Εβραίοι και Ορθόδοξοι Χριστιανοί καταδικάζουν τον ρατσισμό και τις διακρίσεις
Κοινή δήλωση κατά την 8η Ακαδημαϊκή Συνάντηση Διαλόγου Εβραίων-Ορθοδόξων που συγκάλεσε το Οικουμενικό Πατριαρχείο στη Θεσσαλονίκη
γραφείο ειδήσεων Amen.gr
7 Ιουνίου 2013, 10:10
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Ολοκληρώθηκε χθες στην Θεσσαλονίκη η 8η Ακαδημαϊκή συνάντηση διαλόγου ανάμεσα στον Ιουδαϊσμό και την Ορθόδοξη Εκκλησία, η οποία συγκλήθηκε με πρωτοβουλία του Οικουμενικού Πατριαρχείου.
Στις ομιλίες τους, κατά το κλείσιμο της συναντήσεως, ο Μητροπολίτης Γαλλίας Εμμανουήλ και ο Καθηγητής Λόρενς Σίφμαν, Πρόεδρος του Διεθνούς Εβραϊκού Συμβουλίου για τις Διαθρησκειακές Συναντήσεις, προέτρεψαν τους πιστούς και κάθε άνθρωπο καλής πίστης να καταπολεμήσουν «τυχόν νέες μορφές ρατσιστικής ιδεολογίας, τον αντισημιτισμό, τις θρησκευτικές προκαταλήψεις και όλες τις μορφές διακρίσεων». Οι θρησκευτικές κοινότητες, σημείωσαν, πρέπει να είναι πιστές στην επιδίωξη της δικαιοσύνης και να παραμείνουν αμετακίνητες στη διαθρησκειακή αλληλεγγύη.
Οι συμμετέχοντες στη συνάντηση σημείωσαν πως σε μια περίοδο που στον κόσμο συμβαίνουν τραγικά γεγονότα σε πολιτικό, κοινωνικό ακόμα και σε περιβαλλοντικό επίπεδο, οι διαθρησκειακοί διάλογοι έχουν μεγάλη σημασία γιατί ως στόχο έχουν την από κοινού συναργασία για τον σεβασμό του κόσμου και τον σεβασμό του ενός για τον άλλο.
Κατά τη διάρκεια των εργασιών του συνεδρίου τους συμμετέχοντες υποδέχθηκαν ο Δήμαρχος Θεσσαλονίκης Γιάννης Μπουτάρης και ο Μητροπολίτης Θεσσαλονίκης Άνθιμος καθώς και αξιωματούχοι της Πολιτείας.
Να σημειωθεί ότι η 8η Ακαδημαϊκή Συνάντηση Διαλόγου διοργανώθηκε, ύστερα από πρόσκληση του Οικουμενικού Πατριάρχη Βαρθολομαίου, από το Γραφείο του Οικουμενικού Πατριαρχείου για Διαθρησκευτικά και Διαπολιτισμικά Ζητήματα σε συνεργασία με Διεθνή Εβραϊκή Επιτροπή για τον Διαθρησκευτικό Διάλογο.
Επικεφαλής της Αντιπροσωπείας του Οικουμενικού Πατριαρχείου ήταν ο Μητροπολίτης Γαλλίας Εμμανουήλ ενώ, μεταξύ άλλων, συμμετείχε ο Αρχιμ.Αγαθάγγελος Σίσκος, Βιβλιοφύλακας του Πατριαρχείου, ο οποίος και ανέγνωσε το μήνυμα του Οικουμενικού Πατριάρχη.
Ακολουθούν το τελικό ανακοινωθέν της 8ης Ακαδημαϊκής Συναντήσεως Ιουδαϊσμού-Ορθοδοξίας, το μήνυμα του Οικουμενικού Πατριάρχη Βαρθολομαίου, η εισήγηση του Μητροπολίτη Γαλλίας Εμμανουήλ και το μήνυμα του υπουργού Εξωτερικών της Ελλάδος Δημήτρη Αβραμόπουλου :
COMMUNIQUE
EIGHTH ACADEMIC CONSULTATION BETWEEN JUDAISM AND ORTHODOXY
“The Spiritual and Physical Environment:
Respecting Our World, Respecting One Another”
“Loving G-d, Loving Our Neighbor – Leviticus 19:19”
Coordinated by:
The Liaison Office of the Ecumenical Patriarchate, Office of Interreligious and Intercultural Affairs,
and the International Jewish Committee for Interreligious Consultations
Thessaloniki, June 6, 2013
At the invitation of the Ecumenical Patriarchate, distinguished theologians, scholars, and religious leaders met in Thessaloniki, Greece, to commemorate the solidarity Jewish and Christian Orthodox citizens of Thessaloniki displayed at the time of the Shoah orchestrated by the Nazis in World War II, and to discover what processes are necessary to sustain that level of solidarity in the world today. The list of participants is attached.
