Socialist Movement (PASOK), the Communist Party of Greece (KKE), the Coalition of the Radical Left (SYRIZA) and the Popular Orthodox Rally (LAOS). The leader of PASOK George Papandreou, son of the late Socialist Prime Minister Andreas Papandreou won in a landslaide victory. Due to the confusing nature of Greek politics, below is an overview of recent happenings that lead to a victory for PASOK. - J.S.]

Phantis

Saturday 3 October 2009
by Nicolas Mottas

When Costas Karamanlis became Prime Minister in March 2004, Greece was reaching one of the most glorious events of its modern history: the Athens Olympics. That had provided to the country a strong aim for more economic development, for the transformation of Athens into a modern metropolis, for more jobs and highly tourist promotion in global media. However, the newly elected government of New Democracy had to invent a new, fresh, aim for the country after the end of the Olympics. But that didn’t happen. On the contrary, the conservative government of Mr. Karamanlis wrecked in the ocean of a singular post-Olympic misery, being denigrated by dozens of serious scandals.

Numerous cases contributed to the deconstruction of Mr. Karamanlis’ doctrine for “modest and humble” governance, creating an environment of scandals throughout the political system. On March 2005 the “Greek Watergate” case dominated the political scene, while a few months later the government was accused for kidnapping and interrogating five Pakistani immigrants without official notice. The big tragedy came on August 2007 when Greece mourned the loss of 84 people, after massive forest fires burned an area of almost 670,000 acres across the country. Three years after the glorious Olympics, the site of Ancient Olympia in Pelopponnese was under the siege of flames – not the Olympic ones though, but those of the fires. But surprisingly, despite the huge anger and disappointment, New Democracy won the election of September with a fragile majority.

Nonetheless, the second part of Karamanlis government was proved much of same. The controversial land deal case in September 2008 (Vatopedi monastery traded low-value land for high-value state property in an allegedly unfair deal with the government) led to the resignation of two Ministers and caused turbulence in Greek media.

On the same time, being in the storm of global financial crisis, Greek economy showed signals of disconcerting recession; growth dropped to 2.9% while the EU had already placed the country under its Excessive Deficit Procedure. But most importantly, the middle and lower social classes felt the pressure of government’s fiscal policy, creating mounting disenchantment within Greek society. Quite obvious if we take into account that Karamanlis’ government decided to prepare a 28 billion Euros rescue plan for the Banks, instead of relieving the working classes.

As a result of the above, an event could be the fuse that could trigger the bomb of rage. That happened on the 6th of December 2008, when 16 year-old Alexis was killed by a police officer in central Athens. But beyond that tragic event, there were deeper reasons which prompted many Greeks into a mass – and in some cases violent - reaction against the government. The riots were actually the proof that the country is under a severe institutional crisis, mainly as a result of moral corruption which dominates the Greek political system during the last decades.

In the shadow of scandals and economic recession, Premier Karamanlis decided to go to an early election on October 4th, asking from the Greeks a brand new opportunity. But, for Mr. Karamanlis and his government, it seems to be too late for a third chance.

The leader of PASOK George Papandreou, son of the late Socialist Prime Minister Andreas Papandreou, has promised to pull the country out of the crisis and to tackle corruption, proposing a new model of governance. Two of his major arguments have to do with the crack on tax evasion as well as with the reformation of Greece’s public sector. PASOK pledges to raise taxes on the wealthy and spend more for the public sector including Health and Education systems. In his recent speech during the annual International Fair in Thessaloniki, Mr.Papandreou announced a package of new economic measures and presented – like Barack Obama – a program for the first 100 days in office.

Like in 1981 - when Andreas Papandreou expressed the motto of "Allagi" (Change) thus winning a landslide victory - PASOK offers a new hope for change and the majority of the voters seem to be attracted by such a perspective. But, actually, apart from the tackling of recession and beyond the effort for a modern and effective social state, Papandreou’s new government will have to do something more difficult: to find and clearly express a new, post-Olympic, vision for Greece. In a few words, to find nation’s next big aim. That aim will be the moving wheel of the country towards progress and success in all aspects of political, social and economic life.

What remains to be answered is if the new PASOK of George Papandreou is capable of transforming the slogan of the ambitious, new “Change” into practice.

