The Catalog of Good Deeds

The variety of dishes stretches your stomach and fosters your appetite. Besides, it makes people flabby and dilutes their body. If during the meal only one dish is offered, and if it is not especially tasty, then maybe a person will not even finish it. On the other hand, if the food is tasty, one can give himself to gluttony and eat a bit more of it. However, if you see fish, soup, potatoes, cheese, fruits and candies on the table – you just want to eat all of these and you will even ask for more. Your appetite is growing. When you have eaten something, you want to eat another portion standing near. Look, a person cannot stand a simple word from his neighbor. They cannot stand this or that… But our poor stomach has to be humble and accept everything we throw in it. Do we ask the stomach whether he can stand it or not? It means that the stomach, which has no mind at all, outperforms us in virtue! It makes efforts to digest any food we eat. And if the food that we have eaten is incompatible with the other, then when it reaches the stomach they begin to “quarrel”. So, what is left to the stomach? Indigestion.

- Geronda, how can we get rid of the habit of eating too much?

- You have to restrain yourself a bit. You should not eat what you like in order not to whet your appetite because little by little your belly will grow. What is more, as Abba Macarius said, your stomach is like an evil publican: he constantly demands more and more. You take pleasure when you eat something, but you want to sleep then, you cannot keep working because of it. If you eat the food of the same kind, it will help you to restrain your appetite.

- Geronda, if there is a lot of dishes but divided into small portions, does a person face the same problem?

- E-eh… Well, the problem is the same. The only difference is that political parties are smaller. So, this is why they cannot build up the government. When there is the variety of dishes, it is as if many political parties gathered in your stomach. One party will irritate another party, they begin to quarrel and fight with each other. Then this will cause indigestion.

The joy you get from moderate eating is larger than the joy from the tastiest food. When I was a child, I often went to forest and ate only a piece of doughnut a day. I did not even want anything else. The tastiest dishes could not match the spiritual joy that I felt then. I was happy to do so. However, many people have never experienced the joy of a light stomach. At first, they eat something tasty with pleasure. Then gluttony comes. They begin to eat a lot and fell heaviness in their stomach – especially elderly people. This is how they deprive themselves of the joy of a light stomach.

St. Paisios of Mount Athos,

“Spiritual Counsels IV: Family Life”

Source: http://pravlife.org/content/paisiy-svyatogorec-udovolstvie-legkogo-zhivota

What is the reason for the fact that during Great Lent we have to keep a fast for 40 days? The thing is, the fast that prepares us for Holy Pascha is called Great Leant not only because of its spiritual significance, but also because of its length – it lasts for 48 days. It joins together two fasts: Lent itself (lasts for 40 days and ends on Friday of the 6^th week) and the fast of the Holy Week.

During the Old Testament period of the Holy history, the 40-days-long fasts of prophets Moses (Exodus 34:28) and Elijah (3 Kings 19:8) were the foretypes of Lent. In the Church, Lent is organized in commemoration of the 40-days-long fast of our Lord and Savior (Matthew 4:2, Luke 4:2). Jesus Christ (Who ate nothing during those days) not just blessed the fast by His own example, but ordered His disciples to keep a fast, too.

The apostles prepared themselves for services with a fast (Acts 13:2, 14:23). Later they ordered all the other Christians to keep a fast. This found a reflection in such canonical document as “The Canons of the Holy Apostles”: If any bishop, presbyter, or deacon, or reader, or singer, does not fast the holy Quadragesimal fast of Easter, or the fourth day, or the day of Preparation, let him be deposed, unless he be hindered by some bodily infirmity. If he be a layman, let him be excommunicated. (Canon LXIX)

Bishop Nicodemus (Milosh), a well-known canonist, writes that, “these canons fully deserve the names of the Holy Apostles and the respect payed to them by the Ecumenical Church. The canons express exactly what the Apostles wrote in their letters and told to their first successors. It can be proved by the full compliance of the main ideas of these canons with the teaching containing in the canonical books of the New Testament”. (The Canons of the Orthodox Church, pp. 10-11)

The Holy Fathers often wrote that by fasting for 40 days we loyally follow the example of our Divine Master:

- “It is good to keep a fast at any time. However, it is much better to spend time with Christ in fasting during Lent, for He blessed with His own fast. Those Christians, who do not keep a fast during Lent, show their disloyalty and obstinacy, violation the law given by God with their satiety. What Christian you can be, if you do not fast by the example of your Lord? If you delight while He was hungry? If you are afraid to fast for your sins, while He was hungry to save you?” (St. Ambrose of Milan. “The word about Lent”)

- “Christ was fasting before temptations, but we are fasting before Pascha. Christ was fasting for 40 days, but we measure our fast against our abilities”. (St. Gregory the Theologian)

- “We prepare for the Lord’s sacrament with the 0-days-long fast; we fast for our sins as many days as the Lord fasted for our crimes”. (Pious Jerome)

- “We keep a fast that the Lord has kept – the holy, both by its name and its essence, Lent – to purify ourselves and to please God, as if we gave Him the tithe from every year of our life” (St. Simeon the New Theologian). This is why Lent is also called the Lord’s fast.