After being received by the Mayor of Thessaloniki, Ioannis Boutaris, and high level governmental representatives, the consultation opened with a welcome message from His all-Holiness Ecumenical Patriarch Bartholomew. Other messages were delivered from the Primates of the Orthodox churches and both Israeli and Greek government officials.
Introductory remarks by His Eminence Metropolitan Emmanuel of France focused on His All Holiness’ declaration of 2013 as The Year of Solidarity. He pointed out that Jewish and Christian Orthodox living in Greece during World War II achieved solidarity, demonstrated by the fact that the Archbishop of Athens, Damaskinos, formally protested the actions of the Nazi occupational authorities.
In his introductory remarks, Professor Lawrence Schiffman, Chair, International Jewish Committee for Interreligious Consultations, (IJCIC) identified the mutuality of existence and co-existence in the Jewish and Christian traditions as the foundation for solidarity. With Rabbi Joel Meyers moderating, Professor Dr. Angeliki Ziaka, and Rabbi Dr. David Berger also offered their views on this topic.
During the second session, Rabbi Chaim Weiner, Professor Shira Lander of Rice University, and Rev. Father D. Safonov from the Moscow Patriarchate examined how religious values influence and interact with society. Professor Georges Prevelakis of the Sorbonne provided an analysis of the geopolitical repercussions of these issues.
Building upon the foundation of religion’s influence on society, Rabbi Dr. Richard Marker moderated a session about our religious obligation to care for the earth, and helped cast a vision for how adherents to the faith traditions can embrace stewardship. Rabbi Julian Sinclair and Rev. Dr. Heikki Huttumen presented their viewpoints and identified ways in which stewardship could be addressed and practiced.
The delegates to the consultation visited the Monastiriotes Synagogue, the Holocaust Monument, and the Jewish Museum of Thessaloniki, and were welcomed at the Jewish Community Center. David Saltiel, President of the Jewish Community of Thessaloniki, addressed the group, along with Rabbi Pinchas Goldschmidt, Chief Rabbi of Moscow, and Rabbi Aharon Israel, Rabbi of Thessaloniki. Speakers offered perspectives on the life of the Jewish community in Thessaloniki and its relationship with their Orthodox Christian neighbors. Professor Schiffman and Betty Ehrenberg, Vice Chair and incoming Chair of IJCIC, had the opportunity to meet with Metropolitan Anthimos of Thessaloniki.
After establishing a historical precedent and identifying the possibilities for positive effects religious traditions can have on society, the fourth session addressed the obstacles and challenges to establishing solidarity. Rabbi Eric Greenberg and His Grace Bishop Petroniu of Romania discussed issues to help advance cooperation between Judaism and the Orthodox Church.
Closing addresses by Professor Schiffman and Metropolitan Emmanuel urged members of all faith communities to combat any new forms of racist ideology, of anti-Semitism, religious prejudice and all forms of discrimination. The faith communities must be faithful in pursuing justice and stand firm for interreligious solidarity.
Given recent tragic events around the world—environmental, political, and social—the need for interreligious consultations such as this one is all the more relevant as we work together to respect our world and respect one another.
MESSAGE
By His All-Holiness
Ecumenical Patriarch Bartholomew
For the 8th Academic Consultation between Judaism and Orthodoxy
(Thessaloniki, June 4-6, 2013)
Distinguished participants and beloved friends,
It is a special privilege and joy to address the organizers, speakers and delegates of the 8th Academic Consultation between Judaism and Orthodoxy, which is being held in the Byzantine city of Thessaloniki on the topic of “The Spiritual and Physical Environment: Respecting our World, Respecting One Another,” drawing on the commandment from Leviticus that we “love God and love our neighbor.” We are grateful to the esteemed organizers, His Eminence Metropolitan Emmanuel of France and Professor Lawrence Schiffman of Yeshiva University. Their invaluable efforts to promote 2013 as our “Year of Solidarity” through this meeting are deeply appreciated.
