Tag Archives: Food for Thought

John Chrysostom: Part 3: The Second Banishment and Death


Myself

By T.V. Antony Raj

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Statue of St John Chrysostom, at St Patrick's cathedral, New York City. (Source: wikimedia commons)
Statue of St John Chrysostom, at St Patrick’s cathedral, New York City. (Source: wikimedia commons)

 

Even though exiled, John Chrysostom found it possible to correspond with his supporters in Constantinople. He was still able to exert a measure of influence in his cause. His correspondences were discovered. Word came from Constantinople that he was to be removed from Caucasus to an even more remote place at the eastern end of the Black Sea to a so-called castellum, a rectangular fortress with towers at each corner, built by the Romans in the 2nd century AD in Pitiunt, in modern Abkhazia.

Imperial officials forced John Chrysostom to walk in bad weather to his new place of exile. He did not survive the exhausting journey. He died at Comana Pontica on September 14, 407. His last words are said to have been, “δόξα τῷ θεῷ πάντων ἕνεκεν”, meaning “Glory be to God for all things.

After John Chrysostom’s death, people venerated him as a saint. Three decades later, some of his adherents in Constantinople remained in schism. Saint Proclus, the then Patriarch of Constantinople (434-446), hoping to bring about the reconciliation of these Johannites, preached a homily  in the Church of Hagia Sophia, praising his predecessor  He said:

O John, your life was filled with sorrow, but your death was glorious. Your grave is blessed and reward is great, by the grace and mercy of our Lord Jesus Christ O graced one, having conquered the bounds of time and place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the miracles of the saint.

These homilies helped to mobilize public opinion.

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Coffin of St. John Chrysostom in Komani, Georgia.
Coffin of St. John Chrysostom in Komani, Georgia.

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The patriarch Patriarch of Constantinople received permission from the Emperor Theodosius II, son of Arcadius and Eudoxia, to return Chrysostom’s relics from Comana to Constantinople. On January 28, 438, the relics were solemnly received by the Archbishop Proclus and the Emperor Theodosius II and enshrined in the Church of the Holy Apostles.

The Orthodox and Eastern Catholic Churches commemorate John Chrysostom as a “Great Ecumenical Teacher” and honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the Synaxis of the Three Hierarchs.

There are several feast days dedicated to him:

  • 27 January, Translation of the relics of St John Chrysostom from Comana to Constantinople. Some Lutheran and many Anglican provinces commemorate him on this traditional eastern feast.
  • 30 January, Synaxis of the Three Great Hierarchs.
  • The Churches of the western tradition, including the Roman Catholic Church, some Anglican provinces, and parts of the Lutheran Church commemorate him on 13 September (Western feast day).
  • 14 September, Repose of St John Chrysostom
  • 13 November, St John Chrysostom the Archbishop of Constantinople (Eastern feast day).

The Coptic Orthodox Church of Alexandria also recognizes John Chrysostom as a saint (with feast days on 16 Thout and 17 Hathor).

Here is an excerpt from one of John Chrysostom’s Homilies on confessing one’s sins:

Are you a sinner? Do not become discouraged, and come to Church to put forward repentance. Have you sinned? Then tell God, ‘I have sinned.’

What manner of toil is this, what prescribed the course of life, what affliction? What manner of difficulty is it to make one statement, ‘I have sinned’?

Perhaps if you do not call yourself a sinner, you do not have the devil as an accuser? Anticipate this and snatch the honor away from him, because it is his purpose to accuse. Therefore, why do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent?do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent?

Have you sinned? Come to Church. Tell God, ‘I have sinned.’

I do not demand anything else of you than this. Holy Scripture states, ‘Be the first one to tell of your transgressions, so you may be justified.’ Admit the sin to annul it. This requires neither labor nor a circuit of words nor monetary expenditure nor anything else whatsoever such as these.

Say one word, think carefully about the sin and say, ‘I have sinned.’”

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← Previous: Part 2: The Bishop of Constantinople

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John Chrysostom: Part 2: The Bishop of Constantinople


Myself

By T.V. Antony Raj

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Saint John Chrysostom (Hagios Ioannis Chrysostomos) of Antioch. An early Byzantine mosaic from the Cathedral of Hagia Sophia in Constantinople. The mosaic is approximately 1,000 years old.
Saint John Chrysostom (Hagios Ioannis Chrysostomos) of Antioch. An early Byzantine mosaic from the Cathedral of Hagia Sophia in Constantinople. The mosaic is approximately 1,000 years old.

 

On September 27, 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital for the vacant see.

After some months, to the great disappointment of the rival factions, Emperor Arcadius, at the suggestion of his minister Eutropius, asked the Prefect of Antioch to send John Chrysostom to Constantinople without the knowledge of the people of Antioch, due to fears that the departure of such a popular figure would cause civil unrest.

John Chrysostom was hurried to the capital. On February 26, 398 Theophilus, Patriarch of Alexandria ordained John Chrysostom as Bishop of Constantinople in the presence of a great assembly of bishops.

The life in Constantinople was more turbulent than what John Chrysostom  had at Antioch. As Archbishop of Constantinople, he refused to host lavish social gatherings. This made him popular with the common people, but unpopular with the wealthy citizens. He became unpopular with the clergy for his reforms of the clergy. He told visiting regional preachers to return to the churches they were serving, without any payout.

Here is an excerpt from a homily by St. John Chrysostom on the Gospel of Matthew (Hom. 50, 3-4, PG 58, 508-509). In this homily, he warns against adorning Church buildings at the expense of caring for the suffering members of the Church:

Do you want to honor Christ’s body? Then do not scorn him in his nakedness, nor honor him here in the church with silken garments while neglecting him outside where he is cold and naked. For he who said: This is my body and made it so by his words, also said: “You saw me hungry and did not feed me, and inasmuch as you did not do it for one of these, the least of my brothers, you did not do it for me.” What we do here in the church requires a pure heart, not special garments; what we do outside requires great dedication.

Let us learn, therefore, to be men of wisdom and to honor Christ as he desires. For a person being honoured finds greatest pleasure in the honor he desires, not in the honor we think best. Peter thought he was honoring Christ when he refused to let him wash his feet, but what Peter wanted was not truly an honour, quite the opposite! Give him the honour prescribed in his law by giving your riches to the poor. For God does not want golden vessels but golden hearts.

Now, in saying this I am not forbidding you to make such gifts; I am only demanding that along with such gifts and before them you give alms. He accepts the former, but he is much more pleased with the latter. In the former, only the giver profits; in the latter, the recipient does too.

A gift to the church may be taken as a form of ostentation, but an alms is pure kindness. Of what use is it to weigh down Christ’s table with golden cups, when he himself is dying of hunger? First, fill him when he is hungry; then use the means you have left to adorn his table. Will you have a golden cup made, but not give a cup of water?

What is the use of providing the table with cloths woven of gold thread, and not providing Christ himself with the clothes he needs?

What profit is there in that? Tell me: If you were to see him lacking the necessary food, but were to leave him in that state and merely surround his table with gold would he be grateful to you or rather would he not be angry?

What if you were to see him clad in worn-out rags and stiff from the cold, and were to forget about clothing him and instead were to set up golden columns for him, saying that you were doing it in his honour? Would he not think he was being mocked and greatly insulted?

