organization:orthodox catholic church

  • Russian biologist plans more CRISPR-edited babies
    https://www.nature.com/articles/d41586-019-01770-x

    Je n’ai pas réussi à extraire une simple partie de ce texte, tant l’ensemble me semble complètement hors-jeu. Je partage l’avis de l’auteur de l’article : la folie et l’hubris scientifiques se serrent la main dans le dos de l’humanité. Choisir de surcroit des femmes en difficulté (HIV positive) est bien dans la lignée machiste d’une science qui impose plus qu’elle ne propose.

    La guerre internationale à la réputation, la course à « être le premier » (ici le masculin s’impose), la science sans conscience ne peuvent que provoquer ce genre de dérives. Il faudra réfléchir à une « slow science » et à un réel partage des découvertes, qui permettrait de prendre le temps du recul, et qui pourrait associer la société civile (ici au sens de celle qui n’est pas engagée dans la guerre des sciences).

    The proposal follows a Chinese scientist who claimed to have created twins from edited embryos last year.
    David Cyranoski

    Denis Rebrikov

    Molecular biologist Denis Rebrikov is planning controversial gene-editing experiments in HIV-positive women.

    A Russian scientist says he is planning to produce gene-edited babies, an act that would make him only the second person known to have done this. It would also fly in the face of the scientific consensus that such experiments should be banned until an international ethical framework has agreed on the circumstances and safety measures that would justify them.

    Molecular biologist Denis Rebrikov has told Nature he is considering implanting gene-edited embryos into women, possibly before the end of the year if he can get approval by then. Chinese scientist He Jiankui prompted an international outcry when he announced last November that he had made the world’s first gene-edited babies — twin girls.

    The experiment will target the same gene, called CCR5, that He did, but Rebrikov claims his technique will offer greater benefits, pose fewer risks and be more ethically justifiable and acceptable to the public. Rebrikov plans to disable the gene, which encodes a protein that allows HIV to enter cells, in embryos that will be implanted into HIV-positive mothers, reducing the risk of them passing on the virus to the baby in utero. By contrast, He modified the gene in embryos created from fathers with HIV, which many geneticists said provided little clinical benefit because the risk of a father passing on HIV to his children is minimal.

    Rebrikov heads a genome-editing laboratory at Russia’s largest fertility clinic, the Kulakov National Medical Research Center for Obstetrics, Gynecology and Perinatology in Moscow and is a researcher at the Pirogov Russian National Research Medical University, also in Moscow.

    According to Rebrikov he already has an agreement with an HIV centre in the city to recruit women infected with HIV who want to take part in the experiment.

    But scientists and bioethicists contacted by Nature are troubled by Rebrikov’s plans.

    “The technology is not ready,” says Jennifer Doudna, a University of California Berkeley molecular biologist who pioneered the CRISPR-Cas9 genome-editing system that Rebrikov plans to use. “It is not surprising, but it is very disappointing and unsettling.”

    Alta Charo, a researcher in bioethics and law at the University of Wisconsin-Madison says Rebrikov’s plans are not an ethical use of the technology. “It is irresponsible to proceed with this protocol at this time,” adds Charo, who sits on a World Health Organization committee that is formulating ethical governance policies for human genome editing.
    Rules and regulations

    Implanting gene-edited embryos is banned in many countries. Russia has a law that prohibits genetic engineering in most circumstances, but it is unclear whether or how the rules would be enforced in relation to gene editing in an embryo. And Russia’s regulations on assisted reproduction do not explicitly refer to gene editing, according to a 2017 analysis of such regulations in a range of countries. (The law in China is also ambiguous: in 2003, the health ministry banned genetically modifying human embryos for reproduction but the ban carried no penalties and He’s legal status was and still is not clear).

    Rebrikov expects the health ministry to clarify the rules on the clinical use of gene-editing of embryos in the next nine months. Rebrikov says he feels a sense of urgency to help women with HIV, and is tempted to proceed with his experiments even before Russia hashes out regulations.

