Homily on the Feast of the Annunciation

CATECHESIS 64: On the Incarnate Dispensation of our Lord Jesus Christ, and That We Should Celebrate Spiritually.

by St. Theodore the Studite

It was spoken on the day of the Annunciation.

Brethren and fathers, the Annunciation is here and it is the first of the Feasts of the Lord, and we should not simply celebrate as most do, but with understanding and with reverence for the mystery. What is the mystery? That the Son of God becomes son of man, using the holy Virgin as the means, dwelling in her and from her fashioning for Himself a temple and becoming perfect man. Why so? "That he might ransom those under the law," as it is written, "and that we might receive sonship" [Gal. 4:5]; that we may no longer be slaves, but free; no longer subject to the passions, but free of passions; no longer friends of the world, but friends of God; no longer walking according to the flesh, but according to the spirit. "Those who walk according to the flesh, think the things of the flesh; those who walk according to the spirit, the things of the spirit; for the thought of the flesh is death; but the thought of the spirit, life and peace. And so the thought of the flesh is hostile to God, for it is not subject to the law of God. Indeed it cannot be. Those who are in the flesh cannot please God" [Rom. 8:5-8]. In brief this is the power of the mystery, and this is why we should celebrate spiritually and behave spiritually, with holiness and justice, with love, with gentleness, with peace, "with forbearance, with goodness, with the Holy Spirit" [2 Cor. 6:6], so that as far as we ourselves are concerned we do not render the dispensation of our Lord Jesus Christ empty and ineffectual.

Not only that, but we should both pray and grieve for the world. Why so? Because the Son of God came to save the world, and the world rejects Him. Tribes and languages reject Him; the barbarian nations reject Him, those who have had his holy name invoked upon them reject Him, some through abandoning the faith, others through their evil lives. What should He have done and did not do? Being God He became man, "He humbled Himself, becoming obedient unto death, the death of the cross" [Phil. 2,8.]; he gave us His body to eat and His blood to drink; He allowed us to call him Father, Brother, Head, Teacher, Bridegroom, Fellow-heir and all the other titles which there is no time to mention now. And still He is rejected, and still He bears it. "For," He says, "I have not come to judge the world, but to save the world" [John 12:47].

What then is there to say, brethren? That the genuine disciples are grieved by the rejections of their fellow-disciples, thus showing love both for the teacher and for the disciples. So too, genuine servants suffer in the same way from the desertions of their fellow-servants. This is why the great Apostle orders that "we should offer supplications, prayers, entreaties, thanksgivings on behalf of all mankind, for kings and for all in high positions" [1 Tim. 2:1-2]; and elsewhere he says this on the subject, "I speak the truth in Christ, I do not lie, my conscience bears witness with me in the Holy Spirit, that I have a great grief and unceasing anguish in my heart; for I have prayed that I might be anathema to Christ for the sake of my brethren, my kinsmen according to the flesh" [Rom. 9:1-3]. You see the power of love? You see the height of friendship? Moses shows it too when he says to God, "If you will forgive them their sin, forgive; if not, wipe me out of the book which you have written" [Exodus 32:32]. So we too, as genuine and not counterfeit disciples, should not only look to what concerns ourselves, but we should grieve and pray for our brothers and for the whole world; for by so doing what is pleasing to the Lord we shall become inheritors of eternal life, in Christ Jesus our Lord, to whom be the glory and the might with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

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Neptic and Social Theology

by Metropolitan Hierotheos Vlachos

We divide theology into neptic and social, and we regard some Fathers as belonging to the first and others as belonging to the second category. But in the teaching of the Holy Fathers this division is not seen. To be sure, outwardly, from the way in which each one has worked, a division can be seen between the neptics and socials, because some Fathers had a particular flock and did their work there, and others were in the desert, praying constantly. Even from this aspect, however, there cannot be a perfect division, because even the Fathers who worked pastorally lived neptically, and the hermits worked in a missionary way, in the sense that they were magnets for many men who approached them to learn ""words" of salvation. Thus the hermits indirectly did pastoral work.

Beyond this, the teaching of the saints is not divided into social and neptic. When the Fathers speak of social topics, they look at them within the true theology of the Church, which is ascetic. And when they speak of neptic topics, they do it in order for people to be able to be purified and then to attain real communion with God and men. Besides, we know very well that in the Church the theologians do shepherding and the pastors do their work theologically.

We are accustomed to seeing the Three Hierarchs - Basil the Great, Gregory the Theologian and Chrysostom - as social Fathers. But this does not correspond with reality, because the Three Hierarchs in their writings also explain the whole neptic teaching of the Church.

The fact that there is a close link between nepsis and communion, between neptic and social Fathers, and that the Holy Fathers shepherd their flocks theologically is seen from the homilies written by St. Gregory Palamas to his flock in Thessaloniki. Anyone who reads these homilies will discover that shepherding is theology and theology is truly a fruit of the knowledge of God, but also a path for man to reach deification.