Apply this also to Christ when he comes along the roads as a pilgrim, looking for shelter. You do not take him in as your guest, but you decorate floors and walls and the capitals of the pillars. You provide silver chains for the lamps, but you cannot bear even to look at him as he lies chained in prison.

Once again, I am not forbidding you to supply these adornments; I am urging you to provide these other things as well, and indeed to provide them first. No one has ever been accused of not providing ornaments, but for those who neglect their neighbour a hell awaits with an inextinguishable fire and torment in the company of the demons. Do not, therefore, adorn the church and ignore your afflicted brother, for he is the most precious temple of all.

In 399, through the intervention of John Chrysostom and the influence of the emperor Theodosius I, Flavian was acknowledged as the sole legitimate bishop of Antioch.

Theophilus, the Patriarch of Alexandria, wanted to bring Constantinople under his jurisdiction. He opposed John’s appointment as Bishop of Constantinople, even though he had ordained him under duress instead of securing the appointment for Isidore, his own candidate. At that time, Theophilus had disciplined four Egyptian monks, known as “the Tall Brothers,” over their support of Origen’s teachings.

Origen (184/185 – 253/254) was a scholar and an early Christian theologian. He was a prolific writer in many branches of theology, including textual criticism, biblical exegesis and hermeneutics, philosophical theology, preaching, and spirituality. Some of his reputed teachings, such as the pre-existence of souls, the final reconciliation of all creatures, including perhaps even the devil (the apokatastasis), and the subordination of the Son of God to God the Father, later became controversial among Christian theologians.

The Tall Brothers fled to Constantinople and were welcomed by John Chrysostom. Theophilus accused John of being too partial to the teaching of Origen.

John Chrysostom made another enemy in Aelia Eudoxia, the Empress consort of the Byzantine Emperor Arcadius. Eudoxia assumed that his denunciations of extravagance in feminine dress were aimed at herself.

In 403 AD, Theophilus Eudoxia, and other of enemies of John Chrysostom held a synod (the Synod of the Oak) to charge John Chrysostom. They used his connection to the four Egyptian monks who espoused the teachings of Origen against him. Eventually, this resulted in the deposition and banishment of John Chrysostom from Constantinople.

The people rioted over the deposition and banishment of John Chrysostom. Also, on the night of his arrest, there was an earthquake.  A frightened Aelia Eudoxia considered it as a sign of God’s anger. She beseeched Arcadius to reinstate John Chrysostom as Bishop of Constantinople.

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John Chrysostom confronting Aelia Eudoxia, in a 19th-century painting by Jean-Paul Laurens (1838-1921).
John Chrysostom confronting Aelia Eudoxia, in a 19th-century painting by Jean-Paul Laurens (1838-1921).

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However, peace between John Chrysostom and Eudoxia was short-lived. A silver statue of Eudoxia was erected in the Augustaion, near his cathedral. John Chrysostom denounced the dedication ceremonies. He spoke against her in harsh terms alluding to the events surrounding the death of John the Baptist:

Again Herodias raves; again she is troubled; she dances again; and again desires to receive John’s head in a charger.

Once again, John Chrysostom was banished, this time to the Caucasus, a region at the border of Europe and Asia, situated between the Black and the Caspian seas.

John Chrysostom wrote an appeal for help to three churchmen: Innocent I,  the Bishop of Rome (Pope);  Venerius, the Bishop of Milan; and Chromatius, the Bishop of Aquileia.

Pope Innocent protested against the banishment of John Chrysostom from Constantinople to the Caucasus. With the help of the western emperor Honorius, the Pope attempted to intervene, but the enemies of John Chrysostom thwarted his efforts. In 405, Pope Innocent sent a delegation to intercede on behalf of John. But the delegation never reached Constantinople.

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Next → Part  3: The Second Banishment and Death

← Previous: Part 1- Where Can You Find God?

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John Chrysostom: Part 1- Where Can You Find God?


Myself

By T.V. Antony Raj

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If you cannot find Christ

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Saint John Chrysostom, Archbishop of Constantinople, was an important Early Church Father. He is considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit. He is known for his preaching and public speaking. The zeal and his clarity of preaching appealed to all, especially the common people. This earned him the Greek surname “kihrys stymo” (χρυσή στόμιο) meaning “golden-mouthed.” He denounced the abuse of authority by both ecclesiastical and political leaders.

John Chrysostom was born in Antioch in 349 AD to Greco-Syrian parents.

In the fourth century, at the time of John Chrysostom’s birth, Antioch was the second city of the eastern part of the Roman Empire.  Throughout the fourth century, religious struggles troubled the empire. Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch. The Christians were themselves separated by the schism between Bishop Meletius and Bishop Paulinus for the bishopric of Antioch.

John Chrysostom’s father, Secundus, a high-ranking military officer died soon after his birth. His widowed mother Anthusa, only twenty years of age, took the sole charge of her two children John and an elder sister. She raised him in piety. Using her influence in the city, she had him study under a distinguished pagan rhetorician, Libanius, the most tenacious adherent of the declining paganism of Rome. Soon John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature.

About 367 AD, he met the Bishop Meletius. John captivated by the earnest, mild, and the winning character of the bishop frequented the sermons of Meletius. He studied Holy Scripture and soon began to withdraw from classical and profane studies and devoted himself
to an ascetic and religious life.

According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John Chrysostom would have been his successor “if the Christians had not taken him from us“.

About three years later John Chrysostom received Holy Baptism and was ordained lector. Later, the young cleric, desiring a perfect life entered one of the ascetic societies near Antioch.

About 375 AD, John Chrysostom resolved to live as an anchorite in one of the caves near Antioch. There, he followed extreme asceticism. He spent the next two years, continually standing and fasting in frost and cold, committing the Bible to memory. He scarcely slept at all. As a consequence of these harsh practices, his stomach and kidneys were damaged. He returned to Antioch to regain his health and resumed his office as lector in the church.

John Chrysostom was ordained as a deacon probably in 381 AD by Bishop Meletius of Antioch, president of the Second Ecumenical Council. After the death of Bishop Meletius in Constantinople in the same year, Flavian I of Antioch (ca. 320 – February 404) was ordained as bishop or Patriarch of Antioch. The Bishop of Rome and the Patriarch of Alexandria refused to acknowledge Flavian, and Paulinus, who by the extreme Eustathians had been elected bishop in opposition to Meletius, continued to exercise authority over a portion of the church.

John Chrysostom separated himself from the followers of Bishop Meletius, but he did not join Bishop Paulinus.

On the death of Bishop  Paulinus in about 383, Evagrius was chosen as his successor. In 386 AD, John Chrysostom was ordained as a presbyter (a priest) by Evagrius.

Note: Actually, there is a difference of opinion on who ordained John Chrysostom as a presbyter. Some authors claim it was Bishop Flavian I, while others say it was Bishop Evagrius.

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St. John Chrysostom (Source: integrated atholiclife.org)
St. John Chrysostom (Source: integrated atholiclife.org)

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For 12 years, from 386 AD to 397 AD, John Chrysostom became popular for the eloquence of his public speaking at the Golden Church, Antioch’s cathedral. People liked his clear expositions of Biblical passages and moral teachings. The themes of his talks were eminently social. He explained the Christian’s conduct in life. His straightforward understanding of the Scriptures were in contrast to the Alexandrian tendency towards allegorical interpretation.