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Paranormal Theories on "Shadow People"

[In the paranormal field, there are different classifications of spirits or entities based on the way they reveal themselves. One classification that is increasingly being talked about are the so-called "shadow people". Below is an article that gives the various theories as to what shadow people really are. Since I plan on adressing various paranormal subjects in the coming weeks, I offer this article not as a reflection of my own opinion but as a preparation to understand with what confusion and speculation these subjects are treated in contemporary society. - J.S.]

Shadow People

By Stephen Wagner
About.com

There's a growing interest in the phenomenon of shadow people. What are they? Ghosts? Interdimensional beings? Time travelers? Something else?

"WHAT WAS THAT?" You were sitting comfortably on your sofareading the latest issue of FATE in the dim light when movement across the room caught your attention. It seemed dark and shadowy, but there was nothing there. You returned to your reading - and a moment later there it was again. You looked up quickly this time and saw the fleeting but distinctly human shape of the shadow pass quickly over the far wall... and disappear.

What was that? Some natural shadow? Your heightened imagination? A ghost? Or was it something that seems to be a spreading phenomenon - apparitions that are coming to be known as "shadow people" or "shadow beings." Perhaps this is an old phenomenon with a new name that is now being discussed more openly, in part thanks to the Internet. Or maybe it's a phenomenon that, for some reason, is manifesting with greater frequency and intensity now.

Those who are experiencing and studying the shadow people phenomenon say that these entities almost always used to be seen out of the corner of the eye and very briefly. But more and more, people are beginning to see them straight on and for longer periods of time. Some experiencers testify that they have even seen eyes, usually red, on these shadow beings.

The mysterious sightings have become a hot topic of conversion in paranormal chat rooms, message boards and websites, and it is given widespread attention on paranormal talk radio.

What are shadow people and where do they come from? Several theories have been offered.

THE IMAGINATION

The explanation we get from skeptics and mainstream science - and who are usually people who have never experienced the shadow people phenomenon - is that it is nothing more than the active human imagination. It's our minds playing tricks on us... our eyes seeing things in a fraction of a second that aren't really there - illusions... real shadows caused by passing auto headlights, or some similar explanation. And without a doubt, these explanations probably can account for some if not many experiences. The human eye and mind are easily fooled. But can they account for all cases?

GHOSTS

To call these entities ghosts demands first a definition of what we mean by ghosts. (See the article: Ghosts: What Are They?) But by almost any definition, shadow people are somewhat different than ghost phenomena. Whereas ghost apparitions are almost always a misty white, vaporish or have a decidedly human form and appearance (very often with discernable "clothing"), shadow beings are much darker and more shadow-like. In general, although the shadow people often do have a human outline or shape, because they are dark, the details of their appearance is lacking. This is in contrast to many ghost sightings in which the witness can describe the ghost's facial features, style of clothing and other details. The one detail most often noted in some shadow being sightings are their glowing red eyes.

DEMONS OR OTHER SPIRIT ENTITIES

The dark countenance and malevolent feelings that are often reported in association with these creatures has led some researchers to speculate that they may be demonic in nature. If they are demons, we have to wonder what their purpose or intent is in letting themselves be seen in this manner. Is it merely to frighten?

ASTRAL BODIES

One interesting idea suggests that shadow people are the shadows or essences of people who are having out-of-body experiences. According to Jerry Gross, an author, lecturer and teacher about astral travel, we all travel out of the body when we are asleep. Perhaps, this theory says, we are seeing the ephemeral astral bodies of these twilight travelers.

TIME TRAVELERS

People from our own future, another idea states, could have found the means to travel to the past - our time. However they are able to accomplish this incredible feat, perhaps in that state they appear to us merely as passing shadows as they observe the events of our timeline.

INTERDIMENSIONAL BEINGS

Even mainstream science is fairly convinced that there are dimensions other than the three we inhabit. And if these other dimensions exist, who or what (if anything) inhabits them? Some theorists say that these dimensions exist parallel and very close to our own, although invisible to us. And if there are inhabitants in these other dimensions, it is possible that they have found a way to intrude on our dimension and become, at least partially, visible? If so, they could very well appear as shadows. It has long been held by psychics and other sensitives that beings on other planes of existence are of different "vibrations." Science is beginning to look at reality, on a quantum level, in the same way - that particles of the smallest size exist as vibrations. Perhaps, some theorize, the vibrations of our existence are beginning to mesh with those of another dimension, which accounts for the increase in such phenomena as ghosts, shadow people and possibly aliens.