From The Mind of the Orthodox Church, Ch. 6

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Religion and the Science of Virtue

Virtue and religion are, from a historical point of view, intimately bound up. We discard religious insights at our peril.

Mark Vernon
Guardian.co.uk
24 March 2010

There is an intimate link between religion and morality. It's not fashionable to say so: many argue that talk of a link – and talk is all it is – should be stopped. After all, individuals can clearly be good without God, and religious individuals hardly stand much scrutiny as paragons of virtue. However, there's something more subtle to tease out here, and support for a connection is coming not from preachers or prelates, but science.

The source is neuroscience and evolutionary psychology. As these new sciences explore the nature of morality, they tell a story that goes something like this. Many animals, perhaps most, don't live in isolation; they co-operate. Even bacteria work together for the sake of the group. There is good reason to think that this co-operation gives rise to behaviour that can be called altruistic: it's good for others but not necessarily for the individual. The story develops further when it's observed that higher animals, like chimps or dogs, don't just behave in ways that might be called altruistic, but have social emotions too. They feel shame; they empathize; they take pleasure in pleasing others.

The implication for the human animal is that our morality is based upon an evolved set of predispositions. When we take pride, feel guilty, act honestly, show trust, we too are following social emotions that make us feel good. No doubt, this is the origin of the powerful intuition that the good life is a happy life.

Cognition has a role to play here, as there are often quite complex trade-offs to assess when different values conflict. But as the economist Herb Gintis puts it, morality is not categorical; reasoning tends to come after the event. Rather, "morality is just things we like", he says. Moreover, because ethics is based upon feelings, we are often far from consistent in our moral behaviour. The oft-cited trolley problem shows as much, as do experiments which suggest that when we perform a virtuous act, that'll often excuse the subsequent indulgence of a vice too.

Now, sometimes this story of the origins of human morality becomes confused. It can carry philosophical errors. One is the genetic fallacy – the notion that to know the origins of something is also to know of its worth. That can't be right because whilst there are plenty of examples of cooperation in nature, which we assess as morally positive and nature "rewards" with pleasure, there are also plenty of examples of competition in nature; that competition can be violent, morally dubious, though still rewarded with pleasure. So, rational considerations must ultimately decide what counts as good.

However, there is a deeper challenge to ethics that stems from the science. For if you follow the philosopher Immanuel Kant, then it's not just that feelings should not determine morality, but further that if it feels good then it can't be moral. An evolutionary account of ethics undermines that categorical approach.

But the new science does not undermine an older conception of morality, namely virtue ethics. In fact, virtue ethics not only saves appearances, it shows how our capacity for moral reflection and self-examination plays a critical role.

Virtue ethics is not primarily interested in whether some isolated action is good or bad in itself, but in what kind of person someone is becoming – of which their actions are but a product. It seeks to understand the conditions that nurture good character, skills and habits. As Aristotle knew, pleasure plays a key role in this: it is one mechanism that rewards good behaviour. However, virtue ethics does not stop at what feels good.

Rather, it aims at what is good, regardless of the evolutionary rewards. Whilst always conscious of our animal nature, Aristotle believed we can surpass that nature – never completely, but often substantially. It takes a lifetime of effort, training and practice to do so. But as we have the capacity to discover the evolutionary story of morality, so we also have the capacity to transcend the constraints of that story, to a degree. Understanding is the beginning of change. Alongside the question of pleasure, Aristotle discusses the moral virtues that so interest the scientists too. But he also adds others, like prudence and restraint – the virtues that require self-reflection. These are known as the cardinal virtues, those upon which any distinctively human morality hinges. In summary: the ethical life for the human animal is a question of what he called practical and rational intelligence, and is learned by engaging in life.

So what's religion got to do with it? Link the evolutionary story with the insights of virtue ethics, and it's clear that living a good life requires training – the cultivation of those virtuous habits, the gradual erosion of personal inconsistencies. Moreover, it's a journey powerfully influenced by the stories we tell ourselves about what makes for the good we pursue – the stories that speak to our humanity and inspire us to keep at it. It's why moral heroes and morality tales are so important. They address our reason and feelings; they shape the moral emotions.

It is those heroes and tales that religions provide in abundance; they are otherwise called saints and parables. Is there a secular source of them nearly so copious as religious traditions? They're often complex and ambivalent, mirroring our own struggles to live well. But when we try to separate morality from religion, and assert that faith should have no part to play in the discourse, we should at least be aware of what the new science and virtue ethics tells us: we could be discarding a resource of immense value for our moral lives.

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The History of Glenn Beck's 'Social Justice'

March 22, 2010
Elesha Coffman
her.meneutics

While warning of a 'perversion of the gospel,' the radio commentator mangles recent American religious history.

Setting off waves of debate in recent weeks, conservative radio host Glenn Beck advised his listeners on March 2 to leave their churches if they found signs of commitment to “social justice” or “economic justice.” Beck called such language “code words” and “a perversion of the gospel,” and he linked it to totalitarian regimes. Christians across the political spectrum called Beck out on his misreading of the gospel and of the American religious landscape. Beck’s grasp of history was just as shaky, but he did not catch as much flak on this point. A better sense of recent American religious history helps to explain both the appeal of Beck’s rhetoric in certain circles and its fallacy.

