Typicon- (from the Greek Τυπικόν (from τύπος - sample, type, norm)):
1) Liturgical Charter Orthodox Church.
Currently, the Russian Orthodox Church is in force in the version adopted in 1695 (under Patriarch Adrian) of the Jerusalem Charter.
The Jerusalem Charter is named after the location of the Lavra of St. Savva the Sanctified (439-539) near Jerusalem. His notes from St. Savva called it in three words at once: Τύπος καί παράδοσις και νόμος (“Model, tradition and law”). From the 13th century in the titles of the manuscripts one word τυπικόν already appears, without explanation. Jerusalem Charter of the Lavra of St. Sava the Sanctified came in Russia to replace Studiysky.
2) Liturgical book, containing a liturgical charter, a monthly book with Mark's chapters connecting the moving and fixed annual liturgical circles, rules on fasting, rules of monastic community life and instructions on the celebration of temple holidays, meals and other aspects of church and monastic life.
The laity should remember that the full implementation of the instructions of the Typikon is the lot of monastics (and even then not all), while the laity can correspond to this ideal depending on their age (physical and spiritual), marital status, etc.
An expert on the Rule wrote about the Typikon: “A book with such a title does not so much want to legitimize its slightest details, eliminating in it any freedom of the senders, but rather wants to draw a high ideal of worship, which with its beauty would evoke an always involuntary desire for its implementation, perhaps to the fullest extent.” and not always possible, like the implementation of any ideal, the following of any high model. This is essentially the whole law of Christ, completely impracticable in all its heavenly heights, but with its divine greatness arousing an uncontrollable desire in humanity for its implementation and through this life-giving world.”
Where does the Church get its Divine Service Rules?
The concept of “Divine Service Charter” does not refer to any single, general set of norms, rules and requirements recognized as the completeness of the Ecumenical Orthodox Church, but to various liturgical codes that differ from each other in the circumstances of their origin and content.
Both the Rules used today in the Russian Orthodox Church and all other Divine Service Rules were not formed suddenly. Their formation and development was carried out slowly, gradually. Over time, first in one, then in the other, new prayers were adopted, new hymns were composed, church holidays and days of remembrance of saints were established. All this was reflected in changes in the course of church services.
In the early monastic Rules, the liturgical and disciplinary parts were usually combined into a single composition. Over the years, liturgical instructions began to be grouped separately, taking the form of independent liturgical documents.
As the number of the Earthly Church increased, so did the number of liturgical customs. Gradually their codification began to take place. It became possible to compare different practices and borrow the most valuable.
In this regard, the compilers of the new liturgical Charters had an extensive heritage of liturgical experience.
At one time, the Studio Charter was highly respected in Byzantium. This Charter, although not in its original version, was transferred to Kyiv by the saint (11th century). Until the 13th century, it was the Studite Charter that prevailed in Rus'.
Then the Jerusalem Charter began to gain more and more popularity. In its original edition, the Jerusalem Typical was used in the Lavra of St. Sava (VI century). Over time, it has undergone a number of changes. In Rus', for example, they knew several of its forms.
In the 15th century, the Jerusalem Charter took a dominant position in Rus', almost completely displacing the Studite Charter.
From the book: Arranz M., S. J. “The Eye of the Church”
(History of Typikon). 1998.
WHAT IS A TYPIKON?
(Etymology, general concept)
The word "Typikon" can mean different concepts:
A) Typikon as a book containing instructions of a liturgical nature. There are different "Typicons" or editions of the Typikon in the Churches of the Byzantine tradition. In ancient times, the Byzantines and Slavs used the cathedral-parish “Typikon of St. Sophia of Constantinople”, monastic typikons - “Studio”, “Studio-Alexievsky”, etc.
Currently, all Slavic Churches of the Byzantine tradition (including the Russian Orthodox) in parishes and monasteries use the so-called “Jerusalem Typikon”, or “Typikon of St. Sava” (otherwise - “Savaitic Typikon”), originating from the famous monastery near Jerusalem . On the contrary, the Greek Churches, preserving the Savvaitic typicon, have been since the 19th century. serve according to the so-called “Typicon of the Great Church of Christ” by George Violakis.
B) Typikon as a historical tradition or living practice of worship in a given Church. This tradition may develop and change for various pastoral and theological reasons and due to historical events.
c) Typikon as a “rite”, that is, as a rule or way of worship as a whole in a given Church and at a given time. The concept of “rite” (ritus) is Western. It expresses everything that distinguishes one from another in the liturgical plan; there are, for example, the Byzantine Rite, the Alexandrian Rite, the Roman Rite, the Hispano-Mozarabic Rite, etc.
