The earliest records of a New Year celebration are from Mesopotamia around 2000 BC. Then about the time of Father Abraham, the new year was heralded not in mid winter, but at the Spring equinox in mid-March. Following these already ancient customs, the first Roman calendar had ten months and also recognized March as the beginning of the year. This is why September, October, November and December have their names: from March they were the seventh, eighth, ninth and tenth months.
The second king of Rome, Numa Pontilius added January and February to the calender1 and in 153 BC we have the first record of January first being celebrated as New Years’ Day. The change was decreed for civil reasons (the consuls began their term at that time) but many people still recognized March as the start of the year.2
When Julius Caesar replaced the old lunar based calendar3 in 46 BC with a solar calendar,4 he also formally established the beginning of January as New Year’s Day. As the Empire fell and Europe transitioned to the new religion and rule of Christianity, the vestiges of pagan culture were purged. New Years’ Day at the beginning of January was officially eliminated at the Council of Tours5 in 597, and across Europe the start of a new year was celebrated variously at Christmas, Easter or most significantly March 25.
The date of March 25 not only connected with the most ancient celebrations of the new year at the Spring equinox, but in the Christian calendar March 25 is the celebration of the Annunciation–the announcement by the Angel Gabriel to the Virgin Mary that she would bear a son. The date of March 25 was determined by the Jewish belief that great men were conceived on the same day of the year as their death. Jesus Christ died on March 25, (so the theory goes) which means he was conceived on March 25. Incidentally this is also the origin for the traditional date of Christmas–nine months from March 25.
Medieval Christians understood that the beginning of the life of the Son of God in the Virgin Mary’s womb was the beginning of God’s work among mankind, the restoration and redemption of the world and the beginning of a new creation. It was therefore theologically fitting that March 25 or Ladyday (in honor of the Virgin Mary) should be celebrated as New Years’ Day. And so it was for a thousand years.
Then in 1582 Pope Gregory XIII tinkered with Julius Caesar’s ancient calendar. Because of imprecise calculations, the date of Easter had been drifting and the pope decided it needed fixing. Part of the reform was to re-establish January first as New Years’ Day. Seeing this as papal presumption, the Eastern Orthodox rejected the reform.6 Seeing this as not only papal presumption, but paganism restored, the Protestants also rejected the new Gregorian calendar. The British did not adopt the new calendar until 1752. The Greeks held out until 1923. The monks of Mt Athos still hold on to the Julian calendar.7
What about the fall of Sauron—the nemesis in The Lord of the Rings? J.R.R.Tolkien was very sly in the way he wove Christian symbolism into his epic myth. He records the dates of the great events in the cycle of the ring, and we discover that it is on March 25 that the ring of power is cast into the fires of Mount Doom, and so the destruction of Sauron heralds a new beginning for Middle Earth. Thus Tolkien gives a nod to the medieval Christian tradition that March 25 is the true New Years’ Day.
As you celebrate New Years’ Day remember that for one thousand years the welcoming of a new year was not just a calendar event, but a culturally religious event which linked the renewal of nature with the redemption of the world.
By tradition, Numa promulgated a calendar reform that adjusted the solar and lunar years, introducing the months of January and February (Livy’s History of Rome, 1:19).
The January Kalends came to be celebrated as the new year at some point after it became the day for the inaugurating new consuls in 153 BC. Romans had long dated their years by these consulships, rather than sequentially, and making the kalends of January start the new year aligned this dating.
In AD 567, the Council of Tours formally abolished January 1 as the beginning of the year. At various times and in various places throughout medieval Christian Europe, the new year was celebrated on December 25 in honor of the birth of Jesus; March 1 in the old Roman style; March 25 in honor of Lady Day and the Feast of the Annunciation; and on the movable feast of Easter. These days were also astronomically and astrologically significant since, at the time of the Julian reform, March 25 had been understood as the spring equinox and December 25 as the winter solstice. Medieval calendars nonetheless often continued to display the months running from January to December, despite their readers reckoning the transition from one year to the next on a different day.
Though all the monks on Mt. Athos follow the Old Calendar, there is a divide between those under the Ecumenical Patriarchate of Constantinople (new calendar) and those who adhere to other ecclesiastical jurisdictions not in communion with the churches that follow the new calendar.
NOTE: The following article is taken from CBC News. A pdf of the lawsuit can be found here.
Sotirios Athanassoulas has been Metropolitan, or archbishop, of the Greek Orthodox Metropolis of Toronto since 1996. (Greek Orthodox Metropolis of Toronto website)
A civil lawsuit filed against some of the most powerful members of Canada’s Greek Orthodox community includes allegations of verbal and physical abuse by priests, money for a sick baby stolen from a church fundraiser, and sex offenders placed in Toronto churches — a controversy some say is part of an ongoing Greek “turf war.”
The board of directors for the Greek Community of Toronto (GCT), a non-profit charity representing more than 150,000 Greek Canadians, filed the lawsuit against the Greek Orthodox Metropolis of Toronto, its metropolitan — the Greek Orthodox equivalent of an archbishop — as well as four priests, several members of one priest’s family, and other individuals connected with the church community.
It’s the latest chapter in a complicated, years-long dispute between the GCT and the four Toronto churches it owns, which are staffed by priests appointed by the metropolis.
The GCT, which has roughly 6,000 paid members, has strived to ensure financial accountability and transparency surrounding donations made at those churches “with very little success” over three years of mediation efforts, said spokesperson Gina Tassopoulos.
“That’s led us to believe the funds are being misappropriated.”
In the statement of claim, the GCT alleges the Greek Orthodox Metropolis and Metropolitan Sotirios Athanassoulas have personally benefited from a share of church donations, without declaring the money “as a taxable benefit or income to the Canada Revenue Agency.”
The Greek Community of Toronto, which has roughly 6,000 paid members, believes church funds ‘are being misappropriated,’ says spokesperson Gina Tassopoulos. (Jon Castell/CBC News)
Allegations ‘wholly without merit,’ says lawyer
Also in the statement, filed on Oct. 18, the GCT alleges that thousands of dollars in money raised through a 2012 fundraiser for a baby with a serious heart condition may not have reached the child’s family. Donations totalled well over $50,000, the GCT alleges.
Fundraising efforts for Baby Alexander made headlines that year; the eight-month-old needed urgent transportation from Greece to Toronto for heart surgery at the Hospital for Sick Children.
The GCT alleges the metropolis announced that $10,000 was being sent to the charity Global Angel on behalf of the child’s family, without disclosing the “actual total amount of the collected donations.”
“In fact, Global Angel only received the paltry sum of $1,450,” continues the statement of claim, which alleges the metropolis “unlawfully and fraudulently” used the remaining portion of the donations for their personal benefit or the benefit of other charities.
But Gail Courneyea, founder of Global Angel, told CBC Toronto the charity’s records show it did indeed receive $10,000 from the Metropolis.
“I really don’t know where the numbers are coming from … We were surprised that was mentioned, that we didn’t get it,” she said.
The civil lawsuit’s statement of claim alleges a priest at St. Irene Chrisovalantou Greek Orthodox Church, just north of Danforth Avenue in the heart of Toronto’s Greek community, would regularly ‘verbally abuse and physically assault’ members of a women’s group at the church. (Jon Castell/CBC News)
The statement of claim also alleges a priest at St. Irene Chrisovalantou Greek Orthodox Church, just north of Danforth Avenue in the heart of the city’s Greek community, would regularly “verbally abuse and physically assault” members of a women’s group at the church. The GCT would not elaborate on the nature of the alleged abuse.
Along with St. Irene, the GCT owns the Virgin Mary Greek Orthodox Cathedral Church in Parkdale, St. Demetrios Greek Orthodox Church in Thorncliffe, and St. John the Baptist Greek Orthodox church in Scarborough.
Within some of the churches, the GCT alleges there is a “history of inappropriate conduct by priests negligently appointed by the Metropolitan or the Metropolis.”
In 2015, for instance, a priest at St. John helped place a Romanian Orthodox Priest, Ioan Pop, at the church, the statement of claim alleges. Athanassoulas knew that Pop “was a sex offender on bail, at that time,” it alleges.
George Karayannides, lawyer representing Athanassoulas and the metropolis, told CBC Toronto that both are aware of the lawsuit but have yet to file a statement of defence.
The allegations in the statement of claim are “wholly without merit and the claim will be zealously defended,” Karayannides said.
Terry Maropoulos, a staff member with the metropolis, told CBC Toronto that the organization won’t comment.
None of the allegations in the lawsuit have been proven in court.
In the statement of claim, the GCT alleges that thousands of dollars collected in a 2012 fundraiser for an infant with a serious heart condition may not have reached the family of Baby Alexander. (Global Angel website)
GCT, Metropolis tension goes back 40 years
“The GCT is simply seeking to uphold the recognized principles of transparency, accountability, responsibility and governance and to ensure compliance with the Charities Act, Canada Revenue Agency regulations and other laws and regulations of Canada,” reads a statement from the organization.
“This is a fair and reasonable expectation.”
George Gekas — a former president of the GCT who says he left the post within weeks — feels the situation is less clear cut.
He believes the lawsuit is part of an ongoing “turf war” between the community organization and the church, two interconnected groups both woven into the fabric of Greek Orthodox life.
“The relations between the [archbishop] and the Greek community of Toronto has been, at best, problematical at times,” he said, adding the religious organization often encroaches on the community organization, and vice versa.
Tassopoulos said issues between the GCT and the metropolis go back decades, and she hopes the lawsuit leads to a settlement and “some sort of peace.”
“It would put a lot of things to rest that have happened over the last 40 years, hopefully,” she said.
The following article is taken from Orthodox Pro Life: Abortion Information Center. The essence of all these patristic teachings is, “There is no excuse whatsoever for an abortion.”
“. . . the willful abortion of children is an act of murder, and the sinful character of that act always remains, even when conception has taken place in the most tragic circumstances.”– Metropolitan Theodosius, Orthodox Church in America, 1980
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“The Church affirms that life begins at the moment of conception, and once this new life has begun in a woman, even in cases of rape or incest, she can no longer think solely of herself. Her life and the life of the baby are in the hands of the Lord. While rape and incest are grievous sins, the Church does not permit one sin to be resolved by allowing for an even greater sin to follow.” – Bulgarian Eastern Orthodox Diocese of the USA, Canada and Australia
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After the Turks entered Cyprus and the rapes which occurred, the Cypriot Church allowed abortions for these circumstances. So someone asked Elder Epiphanios (Theodoropoulos) if this was correct or not. And he answered:
“No! It is not correct. If the raped woman was worldly, then no question is posed – she will not ask the Church what to do, anyway. If, however, the girl is faithful, then she will keep the fruit of her rape and when she appears before God, she will tell Him: Because of the words of Your lips, I kept harsh ways (Psalm 16:4). That child was my disgrace, my martyrdom, my cross. I kept it and did not transgress Your will. Think with what boldness such a woman will stand before the throne of God!”
