Περί κολάσεως - Γέροντας Εφραίμ ( Αριζόνα )

Καθαρισμός Της Καρδίας ( Γέροντος Ιωσήφ του Ησυχαστή )

Το κέντρο της ζωής μας είναι η απασχόλησί μας με τον πνευματικό νόμο. Αυτός είναι και ο λόγος πού αρνηθήκαμε τον κόσμο και εγκαταλείψαμε τον οικογενειακό βίο, ο οποίος δεν είναι αμαρτωλός. Τον εγκαταλείψαμε, επειδή θελήσαμε να εκφράσωμε με ένα ιδιαίτερο τρόπο την αγάπη μας προς τον Θεό, τηρούντες έτσι με ακρίβεια την πρώτη εντολή.


Κληθέντες από τον Θεό, ακολουθήσαμε την φωνή Του για να εφαρμόσωμε αυτή την εντολή. Και για να εύρωμε τον κατάλληλο χρόνο, τον απερίσπαστο μάλλον, εβγήκαμε έξω από την κοινωνία και αρνηθήκαμε τους οικογενείς μας, ασχολούμενοι λεπτομερώς με την εσωστρέφεια, ελέγχοντες τα νοήματα των πραγμάτων. Και αυτό τον τρόπο, να ημπορέσωμε να νικήσωμε όχι μόνο την πρακτική μορφή της αμαρτίας, αλλά να την αφανίσωμε από την γέννησί της. Όχι μόνο να μην αμαρτάνωμε πρακτικά, αλλά ούτε κατά διάνοια να έχωμε συνεργασία με το κακό. Και με αυτό τον τρόπο φθάναμε στον μακαρισμό του Κυρίου: «Μακάριοι οι καθαροί τη καρδία, ότι αυτοί τον Θεόν όψονται». Ο Ιησούς μας ανέφερε ότι: «Τα έξωθεν εισερχόμενα ου κοινούσι τον άνθρωπο», δηλαδή δεν τον μολύνουν.


Εκείνα πού εξέρχονται από μέσα τον κάνουν ακάθαρτο. «Εκ γαρ της καρδίας εξέρχονται διαλογισμοί πονηροί, φόνοι, μοιχείαι, πορνείαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι». (Ματθ. 15,18). Αυτά είναι τα περισσεύματα της ακαθάρτου καρδίας τα όποια κινούμενα από μέσα προς το έξω, δημιουργούν το σώμα της περιεκτικής κακοηθείας.


Και τότε καταρακώνεται η ελευθερία της προσωπικότητας του ανθρώπου, και από ευγενής και «κατ' εικόνα και ομοίωσιν» πλασμένος πού είναι, γίνεται πονηρός και διεφθαρμένος. Επειδή μετέχομε και εμείς αυτής της αρρωστημένης καταστάσεως, εξήλθαμε από τον κόσμο ακριβώς γι' αυτό τον λόγο. Κόσμο όταν λέμε δεν εννοούμε τους ανθρώπους. Κόσμος είναι το σύστημα του παλαιού ανθρώπου, πού κατά τον Παύλο είναι τα πάθη και οι επιθυμίες. Και κατά τον Ευαγγελιστή Ιωάννη, η «επιθυμία των οφθαλμών και η αλαζονεία του βίου», η αφροσύνη και γενικά η ματαιοφροσύνη.


Ευρισκόμενοι τώρα εδώ, προσέχαμε ακριβώς στο να γίνωμε «καθαροί τη καρδία», γιατί μονό έτσι θα ίδωμε τον Θεό, όσο επιτρέπεται βέβαια στην ανθρώπινη φύσι να έχη εμπειρία της οράσεως του Θεού. Το θέμα της παλιγγενεσίας δεν είναι η μεταφορά των ανθρώπων εις ένα ευδαιμονισμό. Αυτά τα παραδέχονται οι ξένες ομολογίες: Ο άνθρωπος μετά την παρουσία του Θεού Λόγου, δεν μεταφέρεται εις ένα ευδαιμονισμό, ούτε επανέρχεται από μία εξορία σε μια καλύτερη ζωή. Αυτά δεν είναι της Εκκλησίας μας γεννήματα, αλλά πεπλανημένες ιδέες.


Η κένωσι του Θεού Λόγου, μετέφερε στην ανθρώπινη φύσι την θέωσι. Έτσι ο άνθρωπος μεταφέρεται δια της Χάριτος - εάν αρχίσει από εδώ να πειθαρχή στο Θείο θέλημα- υποστατικά στην ένωσί του με τον Θεό. Όπως μετέχει το θετό παιδί στην περιουσία, στο όνομα και στην προσωπικότητα του πατέρα του, ενώ δεν είναι φυσικό παιδί, έτσι και εμείς.


Αν και δεν γεννηθήκαμε τρόπον τινά, από τον Θεό, με την υιοθεσία όμως απεκτήσαμε την ίδια θέσι, πού έχει ένα φυσικό παιδί. Αυτό για μας λέγεται θεανθρωπισμός.


Αυτό μας έφερε στη γη ο Θεός Λόγος. Όπως είπε ο ίδιος: «Εγώ πάτερ, εν αυτοίς και συ εν εμοί» και «την δόξαν ην δέδωκας μοι δέδωκα αυτοίς», και άλλου «Θέλω ίνα όπου ειμί εγώ κακείνοι ώσι μετ' εμού,ίνα θεωρώσι την δόξαν την εμήν», και πάλι «υμείς φίλοι μου έστε, εάν ποιήτε όσα εγώ εντέλλομαι υμίν ουκέτι υμάς λέγω δούλους». Και όταν του εζήτησαν να τους μάθη να προσεύχονται, κατ' ευθείαν τους είπε: «Πάτερ, ημών ο εν τοις ουρανοίς».