One incident that happened during John Chrysostom’s service in Antioch illustrates best the influence of his sermons.

Emperor Theodosius I, also called Theodosius the Great ruled from 379 to 395 made Christianity the official state religion of the Roman Empire. He was the last emperor to rule over both the eastern and western portions of the Roman Empire. He was a strong defender of the Orthodox Christian faith and honoured  as a saint.

When John Chrysostom arrived in Antioch its citizens were on a riotous rampage. They   mutilated the statues of the Emperor and his family. The Bishop had to intervene with the Emperor on behalf of the citizens of Antioch.

During the weeks of Lent in 387 AD, John Chrysostom preached 21 sermons in which he entreated the people to see the error of their ways. These sermons had a lasting impression on the citizens of Antioch. This resulted in many pagans converting to Christianity. Due to the conversions, Theodosius’ vengeance on the citizens of Antioch subdued and was not as severe as it might have been.

The most valuable of his works from this period are the Homilies he wrote on various books of the Bible.

He was most concerned with the spiritual and temporal needs of the poor. He spoke out against abuse of wealth and personal property. He particularly emphasized alms and charitable giving:

Do you wish to honour the body of Christ?

Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad.

He who said: “This is my body” is the same who said: “You saw me hungry and you gave me no food”, and “Whatever you did to the least of my brothers you did also to me”…

What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as well.

After the death of Evagrius (c. 393), Flavian succeeded in preventing the election of a successor. However, the Eustathians still continued to hold separate meetings.

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Next → Part 2:  The Bishop of Constantinople

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Some Legends of the Easter (Paschal) Eggs.


Myself

By T.V. Antony Raj

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Hand Painted Easte Eggs (Source: menorca-live.com)
Hand Painted Easte Eggs (Source: menorca-live.com)

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On Easter Sunday, at the end of the Paschal Liturgy, the faithful exchange Paschal greetings. In some churches the priests and the faithful present each other with Easter (Paschal) eggs.

Wooden eggs with icons hang as decorations from lamps and chandeliers in the churches, and from the vigil lights in the homes. The Coptic Christians of the Orthodox church in Egypt often hang ostrich eggshells in the front of their churches. The eggshells evoke the image of the mother ostrich’s single-minded and calm concentration on the eggs in her nest. It reminds the faithful how they should pray and conduct their spiritual life.

There are many legends about the Easter (or Paschal) Eggs.

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Mater Dolorosa with open hands. Artist: Titian 1555. Prado Museum, Madrid, Spain.
Mater Dolorosa with open hands. Artist: Titian 1555. Prado Museum, Madrid, Spain.

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One apocryphal legend concerns Mary, the mother of Jesus Christ. It tells of the time when she gave eggs to the soldiers at the cross. She entreated them to be less cruel towards her son and wept. As her tears fell upon the eggs, they spotted them with dots of brilliant color.

Through the ages, the egg symbolizing new life and fertility appeared during many spring festivals. To the Egyptians, Persians, Romans, Gauls, and the Chinese, the egg symbolized the rebirth of the earth at springtime.

Saint Augustine, an early Christian theologian and philosopher whose writings influenced the development of western Christianity described the Resurrection of Christ from the dead as “a chick bursting from an egg.” This analogy represents the rebirth of humans through Christ. Hence, the Christians identify the egg with the tomb from which Christ rose and used eggs during Easter celebrations.

Many cite the following apocryphal story as the tradition of the first Easter Egg associated with Mary Magdalene.

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Icon of Saint Mary Magdalene holding a red egg.
Icon of Saint Mary Magdalene holding a red egg.

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Mary of Magdala is a major saint in the East, where she is never associated with women of ill repute and known as being equal to the apostles. She traveled with Jesus as one of his followers and was present at two most important moments in the life of Jesus: the crucifixion and the resurrection.

After the Crucifixion and Resurrection of Christ, Mary Magdalene gained an audience with the Roman emperor Tiberius Julius Caesar. She denounced Pontius Pilate, the fifth prefect of the Roman province of Judaea from 26-36 AD for his mishandling of the trial of Jesus.

She then told the emperor about the resurrection of Jesus. The unconvinced emperor pointed at an egg on the dining table and riposted that there was as much chance of a human being returning to life as there was for the egg to turn red. As soon as the emperor said this the egg miraculously turned red!

Hence, from antiquity, Mary Magdalene has been associated with red color. Most icons of Mary Magdalene show her holding a red egg.

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Red Easter Eggs (Source: psalterstudies.wordpress.com) (Custom)
Red Easter Eggs (Source: psalterstudies.wordpress.com) (Custom)

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From these tales originated the basis for dyeing Easter eggs. While people use all the colors of the rainbow to dye eggs, red is by far the most usual color used, especially in countries of the Eastern Orthodox faith. Sometimes the priests bless the red eggs at Orthodox masses on Easter Sunday.

Chocolate Easter Egg

With changing times, chocolate eggs or plastic eggs filled with confectionery such as jellybeans have replaced the real dyed and painted eggs as gifts.

Fabergé eggs

While the commoners were happy to receive dyed and hand painted real eggs as gifts for Easter, the Russian Tsar Alexander III and his eldest son Tsar Nicholas II presented their wives and mothers jeweled eggs as Easter gifts. The two Tsars commissioned Peter Carl Fabergé and his company between 1885 and 1917 to create a series of 54 jeweled eggs. These eggs were often called the ‘Imperial’ Fabergé eggs.

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Russian Imperial Easter Fabergé egg, the Jeweled Hen Egg from the collection of Fabergé Museum in St. Petersburg.
Russian Imperial Easter Fabergé egg, the Jeweled Hen Egg from the collection of Fabergé Museum in St. Petersburg.

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Peter Carl Fabergé delivered the first Fabergé creation known as the “Jeweled Hen Egg” to Tsar Alexander III in 1885. It featured a seemingly ordinary egg, but inside was a yolk of gold that contained a golden hen with ruby eyes, seated on a nest of gold. Inside the hen was a miniature diamond replica of the royal crown and a ruby egg pendant that could be worn as a necklace. Tsarina Marie Feodorovna was overjoyed with the egg so much that Alexander III ordered a new egg from Fabergé for his wife every Easter thereafter.

While the Hen Egg is among those that have survived, the gifts inside have been lost to time. The Jeweled Hen Egg is currently located in Russia as part of the Vekselberg Collection and is housed in the Fabergé Museum in Saint Petersburg, Russia.

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A few Fabergé Eggs (Source: thesipadvisor.com)
A few Fabergé Eggs (Source: thesipadvisor.com)

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Other famous eggs include the Danish Palaces, Memory of Azov, Diamond Trellis, Caucasus, Renaissance, Rosebud, Twelve Monograms, Imperial Coronation Egg, Lilies-of-the-Valley, etc.

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Easter Vigil: The Light of Christ


Myself

By T.V. Antony Raj

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Pope Francisattends Easter Vigil 2014 (Source: sacredspace102.blogspot.in)
Pope Francisattends Easter Vigil 2014 (Source: sacredspace102.blogspot.in)

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Easter is a joyful and happy occasion for all Christians. They decorate their churches with flowers and attend church on this day.

