Yποχρεώσεις των συζύγων...κυρίως για τους άνδρες

Ας δούμε όμως τι λέει ο άγιος Ιωάννης ο Χρυσόστομος και για τις υποχρεώσεις των συζύγων. Απευθύνει τον λόγο κυρίως στους άνδρες. Ίσως επειδή ο ανδρικός εγωϊσμός δύσκολα δαμάζεται και πολλές φορές συμπεριφέρονται με σκληρότητα.

Ο Χρυσόστομος καταδικάζει την εξάσκηση σωματικής βίας και την κακοποίηση της γυναίκας από τον άνδρα, φαινόμενο που όσο και αν σας φαίνεται παράξενο, συμβαίνει και σήμερα. Αντιθέτως απαιτεί από τον άνδρα θυσιαστικό φρόνημα, μεγάλη συγχωρητικότητα και όχι απειλές και εκφοβισμό. Με την επιείκεια και την ημερότητα θα εξασφαλίζεται η βαθιά ειρήνη της οικογενείας και θα απομακρύνεται η δυσαρέσκεια και θα αυξάνεται η αφοσίωση του ενός συζύγου προς τον άλλο. Τονίζει ο Χρυσόστομος: «Δεν υπάρχει τίποτε, τίποτε πολυτιμότερο από το να αγαπιέται κανείς τόσο πολύ από την γυναίκα του και να την αγαπάει».

Ο άγιος Χρυσόστομος αναφέρεται και σε ένα συνεκτικό στοιχείο, θεμέλιο της συζυγίας, την επικοινωνία των συζύγων. Είναι η καθημερινή αλληλεπίδραση των δύο συζύγων. Η επικοινωνία γίνεται με λόγια η χωρίς λόγια. Είναι θετική η αρνητική.

Το σπουδαιότερο στοιχείο της επικοινωνίας είναι η συζήτηση. Ετυμολογικά (συν + ζητώ), δηλαδή από κοινού αναζητώ του τι πρέπει να γίνεται στα θέματα που αφορούν την κοινή ζωή και την οικογένεια.

Η συζήτηση πρέπει να γίνεται με οικειότητα, αλληλοσεβασμό, σε κλίμα ελευθερίας, ισοτιμίας και αγάπης. Τότε μπορεί να βρεθεί η λύση σε περίπτωση διαφωνίας η σύγκρουσης. «Γιατί τίποτε δεν είναι πικρότερο από την μάχη που γίνεται από τον άνδρα ενάντια στην γυναίκα. Γιατί είναι πικρές, πραγματικά, οι μάχες που γίνονται ανάμεσα σε πρόσωπα που αγαπιούνται, και δείχνουν ότι όταν κανείς διχάζεται με το ίδιο του το μέλος, όπως λέγεται, αυτό πρέπει να προκαλείται από μεγάλη πικρία.

Το μέρος, λοιπόν, των ανδρών είναι να αγαπούν και των γυναικών να υποχωρούν. Εάν λοιπόν καθένας συνεισφέρει το δικό του μέρος, όλα θα είναι στερεά. Και η γυναίκα γίνεται φιλική και αγαπιέται».

Αγιος Ιωάννης ο Χρυσόστομος

Looking for the Shortest Way to God?

The Work of God is simple: it is prayer––children talking to their Father, without and subtleties.

Saint Theophan the Recluse

There are two ways to prepare ourselves to be in communion with God. One is through ascetic struggles and the other is the contemplative way, turing the mind to God--Saint Gregory of Sinai says, "God is gained either by activity and work, or by the art of invoking the Name of Jesus." He tells us that the first way is longer and the second is quicker and more effective...

It follows from this that we should from the very first give full instructions on the practice of the Jesus Prayer to everyone who repents or begins to seek the Lord ...because it is in this way that one can most quickly become steadfast and spiritually aware, and achieve inner peace....

The practice of the prayer is called an "art", and it is very simple...

There are deviations from the right way of praying; therefore we must learn it from someone who knows all about it. Mistakes occur chiefly from the attention being in the head and not in the heart.

He who keeps his attention in the heart is safe.

Safer still is he who at all times clings to God in contrition, and prays to be delivered from illusion.

Saint Theophan the Recluse, Art of Prayer, p 95-97

Το Καντήλι-Γιατί το ανάβουμε και τι συμβολίζει!

Πρώτον: Γιατί η πίστη μας είναι φως. Ο Χριστός είπε: «Εγώ ειμί το φως του κόσμου». Το φως της κανδήλας μας θυμίζει το φως, με το οποίο ο Χριστός καταυγάζει τις ψυχές μας.

Δεύτερον: Για να μας θυμίζει, ότι και η ζωή μας πρέπει να είναι φωτεινή σαν των αγίων, δηλαδή των ανθρώπων, που ο Απόστολος Παύλος τους ονομάζει «τέκνα φωτός».

Τρίτον: Για να είναι έλεγχος στα σκοτεινά μας έργα και στις κακές μας ενθυμήσεις και επιθυμίες. Και έτσι να τα επαναφέρει όλα στο δρόμο του φωτός του αγίου Ευαγγελίου. Για να λάμψει «το φως ημών έμπροσθεν των ανθρώπων, όπως είδωσιν ημών τα καλά έργα και δοξάσωσι τον Πατέρα ημών τον εν τοις ουρανοίς».

Τέταρτον: Είναι μια μικρή δική μας θυσία, σημείο και δείγμα της ευγνωμοσύνης και της αγάπης, που οφείλουμε στο Θεό για τη μεγάλη θυσία που έκαμε για μας. Με αυτήν και με την προσευχή μας, τον ευχαριστούμε για τη ζωή, για τη σωτηρία και για όλα όσα μας χαρίζει η θεϊκή και άπειρη αγάπη του.

Πέμπτον: Για να είναι φόβητρο στις δυνάμεις του σκότους, που μας επιτίθενται με ιδιαίτερη πονηρία πριν και κατά την ώρα της προσευχής και θέλουν να απομακρύνουν τη σκέψη μας από το Θεό. Οι δαίμονες αγαπούν το σκοτάδι και τρέμουν το φως: Και του Χριστού κι εκείνων που αγαπούν τον Χριστό.

Έκτον: Για να μας παρακινεί σε αυτοθυσία. Όπως δηλαδή με το λάδι καίγεται στο καντήλι το φυτίλι, έτσι και το δικό μας θέλημα να καίγεται με τη φλόγα της αγάπης για τον Χριστό και να υποτάσσεται πάντοτε στο θέλημα του Θεού.

Έβδομον: Για να μάθωμε ότι: Όπως δεν ανάβει το καντήλι χωρίς τα δικά μας χέρια, έτσι και το εσωτερικό καντήλι της καρδιάς μας δεν ανάβει χωρίς τα χέρια του Θεού. Οι κόποι των αρετών μας είναι η καύσιμη ύλη (το φυτίλι και το λάδι), που για να ανάψουν και να φωτίσουν χρειάζονται το «πυρ» του Αγίου Πνεύματος.

Γεροντισσα ΓΑΒΡΗΙΛΙΑ

Γερόντισσα Γαβριηλία

Πρέπει να ξέρουμε πότε να σωπαίνουμε ( Γεροντισσα ΓΑΒΡΗΙΛΙΑ )

Όταν αγαπάς τον Κύριο,τότε έχεις υπομονή στο Άγιο Θέλημα Του. Αν έχεις όμως υπομονή χωρίς αγάπη,τότε είσαι σαν ατρατιώτης του Χίτλερ.Μόνο ...;
Χρειαζόμαστε Υπομονή στα βέλη του πονηρού,Επιμονή στο σπάσιμο του Εγω και Υποταγή στο Άγιο Θέλημα Του Θεού.Μόνο μ'αυτά μπορούμε να προχωρήσουμε ...;
Τα νεύρα είναι Εγωισμός ...;Μόνο οι κομπλεξικοί θέλουν πάντα να επιβάλλονται ...;
Απο την κουταμάρα καλύτερη η βουβαμάρα ...;Η δύναμη του σκότους περιμένει ευκαιρία.Ας μη μιλούμε,για να μην μετανοιώνουμε.
Όταν μιλάμε και μας διακόπτουνε να μην συνεχίζουμε. Θα πει οτι δεν έπρεπε να ακουστεί αυτό που θα λέγαμε. Το κάνουν οι Αγγέλοι ...;Ενα πράγμα που δεν είναι ωραίο ούτε να το ξανασκεφτείς ούτε να το πεις σε κανένα ...;
Όσο συζητάμε ενα γεγονός,τόσο αυτό μένει στην ζωή μας,ενώ κανονικά θα έφευγε στήν ώρα του ...;
πρέπει να ξέρουμε πότε να σωπαίνουμε και πότε να φεύγουμε απο εκεί που είμαστε ...;
Να αγαπήσεις τον άλλον χωρίς να τον κρίνεις, όπως σου τον παρουσιάζει κι όπως τον αγαπά Εκείνος. Τότε, θα σε βοηθήσει ο Θεός και θα παραβλέψει τα δικά σου παραπτώματα.
Ο κόσμος είναι φτωχός σε αγάπη. Όλοι ψάχνουν την αγάπη, αλλά όταν τους πλησιάζει,δεν την αναγνωρίζουν γιατί ποτέ τους δεν την αισθάνθηκαν. Φτωχέ Κόσμε !!


