Resources
Many informative articles were published in our parish newsletters in the years prior to Covid. Email to the friends and faithful of Holy Cross has replaced our newsletters, but we have collected many of the articles here. Use the indexes below to find articles on the topic or the author you’re interested in. (Once you click on a topic or author, scroll to the bottom of the page to see the search results.)
Also, have a look at the Recommended Readings on the OCA (Orthodox Church in America) website for a list of books covering a wide range of topics. Essential Orthodox Christian Beliefs: A Manual for Adult Instruction is also available for free download on the OCA’s website.
(Speaking of our parent jurisdiction, the OCA traces its origins to the arrival in Kodiak, Alaska in 1794 of eight Orthodox missionaries from the Valaamo Monastery in the northern Karelia region of Russia. Today, the OCA includes some 700 parishes, missions, communities, monasteries, and institutions throughout the United States, Canada, and Mexico.)
We hope you’ll find these suggested readings to be both edifying and encouraging!
The Nativity Fast - Why We Fast
It all begins with an idea.
Fr. Stephen Freeman
[November 15th marks the beginning of the Nativity Fast (40 days before Christmas). The following article offers some thoughts on the purpose of fasting. - Fr. Christopher]
Fasting is not very alive or well in the Christian world. Much of that world has long lost any living connection with the historical memory of Christian fasting. Without the guidance of Tradition, many modern Christians either do not fast, or constantly seek to re-invent the practice, sometimes with unintended consequences.
There are other segments of Christendom who have tiny remnants of the traditional Christian fast, but in the face of a modern world have reduced the tradition to relatively trivial acts of self-denial.
I read recently (though I cannot remember where) that the rejection of Hesychasm was the source of all heresy. In less technical terms we can say that knowing God in truth, participating in His life, union with Him through humility, prayer, love of enemy and repentance before all and for everything, is the purpose of the Christian life. Hesychasm (Greek hesychia = silence) is the name applied to the Orthodox tradition of ceaseless prayer and inner stillness. But ceaseless prayer and inner stillness are incorrectly understood if they are separated from knowledge of God and participation in His life, union with Him through humility, prayer, love of enemy and repentance before all and for everything.
And it is this same path of inner knowledge of God (with all its components) that is the proper context of fasting. If we fast but do not forgive our enemies – our fasting is of no use. If we fast and do not find it drawing us into humility – our fasting is of no use. If our fasting does not make us yet more keenly aware of the fact that we are sinful before all and responsible to all, then it is of no benefit. If our fasting does not unite us with the life of God – which is meek and lowly – then it is again of no benefit.
Fasting is not dieting. Fasting is not about keeping a Christian version of kosher. Fasting is about hunger and humility (which is increased as we allow ourselves to become weak). Fasting is about allowing our heart to break.
I have seen greater good accomplished in souls through their failure in the fasting season than in the souls of those who “fasted well.” Publicans enter the kingdom of God before Pharisees pretty much every time.
Why do we fast? Perhaps the more germane question is “why do we eat?” Christ quoted Scripture to the evil one and said, “Man does not live by bread alone but by every word that proceeds from the mouth of God.” We eat as though our life depended on it, and it does not. We fast because our life depends on the word of God.
I worked for a couple of years as a hospice chaplain. During that time, daily sitting at the side of the beds of dying patients – I learned a little about how we die. It is a medical fact that many people become “anorexic” before death – that is – they cease to want food. Many times family and even doctors become concerned and force food on a patient who will not survive. Interestingly, it was found that patients who became anorexic had less pain than those who, having become anorexic, were forced to take food. (None of this is about the psychological anorexia that afflicts many of our youth. That is a tragedy)
It is as though at death our bodies have a wisdom we have lacked for most of our lives. It knows that what it needs is not food – but something deeper. The soul seeks and hungers for the living God. The body and its pain become a distraction. And thus in God’s mercy the distraction is reduced.
Christianity as a religion – as a theoretical system of explanations regarding heaven and hell, reward and punishment – is simply Christianity that has been distorted from its true form. Either we know the living God or we have nothing. Either we eat His flesh and drink His blood or we have no life in us. The rejection of Hesychasm is the source of all heresy.
Why do we fast? We fast so that we may live like a dying man – and that in dying we can be born to eternal life.
[From http://blogs.ancientfaith.com/glory2godforallthings/2011/11/12/the-nativity-fast-why-we-fast-2/]
On Fasting
It all begins with an idea.
Fr. Christopher Foley
August 2006
Since we are currently in one of the four fasting periods of the Church year questions always arise about what is the proper approach to fasting as well as what is the actual prescribed fast. According to the Holy Canons of the Church, the Dormition fast calls for an ascetic fast which means no meat or meat products, fish, dairy products, wine, oil, or oil products. Wine and oil are permitted on Saturday and Sunday and fish, wine, and oil are permitted on Transfiguration. While this is the strict definition of the fast each one must prayerfully take into consideration their health, family concerns and spiritual considerations when approaching any fast. One should ask his or her Father Confessor when undertaking any fast. The main point to remember is the fast is not an end in itself, but a means towards an end which is continual abiding in Christ.
We fast for a number of reasons, one of which is so we can learn to eat properly. This may sound strange, but we fast from food in order to learn how to feast properly. We learn to be thankful to God for every good thing including our food. It is through food that Adam fell, and we all continue in this sin of Adam by seeing food as an end in itself. The root of all sin lies primarily in our appetites. We spend most of our time living "by bread alone." Food, and all of creation was meant for a means of communion with God, but we mistakenly see it as an end in itself, thereby making it out to be a god. Christ was also tempted by food in the wilderness and he refused to believe the lie that man lives by bread alone. Fasting restores our spiritual nature that has been corrupted by sin. Sin has mutilated and disfigured the image and likeness of God in man so much that when we feed our appetites as ends in themselves we have the impression of being alive, when in fact we are dead in sin.
Fasting helps to restore that image and likeness. We begin to see life as it truly is - in Christ. There is a tendency to either explain away the fast and reduce it to "giving something up", or to reduce it to a set of dietary laws that we follow in order to earn God's favor. According to Fr. Alexander Schmemann:
Fasting is our entrance and participation in that experience of Christ Himself by which He liberates us from total dependence on food, matter, and the world. By no means is our liberation a full one. Living in the fallen world, in the world of the Old Adam, being part of it, we still depend on food. But just as our death-through which we still must pass-has become by virtue of Christ's death a passage into life, the food we eat and the life it sustains can be life in God and for God. Part of our food has already become "food of immortality"- the body and blood of Christ Himself. But even the daily bread we receive from God can be in this life and in this world that which strengthens us, our communion with God, rather than which separates us from God. Yet it is only fasting that can perform that transformation, giving us the existential proof that our dependence on food and matter is not total, not absolute, that united to prayer, grace, and adoration, it can itself be spiritual.
God grant us the strength to fast and grant us the transfigured vision of life as communion with the one thing needful - which is Christ Himself.
St. John Chrysostom on Fasting:
Do you fast? Give me proof of it by your works.
If you see a poor man, take pity on him.
If you see a friend being honored, do not envy him.
Do not let only your mouth fast, but also the eye and the ear and the feet and the hands and all members of our bodies.
Let the hands fast, by being free from avarice.
Let the feet fast, by ceasing to run after sin.
Let the eyes fast, by disciplining them not to glare at that which is sinful.
Let the ear fast, by not listening to evil and gossip.
Let the mouth fast from foul words and unjust criticism.
For what good is it if we abstain from birds and fishes, but bite and devour our brothers?
May He who came to the world to save sinners strengthen us to complete the fast with humility, have mercy on us and save us.
