text:
God's Word Vs. Man's Tradition
The Pope and the Papacy
The Office of the Priest
Former Priests
Personal Testimonies of Former Lay Catholics
Vatican Global Agenda
Are Catholics Christians?
Catholic Sacraments
Catholic Scandals
Former Nuns
Bible Believers/Evangelicals
Ecumenical Movement
Mysticism/Emergent Church
The Jesuit Order
What Is The Gospel
Loving Catholics and Exposing Catholicism
Are Eastern Orthodox Bishops Really High Priests?
The office of the Bishop is essential to the continuation of the Eastern Orthodox Church. Without the bishops, the Orthodox Church would cease to exist. This paper briefly examines the historical development of this ecclesiastical structure and compares the concept of the Orthodox Bishop with the bishop or overseer as described in the Scriptures.1
The Rise of Domineering, even Monarchial Bishops
Orthodox bishop Kallistos (Timothy) Ware explains the necessary and essential office of the Bishop in the Orthodox Church,
"The Orthodox Church is a hierarchical Church. An essential element in its structure is the Apostolic Succession of bishops. 'The dignity of the bishop is so necessary in the Church,' wrote Dositheus, 'that without him neither the Church nor the name Christian could exist or be spoken of at all… He is a living image of God upon earth… and a fountain of all the sacraments of the Catholic Church, through which we obtain salvation.'"2
This quotation graphically reveals the importance to the Orthodox Church of its bishops and how greatly esteemed they are. How did the Orthodox hierarchy, including the office of its bishops, arise? Another quote from Bishop Ware demonstrates the Orthodox Church's belief:
"The Empire through which these first Christian missionaries traveled was, particularly in its eastern part, an empire of cities. This determined the administrative structure of the primitive church. The basic unit was the community in each city, governed by its own bishop; to assist the bishop there were presbyters or priests, and deacons."3
Originally there were bishops in villages as well as cities, but as time passed, the city bishops began to dominate the rural bishops.4 By the fourth century a provincial system had developed, whereby churches were grouped together into provinces,5 and the custom developed of ascribing greater honor to the "metropolitan" or bishop of the capital city (metropolis) of each province.6 During the fourth and fifth centuries, the Ecumenical Councils gave five bishops special recognition. Four of these bishops were ranked according to their cities' civil importance in the administrative cities of the Roman state.7 The city of Jerusalem was added due to its association with the Lord Jesus Christ.8 It is believed an Apostle founded the churches in all five of these cities. The Council of Nicea (A.D. 325) formally recognized the status of three dioceses: Rome, Alexandria, and Antioch. Due to the emergence of Constantinople (New Rome9) as the new capital of the empire, the Council of Constantinople (A.D. 381) assigned Constantinople second place after Rome, while Alexandria was assigned third place. Constantinople's status was confirmed at the council of Chalcedon (A.D. 451)10 and Jerusalem was granted fifth place among the great sees.11 These five bishops were called "Patriarchs" and the system, which the Orthodox Church calls the "Pentarchy,"12 was complete. The whole of the known world was divided up between the five Patriarchs and each administered their own section.13
Bishop Ware summarizes the present condition of Orthodoxy:
"The Orthodox Church is thus a family of self-governing Churches. It is held together, not by a centralized organization, not by a single prelate wielding power over the whole body, but by the double bond of unity in the faith and communion in the sacraments. Each Patriarch or autocephalous Church, while independent, is in full agreement with the rest on all matters of doctrine, and between them all there is full sacramental communion."14
The Orthodox bishop is the fundamental building block of the Eastern Orthodox Church and no Orthodox church can exist without him. An Orthodox bishop, after his election and consecration, functions as Governor, Teacher, and High Priest.15 As Governor, the bishop rules the flock committed to his charge;16 as Teacher, he is appointed to teach (though he is not considered to be infallible);17 and as High Priest, the Orthodox Church believes its bishops to be "the fountain of the sacraments,"18 such that a priest performing the Eucharist is really acting as the bishop's deputy.19 Orthodox theologian John Meyendorf summarizes the role of the Orthodox bishop as High Priest in each Orthodox Church.
"There is no Apostolic succession outside the Church, but only within the Church, and it specifically points to those [the bishops]20 who, in each Church, are called to preside and be the image of Christ Himself. It is not the Apostolic succession but their presiding among "priestly" people, which makes them High Priests, but they receive that grace for presiding from the laying on of hands by the successors of the Apostles. This particular grace, inasmuc
h as the Eucharist is the actualization of the Sacrifice of the Only High Priest Jesus Christ, presupposes the High Priestly service, which is distinct from the general Royal Priesthood of the people of God."21
The Orthodox bishop is considered to be a "'monarch' in his own diocese;"22 thus the phrase 'Monarchial Bishops.' Orthodox bishops ordain a bishop; a bishop, likewise, ordains priests and deacons.23 On behalf of the wider Orthodox Church, the bishops assemble together in councils and they alone make final decisions.24
The Biblical Organizational Structure in the New Testament
The Orthodox Church separates bishop and Presbyter (priest) into two different oversight roles. Is this distinction to be found in the Scriptures? In the book of Acts, the Bible describes Paul (the apostle) and Barnabas ordaining elders for the supervision of the churches: "And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed."25 The book of Acts covers a period from about A.D. 33 to A.D. 65, thus we have a description of how the early local churches in the apostolic era were supervised. The ministerial function of the deacons26 is also considered by many to be found in the book of Acts;27 and is certainly present in the early Apostolic Church.28 The term, elders, is a translation of the Greek word presbuteros29 (presbyters), which in this context means those who oversee the local churches. The English word bishop is a translation of the Greek term episkopos,30 which also carries the meaning of overseer of a Christian church. Episkopos and presbuteros are both found in the New Testament,31 and denote the same office, as can be seen from the following scriptures, "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders [presbuteros] in every city, as I had appointed thee: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop [episkopos] must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;"32 "The elders [presbuteros] which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight [episkopeo33] thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind."34 Thus, we clearly see in the New Testament that the terms overseer and elder are interchangeable.
The noted historian and Orthodox convert Jaroslav Pelikan comments on the use of the terms episkopos and presbuteros in the book of Acts:
"…the writer of Acts calls these leaders τους πρεσβυτερους [presbuteros] της εκκλησιας (20:17) but a few verses later Paul in his address to them says that the Holy Spirit had made these same men επισκοπους [episkopos] over the church (20:28). In such a passage at any rate, it does seem, as even Roman Catholic scholarship must acknowledge, that "this terminology appears to fluctuate a bit," and that the title πρεσβυτερος [presbuteros] and the title επισκοπος [episkopos] refer to the same person at the same time, so that it would be anachronistic to read the later distinction back into this text."35
Likewise, in defining the term bishop, the Antiochian Orthodox Church36 says:
"A bishop is the leader of a local community of Christians. In the New Testament there is no clear distinction between the offices of bishop and elder (presbyter), both of which function as leaders of the community. However, by the mid- to late first century, the Church began to reserve the title bishop for the men of spiritual qualification who were consecrated to follow the Apostles in their office of oversight…."37
The Scriptures do not support the separation of bishops and presbyters into two separate roles, and it is evident that there is recognition of this by certain members of the Orthodox Church.
Bishops and the "Church Fathers"
In the writings of certain early "Church Fathers" the separation of the bishops from the presbytery is evident. For example Ignatius says,
"Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ."38
This statement of Ignatius is referenced by Orthodox Church teachers39 to confirm the early adoption of the threefold ministry of bishop, priests, and deacons. And this quote from Ignatius does seem to indicate that some of the early post-apostolic Christian churches adopted the Episcopal structure that the Orthodox Church has perpetuated. The epistle is especially important since it was written about the year A.D. 107.40 It is evident, however, that the threefold Episcopal structure was not universally adopted or taught by the early Church Fathers, as the following quote from the Church Father Clement will demonstrate,