ΓΕΡΟΝΤΙΣΣΑ  ΓΑΒΡΗΙΛΙΑ

ΓΕΡΩΝ ΠΑΊΣΙΟΣ ' ΣΠΑΝΙΑ ΗΧΟΓΡΆΦΗΣΗ'' ΑΓΙΟΝ ΟΡΟΣ

Elder Paisios on the Arena of Great Lent

Elder, how can I struggle more with abstinence during Lent?

Now during Lent those in the world in some way take greater care to show abstinence, but we monks must always be careful. Above all one must be careful, however, of the passions of the soul and then the body. Because if one prioritizes bodily asceticism and does not struggle to eradicate the passions of the soul, he will do nothing.

A layman once went to a monastery in the beginning of Lent and there a certain monk appeared to him to be abrupt and rough. However the poor man had good thoughts and justified him. He later came to me and said:

"I do not blame him, Father. After all, he just completed the Three Day Fast!"



If he had done the Three Day Fast in a spiritual way he would have had a spiritual sweetness and would have spoken to him with goodness. But he pushed himself egotistically to do the Three Day Fast, and so he placed blame everywhere.

Elder, what should I think about during Lent?

You should think of the Passion, the sacrifice of Christ. We monks must continuously live the Passion of Christ, and we are helped in this daily through the various troparia hymns – all the Services.

We are given the greatest opportunity during Great Lent to struggle and participate more in the saving Passion of Christ, with repentance and prostrations, with the cutting off of the passions and the decreased food, for the love of Christ.

We must utilize, as much as we can, this spiritual arena, with the many opportunities and preconditions it gives us to approach closer to the Crucified Christ, to be helped by Him and rejoice in His Holy Resurrection spiritually changed, since we would have lived Great Lent more spiritually.

I pray you good strength during Great Lent, that you may climb Golgotha to be near Christ, together with the Panagia and your Patron St. John the Theologian, and that you may participate in the fearsome Passion of our Lord. Amen.

From Γέροντος Παϊσίου Αγιορείτου, Λόγοι ΣΤ΄, «Περί Προσευχής», εκδόσεις Ιερόν Ησυχαστήριον «Ευαγγελιστής Ιωάννης ο Θεολόγος», Σουρωτή Θεσσαλονίκης 2012, σελ. 199-200..

Ο ΑΓΙΟΣ ΣΙΛΟΥΑΝΟΣ, ΠΕΡΙ ΕΙΡΗΝΗΣ ΚΑΙ ΘΥΜΟΥ

Όλοι επιθυμούν τήν ειρήνη, μά δέν ξέρουν πώς νά τήν αποκτήσουν. Ο Μέγας Παΐσιος κυριεύθηκε από θυμό καί παρακάλεσε τόν Κύριο νά τόν ελευθερώσει από αυτό τό πάθος. Ο Κύριος εμφανίστηκε σ' αυτόν καί τού είπε: «Παΐσιε, άν θέλεις νά μήν οργίζεσαι, μήν επιθυμείς τίποτε, μή κρίνεις καί μή μισήσεις κανένα καί θά έχεις τήν ειρήνη». Έτσι κάθε άνθρωπος πού κάνει τό θέλημά του νά υποχωρεί έναντι τού Θεού καί τών ανθρώπων, θά είναι πάντα ειρηνικός στήν ψυχή. Όποιος όμως αγαπά νά κάνει τό θέλημά του, αυτός δέν θάχει ειρήνη.

Ψυχή πού παραδόθηκε στό θέλημα τού Θεού υποφέρει εύκολα κάθε θλίψη καί κάθε ασθένεια: γιατί τόν καιρό τής ασθένειας παραμένει στή θέα τού Θεού καί προσεύχεται: «Κύριε, Σύ βλέπεις τήν ασθένειά μου. Εσύ ξέρεις πόσο αμαρτωλός καί αδύνατος είμαι: βοήθησε μέ νά υπομένω καί νά ευχαριστώ τήν αγαθότητά Σου». Καί ο Κύριος ανακουφίζει τόν πόνο καί η ψυχή αισθάνεται τήν εγγύτητα τού Θεού καί μένει κοντά στόν Θεό γεμάτη χαρά καί ευγνωμοσύνη.

Άν υποστείς καμιάν αποτυχία, σκέψου: «Ο Κύριος βλέπει τήν καρδιά μου καί άν είναι θέλημά Του, όλα θά είναι γιά τό καλό τό δικό μου καί τών άλλων». Έτσι η ψυχή σου θά έχει πάντα ειρήνη. Αλλ? άν αρχίζει κανείς νά παραπονείται: αυτό δέν είναι καλό, εκείνο δέν είναι όπως πρέπει, τότε ποτέ στήν ψυχή του δέν θά υπάρχει ειρήνη, έστω κι άν νηστεύει καί προσεύχεται πολύ…

… Ο Κύριος μάς αγαπά κι έτσι μπορούμε νά μή φοβόμαστε τίποτε, εκτός από τήν αμαρτία: γιατί εξαιτίας τής αμαρτίας χάνεται η χάρη καί χωρίς τήν χάρη τού Θεού ο εχθρός παρασύρει τήν ψυχή, όπως παρασύρει ο άνεμος τά ξερά φύλλα ή τόν καπνό. …

… Τό κατόρθωνε γιατί αγαπούσε τόν λαό καί δέν έπαυε νά προσεύχεται γι? αυτόν:

«Κύριε, δώσε τήν ειρήνη Σου στόν λαό Σου».

«Κύριε, δώσε στούς δούλους Σου τό Πνεύμα Σου τό Άγιο, γιά νά θάλπει τίς ψυχές τους μέ τήν αγάπη Σου καί νά τούς οδηγεί σ? όλη τήν αλήθεια καί σέ κάθε αγαθό». …

… Έτσι, προσευχόμενος συνεχώς γιά τόν λαό, διαφύλασσε τήν ειρήνη τής ψυχής, ενώ εμείς τήν στερούμαστε, γιατί δέν υπάρχει μέσα μας αγάπη γιά τόν λαό. Οι Άγιοι Απόστολοι καί όλοι οι Άγιοι ποθούσαν τήν σωτηρία τού λαού καί, όταν βρίσκονταν ανάμεσα σ? ανθρώπους, προσεύχονταν διακαώς γί' αυτούς. Τό Άγιο Πνεύμα τούς έδινε τή δύναμη ν' αγαπούν τόν λαό. Κι εμείς, άν δέν αγαπούμε τόν αδελφό, δέν θά έχομε ειρήνη. …

… Ο Όσιος Παΐσιος ο Μέγας προσευχόταν γιά ένα μαθητή του πού αρνήθηκε τόν Χριστό. Ενώ λοιπόν προσευχόταν, τού εμφανίστηκε ο Κύριος καί τού είπε: «Παΐσιε, γιά ποιόν παρακαλείς ; Δέν ξέρεις πώς μ' έχει αρνηθεί ;» Ο Παΐσιος όμως εσυνέχιζε νά λυπάται τόν μαθητή του καί τότε τού είπε ο Κύριος: «Παΐσιε, έγινες όμοιος μέ μένα στήν αγάπη».

Έτσι αποκτάται η ειρήνη καί εκτός απ? αυτόν δέν υπάρχει άλλος δρόμος. …

… Ψυχή αμαρτωλή, αιχμάλωτη στά πάθη, δέν μπορεί νά έχει ειρήνη καί χαρά εν Κυρίω, έστω κι άν έχει όλα τά πλούτη τής γής, έστω κι άν βασιλεύει σ? όλο τόν κόσμο. Άν σ? ένα τέτοιο βασιλιά, τήν ώρα πού διασκεδάζει σέ συμπόσιο μέ τούς πρίγκιπές του καθισμένος στό θρόνο του δοξασμένος, άν τού πούμε ξαφνικά: «Βασιλιά, πεθαίνεις σέ λίγο», τότε η ψυχή του θά ταραζόταν, θά έτρεμε από τό φόβο καί θά έβλεπε τήν αδυναμία του.

Πόσοι όμως υπάρχουν φτωχοί, αλλά πλούσιοι σέ αγάπη γιά τόν Θεό, πού άν τούς έλεγαν: «Τώρα πεθαίνεις», θά απαντούσαν ειρηνικά: «Άς γίνει τό θέλημα τού Κυρίου. Άς είναι δοξασμένος ο Κύριος, γιατί μέ θυμήθηκε καί θέλει νά μέ πάρει εκεί, όπου πρώτος μπήκε ο ληστής». …

… Δόξα Σοι, Κύριε, γιατί τώρα έρχομαι σέ Σένα καί θά βλέπω αιώνια μέ ειρήνη καί αγάπη τό Πρόσωπό Σου. Τό ιλαρό, πράο βλέμμα Σου αιχμαλώτισε τήν ψυχή μου καί αυτή λιώνει γιά Σένα». …

… Άν όμως συνηθίσομε νά προσευχόμαστε θερμά γιά τούς εχθρούς μας καί νά τούς αγαπούμε, θά παραμείνει γιά πάντα η ειρήνη στίς καρδιές μας.