The “social” half of Beck’s key phrase entered religious discourse around the beginning of the 20th century, with the Social Gospel movement. A response to the suffering, displacement, and dramatic inequity of wealth brought about by the Industrial Revolution, the Social Gospel advocated a shift toward more holistic salvation. One of the theological architects of the movement, Walter Rauschenbusch, spent part of his early career as a pastor in the squalid Hell's Kitchen neighborhood of New York City, and he came away convinced that human problems ranged much farther than the need for individual conversion. His books included Christianity and the Social Crisis (1907), an exhortation for Christians to move beyond sedate, Victorian piety and embody Christ’s message in a desperately needy world.

The Social Gospel met resistance on many fronts. The movement’s leaders drew heavily on new academic disciplines like psychology and sociology, at times privileging these scientific insights over Scripture. The movement also flirted with Marxism, as, for example, in Washington Gladden’s book Christianity and Socialism (1905). Many American Christians were not prepared to exchange their image of Jesus as gentle and nurturing — the characteristics most emphasized by late 19th-century art and literature — for the image of Jesus as a social reformer, even a revolutionary.

The Social Gospel caught hold in many seminaries and denominational hierarchies, particularly in the sector of American Protestantism that would later be called the mainline, but more conservative Protestants generally spurned or ignored it. As the fundamentalist-liberal controversy boiled over in the 1920s, emphasis on the Bible and on individual salvation, the hallmarks of fundamentalism, became divorced from social concerns. The separation was not complete, as fundamentalists engaged the world through all kinds of missionary and outreach efforts, while liberals continued to read the Bible and love Jesus, but intense skepticism regarding the other side’s motives was mutual. Certain terms, book titles, and institutional affiliations did become “code words” in this charged atmosphere, as caricature often replaced dialogue.

The “justice” half of Beck’s formulation came later, with the civil rights movement of the 1950s. Earlier Social Gospel advocates opposed injustice, but they were less likely to seek judicial solutions to broad social problems than were civil rights activists. As the famous photographs of fire hoses turned on unarmed protesters attest, civil rights met much fiercer resistance than the Social Gospel, frequently (though by no means exclusively) from the same fundamentalist-evangelical wing of American Protestantism that fought the earlier movement. These Protestants by and large did not see affirmative action, school busing, and related efforts as justice, but rather as unwarranted federal encroachment into private lives.

And so, if the phrase “social justice” communicates a combination of the Marxist follies of the Social Gospel and the identity politics of civil rights, conservatives, as Beck assumes, are going to run the other way. But this is not what the phrase means to very many people. In recent decades, evangelicals have taken up many Social Gospel and civil rights impulses, both domestically and abroad. Evangelicals have confronted urban crises and weighed in on public policy. They have shown concern for underprivileged members of society and sought to increase diversity in their churches and schools.

The thing is, evangelicals tend to call these impulses by other names, obscuring their connections to liberal crusades. Instead of the Social Gospel, evangelicals speak of redeeming culture. Instead of civil rights, evangelicals talk about “the least of these.” Conservative Protestants have not adopted either the Social Gospel or civil rights wholesale by any stretch, but there is enough overlap in concern (if not necessarily in proposed solutions) that “social justice” is hardly anathema.

Beck is decades out of date in his characterization of conservative Protestant thinking. In 1973, a document titled “The Chicago Declaration” launched Evangelicals for Social Action and the evangelical left more generally. A few years later, in 1977, a more conservative group of evangelicals issued “The Chicago Call,” a very different document that nonetheless also showed deep concern for social issues. It included a “Call to Holistic Salvation,” stating the following:

Wherever the church has been faithful to its calling, it has proclaimed personal salvation; it has been a channel of God’s healing to those in physical and emotional need; it has sought justice for the oppressed and disinherited; and it has been a good steward of the natural world. As evangelicals we acknowledge our frequent failure to reflect this holistic view of salvation. We therefore call the church to participate fully in God’s saving activity through work and prayer, and to strive for justice and liberation for the oppressed, looking forward to the culmination of salvation in the new heaven and new earth to come.

Evangelicals figured out how to pursue evangelism and social justice years ago. Hopefully Beck will get the memo.

Elesha Coffman is assistant professor of history at Waynesburg University in Waynesburg, Pennsylvania. She regularly contributes to the Christian History blog.

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Murderer of Hieromonk Grigory Yakovlev Killed By Bear?

Krishnaite Who Cut Krasnoyarsk Priest's Head Could Have Been Killed By Taiga Bear

Moscow, 24 March 2010, Interfax - Ruslan Lyuberetsky who brutally killed the Rector of the Trinity Church in the village of Tura near Krasnoyarsk in 2000 could have fallen victim to a bear in Taiga.