"The apostles have preached the Gospel to us from the Lord Jesus Christ; Jesus Christ [has done so] from God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth
proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first-fruits [of their labors], having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe."41
From the First Epistle of Clement to the Corinthians it can clearly be seen that Clement only accepts a twofold administrative ministry in the New Testament Church: that is, bishops and deacons. The epistle is dated to the period between A.D. 68 to A.D. 9742 and thus predates Ignatius' epistle. Likewise, Polycarp who is also considered to be an early Church Father, who lived in the first and second centuries,43 seems only to have recommended church government of presbyters and deacons; as can be seen from the following quotation from his Epistle to the Philippians,
"Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ."44
Finally, the writer of the second century45 Didache seems to know nothing of the threefold hierarchical ministry of a bishop over the presbyters46: "Appoint, then, for yourselves, bishop and deacons worthy of the Lord…."47
So we see that early Christian writers and Church Fathers differ amongst themselves concerning the threefold Orthodox Church Episcopal. As we can see, opinions of man are uncertain; the Scriptures set before us the true works of God: "For the word of the LORD is right; and all his works are done in truth."48
The Apostolic Succession of the Bishops
The concept and tradition of Apostolic Succession is of vital importance to the Orthodox Church. We quote from OrthodoxWiki, an encyclopedia of information for the Orthodox Church, "It is through the doctrine of Apostolic Succession that the Orthodox Christian Church maintains that it is the spiritual successor to the original body of believers in Christ that was composed of the Apostles. This succession manifests itself through the unbroken succession of its bishops back to the apostles."49
This statement is a concise summary of the Orthodoxy's claim to Apostolic Succession.50 One of the earliest formulations of apostolic succession through a line of bishops is found in Adversus Haereses51 (Against Heresies) written by Irenaeus, bishop of Lyons, between A.D. 182 and A.D. 188.52 Irenaeus wrote,
"The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. …Eleutherius does now in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us."53
In this treatise, Irenaeus stated that the Apostles committed the episcopate of the Church at Rome into the hands of Linus. In fact, the line of Episcopal succession in the Church at Rome is confused and uncertain;54 therefore it cannot be safely used to prove apostolic succession. Interestingly, Irenaeus also includes presbyters as well as bishops in the Episcopal succession.55 Eastern Orthodox teachers56 use the writings of Ignatius to demonstrate the primacy of the bishop in the local churches and yet Ignatius too posits that apostolic authority comes through the presbyters as well,
"See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God."57
The Orthodox Church believes that in the early Church a bishop presided in each community.58 But this was not necessarily the case, as the following quote from Irenaeus' Adversus Haereses will demonstrate:
"…we do put to confusion all those who, in whatever manner, whether by an evil self- pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings…."59
It is evident from this quote that certain Christians were assembling in "unauthorized" (in Irenaeus' opinion) church meetings. Thus, they were not under the oversight of a monarchial bishop. Can a church without the oversight of a monarchial bishop be considered to be unauthorized? The Bible provides the answer: "And from Miletus he sent to Ephesus, and called the elders of the church."60 Whilst Paul the apostle was at Miletus he sent for the elders at Ephesus (presbuteros). This indicates that there was a plurality of oversight in the church at Ephesus. Sure
ly, if there were a monarchial bishop at Ephesus, he would have been sent for, along with the elders. Paul recognized that the elders at Ephesus were the ones to whom the oversight of the church had been committed. There is no example in the Scriptures of the office of a monarchial bishop overseeing a church and the elders in a city.
Who is the ultimate authority that establishes and oversees the local and universal Church? It is the Lord Jesus Christ; as He says, "For where two or three are gathered together in my name, there am I in the midst of them,"61 and, "for one is your master even Christ and ye are all brethren."62
Who is Our High Priest?
The office of Eastern Orthodox Bishop does not have New Testament approval but arose later on. This presents a problem for the Orthodox Church, which Jaroslav Pelikan enunciates,
"…during the second and third centuries, a threefold pattern of bishop, presbyter, and deacon became established as the pattern of ordained ministry throughout the church. The question of the permanent normative authority of that pattern of ordained ministry for the church of subsequent centuries, therefore, cannot be decided by the authority of 'Scripture alone,' but depends on the authority that one accords to apostolic tradition in relation to the authority of apostolic Scripture…."63
Pelikan here introduces a division between the authority of apostolic Scripture and "apostolic tradition." This division inevitably implies that the Scriptures are faulty. In the New Testament Epistles Paul and the other apostles never contradict the other Scriptures, so why would they have issued unwritten traditions that contradicted the Scriptures? The Eastern Orthodox Church's "apostolic tradition" cannot be considered apostolic, when it contradicts the Bible, but is in fact composed of pieces of later traditions of men. In the following Scripture the Lord Jesus Christ shows that the traditions of men are not authoritative; it is the Scriptures that contain the commandments of God, "Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition."64
The Orthodox bishop is not the Christian's high priest.65 The Lord Jesus Christ is our High Priest, "By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore."66
The Lord Jesus Christ is the ultimate and unchangeable Episkopos (Bishop) of the Christian Church, "Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."67
Who is Your High Priest?
The important question at the end of this article is this, "Who is your High Priest?" The priesthood of Christ is glorious, like unto Himself. It is the priesthood in which He has offered to the Father all that He is. It is His final finished work in which the glory of His person will shine forever. As the High Priest, He had done all that was necessary to put away the sins of His people. He has provided for them both the forgiveness for their sins and His own perfect standing before God. "It is finished," He declared. What was finished was the believer's slavery to sin and the true moral guilt that attends his sin! Paid was the price of the believer's redemption! Performed were all the requirements of God's law. In a word, complete satisfaction had been made to God for the believer. In total contrast, the Orthodox Church's monarchial bishops with their sacraments and icons formally and explicitly contradict the Scriptures. Their teaching is all the more to be condemned because it leads millions into despair, and finally damnation. Believe on the Eternal Lord and know the Priest that gives life now, and forever! "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God…."68 This is the living way. "The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."69 This was the price demanded by the All Holy God in order that His justice might be satisfied in the forgiveness of sins. As a result of this payment, the true believer on Christ Jesus alone is freed from sin and Satan. "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." It is spiritual death to attempt to come to God through any earthly monarchial bishops who have no place in the New Testament. The way to the Eternal Father is through the Eternal High Priest alone; His death is for us the way to life. To those who believe on Him, He is everlasting life.
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1 ἐπίσκοπος [episkopos], an overseer… the superintendent, head or overseer of any Christian church…(Joseph Henry Thayer, D.D., Greek-English Lexicon of the New Testament (Grand Rapids: Zondervan, 1975), p. 243.)
2 Timothy Ware, The Orthodox Church: New Edition (London: Penguin, 1997), pp. 248-249. Timothy Ware is also known as Bishop Kallistos Ware
3 Ware, p. 13.
4 Fr. John S. Romanides, The Ecclesiology of St. Ignatius of Antioch (The basis for equality of bishops) "…the bishop of the city became much more authoritative than the village bishop who was still the bishop of one community. This, plus the fact that the bishop of the city was very influentially situated, obviously introduced the idea that he was somehow more important than the village bishop. Gradually the village bishop was deprived of some of his most important functions and subjected to the surveillance of the city bishop. "… even though they may have received episcopal ordination (cheirothesian) … let them dare not ordain neither presbyters nor deacons without the city bishop to whom he and his village is subject." (Canon 10 of Antioch; Chrysostomos Papadopoulos, Peri Chorepiscopon, Athens 1935, p. 8-10.). In the Church of North Africa of the late 4th century one could still find small village communities with a bishop and only one presbyter. (Canon 55 of Carthage, H. Alibizatos, The Holy Canons, Athens 1949, p. 254.) Progressively, however, St. Ignatius' conception of the bishop in terms of the local Eucharistic life as an end in itself is either mitigated or completely forgotten, and the episcopate conforms to the political structure of the empire." (http://www.orthodoxinfo.com/general/frjr_eccles.aspx )