    To reduce the chance he would be punished for the experiments, Rebrikov plans to first seek approval from three government agencies, including the health ministry. That could take anywhere from one month to two years, he says.

    Konstantin Severinov, a molecular geneticist who recently helped the government design a funding program for gene-editing research, says such approvals might be difficult. Russia’s powerful Orthodox church opposes gene editing, says Severinov, who splits his time between Rutgers University in Piscataway, New Jersey, and the Skolkovo Institute of Science and Technology near Moscow.

    Before any scientist attempts to implant gene-edited embryos into women there needs to be a transparent, open debate about the scientific feasibility and ethical permissibility, says geneticist George Daley at Harvard Medical School in Boston, Massachusetts, who also heard about Rebrikov’s plans from Nature.

    One reason that gene-edited embryos have created a huge global debate is that, if allowed to grow into babies, the edits can be passed on to future generations — a far-reaching intervention known as altering the germ line. Researchers agree that the technology might, one day, help to eliminate genetic diseases such as sickle-cell anaemia and cystic fibrosis, but much more testing is needed before it is used in the alteration of human beings.

    In the wake of He’s announcement, many scientists renewed calls for an international moratorium on germline editing. Although that has yet to happen, the World Health Organization, the US National Academy of Sciences, the UK’s Royal Society and other prominent organizations have all discussed how to stop unethical and dangerous uses — often defined as ones that pose unnecessary or excessive risk — of genome editing in humans.
    HIV-positive mothers

    Although He was widely criticized for conducting his experiments using sperm from HIV-positive fathers, his argument was that he just wanted to protect people against ever getting the infection. But scientists and ethicists countered that there are other ways to decrease the risk of infection, such as contraceptives. There are also reasonable alternatives, such as drugs, for preventing maternal transmission of HIV, says Charo.

    Rebrikov agrees, and so plans to implant embryos only into a subset of HIV-positive mothers who do not respond to standard anti-HIV drugs. Their risk of transmitting the infection to the child is higher. If editing successfully disables the CCR5 gene, that risk would be greatly reduced, Rebrikov says. “This is a clinical situation which calls for this type of therapy,” he says.

    Most scientists say there is no justification for editing the CCR5 gene in embryos, even so, because the risks don’t outweigh the benefits. Even if the therapy goes as planned, and both copies of the CCR5 gene in cells are disabled, there is still a chance that such babies could become infected with HIV. The cell-surface protein encoded by CCR5 is thought to be the gateway for some 90% of HIV infections, but getting rid of it won’t affect other routes of HIV infection. There are still many unknowns about the safety of gene editing in embryos, says Gaetan Burgio at the Australian National University in Canberra. And what are the benefits of editing this gene, he asks. “I don’t see them.”
    Hitting the target

    There are also concerns about the safety of gene editing in embryos more generally. Rebrikov claims that his experiment — which, like He’s, will use the CRISPR-Cas9 genome-editing tool — will be safe.

    One big concern with He’s experiment — and with gene-editing in embryos more generally — is that CRISPR-Cas9 can cause unintended ‘off-target’ mutations away from the target gene, and that these could be dangerous if they, for instance, switched off a tumour-suppressor gene. But Rebrikov says that he is developing a technique that can ensure that there are no ‘off-target’ mutations; he plans to post preliminary findings online within a month, possibly on bioRxiv or in a peer-reviewed journal.

    Scientists contacted by Nature were sceptical that such assurances could be made about off-target mutations, or about another known challenge of using CRISPR-Cas 9 — so-called ‘on-target mutations’, in which the correct gene is edited, but not in the way intended.

    Rebrikov writes, in a paper published last year in the Bulletin of the RSMU, of which he is the editor in chief, that his technique disables both copies of the CCR5 gene (by deleting a section of 32 bases) more than 50% of the time. He says publishing in this journal was not a conflict of interest because reviewers and editors are blinded to a paper’s authors.