The questioner then said to the Elder: “What is higher though: life or honor? I think honor. So precisely so, that such a girl can avoid public mockery from the birth of an illegitimate child, it would be good for her to proceed to abortion.”
The Elder responded: “There is however, a big difference, which you are not taking into consideration: You do not have the right to keep your honor, taking away the life of someone else, as is the conceived embryo. Life and honor can consequently be compared but only when they coincide in the same person.”
Counsels for Life: From the Life and Teachings of Father Epiphanios Theodoropoulos
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Parents, who themselves have been violated by their child being violated in instances of rape or incest, often want the solution that seems to offer the quickest solution for the child and all involved. Choosing abortion, while it may seem to be the quickest of choices, in fact itself leaves many more scars for the person already victimized. The author is very mindful of the violation that has taken place, and offers the wisdom of the Church as a possible means to real healing. It is the belief of this author that the person violated by rape or incest, is again violated through abortion and that by carrying and bearing the child and offering the child up for adoption to a loving couple can very well be a source of healing and strength at this most difficult time. In any of the instances above, the choice to abort or not to abort has much to do with those surrounding the young person and what they counsel and support. Fr. John Kowalczk reminds all of us surrounding those dealing with a crisis pregnancy: Any involvement in an abortion; having one, performing one, condoning one, is an action against God. Abortion can be termed a hostile act of rebellion against God’s very work of creation. And do not the words “hostile rebellion against God” sum up the very essence of the work of Satan? (Moral and Ethical Issues Confronting Orthodox Youth Across North America by Archpriest Joseph F. Purpura)
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“If abortion were illegal, what about victims of rape and incest?”
By Valerie Protopapas, Executive Secretary and Educational Director of Orthodox Christians for Life
Cases of rape and incest very rarely lead to pregnancy for a variety of reasons. In cases where they do, we must remember that the child in the womb is not guilty of any crime but is also a victim. As we do not ask the death penalty for the actual criminal of rape or incest, why should we demand it for the second innocent victim?
Also, abortion leads to increased trauma as the victim will suffer the emotional and possibly physical damage which is common to all abortions. Between 50 and 80% of all women who have had abortions suffer mild to severe psychological trauma although it may take up to 8 or 10 years before manifesting itself. This is simply piling the trauma of abortion upon trauma of rape or incest. A woman who carried through such a pregnancy may indeed wind up far better off physically and psychologically than a woman who chooses to abort.
Finally, we must remember that, as Christians, we are obligated to offer God’s compassion to the woman, not “the compassion” that is of the world. The world says that the woman would be much better off killing her child. This so-called “compassion” is wicked and leads to spiritual, moral, and sometimes physical death. God’s compassion has more respect for the sufferer, offering the suffering of His Son as an example in our distress and the promise of His eternal love and constant support in times of trial.
When man is in pain Christ visits him. Some say: “Geronda, is this not cruel? Why did God allow this? Does He not suffer seeing us in pain?” Geronda answered: “God is in pain, too, seeing men tormented by illness, demons, barbarians… but He has great joy knowing the heavenly reward that He has prepared for them.” (Geronda Paisios of Holy Mountain, On Pain and Suffering)
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There was a time in my life when I spoke to a great deal of troubled women, counseling them and trying to help them through their pain and difficulty. Battered women, abused women, rape victims, former child molestation victims, etc. One theme that came back to me from these women again and again was that carrying the baby through to pregnancy actually helped healing and brought good out of the darkness, shame, fear, and horror of rape or incest. Another theme [from those victims that did choose abortion] was shame and deep sorrow at having put their baby to death. But this is the side nobody will tell, [our society] doesn’t care to listen to what these women have to say, they don’t care even if they did listen. It contradicts the story line they want to tell, it conflicts with their politics, and so it doesn’t count. www.str.org
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It is necessary to provide women who are pregnant respect. They need our protection. This is also very true in the case of the single mother who has been abused and violently raped. This is what happened during the Turkish invasion in Cyprus in 1974. On one hand we have the tragedy of women being raped and on the other we have a life in the womb, a living man who is not in fault and who is part of the woman’s body. Who knows what that person will be become because in each case man is made with the hope that he can become like God. (Fr. George Metallinos, University of Athens, Professor of Theology)
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Men forget to find shelter in God because their faith is not strong. They forget that God promised to protect them and asked them not to despair… (Priest Dionysios Tatsis, Periodical Orthodox Typos, March 25 2011)
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A pregnancy after rape is very rare. Many believe that abortion is the only solution to a pregnancy after rape. This idea is used by many to support the efforts towards legalization of abortion.
1. The mother who has the abortion is temporarily relieved from the pain that rape caused her. But she is left with the tragic remembrance of the murder of her child. How can we justify the decision to kill an innocent living person?
2. The mother should have support from her immediate environment [family, Church, Society]. She may decide to give the child up for adoption. The woman who patiently endures the nine months will receive a peaceful conscience knowing that she courageously decided to accept the life which lives inside of her even though this life was conceived without her will and under tragic events.
(Fr. Savvas Michailidis, Greece)
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Shouldn’t Abortion be Legal in Cases of Rape or Incest?
There are two answers to this objection. First, a child conceived through rape or incest does not deserve the death penalty for his or her father’s crime. Second, research shows that the victim of either crime is likely to suffer more if she resorts to abortion.
One large-scale study of pregnant rape victims found that approximately 70 percent chose to give birth. Many sexual assault victims see giving birth as a selfless, loving act that helps bring healing from the horrific experience of the rape itself. Women who abort children conceived through rape often report that they didn’t feel that they had any other choice, since everyone around them assumed that they would not want to give birth to the rapist’s baby.
The case against abortion for pregnant victims of incest is even stronger. Incest victims hardly ever voluntarily consent to an abortion. Rather than viewing the pregnancy as unwanted, the victim of incest is more likely to see the pregnancy as a way to get out of the incestuous relationship because it exposes the abusive sexual activity that family members are either unaware of or unwilling to acknowledge. The pregnancy poses a threat to the perpetrator, who frequently attempts to coerce his incest victim to have an unwanted abortion.
The idea that the violent act of abortion is beneficial to victims of rape and incest is simply unfounded. On the contrary, evidence shows that abortion in such cases compounds the unspeakable pain that victims experience.
Moreover, given that one-third of one percent of abortions are performed under such circumstances, we might ask why this question is so frequently raised. Do these extremely rare cases justify tolerating the other 99.67% of abortions? Would those who raise this objection really be willing to ban abortion if exceptions were made for rape and incest?
Mahkorn, “Pregnancy and Sexual Assault,” The Psychological Aspects of Abortion, eds. Mall and Watts (Washington, D.C., University Publications of America, 1979) 55-69.
Maloof, “The Consequences of Incest: Giving and Taking Life” The Psychological Aspects of Abortion, eds. Mall and Watts (Washington, D.C. University Publications of America, 1979) 84-85.
Reardon, David, PhD, Julie Makimaa, and Amy Sobie. 2000. Victims and Victors: Speaking Out About Their Pregnancies, Abortions, and Children Resulting from Sexual Assault. Battle Creek. Acorn Publishing.
excerpts from ‘The Psychological Aspects of Abortion’
the following is taken from a secular text on the psychological affects of abortion on victims of incest:
Most pregnancies from incest have a very different dynamic than from rape and must be counseled in a very different manner. Even strongly pro-abortion people, if they approach an incest case professionally, must be absolutely convinced before advising abortion, for abortion is not only is an assault on the young mother, but it may completely fail to solve the original problem. It is also unusual for wisdom to dictate anything but adoptive placement of the baby.
In incest, is pregnancy common?
No. “Considering the prevalence of teenage pregnancies in general, incest treatment programs marvel at the low incidence of pregnancy from incest.” Several reports agree at 1% or less.
How does the incest victim feel about being pregnant?
For her, it is a way to stop the incest; a way to unite mother and daughter, a way to get out of the house. Most incestuous pregnancies, if not pressured, will not get abortions. “As socially inappropriate as incest and incestuous pregnancies are, their harmful effects depend largely upon reaction of others.”
Source: G. Maloof, “The Consequences of Incest,” The Psychological Aspects of Abortion, University Publications of America, 1979, p. 74, 100
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There is a case in America of a girl who was kidnapped at age 11 in 1991 and was held captive for 18 years. She was raped and sexually abused by her kidnapper who was out on parole for a previous rape conviction at the time of her kidnapping. While in captivity she became pregnant twice and carried both pregnancies to term. She gave birth to her first child, a daughter, at age 14. She gave birth to her second child, another daughter, three years later. She breast-fed them and raised them and taught them herself while in captivity. After her rescue in 2009, and after the conviction of her kidnapper/rapist (who received a conviction of 431 years in prison), she eventually began to speak about her experience. What she endured is utterly horrific, yet she has great love for her daughters in spite of how and by whom they were conceived. When asked how she survived those 18 years, she said, “I had my girls to give me strength.” When commenting on the birth of her first daughter she said, “My baby girl came into the world when I was fourteen years old and very, very scared. Recounting that day, I can’t believe it was me that went through this. How did I not go insane with worry? How do you get through things you don’t want to do? You just do. I would do it all again. The most precious thing in the world came out of it… my daughters.” (Jaycee Dugard, 2011)
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Rebecca Kiessling: Abortion Survivor Who was Conceived in Rape
Rebecca Kiessling is an example of someone who was conceived in rape and escaped an abortion death. Her story is included here because she offers a valuable testimony in defense of the unborn who are considered ‘the hard cases.’
About Rebecca Kiessling:
· Abortion Survivor who was Conceived in Rape
· Married and the mother of 5 children (two oldest are adopted)
· Has adopted three children including a child born with special needs who died at 33 days old.
· Gave birth to three biological children (second-generation abortion survivors.)
· Family law attorney with four pro bono cases of international attention all involving the protection of preborn human life, including the “frozen embryo” case in Michigan. Two of those cases involved rape and abortion. Also, represented a woman sued for not aborting.
· International Pro-Life Speaker
· Stopped practicing law in order to home-school her children and do public speaking
· National Spokeswoman for Personhood USA and for National Personhood Alliance
· Testified before many legislatures on abortion bans, Personhood Amendments and statutes, and on removing the rape exception from the laws
I was adopted nearly from birth. At 18, I learned that I was conceived out of a brutal rape at knife-point by a serial rapist. Like most people, I’d never considered that abortion applied to my life, but once I received this information, all of a sudden I realized that, not only does it apply to my life, but it has to do with my very existence. It was as if I could hear the echoes of all those people who, with the most sympathetic of tones, would say, “Well, except in cases of rape. . . ,” or who would rather fervently exclaim in disgust: “Especially in cases of rape!!!” All these people are out there who don‘t even know me, but are standing in judgment of my life, so quick to dismiss it just because of how I was conceived. I felt like I was now going to have to justify my own existence, that I would have to prove myself to the world that I shouldn’t have been aborted and that I was worthy of living. I also remember feeling like garbage because of people who would say that my life was like garbage — that I was disposable.