On March 21, 2000, Lyuberetsky killed Hieromonk Grigory (Yakovlev) in the church, cut his head and put it on the altar. The criminal was detained the same day and told he acted on Krishna's instructions, the Komsomolskaya Pravda daily has reported on Wednesday.

The court found Lyuberetsky insane and he was sent to psychiatrists of the prison hospital. However, some time later he was discharged. Hunters found high boots and bloodstained clothes in Krasnoyarsk Taiga in fall 2009. Local residents claim these things belong to Lyuberetsky. Insomniac bears were wandering around the wood exactly at that time.

People in Tura still remember Fr. Grigory. Parishioners come to the tomb of the former Rector of the Trinity Church each year on March 21, the day when he was killed.

Hieromonk Grigory Yakovlev, the rector of the church in the town of Tura, Krasnoyarsk Region, was murdered on March 21, 2000 in the church of the Holy Trinity. The murderer, Ruslan Lyubetsky, 26, severed the priest’s head and placed it on the holy table. The same day he was arrested. He said it was ‘the god Krishna’ who made him do that.

To read more about the murder and Hieromonk Grigory, see here and here.

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Was Easter Borrowed From a Pagan Holiday?

The historical evidence contradicts this popular notion.

By Anthony McRoy
Thursday, April 2, 2009
Christianity Today

Anyone encountering anti-Christian polemics will quickly come up against the accusation that a major festival practiced by Christians across the globe — namely, Easter — was actually borrowed or rather usurped from a pagan celebration. I often encounter this idea among Muslims who claim that later Christians compromised with paganism to dilute the original faith of Jesus.

The argument largely rests on the supposed pagan associations of the English and German names for the celebration (Easter in English and Ostern in German). It is important to note, however, that in most other European languages, the name for the Christian celebration is derived from the Greek word Pascha, which comes from pesach, the Hebrew word for Passover. Easter is the Christian Passover festival.

Of course, even if Christians did engage in contextualization — expressing their message and worship in the language or forms of the local people — that in no way implies doctrinal compromise. Christians around the world have sought to redeem the local culture for Christ while purging it of practices antithetical to biblical norms. After all, Christians speak of "Good Friday," but they are in no way honoring the worship of the Norse/Germanic queen of the gods Freya by doing so.

But, in fact, in the case of Easter the evidence suggests otherwise: that neither the commemoration of Christ's death and resurrection nor its name are derived from paganism.

A Celebration With Ancient Roots

The usual argument for the pagan origins of Easter is based on a comment made by the Venerable Bede (673-735), an English monk who wrote the first history of Christianity in England, and who is one of our main sources of knowledge about early Anglo-Saxon culture. In De temporum ratione (On the Reckoning of Time, c. 730), Bede wrote this:

"In olden times the English people — for it did not seem fitting that I should speak of other nations' observance of the year and yet be silent about my own nation's — calculated their months according to the course of the Moon. Hence, after the manner of the Greeks and the Romans, [the months] take their name from the Moon, for the Moon is called mona and the month monath. The first month, which the Latins call January, is Giuli; February is called Solmonath; March Hrethmonath; April, Eosturmonath … Eosturmonath has a name which is now translated "Paschal month" and which was once called after a goddess of theirs named Eostre, in whose honour feasts were celebrated in that month. Now they designate that Paschal season by her name, calling the joys of the new rite by the time-honoured name of the old observance."

The first question, therefore, is whether the actual Christian celebration of Easter is derived from a pagan festival. This is easily answered. The Nordic/Germanic peoples (including the Anglo-Saxons) were comparative latecomers to Christianity. Pope Gregory I sent a missionary enterprise led by Augustine of Canterbury to the Anglo-Saxons in 596/7. The forcible conversion of the Saxons in Europe began under Charlemagne in 772. Hence, if "Easter" (i.e. the Christian Passover festival) was celebrated prior to those dates, any supposed pagan Anglo-Saxon festival of "Eostre" can have no significance. And there is, in fact, clear evidence that Christians celebrated an Easter/Passover festival by the second century, if not earlier. It follows that the Christian Easter/Passover celebration, which originated in the Mediterranean basin, was not influenced by any Germanic pagan festival.

What's In a Name?

The second question is whether the name of the holiday "Easter" comes from the blurring of the Christian celebration with the worship of a purported pagan fertility goddess named "Eostre" in English and Germanic cultures. There are several problems with the passage in Bede. In his book, The Stations of the Sun, Professor Ronald Hutton (a well-known historian of British paganism and occultism) critiques Bede's sketchy knowledge of other pagan festivals, and argues that the same is true for the statement about Eostre: "It falls into a category of interpretations which Bede admitted to be his own, rather than generally agreed or proven fact."

This leads us to the next problem: there is no evidence outside of Bede for the existence of this Anglo-Saxon goddess. There is no equivalent goddess in the Norse Eddas or in ancient Germanic paganism from continental Europe. Hutton suggests, therefore, that "the Anglo-Saxon Estor-monath simply meant 'the month of opening' or 'the month of beginnings,'" and concludes that there is no evidence for a pre-Christian festival in the British Isles in March or April.

