Total Pageviews

Tuesday, April 13, 2010

Michael's List - Baffled by Health Plan?; Greek Wines; Pope in Cyprus, Talks; Vatican on Kosovo; US-Russia, Nukes; Monasticism



It is often said that the new health care law will affect almost every American in some way. And, perhaps fittingly if unintentionally, no one may be more affected than members of Congress themselves. In a new report, the Congressional Research Service says the law may have significant unintended consequences for the “personal health insurance coverage” of senators, representatives and their staff members. For example, it says, the law may “remove members of Congress and Congressional staff” from their current coverage, in the Federal Employees Health Benefits Program, before any alternatives are available. The confusion raises the inevitable question: If they did not know exactly what they were doing to themselves, did lawmakers who wrote and passed the bill fully grasp the details of how it would influence the lives of other Americans? The law promises that people can keep coverage they like, largely unchanged. For members of Congress and their aides, the federal employees health program offers much to like. But, the report says, the men and women who wrote the law may find that the guarantee of stability does not apply to them. Lawmakers of both parties have repeatedly said their goal is to provide all Americans with access to health insurance as good as what Congress has. Congress must now decide what steps, if any, it can take to deal with the problem. It could try for a legislative fix, or it could adopt internal policies to minimize any disruptions. In its painstaking analysis of the new law, the research service says the impact on Congress itself and the intent of Congress are difficult to ascertain. The law apparently bars members of Congress from the federal employees health program, on the assumption that lawmakers should join many of their constituents in getting coverage through new state-based markets known as insurance exchanges. But the research service found that this provision was written in an imprecise, confusing way, so it is not clear when it takes effect. The new exchanges do not have to be in operation until 2014. But because of a possible “drafting error,” the report says, Congress did not specify an effective date for the section excluding lawmakers from the existing program. “If members of Congress cannot explain how it’s going to work for them and their staff, how will they explain it to the rest of America?”


Most people's first experience with Greek wine is pine-y, syrupy retsina -- that country white so ancient even Homer himself may have sipped it while composing his epics (poetry and booze being the classic combo that it is). But the cradle of winemaking civilization is now turning out wines that don't require a stiff ouzo chaser. A recent tasting of several Greek wines found good value bottlings that are easy to drink, if difficult to pronounce. Here were five standouts: 1. Domaine Porto Carras Limnio 2007 ($14): Made from the Limnio grape, the wine is made on the hillsides of Mount Meliton in Macedonia, near Turkey, and is certified organic. Reminiscent of a Pinot Noir with red fruit, clay notes, and a rusty color, you can find it on wine lists at Kefi and The Hideaway. 2. Harlaftis White 2009 ($12): This crisp white is made from Savatiano, the grape used to make retsina. It's clear in color, with great acidity and a saline minerality to it. Produced near Athens, the wines are pretty much organic, but the winery is too small to invest in the cost of certification. Sip it at Pera Mediterranean Brasserie. 3. Gai'a Assyrtiko Wild Ferment 2009 ($26): Pronounced yeai-ah, it's probably the only naturally fermented wine you're going to find from Greece. Based out of Santorini, winemaker Yiannis Paraskevopoulos is one of the most acclaimed in the country. The Assyrtiko grape, indigenous to the region, is known for good acidity and the ability to age. The wine is pretty, floral, and a little wild. Look for it on the lists at Molyvos and wd~50. 4. Gai'a Estate Red 2006 ($17): Made from 100 percent Agiorgitiko (Ai-your-yee-tee-ko), the second most planted grape in Greece, this full-bodied red is full of forest fruit and moss, but could probably use a little more time in the bottle. Bar Boulud and Porter House stock it -- proving Greek wines don't only pair with Greek food. 5. Domaine Spiropoulos Ode Panos NV ($21): If you like your sparklers full of bread, then these bubbles are for you. A candied kiwi prickle adds to the effervescence of this aromatic 100-percent Moschofilero (Mo-sko-fee-le-ro). Made in the Peloponnese, it's one of the first Greek wines to receive organic certification from the USDA. Have a glass at Snack Taverna or Okeanos in Park Slope.