In some Christian churches, Easter worship begins at about 11:30 pm on Holy Saturday. At midnight, they ring the bells to tell the world that Christ has risen from the dead.

Roman Catholic monks of the Order of Saint Benedict preparing to light the Christ candle prior to Easter Vigil mass at St. Mary's Abbey in Morristown, New Jersey. (Photo: John Stephen Dwyer)
Roman Catholic monks of the Order of Saint Benedict preparing to light the Christ candle prior to Easter Vigil mass at St. Mary’s Abbey in Morristown, New Jersey. (Photo: John Stephen Dwyer)

In some churches of the Roman Catholics and the Church of England, people will hold a vigil. They will gather outside the church around a bonfire.

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Paschal Candles
Paschal Candles

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The church being in darkness, one of the Deacons or Acolytes (servers) will carry a large unlit candle called the Paschal candle marked with a cross and the first and last letters of the Greek alphabet Alpha (Α) and Omega (Ω).

The Celebrant after blessing the fire will turn towards the person carrying the large candle and prepare the Paschal candle by drawing with his finger or incising in the wax with a stylus a Cross while reciting these words:

Christ yesterday and today, (the vertical beam)
the beginning and the end, (the transverse beam)
Alpha (the Greek letter Α above the vertical beam of the cross)
and Omega, (the Greek letter Ω below the vertical beam of the cross)

Year
all time belongs to Him, (the first numeral of the current year in the upper left-hand angle of the Cross)
and all ages; (the second number of the current year in the upper right-hand angle of the cross)
to Him be glory and power, (the third numeral of the current year in the lower left-hand angle of the Cross)
through every age and for ever. (the fourth numeral of the current year in the lower right-hand angle of the Cross)
Amen.

Next, one of the Acolytes (servers) gives the grains of incense symbolizing the five wounds Christ received at the crucifixion one by one to the Celebrant who inserts them into the candle, saying:

Grains

By his holy (1)
and glorious wounds (2)
may Christ our Lord guard (3)
and keep us. (4)
Amen. (5)

Lighting the Paschal Candle (Source: catholiccourier.com)
Lighting the Paschal Candle (Source: catholiccourier.com)

The Celebrant lights the Paschal candle saying:

May the light of Christ, rising in glory,
banish all darkness from our hearts and minds.

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The Paschal candle is then taken through the church, with the deacon lifting it at three different times, singing: “The Light of Christ” (or Lumen Christi) and the congregation sings in reply: “Thanks be to God” (or Deo Gratias).

Everyone lights their candle from the Paschal candle and join the procession. The Paschal candle symbolizes Christ, the Light of the World.

After the procession with the paschal candle, before the beginning of the Liturgy of the Word, follows the glorious Easter song of the Catholic Church: the Exsultet (spelled in pre-1920 editions of the Roman Missal as Exultet) or Easter Proclamation (Latin: Praeconium Paschale).

The Exsultet is a magnificent hymn of praise sung, by a deacon, before the paschal candle during the Easter Vigil in the Roman Rite of Mass. Exsultet is also used in Anglican and various Lutheran churches, as well as other western Christian denominations.

In the absence of a deacon, a priest or by a cantor may sing the Exsultet.

The lyrics of Exsultet are beautiful and has profound symbolism. It describes the dignity and meaning of the mystery of Easter. It tells of man’s sin, of God’s mercy, and of the great love the Redeemer has for humanity. It admonishes the faithful to thank the Trinity for all the graces lavished upon them.

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Exsultet (Roman Catholic English text)

Exult, let them exult, the hosts of heaven,
exult, let Angel ministers of God exult,
let the trumpet of salvation
sound aloud our mighty King’s triumph!

Be glad, let earth be glad, as glory floods her,
ablaze with light from her eternal King,
let all corners of the earth be glad,
knowing an end to gloom and darkness.

Rejoice, let Mother Church also rejoice,
arrayed with the lightning of his glory,
let this holy building shake with joy,
filled with the mighty voices of the peoples.

(Therefore, dearest friends,
standing in the awesome glory of this holy light,
invoke with me, I ask you,
the mercy of God almighty,
that he, who has been pleased to number me,
though unworthy, among the Levites,
may pour into me his light unshadowed,
that I may sing this candle’s perfect praises).

(Deacon: The Lord be with you.
People: And with your spirit.)
Deacon: Lift up your hearts.
People: We lift them up to the Lord.
Deacon: Let us give thanks to the Lord our God.
People: It is right and just.

It is truly right and just,
with ardent love of mind and heart
and with devoted service of our voice,
to acclaim our God invisible, the almighty Father,
and Jesus Christ, our Lord, his Son, his Only Begotten.

Who for our sake paid Adam’s debt to the eternal Father,
and, pouring out his own dear Blood,
wiped clean the record of our ancient sinfulness.

These, then, are the feasts of Passover,
in which is slain the Lamb, the one true Lamb,
whose Blood anoints the doorposts of believers.

This is the night,
when once you led our forebears, Israel’s children,
from slavery in Egypt
and made them pass dry-shod through the Red Sea.

This is the night
that with a pillar of fire
banished the darkness of sin.

This is the night
that even now throughout the world,
sets Christian believers apart from worldly vices
and from the gloom of sin,
leading them to grace
and joining them to his holy ones.

This is the night
when Christ broke the prison bars of death
and rose victorious from the underworld.

Our birth would have been no gain,
had we not been redeemed.
O wonder of your humble care for us!
O love, O charity beyond all telling,
to ransom a slave you gave away your Son!

O truly necessary sin of Adam,
destroyed completely by the Death of Christ!

O happy fault
that earned for us so great, so glorious a Redeemer!

O truly blessed night,
worthy alone to know the time and hour
when Christ rose from the underworld!

This is the night
of which it is written:
The night shall be as bright as day,
dazzling is the night for me, and full of gladness.

The sanctifying power of this night
dispels wickedness, washes faults away,
restores innocence to the fallen, and joy to mourners,
drives out hatred, fosters concord, and brings down the mighty.

On this, your night of grace, O holy Father,
accept this candle, a solemn offering,
the work of bees and of your servants’ hands,
an evening sacrifice of praise,
this gift from your most holy Church.

But now we know the praises of this pillar,
a flame divided but undimmed,
which glowing fire ignites for God’s honour,
a fire into many flames divided,
yet never dimmed by sharing of its light,
for it is fed by melting wax,
drawn out by mother bees
to build a torch so precious.

O truly blessed night,
when things of heaven are wed to those of earth,
and divine to the human.

Therefore, O Lord,
we pray you that this candle,
hallowed to the honour of your name,
may persevere undimmed,
to overcome the darkness of this night.
Receive it as a pleasing fragrance,
and let it mingle with the lights of heaven.
May this flame be found still burning
by the Morning Star:
the one Morning Star who never sets,
Christ your Son,
who, coming back from death’s domain,
has shed his peaceful light on humanity,
and lives and reigns for ever and ever.

Amen.

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You Need Only One Hand to Help…


Myself

By T.V. Antony Raj

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Instead of using your two hands to pray to your God, gods and goddesses, why not stretch one hand and help the poor?