Δέν μπορεί νά έχει ειρήνη η ψυχή, άν δέν μελετά μέρα καί νύχτα τόν νόμο τού Θεού. Γιατί αυτός ο νόμος γράφτηκε από τό Πνεύμα τού Θεού καί τό Πνεύμα τού Θεού πηγαίνει από τή Γραφή στήν ψυχή. Κι η ψυχή αισθάνεται γλυκύτητα καί ευχαρίστηση γι' αυτό καί δέν θέλει πιά ν' αγαπά τά επίγεια, γιατί η αγάπη γιά τά επίγεια ερημώνει τόν νού. Η ψυχή τότε καταλαμβάνεται από αθυμία, αγριεύει καί παύει νά προσεύχεται. Κι ο εχθρός, βλέποντας πώς η ψυχή απομακρύνθηκε από τόν Θεό, τήν σαλεύει καί εύκολα συγχύζει τόν νού μέ διάφορους άτακτους λογισμούς κι έτσι περνά ολόκληρη τή μέρα καί δέν μπορεί νά βλέπει καθαρά τόν Κύριο.

Όποιος έχει μέσα του τήν ειρήνη τού Αγίου Πνεύματος, σκορπίζει ειρήνη καί στούς άλλους. Όποιος όμως έχει μέσα του πνεύμα κακό, σκορπά καί στούς άλλους τό κακό. …

… Ο θυμώδης άνθρωπος υποφέρει ο ίδιος μεγάλο μαρτύριο από πονηρό πνεύμα, εξαιτίας τής υπερηφανείας του. Ο υφιστάμενος, όποιος κι άν είναι, πρέπει νά τό καταλαβαίνει καί νά προσεύχεται γιά τόν ψυχικά άρρωστο προϊστάμενό του καί τότε ο Κύριος, βλέποντας τήν υπομονή του, θά τού δώσει άφεση αμαρτιών καί αδιάλειπτη προσευχή. Είναι μέγα έργον ενώπιόν του Θεού τό νά προσεύχεται κανείς γι? αυτούς πού τόν αδικούν καί τόν προσβάλλουν.

Εξαιτίας αυτού θά τού δώσει ο Κύριος τή χάρη καί θά γνωρίσει μέ τό Άγιο Πνεύμα τόν Κύριο. Κι έτσι θά υπομείνει τότε, χάριν τού Κυρίου, μέ χαρά όλες τίς θλίψεις καί θά τού δώσει ο Κύριος αγάπη γιά όλο τόν κόσμο καί θά επιθυμεί ολόψυχα τό καλό γιά όλους καί θά προσεύχεται γιά όλους όπως γιά τήν ψυχή του.

Ο Κύριος μάς έδωσε τήν εντολή ν? αγαπούμε τούς εχθρούς καί όποιος αγαπά τούς εχθρούς εξομοιώνεται μέ τόν Κύριο. Η αγάπη γιά τούς εχθρούς δέν είναι δυνατή παρά μόνο μέ τή χάρη τού Αγίου Πνεύματος. Γι' αυτό, μόλις σέ προσβάλει κανείς, προσευχήσου γι' αυτόν στόν Θεό κι έτσι θά διατηρήσεις τήν ειρήνη τού Θεού στήν ψυχή σου. …

… Άν κάποιος ως προϊστάμενος αναγκαστεί νά δικάσει έναν άλλο γιά κάποιο παράπτωμα, πρέπει νά παρακαλεί τόν Κύριο νά τού δώσει συμπάσχουσα καρδιά, τήν οποία αγαπά ο Κύριος, καί τότε θά κρίνει σωστά. Άν κρίνει όμως λαμβάνοντας υπόψη μόνο τα έργα τού υποδίκου, τότε θά πέσει σέ λάθη καί δέν θ? αρέσει στόν Κύριο.

Πρέπει νά κρίνει κανείς μέ σκοπό τή διόρθωση τού ανθρώπου καί συνεπώς είναι ανάγκη νά συμπονή ο δικαστής κάθε ψυχή, κάθε πλάσμα καί κτίσμα τού Θεού καί νά έχει καθαρή συνείδηση σ' όλες τίς πτυχές τής ζωής του καί τότε θά βρεί βαθιά ειρήνη στήν ψυχή καί τόν νού. …

… Άν εγνώριζαν οι βασιλιάδες καί οι κυβερνήτες τών λαών τήν αγάπη τού Θεού, δέν θά έκαναν ποτέ πόλεμο. Ο πόλεμος προέρχεται από τίς αμαρτίες καί όχι από τήν αγάπη. Ο Κύριος μάς εδημιούργησε κατά τήν αγάπη Του καί μάς παρήγγειλε νά ζούμε μέ αγάπη.

Άν οι άρχοντες τηρούσαν τίς εντολές τού Κυρίου καί ο λαός καί οι υπήκοοι υπάκουαν μέ ταπείνωση, θά υπήρχε μεγάλη ειρήνη καί αγαλλίαση πάνω στή γή. Εξαιτίας όμως τής φιλαρχίας καί τής ανυπακοής τών υπερήφανων υποφέρει όλη η οικουμένη. …


http://www.agioritikovima.gr/diafora/theologikos-log/diafora/18544-o-agios-ilouan

Battle of Armageddon-Orthodox Perspective pt2- Constantine Zalalas

Interpretation of Apocalypse by Arch. Athanasios Mitilinaios

Translated by Constantine Zalalas

Battle of Armageddon- Orthodox Perspective pt1-Constantine Zalalas

Interpretation of Apocalypse by Arch. Athanasios Mitilinaios

Translated by Constantine Zalalas

Ο γέροντας Παΐσιος, η νηστεία και η κατάκριση

ΠΡΩΙΝΟ ΡΟΦΗΜΑ



Πρωί στο κελί του Τιμίου Σταυρού του γέροντα Παΐσιου, κοντά στη Μονή Σταυρονικήτα. Τρίτη μέρα της Σαρακοστής. Είμαστε έξω στο σκεπαστό κι ο γέροντας βράζει γάλα στο καμινέτο,πάνω σ' ένα κούτσουρο.



Παραδίπλα είναι,πλαγιασμένα στα χόρτα, τα δύο παιδιά του Γιάννη, που ανεβήκαμε μαζί στο Αγιονόρος - ο Γιάννης κάθεται μόνος του, απέναντι στο βράχο.



Πιο εδώ είναι δυο επισκέπτες, κι αυτοί από τη Θεσσαλονίκη. Στέκονται όρθιοι, ακουμπώντας στην καστανιά. Πενηντάρηδες κι οι δυο, χλωμοί, στρυφνοί. Φαίνονται να είναι από κάποια παρεκκλησιαστική οργάνωση, γιατί κοιτάζουνε αυστηρά, κάπως επιτιμητικά τον γέροντα και σχολιάζουνε μεταξύ τους χαμηλόφωνα.



Τα παιδιά παίζουνε, κάνουνε φασαρία -οπότε γυρίζει ο Παΐσιος και τα λέει ήρεμα:

«Μην κάνετε θόρυβο, γιατί εδώ δίπλα, κάτω απ' το χώμα, είναι κρυμμένοι Αμερικανοί και θα ξυπνήσουν και θα ρθουν να μας χαλάσουν την ησυχία μας».



Τα παιδιά σταματούνε, σωπαίνουνε παραξενεμένα.

Ο Γιάννης,απέναντι, γέρνει πλάγια στο βράχο, πάνω στο σάκο του. Ανάβει τσιγάρο.



Οι δυο επισκέπτες, που φαίνονται σκληροί ευσεβιστές, συνεχίζουν να βλέπουν με αποδοκιμασία τον γέροντα που προσέχει να μη φουσκώσει και χυθεί το γάλα. Ώσπου ο ένας δεν αντέχει και λέει στον καλόγερο:

«Γέροντα Παΐσιε,είμαστε στις πρώτες μέρες της Σαρακοστής, έχουμε αυστηρή νηστεία, κι εσύ βράζεις να πιεις γάλα;»



Ο γέροντας σωπαίνει. Δεν απαντάει. Πιάνει και κατεβάζει το κατσαρόλι, γιατί το γάλα έβρασε. Μετά πάει στο κελί, φέρνει έξι μικρά, παλιά, πορσελάνινα φλιτζανάκια,τα βάζει μερακλίδικα στη σειρά κι αδειάζει με προσοχή το γάλα μέσα σ' αυτά.Περιμένει λίγο να κρυώσει, ενώ όλοι τον κοιτάζουνε με απορία, σιωπηλοί.



Οι δυο ευσεβιστές τα βλέπουνε όλα αυτά με αποστροφή, γιατί σκέφτονται ότι αφού είμαστε όλοι εδώ οι επισκέπτες, έξι και τα φλιτζανάκια, άρα και σ' αυτούς θα τολμήσει ο καλόγερος να προσφέρει γάλα, τέτοιες μέρες σκληρής νηστείας.



Ο γέροντας Παΐσιος παίρνει τα γεμάτα φλιτζανάκια ένα-ένα, τα βάζει σ' ένα ξύλινο δίσκο, τα κουβαλάει και τ' αφήνει σε απόσταση εφτά μέτρων, στο χώμα, στην άκρη ενός θάμνου.

Τ' ακουμπάει όλα εκεί, στη σειρά, έπειτα έρχεται, κάθεται δίπλα μας και αρχίζει να κάνει με το στόμα του κάτι σιγανά, παράξενα σφυρίγματα, κοιτάζοντας προς τους θάμνους.