Please understand that whenever you identify yourself as being “pro-choice,” or whenever you make that exception for rape, what that really translates into is you being able to stand before me, look me in the eye, and say to me, “I think your mother should have been able to abort you.” That’s a pretty powerful statement. I would never say anything like that to someone. I would say never to someone, “If I had my way, you’d be dead right now.” But that is the reality with which I live. I challenge anyone to describe for me how it’s not. It’s not like people say, “Oh well, I‘m pro-choice except for that little window of opportunity in 1968/69, so that you, Rebecca, could have been born.” No — this is the ruthless reality of that position, and I can tell you that it hurts and it’s mean. But I know that most people don’t put a face to this issue. For them, it’s just a concept — a quick cliche, and they sweep it under the rug and forget about it. I do hope that, as a child of rape, I can help to put a face, a voice, and a story to this issue.
I’ve often experienced those who would confront me and try to dismiss me with quick quips like, “Oh well, you were lucky!” Be sure that my survival has nothing to do with luck. The fact that I’m alive today has to do with choices that were made by our society at large, people who fought to ensure abortion was illegal in Michigan at the time — even in cases of rape, people who argued to protect my life, and people who voted pro-life. I wasn’t lucky. I was protected. And would you really rationalize that our brothers and sisters who are being aborted every day are just somehow “unlucky”?!!
Although my birthmother was thrilled to meet me, she did tell me that she actually went to two back-alley abortionists and I was almost aborted. After the rape, the police referred her to a counselor who basically told her that abortion was the thing to do. She said there were no crisis pregnancy centers back then, but my birthmother assured me that if there had been, she would have gone if at least for a little more guidance. The rape counselor is the one who set her up with the back-alley abortionists. For the first, she said it was the typical back-alley conditions that you hear about as to why “she should have been able to safely and legally abort” me — blood and dirt all over the table and floor. Those back-alley conditions and the fact that it was illegal caused her to back out, as with most women.
Then she got hooked up with a more expensive abortionist. This time she was to meet someone at night by the Detroit Institute of Arts. Someone would approach her, say her name, blindfold her, put her in the backseat of a car, take her and then abort me . . . , then blindfold her again and drop her back off. And do you know what I think is so pathetic? It’s that I know there are an awful lot of people out there who would hear me describe those conditions and their response would just be a pitiful shake of the head in disgust: “It’s just so awful that your birthmother should have had to have gone through that in order to have been able to abort you!” Like that’s compassionate?!! I fully realize that they think they are being compassionate, but that’s pretty cold-hearted from where I stand, don’t you think? That is my life that they are so callously talking about and there is nothing compassionate about that position. My birthmother is okay — her life went on and in fact, she’s doing great, but I would have been killed, my life would have been ended. I may not look the same as I did when I was four years old or four days old yet unborn in my mother’s womb, but that was still undeniably me and I would have been killed through a brutal abortion.
According to the research of Dr. David Reardon, director of the Elliot Institute, co-editor of the book Victims and Victors: Speaking Out About Their Pregnancies, Abortions and Children Resulting From Sexual Assault, and author of the article “Rape, Incest and Abortion: Searching Beyond the Myths,” most women who become pregnant out of sexual assault do not want an abortion and are in fact worse-off after an abortion. See http://www.afterabortion.org .
So most people’s position on abortion in cases of rape is based upon faulty premises: 1) the rape victim would want an abortion, 2) she’d be better off with an abortion, and 3) that child’s life just isn’t worth having to put her through the pregnancy. I hope that my story, and the other stories posted on my site [www.rebeccakiessling.com], will be able to help dispel that last myth.
I wish I could say that my birthmother was with the majority of victims and that she didn’t want to abort me, but she had been convinced otherwise. However, the nasty disposition and foul mouth of this second back-alley abortionist, along with a fear for her own safety, caused her to back out. When she told him by phone that she wasn’t interested in this risky arrangement, this abortion doctor insulted her and called her names. To her surprise, he called again the next day to try to talk her into aborting me once again, and again she declined and was hurled insults. So that was it — after that she just couldn’t go through with it. My birthmother was then heading into her second trimester — far more dangerous, far more expensive to have me aborted.
I’m so thankful my life was spared, but a lot of well-meaning Christians would say things to me like, ”Well you see, God really meant for you to be here!” Or others may say, “You were meant to be here.” But I know that God intends for every unborn child to be given the same opportunity to be born, and I can’t sit contentedly saying, “Well, at least my life was spared.” Or, “I deserved it. Look what I’ve done with my life.” And millions of others didn’t? I can’t do that. Can you? Can you just sit there and say, “At least I was wanted . . . at least I’m alive” or just, “Whatever!”? Is that really the kind of person who you want to be? Cold-hearted? A facade of compassion on the exterior, but stone-cold and vacated from within? Do you claim to care about women but couldn’t care less about me because I stand as a reminder of something you’d rather not face and that you’d hate for others to consider either? Do I not fit your agenda?
In law school, I’d also have classmates say things to me like, “Oh well! If you’d been aborted, you wouldn’t be here today, and you wouldn’t know the difference anyway, so what does it matter?” Believe it or not, some of the top pro-abortion philosophers use that same kind of argument: “The fetus never knows what hits him, so there’s no such fetus to miss his life.” So I guess as long as you stab someone in the back while he’s sleeping, then it’s okay, because he doesn’t know what hits him?! I’d explain to my classmates how their same logic would justify me killing you today, because you wouldn’t be here tomorrow, and you wouldn’t know the difference anyway, so what does it matter?” And they’d just stand there with their jaws dropped. It’s amazing what a little logic can do, when you really think this thing through — like we were supposed to be doing in law school — and consider what we’re really talking about: there are lives who are not here today because they were aborted. It’s like the old saying: “If a tree falls in the forest, and no one is around to hear it, does it make a noise?” Well, yeah! And if a baby is aborted, and no one else is around to know about it, does it matter? The answer is, YES! Their lives matter. My life matters. Your life matters and don’t let anyone tell you otherwise!
The world is a different place because it was illegal for my birthmother to abort me back then. Your life is different because she could not legally abort me because you are sitting here reading my words today! But you don’t have to have an impact on audiences for your life to matter. There is something we are all missing here today because of the generations now who have been aborted and it matters.
One of the greatest things I’ve learned is that the rapist is NOT my creator, as some people would have me believe. My value and identity are not established as a “product of rape,” but as a child of God. Psalm 68:5,6 declares: “A father to the fatherless . . . is God in his holy dwelling. God sets the lonely in families.” And Psalm 27:10 tells us “Though my father and mother forsake me, the Lord will receive me.” I know that there is no stigma in being adopted. We are told in the New Testament that it is in the spirit of adoption that we are called to be God’s children through Christ our Lord. So He must have thought pretty highly of adoption to use that as a picture of His love for us!
Most importantly, I’ve learned, I’ll be able to teach my children, and I teach others that your value is not based on the circumstances of your conception, your parents, your siblings, your mate, your house, your clothes, your looks, your IQ, your grades, your scores, your money, your occupation, your successes or failures, or your abilities or disabilities — these are the lies that are perpetuated in our society. In fact, most motivational speakers tell their audiences that if they could just make something of themselves and meet this certain societal standard, then they too could “be somebody.” But the fact is that no one could ever meet all of these ridiculous standards, and many people will fall incredibly short and so, does that mean that they ‘re not “somebody” or that they’re “nobody?” The truth is that you don’t have to prove your worth to anyone, and if you really want to know what your value is, all you have to do is look to the Cross –because that’s the price that was paid for your life! That’s the infinite value that God placed on your life! He thinks you are pretty valuable, and so do I. Won’t you join me in affirming others’ value as well, in word and in action?
For those of you who would say, “Well, I don’t believe in God and I don’t believe in the Bible, so I’m pro-choice,” please read my essay, “The Right of the Unborn Child Not to be Unjustly Killed — a philosophy of rights approach” which is linked on the menu. I assure you, it will be worth your time.
Abortion, Politics, and the “Rape and Incest” Exception
by Frederica Mathewes-Green
Coming soon to a podium near you: local politician Bluster K. Fluster, running for re-election, asserting his deeply held personal belief that abortion is wrong. There’s an exception, of course: cases where the woman conceived due to rape or incest.
A lot of his audience is nodding in agreement. Their reaction is typical; across the nation, polls show that approval of anti-abortion laws rises dramatically when this exception is made. According to a 1999 Wirthlin poll, for example, 62% of Americans would endorse a law prohibiting abortion except in cases when the pregnancy would kill the woman, or when it was caused by rape or incest. Remove that last clause and agreement drops thirty points.
It seems like common sense. Sexual violence is a nightmare. Dragging it out for nine months of pregnancy seems an added cruelty. Then there’s the child, for whom the truth about his father could be devastating. Fluster’s audience is sure abortion is the most compassionate course for the victims of sexual violence.
But did anyone think to ask the victims themselves?
In the new book, “Victims and Victors” (Acorn Books, 2000), editors David Reardon, Amy Sobie, and Julie Makimaa draw on testimonies of 192 women who experienced pregnancy as a result of rape or incest, and 55 children who were conceived in sexual assault. It turns out that when victims of violence speak for themselves, their opinion of abortion is nearly unanimous — and the opposite of what the average person expects.
Nearly all the women who conceived due to rape or incest, then had abortions, said that they regretted it. Of those giving an opinion, over 90% said that they would discourage other victims of sexual violence from having an abortion.
On the other hand, of the women who conceived due to rape or incest and carried to term, not one expressed regret about her choice. Of those giving an opinion, 94% of rape victims and 100% of incest victims said abortion was not a good option for other women in their situation.
“I feel personally assaulted and insulted every time I hear that abortion should be legal because of rape and incest,” says Kathleen DeZeeuw, whose testimony is included in “Victors and Victims.” “I feel that we’re being used to further the abortion issue, even though we’ve not been asked to tell our side of the story.”
Her side of the story starts with skipping a church meeting to go with a girlfriend to a local coffeehouse. The sixth of eight children, Kathleen was raised in a Christian home with strict rules against associating with anyone outside their congregation. So perhaps Kathleen was naive when she agreed to go to a movie with a young man she met at the coffeehouse.
Soon after her head was being bashed against his car window until she was too weak to resist. Somehow she knew the rape that followed would make her pregnant. “I remember screaming this over and over again. This only served as a terrifying source of hideous laughter.” He threw her out of the car, with a warning that he’d hurt her worse if she told anyone. She made her way home feeling shattered and dirty.
Kathleen, only 16, kept the secret until it couldn’t be concealed. When the pregnancy became obvious, her parents were distressed and her siblings were disgusted. “Because I wouldn’t talk about it, many rumors started about me and everyone had his own interpretation of what must have ‘really’ happened.” She was sent to a maternity home a thousand miles away.
