| Egypt (MNN) — Last Friday, a Muslim mob looted and torched 80 Christian families’ homes in Egypt’s Al-Beida village. Christians were forced to flee the area. The mob was angry because of a rumor that a building under construction in the village was going to become a church. The Christians in the Al-Beida village currently have to travel four miles away to worship at the Holy Virgin and the Archangel Michael Coptic Orthodox Church. When the nearby church’s priest, Father Karas Naser, heard of the violence he rushed to the scene. The mob set upon Father Naser’s car when he arrived. However, he was rescued by other moderate Muslims who protected him from the mob and got him out of the car. Open Doors USA’s Emily Fuentes says this type of violence, while not definitive of the whole country, tends to flare in rural areas where extremists incite some of the villagers against minority Christians. “It really does vary throughout Egypt. You might see a little bit more tolerance in cities, but in more rural areas or villages like this, you’re going to see a bit more tension, some misunderstanding; especially from neighbors [towards] Christians and what a threat they are as a minority group.” Christian Organizations Help Rebuild Open Doors works through partner ministries in Egypt. Fuentes says a few years ago, their partner ministries responded to a similar violent extremist mob attack. In that situation, 200 Christian homes were destroyed, and several churches and Christian buildings were looted and burned down. This mob was also incited with an inflammatory rumor against Christians started by the Muslim Brotherhood. “It was a horrific situation for these Christians. Not only did they lose their house and churches, but some lost their lives and then some lost their very livelihood. Many were farmers so they lost their livestock and had nothing to help them survive,” says Fuentes. “Through our partner organizations we were able to help rebuild many of these houses, farms, churches so the Christian community could restart again and continue to be a light even after a horrific attack like this.” Egyptian Christians Maintain Gospel Witness |
| 1995. Souveraineté, légitimité de la monnaie. Paris: Association d " Économie Financière (Cahiers finance, éthique, confiance). 1998. La Monnaie souveraine. Paris: Odile Jacob. Aglietta, M., et al. 1998. “Introduction.” In: La monnaie souveraine (M. Aglietta & A. Orlean, eds.), pp. 9-31. Paris: Odile Jacob. Aglietta, M., & Orlean, A. (eds.). 1995. Souverainete, legitimite de la monnaie. Paris: Association d " Economie Financiere (Cahiers finance, ethique, confiance). Agnew, Jean-Christophe. 1986. Worlds Apart: The Market and the Theater in Anglo-American Thought. Cambridge: Cambridge University Press. Ahern, Emily. 1973. The Cult of the Dead in a Chinese Village. Stanford: Stanford University Press. Akiga Sai, B. 1939. Akiga " s story; the Tiv tribe as seen by one of its members. Translated and annotated by Rupert East. London, New York, Published for the International African Institute by the Oxford University Press. 1954. “The " Descent " of the Tiv from Ibenda Hill” (translated by Paul Bohannan.) Africa: Journal of the International African Institute 24 (4): 295–310. Akin, David and Joel Robbins. 1998. “An Introduction to Melanesian Currencies: Agencies, Identity, and Social Reproduction”. In Money and Modernity: State and Local Currencies in Melanesia (David Akin and Joel Robbins, editor), pp. 1-40. Pittsburgh: University of Pittsburgh Press. Alexander, John В. 1938. “A Babylonian Year of Jubilee?” Journal of Biblical Literature 57:55–79. Allen, N.J.I 998. “The category of substance: a Maussian theme revisited.” In Marcel Mauss: ACentenary Tribute (Wendy James, N. J. Allen, editors), pp. 175–191. London: Berghahn Books. Altekar, Anant Sadashiv. 1977. State and Government in Ancient India. Delhi: Motilal Banarsidass. 1983. The Position of Women in Hindu Civilization. Delhi: Motilal Banarsidass. Althabe, Gerard. 1968. “La circulation monetaire dans un village Betsimisaraka.” Tany Gasy 8:35–46. Ames, Roger. 1994. The Art of Rulership: A Study of Ancient Chinese Political Thought. Albany: State University of New York Press. |