ALIENS

The alien and abduction phenomena are so bizarre that it's no surprise that extraterrestrials are suspects as the shadow people. Abductees have reported in many cases that the alien grays seem to be able to pass through walls and closed windows, and to appear and disappear abruptly, among other otherworldly talents. Perhaps, too, they can go about their alien agenda disguised in the shadows.

There's a good deal of overlapping among the above ideas, of course. Aliens and ghosts could be interdimensional beings, or aliens could be time travelers - and some believe demons are responsible for all of these disturbing phenomena.

There is no way to prove or disprove any theories about a phenomenon that is so mysterious, that happens so quickly and without warning. Science finds it virtually impossible to catalog or study such phenomena in any methodical way. All we can do, at present, is to document personal experiences and try to piece together what the shadow people phenomenon might be. Perhaps it's an old mystery becoming more recognizable... perhaps it represents a doorway to and from different planes of existence... or perhaps it's just shadows.

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Basilica and Martyr Tomb Discovered at Zrze Archaeological Site

Sunday, 27 September 2009
Macedonia Online

A basilka of the fifth and a martyrs tomb of the fourth century are the new discoveries of excavation activities in the vicinity of Holy Transfiguration Monastery near Zrze.

The discoveries confirm that Christianity was present in this area from the fourth century onward, archaeologist Branko Risteski told reporters.

"These discoveries are very significant for us and they justify the financial means we have been investing in researching. This is grand historic treasure for our country," said Prime Minister Nikola Gruevski, who visited the site along with Culture Minister Elizeabeta Kanceska Mileska and Director of the Office for Protection of Cultural Heritage Pasko Kuzman.

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Envy, Alcohol and Cigarettes Steal Life from People, says Russian Centenarian

Envy, Alcohol and Cigarettes Steal Life from People, a 102-year-old Resident of Novosibirsk Believes

Novosibirsk, Russia
September 30, 2009
Interfax

Giving up bad habits, including spiritual ones, is the main receipt of longevity by Novosibirsk resident Anna Naumova who has recently celebrated her 102nd birthday.

“You shouldn’t envy, drink or smoke,” Naumova recommends everyone who wants to achieve her life record.

According to the regional Statistics Service, there are over five thousand long-livers in the Novosibirsk Region and almost three hundred of them have stepped over their 100th birthday.

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ISS Crew to Study Epiphany Water

Moscow, Russia
January 18, 2008
Interfax

Russian scientists intend to set up an experiment on testing qualities of Epiphany water on board of the International Space Station, a staff-member of the Institute for Biomedical problems of the Russian Academy of Sciences Ph.D. Vladimir Tsetlin said.

Dr. Tsetlin is involved in research of exterior factors that influence drinking water for cosmonauts.

‘I was examining drinking water for cosmonauts, when I suddenly detected that its electro-chemical qualities had changed anomalously on the eve of the Epiphany‘, Tsetlin said in his interview to the Moskovsky Komsomolets daily.

According to him, present-day scientific researches confirm that water gains unusual qualities in the night of January 19.

The scientist told that water usually has maximum conductivity on 10:00 a.m. and on 06:00 p.m. when its molecules get active, and it start ‘calming down’ from 04:00 a.m.

‘One of the tests was made on the Epiphany eve’, Tsetlin tells. ‘I was impressed when I detected that molecules had calmed down much earlier in the evening of January 18. Water’s conductivity was reduced to minimum from 06:00 p.m. And it had remained in this condition till midnight’, he told.

Thus he recorded ‘the fact of disturbance in diurnal variation of water conductivity’ on the Epiphany.

Members of the international space expedition are to study this interesting fact.

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"Nail Your Sin": Russian Church Organizes an Event to Repent

Residents of Ivanovo to "Nail" Their Sins

Ivanovo, Russia
September 30, 2009
Interfax

The Nail Your Sin action is held in Ivanovo with the support of Orthodox youth.

The event organizers set a wooden column before the chapel near the Scientific Library and participants in the action should nail with the hammer a sheet of paper with their sins, the local diocese has informed Interfax on Wednesday.

All comers can repent in such an unusual way, and participants in the action also have a chance to talk to clerics.

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Russian Church Houses Ostriches

Rector of Kemerovo Church Sheltered Emus

Kemerovo, Russia
September 3, 2009
Interfax

Australian ostriches live at St. Triphon Church in Kemerovo village of Metallploschadka.

