May 2009

Wednesday, May 13, 2009

Current Vpn Technologies

Politische Informationen zum Osmanischen Reich:

Rev. Athenagoras Ziliaskopoulos

domestic policy (related to religion)

Thank introduction should be new, that it was the Ottoman Empire - has already traded to the rule of law - after that time scale. This means that there was a solid legal order, which all Ottomans subject including the Sultan himself had this order.
The basis for this was the religion law, which is the prophesied by Mohammed rules to include belief in one God, Allah. This included, to put it in words familiar to Christians, deadly sins, or the 10 Commandments, which were in the Ottoman Empire part of the judiciary. Legal problems for which there was no provision in the religion law were regulated by the Sultan adopted "secular laws." Legal problems also found in this work no provision were convicted under the local customary law and punished. Also have been avoided ad hoc decisions. Furthermore, it was
within the state system and regulations which are the more modern concept of the welfare state "near. This includes, for example a well-controlled delivery system (current tax) or a statutory upper price limit for all main supplies, what emerged positively the progress.
was also there for all subjects (regardless of race or religion) a right of appeal to protect them from abusers or attacks from higher layers. Such complaints were immediately raised in the "large beautiful sofa" which harsh punishments suspension.
At the head of the state was the Sultan of Europeans, "Great Men" mentioned. He reigned despotic over the people (where this word should be considered negative) and had more power over it, as the absolutist rulers in Europe, as it the entire country and even belonged.
He alone decided under the laws of life and death or war and peace. Even the highest positions of power, he filled in its sole discretion and withdrew it the same way. In these positions, he paid no attention to home, family, nobility, wealth, or religion, but chose his men in on merit, by which he saved himself in trouble with the needle and all positions were filled most profitably. This type of Selection surprised and astonished European visitors and envoys very strong because of this principle from their absolutist form of government which they themselves came from was absolutely unknown. It is observed as the Habsburg ambassador in 1550 just this and, said:

"birth differs here not by the other, honor each is proved by the standard of his class and office, as there is no rank conflict, the place that you provides, gives each her own. But offices and agencies distributed the Sultan himself this is not scrutinized to the wealth, not on the next needle stick, not on someone's reputation or to the verdict of the crowd: the earned but it is considering, manners, talent und Eignung sieht er an; nach seiner Tugend wird jeder ausgezeichnet.“

Wie bereits erwähnt unterlag der Sultan bei diesen Entscheidungen keinen anderen Institutionen, sondern war „nur“ an das Religionsgesetz gebunden.

(Quelle: Matuz, Josef: Das Osmanische Reich)

Das Millet
Im Laufe seines 600jährigen Bestehens in Südosteuropa und Nahen Osten entwickelte sich das Osmanische Reich zu einem multikonfessionellen Gemeinwesen. Dabei war für den rechtlichen Status und die politische Identitätsfindung der Untertanen die Zugehörigkeit zu einer anerkannten und autonomen Religionsgemeinschaft (Millet-System) ausschlaggebend.
Wie Milletsystem nach Ansicht der akademischen Gelehrten definiert wird, ist von hoher Wichtigkeit, um die Welt des Osmanen-Reiches zu betreten und zu versuchen, seine gesellschaftlichen Strukturen zu verstehen. Es soll gemerkt werden, dass das Wort Millet vom arabischen Wort millah kommt, und als „Religion“ übersetzt wird, ein allgemeiner Ausdruck verwendet für eine Vielzahl der Religion im Gegensatz zu din, der wahren Religion des Islam.
Es wird auf den heiligen Koran (Sure 9: 16) bezogen, auf einer vor-Islamischen Gemeinschaft, millat Ibrahim „die Gemeinschaft von Abraham“, obgleich der mittelalterliche Verbrauch sich auf Juden, Christen oder Moslems beziehen kann. Im Osmanen-Reich wird anfangs, je nach Religionszugehörigkeit zum Armenischen, Jewish and Greek Millet distinguished. The Greek Millet Millet-I or Rum Orthodox Millet enclosed Serbs, Romanians, Bulgarians, Vlachs, Albanians and Orthodox Arabs and Greeks, of course. Naturally, the Greeks spoke Greek in the majority, but the sources are often, even mentioned before the fall of Constantinople in 1453, Turkish-speaking Greeks, or Altay, especially in regions Kayseri (Karaman) and Thrace (Gagauz). Surprisingly, the groups used these Turkophone Greek, and not the Arabic alphabet for their Turkish dialects. A number of Greeks in the regions of Topkapi, Nicaea and Chalcedon spoke Armenian. On the other side was It Greco Phone Turks. The Ottoman State granted the non-Muslims in religious, legal, administrative and educational affairs under their leadership, the right of self determination.
bibliography
• Alexis Alexandris, The Greek Minority of Istanbul and the Turkish-Greek relations 1918-1974, ed.Centre for Asia Minor Studies, 1992
• Benjamin Braude, Bernard Lewis, Christians and Jews in the Ottoman Empire, The functioning of a plural society, Volume 1, The Central Lands, Holmes & Meier Publishers, Inc.. New York, London 1982
• Elcim Macar, Cumhuriyet Donaminde Rum Patrihanesi Istanbul, Iletisim Yayinlari 2003
• Αλέξης Alexandris, Thanos Veremis, Panos Kazakos, Vangelis Coufoudakis, Christos L. Rozakis, George Tsitsopoulos, Greek-Turkish Relations 1923-1987, ekd.Gnosi.
• Paraskevas Konortas, Ottoman visas for the Ecumenical Patriarchate 17th-early 20th century. ed Alexandria. Athens 1998