| Metropolitan Hilarion meets with State Secretary of the German Ministry of Foreign Affairs April 24, 2013 On 24 April 2013, Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, currently on a working visit to Germany with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, met with Ms Emily Huber, State Secretary of the German Federal Foreign Office at the Ministry of Foreign Affairs. Metropolitan Hilarion told State Secretary Huber about joint Russian-German public projects, in which the Russian Orthodox Church takes part, including the “Petersburg Dialogue.’ He noted that the Moscow Patriarchate’s Department for External Church Relations has fruitfully participated in the activities of the working group of “The Churches in Europe” forum since its inception in 2007. This group unites representatives of the Russian Orthodox Church, the Evangelical Lutheran Church and the Roman Catholic Church in Germany. They meet to discuss public and religious life in thee two countries. Discussed at the meeting were church-state relations in Russia, inter-Orthodox contacts and inter-religious dialogue with participation of the Russian Orthodox Church, and also the problem of eroding traditional values in the contemporary European society and the problems of family and marriage. Metropolitan Hilarion paid a particular attention to the dire situation of Christians in certain Middle East countries. He believes that political changes and military conflicts in these countries have worsened the situation of many local Christian communities. Many thousand Christians were forced to leave their homes. Christian churches are destroyed, and Christians are subjected to violence. On April 22, the unidentified persons kidnapped and take to Turkey Metropolitan Paul of Aleppo, the Orthodox Church of Antioch, and Archbishop of Aleppo Mar Gregorios John Ibrahim of the Syriac Orthodox Church. The mass media reported that the bishops had been released, but this information had not been confirmed by the facts as nobody has seen the bishops since their kidnapping. |
| Iraq (MNN) — As ISIS digs in their heels and grows their radical Islamic State in Iraq and Syria, hope grows evermore dim for religious minorities in the region. (Photo credit Open Doors) Al-Monitor reports 90% of Orthodox Christians in Iraq are displaced. Only 30 families out of 600 remain in Baghdad, and there are less than 10 families left in Mosul. “The return of those who have been displaced back to their homes is linked to the political and security situation. We cannot urge anyone to go back now, in light of this ongoing war in different regions in Iraq,” Greek Orthodox Bishop Ghattas Hazim told Al-Monitor. “We are a main element in this region’s culture; Christians and Muslims from all confessions are threatened.” Christians in Iraq: a brief history Being forced to flee their homes is nothing new for Christians in Iraq. Emily Fuentes of Open Doors USA says over 75% of Christians have left the country since 2003. “That’s the ones who’ve actually had to leave the country, not just the ones who’ve been displaced,” she clarifies. “It’s increasing more and more as ISIS continues to target Christians. (Photo credit Open Doors) “We’ve actually been working in Iraq for more than 20 years, as persecution has been increasing, and it’s increased the most in the past 10 years.” It’s not just Christians in Iraq facing trouble from ISIS; all religious minorities, including moderate Muslims, are at-risk. As Fuentes points out, Islamic State militants are “putting down roots” in Iraq. “That affects everyone,” she explains. “It turns countries that once [had] religions living side-by-side peacefully… [and takes] that away, and it changes the face of Iraq.” How to help Christians in Iraq While statistics can be overwhelming, there are ways you can help Christians in Iraq, whether they’re taking refuge in Iraq’s Kurdistan region or in a neighboring nation. Open Doors works with indigenous Christian leaders to provide for every need of persecuted Christians in Iraq, Syria, and surrounding countries affected by ISIS. By providing refugee care, Bibles, Christian training, trauma counseling and other resources, we aim to meet all of the refugees’ needs |