    But Doudna is sceptical of those results. “The data I have seen say it’s not that easy to control the way the DNA repair works.” Burgio, too, thinks that the edits probably led to other deletions or insertions that are difficult to detect, as is often the case with gene editing.

    Misplaced edits could mean that the gene isn’t properly disabled, and so the cell is still accessible to HIV, or that the mutated gene could function in a completely different and unpredictable way. “It can be a real mess,” says Burgio.

    What’s more, the unmutated CCR5 has many functions that are not yet well understood, but which offer some benefits, say scientists critical of Rebrikov’s plans. For instance, it seems to offer some protection against major complications following infection by the West Nile virus or influenza. “We know a lot about its [CCR5’s] role in HIV entry [to cells], but we don’t know much about its other effects,” says Burgio. A study published last week also suggested that people without a working copy of CCR5 might have a shortened lifespan.

    Rebrikov understands that if he proceeds with his experiment before Russia’s updated regulations are in place, he might be considered a second He Jiankui. But he says he would only do so if he’s sure of the safety of the procedure. “I think I’m crazy enough to do it,” he says.

    Nature 570, 145-146 (2019)
    doi: 10.1038/d41586-019-01770-x

  • Ukraine-Russia tensions reach Greece’s holy Mount Athos | World news | The Guardian

    https://www.theguardian.com/world/2018/dec/14/ukraine-russia-tensions-reach-greeces-holy-mount-athos

    Orthodox church’s decision to make Ukrainian branch independent of Russia causes schism and predictions of violence

    by Shaun Walker in Athos

    Fri 14 Dec 2018 06.00 GMT

    In the chilly pre-dawn gloom one recent morning, Father Makarios hurried to his chapel, one of dozens of churches and cathedrals across Mount Athos, to perform morning liturgy. A two-hour marathon of biblical recitations and sonorous chanting, it would be just one of many services that day.

  • In video - Israeli forces assault priests, detain one in Jerusalem
    Oct. 24, 2018 11:49 A.M. (Updated : Oct. 24, 2018 11:49 A.M.)
    http://www.maannews.com/Content.aspx?ID=781574

    JERUSALEM (Ma’an) — Israeli forces and police assaulted several Coptic Orthodox priests in front of the Church of the Holy Sepulchre, in the Old City of occupied East Jerusalem, and forcefully detained one of them on Wednesday morning.

    Prior to the assault, the Coptic Orthodox Church organized a peaceful protest near Deir al-Sultan Monastery, located on the roof of the Church of the Holy Sepulchre, against an Israeli decision denying the church the right to conduct the needed renovation work inside the holy site.

    It is noteworthy that the Israeli municipality of Jerusalem continues to conduct unauthorized renovation work for the Ethiopian Coptic Church section without the approval of the Coptic Orthodox Church.

    Eyewitnesses said that Israeli soldiers and police officers surrounded the priests who were protesting, before assaulting and pushing them with excessive use of force, causing them several injuries.

    Witnesses added that the Israeli police forcibly removed the priests and detained one of them, before allowing the Israeli municipality workers into the holy site.

    #copte_orthodoxe

  • Iran, Turkey, and Russia Aren’t Natural Friends. It’s Up to the U.S. to Keep It That Way. | Foreign Policy
    http://foreignpolicy.com/2017/09/04/iran-turkey-and-russia-arent-natural-friends-its-up-to-the-u-s-to-kee

    One of the more curious and troubling developments in the course of the Syrian civil war has been Turkey’s rapprochement with Russia and cooperation with Iran.

    For centuries, Turkey and Russia were enemies, regardless of who ruled each country. To begin with, Russia considered itself (and still considers itself) the custodian of the true Eastern Orthodox Church after the fall of Byzantium to the Turks. The Ottomans regularly fought the czars, especially over Russian attempts to gain access to the Mediterranean Sea. Turkey remained neutral in World War II, which benefitted Nazi Germany as much if not more than Soviet Russia. And Turkey joined NATO, giving the alliance its longest border with the Soviet Union. There was never much love between the two countries.