Die Aufgabe der Kirche
Das ökumenische Patriarchat durch die heilige Synode und der höheren Hierarchie, übte nicht nur die Leitung der Kirche im gesamten Reich aus, sondern war zuständig für das Greece Millet. Clerics had the right to invoke territorial civilian courts. The election of the Patriarch was confirmed by the Sultan (sultan's advisor) and the Patriarch promised loyalty to himself and his Millet against the state. He collected the poll tax for the state and granted for the peace of the Millet. For any unrest was the first Patriarch blamed. All local councils of the municipalities of the Rum Millet had to put your affairs by the Patriarch to the government.
The existence of a community in the Rum Millet presupposed the existence of a church building. The latter, intended for the exercise of religious duties, was a sign of the will of a minority of Christian Religious belonging. Without church or priest, a municipality was required to either convert to Islam or to relocate.
other hand, were busy all church offices only in the referendum.
The Patriarchate was also charged with the education of the faithful. Since there is no realm of state-organized education system was, it was commissioned by the Millet to fill this gap. The romantic concept of "Secret School" Millet indicated on the school system in the rum. This was organized by the Church in cooperation with the local councils. Church was also parallel school and parish priest was a teacher. Training centers were in the monasteries and of course, was the first place religious and ecclesiastical Education achieved. In this case, the students learned reading, writing, arithmetic and natural history. In addition to the higher levels we got to church fathers, classical ancient Greek literature and philosophy. Besides books, there were small church school books, mostly printed in the West. Here must be noted that the Greek Millet, as the official language of the rum, one of the official languages in the country was recognized.
The church, guaranteed on the one hand, as an important factor of the state social peace mechanism on the other hand the maintenance of faith, culture and language.
The Church, far from other nice stories, but could never imagine Greek National Propaganda operate. Not just because Phyletismus contradicts church canons, but because the idea of the nation, a civic idea, in the pre-bourgeois communities of the East by the end of the 18th Century was unknown. Thus the Patriarchate could be either for the Greek nation, nor for any other ethnic group.
first end of the 18th C, in the wake of the Enlightenment, the idea of the nation among the various ethnic groups of the Rum Millet spread. Ultimately, it came to wars of independence and formation of national states in the territory of the empire. Clerics were among the first to support such independence aspirations or were even actively involved. Officially, the Patriarchate could not take any position, but secretly supported there any freedom of movement.

The organization and interaction of non-Muslims in the Ottoman Empire seem
The non-Muslim communities of their status until 19 century have been satisfied. For in the classical Ottoman period, they were not tending to emigrate or to revolt against the government. The people in the conquered territories were able to continue their religious and cultural life. The Ottoman government in the conquered territories a policy of "geographical integration" operation to secure the power of the state.
The ratio of the Ottoman Empire to the non-Muslims deteriorated towards the end des18. Century. The limitations of the Ottoman Government, such as special clothing requirements, prohibition of riding and the use of the sidewalk, etc., had weakened their loyalty to the state (6).
were proportionately the Turks, who were dominant in the administration, eindrittel the total population. Two-thirds of the population were Greeks, Armenians, Jews, Romanians, Slavs, Albanians and Arabs. According to religious affiliation, Muslims formed the majority of Ottoman society. The relationship between the State and religious communities can not use "tolerance" towards other faiths in the modern sense, but only with toleration and protection of non-Muslim communities by of the state are explained. In particular, the poll tax was seen as a particularly unjust discrimination. Since the mid-18th Century, the discontent of the non-Muslims with their legal status. In this context the increasingly close commercial, cultural and political relations with Christian Europe a significant role. The discussion of the millet system, attained in the late 19th Century gave Europe its peak and a tool to interfere in the internal affairs of the Ottoman state. Aware of these facts, the Ottoman reformers sought by appropriate steps to oppose the modernization.
the reform decrees of 1839 and 1856, especially the Ottoman Constitution of 1876, meant in this respect, the end of the ancien régime. They solemnly proclaimed equal rights for all regardless of religious affiliation. For example, the notorious head tax on non-Muslims was abolished, the judiciary largely secularized and even dasPrinzip introduced the administrative jurisdiction. In return, the non-Muslims should abandon their traditional "alloyed privileged" position. The non-Muslim leaders were not inclined to waive the education authority to the Konfessionsge communities, because it greatly as a factor in nation-building to benefit in the minority.
Under these conditions tended the Ottoman government the abolition of the Millet-Constitution by attempting to replace the old religious and dynastic loyalties through a secular and territorial nature of the concept of nation state, the Ottomanism, (10). Under the compulsion of the situation, the Ottoman modernization experienced a remarkable shift of emphasis in the relationship between Europe on the one hand and the Ottoman Empire and the other between the central bureaucracy and the individual millets. This did not mean the complete departure from Ottomanism, the Muslims marched to the fore now. Accordingly, the main focus was on the previously neglected Anatolian and Arab provinces. Compared with the Christian communities, advocating for decentralization of the empire with the appropriate regional autonomy and for this end were even willing to ask the great powers of military intervention, the representative of the Ottoman reform insisted on respect for the Ottoman sovereignty. This "centralist" had already in 1895 its political line defined as follows: "We call for reforms, not for this or that province, but for the whole kingdom, and not in favor of a single ethnic group but for all Ottomans, they were Now Jews, Christians and Muslims "(11).
The Muslim population was the independent efforts of Christian communities in the crisis years before the Ottoman-Russian War of 1877-78 very critical. They witnessed every day how to improve the European countries under the pretext that the situation of the Christian population, have interfered in the internal affairs of the kingdom. Paradoxically, the European powers took care not about the rights of people in their colonies (12). Neither England nor France were thinking of introducing similar reforms for the Muslim population in their dominions. Under these circumstances, the "profound" European concern owned by the equal rights of Ottoman Christians, of course, not even the advantage of being understandable.
The growing power of the Christian world on the one hand and the radical ideas of the French Revolution broke the other hand, in the 19th Century in the Christian subjects of Muslim states, a wave of dissatisfaction. At precisely the time when the Christians to accept the willingness of the restrictions, diminishing, grew up in the Mus-limen the belief that they were absolutely necessary. As long as the Muslim kingdoms retained superiority, they were willing to tolerate the constant growing strong influence of minorities on the economy. But as the 18th and 19 Century, first economically and militarily then a power shift took place between Islam and Christianity, caused the economic power of a minority in their concern and eventually hatred.
History offers numerous examples, that a relatively underdeveloped economy is replaced by the commercial impact of a developed society pulses. What is enjoyed in the era of European expansion in the Near East, special attention was the fact that functioned in the following economic change on both sides of strangers as actors and beneficiaries. These foreigners were Europeans, foreigners and members of religious minorities. They formed the new middle class, also known by the term Comprador bourgeoisie are known.
only at a comparatively late date could show a new Muslim middle class a certain social and political impact. There has been limited and in many countries has already given way to other elements. Under the influence of Western goods, institutions, ideas and education developed in the 18th and 19 Century, a Turkish-Muslim bureaucratic bourgeoisie. It was next to the Christian commercial bourgeoisie, their position was in the Ottoman Empire because of the strengthening trade with the West. In the Nationswerdungsprozess the Turks, the Christian merchant bourgeoisie was pushed back. In this process, the Armenians were deported to Anatolia, the large Number of Greeks left Anatolia after the agreement on exchange of populations, the Jews emigrated to Europe or Jerusalem and the Christian Arabs took part in the Arab national movement. The Ottoman Empire lost the status of a multiethnic empire and transformed into a homogeneous nation-state. The bureaucratic bourgeoisie under Mustafa Kemal Ataturk founded the Turkish nation-state finally (14).
The era of modernization from the late 19th Century to the present has in some respects the position of non-Muslims strengthened considerably and they deteriorated significantly in other respects. Material, it was them very well. As Christians, they were more receptive use of Western influences and therefore more able, Western education with its many advantages better. The role of foreigners and minorities played in the financial sector can illustrate, in some examples. An official document from 1912 lists forty private bankers in Istanbul, including a single Turkish Muslim. Among those are twelve Greeks, twelve Armenians, eight Jews and five Levantine or European. As they improved their position
largely owed to the European support, the minority relied heavily on European protected. Many acquired the status of protected persons, whether through the acquisition of a European citizenship or protection by the European powers. At the same time their situation was complicated by other demands and aspirations: for example, after independence from the Muslim State for equality within the Muslim state (15).
The equality between Christians and Muslims in the late Ottoman Empire failed because many Christians they would not even exist. The Greeks in Crete did not fight for equal rights under Ottoman rule, but for autonomy or union with Greece. Instead of equality of Serbs and Romanians also wanted national independence. The continued interference of the European Powers in the Ottoman affairs angered the Turks. The rebellions of Christians hurt the feelings of the Muslims and finally led to many Ottoman Turks and patriotically adjusted in response to Turkish nationalists and were in the national sense (16).