| Campaigners across the world have helped raise Noreen " s profile, following the successful petition for the release of Meriam Ibrahim, a Sudanese Christian woman who was also sentenced to death for blasphemy last summer. To date, nearly 700,000 people have signed a Voice of the Martyrs petition on Noreen " s behalf. More than 580,000 people have added their signatures to a campaign by Change.org. The woman who started the campaign, Emily Clarke, said “people have not forgotten Asia Bibi even though she was sentenced to death over five years ago.” Another petition, by CitizenGO, has gathered more than 625,000 signatures. Al Jazeera profiled Noreen " s plight and published the court documents of her case. Associated assassinations In 2011, Salmaan Taseer, the governor of the Punjab, and Shahbaz Bhatti, the national minorities’ minister, were shot dead because of their support for Noreen and criticism of what Clarke calls “Pakistan’s barbaric blasphemy laws.” The crime of blasphemy was enshrined into Pakistani law under British rule, but strengthened during the years of military dictator Muhammad Zia-ul-Haq. However, in recent years Pakistan, which is 96 percent Muslim, has seen a surge in accusations of insulting Islam, claims an Islamabad-based think tank, the Center for Research and Security Studies. Analysts say that accusations are frequently used to settle scores, or as a front for property grabs. Charges are hard to fight because the law does not define blasphemy, so presenting the evidence can itself sometimes be considered a fresh infringement. If found guilty, defendants can expect the death penalty. But those accused are often lynched, or languish for years in jail without trial because lawyers are too afraid to defend them. “Blasphemy accusations in Pakistan are often used to settle petty vendettas and persecute minority groups,” said Kate Allen, UK Director of Amnesty International in December 2014, as part of a plea for the release of Mohammad Asghar, a 70-year-old British Muslim grandfather also on death row. “Pakistan should get rid of these poisonous blasphemy laws. It’s a complete disgrace that the courts are complicit in these vendettas.” |
| 3. American Express 4. AT&T 5. Avon 6. Bank of America 7. Bath & Body Works 8. Ben & Jerry’s 9. Clorox 10. Coca-Cola 11. Converse 12. Deutsche Bank 13. Dockers 14. Energizer 15. Expedia 16. ExxonMobil 17. Fannie Mae 18. Groupon 19. Intuit 20. Johnson & Johnson 21. La Senza 22. Levi Strauss 23. Liberty Mutual 24. Macy’s 25. March of Dimes 26. Microsoft 27. Morgan Stanley 28. Nike 29. Oracle 30. PepsiCo 31. Pfizer 32. Progressive 33. Starbucks 34. Susan G. Komen 35. Tostitos 36. Unilever 37. United Way 38. Verizon 39. Wells Fargo The undercover videos were produced by the Center for Medical Progress, a nonprofit “group of citizen journalists dedicated to monitoring and reporting on medical ethics and advances.” “Over the last week, we’ve seen multiple videos showing its employees brazenly discussing the harvesting of aborted babies’ tissue and organs, but the truth is, Planned Parenthood’s culture of depravity runs much deeper than a couple of videos,” said Rep. Diane Black, R-Tenn., on the House floor Tuesday night. The House Energy and Commerce Committee began investigating the matter last week. “As a nurse, I’ve seen the big abortion industry’s shameful tactics with my own eyes,” Black said. “I have just introduced the Defund Planned Parenthood Act of 2015 – legislation that would enact an immediate moratorium on all federal funding for Planned Parenthood while Congress carries out a full investigation.” The bill has 80 co-sponsors. If the legislation clears Congress, it will await a presidential veto. White House Press Secretary Josh Earnest told The Blaze this week that the administration would not reconsider federal funding for Planned Parenthood. The first video featured the executive director of Planned Parenthood’s medical services discussing body parts with an undercover actor posing as a representative from a bio-research company. The executive in the first video also openly discussed the use of partial-birth abortion, which is illegal. “The horrific and illegal acts described so callously by Planned Parenthood in yesterday’s video should give even the most ardent pro-choice advocate cause for grave concern. We urge Georgia’s lawmakers to acknowledge the gravity of this evidence and launch an investigation to ensure this is not happening in Georgia,” Georgia Alliance for Life director Emily Matson told LifeNews.com in an email. |