There is another objection to the claim that Eosturmonath has anything to do with a pagan goddess. Whereas Anglo-Saxon days were usually named after gods, such as Wednesday ("Woden's day"), the names of their months were either calendrical, such as Giuli, meaning "wheel," referring to the turn of the year; metereological-environmental, such as Solmónath (roughly February), meaning "Mud-Month"; or referred to actions taken in that period, such as Blótmónath (roughly November), meaning "Blood Month," when animals were slaughtered. No other month was dedicated to a deity, with the exception (according to Bede) of Hrethmonath (roughly March), which he claims was named after the goddess Hrethe. But like Eostre, there is no other evidence for Hrethe, nor any equivalent in Germanic/Norse mythology.

Another problem with Bede's explanation concerns the Saxons in continental Europe. Einhard (c. 775-840), the courtier and biographer of Charlemagne, tells us that among Charlemagne's reforms was the renaming of the months. April was renamed Ostarmanoth. Charlemagne spoke a Germanic dialect, as did the Anglo-Saxons in Britain, although their vernacular was distinct. But why would Charlemagne change the old Roman title for the spring month to Ostarmanoth? Charlemagne was the scourge of Germanic paganism. He attacked the pagan Saxons and felled their great pillar Irminsul (after their god Irmin) in 772. He forcibly converted them to Christianity and savagely repressed them when they revolted because of this. It seems very unlikely, therefore, that Charlemagne would name a month after a Germanic goddess.

Spring Holiday

So why, then, do English-speaking Christians call their holiday "Easter"?

One theory for the origin of the name is that the Latin phrase in albis ("in white"), which Christians used in reference to Easter week, found its way into Old High German as eostarum, or "dawn." There is some evidence of early Germanic borrowing of Latin despite that fact that the Germanic peoples lived outside the Roman Empire—though the Angles, Saxons, and Jutes were far very removed from it. This theory presumes that the word only became current after the introduction of either Roman influence or the Christian faith, which is uncertain. But if accurate, it would demonstrate that the festival is not named after a pagan goddess.

Alternatively, as Hutton suggests, Eosturmonath simply meant "the month of opening," which is comparable to the meaning of "April" in Latin. The names of both the Saxon and Latin months (which are calendrically similar) were related to spring, the season when the buds open.

So Christians in ancient Anglo-Saxon and Germanic areas called their Passover holiday what they did — doubtless colloquially at first — simply because it occurred around the time of Eosturmonath/Ostarmanoth. A contemporary analogy can be found in the way Americans sometimes refer to the December period as "the holidays" in connection with Christmas and Hanukkah, or the way people sometimes speak about something happening "around Christmas," usually referring to the time at the turn of the year. The Christian title "Easter," then, essentially reflects its general date in the calendar, rather than the Paschal festival having been re-named in honor of a supposed pagan deity.

Of course, the Christian commemoration of the Paschal festival rests not on the title of the celebration but on its content — namely, the remembrance of Christ's death and resurrection. It is Christ's conquest of sin, death, and Satan that gives us the right to wish everyone "Happy Easter!"

Anthony McRoy is a Fellow of the British Society for Middle East Studies and lecturer in Islamic studies at Wales Evangelical School of Theology, U.K.

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The Funeral of Elder Moses of Hilandari Monastery

On Monday at 1PM the funeral of Elder Moses, the abbot of Hilandari Monastery on Mount Athos, took place. The funeral was served by Metropolitan Amphilochios of Mavrovouniou and was attended by many, including representatives from each monastery of Mount Athos and the abbots Ephraim of Vatopaidi, Gabriel of Pantokratoras, Nikodemos of Philotheou and Chrysostomos of Esphigmenou.

You can listen to the homilies of Metropolitan Amphilochios and Abbot Gabriel here.




See more photos here.

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Icon of the Mother of God of "the Uncut Mount"

"The Uncut," or "Clouded Mountain" Icon of the Mother of God (Feast Day - March 24)

About 250-300 years ago this icon was in one of the men's monasteries of Tver and was presented by the Superior to Cosmas Volchaninov in gratitude for his fine work in the monastery church. This icon was passed on from generation to generation, but a certain impious grandson of Cosmas removed it and placed the icon in an attic.

His bride endured many insults from her husband and his relatives. In despair over her marriage she resolved to commit suicide in a deserted bath-house. On the way there a monk appeared to her and said, "Where are you going, unhappy one? Go back, pray to the Theotokos of The Clouded Mountain, and you will live in peace."

The agitated young wife returned home and revealed everything, not concealing her interrupted intention. They searched for the monk, but they did not find him, and no one had seen him but her. This took place on the eve of the Feast of the Annunciation to the Most Holy Theotokos.

They found the icon in the attic, cleaned off the dirt and set it up in the house in a place of honor. In the evening, the parish priest served the all-night Vigil before the icon. From that time, Vigil was served in the house every year on this day.