But something had begun to change in her heart. At first, she was repulsed at the thought of carrying “this man’s child,” yet as she felt the baby kick and move, her horror began to change to sympathy. “I began to realize that this little life inside me was struggling too…I was no longer thinking of the baby as the ‘rapist’s’… I now thought of this baby as ‘my baby.’ My baby was all I had. I felt abandoned by everyone. I had only this life inside me to talk to.”
Not that everything was easy. The first time Kathleen held her son she felt ‘revulsion,’ because he looked exactly like his father, a resemblance that remained as he grew. “The laughter of my little boy often reminded me of the hideous laughter of this guy as he had raped me.” But Patrick kept telling his mother she needed to forgive, as he himself had forgiven her sometimes pained reactions to him, as well as the actions of his unknown dad. In the end, forgiveness set Kathleen free.
Victims of sexual violence need counseling and care, Kathleen says, and plenty of time for healing. “To encourage a woman to have an abortion is to add even more violence to her life…Two wrongs will never make a right.”
Kathleen’s association of abortion with “even more violence” gives us a first clue to why victims of sexual violence would resist abortion. As Reardon points out, “Abortion is not some magical surgery which turns back the clock.”
What rape takes away from a woman, abortion cannot restore. Instead, though outsiders picture abortion as a quick and sanitary event behind closed doors, to the woman it is a second assault, one that disturbingly resembles the violence she has already endured.
“[M]any women report that their abortions felt like a degrading form of ‘medical rape,’” Reardon writes. “Abortion involves a painful intrusion into a woman’s sexual organs by a masked stranger…For many women this experiential association between abortion and sexual assault is very strong…[W]omen with a history of sexual assault are likely to experience greater distress during and after an abortion than are other women.”
Second, Reardon says, post-abortion women typically feel guilty, “dirty,” depressed, and resentful of men, the same feelings which are common after sexual assault. Rape and incest victims who abort get a double whammy of these difficult emotions. “Rather than easing the psychological burdens of the sexual assault victim, abortion adds to them.”
For victims of incest the case is even stronger (and, of course, incest is often just a particular form of rape). For these girls, pregnancy can represent their only hope to get out of the abusive situation. They may have been threatened and beaten; they may have been told, for example, “If you tell Mommy, I’ll kill her.” But the girl knows that if she gets pregnant someone will have to see her plight and rescue her. To such a girl, pregnancy is not the problem; incest is the problem, and pregnancy may be the solution. Reardon writes, “Unlike pregnancies resulting from rape, most incest pregnancies are actually desired, at least at a subconscious level, in order to expose the incest.”
Reardon found that in virtually every case of pregnancy following incest, the abortion was not the girl’s decision. “In several cases, the abortion was carried out over the objections of the girl who clearly told others that she wanted to give birth to her child.” Instead, the abortion was planned by adults in her life, and frequently — for obvious reasons — by the perpetrator himself. Abortion turns out to be a great way to destroy evidence. It’s the best friend a sexual abuser has. And you’d be surprised how many people don’t ask any questions.
One woman writing under the pseudonym “Mary Jean Doe” recounts that when she was 12 years old, after some months of molestation by her older brother and his friend, she was late for a period.
“I turned to my Sunday School teacher for help…She gave me a hug and said I should go to Planned Parenthood…She never asked who the male partner was or why I was sexually active at that age.
“So my older brother took me to Planned Parenthood…No one expressed any dismay, concern or even interest that a 12-year-old girl needed a pregnancy test. I heard a lot of talk about ‘being responsible’ and ‘taking control of my body.’ Someone gave me a handful of condoms on the way out and made a joke about it being an assortment — red, blue, and yellow.”
No one asked the brother any questions, and he understandably refrained from getting chatty. Two days later the clinic phoned to tell Mary Jean that the test was positive and gave a time for her to return for an unspecified procedure. “The caller never used the word ‘pregnant’ or ‘abortion.’”
That evening her period started, so Mary Jean never kept the appointment. Only years later in biology class did she learn what sexual intercourse is — and that she had not been doing it. The abuse inflicted on her was not of a type that could result in pregnancy. Mary Jean was horrified to learn that she had been scheduled for an abortion none the less.
She concludes, “Abortion on demand, no questions asked, makes it easier for incest and child abuse to continue. Abortion for incest victims sounds compassionate, but in practice it is simply another violent and deceptive tool in the hand of the abuser.”
In a similar case in Baltimore, Maryland, Dr. Julio C. Novoa performed five abortions on three sisters who had been habitually raped by their father. The doctor didn’t suspect a thing. “When these patients came to my office, they came with a mother, and you, as a doctor, feel comfortable that the family knows,” he said. “They never, never made a mention or a hint” that anything was wrong. The girls were between the ages of 13 and 19, and their mother facilitated both the incest and the abortions. The situation ended only when the youngest girl scrawled at the bottom of a history test that she hated life and wanted to die. In the case of that young incest victim, speedy abortion with no questions asked did not set her free.
But surely a young girl who was pregnant shouldn’t be encouraged to have a baby, should she? She probably has unrealistic ideas that the baby will provide her with the unconditional love she craves. She may have naive fantasies that the child will be like a doll she can dress up and play with.
“It is precisely the young girl’s attachment to her baby, whether realistic or unrealistic, which insures with 100 percent reliability that she will be traumatized by the abortion,” Reardon writes. “To the young girl, the abortion is not an act of free will by which she is regaining her future. It is the destruction of her baby, her ‘baby doll,’ even…Which would the young girl rather have? A baby or a traumatic surgery wherein she is forced to participate in the murder of her baby?”
While a young girl should be spared pressure to kill her child, the most loving thing she can do next is to place him for adoption. Reardon cites Dr. George Maloof, who strongly recommends that children conceived in incest be adopted, not only for the child’s sake but so that the original family can begin to heal. (Incidentally, children of incest are not doomed to be victims of deformity due to “inbreeding.” Such problems emerge following repeated patterns of incest over several generations.) Maloof writes, “Only after having the child adopted can there be some assurance that this new life will not simply become part of the incestuous family affair. The family can be consoled by the knowledge that they have broken their incestuous pattern.”
That pattern is shown in the testimony of Dixie Lee Gourley, who remained in contact with her birth family throughout childhood while “boarding” with several other families. When she was 11 her visiting dad began to molest her, a horror she kept secret. It wasn’t until she was forty years old that she learned she wasn’t the only one. Four decades before he had also molested and impregnated another girl, the woman she’d always called her “stepsister.” This sister was also her mother, and her father was also her grand-dad.
Some women who had children after rape, then raised them, feel that adoption would have been the better course. Kathleen DeZeeuw, who has raised her son Patrick, writes: “I personally believe that for her child’s sake, she should strongly consider adoption. That may sound strange coming from me, but I know the emotional problems that can result from being daily reminded of the assault. In many case it may be truly better for the child that he or she not be subjected to this added turmoil.”
Sharon Bailey, who also gave birth after rape then raised her child, saw conflict over her daughter become one of the stresses that undermined her marriage. She believes that her daughter “would have had a more normal life” if she had been adopted. Nancy Cole, however, who raised a child after being impregnated by her own father, is satisfied with her decision. “[M]y daughter is now 18, loves the Lord, and is happy and well-adjusted. I have raised her all my life and I know I made the right decision.”
But back to our friend Fluster, beaming and bowing to applause. Does he have a point, when we’re talking about the public square? Remember how a “rape and incest” exception makes laws protecting unborn life much more acceptable to voters. How, strategically, should we approach the laws we craft?
David Reardon believes that it was softening of laws for “hard case” rape and incest pregnancies that paved the way for abortion on demand. Indeed, the Doe v. Bolton decision, the companion case to Roe v. Wade, stipulated that if abortion was legal in those cases it could not be withheld for any reason concerning a woman’s health, including her emotional condition or her age. Legalization of the hard cases is the “camel’s nose” in the tent, Reardon says, yet “[M]ost pro-life activists will continue to squirm and equivocate when asked about abortion for rape or incest pregnancies.”
The course of pro-life political strategy over the last decade was more complex than that. No pro-life activist believes that abortion is acceptable in cases of rape or incest. While such a view has been popular with the public, pro-lifers believe that the child conceived in violence is obviously as worthy of protection as any other baby. She has done nothing deserving of death. Even someone who believed that every rapist should be condemned to death would balk at extending the sentence to the rapist’s child. The idea becomes even more appalling when we remember that it is, in reality, the rape victim’s child. Justice requires that innocent life be protected, and this unborn child is unquestionably an innocent bystander, if not a second victim, of the attack.
Yet, about ten years ago, some pro-life organizations began to encourage state legislatures to pass laws that allowed an exception for rape and incest. Their reasoning was simply pragmatic. The numbers of rape and incest abortions each year are relatively small, 1% or less of the total. Let’s write a law that the public will accept, the thinking went, and save 99% of the babies. That will give a platform to build on, and with further education, over coming years, we can come back for the rest. At debates, pro-choicers who brought up the 12-year-old incest victim would sometimes be stymied when their bluff was called: “Okay, if I agreed to let rape and incest abortions remain legal, would you agree to outlaw all the rest?”
Other pro-lifers objected vehemently to this strategy. You’re abdicating the very principle of the sacredness of human life, they charged; you’re creating a category of “second-class babies.” Visitors to the annual March for Life in Washington will no doubt recall that the theme almost every year reflected such a “No Compromises!” position. Advocates on this side would insist that such a concession dynamited the very foundation of the movement. They refused to be party to anything that would leave any baby behind. We can’t “come back” for the rape and incest babies later, they noted wryly. They won’t be there. They’ll be dead.
Those advocating what was called “the incremental approach” found this response unrealistic and frustrating. “Do you mean you’d let 99 children die in a burning building, just because you couldn’t get all 100 out?” was a frequent question. For several years this debate produced heated words almost any time pro-life leaders gathered, and led to no philosophical resolution.
Eventually, however, there was a practical resolution. Though a few states did pass versions of the “incremental” law, the Supreme Court soon made it clear that any such law was flatly unacceptable — exceptions or no exceptions. No prohibition of any abortion, under any circumstances, was allowed. The point was moot.
Thus in recent years there have been no pro-life attempts to outlaw abortion generally, either with or without exceptions. The attempt, in thirty states, to prohibit only one particularly gruesome method of late-term abortion, was recently ruled unconstitutional by the Supreme Court. The only other initiatives have been narrowly crafted to hold clinics to safety standards or to ensure women are fully informed, to give parents a say in a teen’s abortion or to require a waiting period for reflection. None of these laws prohibit any abortion; they regulate it, like state liquor laws regulate sale of alcohol, without prohibiting anyone who can read the sign outside the store from buying as much booze as he wants. As such, these laws could end up backfiring on the pro-lifers who worked so hard for them. They may give the public the impression that, like liquor sales, abortion is now safe and tidy and reasonably regulated. Since pro-lifers fought for these laws, citizens may feel they should now politely go away. Pro-lifers got some of the pie and the pro-choicers got some, they might conclude, so everyone should be happy.