Για να επιτευχθή όμως αυτό και να εισέλθωμε στους κόλπους της υιοθεσίας, πρέπει να προσέξωμε, όχι μόνο να μην αμαρτάνωμε, αλλά να κτυπήσωμε την ρίζα της αμαρτωλότητος, ώστε και μέσα στην διάνοια μας να μην έχη θέσι. Όταν καθαρίση η καρδιά από τις ενέργειες των παθών, πού είναι ο παλαιός άνθρωπος, έρχεται τότε το Άγιο Πνεύμα και κατοικεί. Προσέξετε πώς ο Ιησούς μας το αναφέρει. «Εάν τις αγαπά με, τον λόγον μου τηρήσει, και ο πατήρ μου αγαπήσει αυτόν, και προς αυτόν ελευσόμεθα και μονήν παρ' Αυτώ ποιήσομεν».


Κοιτάξετε τι λέει, «μονήν»· δεν λέει ότι θα έλθωμε να σας επισκεφθούμε, όπως κάνομε εμείς μια επίσκεψι, αλλά λέει ότι θά κάνωμε διαμονή. Αυτός είναι ο Θεανθρωπισμός.


Η απαλλαγή μας όμως από την αμαρτία δεν γίνεται αυτομάτως αλλά σταδιακά, όπως γίνεται η σωματική αύξησι. Με την εμμονή μας, σιγά-σιγά επιτελείται δια της Χάριτος μυστηριωδώς η κάθαρσι της καρδιάς. Καθαρίζη πρώτα ο νους και φωτίζεται, και έτσι συλλαμβάνει καλά τα νοήματα και δεν πλανάται. Μετά την σωστή χρήσι των νοημάτων και την τήρησι της ακριβείας των εντολών, καθαρίζεται και η καρδιά. Τότε εισέρχεται η Θεία Χάρις μόνιμα και κάνει τον άνθρωπο αληθινά θεοφόρο. Και ο άνθρωπος αυτός ενώ είναι ζωντανός, μεταφέρθη «εκ του θανάτου εις την ζωή». Αυτό είναι ο αγιασμός . Τότε εις αυτόν δεν λειτουργούν οι φυσικοί νόμοι. Κοινωνεί μόνιμα με την θεία Χάρι και εισέρχεται στο υπέρ φύσι, ούτως ώστε να έχη το διορατικό ή το προφητικό χάρισμα. Δεν φοβάται τις ασθένειες, τους κινδύνους, διότι μεταφερόμενος στη θέσι της υιοθεσίας τον σκεπάζει η θεία Χάρις· και όταν κάποτε θα φύγη από τον κόσμο αυτό, θα κερδίση τις άξιες των επαγγελιών, πού μας υπεσχέθη ο Χριστός μας.


Και αυτές τις ήμερες, αν είστε λίγο προσεκτικοί, θα αισθανθήτε περισσότερο την επίδρασι της Χάριτος, διότι όπως έλεγε ο αείμνηστος Γέροντας μας, ο Χριστός χαρίζει πλουσιότερα τα δώρα Του στις μεγάλες εορτές, σαν μια ιδιαίτερη ευλογία. Αλλά υπάρχει λόγος στο να μην είμεθα και να μην γίνωμε προσεκτικοί; Αφού αυτό είναι το κέντρο του στόχου μας! Πώς να μην γίνωμε ευλαβείς, ζηλωταί, προσεκτικοί, πραγματικοί λάτρεις του Χριστού μας, ο οποίος πιστεύομε ότι μας εκάλεσε αφού μας προώρισε και μας εδικαίωσε και απομένει μόνο η ελεημοσύνη Του να μας δοξάση στην εσχάτη εκείνη ώρα, όταν θα φύγωμε από τον κόσμο αυτό;


Και να τώρα θα εισέλθωμε στα «ταμεία» μας, και αποκλείομε την θύρα μας και προσευχόμεθα και εξομολογούμεθα και προσπίπτομε στον Χριστό μας και με όλη την ψυχή και την καρδία και διάνοια και θέλησι και πρόθεσι και δράσι αποδίδαμε τάς ευχάς μας ενώπιόν Του, πού έχει υποσχεθεί στους αμαρτωλούς. Με πραότητα, με ταπείνωσι και καλοσύνη να προσπίπτετε με τον τρόπο αυτό. Είναι ο μυστικότερος τρόπος της μεταβολής του χαρακτήρας, πού προκαλεί τις πνευματικές εξάρσεις και αλλοιώσεις: «Αύτη η αλλοίωσις της δεξιάς του Υψίστου». Αλλοίωσι πού μεταβάλλει τον πήλινο άνθρωπο, τον αμαρτωλό, τον περικείμενο τους δερμάτινους χιτώνας. Τον μεταβάλλει σε πνευματικό όν, πού το περιτριγυρίζουν και επιθυμούν οι Άγγελοι να παρακύψουν. Βλέπουν τις καλές αυτές διάνοιες, πού προσπαθούν να ξεπεράσουν τον νόμο της βαρύτητας και να μεταφερθούν στο υπερουράνιο θυσιαστήριο, εκεί όπου «πρόδρομος υπέρ ημών εισήλθεν Χριστός, εις τα Αγια αιωνίαν λύτρωσιν ευράμενος» (Έβρ. 9,12).