We have frequently emphasized the notion of the world as our home (oikos) and about the related concept of economy (oikonomia) and ecology (oikologia). “Ecology” is the study of our home, while “economy” is the management of our household. And they are the two poles of the subject of your consultation. This means that love of God, neighbor and creation are intimately interconnected. Indeed, the way we respond to issues related to economy or ecology will inevitably determine our worship of God and our worldview alike.
It is not by chance that the Ecumenical Patriarchate has focused its attention and ministry on preserving the natural environment. Unfortunately, we often restrict the application of the words “ecology” and “economy” to ourselves, as if we are the only inhabitants and proprietors of this world. This planet is indeed our home; yet it is the home of everyone, as it is the home of every animal creature. It is also the home of the poor and of the children, including the generations of those yet to be born.
Orthodox Theology and the Natural Environment
In this regard, if the earth is sacred, then our relationship with the natural environment is also sacred; that is to say, it contains the very face and the trace of God. In many ways, the “sin of Adam” is precisely his refusal to receive the world as a gift of encounter and communion with God and with the rest of creation. This is why we have repeatedly emphasized that abuse of the natural environment is tantamount to sinning against God and neighbor.
The breadth and depth of this cosmic vision implies that humanity isonly a part of this theophany, which is always greater than any one individual. Of course, the human race plays a unique role and has a unique responsibility; nevertheless, it comprises one part of the universe, which cannot be considered or conceived ofapart from the universe. In this way, the natural environment becomes a part of the deeper interconnection and interdependence of all things.
Orthodox theology takes a further step and recognizes the natural creation as inseparable from the destiny of humanity, because every human action leaves a permanent imprint on the body of the earth. Human attitudes and behavior toward creation directly impacthuman attitudes and behavior toward other people. This is why ecology is inevitably related in both its etymology and meaning to economy; our global economy is simply outgrowing the capacity of our planet to support it. At stake is not just our ability to live in a sustainable way, but our existence. Scientists estimate that those most hurt by global warming in years to come will be those who can least afford it. Therefore, the ecological problem of pollution is invariably connected to the social problem of poverty; and so all ecological activity is ultimately measured and properly judged by its impact and effect upon the poor (see Matthew 25).
Orthodox Theology and Social Injustice
It must further be underlined, with regard to the theme of your consultation, that the issue of environmental pollution and degradation cannot be isolated or explored independently of its social and moral dimensions. The environment is the home that surrounds the human species and comprises the human habitat. Therefore, the environment cannot be appreciated or assessed without a direct connection to our neighbor and to all humanity.
Concern, then, for ecological issues is directly related to concern for issues of social justice, and particularly of world hunger. A religion that neglects to pray for the natural environment is a religion that refuses to offer food and drink to a suffering humanity. At the same time, a society that ignores the mandate to care for all human beings is a society that mistreats the very creation of God, including the natural environment. It is nothing less than blasphemy.
Therefore, as one of the more serious ethical, social and political problems, poverty is directly and deeply connected to the ecological crisis. A poor farmer in Asia, in Africa or the Middle East will daily face the reality of poverty. For these persons, the misuse of technology or the eradication of trees is not merely harmful to the environment or destructive of nature; rather, it practically and profoundly affects the very survival of their families. Terminology such as “ecology,” “deforestation” or “over-fishing” is entirely absent from their daily conversation or concern. They are pragmatically concerned about their own survival and the survival of their children.
Conclusion
Dear friends, it is clear that only a cooperative and collective response – by religious leaders, scientists, political authorities and financial corporations – will appropriately and effectively address these critical issues of our time. Moreover, the natural environment – the forest, the water, the land – belongs not only to the present generation but also to future generations. We must frankly admit that humankind is entitled to something better than what we see around us. We and, much more, our children and future generations are entitled to a better and brighter world, a world free from degradation, violence and bloodshed, a world of generosity and love. It is selfless and sacrificial love for our children that will show us the path that we must follow into the future.
May your deliberations be blessed to bear fruit along this path!