final
From 15 Century until the end of the 19th Century, the Middle East won only because of the conflicts between the Ottomans and the European countries a large geohistoric importance. For the Ottoman Empire would stand in his own territory was a livelihood. The Western world tried, however, back the potential military threat to the Ottomans.
The Rise of Europe and the expansion of Western influence brought to Christians and Jews great changes. The Christian powers took care of the position of Christians in Islamic countries and used their influence to achieve legal equality for them and enforce economic privileges. In this effort were the intended Christians, Jews, the accidental beneficiaries (17).
Religion was for Muslims, Jews and Christians under Islamic rule, not only faith, but the main basis of their identity. The national identity of individual groups participated in the Islamic world by no means the importance of them in the political and cultural life of Europe held (18).
In light of the above can be said that the coexistence of Christians, Jews and Muslims in the Ottoman Empire, the religion is by no means been the only determining factor. Generalised statements such as, the non-Muslims had been barred from the military service because of their religion, no solid foundation. After all had the same priority as the Sultan with the reform decrees in 1839 and 1856 the Christian subjects in military service to the Muslims, they were then to the payment of poll tax. For a better understanding of the problem rather a detailed analysis of the confessional relations is essential. Whether and to what extent the non-Muslims were granted citizenship in the Ottoman Empire, is quite controversial. In the political constellation of the era was also a normative assessment of the Ottoman Millet system of positive, even if it can not be compared with the civil rights and minority rights of the nation state in the modern sense.