Όσα δεν αφορούν τον ουρανό, ξεχάστε τα. Εκεί είναι το πολίτευμα μας. Εκεί μας αναμένει ο Ιησούς μας. «Εάν πορευθώ και ετοιμάσω υμίν τόπον, πάλιν έρχομαι και παραλήψομαι υμάς προς εμαυτόν,ίνα οπού ειμί εγώ και υμείς ήτε». Ποιά καρδιά, αισθανόμενη αυτά τα ρήματα, δεν θά ραγίση, ακόμη και αν είναι από γρανίτη κατασκευασμένη; Η ανερμήνευτος παναγάπη Του δεν ετελείωσε με την θεία Του κένωσι και την παραμονή Του μαζί μας στην γη αυτή, όπου ενεδύθη την ιδική μας ταπείνωσι και πτώχεια. Αλλά και στους πατρώους κόλπους αναπαυόμενος «εν πάση τη δόξη Αυτού», πάλι μας ενθυμείται και «ουκ εάσει ημάς ορφανούς πώποτε, αλλά, μεθ' ημών εστί πάσας τάς ημέρας».


Όλοι πρόθυμοι τώρα ξεκινείστε με άμιλλα πνευματική, να φιλοδοξήτε να πέραση ο ένας τον άλλο. Και αυτό ακριβώς είναι το αξιέπαινο. «Αύτη η γενεά ζητούντων τον Κύριον».





ΕΡΩΤΗΣΗ - ΑΠΑΝΤΗΣΗ


Ερ.: Γέροντα, πρέπει να προσευχώμαστε για όποιον μας ζήτα ή για τους αδελφούς της συνοδείας μας, πού λείπουν έξω στον κόσμο;


Απ.: Για τα μέλη της συνοδείας μας έχομε χρέος να προσευχόμαστε, διότι ανήκομε όλοι στο ίδιο σώμα. Όταν δε ευρίσκεται κανείς έξω από το περιβάλλο του, δεν ημπορεί να έχη την ίδια προσοχή και αίσθησι Χάριτος και κατάστασι πού έχει όταν είναι στην φωλιά του. Εις αυτές τις περιστάσεις, πού ευρίσκεται κάποιος έξω από την μάνδρα, δεν ξέρομε τι ημπορεί ο διάβολος να επινόηση εις βάρος του, διότι είμεθα άνθρωποι και ποιος έχει εμπιστοσύνη στον εαυτό του; Με μια στροφή του νου προς τον Χριστό μας, να επικαλήσθε την θεία βοήθεια, την θεία Χάρι για την επιτυχία του σκοπού για τον οποίο εξήλθε ο αδελφός· και με μια μικρή προσευχή, να γίνεται αφορμή να σκεπάζεται οποιοσδήποτε απουσιάζη από τη συνοδεία, διότι ευρίσκεται σε ανοικτό μέτωπο και δεν γνωρίζομε από πού θα δεχθή την κρούσι.


Για τους άλλους τώρα σύμφωνα με την Πατερική παράδοσι, οι νέοι, οι αρχάριοι, δεν ωφελούνται όταν εύχονται για άλλα πρόσωπα, διότι είναι και αυτή μια πρόφασι από τα δεξιά για να δημιουργή σκορπισμό.


Φυσικά όπως και άλλοτε σας ερμήνευσα, δεν φιλοδοξούμε να ευχόμεθα για τον καθένα, όχι διότι μισούμε τον πλησίο μας, μη γένοιτο, αλλά γνωρίζοντες ότι είμεθα αδύνατοι και δεν έχομε παρρησία είμεθα λίγο συνεσταλμένοι και ο Θεός βλέποντας το ταπεινό φρόνημα, ότι δηλαδή απέχομε γι' αυτό τον σκοπό, συμπληρώνει η αγαθότης Του την πρόθεσι της καρδίας και την πρόθεσι της αγάπης πού αισθανόμεθα απέναντι του καθενός.

http://agapienxristou.blogspot.ca/2012/12/blog-post_3249.html

The Tactics of the Devil (Saint Barsanuphius of Optina )

Do you know the Devil's tactics? You really need to know it. When the Devil knows that some man has a sin more or less serious, he tries to prevent him from repentance. To this end, he belittles the severity of the sin in any way, suggesting the following thoughts: "It does not matter, God will forgive this to you" - and so on.

 And the demon even tries to make a man forget about this sin. But when this man manages to confess the sin to his spiritual father in the confession, the Devil in every way increases the severity of sin, suggesting that this sin is so great that God will never forgive it. And he tries to bring a person into depression and despair. You see how cunning the enemy is.

 He knows that the sins are washed away in the confession, and therefore he does not admit people to confession, and if a man confesses, the enemy embarrasses him in every way.


Saint Barsanuphius of Optina

It's What God Gives Us That is Important

 
It's what God gives us that is important in attaining perfection – Not what we give Him. He gives us mercy. He gives us forgiveness. He gives us His love. At the moment of our Baptism we are pure. At the moment of absolution in our Confession we are pure, at the moment we receive Him into our body in Holy Communion we are pure. Not as the result of our efforts but as His gift of mercy and love. We then continue to struggle against the evil forces of the world and can be tempted to forget and fall into error anytime. God is still there with mercy, forgiveness and Love. Out of our love for Him we are sorry for our forgetfulness and error and seek His forgiveness and mercy which He freely gives back. We struggle to improve so we will not be as forgetful. We fast to help us remember Him and to increase our control over the passions of the Body. We pray and learn to have the Jesus Prayer on our lips when we are tempted or face difficulty. We work to improve ourselves to be a good servant of our Lord. We do not do this for merit but out of our love of Him, our desire to do what He wills recognizing our weaknesses when facing the spirutual war we are engaged in. This is an ongoing process of growth. It is what we call the Orthodox way of life. It is a life of repentance.