5 Aristeides Papadakis, Ph.D., History Of The Orthodox Church, Heresies and Ecumenical Councils (http://www.goarch.org/en/ourfaith/articles/article7053.asp)
9 "…the privileges of the most holy Church of Constantinople, which is New Rome." (Henry R. Percival, Philip Schaff, Henry Wace, The Nicene and Post-Nicene Fathers Second Series Volume 14, (Albany: AGES Software, 1997), (The Seven Ecumenical Councils, The Fourth Ecumenical Council the Council of Chalcedon, Canon 28, p. 564.)
10 "…we also do enact and decree the same things concerning the privileges of the most holy Church of Constantinople, which is New Rome. For the Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops, actuated by the same consideration, gave equal privileges (ίσα πρεσβεια) to the most holy throne of New Rome, justly judging that the city which is honored with the Sovereignty and Senate, and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her…" (Ibid.)
11 Ware, p. 26.
12 Papadakis
14 Ware, p. 7.
15John Meyendorff, Rubrics on Hirerchical Services (Hierarchy and Laity in the Orthodox Church) (http://www.holytrinitymission.org/books/english/hierarchical_services_rubrics.htm#_Toc71183827)
16 Ware, p. 249.
20 "The prayer for the installation of bishops given by Hippolytus of Rome in the "Apostolic Tradition" and the witness of Ireneus of Lyons, clearly indicate the combining in the person of the bishop, both the Apostolic succession and the grace of High Priesthood." (Meyendorff, Note * at the bottom of the paper)
21 Meyendorff
22 "A bishop is appointed by God to guide and to rule the flock committed to his charge; he is a 'monarch' in his own diocese." (Ware, p. 249.)
23 "1. the three sacred orders of Diaconate, Presbyterate, and Episcopate have a sacramental nature; 2. these orders are exclusively conferred by Bishops with unquestionable apostolic succession…" (Standing Conference of the Canonical Orthodox Bishops in the Americas: http://www.scoba.us/resources/ordination.asp)
24 "…yet when the moment comes for the council to make a formal proclamation of the faith, it is the bishops alone who, in virtue of their teaching charisma, take the final decision." (Ware, p. 251.)
25 Acts 14:23
26 διακονέω [diakoneō], …to take care of the poor and the sick, who administer the office of a deacon… in the
Christian churches (Thayer, p. 137.) 27 Acts 6:1-6
28 1 Timothy 3:8-13
29 Πρεσβύτερος [presbuteros] elder… among Christians, those who presided over assemblies (or churches) (Thayer, p. 536.)
30 Thayer, p. 243.
31 For example; Episkopos: Acts 1:20; 1 Timothy 3:1-2; Titus 1:7; Presbuteros: Acts 20:17; 1 Timothy 5:1; 1 Peter 5:1.
32 Titus 1:5-7
33 ἐתּ ؛ ،אל ـפֿ ؛пω (episkopeō) "to look upon, inspect, oversee, look after, care for: spoken of the care of the church which rested upon the presbyters, 1 Pet. v. 2 (Thayer, p. 242.)
34 1 Peter 5:1-2
35 Jaroslav Pelikan, Acts (Brazos Theological Commentary on the Bible) (Grand Rapids, Baker, 2005), p. 92.
36 "…the Antiochian Orthodox Christian Archdiocese of North America. We are the jurisdiction of the Orthodox Christian Church whose roots trace directly back to first century Antioch…" (http://www.antiochian.org/about)
37 http://orthodoxyouthoutreach.org/orthodox-church-terms-a-g
38 A. Cleveland Coxe, A. Roberts, J. Donaldson, The Ante-Nicene Fathers Volume 1, (Albany: AGES Software, 1997), (The Epistle of Ignatius to the Magnesians: Preserve Harmony, Chapter 6), p. 124.
39 For Example: Meyendorff; Ware, p. 13.
41 Coxe et al., First Epistle of Clement to the Corinthians: The Order of Ministers in the Church, Chapter 42, p. 40.
42 Ibid., p. 13.
43 "The date of the Epistle cannot be satisfactorily determined. It depends on the conclusion we reach as to some points, very difficult and obscure, connected with the account of the martyrdom of Polycarp which has come down to us. We shall not, probably be far wrong if we fix it about the middle of the second century." (Coxe et al., Introductory Note, Epistle of Polycarp to the Philippians: The Duties of Deacons, Youths, and Virgins, p. 68.)
44 Coxe et al., Epistle of Polycarp to the Philippians: The Duties of Deacons, Youths, and Virgins Chapter 5, p. 72.
45 "The first five chapters of the Teaching, then, represent a late form of an original catechism into which the Didachist has inserted en bloc and not very neatly some distinctively Christian sayings. They betray a knowledge of Matthew and Luke, and one is clearly derived from the Shepherd of Hermas (Ch. 1:5 = Man. 2:4.–6), which was written about A.D. 100. Another indication of the date of the Didache is to be found in Ch. 16, where a citation from the Letter of Barnabas appears (Ch. 16:2 = Barn. 4:9). There can be little doubt that we are dealing with a second century document…" (http://www.ccel.org/ccel/richardson/fathers.viii.i.i.html)
46 "Hence a degree of caution is needed in citing the Didache as a witness to first century customs. Yet the main outlines of its arrangements for Church life do seem to reflect the end of the first century before the monoepiscopate had finally triumphed…" (Ibid.)
47 Aaron Milavec, The Didache: Text, Translation, Analysis, and Commentary (Collegeville: Liturgical Press, 2003), 15:1, p. 35.
48 Psalms 33:4
49 http://orthodoxwiki.org/Apostolic_succession
50 See also: Ware, pp. 27, 248.
51 http://orthodoxwiki.org/Irenaeus_of_Lyons
52 Coxe et al., Introductory Note to Irenaeus Against Heresies, p. 621.
53 Ante-Nicene Christian Library: Translations of the Writings of the Fathers down to A.D. 325, Volume 5: The Writings of Irenaeus, (Irenaeus Against Heresies, Volume 1, Book III) (Adamant Media: Elibron, 2005),Chapter III, 3, pp. 261-262.
54 "The lists of early Roman bishops are in hopeless confusion, some making Clement the immediate successor of St. Peter, others placing Linus, and others still Linus and Anacletus, between him and the apostle." (Coxe et al., Introductory Note to the First Epistle of Clement to the Corinthians, p. 13.
55 "Wherefore it is incumbent to obey the presbyters who are in the church – those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father." (Ante-Nicene Christian Library, Irenaeus Against Heresies, Volume 1, Book IV, 2, p. 462.)
56 See: Romanides, The Clergy; http://www.orthodoxinfo.com/general/frjr_eccles.aspx; See also "Ware, p. 13."
57 Coxe et al., The Epistle of Ignatius to the Smyrnaeans, (Let nothing be done without the Bishop), Chapter 8, p. 177.
58 For Example: Papadakis; Ware, p. 13.
59 Ante-Nicene Christian Library: (Irenaeus Against Heresies, Volume 1, Book III, Chapter III, 3.), pp. 261.
61 Matthew 18:20
62 Matthew 23:8
63 Pelikan, p. 93.
64 Mark 7:7-9
66 Hebrews 7:22-28
67 1 Peter 2:22-25
68 Hebrews 10:19-21 69 Mark 10:45
Posted in Articles - Eastern Orthodoxy, Articles all, Eastern Orthodoxy
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Catholic and Orthodox Counterfeits of Spiritual Fatherhood Part 2: Sacramental "Fathers"
Baptism in the New Testament
Fellowship with the Father, Son, and Holy Spirit
Idolatry in the Evangelical Camp – Pictures of "Christ" or the Glory of God?
Roman Catholic Perversion of the True Early Church
Catholic and Orthodox Counterfeits of Spiritual Fatherhood Part 3: Hierarchical "Fathers"
The Way Made Clear – Joseph Cherucheril
Islamic Ecumenism Deceives and Attacks Christians
Sufferings of the English Protestants Under Bloody Queen Mary – The Burning of Latimer, Ridley, Cranmer and Others
The Normal Christian Life and Catholicism
True and False Worship: the Cross and the Mass
The Catholic Priesthood: Mystique and Scandal?
Marriage is God's Institution, Not Papal Rome's
Biblical Communion: True Fellowship with the Lord
Salvation: God's Grace in Christ Alone Saves
Disturbing Encounters in the Catholic Confession Box
Sex, Shame, and the Catholic Church
The Heritage of the Reformation for the Present Time
Catholic and Orthodox Counterfeits of Spiritual Fatherhood Part 1: Educational "Fathers"
Biblical Unity in the Lord and Papal Conformity
The Passion of Christ – Mel Gibson's Vivid Deception
The Bible is the Absolute Basis of Truth
Mary Puts Evangelical ECT Signatories In A Bind!
Tribute Michael de Semylen
The Inquisition – Seizure of the Victims – Modes of Torture – Celebration of the Auto Da Fe
An Overview the History of the Catholic Church
Identifying the Authentic Early Church
The Biblical Uncovering of the Pope and the Papacy
The Vaudois
he Vaudois (Waldenses) and Their Valleys
John Huss the Reformer – 100 Years Before Luther
History of the Jesuits
The Legacy of the True Historical Patrick
Catholic Persecution of Christian Saints in France
Inhumane Persecutions of the Waldenses
Vatican Complicity in Croatian Genocide in World War 2
Praise or Analysis of Pope Francis in the USA?
The Conversion of a Catholic Nun: My Testimony of Turning to Christ
The Woman at the Well
Yesterday a Priest and today a Missionary – Dario A. Santamaria