This spring, a parishioner has given two emus as a present to Fr. Gleb Karlyuta, Siberian edition of the Rossijskaya Gazeta weekly has reported on Thursday.

"They gave - I took: why to reject presents! Frankly speaking, I wanted to have something unusual at the church. The idea with birds seemed to be made in heaven," Fr. Gleb said.

The priest reminded that it was mentioned in St. Triphon's life story that he was a protector of farmers and saved fields from plant pests with birds' help as they eliminated gluttonous insects.

Ostriches help increase the number of churchgoers. "Now, ten people pray inside the church and another ten people - near the aviary," the priest told.

Turkey cocks and a hen have come to the churchyard after the ostriches. Their aviary is located near the ostriches. The church guard and sometimes the father rector feed the birds with corn, vegetable peelings, greenery, special compound and even cottage cheese (to strengthen their bones.)

"When ostriches appeared in our churchyard, I came across various opinions in Internet forums, some people wondered if they could be allowed to the churchyard. I believe we have to explain people in different ways that the Church and God are not somewhere in the distant heavens. Church can be a house for cats and for dogs as well. And doves have always lived at churches," Fr. Gleb stated.

It is not the first church in the region to house animals. Thus, Kemerovo Church of St. Xenia of Petersburg has a club of horse riding.

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Russian Scientist Demands Old Testament Be Seen As "Extremist" Literature

Stavropol Scientist Complained Against Old Testament to Prosecutor’s Office

Stavropol, Russia
October 2, 2009
Interfax

Ph.D. Anatoly Dolzhenko from Stavropol demanded that the Old Testament should be considered extremist literature, its distribution should be banned in Russia and those who distribute it should be brought to trial.

He turned with a corresponding 11-sheet statement to the Prosecutor’s Office of the Lenin District, Stavropol issue of Komsomolskaya Pravda daily has reported on Friday.

Evgeny Trufanov, an arbitrator and methodologist on struggle against organized crime and corruption, backs up Dolzhenko.

“We want the Old Testament be officially recognized as literature of extremist content that kindles interethnic hostility and to this end we cite quotations from the Bible in our statement,” Trufanov said.

In the event of refusal, the applicants are going to address the European Court of Human Rights.

The statement cites some quotations that outraged both the scientist and the judge. For instance, “do not give your daughters in marriage to their sons or take their daughters for your sons. Do not seek a treaty of friendship with them at any time.”

Commenting on the unusual initiative of Stavropol residents, press secretary of the local diocese Evgeny Bronsky reminded, “the world of the Old Testament is the world where people rejected God, rejected sense of values, of sin, the world where pagans sacrificed their babies to soulless idols, where mass murder of captives was usual practice.”

“It was possible to restrict this evil and not to let humanity vanish only by force. It was the Lord’s hard way in the world of evil, in the world deprived of grace, it was the way of sufferings. However, this way led the whole humanity to the good news of Christ, to the New Testament,” the Diocese official said.

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Muslim Threats to Christians Rise in Pakistan

October 4, 2009
Anjum Herald Gill
THE WASHINGTON TIMES
Lahore, Pakistan

Christians in Pakistan are feeling increasingly insecure after several violent attacks by Muslim extremists in the past two months.

In one case, eight Christians were burned to death by a Muslim mob after reports that the Muslim holy book, the Koran, had been desecrated.

Growing Talibanization of the country and a blasphemy law in place for two decades make non-Muslims, especially Christians, easy targets for discrimination and attacks, Christian and human rights activists say.

"The attacks on Christians seem to be symptomatic of a well-organized campaign launched by extremist elements against the Christian community all over central Punjab since early this year," Human Rights Commission of Pakistan Chairwoman Asma Jehangir said at a press conference last month.

The situation has become so serious that Pope Benedict XVI and Pakistani President Asif Ali Zardari discussed it during a meeting Thursday at the papal summer retreat in Castel Gandolfo, near Rome, the Associated Press reported.

The Vatican said the two stressed "the need to overcome all forms of discrimination based on religious affiliation, with the aim of promoting respect for the rights of all."

Most of the attacks on Christians' houses and churches followed claims of desecration of the Koran. Subsequent investigations generally proved the claims to be false.