notes and bibliography
first The rise and fall of the Ottoman Empire to see the emergence of the Turkish Republic: Josef Matuz, the Ottoman Empire. Outlined its history, Darmstadt: Routledge, 1985.
second Bernard Lewis, The Jews in the Islamic world. From the early Middle Ages to the 20th Century, Munich: Beck, 1987, S. 38, 45, 60.
3. Aufklärung, eine von Bürgertum getragene Bewegung des 17. und 18. Jahrhunderts, die von England, Frankreich und Deutschland ausgehend sich in ganz Europa durchsetzte. Mit der Kritik an Vorurteilen jeglicher Art und der kritischen Durchleuchtung der gesellschaftlichen Selbstverständlichkeiten, vornehmlich solcher aus Religion, der Politik, der Kunst und den Wissenschaften, zielte die Aufklärung auf eine Veränderung der Menschheit und der Gesellschaft. Instrument der Aufklärung ist die Kritik, Freiheit der Meinungsäußerung und Toleranz der anderen Meinungen. In: Lexikon zur Soziologie, hrsg. von W. Fuchs, R. Klima, u.a., Sonderausgabe, Opladen 1988.
4. Henry Blount, A Voyage into the Levant (1636), Amsterdam 1977, 126 S. Der Originaltitel lautet: A Voyage into the Levant. A Breife Relation of a Journey. Lately performed by Master H.B. Gentleman, from England by the way of Venice, into Dalmatia, Sclavonia, Bosnah, Hungary, Macedonia, Thessaly, Thrace, Rhodes and Egypt, unto Gran Cairo: With particular observations concerning the moderne condition of the Turkes, and other people under that Empire. London, 1636.
5. Zu dem Begriff ”Millet” siehe folgende Beiträge: Michael Ursinus, Zur Diskussion um „millet“ im Osmanischen Reich, in: Südost-Forschungen 48 (1989), S. 195-207; Benjamin Braude und Bernard Lewis (Hrsg.), Christians and Jews in the Ottoman Empire. The Functioning of a Plural Society, 2 vols, New York and London 1982nd On the relationship of the Islamic state to other religions see: Irwin Cemil Schick, Osmanlılar, Azınlıklar ve Yahudiler [Ottomans, minorities, and Jews], in: Tarih ve Toplum 29 (Mayıs 1986), 34-42. Elizabeth A. Zachariadou, Co-Existence and Religion, in: Archivum Ottomanicum 15 (1997), 119-129. Bat Yeor, The Dhimmi: Jews and Christians Under Islam, Cranbury, NJ, 1985. Youssef and Philippe Fargues Courbage, Christians and Jews under Islam, translated by Judy Mabro, London-New York 1997. Karl Binswanger, studies on the status of non-Muslims in the Ottoman Empire of the 16th Century with a new definition of the term "dhimma", Munich 1977th Yavuz Ercan, Osmanlı Yönetiminde Gayrimüslimler. Kuruluştan Tanzimat'a kadar Sosyal, Ekonomik ve Hukuki Durumları [Non-Muslims in the Ottoman administration. Social, economic and legal situation of the foundation to the Tanzimat], Ankara 2,001th Paret, Rudi: tolerance and intolerance in Islam, in: Saeculum 21 (1970), 344-65.
6th Erhan Bilal, Osmanlı Devletinde Gayrimüslim Teb'anın Yönetimi [The management of non-Muslim subjects in the Ottoman Empire], Istanbul 1990, p. 215-218.
7th Erhan, supra, p. 12, 38, 51
8th Lewis, The Jews in the Muslim world, p. 106-117.
9th Ibid., P. 119-121.
10th Fikret Adanir, The disintegration of the Ottoman Empire, in: The end of empires, from the Persians to the Soviet Union, ed. Alexander Demant, Munich 1997, p. 108-128, here: p. 122-123.
11th Quoted in Ramsaur, Ernest Edmondson Jr., The Young Turks. Prelude to the Revolution of 1908, 2 Edition, Istanbul 1982, p. 40-41, n. 30: "Meşveret", Paris, 3 Dezember 1895th
12th Fikret Adanir, the Macedonian question, their origin and development until 1908, Wiesbaden 1979, p. 93
17th Bernard Lewis, The Decline of the East. Why the Islamic world lost its supremacy, Bonn 2002, p. 99
18th Bernard Lewis, star, cross and crescent. 2000 years of history of the Middle East, München, Zürich 1995, S. 302.