    Turkish relations with Iran were nearly as antagonistic for some 150 years, but subsequently transformed into mutual caution and suspicion. After all, Shia Persia never came under the control of the Sunni Ottomans. That the three countries have begun to work closely together to contain the Syrian civil war is more a function of their perceived perception of American weakness than of any upsurge in mutual love.
    […]
    It is certainly possible that this three-way partnership will be short-lived. The national interests of the three are not congruent. Much will depend on the United States, however. Should Washington remain active in Syria, or increase its efforts there, Turkey will be far less likely to abandon the West for other partners. If, however, the United States washes its hands of Syria, the Turkish-Russian-Iranian connection may be the start of a beautiful friendship.

    Mouais, pas sûr si l’intervention de « Washington » consiste à soutenir les Kurdes…

  • Erythrée et la #liberté_religieuse...

    The Eritrean government continues to repress religious freedom for unregistered, and in some cases registered, religious communities. Systematic, ongoing, and egregious religious freedom violations include torture or other ill-treatment of religious prisoners, arbitrary arrests and detentions without charges, a prolonged ban on public religious activities of unregistered religious groups, and interference in the internal affairs of registered religious groups. The situation is particularly grave for Evangelical and Pentecostal Christians and Jehovah’s Witnesses. The government dominates the internal affairs of the Orthodox Church of Eritrea, the country’s largest Christian denomination, and suppresses the religious activities of Muslims, especially those opposed to the government-appointed head of the Muslim community. In light of these violations, USCIRF again recommends in 2016 that Eritrea be designated a “country of particular concern,” or CPC, under the International Religious Freedom Act (IRFA). Since 2004, USCIRF has recommended, and the State Department has designated, Eritrea as a CPC, most recently in July 2014.

    http://www.refworld.org/docid/57307cf84d.html

  • How influential are Orthodox radicals in Georgian society?

    By Silvia Serrano, lecturer in Political Science at the Auvergne University, Research fellow at CERCEC and CASCADE coordinator of Working Package 6 on ‘Religion and Politics’.

    Source : CASCADE. This initiative is funded by the European Union’s Seventh Framework Programme (FP7/2007-2013) under grant agreement n° 613354 - CASCADE Project.

    www.cascade-caucasus.eu

    On 22 October 2015, the Tbilisi City Court cleared an Orthodox cleric and three followers of the charges of impeding an anti-homophobia rally held in Tbilisi to celebrate the International Day against Homophobia and Transphobia, on 17 May 2013. This decision brought the issue of Orthodox radicalism in Georgia, and more broadly, of religious radicalism in the Caucasus, back to the forefront.

    The events of 17 May 2013 were widely covered in the Georgian and international media. TV broadcasts showed a small group of militants physically threatened by dozens of Orthodox activists under the gaze of indifferent police officers. The image of father Iotam, the superior of Ioane-Tornike Eristavi Monastery, chasing the militants with a stool as he was about to smash the window of a bus where the besieged had found refuge, went viral on social networks. A few days later, a petition initiated by intellectuals against the ‘threat of theocracy’ gathered several thousand signatures. The rally and counter-rally illustrated the divisions in Georgian society, and exemplified the polarization between ‘liberals’ in favour of individual freedoms, including sexual orientation, and ‘traditionalists’. The counter-rally was viewed by the former as evidence that groups led by uneducated priests, some of them with criminal records, were ready to resort to anything, including violence, to impose their obscurantist views. Although this interpretation is relevant, it ignores important developments which have to be taken into account in order to understand the role of public religion in post-Soviet Georgia.