Prime Minister George Papandreou yesterday stressed the importance of momentum being maintained in the latest round of United Nations-mediated peace talks on Cyprus, irrespective of who wins scheduled elections in the Turkish-occupied north on Sunday. “The European Union and the international community will expect, regardless of who leads the Turkish-Cypriot community, that any gains made in the existing negotiation process not be lost,” Papandreou said following talks in Nicosia with Cyprus President Dimitris Christofias. “The talks cannot start from scratch,” Papandreou added. The Greek premier acknowledged that there had been some progress in the latest round of peace talks on Cyprus “though not to the degree that we had hoped.” He also praised the government in Nicosia for working “patiently and persistently toward a solution” and he called on Turkish Cypriots to contribute to the peace effort “in a more constructive way and with the will for a solution.” Christofias was more outspoken, noting that he would be unwilling to resume negotiations from scratch if hardliner Dervis Eroglu beats incumbent Mehmet Ali Talat, a moderate, in the elections. “I am not prepared to start from the beginning after 18 months of negotiations with Turkish-Cypriot leader Mr Talat which have created the basis for a negotiated settlement,” Christofias said. “I won’t even consider starting from zero. Whoever makes this demand must be willing to pay the price in Europe and internationally,” he added. Christofias was responding to reporters’ questions on what he would do if Talat is defeated by Eroglu, who might want to launch a new talks process. Eroglu, who has the lead in opinion polls, told a rally of supporters’ over the weekend that the current parameters outlining a peace deal “don’t make sense.” He also said he would “bring the reality” of the Turkish-occupied north of Cyprus to the negotiating table. Talat has warned in interviews of Cyprus talks collapsing if Eroglu wins Sunday’s elections.


Pope Benedict XVI will visit Cyprus from June 4-6, the Vatican announced Saturday. During his stay the pontiff will unveil a working paper for the synod of bishops on the Middle East, that is due to take place at the Vatican in October. The pope will also meet the Orthodox Christian archbishop of the Mediterranean island, Crysostomus II, and hold an open-air economical service in the ruins of Paphos, a world cultural heritage. It will be the 16th foreign trip for the German-born pontiff, who is also due to travel to Malta and Portugal this year. The Orthodox Church on Cyprus, founded in AD 46, is one of the oldest in the world. Some 77 per cent of the Cyprus population are Christian Orthodox.


The Vatican has not recognized Kosovo out of consideration for the Serbian Orthodox Church, Cardinal Walter Casper was quoted as saying. "We, naturally, know that Kosovo is a heavy wound and pain for the SPC. We know that Kosovo is the cradle and center of Serb orthodoxy. We understand that and wish to be considerate toward that," said the cardinal, who is a member of the Papal Council. Casper also pointed out that the Vatican stands in favor of protecting Orthodox monuments, monasteries and churches in Kosovo, and that he was "very upset over a certain cultural brutality". "Important historical, cultural and religious monuments are being destroyed in Kosovo," he said of the ethnic Albanian attacks on Serb heritage. "This must not be (happening). History cannot be erased in that way."


The United States and Russia have signed an agreement to eliminate a massive amount of nuclear material that could used to fuel about 17,000 atomic weapons. Secretary of State Hillary Rodham Clinton and Russian Foreign Minister Sergey Lavrov sealed the deal on Tuesday on the sidelines of a nuclear security summit in Washington. Under the pact, the two countries have committed themselves to dispose of 68 metric tons of excess weapons-grade plutonium beginning in 2018. The disposal will be inspected and monitored by experts and is aimed at ensuring that the stockpiles can never be used for weapons or other military purposes.