(106 votes: 4.7 out of 5)
Introduction
Fasting is important in the spiritual life of a Christian. The first commandment given by God to the man he created in paradise was the commandment to fast. “Because we did not fast, we were cast out of paradise! Therefore, let us fast in order to ascend to heaven again,” says the saint. The Lord Jesus Christ himself blessed the fasting work of his disciples, saying: “The days will come when the Bridegroom is taken away from them, and then they will fast” (). Many holy fathers spoke about the importance of fasting in spiritual life. “Nothing humbles the soul more than if someone abstains from food,” testified Abba Pimen. And the monk dedicated a special stage of his spiritual “Ladder” to fasting, where he noted that “the head of demons is the fallen star, and the head of passions is gluttony.”
Of course, Orthodox fasting was never seen as an end in itself. He, according to the thoughts of the holy fathers, is a means for true spiritual life, an aid in the fight against passions and on the path to communion with God. “Abstinence is necessary so that, after pacifying the flesh through fasting, it is easier to enter into battle with other passions,” Abba Serapion instructed. Physical fasting must always be coupled with spiritual self-restraint, primarily in passions, sinful desires, and lusts. “There is bodily fasting when the belly fasts from food and drink; spiritual fasting is when the soul abstains from evil thoughts, deeds and words... Physical fasting is useful for us, but mental fasting is absolutely necessary, so physical fasting is nothing without it,” wrote the saint.
However, the importance of bodily abstinence was recognized by all ascetics from the venerables from the ancient monastic patericons to the elders of the twentieth century.
At the same time, the Orthodox Church over the centuries has developed fairly clear rules and recommendations regarding the order and quality of food necessary for successfully completing the feat of bodily abstinence. These institutions are indicated in the Typikon and Triodion. At the same time, on the one hand, the number of meals per day is limited, on the other hand, the time of the first taste of food, and, finally, the quality of food. In some cases, the entire volume and composition of the meal is clearly specified.
It should be noted that the Orthodox charter is not divided into monastic and secular and is obligatory for all faithful children of the Orthodox Church. Only pregnant and nursing women, children, and the seriously ill are exempt from bodily fasting.
However, it should be taken into account that the charter was still formed in monasteries and mainly for monastic community life. Moreover, it focused on countries with hot climates. Even the saint, while in exile in the far north of the Roman Empire, noted that for the northern monasteries he founded, it was necessary to adjust the regulations on fasting, taking into account the more severe climate and heavy physical labor that the brethren had to endure.
The birthplace of the modern Church liturgical and disciplinary regulations is the Palestinian monasteries, primarily the monastery of Saint Sava near Jerusalem; also, as a rule, the Typikon reflects the tradition of Mount Athos. Often these two traditions are presented in parallel as equally possible and acceptable.
Perhaps, to a modern civilized person, the requirements of the Orthodox charter will seem unbearable, but even the very knowledge of what was considered common and normal in former times will allow us, if not to imitate the ancient workers, then at least to soberly assess our own measure of abstinence and ascetic feat and thus acquire humility.
General provisions of the Orthodox charter on meals
The Orthodox Charter does not require more than 2 meals a day. The first meal is usually served after the Divine Liturgy, i.e. around noon, and the second - after Vespers, i.e. In the evening. If there is only one meal, then it is usually offered at the 9th hour, Byzantine time.
All time instructions of the Typikon are based on the Byzantine principle of time calculation. This principle tied the clock to sunrise and sunset. Currently, it continues to operate on Mount Athos. According to the Byzantine clock, the time from sunrise to sunset was divided into 4 watches of the day, and also the time from sunset to sunrise into 4 watches of the night. Each watch consisted of 3 hours. Accordingly, the 1st hour of the day began with sunrise, and the 12th hour of the day ended with sunset. There is a tradition of approximately translating this system to modern clocks, when the 1st hour of the day according to the Typikon corresponds to 6 o’clock in the morning in our understanding, and the 1st hour of the night corresponds to our 6 o’clock in the evening (18.00). We will also adhere to this generally accepted tradition, indicating the approximate time when we are supposed to have a meal according to the Typikon.
Regarding the quality of food, we can distinguish following types of meals(listed in order of increasing severity of fasting):
- Permission “for everything” or “at the table of the brethren there is great consolation.” No restrictions (only the non-eating of meat by monks in all cases is preserved)
- Abstinence only from meat, all other foods are allowed (this happens for the laity only on Cheese Week - i.e. Shrovetide)
- Abstinence from meat, eggs and dairy products, but fish is allowed (and, of course, hot plant foods, vegetable oil, wine)
- Abstinence from meat, eggs, milk and fish. Hot vegetable food is allowed - “boiled” (i.e. heat-treated - boiled, baked, etc.) with vegetable oil and wine.