Pope Benedict's Address on "Faith Alone" By Miles McKee
The Soul of a Priest – Leo Lehmann
Romanizing America through Illegal Immigration
Papal Rome and the European Union
My Search for Peace, a Nun's Story
Of Polish Origin – Born again by Grace alone – John Kuspa
Josif Trifa: Former Priest of the Romanian Orthodox Church
Stylianos I. Charalambakis (1916-2009) Former Priest of the Greek Orthodox Church
Daniel Cristian Florea, Former Priest of the Romanian Orthodox Church
Pope Benedict XVI's god and gospel
The Pope Teaches Counterfeit of the True Biblical Trinity
Marian Apparitions in Lourdes, France: A Descent into Darkness
Eternal Life in Christ or Despair in Roman Catholic Purgatory?
All I Wanted Was to Know Jesus
Falling In Love with the Biblical Jesus
History of the Early Church Invalidates Papal Claim of Apostolic Succession
Mary Worship: A Study of Catholic Dogma and Practice by a Former Nun
Papal Pretense to the Keys of the Apostle Peter
The Biblical Mary Vs. Rome's Counterfeit Mary
The Manufactured Mary of Rome Still Twists Truth with Pope Francis
The Dubious Legacy of Pope John Paul II
Dumitru Cornilescu: Former Priest of the Romanian Orthodox Church
Tudor Popescu: Christ Reformed His Soul Former Priest of the Romanian Orthodox Church
Hazards Unfolded by Emerging Church Leaders
The Mystic Plague: Catholicism Sets a Spiritualist Agenda
Is Catholic Oral Tradition Valid Revelation?
The Absolute Basis of Truth: The Bible or Roman Catholic Authority?
Catholic Mysticism Infused into Society
The Vatican's Meddling in Marriages
Three Catholic Traps Dangerous to Christians
The Immaculate Conception: Drama, Dogma, and Disaster
The Invincible Gospel & The Modern Evangelical Lie
The Purpose Driven Life: Demeaning the Very Nature of God
The Adulation of Man in The Purpose Driven Life
Mother Teresa – A Lost Soul?
Eastern Orthodoxy, The Mystical Trap
Has the Church of Rome Changed?
Catholic Mysticism and the Emerging Church
Absolute Biblical Truth Opposed by Roman Catholicism
Alan Jones' Reimagining Christianity: the Way Back to Rome
Biblical Reflections on September 11, 2001
Pope Benedict's Denunciation of True Churches Exposes His Own System
The Lord in Whom I have redemption
Rome and "Lutherans" Deny Christ Alone Saves
Roman Catholic Endeavors to Overturn the Reformation
Reaching the Catholic with the Gospel
Are You Right With God?
C.S. Lewis: A Bridge to Rome
A Nun set Free by God's Unmerited Grace – Amanda Scopilliti
The Pattern of Papal Persecutions: Then and Now
"Holy" Francis Drives Forth His Geopolitical Agenda
The Vatican's Global Plans
The Alarming Genius of the Vatican Papal System
Refuting Pope Francis and the Roman Church
An Overview of the History of the Roman Papacy
The Perilous Fondness for the Papacy
God's Merciful Grace: Before and After My Life as a Priest – J. Ernest Fresques
Jacqueline Kassar a Nuns Story
Pope Francis The Fox
Shortcomings of the Roman Catholic Apologetic Method
The Papal Exploitation of Pentecostalism
Catholic Infiltration of the Charismatic Movement
The Early Authentic Church and the Deception of Roman Catholicism
Papal Rome Manipulates the European Union
Catholic Brainwashing of Evangelicals through ECT
Papal Economic Ideology Poisons Western Thought
Vatican Prepares to Control Through Civil Law
Vatican Ambitions to Deny Economic Freedom
A Labyrinth Way from the Convent to Life in Christ – Eileen Doran
Biblical Unity or Papal Conformity?
The Wolves of Rome Prey Even Upon the Children
Papacy Set to Recapture England: John Henry Newman's Work Bears Fruit
The Catholic Lutheran Accord Clashes with Christ
Rome Commands You Baptist Ecumenists to Surrender!
The Roman Catholic Agenda Embedded in the Manhattan Declaration
The Gift of Salvation: ECT II The Lie Documented
Evangelicals Embark to Papal Rome
The Alignment of New Evangelicals with Apostasy
The Certainty of the Written Word of Truth
Papal Rome Exalts Her Throne
Papal Promotion of Collective Ownership and Theft
Vatican Fake News: "The Reformation Is Over!"
Scott Hahn's Route into Apostasy
The Structure of the Roman Catholic State-Church
Evangelicals and Catholics Together…ECT
The Influential Nature of Orthodoxy Endangers Christians
Michael Novak, Rome Did Not Create Capitalism
Rome's Sham "Year of Faith" Betrays Christ's Gospel
Catholic Compromise with Darwinist Evolution
The Priesthood
Better to Marry than to Burn
Idolatry at the Present Time
The Vatican Endorses Evolution and Rejects Genesis
The Lord's Providence at the World Trade Center
Rome Denies the Bible's 5 Reformation Principles
The Purpose Driven Life: Demeaning the Very Nature of God Part 2
Who Is the True Vicar of Christ?
Pope Francis Elected – Mystery of Iniquity Continues
Systematic Murder of Believers The Untold History of the Inquisition
Pope Francis Shows His True Colors
An Overview of the History of the Papacy
Is Roman Catholicism Unraveling from Its Scandals?
Sola Scriptura and the Early Church
Popedom: From Its Inception to the Demise of Pope John Paul II (Part I)
Popedom: From Its Inception to the Demise of Pope John Paul II (Part II)
Rest in God, Not in the Roman Catholic Church
Sad State of Europe Pre-Reformation: Rome Routs Christianity (Chapter 1)
State of Europe Before the Reformation: Roman Catholic Doctrines Mock Christ (Chapter 2)
State of Europe Before the Reformation: Church Corruption Prior to Reformation (Chapter 3)
State of Europe Before the Reformation: God Plants the Seeds of the Reformation in Europe (Chapter 4)
State of Europe Before the Reformation: The Nations of Europe Prepared for Reformation (Chapter 5)
Pilgrimage From Rome – Bartholomew F. Brewer
The False Promise of Forgiveness through Catholic Priests
Once a Jesuit, Now a Child of God – Bob Bush
The Lord's Providential Call by Fire – Carmen DaMota
Rescued by the Grace of God – Cuthbert Dzingirai
Why True Protestants Protested the UK Papal Visit
A Priest Asks God for Grace – Charles Berry
From Death to Life – Carlo Fumagalli
Monk for Twenty Years and then Born Again – Renato di Lorenzo
My Encounter With God – Guido Scalzi
I Was Not Antagonistic To The Truth – Bruno Bottesin
The Unsearchable Ways of God
His Banner Over Me Is Love
Mother's Vocation and God's Grace
My Desire To Do Good
New Life for a Jesuit Priest – José Rico
God's Grace in New Guinea – Jacob Van der Velden
My Path Into Christ's Joy – Charles A. Bolton
From Works to the Light of the Gospel – John Preston
Twenty-Three Years In The Jesuit Order – Luis Padrosa
Living Water and Peace with God – Mariano Rughi
I Found Christ the Only Mediator – John Zanon
The Word of God Came to My Rescue – Joseph Lulich
From Priest to Preacher – J. M. A. Hendriksen
My 'Damascus Road' – Francisco Lacueva
Thou Knowest That I love Thee – Juan T. Sanz
The Professor's Methods Did Not Work – Celso Muniz
From Roman Priest to Radio Evangelist – Manuel Garrido Aldama
Jesus Saved Even Me – Jose Manuel De Leon
Out of Hell and Purgatory – Peter Alphonsus Sequin
I Was A Blind Leader Of The Blind – Salvatore Gargiulo
The Truth Set Me Free – Toon Vanhuysse
The Holy Spirit Leads His People – Roman Mazierski
I Was Blind, Now I See – Jose A. Fernandez
Saved by the Free Grace of God – Robert V. Julien
A Priest, but a Stranger To God – Joseph Tremblay
An Irresistible Call – Cipriano Valdes Jaimes
Why I Left the Monastery – Miguel Carvajal
If I Had Stayed in Roman Catholicism, I Would Not Have Found Jesus – Anibal Pereira Dos Reis
I Found Everything When I Found Christ – Anthony Pezzotta
There Is Power in Christ's Atoning Blood – Simon Kottoor
From Dead Religion To New Life In Christ – Vincent O'Shaughnessy
From the Monastery to the Ministry – José Borras
I Received Mercy – Edoardo Labanchi
From Catholic to the Truth
From Ritual To Regeneration
A Catholic Priest Born From Above – Henry Nowakowski
Saved from the Train to Destruction
Life After the Catholic Priesthood – Dominic Stockford
From Polish Catholicism to Trusting Christ Alone – Peter Slomski
Fifty Years in the Church of Rome – Charles Chiniquy
Christ Alone is the Way – Henry Gregory Adams
From Friar to Freedom in Christ – Hugh Farrell
In Maximum Security Prison Yet Free in Christ
From Darkness to Light: The Testimony of an Altar Boy
The Holy Bible, the Word of God, Guides Me
A Great Sinner Coming to Know the Only Savior Jesus
Life from the Hand of My Father
From Confusion to Understanding
John Paul II: Blessed in the Sight of God?
And the Truth Made Me Free – Sophia Tekien
The Emergent Church Movement – Part One: The Methods Used by One of Its Primary Leaders
The Emerging Church Movement Pt. 3: The Catholic Connection to Eastern Mysticism
The Emergent Church Movement – Part Two: The Rejection of the Gospel and Authority of Scripture
A Training Ground for Discernment – Mary McGuigan
Grace in Christ in Hungary – Matthew Cserhati
The Weight of Responsibility to Accountability in Christ – Joe Mizzi
From Ritual to Relationship – Jackie Alnor
From the Kingdom of Darkness into the Kingdom of Light – Arnold Urbonas
The Turning Point – Kirk Patrick Haggerty
A Testimony of God's Sovereign Grace – Gearóid Marley
Do You Read the Scriptures? – Michael F. Scotto
Accepted in the Beloved – Laura M. Gorectke
From Darkness to Light – A. J. Krause
Three Strikes and You're In! – John Stewart Lindstedt
A Matter of Life and Death – Cynthia B. Lindstedt
From Religion to Relationship – Jim Tetlow
Snake Poisoned, then more than Revived – Alexander Lennox
Treadmills, Bondage, Tombstones, and Grace – Bernard R. Hertel
From Cafeteria Catholicism to Biblical Christianity – Ryan Zink
Muslim Jesus vs Biblical Jesus