| Baumstark 1922 – A. Baumstark. Geschichte der syrischen Literatur. Bonn, 1922. Beck 1951 – E. Beck. Epraems Hymnen iiber das Paradies//«Studia Anselmiana», 1951, 26. Beck 1958 – E. Beck. Asketentum und Monchtum bei Ephram//II Monachesimo Orientale. Roma, 1958. Black 1967 – M. Black. An Aramaic Approach to Gospels and Acts. 3rd ed. Ox., 1967. Brentano 1855 – Clemens Brentanos Gesammelte Schriften, IX. Frankfiirt a. M., 1855. Brentano 1906 – Gedichte von Clemens Brentano/Ausgewahlt und eingeleitet von A. von Bernus. Berlin, (1906). Brentano 1908 – Briefwechsel zwischen Clemens Brentano und Sophie Mereau./Hrsg. von H. Amelung. Bd. I. Leipzig, 1908. Brentano 1909 – Brentanos Samtliche Werke./Hrsg. v. C. Schuddekopf. Bd. V. Munchen u. Leipzig, 1909. Brentano 1951 – Clemens Brentanos Briefe/Hrsg. F. Seebafl. Bd. II. Nurnberg, 1951. Brentano 1963 – Clemens Brentano. Werke. Bd. II. Munchen, 1963. Brentano 1970 – Clemens Brentano. Der Dichter uber sein Werk/Hrsg. W. Vordtriebe u. G. Bartenschlager. Munchen, 1970. Brockelmann 1928 – C. Brockelmann. Lexicon Syriacum. Ed. 2da. Halis Saxonum, 1928. Brown 1973 – Clarence Brown. Mandelstam. Cambrige, 1973. Buber 1964 – M. Buber. Schriften zur Bibel//Werke. Bd. 2. MUnchen- Heidelberg, 1964. Buck 1939-R. Buck Roussea und die deutsche Romantik. В., 1939. Copleston 1962 – F. Copleston. A History of Philosophy, vol. 2, pt. 1. N. Y., 1962. Curtius 1973 – E. R. Curtius. Europaische Literatur und Lateinisches Mittelalter. 8. Aufl. Bern u. Munchen, 1973. Dalmais 1958 – I. H. Dalmais. Apport syriens a l " hymnographie chretienne//LOrient syrien, 1958, 2. Deissmann 1909 – A. Deissmann. Licht vom Osten. Das Neue Testament und die neuentdeckten texte der hellenistisch-romischen Welt. Tubingen, 1909. Dempf 1964 – A. Dempf. Geistesgeschichte der altchristlichen Kultur. Stuttgart, 1964. Dickinson 1959 – Emily Dickinson. Selected poems and letters. Garden city (N. Y.), (1959). Dreves ed. 1907 – Analecta hymnica medii aevi ed. G. M. Dreves, t. L. Lipsiae, 1907. |
| Ibid., p. 7. Ibid., p. 16. Ibid-.p. 17. Alan Wolfe, “0h, Those Beltway Innocents”, New York Times, August 30, 1998, p. 13. Irving Kristol, “Family Values: Not a Political Issue”, Wall Street Journal, December 7, 1992, p. A14. Gertrude Himmelfarb, One Nation, Two Cultures (New York: Alfred A. Knopf, 1999), p. 146. Hilton Kramer and Roger Kimball, eds., The Future of the European Past (Chicago: Ivan R. Dee, 1996), p. 7. Norman Podhoretz, My Love Affair with America: The Cautionary Tale of a Cheerful Conservative (New York: The Free Press, 2000), pp. 215, 218. Ibid., p. 218. Ibid., p. 217. Ibid. T. S. Eliot, Christianity and Culture (New York: Harcourt Brace Jovanovich, 1968), p. 100. Podhoretz, p. 220. Jonathan Alter, “Where PC Meets Free Speech”, Newsweek, April 2, 2001, p. 31. Don Feder, “Planned Parenthood Demands a Recount”, Jewish World Review, December 28,2000. Ibid. Anne Fremantle, The Papal Encyclicals (New York: G. P. Putnam’s Sons, 1956), p. 241. Emily Wagster, “Mississippi Flag Vote Falls Largely Along Racial Lines”, Associated Press, April 21, 2001. James Madison, “The Federalist 49: Method of Guarding Against the Encroachments of Any One Department of Government by Appealing to the People Through a Conventions, February 2, 1788. John Fonte, “Why There Is a Culture War”, Policy Review, December 2000 and January 2001, p. 21. Ibid. “Yo Philistines”, Washington Times, February 21, 2001, p. 16. Roger Kimball, “Closing Time? Jacques Barzun on Western Culture”, New Criterion, June 2000. Ibid. Herbert Stein, “Herb Stein’s Unfamiliar Quotations”, Slate Magazine, May 15, 1997. Richard John Neuhaus, “Lord Acton, Cardinal Newman, and How to Be Ahead of Your Time”, First Things: A Monthly Journal of Religion and Public Life, August 1,2000,p. 77. Pat Donnelly, “Know Your Diderot”, Gazette, August 13,1991,p. El. George Walden, “Coasting on Dead Men’s Ideas”, Evening Standard, February 12, 2001, p. 54. Tirdad Derakhshani, “At God’s Funeral, Biographer Describes ‘Killers’ of the Deity”, Arizona Republic, August 29,1999,p. 12. |