The nature of the difficulties we face are highlighted in St. Paul's Letter to the Ephesians 6:10-17
"Brethren, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places. Therefore take the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand, therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the equipment of the gospel of peace; besides all these, taking the shield of faith, with which you can quench all the flaming darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God."
What many Protestants see as working for merits are the things Orthodox Christians have done since the time of he Apostles to be good sons, to hallow His name, to live a more virtuous life according to His commandments. We need His grace to do so and we also need to put all our own energies into following what God desires for us. It is living this kind of humble life in eyes of God that we become justified so that at the time of the final judgement when the actions of our life will be examined in detail and truth we will be accepted into His Kingdom. Without these "works", without our own efforts, we will not improve our ability to serve our Lord as his son or to glorify Him as He intended. It's wrong to think of these efforts as earning merits. Orthodox Christians do not have this idea of merits tied to our personal efforts because we have a sacramental life as the foundation of out faith. We have much more than a book to guide us. We know God will help us and we know that we are weak needing his help. We also know we have free will and a body full of passions, that we live in a world controlled by evil forces that we must struggle against. We continually "Lord have mercy on me." we continually seek His grace and participate in His sacraments where we are give the gifts of His healing and grace. It is a complete way of Life in Christ.

 http://agapienxristou.blogspot.ca/2013/02/its-what-god-gives-us-that-is-important.html

Να μη μισήσεις τον αμαρτωλό ( άββά Ισαάκ )

Να μη μισήσεις τον αμαρτωλό, γιατί όλοι είμαστε ένοχοι. Και αν τον αποδοκιμάζεις από ζήλο Θεού, να κλάψεις για χάρη του. Να μη μισήσεις τον 'ίδιο, αλλά τις αμαρτίες του.
Για τον ίδιο να προσευχηθείς, κι έτσι θα μοιάσεις στο Χριστό, πού δεν αγανακτούσε εναντίον των αμαρτωλών, αλλά προσευχόταν πολύ γι' αυτούς· έκλαψε μάλιστα Και για την Ιερουσαλήμ (Ματθ. 23:37. Λουκ. 13:34).
Αφού, άλλωστε, κι εμάς μας ξεγελάει σε πολλές περιπτώσεις ο διάβολος, γιατί να μισήσουμε Και ν' αποστραφούμε εκείνον πού, κατά την αντίληψη μας, εξαπατήθηκε από τον κοινό μας εχθρό;

Αν μισείς τον αμαρτωλό για τούτο, ότι δηλαδή δεν είναι, κατά τη γνώμη σου, ενάρετος, δείχνεις έτσι ότι κι εσύ αμαρτωλός είσαι, Αφού δεν έχεις αγάπη. Και οποίος δεν έχει αγάπη, δεν έχει μαζί του Και το Θεό· γιατί ο Θεός είναι προπαντός αγάπη (Α' Ίω. 4:8,16).
Να μη μισείς λοιπόν
Και να μην κατατρέχεις τον αμαρτωλό, αλλά, με τη συμπάθεια (πού θα του δείξεις), να γίνεις κήρυκας της αγαθοσύνης του Θεού, ο Όποιος, μολονότι είσαι ανάξιος, σε φροντίζει. Δεν σε παραμελεί ούτε σε αποστρέφεται ούτε σε τιμωρεί για τα πολλά Και μεγάλα σου αμαρτήματα.
Μιμήσου λοιπόν κι εσύ, όσο μπορείς, την ευσπλαχνία Του και την αγαθότητα Του, και γίνε σπλαχνικός απέναντι στο συνδουλό σου, ώστε, με τη μικρή δική σου συμπάθεια, να πάρεις σαν αμοιβή από το Θεό την απροσμέτρητη συμπάθεια Του.


άββά Ισαάκ

Όποιος αγαπάει τον Κύριο, σκέφτεται πάντα Εκείνον. (περί προσευχής) - Άγ.Σιλουανός ο Αθωνίτης