The fast of the Holy Week is the continuation Lent. Although Lazarus Saturday and Palm Sunday do not refer to the Holy Week, they become the gates to the saving sufferings of our Lord, and this is why they are fast days. Since these days are feasts, the fast is weakened: caviar is permitted on Lazarus Saturday, caviar and fish – on Palm Sunday. The fast of the Holy Week was organized according to the Savior’s word: “But the days will come when the bridegroom will be taken away from them; then they will fast in those days” (Luke 5:35). In “Apostolic Constitutions” it is said: “He therefore charged us Himself to fast these six days on account of the impiety and transgression of the Jews, commanding us withal to bewail over them, and lament for their perdition. For even He Himself wept over them, because they knew not the time of their visitation”. (Book V.XV)

The first week of Great Lent is over. If you have managed to tune on the right mood, the rest of Lent will be light and grace-filled for you. For this, you just need to keep in mind that that although corporal abstinence is important, it is still the means of spiritual purification, while the aim of fasting is spiritual fruits: “abstinence from food is not enough for a proper fast; let us keep a good and pleasing to God fast. The true fast is removing yourself from evil, it is tongue abstinence, suppressing your anger, refusal of lech, deceit, slander, perjury – abstinence from all of these is what the true fast is”. (St. Basil the Great)

By Fr. Job (Gumerov)

Source: http://dishupravoslaviem.ru/pochemu-v-velikij-post-my-postimsya-40-dnej/

In the services for this Sunday the Holy Church glorifies the Holy Cross and the fruits of the death of the Savior on the Cross. She will carry out the Holy Cross into the middle of the temple for veneration, and is why the Sunday is called the Veneration of the Cross. In the hymns for this day the holy Church, inviting us to honor the holy cross, tenderly appeals: "Now the angelic hosts gather in reverence and bear aloft the honored Wood, and calling together all the faithful for the veneration. Come therefore and illumined by the fast, let us fall down before it with joy and fear". "Cleansed by abstinence let us draw near, and with fervent praise let us venerate the all-holy Wood on which Christ was crucified, when He saved the world in His compassion". "Come, faithful, and let us venerate the life-giving tree, on which Christ, the King of Glory voluntarily stretched out his hands. He raised us up to the ancient blessedness, whom the enemy despoiled of old through pleasure, making us exiles far from God. Come, faithful, and let us venerate the tree whereby we have been counted worthy to crush the heads of our invisible enemies. Come, all kindred of the nations, let us honor in hymns the Cross of the Lord". Glorifying the most Holy Cross, the Holy Church sings: "Rejoice, life-bearing Cross, the beautiful Paradise of the Church, the Tree of incorruption that brings us the enjoyment of eternal glory", "The indestructible foundation, and the victory of kings and the praise of priests". "Rejoice, life-bearing Cross, piety of invincible victory, door to paradise, foundation of the faithful, protection of the church: through you the curse is utterly destroyed, the power of death is swallowed up, and we are raised from earth to heaven: invincible weapon, adversary of demons, glory of martyrs, true ornament of holy monks, haven of salvation". "Rejoice, O Cross, complete salvation of fallen Adam! Glorying in you, our faithful kings by your might laid low the people of Ishmael. We Christians kiss you now with awe, and glorifying God who was nailed on you, we cry aloud: O Lord, Who was crucified on the Cross, have mercy on us, for Thou art good and loves mankind."

The purpose of instituting the Holy Cross in the service on the third Sunday will be revealed as a beautiful comparison by the Holy Church to the tree of life in paradise, the tree which sweetened the bitter waters of Marah, the tree with the canopy of leaves under whose shade tired travelers seeking the eternal promised land may find coolness and rest. Thus, the Holy Church offers the Holy Cross for spiritual reinforcement to those going through the ascetic effort of the fast, just as food, drink and rest serve as bodily reinforcement. This spiritual reinforcement is given as the representation of the love of God to man for whom the Son of God turned Himself over to death on the Cross. It is especially necessary in the middle of our effort because now our ascetic efforts already have lost much of the freshness of its power and however yet cannot hopefully enliven itself for the near and successful ending of our ascetical effort. Having concentrated all that is the most severe and sorrowful in the worship services of the previous weeks, especially during the first, that may both frighten the sinner and apparently touch the hardest of human hearts, now in the middle of the large and difficult arena of the Holy Forty Day Fast the Holy Church offers the Holy Cross for great comfort and encouragement as needed for raising the flagging strength of those fasting. Wherefore nothing can console, encourage, and inspire the fatigued, or perhaps even the Christian weakened in spirit so much as the presentation of the eternal divine love of the Savior who turned Himself over to the struggle on the Cross for the sake of our salvation.