| His Excellency Sergey K. Ovsyannikov, Consul General of the Russian Federation in New York, and His Grace John, Bishop of Naro-Fominsk, Administrator of the Russian Orthodox Patriarchal Parishes in the USA, cohosted a traditional Paschal Reception at the Russian Consulate in New York on Thursday, April 18, 2018. This annual reception is held at Eastertide for members of the Orthodox Consular Corps, Orthodox Hierarchs and distinguished members of the Russian Community. Representing the Serbian Orthodox Church was His Grace Bishop Irinej of Eastern America. Her Excellency Mirjana Zivkovic, Consul General of the Republic of Serbia, represented the Serbian Nation. Thus manifesting the traditional ties between the Russian and Serbian Churches, Nations and peoples, that share the same faith and Slavic blood and language. Following welcome addresses and Paschal greetings by the representatives of the Russian State and Church, the Resurrectional troparion were joyously sung by all present as a bountiful and well laden festal table was blessed for the enjoyment of those in attendance. The Consulate General of the Russian Federation, formerly the John Henry Hammond House, and the adjacent Burden House, now part of the Convent of the Sacred Heart, were built by Emily Vanderbilt Sloane and her husband, William D. Sloane, as gifts to their married daughters. Among the grandest private residences in the City, the two houses were constructed between 1902 and 1905. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| Avoiding these “heavier” issues in this reflection, I would just like to address the more modest issue of our fasting during Great Lent—or, of expanding our understanding of fasting to now include the time spent before our various screens as already mentioned above. It is, after all, Great Lent. Some modest changes in lifestyle or the environments that we create in our homes is an important factor in the overall lenten effort. With the ubiquitous screen, the questions arise: Outside of our professional obligations and responsibilities, just how attracted, attached, obsessed or, as extreme as this may sound, “addicted” are we to them? How much of that precious commodity of time do we spend in front of screens that could at best be described as distraction, amusement, entertainment, “killing time,” etc.? Can we break through the cycles of surfing, shopping, game-playing, facebooking and blogging that devour huge amounts of our time? And can we show some restraint for the sake of relationships and more serious pursuits which I hope would attract us during Great Lent especially? To formulate the challenge before us, I would like to turn to an essay written by one of the members of the parish I serve named Emily. She recently wrote an essay titled “Less is More.” The opening paragraph shows that we are of the same mind in formulating the issues before us: “In the modern world, nearly every direction one turns, surrounding people appear preoccupied by their own little worlds of music, video games, social networking, or the internet. They appear oblivious to anyone or anything, save the technologies that hold their undivided attention. Nearly gone are the days where families would gather together to read, create, play, or converse with each other. The turn of the century bears witness to a rapid-paced world which observes a degeneration in communication and relationships among individuals. Though many remain unaware, this shift brings with it startling changes, affecting present and future generations alike.” |
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