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Photo source: Unknown
Photo source: Unknown

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Lent is a solemn religious observance in the liturgical calendar of many Christian denominations. The season of Lent begins on Ash Wednesday and covers a period of approximately six weeks before Easter Sunday.

For the Christians, prayer, fasting and almsgiving mark Lent. Of these three, almsgiving is the most neglected.

Why is almsgiving better than prayer and fasting?

In a way, almsgiving is a form of prayer and not just philanthropy.

Almsgiving is also a form of fasting. It requires some sacrifice. One has to give up something, even if it hurts. It is not just giving something to someone. It is “giving to God”.

The Book of Tobit, named after its principal character has an engaging story about Jewish piety and morality combined with folklore. The book has enjoyed wide popularity in both Jewish and Christian faiths. The inspired author of the book places a firm emphasis on almsgiving. The following verses 12:8-10 in Tobit is the only place in the Bible where prayer, fasting, and almsgiving are brought together.

Prayer with fasting is good. Almsgiving with righteousness is better than wealth with wickedness. It is better to give alms than to store up gold, for almsgiving saves one from death and purges all sin. Those who give alms will enjoy a full life, but those who commit sin and do evil are their own worst enemies. (Tobit 12:8-10)

Almsgiving is also a form of fasting. It requires some sacrifice. One has to give up something, even if it hurts. It is not just giving something to someone. It involves giving money, food, clothes, and materials or providing capabilities such as education, health facilities, and other amenities.

Almsgiving is a necessary part in all religions. It is “giving to God”.

Almsgiving in Buddhism

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Novices receive alms, Nyaungshwe, Myanmar (magical-world - flickr.com)
Novices receive alms, Nyaungshwe, Myanmar (magical-world – flickr.com)

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In Buddhism, a layperson shows respect to a monk, a nun, a spiritually developed person or to any other sentient being by giving alms. It is not charity. Being humble, giving alms, and showing respect to the monk or nun and the religious society, provides a symbolic binding of the layperson with the spiritual realm.

According to the Buddhists, the more a layperson gives without seeking anything in return the wealthier he or she will become. The act of giving destroys the acquisitive nature that leads to further suffering. Generosity is an act of merit performed by a donor to help the receiver.

The Mahayana Buddhist tradition emphasizes that generosity towards others as one of the perfections (paramita) as found in Lama Tsong Khapa’s ‘The Abbreviated Points of the Graded Path‘:

Total willingness to give is the wish-granting gem for fulfilling the hopes of wandering beings.

It is the sharpest weapon to sever the knot of stinginess.

It leads to Bodhisattva conduct that enhances self-confidence and courage. It is the basis of the universal proclamation of your fame and repute.

Realizing this, the wise rely, in a healthy manner, on the outstanding path of being ever-willing to offer completely their bodies, their possessions, and positive potentials.

The ever-vigilant lama has practiced like that.

If you too would seek liberation, Please cultivate yourself, in the same way.

Almsgiving in Hinduism

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Lady giving alms at the Temple, by Raja Ravi Varma, (1848–1906)
Lady giving alms at the Temple, by Raja Ravi Varma, (1848–1906)

In Hinduism, Bhiksha is a devotional offering. It is  usually food, presented at a temple to the destitute, a religious Brahmin, a swami, or an ascetic.

In Chapter XXIX of Vasishtha Samhita we find:

  1. Through Alms giving to poor obtains all his desires.
  2. (Even) longevity, (and he is born again as) a student of the Veda, possessed of beauty.
  3. He who abstains from injuring (sentient beings) obtains heaven.
  4. By entering a fire the world of Brahman (is gained).
  5. By (a vow of) silence (he obtains) happiness.
  6. By staying (constantly) in water he becomes a lord of elephants.
  7. He who expends his hoard (in gifts) becomes free from disease.
  8. A giver of water (becomes) rich by (the fulfilment of) all his desires.
  9. A giver of food (will have) beautiful eyes and a good memory.
  10. He who gives a promise to protect (somebody) from all dangers (becomes) wise.
  11. (To bestow gifts) for the use of cows (is equal to) bathing at all sacred places.
  12. By giving a couch and a seat (the giver becomes) master of a harem.
  13. By giving an umbrella (the giver) obtains a house.
  14. He who gives a House to a poor family obtains a town
  15. He who gives a pair of Shoes obtains a vehicle.
  16. Now they quote also (the following verses): Whatever sin a man distressed for livelihood commits, (from that) he is purified by giving land, (be it) even “a bull’s hide”.
  17. He who gives to a Brâhmana guest a vessel filled with water for sipping, will obtain after death complete freedom from thirst and be born again as a drinker of Soma.
  18. If a gift of one thousand oxen fit to draw a carriage (has been bestowed) according to the rule on a perfectly worthy man, that is equal to giving a maiden.
  19. They declare that cows, land, and learning are the three most excellent gifts. For to give learning is (to bestow) the greatest of all gifts, and it surpasses those (other gifts).
  20. A learned man who, free from envy, follows this rule of conduct which procures endless rewards, and which through final liberation frees him from transmigration.
  21. Or who, full of faith, pure, and subduing his senses, remembers or even hears it, will, freed from all sin, be exalted in the highest heaven.

According to the Hindu scriptures, every human owes five important karmic debts called pancha-maha-yajna: to gods, to ancestors, to guests, to mankind, and to nature.

Debt to the gods for their blessings. Repaid by rituals and offerings.

Debt to ancestors and teachers. Repaid by supporting them, having children of one’s own and passing along knowledge.

Debt to guests. Repaid by treating them as if they were gods visiting one’s home.

Debt to Mankind. Repaid by mutual cooperation and helping others by giving money, clothes, shelter and land to poor people, feeding the hungry, and helping orphans and destitute.

Debt to Nature. All humans are indebted to plants, trees, birds, animals and nature. Repaid by offering good will, food, water, or any other help that is appropriate.

So, a human to place himself in correct relations with the gods, ancestors, spirits, men, the cosmos, nature and himself must repay these debts during his or her lifetime.

Almsgiving in Islam

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Zakat (Source - infopediapk.weebly.com) (Custom)

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One of the most important principles of Islam is that all things belong to God and, so, human beings hold wealth in trust.

Islam divides the concept of charitable giving into Sadaqah or voluntary giving, and the Zakāt, an obligatory practice governed by a specific set of rules within Islamic jurisprudence.

Sadaqah is possibly a better translation of the Christian notion of ‘alms’.

Zakāt (Arabic: زكاة‎ ,”That which purifies”), the third of the five pillars of Islam, is the mandatory practice of charitable almsgiving. Every mentally stable, free, and financially sound adult Muslim, male or female, has to pay Zakāt to ease the economic hardship of others and end the inequality of financial status. Zakāt consists of giving 2.5% of one’s savings and business revenue and 5-10% of one’s harvest for distribution to the poor or needy, including slaves, debtors, and travelers. As such, Zakāt plays a much larger role in Islamic charity.