There isn’t much political application to the discussion of rape and incest abortion, when all abortions are absolutely legal. Yet the emotional, spiritual, and philosophical discussion continues. While it looks at first glance as if rushing victims of violence to an abortion clinic is the greatest kindness, when we listen to them we learn that it is not at all what they want. What they want is surprising, but most of all it includes not inflicting violence on another person.
“The victim may sense, at least at a subconscious level, that if she can get through the pregnancy she will have conquered the rape,” Reardon writes. “By giving birth, she can reclaim some of her lost self-esteem. Giving birth, especially when conception was not desired, is a totally selfless act, a generous act, a display of courage, strength, and honor. It is proof that she is better than the rapist. When he was selfish, she can be generous. While he destroyed, he can nurture.”
Perhaps the most poignant passages in “Victims and Victors” are from the testimonies of women who did instead what most Americans assume they should, and aborted their abuse-conceived children. The next time you hear Fluster express his “compassionate” views, think of these words from Patricia Ryan:
“[Abortion] only compounds the trauma and pain of rape and incest. I was an innocent victim of a horrible crime. I was not to blame for what the rapist did to me. But in choosing to abort, to kill the innocent child growing within me, I lowered myself to the level of the rapist. I too committed a crime against a defenseless baby who had done nothing wrong, who was also a victim of the rapist. That child may have been fathered by a criminal, but I was the mother, and I killed a part of myself when I had the abortion. It only compounded my pain; it didn’t solve a thing.”
One of the fundamental dogmas of Eastern Orthodoxy is the existence of the human soul.
In Orthodox spiritual circles, one finds the usual paradox of circular reasoning and confirmation bias when it comes to science. They love to boast when an early Church Father, or even Holy Scripture, mentions something that has only been verified by one of the sciences many centuries later. This gives an Orthodox Christian a warm feeling that this somehow proves the “Divine inspiration” of the texts. Of course, every religion has such instances of ancient texts containing truths that science has only recently confirmed—Judaism, Islam, Hinduism, Buddhism, most of the pagan religions—and modern-day adherents of these religions make similar boasts. One would assume that the Orthodox Christians who make such boasts believe in the validity of the science they claim validate the ancient writers’ divine illumination. However, this is only a case of confirmation bias.
However, when one of the sciences contradicts an orthodox teaching or dogma, then the Orthodox Christian resorts to a circular reasoning tactic: “True science validates Orthodoxy and the Scriptures because they are the only truth. If one of the sciences contradicts or seemingly disproves Orthodoxy then it is wrong because Orthodoxy is the only truth.” In some cases, the science will be dismissed abruptly as “an unproven theory” or “Western atheist propaganda.”
Thus, when a branch of science confirms some aspect of Orthodoxy or the Scriptures, the Orthodox Christian will say with a big smile, “Even science confirms this!” When it contradicts any aspect of the Orthodox faith then it is dismissed as secular and vain knowledge; not useful for the salvation of one’s soul.
Let’s return to the “eternal soul” in Eastern Orthodoxy. One of the central teachings of Orthodoxy is that a human embryo is a complete human being from the moment of conception; i.e., it is both body and soul. This dogma is used in bioethical arguments against abortion; i.e., a human being is murdered before the chance of baptism and enters the next life un-baptized. Furthermore, according to Elder Joseph Voutsas, abbot of St. Nektarios Greek Orthodox Monastery in Roscoe, NY, the Church Fathers teach that it is better for a woman to have the baby, baptize it, and then murder it over having an abortion. He also states the canonical penances for murdering a baptized baby are less severe for the mother than having an abortion.
Split Embryos and Chimeras
A 3 day old embryo is a collection of 150 cells called a blastocyst. Embryos at this stage occasionally split, becoming separate people (identical twins). Is this a case of one soul splitting into two? But Orthodox dogma teaches that it is at the moment of conception that the embryo is body and soul. If the embryo splits, does one of them have no soul? Or is a new soul created after the moment of conception? Of course, the early Church Fathers were unaware of this fact; they were not illumined about this when they were writing their treatises about the human soul, their canons or their dogmas.
The early God-illumined Fathers were also unaware of the fact that sometimes two embryos fuse into a single individual, called a chimera. Neither the Orthodox Church nor her ancient dogmatic and scientific Patristic texts have an explanation of what becomes of the extra human soul in such a case. As a matter of fact, they are totally silent about these two physiological phenomenon.
Of course, now that science has revealed these happenings to the world, modern day theologians have been writing books and articles on Orthodox Christian bioethics. However, there is no general consensus and many of the authors have conflicting viewpoints.
Embryo splitting may refer to:
When spontaneous, the natural way in which identical twins are formed.
When artificially induced, a method of cloning.
Monozygotic (MZ) or identicaltwins occur when a single egg is fertilized to form one zygote (hence, “monozygotic”) which then divides into two separate embryos.
Regarding spontaneous or natural monozygotic twinning, a recent theory proposes that monozygotic twins are formed after a blastocyst essentially collapses, splitting the progenitor cells (those that contain the body’s fundamental genetic material) in half, leaving the same genetic material divided in two on opposite sides of the embryo. Eventually, two separate fetuses develop. Spontaneous division of the zygote into two embryos is not considered to be a hereditary trait, but rather a spontaneous and random event.
Monozygotic twins may also be created artificially by embryo splitting. It can be used as an expansion of IVF to increase the number of available embryos for embryo transfer.
Monozygotic twinning occurs in birthing at a rate of about 3 in every 1000 deliveries worldwide.
The likelihood of a single fertilization resulting in monozygotic twins is uniformly distributed in all populations around the world. This is in marked contrast to dizygotic twinning, which ranges from about six per thousand births in Japan (almost similar to the rate of identical twins, which is around 4–5) to 15 and more per thousand in some parts of India and up to over 20 in some Central African countries.The exact cause for the splitting of a zygote or embryo is unknown.
In vitro fertilization (IVF) techniques are more likely to create dizygotic twins. For IVF deliveries, there are nearly 21 pairs of twins for every 1,000.
Artificial embryo splitting or embryo twinning, a technique that creates monozygotic twins from a single embryo, is not considered in the same fashion as other methods of cloning. During that procedure, an donor embryo is split in two distinct embryos, that can then be transferred via embryo transfer. It is optimally performed at the 6- to 8-cell stage, where it can be used as an expansion of IVF to increase the number of available embryos. If both embryos are successful, it gives rise to monozygotic (identical) twins.
A chimera is an ordinary person or animal except that some of their parts actually came from their twin or from the mother. A chimera may arise either from monozygotic twin fetuses (where it would be impossible to detect), or from dizygotic fetuses, which can be identified by chromosomal comparisons from various parts of the body. The number of cells derived from each fetus can vary from one part of the body to another, and often leads to characteristic mosaicism skin coloration in human chimeras. A chimera may be intersex, composed of cells from a male twin and a female twin. In one case DNA tests determined that a woman, mystifyingly, was not the mother of two of her three children; she was found to be a chimera, and the two children were conceived from eggs derived from cells of their mother’s twin.
NOTE: The following article is taken from “Time Machine,” July 23, 2015. Poseidon (Greek: Ποσειδῶν) was one of the twelve Olympian deities of the pantheon in Greek mythology. His main domain was the ocean, and he is called the “God of the Sea”. He is usually depicted as an older male with curly hair and beard. Poseidon was a major civic god of several cities: in Athens, he was second only to Athena in importance, while in Corinth and many cities of Magna Graecia he was the chief god of the polis.
An unprecedented incident of religious fanaticism made headlines in April 1976.
The protagonist was a monk from Mount Athos, who went to Athens in order to destroy the statue of Poseidon that stood at the entrance of the Ministry of Education.
It all started from an article by the Metropolitan of Florina, Augoustinos Kantiotes, “concerning the genitals of the pagan God and the shame of Athens,” which enraged the monk. In the article, Kantiotis mentioned—among other things—the plaster copy of the Poseidon statue that adorned the entrance to the Ministry of Education. The monk was furious and decided to act. He got a car and traveled from Athos to Athens to eliminate what he believed was the Ministry’s shame.
He invaded the building early in the morning and started hitting the statue with a large sledgehammer. The Ministry officials tried to stop him, but did not manage.
The monk was furiously beating Poseidon shouting: “Down with the idols.”
The monk broke the statue’s hands and feet. Police officers arrived at the Ministry and arrested him before he could shatter the head. “It was a corruptive idol; disgusting and shameful. Those who set it up in the Ministry of Religious Affairs are not Christians,” the monk said to justify his action. Reporters gathered and submitted questions at the police station where he was led.
“What bothered you most about the Poseidon statue? Perhaps his nakedness? -That too. Why do they have the idol in the ministry? Do they want to restore paganism, as did Julian the Apostate? No, they will not succeed in that.”
The monk was not penitent. Rather, he said to himself: “Oh I did not have the honor to also break its head with the hammer.” The monk even threatened to return to Athens at night with two cases of dynamite and turn Poseidon to ash. According to his plan, he would break the glass and enter the Ministry with the wicks ready for firing. In an emergency, as stated, he would be killed together, like Samuel in Kougki.
The case was brought to justice. People who supported the monk had gathered in court. When the accused asked the chairman what he had to say about the matter, he replied calmly: “I accept. I broke the statue because it was the shame of the city and caused the indignation of Christians.” When they asked him if he sought exemption from the charges, he categorically said no. The court sentenced the monk to prison for eight months, but he appealed and was released.
For completeness, if nothing else, this post addresses how religious images not depicting Christ and His Saints were regarded by the Church, using the testimony of her martyrs. Below, is a roughly chronological list of Saints known to have destroyed idols: i.e. the religious images and statues venerated by non-Christians, and considered holy by them. The list is by no means exhaustive.
King Hezekiah (+687 B.C.)
This king of Judah gives a scriptural precedent for the physical destruction of idols (2 Kings 18-20). King Hezekiah is glorified because, in order to restore true worship of God in his kingdom, he“removed the high places and broke the sacred pillars, cut down the wooden image and broke in pieces the bronze serpent that Moses had made…”; and as Scripture explains, the righteous king did these things because “he held fast to the Lord; he did not depart from following Him, but kept His commandments, which the Lord had commanded Moses.”
Commemorated Aug 28
King Josiah (+609 B.C.)
In a similar way to King Hezekiah, Josiah also used his royal authority to “clean up” the faith of Israel, and destroyed idols and other objects related to the worship of Baal. Scripture describes his legacy thus: Neither before nor after Josiah was there a king like him who turned to the LORD as he did—with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses. (2 Kings 23:25).
Josiah is included in the genealogy of the Evangelist Matthew and so is celebrated on the second Sunday before Christmas.
The Lord Jesus Christ and His Holy Mother (1st Century A.D.)
