His All-Holiness Ecumenical Patriarch Bartholomew is hosting the second Halki Summit on “Theology, Ecology, and the Word.” Co-sponsored by Southern New Hampshire University, the summit will be held on the island of Halki from June 8-10, 2015.
Continuing the legacy established by the Ecumenical Patriarchate for over twenty-five years, Halki Summit II follows a series of pioneering ecological initiatives, including eight international symposia (1995-2009) and five summer seminars (1994-1998).
Halki Summit I, “a conversation on environment, ethics and innovation,” was held in June 2012 and featured prominent speakers, such as environmentalists Jane Goodall and Bill McKibben, as well as scientists James Hansen and Amory Lovins.
Halki Summit II will draw distinguished literary and environmental leaders, including Terry Eagleton (literary theorist and critic) and Terry Tempest Williams (poet and author), as well as James Balog (mountaineer and photographer), Raj Patel (author and activist) and Timothy Gorringe (theologian and apiculturist), for an inspiring “conversation on the environment, literature and the arts.”
Ecumenical Patriarch Bartholomew will open the summit on June 8th, while Metropolitan John [Zizioulas] of Pergamon, the most prominent Orthodox spokesman on the environment, will deliver the keynote address.
Reversing climate change and restoring the depletion of the earth’s resources first and foremost require a change in values and beliefs in order for people to incorporate the ethical and spiritual dimensions of environmental sustainability into their lives and practices. Halki Summit II hopes to contribute toward this sacred vision and goal.
Source: Ecumenical Patriarchate
by Venerable Justin of Celije
It is very, very difficult indeed for infinite and eternal life to make its way into the human soul--so narrow--and even into the narrower human body. Held behind bars, the inhabitants of this earth suspiciously stand their ground against anything coming from without. Cast into this prison of time and space they are unable--from atavism or perhaps from inertia--to bear being penetrated by something outlasting time, outlying space, something that surpasses these and is eternal. Such an invasion is considered to be aggression toward them, and they respond with war. A man, given the fact that he is being corrupted by the "moth" of time, does not like the intrusion of eternity into his life and is not easily able to adapt himself to it. He often considers this intrusion to be sheer unforgivable insolence. At certain times, he might become a hardened rebel against eternity because in the face of it he perceives his own minuteness; at other times, he even experiences fierce hatred toward it because he views it through such a human prism, one that is all too earthbound, all too worldly. Plunged bodily into matter, bound by the force of gravity to time and space, and having his spirit quite divorced from eternity, the world-weary man takes no pleasure in those arduous expeditions toward the eternal, toward what lies beyond. The chasm existing between time and eternity is quite unbridgable for him because he lacks the strength and ability needed to get across it. Thoroughly besieged by death, he covers with scorn all those who say to him, "Man is immortal; he is eternal." Immortal in just what respect? In his mortal body? In what respect eternal? With respect to his feeble spirit?
A seminar organized by a mixed human rights working group of the Conference of European Church in cooperation with representatives of international organizations in Brussels took place on May 25-29, 2015, in the People’s University in Hagaberg, Sweden.
The forum was attended by over 40 clergy, political and public figures and experts in human rights.
Those for whom ancient history is irrelevant and who equate “old” with “out-dated” (or better yet, “medieval” with “barbarically primitive”) will have trouble appreciating the Fathers of the First Council of Nicea, since they met and produced their work well over a thousand years ago, in 325 AD. How could a creed so old be remotely relevant today? Accordingly, some churches have produced their own creeds, such as the United Church of Canada, which produced its own creed for alternative use in 1968. It is a cautionary tale, for it began “Man is not alone; he lives in God’s world” and they soon enough found that political correctness demanded its alteration to “We are not alone; we live in God’s world”. Among other things, the Fathers of Nicea declared the full divinity of Jesus of Nazareth by saying that He was homoousios with the Father—of the same essence as Him. Later attempts to create consensus would suggest that maybe it could be said that Jesus was homoiousios with the Father—“of like essence.” After all, it has been pointed out, it only involves the difference of one letter, and a tiny one at that. Why fight over a single iota, a single “i”? Who would care? Why should any sensible person get worked up over whether the pre-incarnate Word was homoousios with the Father or homoiousios? The ruckus of Nicea and afterward only went to prove how miserable and contentious those Christians were.
Why do you seek the living One among the dead?
(St. Luke 24:5)
The angel of God asks the Myrrh-bearing women as though in astonishment: “Why do you seek the living One among the dead?” As though the perceiver of the mystery of God and God’s power wanted to say: “How could you have thought for a moment that He is the hostage of death? Do you not know that He is the principal source of life? Do you not know that all life is through Him and that not one living thing can borrow not even a drop of life from any other source? Did He not fully reveal to you His authority over life and death on earth? Who gave life to the lifeless Lazarus? Who took away the life of the barren fig tree?”
Commemoration of the Mystical (Last) Supper
And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins.
On the day of the feast of unleavened bread, when according to the Law of the Old Testament a lamb was to be slaughtered and eaten, the hour was come that the Savior should depart out of this world unto the Father (cf. Jn. 13:1). Having come to fulfill the law, Jesus Christ sent His disciples, Peter and John, to Jerusalem to prepare the Passover, which, as the shadow of the law, He wanted to exchange it with the New Pascha—His own Body and Blood. When evening had come, the Lord came with His twelve disciples to a large, prepared upper room of a man who lived in Jerusalem (cf. Mk. 14:12–17) and reclined there. Telling them that the Kingdom of God, which is not of this world, and not earthly greatness and glory, but love, humility, and purity of spirit is what distinguishes its members, the Lord rose from the table and washed the feet of His disciples. Having washed the feet and again reclined, the Lord said to His disciples: Do you know what I have done for you? You call Me Teacher and Lord, and you say correctly, for I am exactly that. Thus, if I, your Lord and Teacher, have washed your feet, then you should wash each others’ feet. For I have given you an example, so that you would do the same thing I have done for you.