Δεν περνούνε λίγα λεπτά, και πιο εκεί, μέσα από τα τσαλιά, βγαίνει πολύ προσεκτικά μια οχιά και ύστερα πέντε μικρά φιδάκια -τα παιδιά της.



Κρατάω την αναπνοή μου.Τα φίδια έρχονται, πλησιάζουν όλα, ένα-ένα, σέρνοντας, περνούνε δίπλα μας, πάνε σιγά-σιγά στα φλιτζανάκια, κι αρχίζουν ήρεμα να πίνουν, να ρουφούνε το πρωινό γάλα τους ...

Ομορφιά της Ορθοδοξίας

Το αντίδοτο της λύπης είναι η δοξολογία στον Θεό

- Όταν , Γέροντα, βλέπω μέσα μου υπολείμματα από εάν πάθος στενοχωριέμαι.

- Πες: «Δόξα σοι ο Θεός, που έφυγαν τα πολλά!». Αν ήμουν εγώ στη θέση σου ,θα έβλεπα τις ολοφάνερες μεγάλες δωρεές του Θεού και «από φυλακής πρωίας μέχρι νυκτός» θα έλεγα το «δόξα σοι ο Θεός». Αν θέλης να ζης ζωή παραδεισένια από αυτήν την ζωή, δες κι εσύ τις ευεργεσίες και τις πλούσιες δωρεές που σου δίνει ο Θεός και άρχισε το «δόξα σοι ο Θεός». Να δοξάζετε τον Θεό ,γιατί σας βοήθησε και προοδεύσατε έστω και λίγο, είτε επειδή εσείς κοπιάσατε, είτε επειδή σας βοήθησαν οι άλλοι. Όταν ο άνθρωπος λέη «δόξα σοι ο Θεός», βοηθάει ο Θεός ,γιατί η ευγνωμοσύνη με το ταπεινό φρόνημα και με τον φιλότιμο αγώνα τραβάει συνέχεια ουράνιες δυνάμεις και ευλογίες θεϊκές.

- Και όταν, Γέροντα, ξέρω ότι θα ξαναπέσω;

- Δεν ξέρεις∙ από φοβία σκέφτεσαι έτσι. Μην έχετε φοβία μήπως ξανακάνετε το ίδιο σφάλμα, γιατί έτσι κλονίζεται η πίστη σας στον Θεό. Μη ντα σκαλίζετε τόσο πολύ. Όταν σας λέη ο λογισμός ότι δεν πρόκειται να διορθωθήτε και διαλύεσθε από την λύπη, χρειάζεται να δώσετε ένα ψεύτικο κουράγιο στον εαυτό σας. «Δόξα σοι ο θεός, να πήτε, σήμερα είμαι καλύτερα από χθες. Δόξα σοι ο Θεός χίλιες φορές…». Αν και φαίνεται ψεύτικο αυτό το κουράγιο, μέσα του όμως κρύβει μια μεγάλη δύναμη, την ελπίδα στον Θεό. Η ελπίδα στον Θεό είναι ο μοχλός που αναποδογυρίζει την απελπισία, ελευθερώνει την ψυχή από την λύπη και το άγχος και τονώνει σιγά-σιγά τις πνευματικές δυνάμεις με την θεία ζωντάνια που δίνει.

- Γέροντα, στενοχωριέμαι γιατί έχω πολλά προβλήματα υγείας.

- Όλα να τα δέχεσαι σαν μεγάλα δώρα του Θεού. Ο Θεός δεν είναι άδικος. Στον ουρανό θα έχης πολλά να απολαύσης∙ θα έχης σύνταξη μεγάλη, εάν δεν την μειώσης μόνη σου με τον γογγυσμό.

- Πώς, Γέροντα, αφού τώρα δεν νιώθω μέσα μου τον ουρανό;

- Δε νιώθεις τον Ουρανό ,γιατί δεν δοξολογείς τον Θεό. Όταν ο άνθρωπος κινήται στον χώρο της δοξολογίας, χαίρεται με όλα. Υπάρχουν κοσμικοί άνθρωποι που θα μας κρίνουν εμάς τους μοναχούς. Να δήτε οι Βεδουίνοι τι ταλαιπωριά περνούν, αλλά ευχαριστούν τον Θεό και είναι χαρούμενοι! Το σιτάρι δεν το καθαρίζουν, για να βγάλουν την πέτρα, αλλά το αλέθουν όπως είναι, και το ψωμί τους είναι όλο πέτρα! Και οι τροφές τους, φαίνεται, δεν έχουν τα απαραίτητα συστατικά, ασβέστιο κ.λπ., οπότε τα δόντια τους καταστρέφονται τελείως. Και βλέπεις Βεδουίνους να έχουν μόνον ένα δόντι και να χαίρωνται σαν να είναι το δόντι μαργαριταρένιο. Και άλλος του λείπει ένα δόντι και αισθάνεται μειονεκτικά. Με όλα αυτά που ακούτε, να κινήσθε συνέχεια στην δοξολογία∙ να δοξάζετε μέρα-νύχτα τον Θεό για τις ευεργεσίες Του.

Μου έλεγε κάποιος επίσκοπος ότι σε έναν ναό, την ώρα που ο διάκος διάβαζε το Ευαγγέλιο της θεραπείας των δαιμονισμένων των Γεργεσηνών, ένας άνθρωπος πολύ απλός στεκόταν πίσω από το δεσποτικό και έλεγε συνέχεια «δόξα σοι ο Θεός». Αρχίζει ο διάκος : «Τω καιρώ εκείνω ελθόντι τω Ιησού εις την χώραν των Γεργεσηνών, «δόξα σοι ο θεός» λέει εκείνος, «υπήντησαν αυτώ δύο δαιμονιζόμενοι», «δόξα σοι ο Θεός» ∙ «χαλεποί λίαν», «δόξα σοι ο Θεός »∙ «και ιδού ώρμησε πάσα η αγέλη των χοίρων …εις την θάλασσαν», «δόξα σοι ο Θεός». «Κατάλαβα, μου είπε ύστερα ο επίσκοπος ,ότι είχε δίκαιο αυτός ο απλός άνθρωπος που έλεγε «δόξα σοι ο Θεός» γιατί το «δόξα σοι ο Θεός» ρίχνει τους δαίμονες στην θάλασσα» . Και εσείς πάντα να λέτε «δόξα σοι ο Θεός, δόξα σοι ο Θεός», μέχρι να ορμήσει η αγέλη στην θάλασσα…

Η δοξολογία αγιάζει τα πάντα. Με την δοξολογία διαλύεται ο άνθρωπος από ευγνωμοσύνη ,παλαβώνει με την καλή έννοια, πανηγυρίζει τα πάντα. Και όταν ο άνθρωπος ευχαριστή τον Θεό ακόμη και για τα λίγα, έρχεται μετά τόσο πλούσια η ευλογία του Θεού, που δεν μπορεί να την αντέξη∙ και τότε ο διάβολος δεν μπορεί πια να σταθή και φεύγει.



Από το βιβλίο: «ΠΑΘΗ ΚΑΙ ΑΡΕΤΕΣ»

ΓΕΡΟΝΤΟΣ ΠΑΪΣΙΟΥ ΑΓΙΟΡΕΙΤΟΥ

ΛΟΓΟΙ Ε΄

ΙΕΡΟΝ ΗΣΥΧΑΣΤΗΡΙΟΝ

«ΕΥΑΓΓΕΛΙΣΤΗΣ ΙΩΑΝΝΗΣ Ο ΘΕΟΛΟΓΟΣ»

ΣΟΥΡΩΤΗ ΘΕΣΣΑΛΟΝΙΚΗΣ

2007

Περί της καύσεως τών νεκρών ( Γέροντας Παΐσιος )