Almighty God has gifted Orthodox Christianity with monasticism. It is the “alternative lifestyle” of Orthodoxy to which some, but not all, are called. Many sources state that the monastic life is the angelic life. Going one step further, some sources even state that God has replaced the angelic ranks that fell with Satan with the men and women who have been called to the angelic (that is, monastic) life. When we think of monasticism, several images and ideas come to mind – such as monasteries, the prayer life, and asceticism. But what about evangelism? Does the angelic life have a connection with the evangelical life that we Orthodox Christians are supposed to be living daily (especially those of us in the “front lines” – in our parishes and in the secular world)? If we turn to the hymnography of the feastday of the Synaxis of the Angels (November 8), in particular to the stichera on “Lord, I call …” at Great Vespers, we get some surprising insights about the angelic life worthy of consideration and application in the monastic life. The angelic life is one of worship. Stichera 6 states: As thou hast been manifested standing all resplendent, before the triluminary Godhead, O Michael, leader of hosts, thou dost shout rejoicing with the powers on high, “Holy Father! Holy Coeternal Word! Holy, Holy Spirit! One Glory and Sovereignty, one Nature, one Godhead, and one Power.” We all share in the angelic life when we gather together and engage in the liturgical worship of the Church. Those of us who have not been called to the monastic life are kept busy with the everyday activities of work, school, and family. It is a blessing to know that we have men and women in the Church who have dedicated themselves to a life of prayer and worship. As a result, the Church around the world at every hour of the day is praying ceaselessly (I Thess. 5:17), even when you and I cannot. How uplifting it is to know that, included in the ceaseless prayer life of our monastics, are prayers for the welfare and growth of the Orthodox Church. The angelic life is one of obedience to God’s commands. Stichera 5 says: Thou art of fiery appearance and of wondrous beauty, O Archangel Michael, traversing the spaces with thine immortal nature, fulfilling the commands of the All-creator, and known as powerful by thy might. Verily, thou hast made thy temple a fount of healing, honoured by thy sanctified call. Jesus Christ, our Creator, gave every one of us (monastic or not) an important commandment that we are all to obey. After His resurrection, He gathered His eleven disciples and spoke to them saying, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). All Christians know that commandment as the Great Commission. It is the call to evangelism given to the Apostolic Church that all Orthodox Christians should strive to fulfill every day. If the angelic life is fulfilling the commands of the Creator, then one component of the angelic life should be active involvement in the evangelical life of the Church. Monks are to be evangelists! Continuing that same thought, Stichera 3 also speaks of the evangelical life: Verily, the Intelligence before the ages hath appointed thee, by divine partaking, a second light lighting the whole universe, and revealing to us the truly divine mystery, which is from eternity, namely that the Bodiless shall be incarnate in a virgin womb and become Man to save man. We see that God has appointed those living the angelic life to proclaim the mystery of the Incarnation and all that God has done in order to save man. Monastics are called to be lights; they are to illumine the whole universe with the good news of salvation. The angelic life should proclaim not just the incarnation, but all those things that have come to pass for us – the cross, the tomb, the resurrection on the third day, the ascension into heaven, the sitting at the right hand of God the Father, and the second and glorious coming. Imagine monastic communities in this country with the evangelical spirit of Sts. Cyril and Methodius, St. Kosmas of Aitolia, and St. Herman of Alaska, who themselves were dedicated to venturing out amongst the people to bring them to the true faith. The angelic life involves safeguarding the Church. Stichera 1 of the feast admonishes: Demolish, O Gabriel, leader of hosts, the attacks of heretics, rising constantly against thy fold. Heal the division of thy Church; still the tempest of countless temptations, and deliver from hardships and calamities those who eagerly celebrate thy memory, who hasten to the shadow of thy protection, O intercessor for our souls. Too often we forget that Orthodoxy and Orthodox monasticism is lived out in the time and culture in which it finds itself. There is no “golden age” of Orthodoxy, nor is there any particular culture to which Orthodoxy aspires. The angelic life requires one to be responsible for knowing the Truth and striving to preserve it unblemished so that it is worthy to pass on to all generations and all cultures. This requires monasticism (and Orthodoxy in general) to be free of fundamentalist tendencies and bizarre heretical teachings. These kinds of things do nothing but turn people away from the Orthodox faith and create scandal and division amongst the faithful. A Church divided against itself cannot bear witness to the unity of the faith, and thus cannot properly evangelize. Monasticism should be a defense against heresy and division, not a contributor to them. Monasticism should also be in the forefront of our struggle for Orthodox unity in this country – both administratively and theologically – so that with one voice and one mind we may proclaim the Gospel. Lastly, there are many other things that the “angelic life” of monasticism in America could do to benefit the spread of Orthodoxy in this country. Through iconography, skilled American monastics could produce affordable, high-quality iconography so that, as the faith grows, we can adorn homes, missions, and churches with “windows to heaven.” Through metallurgy, skilled American monastics could produce much-needed chalices and patens, candlesticks, baptismal fonts, and more, so that we would not have to rely on pricy imports. By making vestments, skilled American monastics could produce affordable, quality vestments for a growing population of clergy needed to fill the ranks of a growing Church. Through translation, monastics could commit themselves to translating into English the vast numbers of patristic writings that still exist only in Greek, Latin, and Syriac. What a blessing to all of us this would be! Additionally, through woodworking, candle-making, teaching, scholarly works, liturgical texts, and other things too numerous to elaborate, we can see how much monasticism has to offer to the evangelical life of the Church in America. In conclusion, we see that the angelic life – monasticism – can and should be an important component of the evangelical life of the Orthodox Christian faith everywhere. Likewise, we see also that evangelism is a necessary component (among many) of the monastic life. We realize the importance of monasticism for the Church in America in promoting, guarding, and providing for the apostolic faith,. All of us should be praying for authentic monasticism in this country – praying for dedicated men and women who will adhere to the genuine teachings of the Orthodox faith, be obedient to and supportive of our hierarchs, work harmoniously with our priests, and be dedicated to the Great Commission of our Lord Jesus Christ, in accordance with the angelic evangelic life.