Όποιος αγαπάει τον Κύριο, σκέφτεται πάντα Εκείνον. Η θύμηση του Θεού γεννάει την προσευχή. Αν δεν θυμάσαι τον Κύριο, τότε και δεν θα προσεύχεσαι και χωρίς την προσευχή, δεν θα παραμείνει η ψυχή στην αγάπη του Θεού, γιατί η χάρη του Αγίου Πνεύματος έρχεται με την προσευχή.
Η προσευχή προφυλάσσει τον άνθρωπο από την αμαρτία, γιατί ο νους, όταν προσεύχεσαι, είναι απασχολημένος με το Θεό και στέκεται με ταπεινό πνεύμα ενώπιον του Κυρίου, τον Οποίο γνωρίζει η ψυχή του προσευχομένου.
Ο αρχάριος όμως χρειάζεται χειραγωγό, επειδή η ψυχή, πριν έρθει η χάρη του Αγίου Πνεύματος, έχει μεγάλο πόλεμο εναντίον των εχθρών και δεν μπορεί να διακρίνει η ίδια, αν η γλυκύτητα που δοκιμάζει, προέρχεται από τον εχθρό. Αυτό μπορεί να το διακρίνει μόνο εκείνος που γεύθηκε ο ίδιος το Άγιο Πνεύμα. Αυτός αναγνωρίζει τη χάρη κατά τη γεύση.
Όποιος θέλει να ασκεί την προσευχή χωρίς χειραγωγό και μέσα στην υπερηφάνεια του, φαντάζεται ότι μπορεί να τη διδαχθεί από τα βιβλία, αυτός βρίσκεται κιόλας στην πλάνη. Τον ταπεινό όμως τον προστατεύει ο Κύριος, έτσι, αν πράγματι δεν υπάρχει έμπειρος οδηγός, αυτός καταφεύγει στον υπάρχοντα πνευματικό και ο Κύριος θα τον σκεπάσει χάρη στην ταπείνωσή του. Σκέψου ότι στον πνευματικό ζει το Άγιο Πνεύμα, και αυτός θα σου πει το ωφέλιμο. Αν όμως σκεφτείς πως ο πνευματικός ζει με αμέλεια και διερωτηθείς, «Πώς είναι δυνατό να έχει το Άγιο Πνεύμα;», θα υποστείς εξαιτίας αυτής της σκέψης σου μεγάλο πειρασμό, και ο Κύριος θα σε ταπεινώσει και θα επιτρέψει να πέσεις σε κάποια πλάνη.
Η προσευχή δίνεται στον προσευχόμενο. Η προσευχή που γίνεται μόνο από συνήθεια, χωρίς καρδιά συντριμμένη για τις αμαρτίες της, δεν είναι αρεστή στο Θεό.
Ω άνθρωπε, μάθε την κατά Χριστόν ταπείνωση, και ο Κύριος θα σου χαρίσει να γευθείς τη γλυκύτητα της προσευχής. Κι αν θέλεις να προσεύχεσαι καθαρά, γίνε ταπεινός, γίνε εγκρατής, εξομολογήσου ειλικρινά και θα σε αγαπήσει η προσευχή. Γίνε υπάκουος, υποτάξου ευσυνείδητα στις αρχές, μείνε ευχαριστημένος με όλα, και τότε ο νους σου θα καθαριστεί από μάταιους λογισμούς. Να θυμάσαι πως σε βλέπει ο Κύριος, γι’ αυτό πρόσεχε, μήπως λυπήσεις με κάτι τον αδελφό, μην τον κατακρίνεις και μη τον στενοχωρήσεις ούτε μ’ ένα βλέμμα, και το Πνεύμα το Άγιο θα σε αγαπήσει και θα σε βοηθήσε σε όλα.
Το Άγιο Πνεύμα μοιάζει πολύ με αγαπημένη, γνήσια μητέρα. Η μητέρα αγαπάει το παιδί της και πονάει γι’ αυτό. Έτσι και το Άγιο Πνεύμα σπλαχνίζεται, συγχωρεί, θεραπεύει, νουθετεί και χαροποιεί. Και αναγνωρίζεται το Άγιο Πνεύμα στην ταπεινή προσευχή.
Όποιος αγαπάει τους εχθρούς, αυτός γρήγορα θα γνωρίσει τον Κύριο με το Άγιο Πνεύμα. Όποιος όμως δεν τους αγαπάει – γι’ αυτόν δεν θέλω ούτε καν να γράψω. Όμως τον λυπάμαι, γιατί βασανίζει τον εαυτό του και τους άλλους και δεν θα γνωρίσει τον Κύριο.
Στις εκκλησίες τελούνται οι ιερές ακολουθίες και το Πνεύμα του Θεού κατοικεί σ’ αυτές. Η ψυχή, ωστόσο, είναι ο καλύτερος ναός του Θεού, και όποιος προσεύχεται εσωτερικά, γι’ αυτόν όλος ο κόσμος έγινε ναός του Θεού. Αυτό όμως δεν είναι για όλους.
Πολλοί προσεύχονται προφορικά ή προτιμούν να προσεύχονται με βιβλία. Και αυτό καλό είναι και ο Κύριος δέχεται την προσευχή τους. Αν όμως κανείς προσεύχεται και σκέφτεται άλλα πράγματα, ο Κύριος δεν εισακούει αυτή την προσευχή.
Η αδιάλειπτη προσευχή προέρχεται από την αγάπη και χάνεται εξαιτίας της κατακρίσεως, της αργολογίας και της ακράτειας. Όποιος αγαπάει το Θεό, αυτός μπορεί να Τον σκέφτεται μέρα και νύχτα, γιατί το ν’ αγαπάς το Θεό καμιά εργασία δεν το παρεμποδίζει.


Άγ.Σιλουανός ο Αθωνίτης


http://agapienxristou.blogspot.ca/2013/02/blog-post_4323.html

Sorrow is the worm of the heart ( St. Seraphim of Sarov )

When the evil spirit of sorrow seizes the soul, then, by filling it with bitterness and unpleasantness, it does not allow it to pray with necessary diligence; it disrupts the attention necessary for reading spiritual writings, deprives it of humility and good nature in the treatment of others and breeds aversion to any discussion. For the sorrowful soul, by becoming as if insane and frenzied, can neither accept kind advice calmly, nor answer posed questions meekly. 

It runs from people as if from the perpetrators of its embarrassment, not understanding that the reason for its illness — is within it. Sorrow is the worm of the heart, gnawing at the mother that bore it.