ΠΡΟΣΟΧΗ!!! Ο γέροντας Παΐσιος τόνιζε πως αν κάτι από αυτά που έχει πει έρχονται σε αντίθεση με αυτά που λέει ή θα πει η Εκκλησία, να ακολουθήσουμε τα λεγόμενα της Εκκλησίας. Ήρθε εδώ κάποιος, καθηγητής Πανεπιστημίου, και μού λέει ότι σκέφτονται στα σοβαρά να καίνε τα οστά των νεκρών, γιατί δεν υπάρχει χώρος. —Βρε, τού λέω, τι δεν υπάρχει χώρος; Τόσα ρουμάνια έχει η Θεσσαλονίκη!! Ολόκληρος Χορτιάτης! Γέμισε ένα νεκροταφείο, μετά 3-4 χρόνια, φτιάχνεις άλλο ένα πιο πέρα. Τι γέμισαν τα βουνά παντού με πολυκατοικίες; —Μού λέει και εξ απόψεως υγιεινής! Τι εξ απόψεως υγιεινής, που έχετε βρωμίσει όλο τον κόσμο, που βρωμίσατε τη θάλασσα στη Θεσσαλονίκη και άλλου, ενώ τα οστά είναι πλυμένα, καθαρισμένα! Λίγο σεβασμό. Αλλά αυτοί πάνε να εξευτελίσουν τον άνθρωπο, να τον κάνουν να μην αξίζει τίποτα. Να τον ξεκόψουν από τη ρίζα του, από τους προγόνους του, από την παράδοση του, να τον αφήσουν μόνο και έρημο, να καταστρέψουν τη μνήμη του, τη σύνδεση του με τους προηγούμενους, με τις αξίες και τη ζωή των προγόνων, για να τον κάνουν μετά ό,τι θέλουν με διάφορες θεωρίες να τον τραβάν από δω και από κει. Πάνε να σκορπίσουν την αθεΐα. Πέθανε; πάει χάθηκε ο άνθρωπος! Να μην μπορεί να πάει στο κοιμητήριο, να φέρει στη μνήμη του το νεκρό, να αποδώσει κάποιο σεβασμό, κάποια τιμή. Να σκεφτεί σοβαρά πάνω στη ζωή, να καταλάβει ότι είμαστε περαστικοί απ’ αυτόν τον κόσμο, ότι έχει αξία η δικαιοσύνη και η τιμημένη ζωή. Λυτοί θέλουν να κρατούν το νου τού ανθρώπου σ’ αυτή τη ζωή συνέχεια, χωμένο μέσα στην ύλη. Μετά μέσα σ' αυτά τα οστά υπάρχουν και τόσοι Άγιοι, που δεν τους γνωρίζουμε. Όταν είχα πάει ένα ταξίδι στο Σινά, στη Ραϊθώ, πήγα στο νεκροταφείο τού Αγίου Γεωργίου και βρήκα τα οστά ενός μικρού παιδιού που είχαν πολλή χάρη… Ήταν σαν Άγια λείψανα, είχε περάσει η μπουλντόζα και τα είχε ξεθάψει - μάζεψα ό,τι μπόρεσα. Μετά από τόσα χρόνια!!! Τι αισθάνθηκα τότε!!! ενώ αν δεν υπήρχε το κοιμητήριο; Τίποτα, θα ήταν χαμένα. Παλιά είχαν τόσο σεβασμό στους νεκρούς, αφού δεν έπαιρναν τίποτα από νεκρό. Μια φορά στον πόλεμο, μας είπε ο ταγματάρχης: οποίος έχει παλιά παπούτσια, άμα θέλει μπορεί να πάρει από τους νεκρούς. Κανείς δεν πήρε. Τώρα τους καίνε στη Δύση και θέλουν και εδώ να κάνουν τέτοια. Γέροντας Παΐσιος

To Be A Christian Is To Cleanse Evil Thoughts ( St Nikolai Velimirovich )

"There is no cleanness in him who thinks evil," says St. Simeon the New Theologian; and he further adds, "How can there be a pure heart in him, who soils it with impure thoughts as a mirror is darkened by dust?"

Do you see then, the inexcessible height of which the religion of Christ stands above all other faiths and worldly sophistries? He who only thinks about evil, even though he does not commit any evil, is at fault before God and before his own soul. For he offends God and loses his soul.

To be a Christian, in the proper sense, means to invest enormous effort on cleansing evil thoughts from one's heart and mind. What kind of effort is that? There exists a complete study about this, which in our days became completely locked away even for us Christians, and the one enormous actual experience of holy men and women who justified that study. To cleanse oneself from these wicked and impure thoughts, the root of all evil, was the goal of all the great ascetics, hermits and silentaries.

- St Nikolai Velimirovich, Prologue

Fasting and Science

Does fasting flush away toxins and detox the whole body? Is fasting the most ancient, practical and effective method for a whole physical detox (and its not only free, but saves you money)? What are the effects of Orthodox Christian fasting on serum lipids and obesity?

Although the scientific/physical benefits of Orthodox Christian fasting is not the greatest benefit or reason for doing so, its still a proven fact that being Orthodox lowers your cholesterol, risk for heart disease & cancer, boosts immunity, resets the bodies internal and external functions to default, energizes the organs and lowers chance of depression, stress and mental health. But the greatest benefits of fasting are spiritual, for by cutting off and cutting down certain things that go in the mouth and belly, we gain self-control and are stronger, more determined and we struggle against the sinful passions of the flesh better. We can control our thoughts, anger, and what comes OUT OF OUR MOUTH much better. Meat inflames the passions of the flesh, so we cut meat consumption during the fasting period (while monks and some others cut it out completely). Fasting tempers our will, teaches us patience, humility, obedience and many virtues lost in today's twisted society which has abandoned and rejected this great ancient Sacred Tradition Christ Himself established and taught. Also fasting teaches us to use the minimal of the earths resources, so that we don’t overspend and over consume in this materialistic consurmerist world, and this gives us the chance to give more alms to the needy and share.

After all, the point of fasting is to improve one’s inner spiritual condition and help them pray and be in communion with God. Oddly enough, those who through God’s grace have become masters of their own bodies, thus having detached the physical desires of the flesh (food, clothing, and material goods – becoming the master of their own body, rather than the body becoming master of the person) experience deep joy, lasting peace, stronger faith, and a deep sense of purpose and direction. The bottom line is that our interest in the condition of our soul should be our primary concern. The spiritual exercise of fasting is the first step in the direction of placing our internal life first. Discipline is the fist step to freedom, and finding out that less truly is more is one of life’s key lessons. Why, if 24 million Americans are willing to try the most recent fad, the Atkins Diet, in order to improve their lives, why shouldn’t they be willing to try a 2,000 year-old resolution: fasting Christian style. So we see that apart from being a spiritual discipline, fasting is also very healthy. Everyone should avoid meat and dairy products two days per week, in order to help keep animal fats and related cholesterol problems under control.

Contemporary physicians are making no great discovery of what the Church has known for thousands of years. The original commandment that God gave to our ancestors Adam and Eve in the Garden of Eden was a fasting commandment: "Eat of the fruit of all the trees but this one.” If the fall of mankind and the loss of paradise were the result of breaking a fasting commandment, we should probably not ignore the fasts. Yes, fasting is the most ancient Tradition and command, given to our forefathers Adam and Eve, when they were told to simply not eat the fruit of only ONE tree in all of Paradise (the Garden of Eden). What was the outcome? Its called the ancestral sin and fall of mankind!

Orthodox Christians fast for a total of about 180 days a year. This is an ancient tradition done from the time of the Apostles and Apostolic and Early Fathers of the Church Christ founded, which still exists and is practiced today. Fasting is an essential aspect of practicing the Orthodox Christian spiritual, ascetical and mystical life. You cannot be Christian and not fast. Unfortunately, many in the Church today do not participate in this grace-bestowing and life-giving ascetic practice. They do this to the loss of their own spiritual and bodily health.

St. Nektarios the Miracleworker of Aegina & Pentapolis (1846-1920), on Fasting:

“Fasting is an ordinance of the Church, obliging the Christian to observe it on specific days. Concerning fasting, our Savior teaches: 'When thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father Who is in secret: and thy Father, Who seeth in secret, shall reward thee openly.' From what the Savior teaches we learn (a) that fasting is pleasing to God, and (b) that he who fasts for the uplifting of his mind and heart towards God shall be rewarded by God, Who is a most liberal bestower of Divine gifts, for his devotion. In the New Testament fasting is recommended as a means of preparing the mind and the heart for divine worship, for long prayer, for rising from the earthly, and for spiritualization.”

Fasting and Science

Following the fasting regimes laid down by the Orthodox Church could reduce your chances of suffering from heart disease. So says a recent article in BMC Public Health. A group of researchers from the University of Crete found that Orthodox Christians who avoided specified foods three times a year had lower levels of cholesterol and lower levels of the cholesterol-binding proteins called low density lipoproteins (LDL) in their blood after 'fasting', compared with other Christians who did not follow the fasting regimes. The levels of other cholesterol-binding proteins called high-density lipoproteins (HDL) did not change.

"The Orthodox Christians' diet, which is based on vegetables, legumes, fruit, cereals, bread and olive oil, is a Mediterranean-type of diet with periodic abstinence from meat and other products during the fasting periods", write the authors.

There are three major recognized fasting periods in the Orthodox Church: 40 days before Christmas, 48 days at Easter and 15 days in August for the Dormition. Each of these is associated with a different regime. For example, at Christmas the faithful are advised to avoid meat, eggs and dairy products and eating fish is not allowed on Wednesdays and Fridays.

The Crete study followed 120 Orthodox Christians, half of whom followed the regime to the letter. The researchers measured each of the participants at the beginning and end of each fast period, recording their height and weight, their waist and hip size and the level of cholesterol and lipoproteins in a blood sample.

There is a clear link between high levels of cholesterol and LDL in the blood and heart disease, whereas HDL appears to be protective against heart disease. Orthodox Christian 'fasting' reduced the levels of total cholesterol in the blood by 9% and the levels of LDL by 12%. As the levels of HDL did not change significantly the HDL/LDL ratio increased, which is generally thought to be good for the heart. Unfortunately, these levels rose again as the fasters resumed eating their normal diet, but not to the original levels, showing that regular fasting may give some long-term protection against heart disease.

1. Background

No study to date has focused on the impact of Greek Orthodox Christian fasting on serum lipoproteins and obesity yet.

Methods

120 adults were followed longitudinally for one year. Sixty fasted regularly in all fasting periods (fasters) and 60 did not fast at all (controls). The three major fasting periods under study were: Christmas (40 days), Lent (48 days) and Dormition (August, 15 days). A total of 6 measurements were made during one year including pre- and end-fasting blood collection, serum lipoprotein analysis and anthropometric measurements.