For such a purpose the Holy Church offers the Cross on the third Sunday of Great Lent from of old. Many hymns of praise for this Sunday were composed by Joseph and Theodore of the Studite Monastery. Everything in the worship service of this day: the most Holy Cross solemnly carried from the altar to the middle of the temple, the singing of the stichera for venerating the Cross, the Epistle recounting the suffering of the Savior on the Cross as the means of our reconcilement with God, the Gospel reminding the Christian about everyone’s duty to bear their cross in life, following the Crucified One on the Cross, - everything that promotes the deep stamp of the Cross of Christ on the heart of the believer, as a sign of our salvation, as our mighty, God-given power, saving us on earth and opening to us the entrance to the high place of our fatherland, as the highest and more powerful reinforcement of believers among the ascetics of the Holy Forty Day Fast. If the Lord suffered on a Cross for our sake then we also should practice asceticism unceasingly in fasting, prayer and other efforts of piety for His sake, discharging from ourselves and destroying in ourselves all that interferes with these efforts. With the aim of our greater enthusiasm for patience in efforts of piety, the Holy Church on the present day comfortably reminds us beforehand about coming nearer "to the light of the peaceful joy of Pascha", hymning in the troparia of the canon the holy cross and the suffering of the Savior on it, together with His joyful resurrection and inviting the faithful "with pure mouths" to sing "the song of joyfulness" (Irmos of Holy Pascha).

According to the Church hymns: "In the middle of the Fast, the all honorable Tree calls in worship" all those who "worthily follow through their passion the passion of Christ", who in the first half of the Holy Forty Day Fast have fervently practiced asceticism in fasting and prayers, in repentance and cleansing from all impurities, in acts of love and good works. For those, the Holy Cross of Christ really serves with the most comfort and strongest encouragement for the continuation of their Lenten efforts, "easing their lenten time".

But how and for what will they approach the life-giving Cross of Christ in the course of the holy days of "the soul-pleasing Forty Day Fast" when they lead the usual sinful, vain, sensual life which, perhaps, even after Holy Confession and Holy Communion remain the same as before, with the same passions and with the same insensitivity and hardness of heart? How will they kiss the Holy Cross when during the holy days of the fast they strayed to the way of vice and yet have not taken the way to true repentance, the real struggle against their passions? How will they touch the pierced side of Christ, who in their heart and during the days the Lenten tenderness did not cease to be the source only of "evil desire, theft, usury, insult, cunning, temptation, shunning, abuse, arrogance, and foolishness"? How will those touch the Holy Tree, when their impure mouth opened only for idle talk and malicious gossip, for condemnation and slander, for grumbling and indignation? How will they look on the stretched body of Christ hanging on the Cross, who with cowardice yielded to any need of the flesh, satisfied all whims, and were afraid to give up for themselves even the excessively fashionable food and clothes? Will they even worship the Crucified One on the Cross? But then will their acts of worship be distinct from those genuflections, with which the warriors of Pilate fearlessly greeted the condemned Jesus on the cross? Will they even kiss the wounds of Christ? But would these kisses be better than the kiss of Judas?

So the negligence of people and the very saving suffering of Christ can turn into condemnation, and the word of comfort cross changes to a word of bitter accusations! So from the one cup of the eternal covenant, the Christian, faithful to his name, vigilant about his salvation, or renewed by true repentance, sings of life eternal; but those uncaring about salvation, insensitive to the voice of the grace of God sings eternal condemnation! But the Holy Church offers the life-giving Cross of Christ also to the careless in hope that the beneficial power of the Cross will also touch their heart and will urge them away from the deep sleep of the sinner. "They will respect my son" said the owner of the vineyard, sending his only son to the tenants who were grumbling against him (Mt. 21:7). "They will respect the wounds of the Son of God", as if thus the Holy Church speaks about her prodigal and disobedient children, offering them the sight of the life-giving Cross of Christ. She hopes that the sight of the Divine Sufferer will remind the sinners, that as they were baptized into the death of Christ, they promised to serve the Lord instead of the world and the devil, to please God instead of their flesh, to obey the will of God instead of their lusts and passions.

The Holy Church hopes that souls will be found though guilty, but not fallen into the depths of evil, not going towards the edge of hardness, by which a look at the instrument of the suffering of the Son of God will shakes the conscience, will prick the heart, will make the saving change of thoughts and feelings so that they will return from the temple as many returned from Golgotha, "beating their breasts" (Lk. 23:48), and in their life from now on will go by the way of faith, repentance and Christian piety. (See details in "Full Collection of the Sermons of Demetrius, Archbishop of Chersonese", vol. 4, pages 324-326). They, as Ambrose of Milan teaches, should "grieve and cry, however not pushing to despair, because the One who has enlightened the eyes of the man blind from birth (Jn. 9), can make them both zealous and firm in His service if only they want to return with a pure heart. Therefore, let them recognize they are in their blindness and let them run to the Physician who can enlighten them."

By Sergei V. Bulgakov

Source: http://www.johnsanidopoulos.com/2011/03/why-we-glorify-cross-during-great-lent.html

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