Current Vpn Technologies

How Long Does It Take Foe Metronidazole To Work

ΕΝΟΡΙΑΚΕΣ ΔΡΑΣΤΗΡΙΟΤΗΤΕΣ-GEMEINDELEBEN

CHURCH PROPHET SUN Frankfurt-KIRCHENGEMEINDE PROPHET ELIAS FRANKFURT / M

YOUTH MEETINGS
The future belongs to the young. We invite new and young people 16 to 40 years two meetings. The program is as follows:
-Saturday, May 9. Vespers at 18.00. At 19.00 Lecture "The fact of Baptism. A custom or way of life? ". Speaker θα είναι ο πατήρ Θεοφάνης Λάππας από το Wetzlar, ένας από τους νεώτερους κληρικούς της Μητρόπολης μας. Θα ακολουθήσει γλέντι στην αυλή της Εκκλησίας μας με μουσική and Greek dishes.
-Saturday, June 6. Vespers at 18.00. At 19.00 Lecture on "The Wedding. An institution or a society of individuals? ". Speaker will be Father George Basioudis in Mannheim, one of the most educated clergy of our Diocese. Celebration will follow in the courtyard of the Church with music and Greek dishes.
ENORIAKES MEETINGS MEETINGS-
Our parish under the spiritual work, organizing a series of meetings with various speakers and θέματα. Οι συναντήσεις θα γίνονται στο ενοριακό κέντρο και φυσικά θα συνοδεύονται από καφέ και γλυκό. Πριν από τις συναντήσεις θα τελείται Εσπερινός ή Παράκληση.
The program is as follows:
-On Wednesday, May 27 The Priestess Mr. Zenobia Pantazidou in Mannheim, will develop the theme "The role of women in Orthodox Εκκλησία». Ώρα : 19.00. Εσπερινός στις 18.00
-Την Τετάρτη 17 Ιουνίου ο πατήρ Γεώργιος Μάνος από το Αμβούργο θα μας μεταφέρει τα βιώματά του από τον μακαριστό Γέροντα Παΐσιο. Father George has published two books about the life of Elder Paisios. The theme: "I met Elder Paisios. Personal experience. Time: 19.00. Please Mary στις 18.00
ΣΥΝΑΝΤΗΣΕΙΣ ΠΑΙΔΙΩΝ
Κάθε Κυριακή μετά τη Θεία Λειτουργία γίνονται συναντήσεις για παιδιά προσχολικής και σχολικής ηλικίας σε δύο τμήματα. Τα παιδιά taught us a simple way the Orthodox faith and worship, learn to pray and worship.
Tutorials
Every Friday at 17.00, there are remedial classes for girls and boys either the Greek or the German school. Helping our children the lessons of σχολείου. Η φοίτηση είναι δωρεάν.
ΚΑΤΗΧΗΣΗ ΕΤΕΡΟΔΟΞΩΝ KATECHESE FÜR TAUFKANDIDATEN
Κάθε Κυριακή μετά τη Θεία Λειτουργία ο πατήρ Μαρτίνος μυεί όσους ενδιαφέρονται να γίνουν μέλη της Ορθόδοξης Εκκλησίας στην ορθόδοξη πίστη.
Eine Einführung im orthodoxen Glauben für Taufkandidaten und Interessenten. Jeden Sonntag nach der Göttlichen Liturgie.
ΘΕΙΑ ΛΕΤΟΥΡΓΙΑ ΣΤΑ ΓΕΡΜΑΝΙΚΑ GÖTTLICHE LITURGIE IN DEUTSCHER SPRACHE
Κάθε τέταρτο Σάββατο του μήνα και ώρα 09.30 ο π. Μαρτίνος τελεί τη Θεία Λειτουργία στη Γερμανική γλώσσα. Ακολουθεί πρωϊνό και κατήχηση.
***
Am 4. Samstag im Monat um 9.30 Uhr Göttliche Liturgie in deutscher Sprache mit Pf. Martin. Eine Bereicherung und eine besondere Art von Katechese und Internationalität der Kirche .Anschließend gemeinsames Frühstück und Katechese.
Termine: 28.03., 25.04., 23.05., 27.06., 25.07., 26.09., 24.10., 28.11., 26.12. (D + GR)
topics of catechesis:
In May: The Easter circle in the middle of the church year. June: Church of the Apostles - Apostolic Church.
July: Dogmatic orthodoxy? - The importance of the ecumenical synods.

Solmsstr. 1, 60486 Ffm, Tel: (069) 77.74.12, 35 35 15 61st Fax: 35 35 61 15 Email: thourion@yahoo.de.
Bank: Frankfurter Sparkasse 1822nd Account number:. 132043rd BLZ: 50050201

How Long Does It Take Foe Metronidazole To Work

Melina Velba Pregnate

Sunday 19 April 2009

(KOF / LMJ) This Sunday is the crowning glory of the Great Holy Week - it is Easter and the Orthodox Church celebrates the Holy Resurrection of our Lord Jesus Christ!

An employee of "Catholic-Orthodox friendship" was there and tells of the Easter celebrations of the Greek Orthodox church "prophet Elijah" in Frankfurt / Main.
Brief overview of the Orthodox Holy Week: During
expected back in Roman Catholic tradition of Lent to Easter forty days, the Orthodox Lent prepares the faithful for the entire "Big Week" before - it ends on the Friday before Palm Sunday. The long weekend is the "Lazarus Saturday" - it does the resurrection of Lazarus as a view of the great Easter festival and sings exceptionally well, therefore all the passages that are normally reserved for the Sunday.

Palm Sunday is devoted to the entry into Jerusalem and they also spread palm branches are blessed at the end of Lauds. Throughout history, the Orthodox celebration of Easter by half a day have moved - on Sunday night, one is already singing the lauds (Orthros) from the Big Monday. While on Monday, Tuesday and Wednesday then in the morning once the liturgy of the vorgeheiligten gifts will be celebrated, Wednesday evening from the great anointing of the sick is marked, will bring together, in the ideal case, seven priests and all the faithful present the consecrated to this ceremony sick oil salben.

Am Morgen des Großen Donnerstages findet die Basiliosliturgie im Gedenken an das letzte Abendmahl statt, in größeren Kirchen wird hier auch nach der Kommunionspendung die Fußwaschung vollzogen. Am Abend feiert man schon den Morgengottesdienst vom Freitag – hier haben wir uns in die Feierlichkeiten der Griechischen Gemeinde von Frankfurt eingeklinkt:

Ostern 2009 in der griechisch-orthodoxen Kirche in Frankfurt/Main:

Es ist etwas turbulent in Frankfurt – die griechische Kirche steckt mitten im Umbau und Ostern steht an. Eigentlich ist das Gotteshaus derzeit nur ein trister, hässlicher Rohbau – Pressspan, Beton und rohe Wände prägen hier das Bild. Doch die Griechen are indeed like chaotic, but at the same time incredibly creative again: Every week you turn the site into a place of worship, hang on icons to clear a rolling chairs, carpets, and set the altar in the newly built sanctuary. On Holy Thursday they expect with great joy their "old" parish priest who was ordained as bishop a few years ago and now supported as a vicar bishop of the Metropolitan of Germany.
(Picture: Bishop Bartholomew in Frankfurt in February 2009)

is quick to improvise, to present a worthy bishop's throne, then start the service already. Twelve Gospels are required. hear the very beginning If the farewell discourses in John's Gospel. Even in this twenty-minute passage, the situation is compressed more and more - the Lord takes a final time to instruct his disciples to take into the future, for his crucifixion moves in inexorable close - brings the time of day it even is that with each minute is always dark. After the fifth pericope suddenly go suddenly all the lights out - the Bishop takes the large altar cross, moves through the dark church and sings in an impressive way:

hangs today on a tree, the earth has hung over the waters, is a crown of thorns the King of angels entwined. To ridicule wird in Purpur gehüllt, der den Himmel in Wolken kleidet, Backenstreiche erhält, der im Jordan den Adam befreite. Mit Nägeln wird der Bräutigam der Kirche angeheftet, mit der Lanze der Sohn der Jungfrau durchbohrt. Wir beten deine Leiden an, Christus! Wir beten deine Leiden an, Christus! Wir beten deine Leiden an, Christus! Zeige uns auch deine herrliche Auferstehung."