St. Seraphim of Sarov

Just for Mothers

 Your immediate concern should be with yourself. Strive hard to be a Christian wife and a Christian mother. This is not easy. If you do strive for this, you in your world will find as many snares and pitfalls as we [i.e., monastics] do in ours. Yours may be a different kind, but they are no less difficult to evade.
Starets Macarius of Optina

“How can I, living in the world, dwell in the presence of God?” The elder answered” “Do everything as one cooperating in God’s work.” To be a fellow worker with God in the task of marriage and bringing up Christian children is a grandiose and holy role…. All you learn about marriage, all your work for your marriage, is work for the salvation of your children, and this is not something small, but something which is of eternal value.
A contemporary monk

Remember that love of the neighbor is the first work you must strive for. And you do not even have to leave your house to find that neighbor; your husband is that neighbor; your mother is that neighbor; and so are your children.
Starets Macarius of Optina

The question for Christians who are already married and raising children is not: “How can I reduce to a bare minimum my family obligations so as to be “free” to lead a “more spiritual” life?” It is rather: “How should I nurture within my family life my love for God and my neighbor?”
Sister Magdalen

The joint prayer of husband and wife is a great force.
Starets Macarius

Not merely by living with him as a wife will she be able to save her husband, but by openly demonstrating a life lived according to the Gospel…. It is possible in the case of wives to display the same zeal and enjoy the same advantage [as Saint Pricilla in teaching Apllos: Acts 18:24-26]… The display of a grand philosophy and much patience, the scoffing at misfortunes of marriage, and the determination to follow this task through from beginning to end–this is to make the soul of one’s partner to be saved.
Saint John Chrysostom. 

http://agapienxristou.blogspot.ca/2013/05/just-for-mothers.html

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.