    This episode highlights the role of institutional actors, namely the State and the Church, in shaping social attitudes towards minorities. Orthodox radicals obviously enjoy – explicit or implicit – support from the patriarchate. After the arrest of Father Basil Mkalavishvili in March 2004 – one of the main instigators of numerous assaults against Jehovah’s Witnesses, Baptists and others – the attacks against confessional minorities had dramatically decreased. Indeed, the behaviour of radical groups is largely determined by the messages sent by the authorities: passivity on the part of the government is interpreted as an authorisation of violence, while sanctions or court rulings draw red lines that are not to be crossed. The months following the coming to power of the ‘Georgian Dream’ coalition government in 2012 can be regarded as a test; the multiplication of conflicts over religious issues in the first two years of its rule can be correlated with the ambiguity and lack of direction of the new government. From this point of view, dropping the charge against undoubtedly aggressive individuals may be interpreted as a signal that violence against minorities’ rights advocates is tolerated by the state. At the time of writing, the prosecutor had not appealed.

    The assertiveness and high visibility of radical groups is often analysed as evidence of the growing influence of the Orthodox Church over Georgian society. However, being active does not mean representing majorities in society. ‘Traditional values’ often referred to in public debate, although seldom defined, are certainly cherished by many Georgians. But it does not mean that they support violence against minorities’ rights advocates nor that they share the hate speeches delivered by some priests in their sermon. A few days after 17 May 2013, when radical associations called for a second rally, no more than a few dozen people gathered and it went unnoticed.

    Indeed, the most remarkable development stemming from the rally two years ago was the fact that discrimination according to sexual orientation became a public issue. It illustrates the transnational dimension of social questions now debated in post-Soviet societies. It also sheds light on the role of NGOs in defining the topics to be discussed, while the Church finds it difficult to set the agenda on a broader range of social issues. Focussing on social issues such as homosexuality is hence viewed as a means to strengthen the ties between the Church and the ‘people’. In other words, it may be better analysed as an alternative survival strategy to compensate for its lack of an audience on religious issues. Hence, the rise of Orthodox activism should not be considered as evidence of desecularisation, but rather as a politicisation of religion to counterbalance a still weak religiosity.

    The process of reshaping the relation between the religious and the political in Georgia and across the Caucasus lies at the heart of Work Package 6 in the Cascade project. This Work Package looks into the complex and often contradictory dynamics that the dominant paradigm of secularisation / desecularisation cannot alone explain. In order to avoid the trap of simplification, this CASCADE research Work Package seeks to develop theoretical tools to address two mirroring processes: secularisation from below and desecularisation from above, a notion more explicitly expressed by the French ‘délaïcisation’. Facing indifference from large segments of the population towards its teachings, the Church, seeks to respond by challenging the secularity of the state; dynamics that are unfolding in other parts of the Caucasus and have their impact on shaping social developments in the region.

    #géorgie #caucase #caucase_sud

  • Religious wars get bloody between Kyiv, Moscow churches as priest stabbed
    http://www.kyivpost.com/content/ukraine/religious-wars-get-bloody-kyiv-moscow-churches-as-priest-stabbed-397018.ht

    A feud between the two main confessions in Ukraine, the Orthodox branches of the Moscow and Kyiv patriarchates, turned bloody on Aug. 12.

    An official from the Moscow-controlled church reportedly attacked a priest from a rival, Kyiv-controlled church with a knife in the Cherkassy Oblast city of Korsun-Shevchenkivsky. The victim, Rostyslav Bylo, is a priest in the Orthodox Church Kyiv Patriarchate. His alleged attacker is Mykhailo Lysenko, a sexton in the Moscow Orthodox Church.

    Lysenko allegedly stabbed the clergyman eight times in the head and the neck, according to police.

    The attack took place as tensions are escalating between the two churches as many parishioners in town have switched from the Moscow-backed church to the Kyiv-aligned faith, a trend first noted last year following Russia’s aggression against Ukraine, starting in March 2014.

    Early in 2014, polls showed that the number of Kyiv Orthodox Church parishioners exceeded the number of Moscow Church faithful for the first time since 1992, when the Ukrainian Orthodox split into two rival branches, one independent and one Moscow-controlled.