As part of the Church’s tradition, it is believed that during Christ’s flight into Egypt, statues to the native gods crumbled and fell at His presence; this led to the conversion of some of the inhabitants. This story is enshrined in the Akathist Hymn to the Mother of God, which contains the following stanza addressed to Jesus:
By shining in Egypt the light of truth, Thou didst dispel the darkness of falsehood; for its idols fell, O Saviour, unable to endure Thy strength;
The Apostle Paul (+67 A.D.)
As recounted in the Book of Acts (19:11-20), the miracles of the Apostle Paul led many pagan sorcerers in Ephesus to convert to Christ, whereupon they publicly burned their spell-books. Scripture concludes this episode with the words: So the word of the Lord grew mightily and prevailed.
The Apostle Matthew (+ 1st century A.D.)
Some accounts of the Evangelist’s life state that in the place of his martyrdom the local ruler repented of executing the Saint and was baptized, taking the name Matthew. The newly-illumined king then proceeded to destroy the pagan idols in his temples.
Commemorated November 16 and June 30
The Apostle John (c. +97 A.D.)
Some accounts of the Life of John the Evangelist state that his exile to Patmos was a result of the Apostle causing pagan idols to fall through his prayers. In the Anglo-Saxon homilies from the 10th/11th centuries, there is an explicit mention of the Apostle John turning the idols to dust by the power of God (see here).
Commemorated September 26, May 8, and June 30
Twin-Martyrs Florus and Laurus (+ 2nd Century A.D.)
These Saints were stonemasons who settled in Ulpiana (in modern-day Kosovo) and were there employed by the Roman prefect in building a pagan temple. The Saints gave away all their salary to the poor. After the temple was complete, Ss Florus and Laurus gathered all the local Christians together, and then proceeded to smash all the statues of the temple before erecting a cross. The local authorities executed 300 Christians for this act, including the Twin-Saints, who were thrown down into a well.
Commemorated August 18.
Abercius of Hieropolis, Equal-to-the-Apostles (+ 167 A.D.)
After praying fervently for the conversion of the pagan-dominated Hierapolis, an angel of the Lord appeared to the bishop, and ordered him to destroy the pagan idols. Having done so, he presented himself to the pagans, who would have murdered him were it not for his miraculous healing of three demon-possessed youths.
Commemorated October 22.
Martyr Julian of Dalmatia (+ 160 A.D.)
This youth was mercilessly tortured over a period of days for not offering sacrifice to the idols. During this time, the temple of Serapis and all the idols within it were destroyed. The pagans attributed the destruction to St Julian’s “magic” and demanded his immediate execution. Of the idols, Julian said boldly: “Listen, accursed ones, do not trust your gods, which you have made with your hands. Know, rather, the God Who out of nothing, has created Heaven and earth.”
Commemorated July 28.
This famous Orthodox saint was arrested for converting many pagans to Christ. After many tortures she meekly let herself be led to the Temple of Apollo to offer sacrifice. However, upon entering the temple, St Paraskevi made the sign of the cross and the statues in the temple were destroyed. The furious pagans ensured the Saint was condemned to death.
Commemorated July 26.
Holy Martyrs Speusippus, Eleusippus, Meleusippus and their grandmother Leonilla (+ 175 A.D.)
Triplets who lived in France, as youths they were converted to the Christian faith by their grandmother, Leonilla, and in their zeal destroyed the pagan idols in the area.
Commemorated January 16.
Saint Glykeria (+ 177 A.D.)
The daughter of a Roman official in Thrace, she was a secret Christian who was forced to attend a pagan high-festival at the largest temple in the area. During the service, overcome by having to witness the ministering to false idols, she toppled the statue of Jupiter and upbraided the pagans for their folly. For this she was executed. Read more>>
Commemorated May 13
Saint Charalampus (+202 A.D.)
When already 113 years old, St Charalampus was subjected to fierce tortures for refusing to offer sacrifice to the idols. Upon witnessing his steadfast faith, the daughter of the Emperor Severus – called Gallina – converted to the Christian faith and destroyed all her pagan idols.
Great-Martyr Christina of Tyre (+ 3rd Century A.D.)
The daughter of a pagan governor, Christina was instructed in the faith by an angel of the Lord, and afterwards she destroyed all the idols in her room and threw them from the window. When her father discovered the truth he had her cruelly tortured before he died. The next governor finished the job and executed St Christina by the sword.
Commemorated July 24.
Great-Martyr Tatiana of Rome (+225)
Secretly Christian, Tatiana was ordained as a deaconess, captured by the pagan authorities, brought into the sanctuary of Apollo, and forced to offer sacrifice. Through her prayers, the earth shook, toppling the statue of Apollo and causing some of the pagan priests to be crushed. As the statue fell, witnesses saw a demon flee from behind it. St Tatiana was cruelly tortured and beheaded.
Commemorated January 12.
Martyr Polyeuctus of Melitene, in Armenia(+ 255 A.D.)
A Roman soldier who confessed faith in Christ during the persecution by Emperor Valerian (253-259). In zeal he went to the public square and tore up the edict of Decius which required everyone to worship idols. A few moments later, he met a procession carrying twelve idols through the streets of the city. St Polyeuctus dashed the idols to the ground and trampled them underfoot.
Commemorated January 9.
Martyr Agatha of Palermo (+251)
Was also cruelly tortured under the edict of the Emperor Decius (see above) for refusing to offer sacrifice to the idols. During interrogations she openly mocked the idols as “not gods but demons”, and also mocked the city prefect who worshiped them. Before her final execution an earthquake shook the city destroying a number of the pagan temples, attributed to the prayers of St Agatha.
Commemorated February 5
Martyr Heliconis of Thessalonica (+ 3rd Century A.D.)
Suffered under the governor Perinus for refusing to offer sacrifice to the idols. After many tortures the virgin-martyr appeared to relent and so was brought to the temple. After requesting to be alone in the temple, St Heliconis manfully tore down all the idols and smashed them to pieces. On returning, the enraged pagans demanded her execution.
Commemorated May 28
Martyr Sozon (“Saved”) of Cilicia (+ late 3rd century)
A pious young shepherd who was foretold his martyrdom in a dream. Awaking he headed for the city of Pompeiopolis, where a festival to a golden statue was taking place. Secretly he broke off the hand of the statue and distributed the fragments to the poor. When persecutions began in order to find the culprit, St Sozon immediately presented himself to the emperor Maximian, confessing: “I did this, so that you might see the lack of power of your god, which offered me no resistance. It is not a god, but a deaf and dumb idol. I wanted to smash it all into pieces, so that people would no longer worship the work of men’s hands.” St Sozon gave up his life under pitiless tortures.
Commemorated September 7
Saint Victor of Marseilles (+290 A.D.)
A Roman army officer in Marseilles, who publicly denounced the worship of idols. At the orders of Emperor Maximian he was brought before a statue of Jupiter in order to offer incense before it. Not only did St Victor refuse, he kicked the statue, causing it to fall and shatter. Crushed under a millstone.
Commemorated July 21.
Priest-Martyr Mocius of Amphipolis (+ 295 A.D.)
Overturned the altar during a pagan service to Dionysius (Bacchus) and exhorted those gathered to turn to Christ. Captured and forced to offer sacrifice to false gods, the Saint called upon the name of Jesus Christ and the idols shattered. He was finally brought to Byzantium and executed there.
Commemorated May 11
Sainted-bishop Sisinios and Artemon, Presbyter of Laodicea (+303)
When the Emperor Diocletian ordered a persecution of the Christians in the late 3rd century, St Artemon was already an elderly and long-serving priest of the Church. Saint Sisinios, knowing about the impending arrival in the Laodiceian district of the military-commander Patricius, went together with the priest Artemon into the pagan-temple of the goddess Artemis. There they smashed and burnt the idols. Although arrested and tortured, St Artemon’s life was miraculously spared so that he could go on preaching until 303 A.D., when he was finally seized by pagans and murdered.
Commemorated April 13.
Martyr Blaise of Sebaste (+ 316 A.D.)
An old man living a life of prayer in a secluded cave, the pagans did not forget his earlier life as a zealous bishop for the Christians. Dragging him back to the city to face trial, St Sebaste fearlessly mocked the idols (as shown in this detail from a Russian icon) for which he was savagely beaten and eventually executed along with pagan women who had been converted by his words and miracles.
Commemorated February 11
Great-Martyr Theodore Stratelates, or “the General” (+ 319 A.D.)
Was appointed military-commander in the city of Heraclea Pontica, during the time the emperor Licinius began a fierce persecution of Christians. Theodore himself invited Licinius to Heraclea, having promised to offer a sacrifice to the pagan gods. He requested that all the gold and silver statues of the gods which they had in Heraclea be gathered up at his house. Theodore then smashed them into pieces which he then distributed to the poor. After tortures, St Theodore was beheaded
Holy Martyr Acacius was brought to trial for his belief in Christ. Sent from city to city enduring tortures along the way, the Saint publicly caused the toppling of pagan idols through his prayers… twice!
Commemorated July 28.
Among the many stories relating to this great Saint, is one relating to the smashing of idols (and shown in the picture at the very top of this post). After being offered great riches and power, the Holy George was brought to the temple of Apollo to give sacrifice. St George made the sign of the Cross approaching an idol and turned towards it, as though it were alive: “You wishest to receive from me sacrifice befitting God?” The demon inhabiting the idol cried out: “I am not God and none of those like me are God. The One-Only God is He Whom thou preachest. We are of those servant-angels of His, which became apostate, and in the grips of jealousy we do tempt people.” “How dare ye to be here, when hither have come I, the servant of the True God?” – asked the saint. Then was heard a crash and wailing, and the idols fell down and were shattered.
Commemorated April 23.
Priestly-Martyr Erasmus of Ohrid (+ 303)
Born in Antioch and after living a life of prayer on Mt Lebanon, he was ordained bishop and sent into Ohrid to preach the Gospel. Through miracles and preaching he converted many pagans in Ohrid, and overturned their altars. Brought before Emperor Maximian, Erasmus was commanded to worship a copper statue of Zeus. St Erasmus through prayer caused a terrible-looking dragon to appear from behing the idol and, again through prayer, caused it to wither and die. Through this sign the demonic nature of idol-worship was revealed, and the power of Christ to overcome it, converting 20,000 pagan souls. St Erasmus was beaten and imprisoned, but later was released and died in peace.
Commemorated June 2 (read his life here)
Empress Helena (+ 329 A.D.)
The pious Christian mother of Constantine the Great, Empress Helena is best remembered in the Orthodox Church for finding the Holy Cross on which Jesus Christ was crucified during a pilgrimage to the Holy Land. On the site of the finding she erected the Church of the Holy Sepulchre in Jerusalem. Less well-known perhaps, but no less significant, is that a temple to the goddess Aphrodite (Venus) needed to be flattened for the church to be built. St Helena probably also ordered the destruction of a temple to Zeus (Jupiter) in order to build a church dedicated to St. Cyrus and St. John.
Commemorated, with St Constantine, on May 21.