Qur'an 9_60

Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah . And Allah is Knowing and Wise.
(The Holy Qur’an 9:60)

Almsgiving in Judaism

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Tzedakah pouch and gelt (Yiddish for coins - money) on fur-like padding. (Photo - Cheskel Dovid)

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In Hebrew, Tzedakah literally means righteousness but is commonly used to signify charity. In Judaism, Tzedakah refers to the religious obligation to do what is right and just. It is considered one of the greatest deeds that a human can do. In practice, most Jews carry out Tzedakah by donating a part of their income to charitable institutions, or to needy people that they may come across.

Traditional Jews practice “ma’aser kesafim,” tithing 10% of their income to support those in need. Jewish farmers leave the corners of their fields for the starving to harvest for food. They do not pick up any grain dropped while harvesting because such food may benefit the starving.

Jews perform special acts of Tzedakah on significant days. At weddings, it is a tradition among couples to offer charity to symbolize the sacred character of  marriage. It is traditional at Passover to be welcome hungry strangers, and feed them at the table. During the joyous holiday of Purim, to increase the total happiness, it is obligatory for every Jew to offer food to one other person, and gifts to at least two poor people, in an amount that would equate to a meal each.

Jews are cautioned about how they give out Tzedakah  money. They should check the credentials and finances to be sure that their Tzedakah money will be used wisely, efficiently and effectively.

Also, they are admonished:

Do not rob the poor because they are poor, nor crush the needy at the gate;” (Proverbs 22:22)

Jews are taught that Tzedakah money was never theirs to begin with, rather, it always belongs to God, who merely entrusts them with it so that they may use it properly. Hence, it is their obligation to ensure that it is received by those deserving of it.

Almsgiving in Christianity

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James Tissot, "The Lord's Prayer" (1886-96)
James Tissot, “The Lord’s Prayer” (1886-96)

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Jesus spoke of almsgiving thus:

“[But] take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.

When you give alms, do not blow a trumpet before you, as the hypocrites do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.

But when you give alms, do not let your left hand know what your right is doing, so that your almsgiving may be secret. And your Father who sees in secret will repay you.”  (Matthew 6:1-4)

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I Got Out Early…


Myself

By T.V. Antony Raj
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Source: Deccan Chronicle - Counter Point  March 27, 2015
Source: Deccan Chronicle – Counter Point March 27, 2015

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The following news appeared in the Deccan Chronicles on August 22, 2014. I wonder whether it has some relevance now.  You be the judge.

Restriction on wives, girlfriends for Indian players during tours?

DC | August 22, 2014

Mumbai: The Indian cricket board on Thursday denied the reports that they had restricted the WAGs (wives and girlfriends) of Indian cricketer during the away tours, according to reports.

The Board of Control for Cricket in India were contemplating to ban the players’ partners during the foreign tours. The rationale was that the Indian cricketers’ performance was getting affected by the presence of WAGs.

While the BCCI had allowed the wives of Ashwin, Vijay, Pujara, Binny and Gambhir to travel with them, the Indian cricket board had approved Virat Kohli’s request to allow Anushka Sharma to travel with him, reports.

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Parkour: A Holistic Training Discipline


Myself

By T.V. Antony Raj
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Last week, I came across an action video on Facebook. The participant’s smooth movements on a hazardous course clearing obstacles, climbing walls in a jiffy faster than Spider-Man, traversing walls by jumping from one to another, jumping down from heights with ease, etc., just amazed me.

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Parkour, the art of motion, is a holistic training discipline. The term “Parkour” derives from the French phrase “parcours du combattant“, the classic obstacle-course method of military training proposed and developed by Georges Hébert, a pioneering French physical educator, theorist and instructor.

Georges Hébert (April 27, 1875 – August 2, 1957)

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Georges Hébert   (Source: ihpra.org)
Georges Hébert (Source: ihpra.org)

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Before the First World War, Georges Hébert was an officer in the French Navy. In 1902, when stationed in the town of Saint-Pierre, Martinique, a volcanic eruption occurred in Mount Pelée. Hébert coordinated the rescue of about 700 people from the catastrophe. This incident reinforced his belief that courage and altruism must go hand in hand with athletic skill.

Georges Hébert traveled far and wide throughout the world. He was impressed by the movement skills of indigenous peoples living in natural surroundings in Africa and elsewhere.

When Georges Hébert returned to France, he became a physical education tutor at the college of Reims for the French marines in Lorient. He defined the principles of his own system of physical education, the “méthode naturelle” (natural method). He created ten fundamental exercises: walking, running, jumping, quadrupedal movement, climbing, balancing, throwing, lifting, self-defense, and swimming.

Être fort pour être utile” (“Be strong to be useful”) became his personal motto.

He wrote:

“The final goal of physical education is to make strong beings. In the purely physical sense, the Natural Method promotes the qualities of organic resistance, muscularity and speed, towards being able to walk, run, jump, move on all fours, to climb, to keep balance, to throw, lift, defend yourself and to swim.”

Here is how Georges Hébert defined the guiding principles and fundamental rules of his Natural Method:

“With regard to the development of virile qualities, this is obtained by the execution of certain difficult or dangerous exercises requiring the development of these various qualities, for example, while seeking to control the fear of falling, of jumping, of rising, of plunging, of walking on an unstable surface, etc.”

Hence Georges Hébert is considered one of the proponents of “parcours“, an obstacle course, now the standard in French military education and training. His teachings and methods of instruction spread between and during the two World Wars. This further led to the development of civilian fitness trails and confidence courses.

Georges Hébert was critical of the physical inactivity imposed upon women by the contemporary European society and was an early advocate of the benefits of exercise for women and criticized the fashion of women wearing corsets.

Modern day Parkour

Modern day Parkour, the holistic training-discipline using body movements was developed in France, primarily by Raymond Belle, David Belle, and Sébastien Foucan during the late 1980s. The name of their method was eventually changed to “le Parkour“.

Now Parkour includes running, climbing, swinging, mantling, vaulting, jumping, rolling, quadrupedal movement, and the like, depending on what movement is deemed most suitable for a given situation.

This is a set of 5 Parkour silhouettes of people doing Parkour tricks. All tricks are named. (Source: occasionallyxxx.deviantart.com)
This is a set of 5 Parkour silhouettes of people doing Parkour tricks. All tricks are named. (Source: occasionallyxxx.deviantart.com)

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A practitioner of Parkour called a traceur (feminine: traceuse) aims to move from one place to another in the most efficient way possible to using body movements and the surroundings for propulsion. The traceur trains to maintain as much momentum as possible while still remaining safe.

Raymond Belle

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Raymond Belle
Raymond Belle

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Raymond Belle, a French soldier and firefighter is considered one of the originators of Parkour. He was born on October 3, 1939 to a French doctor and a Vietnamese mother. His father died during the First Indochina War. Raymond got separated from his mother during the division of Vietnam in 1954.

The French Army in Da Lat took Raymond Belle into its care and gave him military education and training. He trained himself harder than everyone else to become strong to survive and never be a victim. At night, when others were asleep, he would sneak out of the dormitory to run, climb trees, and use the military obstacle courses without the knowledge of the officers. To test his endurance, strength and flexibility he created exercises on his own.

When the Battle of Dien Bien Phu came to an end, Raymond was repatriated to France, where he completed his military education in 1958.

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Logo of Sapeurs-pompiers.
Logo of Sapeurs-pompiers.