Von diesem Moment an treten alle Gläubigen nach vorne, küssen dem Bischof die Hand und verehren das nun in der Mitte aufgestellte Kreuz, während die Lesung der Evangelien fortgesetzt wird.

Die ganze Nacht ist nun die Kirche geöffnet und die Frauen beginnen in dieser Zeit, den Baldachin für das Grabtuch zu schmücken - This has to do a parallel to the myrrh-bearing women in the Gospel.

sets himself on Friday continued the Passion: The Gospel of the burial of the body is removed from the cross and wrapped in a white cloth, the ninth hour is heard again in striking ways the so marked by paradoxes hymn. In the evening, then the larger Lamentation follows at the grave.

(Image: Lamentation at the grave with Metropolitan Augoustinos)

has again been announced in Frankfurt eminences: This time it's the Metropolitan in person, always venerated the grave cloth scented with incense and holy water. Then follows the great procession through the streets, when even the sky is crying. Again and again the funeral hymns are sung while the priest, Father Athinagoras, unconventional on something, or rather Greco-chaotic manner brings together some people to gain for the litany of a "ladder bandit" without a microphone hearing ...

Back to the Church through all believers in the grave cloth through the Friday and thus finds its conclusion.

Since - as mentioned above - is the entire Holy Week by half a day moved forward, is already celebrated on Saturday evening Vespers followed Basiliosliturgie. While the celebrant who at the beginning still dark robes wird es plötzlich ziemlich laut: Zum Hymnus nach der Epistellesung singt Vater Athinagoras mit kraftvoller Stimme „Stehe auf, o Gott, richte die Erde, denn du erbst aus allen Völkern“, kommt in helle Gewänder gekleidet aus der Sakristei und wirft zusammen mit seinem Konzelebranten grüne Blätter in den Kirchenraum.

Gekrönt wird dieses Ereignis nur noch durch die Frauen im hinteren Bereich, die auf Backbleche, Schüsseln und Töpfe schlagen und so geradezu den Heiland dazu herausfordern, aus dem Grab zu kommen. Als unvorbereiteter Besucher bekommt man so etwas wie einen „heiligen Schreck“ – denn es lässt niemanden kalt, was hier geschieht – und wieder tut sich im Hinterkopf A thought from the Bible to where it says: "As they left the grave and fled with trembling and horror they had seized." (Mark 16:8)

After the liturgy, the program of the Great Saturday is over. We also come to rest and prepare for the real, big highlight of the fest - the Easter Vigil.

At 23:00 clock we are back in the Church: Once again, the sadness of Good Friday hymns sung - again, the Church is completely darkened. Around midnight, something is stirring at the altar - the Easter fire is lit and blessed it in the place where the body came to rest since Friday. Now the new light sung and applies a time, to the pastor, two large torches holds in his hand and shouts "Come, take light from the eternal light and glorify Christ, Risen from the dead." Suddenly, the faithful rush to him and try to be the first to ignite their Easter candle to it.

In joyful song now takes the whole congregation before the church: There has been specifically blocked the road, because this year are about 3,000 Greeks gathered for Easter. Solemnly sung on a platform the Easter Gospel and finally heard the long-awaited call: CHRIST IS RISEN FROM THE DEAD, DEATH IN THE DEATH OF HE AND THOSE IN THE TOMBS trampling GIFT OF LIFE. While the vast Amount many times the solemn Ostertroparion intones, Athinagoras father calls again and again "Χριστὸς ἀνέστη (Christós anésti / Christ is risen)

- all respond:" Αληθώς ανέστη (wished each anésti / he is truly risen) and vote again in the Easter songs one. Thus, the celebrants go back to church and set there on the morning service. Each ode is the concelebrants, Martino's father, with the censer by the Church and calls the faithful again to the Easter message.

So ends the Easter Vigil with the ceremonial Chrysostomosliturgie, hit again, and numerous Easter eggs Easter wishes shortly before 3 clock.

The party is not over yet: At 12 clock come again all the faithful together on "Vespers of Love." appears with a large delay of 30 minutes and "already" of the priest and the Vespers begins.

have again lit their candles all, again sung many times the "Χριστὸς ἀνέστη", and again we hear the Easter Gospel. The resurrection of John the Evangelist, is sung in many languages: Greek, German, French, English, English, Russian and Latin: The whole world should know it - Christ is truly risen! Once again, the celebrants go through the church and throw the rose petals that have been the canopy of cloth adorned grave.

is with great pleasure that the Easter celebration continued in the church grounds: it has organized a large parish festival in typical Greek fashion, and now hundreds of people sitting in the pavilion to dance, sing, eat and celebrate. Here, too, do the amiable, chaotic conditions of the Greeks felt: no serious long-term planning, how meat, cake and coffee will be purchased, but the festival itself it is difficult to save food the miracle of the "food generation" in Greek works almost constantly. Nor is

people understand where the used dishes being brought, but at the same strange way, it comes back but in its place. Something must be left to the Greeks: they organize everything but very haphazard, but they know the situation - and with full conviction! It fascinates almost a German, as well the things without them meticulously thought have. So the Easter Sunday ends with this big party - Christ is risen, and the Orthodox Church celebrates missed the highest of the year, which committed after the big Lenten more intense wird.