EIGHTH ACADEMIC CONSULTATION
BETWEEN JUDAISM AND ORTHODOXY
“The Spiritual and Physical Environment:
Respecting Our World, Respecting One Another”
“Loving G-d, Loving Our Neighbor – Leviticus 19:19”
Introductory Remarks
His Eminence Metropolitan Emmanuel of France
Thessaloniki Greece
4 June 2013
Ladies and gentlemen,
It is good to be with you in the ancient city of Thessaloniki, or as Sephardic Jews nicknamed it many years ago, city la Madre de Israel (Mother of Israel). For Christians, this is the city to which the Apostle Paul, a man of Jewish heritage, wrote the first epistle letter. For Jews the city is the oldest Jewish community in mainland Europe--although it was severely reduced as a result of the Great Thessaloniki Fire of 1917, as well as the devastating effects of the Shoah where 96% of the Jewish population in the city perished. It is here that followers of Orthodoxy and Judaism have a common history and a foundation in equality that serves as an example of how diverse faith communities can choose to live together in solidarity. It is this shared desire for continuing solidarity that brings us together for this consultation.
It is well documented that Greeks living in Thessaloniki at the time of the Shoah stood with their Jewish neighbors and friends. In July 1942, 2.5 billion drachmas were paid by Greeks in ransom for members of their Jewish community, rescuing them from the enslavement camps.
Archbishop Damaskinos demonstrated the Church’s solidarity during the Shoah by authorising the issuing of false baptismal documents to protect Jewish people. He also signed a letter protesting deportations, and worked to prevent the atrocity of removing Jewish families from their Greek and Muslim neighbors.
Orthodox Christians living in Thessaloniki over 70 years ago embodied the solidarity defined in the 16th century statement made by Ecumenical Patriarch Metrophanes III to the Greek Orthodox in Crete addressing the mistreatment of Jews there:
"Injustice ... regardless to whomever acted upon or performed against, is still injustice. The unjust person is never relieved of the responsibility of these acts under the pretext that the injustice is done against a heterodox and not to a believer. . . . do not oppress or accuse anyone falsely; do not make any distinction or give room to the believers to injure those of another belief."
In the same spirit of unity advocated by Patriarch Metrophanes III, His All Holiness Ecumenical Patriarch Bartholomew I has declared 2013 the Year of Global Solidarity, and this meeting exemplifies the spirit of the solidarity HAH strives to establish around the globe. A lot has been written and much has been said about solidarity, but we have here in Thessaloniki a shining example of how solidarity is practiced by ordinary people facing extraordinary circumstances.
In our generation, HAH has issued this call to action on the belief that an injustice to one is an injustice to all humanity. The Greek word HAH used in issuing the call for the Year of Global Solidarity, αλληλεγγύης, has a meaning that encompasses more than is typically undertaken by those who work for solidarity. Transforming solidarity involves each individual and community acting—at a personal level--going as far as providing collateral and guaranteeing the human dignity of ‘the other’ is protected.
Solidarity requires sacrifice. It is more than a letter writing campaign, or wearing t-shirts that espouse trendy causes. It is not a one-time financial contribution, but ongoing support to individuals through monetary assistance and in becoming actively and personally involved with those who are suffering. Solidarity is about connecting through dialogue with those who are different than we are. It is certainly not a means to create additional separation by demeaning those who do not join you in the concerns you think are important. Drawing ideological circles around groups of people with the intent to create groups we define as ‘us’ against ‘them’ is not solidarity. Solidarity does not occur within one’s own group--if the goal is to act to harm another group.
Consider the breaking of glass on Kristallnacht: Jewish homes and businesses were vandalized by a group of people who were in agreement, however they used their ‘solidarity’ to oppress others. It is important to note that when a group resorts to one form of violence--such as breaking into homes and businesses--then crossing the boundary of the sanctity of life and human dignity is not far behind. Once labels are placed on groups of people, justifications for eliminating those who have been labeled begin to surface. At that moment when we feel justified to violate the person or their property, we have diminished all of humanity because the labeled group suffers emotional and physical harm, yet the aggressor is wounded, too, in ways they are not able to recognize.
Dear friends,
The way to intervene in racism and promote transforming solidarity is dialogue. When Adam and Eve hid from G-d in the Garden of Eden after their encounter with eating the forbidden fruit, G-d came to them. He searched for them—sought them out—to talk to them!