References

1. Shatenstein B, Ghadirian P: Influences on diet, health behaviours and their outcome in select ethnocultural and religious groups.
Nutrition 1998, 14(2):223-30.
2. Temizhan A, et al.: The effects of Ramadan fasting on blood lipid levels.
Am J Med 2000, 109(4):341-2.
3. Adlouni A, et al.: Fasting during Ramadan induces a marked increase in high-density lipoprotein cholesterol and decrease in low-density lipoprotein cholesterol.
Ann Nutr Metab 1997, 41(4):242-9.
4. Maislos M, et al.: Marked increase in plasma high-density-lipoprotein cholesterol after prolonged fasting during Ramadan.
Am J Clin Nutr 1993, 57(5):640-2.
5. Maislos M, et al.: Gorging and plasma HDL-cholesterol – the Ramadan model.
Eur J Clin Nutr 1998, 52(2):127-30.
6. Akhan G, Kutluhan S, Koyuncuoglu HR: Is there any change of stroke incidence during Ramadan?
Acta Neurol Scand 2000, 101(4):259-61.
7. Temizhan A, et al.: Is there any effect of Ramadan fasting on acute coronary heart disease events?
Int J Cardiol 1999, 70(2):149-53.
8. Akanji AO, Mojiminiyi OA, Abdella N: Beneficial changes in serum apo A-1 and its ratio to apo B and HDL in stable hyperlipidaemic subjects after Ramadan fasting in Kuwait.
Eur J Clin Nutr 2000, 54(6):508-13.
9. Friedlander Y, et al.: Coronary heart disease risk factors among religious groupings in a Jewish population sample in Jerusalem.
Am J Clin Nutr 1985, 42(3):511-21.
10. Friedlander Y, Kark JD, Stein Y: Religious observance and plasma lipids and lipoproteins among 17-year-old Jewish residents of Jerusalem.
Prev Med 1987, 16(1):70-9.
11. Fraser GE: Associations between diet and cancer, ischemic heart disease, and all- cause mortality in non-Hispanic white California Seventh-day Adventists.
Am J Clin Nutr 1999, 70(3 Suppl):532S-538S.
12. Fraser GE: Diet as primordial prevention in Seventh-Day Adventists.
Prev Med 1999, 29(6 Pt 2):S18-23.
13. Famodu AA, et al.: Blood pressure and blood lipid levels among vegetarian, semi-vegetarian, and non-vegetarian native Africans.
Clin Biochem 1998, 31(7):545-9.
14. Nieman DC, et al.: Dietary status of Seventh-Day Adventist vegetarian and non-vegetarian elderly women.
J Am Diet Assoc 1989, 89(12):1763-9.
15. Trichopoulou A, et al.: Diet and overall survival in elderly people.
Bmj 1995, 311(7018):1457-60.
16. Kafatos A, et al.: Mediterranean diet of Crete: foods and nutrient content.
J Am Diet Assoc 2000, 100(12):1487-93.
17. Lohman TG, Roche AF, Mastorell R: Anthropometric standardization reference manual.
Champaign, IL: Human Kinetics Publishers 1991.
18. Allain CC, et al.: Enzymatic determination of total serum cholesterol.
Clin Chem 1974, 20(4):470-5.
19. Finley PR, et al.: Cholesterol in high-density lipoprotein: use of Mg2+/dextran sulfate in its enzymic measurement.
Clin Chem 1978, 24(6):931-3.
20. Fossati P, Prencipe L: Serum triglycerides determined colorimetrically with an enzyme that produces hydrogen peroxide.
Clin Chem 1982, 28(10):2077-80.
21. Friedewald WT, Levy RI, Fredrickson DS: Estimation of the concentration of low-density lipoprotein cholesterol in plasma, without use of the preparative ultracentrifuge.
Clin Chem 1972, 18(6):499-502.
22. Miller SA, Dykes DD, Polesky HF: A simple salting out procedure for extracting DNA from human nucleated cells.
Nucleic Acids Res 1988, 16(3):1215.
23. Reymer PW, et al.: Apolipoprotein E genotyping on agarose gels.
Clin Chem 1995, 41(7):1046-7
24. Ordovas JM: The genetics of serum lipid responsiveness to dietary interventions.
Proc Nutr Soc 1999, 58(1):171-87.
25. Dreon DM, Krauss RM: Diet-gene interactions in human lipoprotein metabolism.
J Am Coll Nutr 1997, 16(4):313-24.
26. Lopez-Miranda J, et al.: Effect of apolipoprotein E phenotype on diet-induced lowering of plasma low density lipoprotein cholesterol.
J Lipid Res 1994, 35(11):1965-75.
27. Miettinen TA, Gylling H, Vanhanen H: Serum cholesterol response to dietary cholesterol and apoprotein E phenotype.
Lancet 1988, 2(8622):1261.
28. Masarei JR, et al.: Vegetarian diets, lipids and cardiovascular risk.
Aust N Z J Med 1984, 14(4):400-4.
29. Masarei JR, et al.: Effects of a lacto-ovo vegetarian diet on serum concentrations of cholesterol, triglyceride, HDL-C, HDL2-C, HDL3-C, apoprotein-B, and Lp(a).
Am J Clin Nutr 1984, 40(3):468-78.
30. Barnard ND, et al.: Effectiveness of a low-fat vegetarian diet in altering serum lipids in healthy premenopausal women.
Am J Cardiol 2000, 85(8):969-72.
31. Asztalos B, et al.: Differential response to low-fat diet between low and normal HDL-cholesterol subjects.
J Lipid Res 2000, 41(3):321-8.
32. Nicholson AS, et al.: Toward improved management of NIDDM: A randomized, controlled, pilot intervention using a lowfat, vegetarian diet.
Prev Med 1999, 29(2):87-91.
33. Lee HY, et al.: Serum fatty acid, lipid profile and dietary intake of Hong Kong Chinese omnivores and vegetarians.
Eur J Clin Nutr 2000, 54(10):768-73.
34. Hoffmann I, et al.: Giessen Wholesome Nutrition Study: relation between a health-conscious diet and blood lipids.
Eur J Clin Nutr 2001, 55(10):887-95.
35. Toohey ML, et al.: Cardiovascular disease risk factors are lower in African-American vegans compared to lacto-ovo-vegetarians.
J Am Coll Nutr 1998, 17(5):425-34.
36. Wang TD, et al.: Efficacy of cholesterol levels and ratios in predicting future coronary heart disease in a Chinese population.
Am J Cardiol 2001, 88(7):737-43. Solymoss BC, et al.: Relation of coronary artery disease in women < 60 years of age to the combined elevation of serum lipoprotein (a) and total cholesterol to high-density cholesterol ratio.
Am J Cardiol 1993, 72(17):1215-9.
37. Hong MK, et al.: Usefulness of the total cholesterol to high-density lipoprotein cholesterol ratio in predicting angiographic coronary artery disease in women.
Am J Cardiol 1991, 68(17):1646-50.
38. Price JF, et al.: Influence of high-density lipoprotein cholesterol and rheological factors on the sex difference in cardiovascular disease.
J Cardiovasc Risk 2000, 7(1):49-56.
39. Onat A, Sansoy V, Uysal O: Waist circumference and waist-to-hip ratio in Turkish adults: interrelation with other risk factors and association with cardiovascular disease.
Int J Cardiol 1999, 70(1):43-50.
40. Mansfield E, McPherson R, Koski KG: Diet and waist-to-hip ratio: important predictors of lipoprotein levels in sedentary and active young men with no evidence of cardiovascular disease.
J Am Diet Assoc 1999, 99(11):1373-9.
41. Perry AC, et al.: Clinical predictability of the waist-to-hip ratio in assessment of cardiovascular disease risk factors in overweight, premenopausal women.
Am J Clin Nutr 1998, 68(5):1022-7.
42. Haddad EH, et al.: Dietary intake and biochemical, hematologic, and immune status of vegans compared with nonvegetarians.
Am J Clin Nutr 1999, 70(3 Suppl):586S-593S.
43. Burr ML, Butland BK: Heart disease in British vegetarians.
Am J Clin Nutr 1988, 48(3 Suppl):830-2.
44. Key TJ, Davey GK, Appleby PN: Health benefits of a vegetarian diet.
Proc Nutr Soc 1999, 58(2):271-5.
45. Key T, Davey G: Prevalence of obesity is low in people who do not eat meat.
Bmj 1996, 313(7060):816-7.
46. De Lorenzo A, et al.: Effects of weight loss on body composition and pulmonary function.
Respiration 1999, 66(5):407-12.
47. el Ati J, Beji C, Danguir J: Increased fat oxidation during Ramadan fasting in healthy women: an adaptative mechanism for body-weight maintenance.
Am J Clin Nutr 1995, 62(2):302-7.
48. Verschuren WM, Boerma GJ, Kromhout D: Total and HDL-cholesterol in The Netherlands: 1987–1992. Levels and changes over time in relation to age, gender and educational level.
Int J Epidemiol 1994, 23(5):948-56.
49. Hardarson T, et al.: The relationship between educational level and mortality. The Reykjavik Study.
J Intern Med 2001, 249(6):495-502.
50. Tedesco MA, et al.: Educational level and hypertension: how socioeconomic differences condition health care.
J Hum Hypertens 2001, 15(10):727-31.
51. Law M: Dietary fat and adult diseases and the implications for childhood nutrition: an epidemiologic approach.
Am J Clin Nutr 2000, 72(5 Suppl):1291S-1296S.
52. Shahar DR, et al.: Seasonal variations in dietary intake affect the consistency of dietary assessment.
Eur J Epidemiol 2001, 17(2):129-33.
53. Kafatos A, et al.: Heart disease risk-factor status and dietary changes in the Cretan population over the past 30 y: the Seven Countries Study.
Am J Clin Nutr 1997, 65(6):1882-6.
54. Panagiotakos DB, et al.: The association of Mediterranean diet with lower risk of acute coronary syndromes in hypertensive subjects.
Int J Cardiol 2002, 82(2):141-7.
55. Kris-Etherton P, et al.: AHA Science Advisory: Lyon Diet Heart Study. Benefits of a Mediterranean-style, National Cholesterol Education Program/American Heart Association Step I Dietary Pattern on Cardiovascular Disease.
Circulation 2001, 103(13):1823-5.
56. Trichopoulou A, Vasilopoulou E: Mediterranean diet and longevity.
Br J Nutr 2000, 84(Suppl 2):S205-9.
57. Trichopoulou A, et al.: Cancer and Mediterranean dietary traditions.
Cancer Epidemiol Biomarkers Prev 2000, 9(9):869-73.
58. Chliaoutakis JE, et al.: Greek christian orthodox ecclesiastical lifestyle: could it become a pattern of health-related behavior?
Prev Med 2002, 34(4):428-35.