    While 70 percent of Ukrainians consider themselves Orthodox, 25 percent prefer the Moscow Patriarchate, and 32 percent favor the Kyiv Orthodox churches, according to the Kyiv-based policy center Razumkov Center in 2014.

    pour l’Église orthodoxe d’Ukraine (patriarcat de Moscou), la suite précise

    The Moscow Orthodox Church in Ukraine is directly controlled by Russian Patriarch Kiril. He is known to be a friend and ally of Russian President Vladimir Putin.

    … mais ne dit rien pour l’Église orthodoxe d’Ukraine (patriarcat de Kiev), scission réalisée en 1990 par le bon Philarète, son actuel patriarche, qui venait de rater son élection au patriarcat de Moscou. Pourtant sa proximité avec le KGB lui avait assuré jusque là une brillante carrière.

    https://fr.wikipedia.org/wiki/Philarète_de_Kiev

    Philarète de Kiev est un ancien ecclésiastique du Patriarcat de Moscou, parvenu au poste d’Évêque à l’époque soviétique grâce au soutien de dirigeants du KGB qui tenaient à avoir un membre « contrôleur » dans l’Église.

    Un peu plus de détail sur ce dernier point dans la version en russe, un peu moins dans la version en ukrainien (le mot « KGB » n’y figure pas).

    Ah, le charme de l’#autocéphalie !

  • Onuphre succède à Volodymir à la tête de l’Église orthodoxe d’Ukraine (patriarcat de Moscou).

    Philarète, à la tête de l’Église orthodoxe d’Ukraine (patriarcat de Kiev) est sceptique…

    New Metropolitan takes up leadership of biggest Orthodox church in Ukraine
    http://www.kyivpost.com/multimedia/photo/onufry-was-enthroned-in-kyiv-lavra-361007.html


    Head of the Ukrainian Orthodox Church of the Moscow Patriarchate, Metropolitan Onufriy was enthroned on Aug.17 in the Kyiv Lavra
    © pravoslavye.org.ua

    Metropolitan Onufriy (Berezovsky) of Kyiv and all Ukraine was enthroned in Kyiv on Sunday as head of the Ukrainian Orthodox Church (Moscow Patriarchate).

    >>>>>

    Filaret doesn’t believe Onufriy will advocate Ukrainian interests
    http://www.kyivpost.com/content/ukraine/filaret-doesnt-believe-onufriy-will-advocate-ukrainian-interests-360547.ht


    Head of the Ukrainian Orthodox Church of the Kyiv Patriarchate Filaret.
    © Courtesy

    Head of the Ukrainian Orthodox Church of the Kyiv Patriarchate Filaret has commented on the election of Onufriy as new Head of the Ukrainian Orthodox Church of the Moscow Patriarchate by saying that he will hold a dialogue on unification of his church only with the patriotically-minded clergy of the Ukrainian Orthodox Church of the Moscow Patriarchate.

  • The Northernmost Orthodox Church in the World
    http://yatoday.ru/society/4990

    Residents of Novgorod region built a church for their countrymen living in the Yakut village Rousskoye Ustiye. Sanctification and opening of the northernmost Orthodox church in the world - 71 degrees north latitude - will be held August 4-6, reported the Regional Government, informed “Tikhookeanskaya Rossiya” Newspaper.

    Initiative of rebuilding the church and support for this Russian settlement belongs to Metropolitan of Novgorod and Lev Starorussky and the Regional Governor Sergey Mitin. Acting Head of the Republic of Sakha (Yakutia) Egor BORISOV invited to the opening ceremony”, - noted the Government.

    Celebrations in honor of the Church of the Holy Sign-painter will be one of the significant events of the Year of the Arctic in Yakutia, added the Government.

    In 2013, within the framework of intercultural relations between the two power brokers of the Novgorod region, it was decided to build a temple in the village of Rousskoye Ustiye, where, according to historical records, the descendants of medieval Novgorod live.