Results

Statistically significant end-fasting total and LDL cholesterol differences were found in fasters. Fasters compared to controls presented 12.5% lower end-total cholesterol (p < 0.001) and 1.5% lower end-BMI (p < 0.001). The end- LDL/HDL ratio was lower in fasters (6.5%, p < 0.05) while the change in end- HDL cholesterol in fasters (4.6% decline) was not significant. Similar results were found when the pre- and end-fasting values of fasters were compared. No change was found in control subjects.

Conclusions

Adherence to Orthodox fasting periods contributes to a reduction in the blood lipid profile including a non-significant reduction in HDL cholesterol and possible impact on obesity.

2. Background

Fasting, the voluntary abstention from all restricted foods, is a feature of many religions, and the putative health benefits have attracted both scientific and popular interest. Commonly, religious doctrines prescribe foods from animal sources permanently or for particular periods.

There are several religions, such as Hinduism, Buddhism, Judaism, Islam, Seventh-Day-Adventism that have often been studied regarding their relation to health [1-14]. However, the studies on Orthodox Christianity are very limited.

Orthodox Christian holy books recommend a total of 180–200 days of fasting per year. The faithful are advised to avoid olive oil, meat, fish, milk and dairy products every Wednesday and Friday throughout the year. Additionally, there are three principal fasting periods per year: 1) a total of 40 days preceding Christmas (meat, dairy products and eggs are not allowed, while fish and olive oil are allowed except on Wednesdays and Fridays). 2) a period of 48 days preceding Easter (Lent). During Lent fish is allowed only two days whereas meat, dairy products and eggs are not allowed. Olive oil consumption is allowed only at weekends. 3) a total of 15 days in August (the Dormition) when the same dietary rules apply as for Lent with the exception of fish consumption which is allowed only on August 6th. Seafood such as shrimps, squid, cuttlefish, octopus, lobsters, crabs as well as snails are allowed on all fasting days throughout the year. The Orthodox Christian fasting practices can therefore be characterized as requiring a periodic vegetarian diet including fish and seafood.

The variant of vegetarianism followed during fasting periods by Orthodox Christians, with a diet of vegetables, legumes, nuts, fruits, olives, bread, snails and seafood, is a type of the so-called Mediterranean diet [15,16]. To date little is known as to the effects of this 'hidden' element of the traditional Orthodox Christian diet on health and no data exist on the effect of Orthodox Christianity's dietary rules on blood lipid levels and obesity. The objective of this study was therefore to assess the effects of intermittent short-term religious fasting, according to the dietary rules of the Orthodox Christian Church, on blood lipoprotein profile and the prevalence of obesity.

Subjects

The subjects of this study were selected from an adult population in the region of Heraklion, Crete. One hundred-twenty Orthodox Christians were asked to participate in this study. Sixty individuals (31 males, 29 females), mean age (x ± SD) 41 ± 12 years, fasted regularly according to the dietary rules and the fasting periods of the Christian Orthodox Church. Fasters had been practicing the fasting rituals for a mean of 20 ± 14 years. Another group of sixty subjects (24 males, 36 females), mean age (x ± SD) 38 ± 9 years, were control subjects that did not fast. Among the fasting group, 20 were lay persons (fasted for 13 ± 10 years) and 40 were under religious order (fasted for 23 ± 15 years): 19 nuns living in a convent and 21 priests living with their families in community parishes. The family history of each subject was recorded with regard to diabetes, CHD, smoking, hormonal disturbances and drug intake.

Study design

Three pairs of measurements were made over a 1-year period (2000–2001), coinciding with the beginning and end of each of the three major fasting periods of the Christian Orthodox Church: Christmas, Lent and the Dormition. All measurements were made between 8.00–10.00am and they included fasting blood collection, anthropometric measurements and the completion of questionnaires.

Questionnaires

All subjects signed informed consent forms and completed questionnaires on fasting, health habits (coffee and alcohol consumption, smoking), certain items of personal data (marital status, educational level), physical activity, dietary habits (24 h recall, 3-day dietary record). Fasters were defined as those who fasted regularly during all three principal fasting periods, while current smokers as those who smoked at least one cigarette per day.

Anthropometric variables

Body weight was measured all six times by a digital scale (Seca, Hamburg, Germany, Model 770) with an accuracy of ± 100 g. Subjects were weighed barefoot in very light clothing. Standing height was measured once without shoes to the nearest 0.5 cm with the use of a stadiometer with the shoulders in relaxed position and arms hanging freely. Body Mass Index (BMI) was calculated by dividing weight (kg) by height squared (m2). Waist and hip circumferences were measured twice, at the first and sixth measurement of the study [17]. Blood pressure (BP) was measured all six times in the right arm with a traditional sphygmomanometer. Three seated BP measurements were taken for each subject spaced two minutes apart.

Biochemical assays

Serum lipoprotein concentrations were always determined after 12 h of fasting. Blood samples were transferred to the University Hospital of Crete in tanks containing ice packs that maintained the temperature at 3–4°C. Total cholesterol was determined by Allain's method [18], HDL-C was measured by the heparin-manganese precipitation method [19] and triacylglycerols were determined using Fossati's method [20], while LDL-C was calculated as follows: LDL-C = TC - (HDL -C + TG/5) [21]. During the period October 2000 – September 2001 the coefficient of variation for the biochemical analysis of total cholesterol was 2,85%, for HDL was 5,40% and for triacylglycerols was 3,92%. DNA extraction was performed according to the method of Miller et al [22]. Apo E genotype was determined by PCR amplification and subsequent digestion with the restriction enzyme Hha I (New England Biolabs) as described by Reymer et al [23] in Harokopio University of Athens.

Statistical methods

Differences in gender, tobacco use, educational level and apolipoprotein E distribution were compared using χ2 analysis, while differences in age were compared by ANOVA analysis. Regression analysis was used to compare end-fasting lipid concentrations and BMI with age, sex, smoking, educational level, BMI, WHR, fasting and the pre-fasting values. The influence of fasting on end-fasting values was examined using ANCOVA analysis. Paired samples T-test and Mann-Whitney test were used to compare pre and end-fasting values in fasters.

Pre-fasting values comprise the mean of the three measurements that were made before the beginning of the Christmas, Lent and Dormition fasting periods, while end-fasting values are the mean of the three measurements that were made at the end of each one of the fasting periods.


Results

Demographic data on a hundred and twenty subjects are presented in Table 1. Sixty of the subjects were fasters (26% male, 24% female) with a mean age of 42 ± 12; the other sixty were control subjects (20% male, 30% female) with a mean age of 38 ± 9. There was no statistically significant difference in the age of the two groups (ANOVA). The subjects in the fasters group had been observing the fasting rituals for a mean of 20 ± 14 years. The rate of compliance with the fasting rules was 100%. All subjects in both groups did not suffer from any disease like thyroid, diabetes, cancer, cardiovascular diseases, and did not take any medication.

Table 1. Sociodemographic characteristics of the population.

The levels of serum lipids, blood pressure and body measurements of all three periods for fasters and controls are presented in table 2.

Table 2. Levels of serum lipids, blood pressure and body measurements.

Effect of fasting on end-fasting values

Multiple Linear Stepwise Regression Analysis indicated that fasting is a significant determinant for end-total cholesterol, end-LDL cholesterol, end-LDL/HDL ratio and end-BMI (Table 3), showing that fasters have lower levels of these variables.

Table 3. Effect of various variables including fasting on serum lipids and BMI.

Females have higher levels of end-HDL cholesterol while men have higher levels of end-TC/HDL and end-LDL/HDL ratios. Waist-to-hip ratio was positively related to end-total cholesterol and end-LDL cholesterol.

Comparisons of end-fasting values between the two groups

Comparisons of mean end-fasting values between fasters and controls are shown in Table 4. Mean end-TC, end-LDL and end-BMI were statistically lower (p < 0.001) in fasters compared to controls. Fasters presented 12.5% lower end-TC, 15.9% lower end-LDL cholesterol and 1.5% lower end-BMI compared to controls. Moreover, fasters had significantly lower LDL/HDL ratios (p < 0.05). All results were adjusted for age, sex, BMI and smoking.

Table 4. ANCOVA analysis.

Effect of fasting on end-fasting mean ratios with covariates the respective pre-fasting mean ratios between fasters and control subjects.

Comparisons of pre and end-fasting values in the fasters' group

The fasters who had 3 complete pairs of measurements were included in this analysis (Table 5). Paired samples T-test showed that fasters presented 9.1% decline in end- total cholesterol, 12.4% decline in end- LDL, 8.5% decline in end- HDL and 1.4% decline in end- BMI compared to their respective pre-values. All these differences were significant (p < 0.001). As for the ratios end- TC/HDL and end- LDL/HDL although they declined the changes were not significant. The same analysis was done in controls that presented no significant changes over the year. A further step was to categorize fasters in two subgroups: 1) nun-priests and 2) lay people and to compare their pre- and end- fasting values. Mann-Whitney test showed that the changes seen in fasters' group remained when each subgroup was analyzed separately though they were not significant. It was observed that between the major fasting periods studied (between the end of Christmas and the beginning of Lent; and between the end of Lent and the beginning of the Assumption fasting period) when fasters returned to their usual dietary habits (non-fasting periods) total cholesterol and LDL cholesterol were increased by 6% and 9% respectively.