The Papacy and Islam
To Follow Jesus Without Compromise – Victor J. Affonso
Free Indeed – Alexander (Sandy) Carson
I Had Never Heard the True Gospel By Peggy O'Neill
We ought to obey God rather than men-God's grace in the life of a priest
– Nino Tirelli
Finding True Freedom in Christ: Nancy Hohman
A Bride of Christ – Mary Ann Pakiz
From Bondage to Freedom in Christ – Mary Allen
A Medical Nun – Lolly Harding
What Every Catholic Should Know
Catholic Sacraments: Ruthless Trafficking in Human Souls
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A still from Krzysztof Kieslowski's TV series "Dekalog" (Janus Films)
"Dekalog": The legendary Communist-era Polish miniseries that shaped the TV we watch today
Before "Twin Peaks" or "The Sopranos," this series set in a Warsaw housing project helped set TV free
Check out this article! https://www.salon.com/2016/09/01/dekalog-how-a-legendary-communist-era-miniseries-shaped-a-tv-revolution/
September 2, 2016 3:00AM (UTC)
Did an obscure TV miniseries made in Poland at the tail end of the Communist era — and seen in the West only by art-film devotees — pave the way for the explosion of quality TV drama that produced "The Sopranos," "The Wire" and so many other memorable shows? No doubt about it: Krzysztof Kieslowski's "Dekalog," a hypnotic, interlocking and often devastating series of 10 hour-long episodes set in the same Warsaw apartment complex and loosely inspired by the Ten Commandments, was something of a curiosity in the late 1980s.
The series was largely understood by American critics and elite audiences as a cinematic work that had arrived by way of the small screen for eccentric reasons: Things were different in Europe and even more different on the other side of the corroding Iron Curtain. An expanded version of "Dekalog Five," titled "A Short Film About Killing," won a prize at Cannes in 1988 and played as a theatrical release in Western nations, months before Kieslowski's series even reached the air. Now a digital restoration of the entire series is opening theatrically in New York this week, with home-video release from the Criterion Collection to follow in late September.
After creating this series, Kieslowski went on to a brief career as a name-brand director of art-house films in the vein of Ingmar Bergman and Andrei Tarkovsky (to cite two obvious influences) before his untimely death in 1996, at age 54. He is best remembered in such circles today for the "Three Colors" trilogy, starring Juliette Binoche, that he made in France in the early '90s. Those are beautiful films, but in retrospect I would argue that "Dekalog," produced as it was under the restricted budget of Polish state TV and under the threat of official censorship, is a more important work and a better work with a much longer cultural tail.
Despite the unfamiliar Soviet-bloc setting and the distant historical epoch, these are highly accessible human stories with an enormous emotional range, from dark comedy to reckless romance to unbearable tragedy. As Kieslowski put it, "Dekalog" is an attempt to address fundamental questions that go beyond capitalism and socialism: Is there a point to human life? Why do we bother to get out of bed in the morning?
By the time Kieslowski left Poland and the Berlin Wall came down, the auteurist tradition of European art cinema — essentially a branch of high culture, closer in spirit to modernist drama than to Hollywood — was already in steep decline. It would be virtually swept into the cultural dustbin by the rise of Quentin Tarantino, the Coen brothers and other, more pop-oriented indie filmmakers. Another tradition, the prestigious HBO-style television drama, was just being born. From the perspective of 2016, that's the genre on which "Dekalog" had its most significant impact. Along with a few other seminal influences from the same period, like Dennis Potter's classic BBC miniseries "The Singing Detective" and David Lynch's "Twin Peaks," Kieslowski's TV experiment helped mold the future.
Nothing like "Dekalog" had ever been attempted on TV before, in Poland or the United States or anywhere else, and its narrative and thematic ambition is still impressive almost 30 years later. "Dekalog" is not a miniseries in the customary sense, meaning that it doesn't tell a single overarching story about the same set of characters. But the 10 episodes (all written by Kieslowski with his longtime collaborator Krzysztof Piesiewicz) are increasingly interdependent and interconnected, and are best understood as sequential elements of a single work, to be viewed in order.
Characters from one episode frequently appear in another, usually in bit parts or cameo roles, and it would take several viewings to catch all these interactions. An intense father-daughter conversation in "Dekalog Four" — one of the riskiest of the episodes, and one of my personal favorites — is interrupted by a fellow elevator passenger, an eminent doctor who was entrusted with far too much power over life and death in "Dekalog Two." But the real interaction between people and episodes is more a question of the way Kieslowski's themes — love and marriage, life and death, religious faith and religious doubt — reflect and refract each other, gradually building toward something that feels like a grand theory about human existence, created entirely from the lives of the residents in one nondescript middle-class housing development.
When it comes to the relationship between the Ten Commandments to individual episodes of "Dekalog," sometimes it appears clear enough — as with the wrenching and brutal "Dekalog Five," which became "A Short Film About Killing," and "Dekalog Six," a tale of erotic obsession similarly expanded into "A Short Film About Love." But that's not always the case. Kieslowski and Piesiewicz were presumably working from the Roman Catholic version of the commandments, which would be familiar to almost every Polish person. But they never exactly intended each episode to serve as a linear illustration of a particular divine edict, and their attitude toward the meaning of the Mosaic text is deliberately ambiguous.
A few minutes into "Dekalog One," a science-obsessed boy and his father (who owns a personal computer, surely an unusual possession in 1988 Warsaw) discuss the existence of God and the human soul, which the dad describes as metaphorical notions that people use to deal with death. By the end of the episode, that topic will assume a terrible new significance, and one might well read into it the admonition, "You shall have no other gods before me."
But "Dekalog Two," the story of a doctor confronting the relentless and unfair demands of a patient's wife — who has urgent personal reasons for wanting to know whether her husband will live or die — seems to be about several things but not necessarily taking the Lord's name in vain. It's about adultery, which is a running theme throughout "Dekalog." It might be about bearing false witness (the eighth commandment) and coveting what other people have (the ninth and 10th). It might be about human pride and vanity and arrogance, qualities evident in both characters but not specifically mentioned in the list provided by the Almighty on Mount Sinai.
Sometimes the relevant commandment is no more than a jumping-off point, as with the marvelous, funny and sad tale of "Dekalog Three," in which a woman invents a threadbare excuse to spend Christmas Eve with her married former lover. They visit abandoned train stations and desolate emergency rooms, file multiple false police reports and stage a car chase and knock over the Christmas tree in the local public plaza. Is that a story about the commandment to observe the Lord's Day? OK, sure, but it's about a lot of other things, too, and whether we think this Warsaw Bonnie and Clyde and their mini-getaway from normal life are honoring the Christmas spirit or violating, it is left up to us.
For most viewers, the dramatic heart of "Dekalog" arrives in Episodes 5 through 8, which broach the most overtly serious themes: murder and capital punishment; female sexuality and female relationships; Polish collaboration in the Nazi Holocaust. Once you get that deep, you're hooked and are likely to binge-watch right through the dark madcap comedy of the final installment. On repeat viewings, I appreciated the supposedly lighter episodes more, and Kieslowski is always at his best in less self-conscious moments that mean more than they say — the small interludes of connection or miscommunication between lovers or strangers or parents and children.
That's where I see the connection between this landmark of TV history and so much that came later. You can see the influence of "Dekalog" all over the place, but perhaps first and foremost in David Chase's "Sopranos," which brought a similar spirit of religious and existential inquiry to a different narrative universe, using the story of a New Jersey mob boss as a way to explore American family life and the decaying social contract of the 21st century. "Dekalog" was much more than a series of short movies accidentally jammed into television and more than a peculiar cultural artifact of late communism. It was the beginning of a process that set television free.
"Dekalog" is now playing at the IFC Center in New York and opens Sept. 17 at the Cinefamily in Los Angeles, with more cities to follow. Home video release will be on Sept. 27.
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redpajama_set_name: RedPajamaCommonCrawl