A native of Cappadocia, the Saint Nino is called “Equal-to-the-Apostles” for her evangelism of Georgia in the 4th century. One time, St Nino was traveling to Mtskheta with a group of Georgian pilgrims on their way to venerate the god Armazi. There she watched with great sadness as the Georgian people trembled before the idols, and prayed:“O Lord, send down Thy mercy upon this nation …that all nations may glorify Thee alone, the One True God, through Thy Son, Jesus Christ.” A violent wind began to blow and hail fell from the sky, shattering the pagan statues.
Commemorated January 14.
Achillius of Larisa (+ 330 A.D.)
The earliest recorded bishop of Larisa, St Achillius was present at the first Ecumenical Council, where he defending the Orthodox faith. In his city, the miracle-working Achillius embodied well the fuller Orthodox understanding of “religious images”: he was renowned for both tearing down pagan temples and adorning the Christian churches with icons. Reposed peacefully.
Commemorated May 15.
One of the most celebrated Saints of the Orthodox Church worldwide, the wonderful feats of this miracle-working bishop abound. Among these acts is the destruction of all the temple of Diana and other pagan shrines in his city of Myra, after he was reinstated as bishop there during Constantine’s reign. Much of the demolition was carried out by his own hand, though he also had to struggle in prayer to overcome the demons that inhabited the temples. That this act of Nicholas is celebrated is evidenced in later church frescoes showing the event, and this account taken from his biography.
Commemorated December 6, May 9, and July 29.
Under Constantine the Great St Mark, with the help of his deacon Cyril, had tore down a pagan temple and built a church in its place. When Julian the Apostate became emperor, idol-worship again grew, and the pagans wished to take revenge upon the now elderly bishop. Beaten, slashed with knives, his ears sliced off with linen, and with his hair pulled out, St Mark steadfastly refused to offer up any money in order to rebuild the pagan temple he had demolished. Even after the pagans kept lowering the price, St Mark refused to pay a single coin. Exhausted, and seeing that people were converted to Christ through his endurance, the torturers let St Mark go! St Gregory the Theologian writes highly of St Mark, and uses his example in his writings against Julian the Apostate.
Commemorated March 29.
Saint Emilian of Thrace (+ 362 A.D.)
A servant of the governor of Dorostolon, in Thrace, during the reign of Julian the Apostate. When an imperial delegate arrived in Dorostolon to kill the Christians, he did not find a single one there. Delighted by this, he ordered a great feast in honour of the idols to take place the next day. That night, Emilian went throughout the town and smashed all the idols with a hammer. The next day, the outraged citizens grabbed a man, supposing him to be the culprit. Emilian said within himself: ‘If I conceal my action, what sort of use has it been? Shall I not stand before God as the slayer of an innocent man?’ He therefore confessed everything before the governor, explaining: ‘God and my soul commanded me to destroy those dead pillars that you call gods.’ The enraged governor ordered St Emilian to be flogged and burned.
Commemorated July 18.
A shepherd who gave all his wealth to the poor, St Spyridon was made bishop of Tremithus after the death of his wife, under the reign of Constantine the Great. All the Lives of the saint speak of the amazing simplicity and the gift of wonder-working granted him by God. Through a word of the saint the dead were awakened, the elements of nature tamed, the idols smashed. At one point, a Council had been convened at Alexandria by the Patriarch to discuss what to do about the idols and pagan temples there. Through the prayers of the Fathers of the Council all the idols fell down except one, which was very much revered. It was revealed to the Patriarch in a vision that this idol had to be shattered by St Spyridon of Tremithus. Invited by the Council, the saint set sail on a ship, and at the moment the ship touched shore and the saint stepped out on land, the idol in Alexandria with all its offerings turned to dust, which then was reported to the Patriarch and all the bishops.
Commemorated December 12
Born in Persia, Irene was the daughter of the pagan king Licinius, and her parents named her Penelope. Locked in a tower to keep her away from Christian influence, Penelope received instruction from her tutor, Apellian, who was secretly Christian. Baptized by a priest named Timothy, she took the name Irene (meaning “peace”), and then smashed all her father’s idols, urging her parents to be Christians.
Commemorated May 5.
Emperor Theodosius the Great (+ 395 A.D.)
As ruler of the western and eastern Roman Empires, St Theodosius was zealous in upholding the Orthodox confession of the Holy Trinity, and is honored with the epitaph: “Right-Believing”. He ordered the destruction of many pagan temples, outlawed the old Olympic Games, and successfully defeated numerous armed, pagan rebellions, which sought to re-establish worship of the pagan gods.
Commemorated January 17.
Julius the Presbyter and Julian the Deacon (+ 5th Century A.D.)
Natives of Myrmidonia, these two brothers visited many outlying lands of the Byzantine Empire in order to win converts to Christ. To this end, they obtained permission from the Emperor Theodosius the Younger (+450) to build churches over the sites of dismantled pagan shrines. The grave of St Julius, which lay within a church built by Julius himself, dedicated to the Twelve Holy Apostles, became a site of healing.
Commemorated June 21.
Saint Porphyry of Gaza, Bishop and Confessor (+ 420 A.D.)
After many years as a monk, St Porphyry was elected Bishop of Gaza, a city where the Christian population numbered less than three-hundred, and idolatry was wide-spread. Discriminated against by the pagans, St Porphyry went to Constantinople and gained the support of Emperor Arcadius and the Archbishop, St John Chrysostom, to close down the idolatrous temples. Officials sent to close down the pagan shrines of Gaza were often bribed, and so after much labouring, St Porphyry undertook the destruction of the temples personally with his flock of Christians. Many temples were destroyed, including those dedicated to Aphrodite, Hecate, the Sun, Apollo, Kore (Persephone), Tychaion, the shrine of a hero, and the Marneion, dedicated to Zeus. In their place, Christian churches were erected. The pagan idols were burnt, and the marble from their temples were used to pave the way to the new Christian churches, so that all Christians on their way to worship would trample upon the remains of idolatry. These acts, along with much preaching, prayer, and humiliations suffered by St Porphyry, won the entire city of Gaza over to the Christian faith. The Life of St Porphyry, recounting his struggles against the pagans, was written by the deacon Mark.
Commemorated February 26.
A Holy Father among the Saints, St Gregory is also known for sending, as the Bishop of Rome, the missionary St. Augustine of Canterbury to evangelize the English in the late 6th century. In a letter to Abbot Melitus, St Gregory writes:
Tell [Bishop Augustine] that I have decided after long deliberation about the English people, namely that the idol temples of that race should not be destroyed, but only the idols in them. Let blessed water be prepared, and sprinkled in these temples, and altars constructed, and relics deposited. For if these temples are well built, it is essential that they should be transferred from the worship of devils to the service of the true God.
We can be confident that St Augustine of Canterbury carried out faithfully the orders of St Gregory, and can also be counted among the list of those Saints which have destroyed pagan religious artifacts.
In another letter to Aethelbert, the first Christian king of England, St Gregory gives further exhortations to destroy the idols:
Almighty God raises up certain good men to be rulers over nations in order that he may by their means bestow the gift of righteousness upon all those over whom they are set… So, my most illustrious son, watch carefully over the grace you have received from God and hasten to extend the Christian faith among the people subject to you. Increase your zeal for their conversion; suppress the worship of idols; overthrow their buildings and shrines…
It should be noted that King Aethelbert is also revered by the Orthodox Church, even if he is not outrightly proclaimed as a Saint. Both these letters are found in full in St Bede’sEcclesiastical History of the English people (Book I).
St Gregory commemorated March 12 and September 3.
St Augustine commemorated May 26.
A thoughtful king who took many years before finally accepting baptism by the hand of St Paulinius, despite his wife already being a pious Christian. After much deliberation, it was a miracle which finally convinced the king of Christ’s power, and upon making the decision to convert, his loyal lords and pagan priests were convinced too by his firmness of confession. The first thing St Edwin did, before even being baptized, was to order the “profaning” (according to Bede’s history) of the pagan altars and shrines. The chief-priest, Coffi, volunteered to do this, riding on horseback to the main pagan temple and throwing a spear at the altar, before tearing the whole edifice down (this happened not far from York, UK).
Commemorated October 12.
Saint Romanus (also Godard) of Rouen (+ 640 A.D.)
A sainted bishop of Rouen, before his consecration the faithful of the city asked Romanus to do something about the Temple of Venus in the Gallo-Roman amphitheatre. St Romanus entered the temple and tore the dedication from the altar, causing the temple to miraculously crumble and collapse.
Commemorated October 23.
Born Wynfrith in Devonshire, England, St Boniface went on to spread the Gospel throughout the German lands. One of his most famous evangelic feats was the felling by his own hand of a sacred Oak dedicated to Thor, using the timber to build a chapel on the site where today stands the cathedral of Fritzlar.
Commemorated June 5.
Possibly a native of Syria, St Michael was sent by St Photius, Patriarch of Constantinople to be the first Metropolitan (head-Bishop) of Kiev, after that nation’s ruler, Prince Vladimir, accepted baptism. Saint Michael spent the rest of his days tirelessly traveling the Kievan lands preaching, shepherding the faithful, establishing churches, and overturning the pagan shrines.
Commemorated September 30 and July 15.
Previously a war-monger, fanatic idol-worshiper, and polygamist, the change in Prince Vladimir after his baptism in the year 988 cannot be more dramatic. Immediately after his baptism, the newly-illumined ruler also had his twelve sons baptized, along with many boyars. Prince Vladimir then went on to have the wooden idols he had erected, torn down and hacked to pieces, with a statue of the chief pagan God, Perun, cast into the River Dnieper. These acts of Prince Vladimir had such far-reaching consequences that they later became known as the Baptism of Rus’. Prince Vladimir spent the rest of his twenty-eight years establishing churches and Christian schools throughout his lands, supported in his efforts by Sainted Metropolitan Michael (see above).
Commemorated July 15, also the day designated to celebrate the Baptism of Rus.
Saint Abraham of Rostov (+ 1077 A.D.)
A pagan convert who became a monk and dwelt in the areas around Rostov, in Russia. St. Abraham prayed fervently before an icon of Christ that he may be able to topple the idol of the local’s chief god: Veles. In answer to his prayers, the Apostle John appeared to the monk, and gave him a staff. With this, St. Abraham went to the shrine of Veles and toppled the statue of him, smashing it into pieces. Abraham founded the monastery of the Theophany in Rostov, as well two parish churches.
Commemorated October 29.
Some of the saints listed above are chiefly remembered for their fearless acts of destroying idols, though the majority are not. However, all the saints listed above are, among their other works, openly celebrated by the Church for their destruction of non-Christian temples, shrines, and statues.