His love for Adam and Eve moved G-d to make clothes for them and to provide for them even when they failed to do the right thing. G-d demonstrated solidarity with the first family through dialogue and through service. However, justice was not forgotten, and they had to leave their perfect garden.
In this simple account of Adam and Eve, we can find balance and guidance as we move toward ‘the other’. Solidarity seeks to understand and respond to needs, but does not justify and excuse all actions. It does not ignore or minimize wrong doing. True solidarity calls all people to a higher plane of living—one of respect, peace, freedom of conscience and safety.
This conference will explore many facets of living together on the earth despite significant differences between cultures and religions. Let us take all that is said and done in this place to heart and go out into the world to cultivate respect, advocate for peace, exercise freedom of conscience, and ensure the safety of our most vulnerable members of society. Jews and Orthodox working together with a common purpose are a tremendous witness to the possibilities that exist because of dialogue and mutual respect.
Thank you
ΜΗΝΥΜΑ ΤΟΥ ΥΠΟΥΡΓΟΥ ΕΞΩΤΕΡΙΚΩΝ κ. ΔΗΜΗΤΡΗ ΑΒΡΑΜΟΠΟΥΛΟΥ
ΣΤΗΝ 8η ΑΚΑΔΗΜΑΪΚΗ ΣΥΝΑΝΤΗΣΗ ΜΕΤΑΞΥ ΟΡΘΟΔΟΞΙΑΣ ΚΑΙ ΙΟΥΔΑΪΣΜΟΥ
ΜΕ ΘΕΜΑ “ΤΟ ΠΝΕΥΜΑΤΙΚΟ ΚΑΙ ΦΥΣΙΚΟ ΠΕΡΙΒΑΛΛΟΝ:
ΣΕΒΟΜΕΝΟΙ ΤΟΝ ΚΟΣΜΟ ΚΑΙ ΑΛΛΗΛΟΥΣ”
Σεβασμιώτατε,
Σοφολογιότατοι κύριοι Ραββίνοι,
Σοφολογιότατοι Καθηγητές,
Κύριοι Καθηγητές,
Κυρίες και Κύριοι,
Η συνάντηση μεταξύ Χριστιανισμού και Ιουδαϊσμού δεν είναι μια συνάντηση περιστασιακού χαρακτήρα, αλλά είναι η ιστορική συνάντηση, στην οποία οφείλουμε την πολιτιστική μας ταυτότητα ως Ευρωπαίοι και μέτοχοι του Δυτικού πολιτισμού εν γένει. Γιατί αυτή η συνάντηση δεν υπήρξε μια απλή “συμπαράθεση” πολιτισμών, όπως στις σύγχρονες πολυπολιτισμικές κοινωνίες, αλλά μια πραγματική ζύμωση, με αποτέλεσμα την οργανική διαμόρφωση ενός νέου πολιτισμού ελευθερίας και ισότητας μεταξύ των ανθρώπων.
Όπως έχει αποδείξει η σύγχρονη ιστορική έρευνα η όσμωση των δύο πολιτισμών, του Ιουδαϊκού και του Ελληνικού έχει ξεκινήσει ήδη από την Ελληνιστική εποχή, όταν με την έλευση του Μεγάλου Αλεξάνδρου οι Ιουδαίοι εξελληνίζουν τα κύρια ονόματά τους, αλλά και αυτά των πόλεών τους, υιοθετώντας την ελληνική πολιτειακή οργάνωση και χτίζοντας γυμνάσια, ιπποδρόμους και θέατρα. Η κίνηση του αδιάπτωτου εξελληνισμού των Ιουδαίων, έφτασε να προκαλέσει την επανάσταση των Μακκαβαίων (168-142 μ.Χ.), όταν ο Αντίοχος ο Δ΄ο Επιφανής μετέτρεψε το Ναό του Σολομώντος σε Ναό του Διός. Έκτοτε, η περιοχή της Ιουδαίας επανέρχεται στον ακραιφνή Ιουδαϊσμό του Ιερατείου.