Pakistani Minority Affairs Minister Shahbaz Bhatti, a Christian himself, said that no Christian would even think of desecrating the Koran. Some elements wanted to create an atmosphere of disharmony, but the government would not allow anybody to play with the lives and properties of the Christians, he said.

On June 30, a mob attacked Christians' houses in the village of Bahmani Wala in Kasur district of Punjab province, destroying more than 50 houses after looting.

On July 30, eight people were burned alive in the village of Gojra, also in Punjab, after a purported incident of desecration of the Koran in the nearby village of Korian Wala. Churches were attacked and copies of the Bible and hymn books were burned in both villages. In Korian Wala alone, more than 50 houses of Christians were ransacked.

On Sept. 11, a church in a village in Punjab's Sialkot district was burned after claims that a 20-year-old Christian youth had desecrated the Koran. On Sept. 15, a day after his arrest, Robert Masih was found dead in his jail cell. Police reported it as a suicide, but Mr. Masih's family claims he was killed. Joseph Francis, who runs an organization providing legal assistance to Christians, said he saw marks of torture on Mr. Masih's body.

Christians account for about 4 percent of the 170 million population of Pakistan, which was carved out of India as a state for Muslims at the time of independence from Britain in 1947.

Since then, successive civilian and military rulers have progressively strengthened the Islamic character of the country by introducing Shariah law. A controversial blasphemy law introduced in 1986 also has widened the gap between the minority Christians and majority Muslims.

The U.S. Commission on International Religious Freedom listed Pakistan as a "country of particular concern" in 2006, citing forced conversions of Christians to Islam and a rise in hate crimes against religious minorities.

All the recent attacks targeting Christians, activist groups claimed, were provoked by hate speeches made by Muslim clerics on loudspeakers from mosques.

"The rising intolerance and violence against Christians is a result of the Talibanization and promulgation of Shariah law in the country," said Kanwal Feroze, a well-known journalist. "It is not a matter of blasphemy law, but shows a mind-set of the common man."

When the blasphemy law was introduced during the rule of Gen. Muhammad Zia ul-Haq, the punishment was life imprisonment. It was changed to the death penalty by the Federal Shariah Court in 1992 when Nawaz Sharif was prime minister.

Since the inception of the blasphemy law, as many as 976 cases have been registered under it, of which 180 were against Christians. When a Christian is accused of blasphemy, he or she can be granted bail only by the top court in the province.

The step-by-step Islamization of Pakistan began in 1956, when the country's name was changed from the Democratic Republic of Pakistan to the Islamic Republic of Pakistan. In 1973, Prime Minister Zulfikar Ali Bhutto changed the country's constitution to declare Islam the religion of the state. Non-Muslims were barred from becoming president or the prime minister, and denied seats in the Senate.

Mr. Bhutto - father-in law of current President Asif Ali Zardari - also nationalized church-run schools and institutions. Some of them were denationalized later by Gen. Pervez Musharraf, who led Pakistan from 1999 until 2008.

In 1979, Gen. Zia introduced several Islamic laws that discriminated against non-Muslims - strengthening fundamentalist organizations and sowing the early seeds for Talibanization.

Under the Evidence Act of the Islamic law, a Christian man's witness is worth half that of a Muslim. Christian women would not be deemed as witnesses at all.

Muslim men can marry non-Muslim women but a Christian man cannot marry a Muslim woman. The constitutional provisions also welcome a Christian to embrace Islam, but when a Muslim converts to Christianity, the penalty is death.

Prime Minister Yousaf Raza Gilani has promised to review laws that could fuel hate for non-Muslim citizens after the recent attacks. A committee has been formed to look into the laws and make recommendations.

However, hard-line parties such as Jamaat-e-Islami and the banned militant organization Dawat-ul-Irshad already have warned of protests if the blasphemy law is rescinded. Even the mainstream Pakistan Muslim League-Q party of Mr. Musharraf has threatened to resist any change in the law.

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Young People’s Ignorance of Religion Worries Experts

By Graeme Hamilton
National Post
October 3, 2009

MONTREAL — Half of U.S. high-school seniors surveyed recently thought Sodom and Gomorrah were a married couple.

A McGill University professor’s reference to the patience of Job drew blank stares from students in his religion course. An art history teacher in France found children were mystified by the "strange bird" (a dove representing the Holy Ghost) common in Renaissance paintings.