Der Erlös des Festes kommt einer guten und wichtigen Sache zugute: Der dringend nötig gewordene Umbau der Kirche muss vollendet und finanziert werden. Die griechisch-orthodoxe Gemeinde „Prophet Elias“ am Westbahnhof von Frankfurt ist ein Geheimtipp – hier einmal vorbeizuschauen, die Göttliche Liturgie zu erleben und die Menschen zu treffen ist ein ganz einmaliges Erlebnis, welches ich jedem Interessierten empfehlen kann! Insbesondere ist an dieser Stelle die Göttliche Liturgie in deutscher Sprache zu nennen, die immer am 4. Samstag* des Monats um 09.30 Uhr zelebriert wird.
Ludwig Martin Jetschke
Kontakt: ludwig[at]katholisch-orthodoxe-freundschaft.de

Melina Velba Pregnate

Alabama Helmetnumbers

PREDIGT ZUR ERÖFFNUNG DER INTERKULTURELLEN WOCHE

PREDIGT ZUR ERÖFFNUNG DER INTERKULTURELLEN WOCHE FFM

LIEBFRAUENKIRCHE 28.09.2008 18.30 Uhr

Der süße Klang der Stimme des Muezzins, vom Minarett der Dorfmoschee, weckt mich sanft aus meinem Schlaf.

Nach einigen Minuten läutet auch die Glocke der Dorfkirche.

Outside in the courtyard there is already lively movement.

Tomorrow is Easter, and the sheep are ready for slaughter.

They are slaughtered in the name of God. They symbolize the sacrifice that Jesus Christ has provided for us, our exodus from Hades, and our entrance into the kingdom of God.

for the great feast the whole family has gathered from all corners of the earth in his home village of my father. We are from Germany, family from Australia, from America, my cousins \u200b\u200bfrom Athens, Thessaloniki and Constantinople. A total of 48 persons in a House.

Tomorrow is Kurban Bayram, the Muslim Feast of Sacrifice.

My Grandpa has been preparing a sheep for our neighboring Ugur. He is over 80 and can barely move. His children and grandchildren are also in Germany and not come to the party. Ugur for a lamb for his Muslim party is slaughtered in the name of Allah.

My uncle will take Ugur later to the mosque for noon prayers. He does this every day, for he has promised Ugur children. The village of my father on the north-eastern corner of Greece is a mixed village. For centuries, Christians and Muslims peacefully together in this region. How many times was our village in the middle of fighting. War, which left only grief and pain. In the village you can hardly distinguish Muslims from Christians, because all women wear a headscarf, they all speak Turkish, and all breathe the same air of mutual love.

And yet, the only fear which nests deep in the hearts of all the villagers, is that Christians and Muslims do not marry each other.

I feel like a stranger in the village of my father. I only speak Swabian and broken Greek. A few Turkish words come out of my mouth that have taught me and my friends Attila Arzu in Germany.

yesterday in church the pastor or another, all foreign languages \u200b\u200bspoken, ancient Greek. I'm confused.

I think back to Germany, to my village in the depths of Swabia. For several years the village has people from all corners of the world. Different cultures, religions and languages \u200b\u200btry to find the common path through life. Just one thing, there is not in the village: German Catholics. How often do I have my days Swabian mother who rears me so lovingly, seen weeping because wants her son to marry an American Catholic Baden origin. I miss my friends and Ralf Matthias, Juro and Lucio, Carla and Ramona. I miss the village evangelical pastor and children's services in the Protestant church. I miss the noodles and the meat fritters.

I'm looking forward to returning. I feel better already.

This is one of the many stories you can tell a migrant child. Two paradigms, respectful and peaceful coexistence.

The first example comes from a long-rooted experience of living together, grew together over the centuries in the Ottoman Empire.

The second example comes from a limited industrial motley purpose community that still looks back on his own wounds of the last war. A harmonious coexistence in objective terms, of the migrant children, however, perceived very differently.

How many times have we attached different designations. Guest workers, foreigners, other races, German, migrants, refugees. How often we have been bombarded from all sides with senseless prejudice. "German Alcoholics, "" Turks and Greeks stink of garlic "," Jugos robbers, "" Italians are mafiosi ". Where we have noticed no difference in the children's playground or in school. But we are so often ashamed of our identity, we feel guilty for what we were. We lived between two worlds, such as schizophrenia. Our parents, simple people who only work in the head, could not help us. They have sent us into the world with a house key around his neck. The government, overwhelmed if the multicultural reality was not prepared for the challenge, maybe he also wanted the not be.

Yes we were, we are and we will long remain different.

Suddenly, everyone woke up. The game with the evil and the good alien has begun. Mistrust has grown. Prejudices got a different quality. Hatred is sown. And more and more comes into play religion. The state has recognized that parallel societies existed. The headscarf is a political issue now and I often feel after 11 September discriminated against because of my looks. All speak of integration, each of us has a different idea of \u200b\u200bintegration, he is trying to enforce.

Dear brothers and sisters, we all yearn for love, affection, security, peace. Unfortunately, it is in the post-modern, Western society is very difficult to satisfy these desires.

Man is separated from his roots, his hometown, his home, family, social ties and tied to an imaginary, by the relentless media, active movement in time. Even the goals he sets are moving targets. You see only the pace, with the priorities political, economic and social life will be changed.

Man is directed and he uses more and more ready-made targets. He is controlled.