Fiji Airways is implementing Radio Frequency IDentification (RFID) to improve in-cabin inspections for emergency equipment onboard the aircraft such as life vests, life rafts, oxygen bottles, fire extinguishers, extension seat belts, earmuffs, flashlights, survival kits, and oxygen generators across the A330, B737, ATR, and Twin Otter fleet. Fiji has completed the large installation of over 4,000 ultrahigh-frequency RFID tags throughout its entire fleet of 15 aircraft.
EAM RFID Solutions, a division of EAM Worldwide, based in Dubai, is handling the installation with Fiji Airways.
Fiji Airways has been using the EAM Worldwide life vests for over 10 years. EAM Worldwide is one of the first to implement RFID tags, leading the market with implementing the technology into the vests since 2009.
Looking to further implement the RFID program, Fiji Airways and EAM RFID Solutions intentions are to deploy a wider Cyber Physical System (CPS) by tagging other items such as seat covers and other critical items inside the aircraft and seeking to advance RFID with more opportunities with system integration.


Music may be the universal language. The potential of music as a vehicle for learning is vastly overlooked. Youngsters naturally move their bodies to external rhythms. This may be the result of being tuned to two varying beats for many months in the womb… their mother's slower heart thump-thumping and their own almost double speed pitter-patter. And you can bet the volume is substantial. Remember the increase in loudness upon putting your head under the water in the bath tub and singing?
I believe it is not coincidence that many of the most popular hit songs on radio and video actually have two distinctive rhythms in the musical mix. If you listen carefully to songs that move you, see if you can detect the "dueling heartbeats".
There are often cultural influences in these likeable compositions… the pounding of a ceremonial Stoney drum, the drumming of a Scottish bohdran, the rim shots and bass thumps of an African Jembe. Recognisable rhythms draw us in, and make us want to dance if we are loose enough – it's only as we get older that some societies discourage self expression through singing and dancing.
Students, especially elementary age kids, love music. So, if you embed learning outcomes within an activity that youngsters are already physically and often emotionally invested in, they will be much more likely to remember the content of the lesson.
For example, on the recording Passengers, a CD of songs about environmental stewardship, we wrote the lyrics while keeping at least one eye on the Alberta elementary science program of studies. When the students sing along with these songs either "in concert" or in the classroom, they are rehearsing the general and specific learner expectations outlined in the curriculum. The kids are just having fun singing along. Teachers are checking off their program requirements. And students bask in the multiple benefits of a community singing experience, such as boosted self esteem, increased confidence, and social connection with others.
All of these intelligences can be used to compliment each other in fostering an environmental literacy. All of these different kinds of "smarts" can be used to bring out the best in each individual student, thereby increasing self confidence and the likelihood that kids will internalise the lifestyle approaches that will lessen their impact of the earth. There are many ways that music (and the arts generally) can be tapped to teach all subjects. I would like to offer the musical intelligence mode as a natural place to begin a more active use of Multiple Intelligences theory in classroom and outdoor education teaching and learning. Following are a few introductory ideas for sparking the musical intelligence in kids, towards the goal of encouraging active environmental and global stewardship.
Songs can be played "live", from a CD, tape or from a video. The lyrics can even be read out loud as a story. Students are asked to listen for a key word and then act. For example, in a song that explores marine mammal natural history, the kids must listen for the word "whale", and then act out a whale spouting by shooting their arms up in the air with a whooshing spout sound.
Students tune in very quickly, and listen with intense concentration for their next cue. After the song, a whole variety of language arts exercises can be employed to reinforce the concepts that they have listened to. One of the aims here is to encourage an emotional and creative reaction to the song/story stimulus, further increasing the likelihood that they will remember the concepts in the song.
Another highly salient but simple method of encouraging the awareness raising/knowledge building/taking action process towards an environmentally literate lifestyle, is to teach the students "actions" to a song or story.
For example, most people agree that preserving the specific habitat that different species need is one of the best ways to assist in the survival of endangered plants and animals. Knowing the natural history about an animal tells us the food, water and shelter needs that must be satisfied for that species to survive and hopefully, thrive. These facts can be written into the lyrics or lines of a song/poem/story, with accompanying physical actions and sound effects from the students. Involving the physical investment of energy "tunes" the kids in. Musical melody can often hook their emotional (affective) energy as well, increasing the chances that they will care about saving the species. In general, teaching kids to care – about themselves, those around them, and other living things – is one of the biggest gifts educators can offer. Utilising our affinity for music facilitates such a synergistic benefit.
The right kinds of music can serve as a watercolour wash in the learning environment, a sonic backdrop that will calm students down during those times when they are oscillating too highly for productive learning. Gentle classical music and even the more ambient, new age compositions that mix environmental sounds like waterfalls and dawn choruses of birds, have a remarkable effect on the relaxation level of students (and teachers!). Ian Tamblyn's "Over My Head" is one of the best blends of acoustic instruments and nature sounds. John Sheard, who often plays piano in Stuart McLean's Vinyl Cafe Orchestra bands, released an incredibly relaxing but also, somehow inspiring, collection of solos on his "Jerusalem" CD. Even the light jazz of Keith Jarrett's piano solos on the Koln Concert recordings or the easy listening folk sounds found on James Taylor's 1998 Grammy winning "Hourglass" recording have a wonderfully calming effect on an over-active community of learners!
For the older grades especially there are many artists who have environmental lyrics in their compositions. These listenings can be utilised to encourage seeing both sides of environmental issues, so that students might gain the overview afforded to those who learn how to "walk a mile" in the shoes of others.
As well as the highly popularised fare of kid's music singers like Raffi; Sharon, Lois and Bram; and Fred Penner, there are many artists who have done environmental music projects for kids of all ages. Even performers who usually aim their songs at an adult audience have written songs about conservation and taking better care of the earth.
Students can be educated by the lyrics of these songs and there are many art, science and language arts activities that can be based on these compositions. Have the students create an environmental rap, draw whatever comes to mind upon listening to these songs or write letters about the issues explored in this music.
a) Billy B. Brennan writes environmental music specifically for subjects that are covered in the school curricula, eg. "The Rock and Roll of Photosynthesis", The "Dragonfly Rap" and "Romp in the Swamp". As a performer, Bill must spend more than 50% of his shows off the ground! He now works full-time, doing school-wide and environmental conference shows.
b) Bob Schneider is a Canadian who has written infectious kids songs like "Listen to the Water" and "Computer Man". His cassettes come with a book of lyrics, music and teaching suggestions.
c) Calgarian James Keelaghan has just released his third album "My Skies" that includes a song entitled "River Runs", an eloquent eulogy to the controversial Old Man Dam power project in Southern Alberta. Many of his other songs would be rich studies in a Canadian history class.
d) Bruce Cockburn has also written many musical pleas for a better conservation awareness. For example, "If a Tree Falls" explores some of the issues surrounding the forestry industry. The media is only recently acknowledging the clearing of Canadian temperate rain forests as an environmental catastrophe on a similar scale to the tropical rain forest devastation.
e) Valdy, Connie Kaldor, Blue Rodeo, and Spirit of the West are just a few of the Canadian performers who have environmentally tuned songs in their repertoires.
Kids can be encouraged to write stories, poems, lyrics, raps and songs that explore current curriculum topics. Often, kids can be artistically inspired by experiencing a DVD, CD-ROM, video and/or a music CD that address the environmental science subjects at their grade level. Student spoken-word recordings with simple percussion are highly educational and they boost the self-esteem of the budding artist. Also, once the word/lyric portion of the composition is polished, there is bound to be a player or two somewhere in the student body or on staff who could collaborate to create, for example, a school environmental song for Earth Day.
Ask around to discover local players, even high school band students who could perform environmental compositions for your class. Perhaps elementary students could be "buddied-up" with middle school or high school or even local university music program kids to work together and create songs that celebrate species diversity, habitat conservation and what we can all do to help.
Even in today¹s volatile field trip liability climate, the benefits of taking your class to a residential outdoor school are well worth the effort. Though I'm admittedly biased, I believe that every young person should have the experiences that come from being immersed in nature (within an educational context). The outdoor school experience helps one translate the environmental awareness raising and knowledge building stages into active lifestyle decision making. And most of these programs have an evening campfire singalong programme that taps music and theatre to reinforce the science and community building concepts being practised during the day. A call to your school board office or any of the hard working board members of the GEOEC (numbers at the back of this publication) is all you need to do.
Another approach for promoting environmental stewardship and building community is to have a school-wide assembly concert. Remy Rodden, a gifted green singer/songwriter from Whitehorse, maintains a website of environmental educator/entertainers at the Songs for Environmental Education internet site.
I hope you find some of the ideas above useful. Admittedly, I am honoured to tour across Canada, delivering concert and teacher workshops on these very themes. I witness evidence for the power of music almost every day. Recently, following a concert on a reserve in Northern Alberta, I met a young First Nations boy in the hallway. As we were passing each other, the grade one student suddenly wheeled around and grabbed both my hands in his… and asked urgently "Where are your songs?" This caught me a little off guard, and I stammered: "Well, they're in my head… and they're in my heart…" The little guy didn't miss a beat. He squeezed my hands even more tightly, looked deeply into my eyes, and said: "Well, now they're in my heart too!" Then he let go, and went skipping down the hall, back-lit by the late day sun streaming in the door windows. As I pulled out onto the highway for the ten-hour drive home, I kept seeing his beaming face and I thought to myself, there's one of the reasons we do what we do!
Gardner, Howard. The Disciplined Mind: What All Students Should Understand. Simon & Schuster, 1999.