For more than 150 years the icon was in the Volchaninov family. Katherine, daughter of Basil, the last of the Volchaninov line, married George Ivanovich Konyaev, taking with her the icon of the Mother of God as a precious inheritance. Moliebens and all-night vigils were served in the Konyaev house on March 24 and November 7 (perhaps this was the day when the icon was transferred from the monastery to the house of Cosmas Volchaninov).

In 1863 near a cemetery church of the Smolensk Icon of the Mother of God it was decided to build a chapel in honor of St Tikhon and St Macarius of Kalyazin. The then owner of the icon, George Konyaev (who died in 1868 at the age of 97) wanted to donate the icon of the Theotokos to the church. He asked the clergy to build another chapel for the wonderworking icon of the Mother of God of the "Clouded Mountain."

He also said, "I feel the very best place for it is the temple of the Smolensk Icon of the Mother of God, since the place on which the church was built, in former times was called a Mount, since it was the highest place in the city. The inhabitants took their possessions to the Mount and saved themselves from ruin during a flood. Let the icon, The Clouded Mountain, remain on this mountain with your blessing, and let all who are buried here be veiled with Her mercy." On July 15, 1866 the icon was transferred into the new chapel, which was consecrated by Bishop Anthony of Staritsk the following day.

On the icon the Most Holy Theotokos is depicted standing on a semi-circular elevation, a mountain; on Her left arm, the Divine Infant blesses with His right hand. Upon the head of the Mother of God is a crown, and in Her hand a mountain, on which are seen above churches with cupolas and crosses.

This icon should not be confused with the "Stone of the Mountain not cut by Hands" Icon on the iconostasis of the cathedral of the Transfiguration at Solovki. The latter depicts the Theotokos in half-length, holding Her Son in Her left hand. In Her right hand, She holds a ladder and a stone with the image of Christ's head (the King of Kings). Instead of the usual stars on her head and shoulders are the heads of angels. The title of the icon is derived from Daniel 2:44-45.

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A Miracle in the Monastery of the Kiev Caves

Commemoration of the Miracle in the Monastery of the Kiev Caves (Feast Day - March 24)

Two companions, John and Sergius, vowed to adopt each other as blood brothers before an icon of the Holy Mother of God in this monastery. John was a wealthy man, and he had a five year old son Zacharias. John became very ill. Before his death, John commended his son to the care of Sergius and bequeathed a large amount of gold and silver to him for safe keeping so that Sergius would hand it over to his son Zacharias when he reached maturity.

When Zacharias reached maturity, Sergius denied that he received anything from the deceased John. Then Zacharias said, "Let him swear before that very icon of the All-Holy Mother of God, before whom he entered into a blood-brother relationship with my deceased father; and if he swears that he did not receive anything from my father John, then I will not seek anything from him." Sergius agreed.

When Sergius swore this, he wanted to approach and venerate the icon, but a force held him back and would not allow it. Sergius then began to cry out in a crazed manner to the Holy Fathers, Anthony and Theodosius; "Do not allow this unmerciful angel to destroy me!" That was the demon that attacked him by God's permission.

After that, Sergius showed them all the money that John entrusted to him. When they opened the chest, they discovered that the amount had doubled. This amount was doubled by God's Providence. After receiving the money, Zacharias gave it to the monastery and was then tonsured a monk. Zacharias lived for a long time and was made worthy of the great gifts of God and was translated peacefully into eternity.

- St. Nikolai Velimirovich, Prologue

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Pedophiles, Europe and the Church

Pravda.Ru
March 24, 2010

Why a walk on Moscow Tverskaya Street should be called a “Pride Parade”? Why are proud of using their genitals the way they use them? If you are a smart, ambitious man, albeit, with not quite traditional inclinations (like, say, Lord Mandelson, a key player in the British government), why don’t you just work, succeed and live with people like you? Why do you have to parade, irritating others?

Yet, the story currently unfolding in the heart of the Roman Catholic Church makes you think: “The weird parade goers may be better than those who hide in their cells, secretly defiling our kids.”

According to the official data of the Vatican, within the last nine years approximately three thousand of cases of teenagers’ abuse were revealed in the US (80% of all cases), Germany, Ireland, and Austria. Quoting Mathew 18:6: “ But whoever shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck , and that he were drowned in the depth of the sea .” It seems there may be not enough millstones. The attempts of the ch urchmen to classify the crime are disgusting. They say that only 10 % of the incidents are classified as pedophilia, while the majority of offences are “ephebophilia,” i.e. contacts with adult (over 15 years old) student of catholic schools.

It was not the fear of God’s wrath that motivated the Vatican to open up, but mass complaints and court filings. For instance, in Ireland many victims of pedophile priests demand that Pope Benedict XVI takes decisive measures against the head of Irish Catholic Church, Cardinal Sean Brady, who was shielding the priest Brandon Smith (who was imprisoned and died in jail) while the latter was “conducting services” for 25 years.