Table 5. Pared samples T-test.

Mean pre-fasting values compared to mean end-fasting values in the group of fasters (n = 43).

Dietary data

Table 6 shows that at end-fasting periods fasters had 10% reduction in energy intake (EI), 17% reduction in total fat (%EI), 23% increase in carbohydrates (%EI) and 43.5% increase in fiber consumption, whereas the respective percentages for the controls are +7%, +1%, +1.7% and +3.3%. All the differences found between the two groups are significant.

Table 6. Ancova analysis.

Dietary differences between fasters and controls among pre and end-fasting periods based on the 24 h dietary record.

Distribution of Apo E polymorphism

Subjects in this study were screened for the common apolipoprotein E (apoE) polymorphism, as genetic variation at the apoE locus has been shown to influence serum lipid responsiveness to dietary interventions and account for much of the interindividual variability in dietary response [24,25] Several studies, for example, support the concept that the ε4 allele is associated with an increased cholesterol response to dietary manipulation, and that subjects carrying the ε4 allele are the most responsive to diets restricted in saturated fat and cholesterol [24-27].

Fasters and control subjects were classified in three groups according to their apoE genotype: subjects homozygous for the common ε3 allele (apoE3/3 genotype, (38 fasters and 40 controls); subjects with the apoE2/3 genotype (nine fasters and four controls); carriers of the ε4 allele (apoE3/4 and apoE4/4 genotypes; four fasters and six controls, respectively). Chi-square analysis showed that apoE genotype distribution did not differ between fasters and controls (data not shown).

Discussion

The most important finding of this study is that most serum lipid variables decreased significantly over the fasting periods. Fasters, as compared to controls, had decreased levels of mean end- total cholesterol, LDL-C, LDL/HDL-C ratio and BMI. Several genetic factors account for the variation in cholesterol levels and obesity indices, however, we believe that the possibilities of genetic differences between the two groups are minimal since the population of Crete is stable with a long history over 4000 years. In addition to this, the ApoE genotype distribution found no differences between the two groups (fasters vs controls). In the fasters' group the mean decrease within all three fasting periods was 9% for total cholesterol and 12% for LDL-C. However, it was observed that during non-fasting periods when fasters returned to their usual dietary habits, total cholesterol and LDL-C increased by 6% and 9% respectively. This shows that the reduced end-total and LDL cholesterol concentrations that were observed within the fasting periods were not sustained when the subjects returned to their usual dietary habits even though the increase did not reach the initial pre- levels. The reduction in HDL that occurred in fasters is a common finding with low-fat and vegetarian diets [28-31]. The findings above are in agreement with the results reported by Barnard et al who conducted a strict vegetarian-diet intervention study for 5 weeks on 35 women [30]. The intervention diet consisted of grains, legumes, vegetables and fruit. After the intervention diet phase total cholesterol, LDL and HDL were decreased by 13.2%, 16.9% and 16.5% respectively [30]. BMI was also significantly reduced (p < 0.001) while, in agreement with our findings, the TC/HDL and LDL/HDL ratios remained unchanged (table 5)[30]. Similar were the findings in another 6-week vegetarian-diet intervention study by Masarei et al [28] and in a 12-week low-fat-vegan-diet intervention study by Nicholson et al [32]. Lee [33] and Hoffman [34], who compared omnivores with lacto-ovo-vegetarians, found no difference in LDL/HDL ratio between the two groups. The contrasting results on LDL/HDL ratio could be attributed to differences in the population samples studied.

Nieman et al [14] and Toohey et al [35] investigated Seventh-Day Adventists with similar demographic and life-style factors and with comparable diets and dietary habits to our cohort. They found that lacto-ovo-vegetarians and lifetime strict vegetarians had lower concentrations of total and LDL cholesterol when compared with non-vegetarians and lacto-ovo-vegetarians respectively (p < 0.05) [14]. Toohey et al found also found lower levels of BMI, triacylglycerols and TC/HDL ratio [35]. The present study showed that women had lower levels of LDL/HDL ratio and TC/HDL ratio, which is also a better predictor for CHD in women [36-38]. This is explained by the higher concentrations of HDL that women have compared to men [39].

The positive association of waist-to-hip ratio with total and LDL cholesterol is in agreement with other studies that correlate waist-to-hip ratio with coronary risk factors and CHD prevalence [40-42]. Waist-to-hip ratio measurement is a simple and cost-effective measure that contributes in predicting abnormal lipoprotein levels and increased risk of cardiovascular disease.

Both the fasting and control groups had mean BMI in the overweight category. Fasting had a small but statistically significant impact on fasters' BMI at the end of the fasting periods that was not sustained in non-fasting periods. In accordance to the results in this study, Haddad et al studying a group of vegans and nonvegetarians found significantly lower BMI levels in the vegan group [43]. Moreover, others found that vegetarians have lower BMI than meat eaters [44-46]. At the same time following a Mediterranean-style diet has also been proven to be beneficial to weight loss [47]. As regards religious fasting some studies associate it with weight loss and decline in BMI [2,3] while others do not [4,5,48].
Educational level was not found to influence any of the blood lipid variables in this study (Table 3). This was an unexpected result since higher education is associated with better health care and awareness whereas low educational level has been related to unfavorable lipid profile [49], all-cause and CAD mortality [50] and hypertension [51].

The beneficial changes seen in fasters diet during the fasting periods, especially regarding energy intake, total fat and fiber consumption, can also explain the reductions in the biochemical and obesity indices. A recent study of the University of Crete showed that the Christian Orthodox nuns' diet was very low in cholesterol and in saturated fat intake (6% of total energy intake), and high in fiber and antioxidant vitamins [16]. This could be attributed to nuns' high consumption of fruit, vegetables, cereals and legumes. In another study Haddad et al found that vegans consume more grains, vegetables, fruit, legumes and seeds and as a result their diet consists of more dietary fiber and less dietary cholesterol [43]. It is well known that reduced intakes of dietary SFA and cholesterol lower total and LDL cholesterol concentration and are associated with low risk of cardiovascular diseases [52,53]. The Orthodox Christians' diet, which is based on vegetables, legumes, fruit, cereals, bread and olive oil, is a Mediterranean-type of diet with periodic abstinence from meat and other animal products during the fasting periods. Numerous investigators [54-56] have recognized the beneficial role of the Mediterranean diet in cardiovascular diseases, and the protective effect in terms of cancer and longevity have also been noted [57,58]. In addition, supplementary studies have associated religiosity with good health [10]. This has been confirmed in a recent study by Chliaoutakis et al [59], which is the only published work to date which investigates the association between the Orthodox Christian lifestyle and health. Chliaoutakis et al found that devout Orthodox Christians adopt healthier life-styles and that religion has a substantial impact on mental and physical health-related behaviors [59]. In the present study, contrary to Chliaoutakis' findings, the physical activity of the two groups (fasters vs controls) did not differ in any of the testing periods.

Our study attempts to provide an understanding of the impact of Christian Orthodox fasting on serum blood lipids and obesity indices before and at the end of the three major fasting periods. Compared to controls, fasters presented decreased lipoproteins and BMI levels. These results support our hypothesis by highlighting the beneficial influence of Christian Orthodox fasting on lipoprotein profile and prevalence of obesity.

Competing interests

None declared.

Authors' contributions

Author K.S mainly organized and performed the study, and drafted the manuscript.

Author N.T participated in the design of the study and supervised the manuscript.

Author M.L performed the statistical analyses.

Author G.M performed part of the statistical analysis.

Author A.K conceived of the study, participated in its design, and supervised the study and the manuscript.

Acknowledgments

We appreciate the assistance of Bishop Nektarios of Crete in supporting the study and the Monasteries of Sabbathiana, Isodia Theotokou and Kremaston for their participation. We are also grateful to Dr N.Yiannakouris, Mrs C.Codrington, Dr C.Hatzis, Ms F.Bervanaki, Mr M.Kiriakakis and Mr G.Tsibinos.

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A great book to read is Fasting and Science by Dr. Constantine Cavarnos, (The Center for Traditionalist Orthodox Studies): this is the best short work I have read on the subject. Dr. Cavarnos knows this subject well. In his famous Anchored in God he writes (pp. 29-30):

“Fasting takes into account both the quantity and the quality of food. The idea is to eat a smaller amount of food during a fasting day; to abstain from fats and oils, as these tend to fatten the body and thereby to arouse lust and make one physically and spiritually lazy; to abstain from meat, fish, and products of animal origin, as these tend to excite carnal desire; and also to abstain from mere delicacies, as the consumption of these is a form of self-indulgence. St. John Climacus (c. 525-605) says: ‘Satiety of food is a begetter of unchastity.’ He also says, ‘Let us cut down fatty and greasy foods that inflame carnal desire, and foods that sweeten and tickle the larynx’ (The Ladder, Migne PG 88, 864, 865).

The practice of fasting is not regarded as an end in itself, as something having instrinsic value, but only as a means, as a necessary condition for the spiritual life. It belongs to the category of what the Eastern, Byzantine Fathers call "bodily virtues," among which are prostrations, standing, and vigils. Referring to these, St. John Damascene (c. 676-c. 754) says that they "are rather instruments for the virtues; they are necessary, in one practices them with humility and spiritual knowledge. For without them neither do the virtues of the soul come into being, but in themselves they are of no benefit, any more than plants without fruit" (Philokalia, 2, 17). And St. Gregory the Sinaite (1289-1360), speaking specifically of fasting, observes: "Constant fasting whithers lust and gives birth to self-restraint" (Philokalia, 2, 272); while Callistos and Ignatios Xanthopoulos remark: "Fasting and self-restraint are the first virtue, the mother, root, source and foundation of all good" (Philokalia, 2, 370).”