What to take from this all? As with other miraculous deeds of the Saints, the destruction of the idols can be understood symbolically as the victory of right-believing Christians over all other idols, whether they be demons pretending to be gods or man-made constructs that lead our minds from the contemplation of God. This can be done without denying the historical fact of the Church’s Saints physically destroying non-Christian religious images. Of course, when considering other deeds of the Saints, we try to use their acts as an example for our own conduct. In the case of idol-smashing, most Christians today would shy away from literally following the Saints’ example, even though non-Christian idols abound. Perhaps this is wise, though the courage of these idol-smashing Saints is certainly something worthy of imitation. In striving for this, we can pray to Christ that we may emulate the martyr’s strength:
Thy Martyr, O Lord, in his courageous contest for Thee
Received the prize of the crowns of incorruption
And life from Thee, our immortal God.
For since he possessed Thy strength, he cast down the tyrants
And wholly destroyed the demons’ strengthless presumption.
O Christ God, by his prayers, save our souls,
Since Thou art merciful.
Research into the religious significance of the washing and kissing of bare feet was inspired by the recent “foot worship” scandal of George Passias who “washed” and kissed Ethel Bouzalas’ feet with his own mouth. The former priest was defrocked last year for his sexcapades which came to light in video format.
What may surprise you dear reader is Christians protected their feet by the patronage of the holy.
Two Saints championed the legs and feet, St Peter (The Apostle). The Feast of Peter and Paul is June 29th; and Servatus (Servaas, Servatius or Servais), his Memorial Day is 13 may. Servatus is frequently depicted as a bishop with three wooden shoes.
In Biblical times shoes were made from animal skins, and these were difficult to clean. This may explain why shoes in the Old Testament, an agricultural society came to represent all that was unclean. The emblems of filth were left outside homes and considered quite unsuitable for holy places. Feet encased in footwear required to be purified and this responsibility usually fell to the lowest house servant. Foot bathing signified the status of an honored guest and put them at ease and comfort. It also kept the floors, clean. Foot washing was viewed as an honor or service and became a common Jewish custom at formal banquets and took place either on arrival or before the feast.
Foot washing, when undertaken by anyone other than the lowest servant in the household, took on significant symbolic importance. Most authorities recognize this humble action as deliberate act of humility, a mark of respect or deliberate self-humiliation. Ceremonial feet washing often involved marking the toe with blood or oil to symbolize either consecration or the cleansing of the entire person. This type of ritual was considered important before entering God’s house. Bathing feet in oil was also taken as a prospect of wealth. When Mary Magdalene washed the feet of Jesus with her tears and dried them with her hair, she also anointed them with expensive ointment. For this token of devotion, Christ forgave her sins then proceeded to remind his host that he had not been extended the same courtesy as would be appropriate to a welcome guest. Jesus then subverted the symbolism by washing the feet of his disciple’s feet at the Last Supper. Despite protestation he reminded his devotees the significance of foot washing, which is celebrated to this day. ‘I have done this to give you an example of something that you should do.’ Christ’s action demonstrated that service rather than status represented greatness in the Kingdom of Heaven. This action prepared his disciples (and their converts) to walk in the path of righteousness. Christians adopted the Hebrew foot washing ceremony and in some religious faiths this is still considered as one of the three ordinances (sacrament) i.e. baptism, the Lord’s Supper, and foot washing.
Foot washing acts as a renewal of baptism and commitment to living God’s way of life. Foot washing is still practised in one form or other throughout the world on the Thursday before Good Friday. Popes, religious leaders, and monarchs have all honoured the commitment to faith and humanity. In the UK the ceremony was often accompanied with the distribution of alms in the form of food and drink, clothes and money. Until 1689, in the reign of William & Mary, the monarchs personally washed the feet of the selected poor. Foot cleaning was replaced by specially minted coins, called Monday Money. To this day the custom is still celebrated on the day before Good Friday, when Her majesty the Queen distributes specially minted money to the poor. A man and woman are chosen to represent each year of the monarch’s life and given the special coins in a church. The specially minted coinage is worth much more than its face value.
Proskunew describes a Persian custom, which involved kneeling and putting the face to the ground. This sometimes involved kissing the ground. Taken as the act of submission, respect, gratitude, supplication, neediness, and humility. This was used on all sorts of occasions. Thought to have originated as a non-verbal greeting where men of equal rank would kiss each other on the lips. An inferior kissed his superior on the cheeks, and where one was much less noble rank than the other, he fell to the ground in homage. Considered to have become ritualized at the oriental courts, depending on rank, visitors would prostrate themselves, kneel in front of, bow for, or blow a kiss to the king. There may have been practical reasons for blowing a kiss as halitosis was thought to be common. Magicians would use the same technique in order to prevent contamination of the sacred fire. Alexander the Great (327) spread his empire to incorporate others and naturally took Iranians to serve at his court. To win his or her respect and support he had to act like a Persian king, and ordered everybody to behave according to the oriental court ritual. The court custom, caused consternation amongst the Greeks as prostration, bowing or kneeling, to anyone other than the Gods was unacceptable. Despite violent opposition it is not clear whether Alexander the Great’s attempt at cultural infliction, succeeded.
However, proskynesis was commonly practiced at the courts of his successors and remnants remain today occidentals, still bow for kings and queens. By the time of the Old Testament the custom had passed in judicial behavior and when an accused was brought before the judge, he lay prostate. If found guilty, the judge would place his foot on their neck. If innocent the judge would stoop over and lift their face with his hand. Lifting the face was a Hebrew concept, which equaled a declaration of innocence in a judicial, proceeding. When Muslims bow towards Mecca this is another reference to proskynesis and by contrast the posture of early Christian worship. was standing.
According to Brasch (1989), kissing the feet was a gesture of homage and deference, far removed from its erotic roots. Millions of pilgrims with loving pressure have worn down the feet of the statue of Saint Paul in Rome with their lips. At the beginning of the Holy Roman Empire it was the custom for the faithful to kiss the right hand of the Papal Father. In the eighth century, a rather passionate woman took liberties and according to legend, the Pope cut off his hand in disgust. The custom of kissing the Pope’s right foot was adapted as more appropriate. Pope Innocent III (1198-1216) had kings and churchmen kiss his feet. Today the act of homage involves kissing the Pontiff’s right shoe. Lips are aimed at the cross-depicted on the shoe. This is either taken as a tribute to his authority or the simulation of servitude.
FOOT WASHING CEREMONY IN THE ORTHODOX CHURCH
The Eastern Orthodox and Eastern Catholic Churches practice the ritual of the Washing of Feet on Holy and Great Thursday (Maundy Thursday) according to their ancient rites. The service may be performed either by a bishop, washing the feet of twelve priests; or by an Hegumen (Abbot) washing the feet of twelve members of the brotherhood of his monastery. The ceremony takes place at the end of the Divine Liturgy.
After Holy Communion, and before the dismissal, the brethren all go in procession to the place where the Washing of Feet is to take place (it may be in the center of the nave, in the narthex, or a location outside). After a psalm and some troparia (hymns) an ektenia (litany) is recited, and the bishop or abbot reads a prayer. Then the deacon reads the account in the Gospel of John, while the clergy perform the roles of Christ and his apostles as each action is chanted by the deacon. The deacon stops when the dialogue between Jesus and Peter begins. The senior-ranking clergyman among those whose feet are being washed speaks the words of Peter, and the bishop or abbot speaks the words of Jesus. Then the bishop or abbot himself concludes the reading of the Gospel, after which he says another prayer and sprinkles all of those present with the water that was used for the foot washing. The procession then returns to the church and the final dismissal is given as normal.
GENDERED AND SEXY FEET IN THE SCRIPTURES
In the scriptures scholars accept feet were used as metaphors for the genitalia. Keen to downplay emphasis on the generative process which was more pagan, the ancient Hebrews took the foot and made it a gender icon.
‘And he said, Behold now, my lords, turn in. I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.’ (Gen 19:2)
In Isaiah (7:20) reference was made to the hair of the feet. Most authorities interpret this passage to mean pubic hair. By sexualizing the feet, there was need to cover them from uninvited gaze. In the vision of the Lord’s glory, Isaiah described the six wings of the seraphims.
‘and with twain he covered his feet.’ (Isaiah 6:2)
Centuries later, Christian art avoided showing feet of the Devine with only the more risque artists risking ex communication, by tempting viewers to glimpses of uncovered feet. Angels were painted with large wings, which covered their feet, hence, a representation of modesty. The term shoe, which had its derivation in Old English (Anglo Saxon), describes a cover but not as protection, instead it meant to partially conceal, in an alluring manner. In Biblical times feet were not sexually attractive but could become so, when embellished with sandals. The penis metaphor is most obvious in the Book of Ruth.
‘And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down ; and he will tell thee what thou shalt do.’ (Ruth 3:4)
Pilgrims carrying the good news of God’s Salvation had beautiful feet:
‘How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publish salvation; that saith unto Zion, The God reigneth!’ Is 52:7
‘Behold upon the mountains the feet of him that bringeth good tidings that publisheth peace!’ Nahum 1:15 By the New Testament those spreading the Gospels wore sandals.
‘And your feet shod with the preparation of the gospel of peace;’ Ephesians 6:15
The ancient custom of falling voluntary at another’s feet was taken as a mark of reverence.
‘And I fell at his feet’ 1 Sam 25: 24
‘And Esther spake yet again before the king, and fell down at his feet..’ Esher 8:3. Many who met Jesus were described to fall to their feet.
‘And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet.’ Mk 5:22
‘And when I saw him, I fell at his feet as dead.’ Rev 1:17
Taking hold of the feet of another was considered an act of prayer.
‘And when she came to the man of God to the hill, she caught him by the feet’ 2 Kings 4:27
‘And they came and held him by the feet, and worshipped him.’ Mt 28:9 The action of touching a heel had profound meaning.
‘And I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head , and thou shalt bruise his heel.’ Genesis 4:15
Jacob meant ‘one who grabs the heel’ or ‘heel god’ in Hebrew.
‘He took his brother by the heel in the womb, and by his strength he had power with God:’ Hosea 12:3
‘And after that came his brother out, and his hand took hold on Esau’s heel: and his name was called Jacob’ Gen 25:26 Images of heels were linked to potential disaster and the vulnerability of humanity.
‘The gin shall take him by the heel, and the robber shall prevail against him.’ Job 18:9
By the time of the New Testament, sitting at someone’s feet was considered an act of submission and tachability.
‘They went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus,’ Luke 8:35
‘And she had as sister called Mary, which also sat at Jesus’ feet and heard his word.’ Luke 10: 39
Spreading the Word of God across the known world would entail travelling. There is direct reference to Jesus Christ in the New Testament saying to his disciples to wear sandals whilst spreading the gospel. Later in the scriptures he is attributed to a statement not to be overburdened with footwear. Most scholars accept the latter to mean to travel light. By implication however as shoes and sandals were the preferred costume of the privileged then perhaps the Disciples were being directed to become more accepted by the higher social strata yet by the same token, not to appear too well attired to offend the poor. If sandals were to play an important role in the beginnings of Christianity then sandal makers and in particular sandal repairers would have a contributory role. Many affluent converts were disinherited from their family’s wealth yet compelled to spread the WORD, they needed an income for support themself. Many became sandal makers who worked by night whilst doing God’s work during day.