The scandal that broke out in the US a few years ago reached Ireland last year, and this year is threatening Germany. Georg Ratzinger, the Pope’s older brother, is not a pedophile, but confessed that in the beginning of his career he slapped the Regensburg choir boys on the cheeks on a number of occasions. In 1980, when the law was enacted prohibiting any physical abuse towards children, he allegedly stopped slapping them. Yet, there is evidence from witnesses saying that he kept throwing chairs at the choir boys after the law came in effect. Now the 86- year old Georg is hiding from the media in a monastery. There are increasingly more questions to his younger brother, the Pope.

What did he know about the crimes of churchmen in the period from 1977 through 1982, when he served as Archbishop of Munich and Freising? (In 1980, one of local priests, Father Peter Hullerman, forced an 11-year old boy to perform oral sex. He was sent for a treatment and later was reestablished in office by the current Pope. The Father then re-commenced his work and became a recidivist). Why does he not fire the American Cardinal Bernard Law who is awaited by the jury court in Boston?

Chancellor Angela Merkel has stated that "There is only one way for society to come clean and that is truth and clarity about everything that has happened… There's no way to make complete reparations for that." The hopes that the pillars of the Roman Catholic Church will come clean on their own are getting slimmer.

The letter to Irish priests signed by Benedict XVI on Friday says that he was hoping to help them to repent, heal the wounds and start a new life. The letter will hardly likely help the situation, neither will Brady’s resignation. If another scandalous episode from the Pope’s “Bavarian period” surfaces, tectonic movements will be impossible to avoid.

Before his election in 2005, Josef Ratzinger was named Prefect of the Congregation for the Doctrine of the Faith, formerly known as the Holy Office , the historical Inquisition. He was the one to receive all messages about priests abusing children. Some believe that Benedict XVI was the one to blame for the situation. Four years ago, the BBC showed a documentary called “Sex crimes and the Vatican.” The documentary said that, once in office, Benedict XVI sent out a secretive new edition of Crimen Sollicitationis of 1962 to all churchmen. The document contained rigid instructions on how to not allow sex scandals leave the walls of the church. The Vatican, and not the authorities, was endowed with the “exclusive right” to investigate all sex related crimes. Virtually all interests of church were put ahead of safety of children. Priests were recommended to make the victims keep silent by threatening to excommunicate those who disobey.

Archpriest Alexander Makarov, senior priest of Preobrazhenskaya church located in the village of Zaprudnya, the Moscow region, who I met 18 months ago in a radio program and happen to respect, is a diplomat. I asked him whether the scandals of the Roman Catholic Church cast a shadow on all Christian confessions. His answer was: “Do not demonize Catholics and single them out as a “species” of believers who are prone to sin. Everyone seeking closeness to God has temptations. Every confession offers it own ways of fighting the sin. It looks like Catholic asceticism has certain shortcomings."

Is celibate a shortcoming? Its introduction to the Roman Catholic Church is a consequence of Neoplatonic belief that bodily needs must be oppressed in favor of spiritual journey. “Sexual abstinence is a significant deed, and there are not that many people who are able to deal with it. The decision to take the gown is made at a young age, when a person thinks everything is possible. That is why the Orthodox Church does not mandate celibacy for those willing to serve God,” Father Alexander is convinced.

I would not want to state that pedophile and/or disguised gays with mean intention join the Roman Catholic Church. I am, however, convinced that the more pretentious the morality is, the more sordid the desires hidden under it. Once I was told a joke about a rabbi and a Catholic priest dining at the same table. “Try this wonderful pork,” teased the Priest. “Only at your wedding,” answered the rabbi.

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Archbishop of Cyprus Visits For First Time Saint Andrew the Apostle Monastery Since 1974

Cyprus Archbishop Visits KKTC Monastery For First Time Since 1974

TODAY’S ZAMAN
March 23, 2010

Cyprus’ Archbishop Chrysostomos II, the head of the Greek Orthodox Church in Cyprus, crossed over into the Turkish Cypriot side of divided Nicosia (Lefkoşa) on Monday morning, walking through the Ledra Street (Lokmacı Gate) crossing, which was opened in April 2008.

Chrysostomos’ first stop in the Turkish Republic of Northern Cyprus (KKTC) was the St. Barnabas Monastery in Gazimağusa (Famagusta), the Anatolia news agency reported, adding that the archbishop was accompanied by KKTC Tourism Minister Ersan Saner during his visit to the monastery.

Chrysostomos was scheduled to meet with Greek Cypriots living in Dipkarpaz (Rizokarpaso), a town in the Gazimağusa district, and visit the Apostolos Andreas monastery located on the Karpaz (Karpass) Peninsula later in the day, Anatolia said, while noting that restoration of the Apostolos Andreas monastery is currently being planned.

The Greek Cypriot media highlighted that this would be the first visit by the Cyprus archbishop to the Apostolos Andreas monastery since 1974, when Turkey sent its troops to Cyprus following a Greek-inspired coup on the island. The island has been ethnically divided since then.