Until recently, such confusion was little more than fodder for faculty-room jokes, evidence of the increasing secularism of Western societies. But educators attending a conference at McGill University this past week heard there is growing recognition in Europe and North America that religious illiteracy creates serious barriers between cultures.

"There exists a widespread illiteracy about religion that spans the globe," said Diane Moore, a professor at Harvard Divinity School. "The most significant consequence is that it fuels antagonism and hinders respect for pluralism, peaceful coexistence and co-operative endeavours."

Quebec, which last year introduced a mandatory Ethics and Religious Culture course to replace Christian denominational classes, was held up as a leader in an effort to improve children’s religious literacy. The Quebec class covers all major world religions and is taught throughout primary and secondary school.

Spencer Boudreau, a professor of education at McGill, said he was struck by how little his students knew about religion. (He was the one who had to explain the biblical story of Job.) "It became more and more evident to me, the lack of knowledge — not only of other religions but of their own tradition," he said in an interview.

"I’m saying, how can you understand Canada, how can you understand Quebec, without some of this background knowledge?"

Ignorance of other religions was on display in Quebec in the recent debate over the "reasonable accommodation" of religious minorities and the move by the town of Herouxville, Que., to enact a code that amounted to a caricature of non-Christian religious practices. For example, the code informed new arrivals to the village that stoning of women was not allowed and that pork was a common menu item.

"What happened in Herouxville, I was embarrassed as a Quebecer," Boudreau said. "And it’s not just Quebec that would think like that."

He said Canadians have to learn to live alongside newcomers for whom religion is central to their identity.

"We’re going to survive as a country by bringing in people from different religions, and many times that is how they define themselves," he said. "Whether you think it’s a good thing or it’s a bad thing, it’s there, and you have to be respectful."

Robert Jackson, a professor of religious education at the University of Warwick in the United Kingdom said the 9/11 terrorist attacks served as a wake-up call for Europe.

"It has propelled the discussion of religion into the public sphere," he said. "We can no longer say that discussion about religion does not belong in the public sphere, and of course part of the public sphere is public education." One result, he said, was a 2007 Council of Europe report containing guiding principles for teaching about religion.

Even France, known for its secular schools and strict division of church and state, has recently opened the door for more religious content in the curriculum. Isabelle Saint-Martin of the Paris-based European Institute of Religious Sciences, recounted at the conference an anecdote about a popular children’s text used in French schools in the early 20th century.

Authorities at the time insisted that a character’s reference to his father being "in heaven" be changed to, "My father is dead." An exclamation of, "My God!" was changed to "Alas!" New French texts have created waves because they include excerpts from the Bible and depictions of Christ’s crucifixion, she said, as part of an explanation of the cultural significance of religions.

Moore, of Harvard, said religious content should be incorporated throughout the curriculum and not restricted to a single course. "Religion permeates all dimensions of human life," she said. She identified a wide range of problems caused by a lack of religious understanding, including anti-Semitism and the equation of Islam with violence and terrorism. She said it also leads to the portrayal of religion as "obsolete, irrational and oppressive."

Boudreau is optimistic the emerging generation is more open to studying religion. Strident secularism in Quebec was a product of the Quiet Revolution, when the province emerged from a period of church domination referred to by some as the great darkness.

"The kids aren’t there any more. They’re very curious, they’re very open," he said. "The religion classes at McGill are full. The students want to know more."

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Step Aside Lucy; It’s Ardi Time

Creation-Evolution Headlines

Oct. 2, 2009 — A new fossil human ancestor has taken center stage. Those who love Lucy, the australopithecine made famous by Donald Johanson (and numerous TV specials), are in for a surprise. Lucy is a has been. Her replacement is not Desi Arnaz, but is designated Ardi, short for Ardipithecus ramidus – the new leading lady in the family tree. Actually, she has been around for years since her discovery in Ethiopia in 1992. It has taken Tim White and crew 15 years to piece together the bones that were in extremely bad condition. But now, Ardi has made her debut and is stealing the limelight.

The special issue of Science published this week had no less than 16 articles on this one fossil – an exceptional amount of coverage for any topic. In the lead Editorial,(1) Bruce Alberts proclaimed, “Darwin was certainly right” to predict that science would solve the mystery of human origins. Popular science reporters, by habit, are going ape with “Read all about it!” headlines announcing the latest saga of human evolution.(2) But wait – wasn’t Lucy the last word back in the 1970s?