text:
Israel lobby smears Black lawmaker for meeting Palestinians
Rania Khalek Lobby Watch 24 August 2016
Florida Senator Dwight Bullard has faced onslaught from pro-Israel groups for joining this Dream Defenders delegation to Palestine in May. (via Instagram)
Dwight Bullard, a progressive African American state senator representing Florida's 39th district, is under attack from Israel lobby groups for visiting the Israeli-occupied West Bank in May on a delegation hosted by the Dream Defenders, a group that supports the Palestinian-led boycott, divestment and sanctions (BDS) movement.
Unbowed, Bullard has told The Electronic Intifada that he witnessed "segregation and injustice" in Palestine.
Leading the attack against Bullard is the pro-Israel group Miami United Against BDS.
In a press release last week, it accused Bullard of meeting with "terrorists."
"Bullard took a trip in May to territories under Palestinian control where he met with the Popular Front for the Liberation of Palestine (PFLP), an organization listed by the State Department since 1997 as a foreign terrorist organization," the group stated.
The US and Israel consider virtually all Palestinian political factions and resistance organizations to be "terrorist" groups.
A desperate smear
Dwight Bullard
Pro-Israel groups are pointing to photos posted to social media during the trip as proof that Bullard met with the PFLP.
In the photo at the top of this article, originally posted to the Dream Defenders' Instagram account, the delegation is seen posing for the camera in Israeli-occupied East Jerusalem with Mahmoud Jiddah, identified in the caption as their tour guide.
Jiddah is an African Palestinian who was a member of the PFLP in the 1960s. He was arrested with his brother and cousin in 1968 and spent 17 years in Israeli prison, accused of planting bombs, before being released in a prisoner exchange.
Today Jiddah is a leader in the African Palestinian community and works as a tour guide in the Old City of Jerusalem.
He can be seen in this 2011 video produced by the Alternative Information Center, talking about his own life and the history of his community in Jerusalem.
"Meeting with the Afro-Palestinian community in East Jerusalem is a must for anyone seeking to understand the continued Palestinian struggle for liberation," Ahmad Abuznaid from Dream Defenders told The Electronic Intifada.
"The Dream Defenders did not meet with the PFLP, but this attack on the senator shows the true desperation of the efforts to hold back our movement," he added.
Speaking with The Electronic Intifada, Bullard also rejected the accusation that he met with terrorists.
"When they showed me the picture [of Jiddah], I was like, you mean the guy who gave us a tour of Old Jerusalem? He's a tour guide," said Bullard, laughing.
Pro-Israel groups are also outraged over Bullard's meeting with Omar Barghouti, a Palestinian human rights defender and a co-founder of the BDS movement, which Miami United Against BDS calls "anti-Semitic."
Amnesty International, among other organizations, has expressed concern at Israel's threats to retaliate against Barghouti for his political activities. In apparent fulfillment of those threats, Israel has effectively imposed a travel ban on him.
"It is unthinkable to accept that there is someone in the Florida legislature who is willing to meet openly with terrorist groups and other hateful organizations whose values are diametrically opposed to those of Floridians and all Americans. It is our duty to condemn this form of hate and defeat it," Joe Zevuloni, an Israeli American businessman and founder of Miami United Against BDS, said in the press release.
Zevuloni did not return The Electronic Intifada's calls seeking comment.
The only national group to throw its weight behind the protest so far is The Israel Project, a politically connected right-wing organization that specializes in feeding anti-Palestinian and anti-Muslim propaganda to journalists and policy makers.
"Any Florida state legislator who would go to Israel and choose to meet with those groups, it's more than troubling, it's deeply disturbing," Ken Bricker, The Israel Project's Southeast regional director, told the Jewish Telegraphic Agency.
"I have to wonder if the constituents in his district [are] aware of who he is and what he believes in," added Bricker.
Bullard was also attacked as a supporter of hatred by Uri Pilichowski, a West Bank settler.
"Floridians should know about Dwight Bullard's associations with groups that seek the destruction of Israel and the Jewish People and call for Bullard to cut those ties," Pilichowski wrote in The Times of Israel.
Picking the "wrong" side
Bullard told The Electronic Intifada that he went on the trip to "develop an understanding" of the Palestinian side that is often missing from the mainstream narrative. He added that he is willing to go on a trip hosted by a pro-Israel group as well, though he is unhappy with the reaction he has received from such groups since his return.
"Had I gone on an AIPAC trip or toured with the [Anti-Defamation League] there would be no outrage or Palestine group protesting outside my office," argued Bullard, referring to two of the major national pro-Israel lobby groups. "It's only a news story if you pick the wrong side."
American lawmakers routinely travel to Israel on delegations hosted by Israel lobbying groups like AIPAC – it's practically a requirement for politicians at the national level.
Bullard was especially frustrated by the demands from Israel's supporters that he shut out constituents based on their political views.
"As a public servant I've meet with a number of groups that I fundamentally disagree with on 85 percent of issues but I still meet with them. I'm a strong pro-choice advocate but I meet with all the pro-life folks," he said. "And we go all through it on why I can't support their issues. I won't close the door on them."
Attacking Black leaders
The smear campaign against Bullard is just the latest fault line between pro-Israel groups and African American activists and leaders affiliated with the Movement for Black Lives.
Early this month, pro-Israel groups attempted to discipline MBL for expressing solidarity with Palestinians in its platform.
The Dream Defenders, which endorsed the MBL platform and whose members helped draft it, strongly denounced the reaction from Zionist groups.
After meeting with Palestinians who support BDS and seeing the repressive conditions they live under, Bullard has come to understand the boycott as part of their struggle for their civil rights.
"I think what people need to do is recognize why an African American would feel a sense of alignment with oppressed people," said Bullard.
"It's not just hearing about injustices happening to the Palestinian people. When you see it first hand, that's a game changer," he added.
"The fact that it was so in your face, you realize your own privilege even in circumstances related to race. We talk about driving while Black [in the US]. The idea that [in Palestine] you have to be carrying a particular ID in order to move freely within spaces in a place that you call home, that stuck with me," he said.
Bullard was so disturbed by what he witnessed, he felt compelled to wear a kuffiyeh – a Palestinian checkered headscarf – at the Democratic National Convention in Philadelphia last month, "to show solidarity with Palestine," he said.
A Jewish Telegraph Agency reporter noticed Bullard's scarf and snapped a photo of him that was published with a story on Bullard's trip to Palestine.
"There's segregation and injustice going on over there," said Bullard, "and in the words of Dr. King, injustice anywhere is a threat to justice everywhere."
Bullied into voting against BDS
Florida is one of several states to have passed anti-BDS laws that bar state investment in, or business with, companies that boycott Israel.
The Florida law is especially draconian in that it makes no distinction between "Israel" and Israeli-occupied territories, effectively punishing even those who boycott goods from Israeli settlements in the West Bank, which even the US recognizes are illegal under international law.
Bullard initially opposed the anti-BDS legislation, voting against it twice in subcommittee meetings because he viewed it as a violation of free speech that he said "screams un-American."
However, Bullard told The Electronic Intifada he was ultimately "bullied" into voting for the law.
"It was the first time I felt pressured to vote in a particular way," he recounted, adding, "there are probably three or four votes that I've taken in my tenure in the legislature that I'm very uncomfortable with having taken." The anti-BDS vote "is easily in the top three," he said.
Bullard served in Florida's lower house from 2008, until he was elected to the senate in 2012.
Israel as a wedge issue
The Miami Herald endorsed Bullard early this week, indicating that the accusations have gained little traction.
Still, Bullard's district in South Florida is home to a well-organized Jewish voter base that is older and strongly pro-Israel.
In order to capitalize on this, Miami United Against BDS is organizing a protest outside Bullard's office on 28 August, two days before the Democratic primary election for his senate seat in a redrawn district.
Bullard's opponent is Andrew Korge, the son of a major donor to Democratic presidential nominee Hillary Clinton.
Korge has tried to turn Bullard's visit to Palestine into a wedge issue on at least one occasion, during a homeowner's association meeting last month, according to Bullard.
Rejecting the insinuation that he's anti-Semitic, Bullard said, "I've had a pretty solid relationship with Jewish groups. I've advocated for and represented Jewish causes, Holocaust memorial and education funding."
But when it comes to showing support for Palestine, Bullard observed, "all of that easily gets forgotten."
Mahmoud Jiddah
Dream Defenders
Movement for Black Lives
African-Palestinians
anti-BDS laws
2016 US presidential election
PFLP
Joe Zevuloni
Miami United Against BDS
Andrew Korge
Rania Khalek's blog
Permalink Jacqueline Guzda replied on Thu, 08/25/2016 - 14:49
It's heartbreaking, that in America - a country that prides itself in freedom of speech - support of Palestine is the last, great gag order.
Jacqueline Guzda - can it really be such a surprise
Permalink Tony replied on Fri, 08/26/2016 - 11:48
in a country that has slavery in its past? The hypocrisy, however, with regard to how the USA treated South Africa's extreme racism and apartheid conditions, and how they are ignoring Israel's own apartheid and ethnic cleansing, is stunning. History will not look kindly upon Israel OR the USA for this.
Israel is extremely racist toward black people
as well as Christians, Arabs and Moslems. This is no surprise that they are attacking a black man. It's also proof of why we must fight against Israel's extreme racism and oppression - and apartheid conditions.
Sen. Bullard's visit to Palestine
Permalink Francis A. Daley replied on Sat, 08/27/2016 - 02:17
The good State Senator has my respect and blessing for acting upon his beliefs in justice and supporting a group of his constituents.
To you supports of Israel's terrorist policies against the Palestinian people, your words of hate and divisiveness hole no more power over us. You may make the wealthy crumple before you because they feel they have too much to lose. Too many of us have very little to lose compared to what you have taken from the Palestinian people.
Permalink John Costello replied on Sat, 08/27/2016 - 14:03
This is just one example of the million ways Jews are suffering due to the fundamentally unjust nature of Zionism.
For the 50 years before the last 50 years there was no community that fought harder and more effectively for African American rights than American Jews.
The battlefield today sees Jews who value their heritage up against Jews committed to spending their legacy defending a base, racist, spiritual mirage.
I see Dwight Bullard walking in the footsteps of those progressive Jews by taking the fight for justice wherever it's needed and the Zionists trying to silence him as spiritually suicidal. I stand with Bullard and those Jews who are true to themselves.
"meeting terrorist group that is on US terror list"
Permalink justicefornow replied on Tue, 08/30/2016 - 12:57
When this statement is used to scare people from speaking out, it must be countered that the ANC and Mandela was on the "terror list" until 2008.
Free speech and taxpayer money
Permalink Juggling For A Cure replied on Wed, 08/31/2016 - 01:24
It is important that various viewpoints be acknowledged. The phrase "terrorist" is sometimes use to discourage heterogeneous expressions. And although Israel is a U.S. ally, why are we giving the country $3 billion in taxpayer money?
It is the Zionists who are
Permalink Del_Hussain replied on Sat, 10/15/2016 - 17:37
It is the Zionists who are the most rabid foaming-at-the-mouth anti-Semitic because the Arabs are also Semites and Zionists would wish to do away with the 'pesky' Palestinian Arabs in order to establish their 1000 year Reich in the ME based on Biblical fables and fairy tales.
The word 'terrorist' should be abolished as its meaning is too restrictive. Those who oppose injustice are combatants fighting for their rights and freedom, and those opposed are themselves capable of the most atrocious terrorist acts. Any atrocity can be justified in the cause of 'Self-defence'. If defence is the weaker position than you are making the argument for perpetual warfare; if you arm yourself to the teeth to defend yourself against your neighbour, he will also than seek to arm himself to the teeth to defend against you. In any case, you cannot oppress people into a corner and then expect them not to fight back with tooth and claw.
Rania Khalek
Rania Khalek is an independent journalist reporting on the underclass and marginalized.
Leaked emails show donors drive Hillary Clinton's pro-Israel positions
Rania Khalek 13 October 2016
Florida mosque arsonist shared extreme pro-Israel propaganda
Rania Khalek 18 September 2016
Video: Obama gives $38 billion to Israel as Americans struggle
Obama hands Israel the largest military aid deal in history
The questions al-Qaida's rebranded Syria affiliate won't answer
Rania Khalek 29 August 2016