Dear brothers and sisters, terms such as nation, nationalism, racism, fear, fundamentalism evidence to the fallen Adam. But God made man for love, to raise the fallen Adam, in order to unite in His unspeakable love with Him. God became man in order to remain in communion with the creature. That is the goal of every individual: the community to God.

behalf of the church, in the preparation of this eschatological community in the history of humanity finds its meaning is the union of all peoples through the elimination of all injustice.

Babel and Pentecost are our examples of confusion and unity.

we live in our churches in the spirit of Babylon, or blowing the spirit of Pentecost? Each of us Christians seem to believe that it causes its own or only his own church, the work of redemption. We forget here the word of the Apostle Paul, "I planted, Apollos watered, but God has grow "(1 Cor. 3:6). In the ecumenical movement, we experience a ghetto. Each church has its own culture, their codes, their traditions and dogmas that seem absolute and inflexible. We share in any theological dialogue hair into three parts, but have little desire us to know. We work ecumenically in the belief that our Church, our ghetto, which represents absolute truth and is the right way. We have little understanding of being different.

Yet it is this different to be the most important element for peaceful coexistence. This makes us to be different, each of us to something special.

the ghetto goes on and off even while members of the same church. Fighting in the ranks between good and bad Christians, just and unjust, strong and weak, liberal and conservative traditionalists and reformers, enlightened and the blind. Ultimately, the picture that we Christians give to the outside, a picture of confusion and the ultimate goal, common witness to Christ is often missed. We talk a lot about many things, but where we are sure that we proclaim the word and not just simple words? The criterion is whether our word is imbued with the life and works of love is fertilized.

The Church and I am not aware of the church-act called with the new reality that is our society come to terms, to her again the eternal einzufleischen word of God.

This work can be accomplished only with sorrow, pain, commitment, genuine interest and self-sacrificing love for the modern man. All that any result below Agony, pain, sacrifice and true love is crucified, is not up to today's realities.

Als Christen leben wir in der Begegnung mit dem Auferstandenen.

Kein Mensch kann aber dem Auferstandenen begegnen, wenn er nicht zuerst dem Menschen selbst begegnet. Nächstenliebe ist erforderlich in der Begegnung mit Gott. „Niemand hat Gott je gesehen, aber wenn wir einander lieben, lebt Gott in uns. Dann hat seine Liebe bei uns ihr Ziel erreicht.

Gott ist Liebe. Wer in der Liebe lebt, der lebt in Gott, und Gott lebt in ihm. Die Liebe kennt keine Angst. Wenn einer behauptet: Ich liebe Gott, und dabei seinen Bruder hasst, dann lügt er. Christus gab uns dieses Gebot: Wer Gott liebt, der muss auch seinen Bruder lieben.“ (1 Jn. 4,12,16,18,20,21) "You should love one another" (John 15:17). Everyone who loves God can not live without the endless love of neighbor. It is a love of one's own ego. Anyone wishing to participate in the divine love, must love to share with your neighbor. The more we come closer to us, the more we come closer to God. The Holy Dorotheos call us the following example.

"Imagine a circle in front. The circle represents the world is and the center of the circle is God.

is a number of lines from the periphery to the center.

The lines are the paths of life, the people go.

In their desire to come closer to God, they aim at the center.

The more they go, the more they approach each other. The closer they come to know God, they come closer to the people. This is the nature of love: The more we unite, the greater is our agreement with God. "

We have just heard Jesus Christ : I am the vine, ye are the branches. Who lives in me, as I in him, which brings much fruit.

He is the being and we us to prove bear much fruit, to live in it. Fruit of love will bring us to. In the Orthodox Church, we bring in every service to pray for the fruits. Offerings of charity. And who is my neighbor? Where should I look for him? Seek Him first in-house. Our neighbor is not just the homeless who ask for our pity, but our parents, spouses, partners, children, neighbors who call for love. Love in words and deeds. We are part of a pluralistic society and we often forget the inestimable value of the next person.

this I mean that the person, the individual, not as self-determination or self-thinking object is defined, but as an identity that ELATIONSHIP a B others a P erson, from a relationship to its environment arises.

is a model of the person this characteristic of God is God himself his ecstasy. God as love, as Eros goes out of itself, and realized in an act of love he a relationship with the person, to the people who allowed the latter to be at liberty, allowed him to be different.

God's love is based on the unique value of each person and respect his freedom.

in society is usually defined freedom as the individual's ability to set their own limits, self-determining.

In the Christian faith, however, the person experiences freedom as the ability to come out of themselves to enter into communion with others and thus one's own ego, his own difference, by communion, by the relationship to discover another person.

Through a relationship with the other, the Unlike the Verschiedensein and respected as a person will be confirmed, one is as respected as a person. St. Maximus the Confessor, the emphasizes division, separation and difference are different. Diversity is not sacred division. In a community of people who can not get the "Solon", the whole thing to come before a person can not live without the whole person. The community forms a unity that respects the relationship through a free people, not just diversity, but also emphasizes the absolute uniqueness of each person.

can love without freedom and freedom can not exist without love. The love of God to man is an free, autonomous love, without coercion and exclusion. If God loves us all in freedom, and has commanded us to love one another, why we do not follow it? If God lets us share in his divine love, despite our differences, why do we allow our fellow human beings, our neighbors, our fellow citizens are not part of our community?

Dear brothers and sisters, let us put together evidence of love. Let us meet in mutual respect and peace in the Risen Lord. Let our vision for a peaceful world, which should be uniform and the same and different can not lose sight of. The World may change for the better. In a song called "Kemal" says poet Chatzidakis full of pain, "Good night Kemal! Times have not changed. With fire and sword always goes the world. "

I think all of us is called upon either to put up there a point or to go further. "Good morning, Kemal! A world that can not be changed, is a world that not even the Mourning of value!

Christos Anesti! Christ is risen! "