A completely new paradigm is emerging alongside the unveiling of Ardi. The scoop is this: Lucy had nothing to do with our family tree after all. She and her kinds were on a separate branch that did not lead to us. In fact, all chimpanzees and great apes are now on different branches. There goes a lot of storytelling. The century and a half since Darwin commonly portrayed humans as higher up the family tree on a continuous lineage with chimpanzees our nearest living relatives. Not any more. Now we are to see all the great apes as highly-evolved (“derived”) mammals on separate branches from a more distant common ancestor that was probably more like small monkeys. Getting tossed out with the housecleaning are some other popular notions: that humans came down out of the trees to hunt in the savannah (Ardi appears to have inhabited a woodland), and that hominids remained on the ground (it appears Ardi still had the feet for tree grasping).

Most important, the new paradigm changes the mechanism of evolution itself. In classical neo-Darwinism, traits evolve in a stepwise fashion through mutations and natural selection (the “referential model”). Some evolutionists are now moving toward a more nuanced view called “adaptive suites.” These are groups of traits that emerge together and evolve together as a package. C. Owen Lovejoy (Kent State Univ.) explained this idea in his Science article “Reexamining Human Origins in Light of Ardipithecus ramidus.”(3) (Since reporting on all 16 articles about Ardi would be excessive, we will focus on this one article that surveys the broad issues.) Before proposing his adaptive suite model, Lovejoy described how wrong all his predecessors had been:

"An essential goal of human evolutionary studies is to account for human uniqueness, most notably our bipedality, marked demographic success, unusual reproductive physiology, and unparalleled cerebral and technological abilities. During the past several decades, it has been routinely argued that these hominid characters have evolved by simple modifications of homologs shared with our nearest living relatives, the chimpanzee and bonobo. This method is termed referential modeling. A central tenet has been the presumption (sometimes clearly stated but more often simply sub rosa) that Gorilla and Pan are so unusual and so similar to each other that they cannot have evolved in parallel; therefore, the earliest hominids must have also resembled these African apes. Without a true early hominid fossil record, the de facto null hypothesis has been that Australopithecus was largely a bipedal manifestation of an African ape (especially the chimpanzee). Such proxy-based scenarios have been elevated to common wisdom by genomic comparisons, progressively establishing the phylogenetic relationships of Gorilla, Pan, and Homo."

Out with the old referential model, in with the new adaptive suites model:

"An alternative to referential modeling is the adaptive suite, an extrapolation from optimization theory. Adaptive suites are semiformal, largely inductive algorithms that causally interrelate fundamental characters that may have contributed to an organism’s total adaptive pattern. One for the horned lizard (Phyrnosoma platyrhinos) of the southwesten U.S. serves as an excellent example (Fig. 1). For this species, the interrelation between a dietary concentration on ants and its impact on body form imply, at first counterintuitively, that elevation of clutch size and intensification of "r" strategy (maximize the number of offspring by minimizing paternal care) are the ultimate consequences of this specialization."

So when we look at upright human bodies with all their specializations, we are to see them as suites of adaptations that evolved together out of some initial lifestyle change. In the case of the horned lizard, some normal-looking lizard ancestor took on a taste for ants. That made it consume more of its new prey because of the large amounts of chitin that had to be digested. This, in turn, changed its body plan and made it more fat and sluggish. Now it had to evolve armor (spines and horns) and camouflage for protection from predators. So from one lifestyle change, a whole suite of adaptations evolved together.

What, then, was the stimulus that made some unknown monkey begin its path to humanity? Lovejoy looked at Ardi for clues. The discoverers claim three traits stand out: (1) less sexual dimorphism (body size between males and females), although this is speculative; (2) reduced canine teeth; and (3) evidence Ardi walked upright (though this is disputed). To him, this means the common ancestor changed its reproductive habits. Sparing our readers the lurid details Lovejoy discussed about genitalia shapes and sizes, promiscuous behaviors and Darwinian concepts like “sperm competition” and “ovulatory crypsis” he deduced that Ardipithecus had a suite of adaptations that would emerge in full flower in the human race – monogamy, straight teeth and upright stance. Maybe it began as a sex-for-food deal. This required explaining away some of the peculiar characteristics of male genitalia, but whatever: the adaptive suite is now the preferred explanatory model. Along with the human adaptive suite came big brains, tool use, fire, language, spear-throwing, food hauling, hugging, and eventually, abstract mathematics and music.