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At age 19, Raymond joined the Paris’ regiment of sapeurs-pompiers (military firefighters). With his unique physical fitness and athletic ability, he became the champion rope-climber of the regiment. He was inducted into its elite team composed of the unit’s fittest and most agile firefighters. The peerless elite team members were often called upon to take on the most difficult and dangerous rescue missions.

Noted for his undaunted courage and keeping cool in any circumstance Raymond was lauded for his spirit of self-sacrifice.

He played a key role in the first ever helicopter-borne operation of the regiment of sapeurs-pompiers. His many rescue exploits earned him a large number of medals and a reputation of being an exceptional pompier. He inspired the next young generation of firefighters.

Raymond Belle dedicated his life to physical well-being. He followed the teachings and the disciplines laid out in Georges Hébert’s book “Méthode Naturelle“. He used climbing, jumping, running, balancing, etc., for his personal advancement in athletics. He referred to his interpretation of Hébert’s methods as “le Parcours” to encompass all his training methods.

Raymond learned how best to overcome obstacles in a fluid manner in a natural environment. His extraordinary athleticism and physical ability, was nothing less than a ‘force of nature’. He was a role-model for athletes, especially to his son David Belle and Sébastien Foucan.

Raymond died in December 1999, but his memory and the record of his many acts of bravery live on, just as valid now as they were in his heyday. With his charisma and his human qualities, he left his mark on his comrades. Raymond Belle will forever embody the iconic ideal of the military firefighters of Paris.

Now, thanks to David Belle (son of Raymond Belle) and his friend Sébastien Foucan, Parkour as a sport has spread around the world. It has both a great number of male and female adherents in many countries, among the young generation.

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A Day for Water and Water for Sustainable Development.


Myself

By T.V. Antony Raj
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March 22, 2015 is World Water Day

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Today, March 22, 2015 is World Water Day.

The World Water Day was first formally proposed in Agenda 21 of the 1992 United Nations Conference on Environment and Development (UNCED) in Rio de Janeiro, Brazil. The United Nations General Assembly declared March 22 as “World Day for Water”. The Observance of this day began on March 22, 1993. Since then there has been a significant growth.

The UN and its member nations devote this day to implement UN recommendations and promote tangible activities regarding the world’s water resources. Every year, one of the various UN agencies involved in water issues, promotes and coordinates international activities for World Water Day.

UN-Water, an inter-agency entity of the United Nations, was endorsed in 2003. Since its inception, it has been responsible for selecting the theme, the lead UN agency, and the messages for the World Day for Water.

The World Water Council has drawn thousands to take part in its World Water Forum during the week of World Day for Water.

Since 1997, the UN has published every three years its World Water Development Report on the occasion of the World Water Day.

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Photo: unwater.org
Photo: unwater.org

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Besides the UN member states, some NGOs promoting clean water and sustainable aquatic habitats have used this day to acquire the attention of the public on the current critical water issues. The participating agencies and NGOs highlight issues such as a billion people being without access to safe water for drinking.

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A Day for Water and Water for Sustainable Development

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Each year, World Water Day highlights a specific aspect of freshwater. The theme for the year 2015 is: “Water and Sustainable Development“.

This year, World Water Day presents an important opportunity to consolidate and build upon the previous World Water Days to highlight the role of water in the agenda of sustainable development.

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The Pallikaranai Wetland in Chennai: Part 2 – Now It Is a Concrete Jungle!


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Myself

By T.V. Antony Raj
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Why am I interested in wetlands and writing about them?

Because I am concerned.

My home in Jalladianpet in Chennai, Tamilnadu, India is just 2.5 miles (4 km) from the Pallikaranai wetland. Now, this once pristine idyllic wetland and many other smaller wetlands, pasture lands and patches of dry forest in Chennai are being transformed into concrete jungles!

That is why I am concerned.

I am not an environmentalist per se. I am just a layman. I seek protection of our natural environment from changes made by harmful human activities. I yearn for improvement in the quality of our surroundings worldwide for the benefit of our present and future generations.

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 My home in Jalladianpet is just 2.5 miles (4 km) from the Pallikaranai marsh.
My home in Jalladianpet is just 2.5 miles (4 km) from the Pallikaranai marsh.

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The Pallikarani wetland serves as nature’s primary aquifer recharge system for Chennai city. It harvests rainwater and the flood water during monsoons and thereby mitigates the desolation and suffering that floods could cause in low-lying areas in Chennai.

Four decades ago, this pristine idyllic wetland had a water spread of approximately 5,500 hectares estimated on the basis of the Survey of India toposheets (1972) and CORONA aerial photographs (1965).

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A large area of the Pallikaranai marshland is now a dump yard (Photo:  anidiotstraveldiaries.blogspot.in)
A large area of the Pallikaranai marshland is now a dump yard (Photo: anidiotstraveldiaries.blogspot.in)

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Lamentably, over the years, the Chennai Metropolitan authorities without giving any thought to the future recklessly chose to dump almost 2,600 tonnes of garbage per day, which is over one-third of the garbage of the ever-growing metropolis, here in this climatic marshland.

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Pallikaranai marsh (Photo: Simply CVR)
Pallikaranai marsh (Photo: Simply CVR)

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Now, the water spread has shrunk to one-tenth its size due to indiscriminate dumping of city refuse; discharging of sewage; disgorging toxic waste products, etc.

Many nature lovers have photographed the current palpable and saddening state of the Pallikaranai wetland. On June 8, 2013, The Hindu published the article “The mired marsh” by Shaju John. He has augmented his article with photographs captured by him in the post-Photo file: The mired marsh.

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A significant chunk of non-biodegradable waste is lost in the heaps.( (Photo: Shaju John/thehindu.com)
A significant chunk of non-biodegradable waste is lost in the heaps.( (Photo: Shaju John/thehindu.com)

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Thousands of tonnes of trash of all sorts containing non-biodegradable waste find their way to the wetland amidst the dumped refuse each day.

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Fires, lit to dispose off the garbage, are a regular and major health hazard.  (Photo: Shaju John/thehindu.com)
Fires, lit to dispose off the garbage, are a regular and major health hazard. (Photo: Shaju John/thehindu.com)

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While traveling along the roads around the Velachery wetland one encounters the unbearable stench emanating from the decaying garbage hillock. Despite the widespread clamour to stop burning rubbish in the dump yard that stifles the air and impairs visibility of commuters, the incessant burning goes on.

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The smoke from the garbage heaps chokes the air for miles around.  (Photo: Shaju John/thehindu.com)
The smoke from the garbage heaps chokes the air for miles around. (Photo: Shaju John/thehindu.com)

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Despite the toxic smoke rag-pickers, mostly children living in inhospitable slums, frequent the garbage dumps.

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The burning continues despite widespread clamour for alternatives. (Photo: Shaju John/thehindu.com)
The burning continues despite widespread clamour for alternatives. (Photo: Shaju John/thehindu.com)

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Air samples from the Perungudi garbage dumping yard registered the highest number of chemicals found in any Indian sample. The air contained cancer-causing and other harmful chemicals.

People living miles around the Pallikaranai wetland continually inhale the omnipresent malodorous virulent air. They suffer the stifling smoke. They have no other alternative than to use the polluted and poisoned ground water. These factors subject them to major wheezing and carcinogenic health hazards.