Ωστόσο, η έλευση του Χριστιανισμού, έγινε η πραγματική αφορμή συνειδητής συμπόρευσης των δύο πολιτισμών, όπως μαρτυρούν τα κείμενα της εποχής, προ και μετά Χριστόν: Σπουδαίοι λόγιοι εβραϊκής καταγωγής παραφράζουν συστηματικά την Εβραϊκή παράδοση στην lingua franca της εποχής, την ελληνική. Αποκορύφωμα αυτής της πρακτικής, αποτελεί η μετάφραση της Παλαιάς Διαθήκης από τους Εβδομήκοντα. Πρώτος ο Ιουδαίος Αριστόβουλος εισηγείται την αλληγορική μέθοδο ερμηνείας της Παλαιάς Διαθήκης, ενώ ο επίσης Ιουδαϊκής καταγωγής Φίλων ο Αλεξανδρείας θεωρείται εξίσου Έλληνας και Ιουδαίος φιλόσοφος.
Διότι, όπως σημειώνουν σύγχρονοι διακεκριμένοι ερευνητές, χωρίς τον Φίλωνα δεν νοείται ο πρόλογος του Ευαγγελιστή Ιωάννη, που αναδεικνύει την μεταφυσική διάσταση του Λόγου του Θεού, ενώ από την άλλη, χωρίς την Ιουδαϊκή θεολογία δεν νοείται η ενεργός, άμεση παρουσία του Θεού στην Ιστορία, που αποτυπώνει μέχρι και την φιλοσοφία του Εγέλου. Όπως εξάλλου θα επισημάνει ο Ωριγένης τον 3ο μ.Χ. αιώνα στο περίφημο Κατά Κέλσου, εκεί οφείλεται η αποτελεσματικότητα της χριστιανικής θρησκείας έναντι της απόμακρης ελληνικής Μεταφυσικής.
Αυτή λοιπόν η μεγάλη συμβολή της Ιουδαϊκής στην Ελληνική θεολογία, γιατί ο Θεός-Λόγος δεν είναι αμέτοχος στα ανθρώπινα, όπως ο νοητικός Θεός των Ελλήνων φιλοσόφων, ο οποίος αποτελεί το τέλειο πρότυπο προς μίμηση. Ο Θεός των Χριστιανών ενσαρκώνεται και θυσιάζεται για τον άνθρωπο. Έτσι, η θεοφιλία των Ελλήνων δίνει την θέση της στην φιλανθρωπία του Θεού, που στέργει για κοινωνική ισότητα και δικαιοσύνη.
Η επαναστατική αυτή αντίληψη δεν είναι γέννημα του Χριστιανισμού, αλλά προϋπάρχει στην Ιουδαϊκή προφητική παράδοση ήδη από τον 8ο π.Χ. αιώνα. Ο Κύριος κατά τους Προφήτες δεν αρέσκεται στην τυπολατρία, αλλά στην κοινωνική δικαιοσύνη.
Αυτός λοιπόν είναι ο Θεός των Εβραίων που κατέκτησε τους Έλληνες με το αίτημα κοινωνικής δικαιοσύνης και ισότητας, το οποίο επανήλθε στο προσκήνιο με το κήρυγμα του Χριστού και την εδραίωση του Χριστιανισμού από τον Απόστολο Παύλο που απευθύνει στους Θεσσαλονικείς της Α΄επιστολή του το 51 μ.Χ.
Σ’ αυτή λοιπόν την πόλη έγινε η πρώτη συμβολική συνάντηση μεταξύ Χριστιανισμού και Ιουδαϊσμού και απ’ αυτή την πόλη είναι σκόπιμο να διαδοθεί η συνέχεια δύο ρευμάτων, που δεν έπαψαν να συμπορεύονται και να διαλέγονται στην μακραίωνη Ιστορία τους, για να αποδείξουν ότι ο Θεός είναι Δίκαιος, επειδή γνωρίζει να αποδίδει κοινωνική δικαιοσύνη στους ανθρώπους, σεβόμενος τους αδυνάτους.
Είμαι πεπεισμένος ότι η πνευματική συμπόρευση αυτών των δύο θρησκευτικών κολοσσών, θα αναδειχθεί και να ευοδωθεί και στην δική σας συνάντηση λογίων. Διότι το ιστορικό παράδειγμα εξωστρέφειας και φιλοξενίας, που είναι τόσο διαδεδομένο και στις δύο αυτές παραδόσεις από αρχαιοτάτων χρόνων, είναι το μόνο αντίδοτο στην κοινωνική αδικία και στον θρησκευτικό φανατισμό, που λαμβάνει ανησυχητικές διαστάσεις κατά την μεταβατική εποχή που διανύουμε.
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The Desert Fathers