text:
Анто́н Оле́гович Савле́пов ( 14 червня 1988; Ківшарівка, Харківська область, УРСР) — український музикант, колишній соліст гурту «Quest Pistols», учасник гурту «Агонь».

Біографія
У шість років почав займатися бальними танцями. Згодом зайнявся брейкдансом, через який познайомився із танцюристом Микитою Горюком — майбутнім учасником гурту «Quest Pistols».

Через місяць після вступу до університету отримав пропозицію від Юрія Бардаша, який на той момент був хореографом та керівником балету «Quest», стати танцюристом свого колективу. Балет мав власну шоу-програму, займався підтримкою артистів, виступав на заходах. Юрій Бардаш згадував, що Савлепов був дуже перспективним танцюристом.

Як учасник балету Савлепов знявся у своєму першому в житті кліпі (на пісню «Limbo» Євгенії Власової та Ендрю Дональдса). У той час Савлепов мав яскраву характерну зовнішність — дреди та нафарбовані очі. Був хореографом номерів учасників телепроєкту «Шанс». Пізніше виступив як учасник проєкту в ролі співака в день 1 квітня, це поклало початок його музичній кар'єрі у складі гурту «Quest Pistols».

Оскільки популярність балету «Quest» зростала, Юрій Бардаш запропонував перетворити колектив на музичний гурт. 2007 року було засновано тріо «Quest Pistols», до якого увійшли Савлепов та Горюк. Популярність до гурту прийшла із першою ж піснею «Я устал». Початково, коли співочого репертуару бракувало, а гурт уже запрошували на концерти, «Quest Pistols» виконували півгодинну танцювальну шоу-програму, а потім три власні пісні. За перші ж два роки існування гурт двічі здійснив тур Україною, а далі поступово почав пересуватися до Росії.

2013 року випустив сольний альбом під ім'ям Zorko. Під цим ім'ям Савлепов також знімав кулінарний відеоблог, у якому пропагував вегетаріанство, та випускав одяг однойменного бренду.

На початку 2016 року Савлепов покинув гурт «Quest Pistols Show» (колишній «Quest Pistols»). Невдовзі колишні учасники гурту Quest Pistols утворили новий гурт «Агонь», до якого увійшов Савлепов.

2016 року став членом журі сьомого сезону талант-шоу «X-Фактор».

На початку 2022 року оголосив про початок сольного музичного проєкту SAVLEPOV.

«Я готуюся до важливого для мене нового старту. Бажаю, щоб люди розділили зі мною ті натхнення та азарт, які наповнюють мене у роботі над сольним проектом. Нова музика, новий стиль, все те ж кохання. SAVLEPOV 2022», — розказав Антон.

Родина
У липні 2021 року одружився з російською акторкою Іриною Горбачовою.

Інше
Займається йогою, є вегетаріанцем, цікавиться езотерикою.

Має великі татуювання на руках, грудях та спині, однак вважає більшість із них помилкою та намагався їх вивести.

Примітки

Українські музиканти
Учасники телепроєкту «Шанс»
Українські хореографи
С
Українські вегетаріанці

redpajama_set_name: RedPajamaWikipedia


text:
I'll Have A Foot-Long Turkey With Extra Guilt
October 16, 2005 By Dan Goldgeier
Watching football today, I saw an odd spot for Subway. We see B&W images of hurricane victims and a solemn voice-over saying how Subway will donate an upcoming day's profits to hurricane victims.
You can see a :15 version of the spot at Subway's web site where it says "Hurricane Relief Efforts."
It's all perfectly tasteful until the last line of the spot comes. The VO says:
"Because it's tough to pick up the pieces when they've all blown away."
Now, like a lot of copywriters, I was taught that the last line of copy should always have a little extra zing, or wrap-up nicely, or whatever you want to call it.
But this one just creeped me out, for some reason. What do y'all think?
Filed Under: Cause-Related Marketing
About Dan Goldgeier
Dan Goldgeier is a Seattle-based freelance copywriter with experience at advertising agencies across the U.S. He is a graduate of the Creative Circus ad school, and currently teaches at Seattle's School of Visual Concepts. Dan is also a columnist for TalentZoo.com and the author of View From The Cheap Seats and Killer Executions and Scrubbed Decks.


text:
Q: Is $x$ in a field $(A,+,*)$such that ${\forall}y\,{\in}\,A:x*y=0$ unique? Let $(A,+,*)$ be a field. Let $0$ be the ring zero. Is there any $x\,{\in}\,A:{\forall}y\,{\in}\,A:x*y=0$ such that $x$ is not $0$?

A: A non-zero element is invertible. Multiply both sides by inverse.

redpajama_set_name: RedPajamaStackExchange


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text:
Q: Wrong process getting killed on other node? I wrote a simple program ("controller") to run some computation on a separate node ("worker"). The reason being that if the worker node runs out of memory, the controller still works:
-module(controller).
-compile(export_all).

p(Msg,Args) -> io:format("~p " ++ Msg, [time() | Args]).

progress_monitor(P,N) ->
    timer:sleep(5*60*1000),
    p("killing the worker which was using strategy #~p~n", [N]),
    exit(P, took_to_long).

start() ->
    start(1).
start(Strat) ->
    P = spawn('worker@localhost', worker, start, [Strat,self(),60000000000]),
    p("starting worker using strategy #~p~n", [Strat]),
    spawn(controller,progress_monitor,[P,Strat]),
    monitor(process, P),
    receive
        {'DOWN', _, _, P, Info} ->
            p("worker using strategy #~p died. reason: ~p~n", [Strat, Info]);
        X ->
            p("got result: ~p~n", [X])
    end,
    case Strat of
        4 -> p("out of strategies. giving up~n", []);
        _ -> timer:sleep(5000), % wait for node to come back
             start(Strat + 1)
    end.

To test it, I deliberately wrote 3 factorial implementations that will use up lots of memory and crash, and a fourth implementation which uses tail recursion to avoid taking too much space:
-module(worker).
-compile(export_all).

start(1,P,N) -> P ! factorial1(N);
start(2,P,N) -> P ! factorial2(N);
start(3,P,N) -> P ! factorial3(N);
start(4,P,N) -> P ! factorial4(N,1).

factorial1(0) -> 1;
factorial1(N) -> N*factorial1(N-1).

factorial2(N) ->
    case N of
        0 -> 1;
        _ -> N*factorial2(N-1)
    end.

factorial3(N) -> lists:foldl(fun(X,Y) -> X*Y end, 1, lists:seq(1,N)).

factorial4(0, A) -> A;
factorial4(N, A) -> factorial4(N-1, A*N).

Note even with the tail recursive version, I'm calling it with 60000000000, which will probably take days on my machine even with factorial4. Here is the output of running the controller:
$ erl -sname 'controller@localhost'
Erlang R16B (erts-5.10.1) [source] [64-bit] [smp:4:4] [async-threads:10] [hipe] [kernel-poll:false]

Eshell V5.10.1  (abort with ^G)
(controller@localhost)1> c(worker).
{ok,worker}
(controller@localhost)2> c(controller).
{ok,controller}
(controller@localhost)3> controller:start().
{23,24,28} starting worker using strategy #1
{23,25,13} worker using strategy #1 died. reason: noconnection
{23,25,18} starting worker using strategy #2
{23,26,2} worker using strategy #2 died. reason: noconnection
{23,26,7} starting worker using strategy #3
{23,26,40} worker using strategy #3 died. reason: noconnection
{23,26,45} starting worker using strategy #4
{23,29,28} killing the worker which was using strategy #1
{23,29,29} worker using strategy #4 died. reason: took_to_long
{23,29,29} out of strategies. giving up
ok

It almost works, but worker #4 was killed too early (should have been close to 23:31:45, not 23:29:29). Looking deeper, only worker #1 was attempted to be killed, and no others. So worker #4 should not have died, yet it did. Why? We can even see that the reason was took_to_long, and that progress_monitor #1 started at 23:24:28, five minutes before 23:29:29. So it looks like progress_monitor #1 killed worker #4 instead of worker #1. Why did it kill the wrong process?
Here is the output of the worker when I ran the controller:
$ while true; do erl -sname 'worker@localhost'; done
Erlang R16B (erts-5.10.1) [source] [64-bit] [smp:4:4] [async-threads:10] [hipe] [kernel-poll:false]

Eshell V5.10.1  (abort with ^G)
(worker@localhost)1>
Crash dump was written to: erl_crash.dump
eheap_alloc: Cannot allocate 2733560184 bytes of memory (of type "heap").
Aborted
Erlang R16B (erts-5.10.1) [source] [64-bit] [smp:4:4] [async-threads:10] [hipe] [kernel-poll:false]

Eshell V5.10.1  (abort with ^G)
(worker@localhost)1>
Crash dump was written to: erl_crash.dump
eheap_alloc: Cannot allocate 2733560184 bytes of memory (of type "heap").
Aborted
Erlang R16B (erts-5.10.1) [source] [64-bit] [smp:4:4] [async-threads:10] [hipe] [kernel-poll:false]

Eshell V5.10.1  (abort with ^G)
(worker@localhost)1>
Crash dump was written to: erl_crash.dump
eheap_alloc: Cannot allocate 2733560184 bytes of memory (of type "old_heap").
Aborted
Erlang R16B (erts-5.10.1) [source] [64-bit] [smp:4:4] [async-threads:10] [hipe] [kernel-poll:false]

Eshell V5.10.1  (abort with ^G)
(worker@localhost)1>

A: There are several issues, and eventually you experienced creation number wrap around.
Since you do not cancel the progress_monitor process, it will send always an exit signal after 5 minutes.
The computation is long and/or the VM is slow, hence process 4 is still running 5 minutes after the progress monitor for process 1 was started.
The 4 worker nodes were started sequentially with the same name workers@localhost, and the creation numbers of the first and the fourth node are the same.
Creation numbers (creation field in references and pids) are a mechanism to prevent pids and references created by a crashed node to be interpreted by a new node with the same name. Exactly what you expect in your code when you try to kill worker 1 after the node is long gone, you don't intend to kill a process in a restarted node.
When a node sends a pid or a reference, it encodes its creation number. When it receives a pid or a reference from another node, it checks that the creation number in the pid matches its own creation number. The creation number are attributed by epmd following the 1,2,3 sequence.
Here, unfortunately, when the 4th node gets the exit message, the creation number matches because this sequence wrapped. Since the nodes spawn the process and did the exact same thing before (initialized erlang), the pid of the worker of node 4 matches the pid of the worker of node 1.
As a result, the controller eventually kills worker 4 believing it is worker 1.
To avoid this, you need something more robust than the creation number if there can be 4 workers within the lifespan of a pid or a reference in the controller.