On June 15, 2012, a concerned Jaison Jeeva uploaded the following video on YouTube. It shows the fire accident that happened at the garbage dumps in Pallikaranai. The incident caused physical and mental disturbance to the people in the vicinity.

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There is an incredible rate of development in the Pallikaranai wetland. The sanctioning of many IT parks has resulted in countless high-rise office and residential buildings.

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A high rise building (Cognizant Technology) on Velachery Tambaram Road.  (Photo - T.V. Antony Raj)
A high rise building (Cognizant Technology) on Velachery Tambaram Road. (Photo – T.V. Antony Raj)

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The campus of the National Institute of Ocean Technology (NIOT), Engineering and Dental Colleges, and Hospitals have been built on the marshland.

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One of the flyovers constructed  in the midst of the marshland (Photo credit: N. Lalitha and C.R .Sivapradha)
One of the flyovers constructed in the midst of the marshland (Photo credit: N. Lalitha and C.R .Sivapradha)

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Velachery MRTS Railway station (Photo - Simply CVR)
Velachery MRTS Railway station (Photo – Simply CVR)

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All these encroachments have led to building infrastructures such as the Velachery MRTS railway station, the flyovers, the road connecting old Mahabalipuram Road (OMR) and Pallavaram, etc., in the midst of the marshland.

Sadly, all these rampant developments have shrunk the water spread.

With policies in place to crack down on encroachment, illegal waste disposal, and poaching, there is still hope for saving the Pallikaranai wetland.

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Pallikaranai marsh, which was once a scenic wetland has lost its charm, mainly on account of rapid urbanisation. (Photo:  M. Karunakaran)
Pallikaranai marsh, which was once a scenic wetland has lost its charm, mainly on account of rapid urbanisation. (Photo: M. Karunakaran)

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In 2007, to protect the remaining wetland from shrinking further, 317 hectares of the marsh were declared by notification as a reserve forest by the State of Tamilnadu.

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Road connecting old Mahabhalipuram Road (OMR) and Pallavaram over Pallikaranai Marshland, Chennai, (Photo: T.V. Antony Raj)
Road connecting old Mahabhalipuram Road (OMR) and Pallavaram over Pallikaranai Marshland, Chennai, (Photo: T.V. Antony Raj)

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Pallikaranai Marsh Reserve  showing the road connecting old Mahabhalipuram Road (OMR) and Pallavaram that bisects the marsh
Pallikaranai Marsh Reserve showing the road connecting old Mahabhalipuram Road (OMR) and Pallavaram that bisects the marsh

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Even so, it is the opinion of the scientists and researchers involved in the study of the wetland that an additional 150 hectares of undeveloped region located on both sides of the road connecting old Mahabalipuram Road (OMR) and Pallavaram that bisects the marsh should also be declared a forest reserve.

An official release on Friday, June 9, 2006 the Tamil Nadu Pollution Control Board (TNPCB) underscores the need to protect the rare species of fauna and flora in the ecologically important wetland of Chennai.

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Dumping sewage into the Pallikaranai marshland.
Dumping sewage into the Pallikaranai marshland.

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To retain the groundwater recharging potential the TNPCB banned the dumping of garbage and discharge of sewage and industrial effluents into the Pallikaranai marshland. The TNPCB directive states that untreated sewage should be discharged only into the sewage treatment plant operated by Metrowater at Perungudi. The TNPCB warned that violators of its directions would be Penalized without prior notice under section 15 (1) of the Environment (Protection) Act, 1986.

On June 10, 2006, The Hindu in an article titled “Dumping banned in Pallikaranai marsh” said:

The punishment under this section involves imprisonment for a term, which may extend to five years or with fine, which may extend to Rs.1 lakh, or both. In cases of repeated violation, the penalty involves additional fine, which may extend to Rs. 5,000 for every day during which the contravention occurs, after the conviction for the first violation.

Further, if the violation continues beyond a period of one year after the date of first conviction, the offender is liable to be imprisoned for a term that may extend to seven years. According to the press note, the basis of the directive is a routine inspection of the Perungudi dump site and the marsh zone by the TNPCB, which found that unsegregated garbage along with other wastes emptied into the marshland by the Chennai Corporation and other local bodies as well as private agencies. This garbage is burnt by ragpickers, causing nuisance to the residential areas and setting off air-pollution. The inspection also observed that untreated sewage collected from nearby areas in tanker lorries was being discharged into the marshland.

The TNPCB has also constituted a Local Area Environment Committee to protect the marsh. The public can refer any complaint on discharge of sewage or solid wastes into the marsh area by any agencies to this committee through the District Environmental Engineer, TNPCB, Tambaram (Phone 22266239). The Pollution Control Board’s announcement comes just days after a non-governmental initiative released the results of a recent study on air quality.

In April 2008, the Madras High Court directed the State Government of Tamilnadu to remove all encroachments on the Pallikaranai marshlands. The Madras High Court also directed the Chennai Corporation not to allow the four municipalities – Pallavaram, Madipakkam, Kottivakkam and Valasaravakkam – to dump garbage at Perungudi after April 30, 2008.

On April 3, 2008, The Hindu in an article titled “Court directive on Perungudi garbage dump” said:

Passing interim orders on two writ petitions, the Bench said the State Government should not permit any construction activity on the marshlands. The court appointed a six-member expert committee, with Sheela Rani Chunkath, Chairperson, TIIC, as its convener to inspect the Perungudi Municipal Solid Waste Yard, CMWSSB treatment plant and the surrounding areas and submit a report regarding the suitability of the present site for usage and the continuance as a municipal solid waste ground and sewage treatment plant; to review compliance of various legislations, guidelines, rules and regulations in relation to dumping of solid waste and discharge of sewage; to review the earlier studies done by various agencies, and the measures taken and proposed to protect the Pallikaranai marsh and render suggestions for restoration and protection of the marsh.

The committee would also suggest measures for remediation of the land, ground water, flora and fauna in the marsh and Seevaram, Pallikaranai, Thoraipakkam and Perungudi villages. It would also consider the cumulative aspects of dumping of garbage, discharge of sewage and conversion of the marshlands to other use and suggest scientific alternative methods of dumping of garbage and discharge of sewage in the light of the methods in other countries.

The committee would conduct public hearing to ascertain the views of the residents of the four villages. The report should be made within six months, the Bench said.

Pending receipt of the report, the Chennai Corporation was directed not to permit their trucks to dump garbage on either side of the road and to remove the garbage already dumped on either side of 60 Feet Road abutting the residential areas and also the 200 feet road, within four weeks. It should demarcate the area of 200 acres which had been allotted to it by CMWSSB and further demarcate 106 acres which was actually used for dumping waste. Security at the dumping site should be increased to prevent incidents of fire. Appropriate scheme for segregating biodegradable and non-biodegradable wastes should be evolved and submitted to the court within three months.

The Tamil Nadu Pollution Control Board in its report in respect of the landfill at Perungudi submitted that the Chennai Corporation had not complied with the Municipal Solid Wastes (Management and Handling) Rules, 2000.

Seven years have passed since then, but even now, dumping of garbage and sewage in the Pallikaranai marshland by the Chennai metropolitan authorities goes on unabated.

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