    A pine-tree log construction and bells were sent to Yakutia in 2013. In July 2014 the Novgorod builders have finished construction of the Church on permafrost.

    The only church in Rousskoye Ustiye burned down in the 30s of the last century, informed ITAR-TASS.

    Une petite visite par gg:maps (on peut changer les niveaux de zoom)…
    https://maps.google.fr/maps?q=indigirka&hl=fr&ll=71.25495,150.040283&spn=0.49869,1.922607&sll=4

  • Décès du métropolite de Kiev, chef de l’Église orthodoxe d’Ukraine (patriarcat de Moscou).

    Leader of Orthodox Church, Metropolitan Volodymyr, dies aged 78
    http://www.kyivpost.com/content/ukraine/leader-of-orthodox-church-metropolitan-volodymyr-dies-aged-78-354765.html

    Leader of Ukrainian Orthodox Church subordinate to the Moscow Patriarchate, Metropolitan Volodymyr (Sabodan) died on July 5 aged 78, the church said in a statement.
    (…)
    The patriarch led the Ukrainian Orthodox Church (Moscow Patriarchate) since 1992. An ethnic Ukrainian, he was believed to be a unifying, and pro-Ukrainian figure in the church controlled by Moscow, which allowed its Kyiv branch a certain degree of independence.

    There are several potential candidates among the church’s bishops to replace Metropolitan Volodymyr. Most often mentioned as a successor is Metropolitan Antoniy (Pakanych), but the candidacies of metropolitans Onufriy of Bukovyna, and Ilarion from Donetsk are also under discussion.

    Ukraine’s 1+1 television channel said in a June 22 report that the previous government attempted to kill Metropolitan Volodymyr. 

    Fr. Oleksandr Drabynko, his aide, said that former General Prosecutor Viktor Pshonka and former Interior Minister Oleksandr Zakharchenko. Both are now hiding in Russia and are under investigation in Ukraine. 

    “The metropolitan complained that they tormented him” during their frequent visit to the hospital, Fr. Drabynko said.

  • Priest who called on Christians to serve in Israeli army removed
    https://www.middleeastmonitor.com/news/middle-east/11346-priest-who-called-on-christians-to-serve-in-israeli-army-re

    The Orthodox Church in the Holy Land has dismissed a Greek Orthodox priest who has called on Christians to join the Israeli army, the Church spokesperson said yesterday.

    Father Issa Musleh told AFP: "The Orthodox Church has repeatedly asked the priest of the Jaffa, Nazareth Church, Father Gabriel Naddaf, not to interfere in matters of the Israeli army.

    “As a priest, Naddaf cannot work in politics and the Church has repeatedly asked him not to interfere in politics otherwise he would be stripped of his pastoral role because we are a peaceful religion, Naddaf has offended the Orthodox Church and its history,” Musleh said.

    Musleh accused Naddaf of “dividing Christians and the church because there are Christians in the West Bank and Jordan and the Palestinians are one people.” He asked: “Does he [Naddaf] want brothers to fight each other?”

    Musleh pointed out that the Greek Orthodox Patriarch Theophilos III “held a meeting for the Holy Synod and decided to strip Naddaf of his role while the ecclesiastical court decided to dismiss him from his duties.”

  • Mayan ‘End of World’ Stirs Panic in Russia and Elsewhere - NYTimes.com
    http://www.nytimes.com/2012/12/02/world/europe/mayan-end-of-world-stirs-panic-in-russia-and-elsewhere.html?pagewanted=1&_r

    [The] minister of emergency situations said Friday that he had access to “methods of monitoring what is occurring on the planet Earth,” and that he could say with confidence that the world was not going to end in December.

    Nous voilà rassurés.

    Néanmoins, ce n’est que partie remise :

    The patriarch of Ukraine’s Orthodox Church recently issued a statement assuring the faithful that “doomsday is sure to come,” but that it will be provoked by the moral decline of mankind, not the “so-called parade of planets or the end of the Mayan calendar.”