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

http://agapienxristou.blogspot.ca/2013/03/fasting-and-science.html

Συγκλονιστικό Θαύμα - Άγιος Νεκτάριος θεραπεύει δαιμονισμένο

Ο άγιος Νεκτάριος πήγε κατά τα τέλη του καλοκαιριού του 1904 στην Αίγινα. Σκοπός του ήταν να ιδρύσει την μονή, η οποία τώρα φέρει το όνομά του.

Καθώς πλησίαζε το καράβι που τον μετέφερε στο νησί, ένας νεαρός δαιμονόπληκτος, ο Σπύρος, έπεσε στο κατώφλι του φαρμακείου της Αίγινας και άρχισε να φωνάζει:



- Έρχεται, έρχεται ο Δεσπότης ! Τρέξτε να τον προϋπαντήσετε ! Έρχεται ο άγιος που θα σώσει το νησί !...

Προσπάθησαν να τον ησυχάσουν, αλλά δεν μπόρεσαν. Ο Σπύρος συνέχισε να φωνάζει. Ένα πλήθος περιέργων μαζεύτηκε και διαρκώς μεγάλωνε. Κοίταζαν με θλίψη το σωριασμένο παλικάρι και απορούσαν με τα λεγόμενά του.

Μερικοί έτρεξαν στον παπά - Μιχάλη, τον εφημέριο.

- ο Σπύρος, παπά, μαντεύει για κάποιον δεσπότη. Έρχεται, φωνάζει, ένας δεσπότης που θα σώσει το νησί.

Ο παπά – Μιχάλης έσπευσε να δει τί συμβαίνει. Διέσχισε τον κλοιό των συγκεντρωμένων και πλησίασε τον Σπύρο. Εκείνος εξακολουθούσε να φωνάζει :

- Έρχεται ο δεσπότης από την Ριζάρειο ! Ο Θεός λυπήθηκε τον τόπο ! Έρχεται ο άγιος Πενταπόλεως !...

Ο Ιερεύς παρακολούθησε αρκετά τον σωριασμένο νέο, που από την προσπάθεια να φωνάζει έβγαζε αφρούς από το στόμα. Έπειτα έφυγε συλλογισμένος και κατευθύνθηκε στην αποβάθρα του λιμανιού. Εκείνη την ώρα ήρθε το καράβι από τον Πειραιά. Ανάμεσα στους επιβάτες ο παπά – Μιχάλης διέκρινε τον δεσπότη.

Έσκυψε με ευλάβεια και του φίλησε το χέρι.

- Σεβασμιώτατε, καλώς ήρθατε στην Αίγινα. Πρώτη φορά έρχεσθαι εδώ ;

- Πρώτη, απήντησε χαμογελώντας.

- Ορίστε, πάμε για το σπίτι….. Μόνο………..
- Επιθυμείτε τίποτε ;

- Να, εδώ λίγο πιο πέρα, μας συγκλόνισε ένα γεγονός.
- Τί συνέβη ;

- Υπάρχει κάποιος φτωχός νέος, που σέρνεται στην αγορά, κλείνει τα μάτια και προφητεύει τα μέλλοντα. Αυτός βρίσκεται τώρα σωριασμένος και φωνάζει ότι θα έρθετε σεις και θα σώσετε τον τόπο. Σας αποκαλεί μάλιστα άνθρωπο του Θεού… Άγιο !

- Πού ακριβώς βρίσκεται αυτός ο νέος ;

- Από δω, Σεβασμιώτατε.

Προχώρησαν και έφθασαν στο κατώφλι του φαρμακείου. Ο Σπύρος εξακολουθούσε να φωνάζει :

- Έρχεται ο δεσπότης………. Έρχεται να σώσει τον τόπο…… Θα φτιάξει εκκλησία……… Θα φτιάξει το πιο μεγάλο Μοναστήρι.

Ο Άγιος κοντοστάθηκε. Ύψωσε το πρόσωπο στον ουρανό και προσευχήθηκε. Έπειτα σήκωσε την ράβδο του, το μόνο σημάδι της αρχιερωσύνης του, και βουλώνοντας το στόμα του παλικαριού είπε :

- «Το πνεύμα του πύθωνος, το πονηρόν και ακάθαρτον σε επιτάσσω εν ονόματι του Χριστού του Εσταυρωμένου, να εξέλθεις από τον νέον τούτον».

Αμέσως τότε ο Σπύρος αναστέναξε και σηκώθηκε όρθιος ! Άνοιξε τα μάτια. Έπειτα έσκυψε και γεμάτος ευγνωμοσύνη φίλησε το χέρι του οσίου, που τον θεράπευσε.

ΠΗΓΗ: ΧΑΡΙΣΜΑΤΑ ΚΑΙ ΧΑΡΙΣΜΑΤΟΥΧΟΙ, τομ.ΠΡΩΤΟΣ, ΙΕΡΑ ΜΟΝΗ ΠΑΡΑΚΛΗΤΟΥ