Lovejoy concluded that Lucy was an unfortunate detour in our understanding of where we came from:

"Even as its fossil record proliferated, however, Australopithecus [Lucy and her friends] continued to provide only an incomplete understanding of hominid origins. Paradoxically, in light of Ardipithecus, we can now see that Australopithecus was too derived—its locomotion too sophisticated, and its invasion of new habitats too advanced—not to almost entirely obscure earlier hominid evolutionary dynamics.

"Now, in light of Ar. ramidus, there are no longer any a priori reasons to suppose that acquisition of our unique reproductive anatomy and behavior are unconnected with other human specializations....

"When viewed holistically, as any adaptive suite requires, the early hominid characters that were probably interwoven by selection to eventually generate cognition now seem every bit as biologically ordinary as those that have also affected the evolution of lizards, frogs, voles, monkeys, and chimpanzees. Comparing ourselves to our closest kin, it is somewhat sobering that the hominid path led to cognition, whereas that leading to Pan, our closest living relatives, did not, despite the near-synonymy of our genomes."

By closest living relatives, Lovejoy means close on different branches. The old picture was that they were closer down the same branch. One notices that Lovejoy still employed the word “selection.” That’s right; he is not abandoning Darwin. “As Darwin argued, the ultimate source of any explication of human acumen must be natural selection,” he explained. “The adaptive suite proposed here provides at least one evolutionary map by which cognition could have emerged without reliance on any special mammalian trait.” Ostensibly this means that now evolutionists do not have to explain cognition by the sudden emergence by mutation of just one the “neural substrate”. Now they can employ the word “emergence” to an interwoven suite of adaptive traits that makes us human.

The popular media are all echoing this line that chimpanzees are no longer on our branch of the family tree. The image of Lucy’s famous skeleton has been supplanted by artwork from J.H. Matternes showing a hairy, upright female with Mona-Lisa-like cheeky smile. Surely Johanson is not taking this sitting down, is he? According to the U.C. Chronicle of Higher Education, he conceded that this fossil is “terribly important for all of our thinking” about human origins (emphasis on terribly), but “will undoubtedly generate widespread debate” in days to come. The Chronicle added that the debate will include “the question of whether Ardi is actually a human ancestor.”

One point not emphasized in the popular reports is the fragmentary condition of the bones. Casey Luskin of the Discovery Institute, writing for Evolution News and Views uncovered statements that the specimen was “crushed nearly to smithereens.” The substrate was chalky and squished, resembling an “Irish stew” that would turn to dust at the slightest touch. This included the critical pelvic bones necessary to establish whether the creature walked upright. Six years ago, Tim White himself had cautioned fellow scientists that geological deformation of fossil fragments can produce misleading impressions of species diversity (03/28/2003). Now it’s clear he was working on these badly-damaged Ardipithecus fragments at the time he said that (see, for example, 04/19/2006 and especially the 10/29/2002 and 09/23/2004 fights).

In a second article for Evolution News, Luskin commented on the game-changing nature of this find. Actually, Luskin pointed out, it’s another episode out of an old playbook – claiming that the new find “overturns the prevailing views on human evolution.”

Perceptive readers may also take note of the fact that White dates Ardi at 4.4 million years BP (before present), while Johanson’s Lucy was found not far away and dated at 3.2 million years BP. Some questions not being asked are (1) which way was evolution going for 1.2 million years between Ardi and Lucy, (2) how much did the landscape change geologically in that time, and (3) is it possible these species were contemporaneous. Only Biblical creationists seem to be asking the other overlooked question: how can they prove those dates without assuming evolution? For some creationist responses to Ardipithecus in particular and human evolution in general, see articles 1, 2, and 3 on CMI.

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1. Bruce Alberts, “Understanding Human Origins,” Science, 2 October 2009: Vol. 326. no. 5949, p. 17 DOI: 10.1126/science.1182387.
2. A short list of popular reports: National Geographic News, Science Daily, Live Science, PhysOrg and the BBC News.
3. C. Owen Lovejoy, “Reexamining Human Origins in Light of Ardipithecus ramidus.” Science, 2 October 2009: Vol. 326. no. 5949, pp. 74, 74e1-74e8, DOI: 10.1126/science.1175834.

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