Other food for thought, from the wise Nicephorus Theotokis:

"When we fast, we search the earth and sea up and down: the earth in order to collect seeds, produce, fruit, spices, and every other kind of growing edible; the sea to find shellfish, mollusks, snails, sea-urchins, and anything edible therein. We prepare dry foods, salted foods, pickled foods, and sweet foods, and from these ingredients we concoct many and motley dishes, seasoned with oil, wine, sweeteners, and spices. Then we fill the table even more than when we are eating meat. Moreover, since these foods stimulate the appetite, we eat and drink beyond moderation. And after that we imagine that we are fasting...And whoever taught those who fast in this way that such a variety and such quantities of food constitute a fast? Where did they read or hear that anyone who simply avoids meats or fish is fasting, even if he eats a great amount and different kinds of food? Fasting is one thing, great variety in food another; fasting is one thing, eating great amounts of food another." [Fasting and Science, 18-19]

“Gluttony makes a man gloomy and fearful, but fasting makes him joyful and courageous.And, as gluttony calls forth greater and greater gluttony, so fasting stimulates greater and greater endurance.When a man realizes the grace that comes through fasting, he desires to fast more and more. And the graces that come through fasting are countless....” - Saint Nikolai Velimirovich of Zicha

ΓΕΡΟΝΤΑΣ ΠΑΙΣΙΟΣ-ΤΑ ΣΗΜΕΙΑ ΤΩΝ ΚΑΙΡΩΝ

Κάθε άνθρωπος που σε προσβάλλει, που σε βλάπτει...πρέπει να τον λυπηθείς πολύ

«Αν κάποια μέρα», άρχισε να μου λέει ο Παππούλης, «περπατάς ήσυχος στο δρόμο σου και ιδείς τον αδελφό σου να προπορεύεται κι αυτός ήσυχα, αλλά σε μια στιγμή αντικρίσεις έναν κακό άνθρωπο, να πετάγεται ξαφνικά από μια πάροδο και με ένα μαχαίρι να ορμά κατεπάνω στον αδελφό σου, να τον κτυπά, να του τραβά τα μαλλιά, να τον πληγώνει και να τον ρίχνει κάτω ματωμένο, εσύ, μπροστά σ' αυτό το θέαμα, θα οργισθείς εναντίον του αδελφού σου ή θα τον λυπηθείς;»
Παραξενεύθηκα με την ερώτηση του Γέροντα και τον ρώτησα κι εγώ με τη σειρά μου:
"Πώς είναι δυνατό να οργισθώ εναντίον του πληγωμένου αδελφού μου, που έπεσε θύμα του κακοποιού;
Ούτε καν πέρασε από το νου μου τέτοια σκέψη. Ασφαλώς και θα λυπηθώ και θα προσπαθήσω να τον βοηθήσω όσο μπορώ".
«Έ, λοιπόν», συνέχισε ο Γέροντας, «κάθε άνθρωπος, που σε προσβάλλει, που σε βλάπτει, που σε συκοφαντεί, που σε αδικεί με οποιοδήποτε τρόπο, είναι ένας αδελφός σου, που έπεσε στα χέρια του κακοποιού διαβόλου.
Εσύ, όταν αντικρίσεις τον αδελφό σου να σε αδικεί, τι πρέπει να κάνεις; Πρέπει να τον λυπηθείς πολύ, να τον συμπονέσεις και να παρακαλέσεις θερμά και σιωπηλά το Θεό, να στηρίξει εσένα, στη δύσκολη αυτή ώρα της δοκιμασίας σου και να ελεήσει και τον αδελφό σου, που έπεσε θύμα του ληστού διαβόλου, κι ο Θεός θα βοηθήσει κι εσένα και τον αδελφό σου.
Διότι, αν δεν το κάνεις αυτό, αν, αντιθέτως, οργισθείς εναντίον του αδελφού σου, αντιτάσσοντας στην επίθεσή του την αντεπίθεσή σου, τοτε
ο διάβολος, που βρίσκεται στο σβέρκο του αδελφού σου, πηδάει και στο δικό σου σβέρκο και σας χορεύει και τους δύο.»

ΓΕΡΟΝΤΑΣ ΠΟΡΦΥΡΙΟΣ

Interaction of Heart and Mind in Prayer ( Saint Theophan the Recluse )

" All these evil things come from within and defile a man."


Jesus Christ (Mark 7:23)

Maintaing attention is a central part of prayer. Watchfulness is essential. We find our mind is continually influenced by thoughts which pollute our heart. These are not necessarily temptations that come from our external environment but are our reactions to external factors. The thing that we need to gain control over is our inward reactions that generate thoughts and bound up our heart


Saint Theophan says,

"The mind's thoughts are all directed toward this earth, and there is no way to raise them to heaven. Their object is vain, sensual, sinful. You have seen how fog drifts along the valley. This is a precise picture of our thoughts. They all crawl and drift along the earth. In addition to this downward drifting, they constantly seethe, not standing still in a single place; they jostle each other, like a swarm of mosquitoes in the summer. In addition, they are always in motion.


Beneath these there lies the heart. It is from the thoughts that blows are continually struck in the heart and corresponding actions of the heart. from this is joy, anger, envy, fear, hope, pride, despair––they arise in the heart one after the other. There is no stopping them; just as with the thoughts, there is no order whatsoever. The heart continually trembles from the emotions like an aspen leaf."


Our challenge in prayer is to cut off these thoughts.


Elder Nikodim says,


"When the mind is pure, then the heart will be pure. And when the heart is pure, then the mind will also be pure."

When we have mastered this we will find the mind becomes a true partner in our prayer.


Fr. Sophrony says

"The mind becomes all ears and eyes, and sees and hears every extrinsic thought approaching from without, before it can invade the heart. Praying the while, the mind not only refuses to admit extraneious thoughts into the heart but positively throusts them aside and preserves itself from association with them."

Knowing the interaction between the mind and the heart is an important discovery to make about our inner life.


See Christ the Eternal Tao pp 363-365.

Getting Help in our Battle with Thoughts

As several of you have pointed out in earlier discussions, controlling our thoughts is not a easy task.  Assuredly, if we can do it, our mind becomes clearer, quieter and we are better able to discern.  As a  result we can become more holy.  True prayer demands a silent mind free of thoughts so we can listen to the wordless voice of God that comes from our heart.  It is in this way that we can do the will of God. But being able to control our thoughts is something that seems to elude us.  It is something that we cannot do by ourselves. We need help.

Saint Heychius tells us,
The spirit cannot conquer a demonic fantasy by its own unaided powers, and should never attempt to do so... The demons are a sly lot: they pretend to be overcome and thin trip us up by filling us up with self-esteem.  But when we call upon Jesus Christ, they do not dare to play their tricks with us even for a second." (Philokalia vol 1, p. 166)

Those of us who have tried to master our thoughts can affirm that, no matter how much we progress, we are either defeated by more thoughts that gain our attention, or we begin to think about how well we have mastered our control of thoughts.  As soon as we begin to think about how well we are doing we have lost the battle.

The key is what Saint Heychius tells us – we must call on Jesus Himself for help.

Saint Theophan the Recluse tells us,
Whenever we appeal directly to the Lord with fear, reverence, hope and faith in His complete activity without entering into a verbal battle with the passionate thought, the passionate thought then moves away from the mind's eye, which is fixed on the Lord.  When it is cut off from the mind through such attention, the passionate thought departs of its own accord...

The act of calling on the Lord for help plants a more powerful thought in our mind and forces the one we want to ignore into the background.  Without attention given to the thought and given instead to God asking for His help, it disappears.  The demon trying to plant the unwanted thought in us is defeated. This is one reason why the practice of the Jesus Prayer is so important.  God helps us counteract unwanted thoughts when we call on His Name.

Saint Theophan uses an example of a legend he knew of.
An elder lived in the desert of silence.  The demons visibly attacked him, and began dragging him our of his cell so as to completely drive him out of the desert.  The elder himself began fighting back at them, but they moved him and had already dragged him right up to the very door.  Just a bit more, and they would have turned him out.  Seeing his extreme danger, the elder called out, "Lord Jesus Christ! Why have you abandoned me?  Help me, Lord!"  As soon as he called out, the Lord appeared immediately and chased away the demons, and said to the elder, "I did not abandon you, but because you did not call on me and thought you could cope with the demons yourself, I did not come to your help.  Call on me, and you will always receive ready help."  After saying this, the Lord disappeared.  this incident is a lesson not just to the elder, but to all of us: Do not struggle with passionate thoughts through your own spiritual altercations with them, but turn immediately to the Lord with prayers against them. (The Spiritual Life, p. 246)


A final thought from Saint Theophan
Lasting purification of the thoughts is a gift from God, but this gift is not given without intensifying one's personal labors.  While you will not achieve anything just by your own labor, God will not give you anything if you do not labor with al your might.  This is the fundamental law. (The Spiritual Life, p. 210)