GB 10-12/2021

The three axioms of evolution are: uniformism, the long period of time, transformism. All of them are the metaphysical ideas which are the origin of evolutionism and define it. When they are considered the opera of the vague god of theists, they become religious ideas. Not being revealed by the true God, but inspired by the pagan philosophy, they are not demonstrated, nor demonstrable, they are not scientific observations, but their distortions only. Without them evolutionism is abolished, having no content. We will meet these three as preconceived ideas in all the „demonstrations” of the evolutionist model. To interpretate the scientific data this way, the researcher must believe in them without researching them, because if he would research them seriously, he could no longer be an evolutionist.In this article we have listed all three evolutionary axioms and we have shown that they are neither in line with the revelation of the Holy Spirit, nor with current scientific data. Uniformity is proved false by Saint Maxim the Confessor, through neo-catastrophism and geological evidence. The long time is shown to be false as well through the VIth Holy Ecumenical Synod, global and local dating (including radiometric) and the presence of unaltered soft tissue in dinosaurs. We have also explained that transformism is false as well, again through the words of the Saint Maxim the Confessor, by studying some false intermediate links, the fossil record, the mutations made on the vinegar flies and the statistics of the mutations.

During the 18th century, the teaching of ecclesiastical music in the Romanian Principalities witnessed its first institutionalization, through the efforts of several enlightened princes and hierarchs of the Romanian Orthodox Church, who founded new schools or reformed the existing ones. This process was facilitated both by the clear interest shown which the Phanariotes manifested towards Byzantine music, and by the need to improve the cultural level of the clergy. Among the Wallachian music schools at the beginning of the 19th century, one of the most important functioned within the precinct of the Saint Nicholas Șelari church, headed by the great chanter and teacher Petros Ephesios. Despite its brief activity (1816-1821), this school had a profound impact, through its innovative methods, on the teaching of ecclesiastical music in Romania.

In awareness of the international turmoil, the Romanian Patriarchate dedicated in 2021 a part of its creative and editorial energy to a subject that has become increasingly present within the conscience of Romanians: The Diaspora. Exotic in nature, yet concerning and very much real in significance, Romanian migration has begun to gain more and more momentum, overtaking continent after continent, and as such, it should not be left in isolation, far from its country and church of origin. If at the beginning of the twentieth century, the number of departed Romanians amounted to an almost insignificant sum, 100 years later, the situation appears to be entirely different: approximately 7 million inhabitants that live beyond the traditional borders of the country, in effect, creating what can be considered as a second Romania. In this case, the Romanian Orthodox Church quickly realized that it must intensify its mission, knowing very well that a man without a Church can become a man without a Country. Since 2008, numerous dioceses have been established, led by young hierarchs, who in turn were both educated and living abroad, thus having a better understanding of the reality which they must face.