The same Greek Cypriot media reports also said that Chrysostomos was expected to visit the İstanbul-based Greek Orthodox Patriarchate in mid-April and is expected to meet with Turkish Prime Minister Recep Tayyip Erdoğan during this visit.

Earlier this month, the Xinhua news agency cited a high-ranking official from the Greek Orthodox Church of Cyprus as saying that Erdoğan had recently sent a personal letter to Chrysostomos in which he had given his personal approval for the conservation and restoration of the historic monastery of St. Andrew, or Apostolos Andreas, in the Turkish Cypriot north.

Xinhua had highlighted that it was the second time in a week that the Turkish prime minister made a good-will gesture toward Greek Cypriots, referring to the fact that the previous week, Erdoğan had met with Greek and Turkish Cypriot journalists in İstanbul. At the time, he told the journalists that he was genuinely interested in finding a quick solution to the long-standing Cyprus problem along lines agreed to in talks between the leaders of the Greek and Turkish Cypriot communities.

To see pictures of the Archbishop's visit to Saint Andrew's Monastery, visit here.

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Sermon for the Fifth Wednesday of Great Lent

CATECHESIS 69: That Those Who Have Passed Through Life In Afflictions and Miseries Enjoy a Pleasure Which Is Without Sorrow and Ineffable.

In PG the title adds ‘In Memory of the Godly Platon’.

by St. Theodore the Studite

Given on Wednesday of the 5th week of Great Lent

Brethren and Fathers, everyone who is starting something, whether it be word or action, at the beginning has affliction and difficulty, but at the conclusion of the struggle joy and happiness. So a farmer sows with tears, as we sing, but reaps with gladness [Cf. Ps. 125:5]. The soldier as he sets out to war is depressed, but as he returns from war he is filled with joy. So we too now that we have come near the end of our abstinence, no longer remember the mortification of our former struggles, but we rejoice at our present ones and glorify the Master.

Would that you may excel in noble struggles for the time ahead. For I testify to you that you have come through the time of the fast in the right spirit, without conflict, without disturbance, obediently, in good order, each one fulfilling his service properly. And thanks be to the powerful God who has empowered you to achieve this completion. Let us then take this example, brethren, and at the completion of life here, whenever each of us rests from his works, "When Christ our life appears" [Col. 3:4.], "When He hands over the kingdom to God the Father", as it is written, "when He has abolished every rule and every authority and power" [1 Cor. 15:24]; because then the saints will have no sensation of their sufferings and struggles for the sake of virtue, but will enjoy a pleasure without sorrow and ineffable.

And who are they? The glorious fathers and prophets before the Law and under the Law, those like Abraham, those like Moses; in the time of grace, the blessed Apostles, the victorious Martyrs, the whole choir of the Saints. Among them and before them the great Forerunner, whose imitator our venerable father Platon, whose memory we are celebrating today, was counted worthy to become by denouncing the adulterous Emperor[1]. And since the disciples of a good teacher should themselves be, as the tree is known by its fruit, I beg and implore you, by the same rule, that we too may follow in the same tracks that he and the rest of our fathers and brethren followed, not abandoning our ascetic discipline nor the confession which lies before us. For you have certainly all heard what the wretched Alexander has done; he has denied his obedience and his confession. And what caused him to suffer this but that fact that he had been on his own. How do I blame those who are on their own[2] and had become a lover of money like Judas. Both of them betrayed the Lord of Glory, the one to the Jews, the other to those who think like the Jews, the Iconoclasts. Rightly the Apostle cries out: "The love of money is a root of all evils, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains" [1 Tim. 6:10].

I want next to rebuke some of you not unreasonably. Why so? Because, since he was a lover of power and a lover of rank, the poor fool, you connived with him, as a joke in fact, by voting for him as priest; and he, maimed by the devil, turned the game into reality. Oh how the poor wretch has suffered! He has suffered shipwreck in the faith [Cf. 1 Tim. 1:19. One of those mentioned by St Paul was also called Alexander.], he has lost the merchandise of virtue, he has grieved us too lowly as we are, he has caused as much scandal as he can to the Church of God. But may our good God, who brings from the deep of destruction the soul that has been submerged, call him back finally from his fall when he has at last repented; may He pardon you for your rashness and idle speech, and may He save us all for His heavenly kingdom, in Christ Jesus our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

1. St. Platon was St Theodore’s spiritual father. He denounced the illicit marriages of Constantine VI. This resulted in the banishment of the two saints in 809. St Platon’s feast is on the 4th April.

2. The Greek word used here, is common in the sense of ‘solitary’, but here it means a monk who is isolated, without other brothers. The community was scattered at this time in semi-exile and St Theodore clearly had problems with monks who wanted to live on their own with all the attendant dangers.

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Fasting and Science

Does fasting flush away toxins and detox the whole body? Is fasting the most ancient, practical and effectice 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 todays 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 overconsume in this materialistic consermerist 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

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