- Abstinence also from vegetable oil and wine. Hot food without oil is allowed.
- Xerophagy. “Bread and water and the like” are allowed (chapter 35), i.e. raw, dried or soaked vegetables, fruits (in the Typikon, for example, raisins, olives, nuts (chapter 36), figs, i.e. figs are offered) – “one thing every day” (chapter 36), i.e. every time one of these.
- Complete abstinence from food and drink is what is actually called “fasting” in the Typikon.
Naturally, a less strict regulation allows everything that is possible with a more strict fast. That is, for example, if according to the regulations fish is allowed, then of course you can eat vegetable oil, and if dairy products are allowed, then you can also eat fish.
Wine in the Byzantine tradition was consumed everywhere, mostly diluted hot water, and was considered a natural part of a regular meal. This explains the fairly frequent permission to drink wine in the meal regulations. Naturally, we are talking only about natural grape wine without added alcohol or sugar. The measure of wine is specified very clearly: from 1 to 3 krasovul (i.e. bowls). The charter also notes that “praise is given to a monk who does not drink wine” (Chapter 35), i.e. that abstinence from wine, even on those days when it is permitted by statute, is highly commendable.
The order of the meal, especially during the Nativity and Peter the Great fasts, is closely related to the rank, i.e. degree of holidays. From the point of view of the rules of fasting, the following three categories of church holidays are important: I - vigils, II - polyeleos and with doxology, III - small.
In the Typikon, the general order of the meal is described in chapter 35. Additions and clarifications regarding meals on holidays and fasts are given in chapters: 32,33,34,36, as well as in the month book itself (chapter 48), where instructions are given regarding the Nativity Lent and the order of meals on specific holidays are given. There are also instructions about the meal in chapters 49 and 50 - “On Pentecost” and “On Pentecost” and 51 “The beginning of the Lent of the glorious and all-praised Apostle Saints (Peter and Paul).” We will try to coordinate all these instructions into a common system.
The order of meals outside of long fasts.
In non-fasting times and on non-fasting days, i.e. except for Wednesday, the heel (and in monasteries, Monday is also considered fast days), one is supposed to eat twice a day without restrictions on the quality of food.
On Sundays and the Twelve Feasts of the Lord, there are three courses for lunch, and two for dinner. On other non-fasting days - two dishes for lunch, one for dinner.
The dishes for lunch and dinner are supposed to be the same. The Typikon does not allow cooking specifically for the evening meal. However, the evening meal should be eaten warm.
Wine is served at meals only on Sundays and holidays. On other days, even non-fasting days, its use without special need or weakness is prohibited.
Wednesday and Friday(in monasteries Monday is equated with them) - once a day “at the 9th hour” (about 15.00). According to the 69th rule of the Holy Apostles, to which the Typikon refers, the fast of Wednesday and Friday throughout the year is equated to Great Lent. This means that one is supposed to eat dry food once a day, “except for weakness and holidays” (chapter 33).
For violating this fast, as well as Great Lent, a layman is excommunicated from Communion for a time, and the priest is deposed from his rank.
On holidays fast Wednesday and Friday is relaxed as follows:
If the feast of the Nativity of Christ or Epiphany falls on Wednesday or Friday (in the monastery and on Monday), then fasting is canceled and two meals are eaten without limiting the quality of food.
If the twelve feasts of the Theotokos (Nativity of the Virgin Mary, Dormition, Presentation) or the great Sts. fall on the same days. App. Peter and Paul, the Nativity of John the Baptist, the Intercession, the Vigil of Saints, then two meals a day are provided and eating fish is allowed. The fast for dairy and meat foods is maintained.
If a middle holiday (polyeleos and with praise) falls on fasting days, then two meals are served, with dry food on the first, and in the evening boiled food with oil.
On minor holidays that fall on Wednesday or Friday (in the monastery - and Monday), the Typikon prescribes eating one meal at the 9th hour (15.00), but allows, “when spiritual trouble is not visible,” to eat boiled food without oil or even with oil (Chapter 36).
During periods of prolonged fasting, relaxations on the twelve and great holidays are specially stipulated, namely:
On the Feasts of the Transfiguration, Presentation and Entry of the Lord into Jerusalem (which always fall during fasting), on any day of the week we allow fish, wine and oil, serving two meals (Chapter 33). Those. The rules are the same as on great holidays that fall on Wednesday or Friday.
On the Feasts of the Exaltation of the Cross and the Beheading of John the Baptist (great but Lenten holidays), it is necessary to eat twice, allowing for wine and oil, but without fish.
At the Annunciation, which almost always falls during Great Lent, the rules for the meal depend not only on the day of the week, but also on what part of Great Lent it falls on. We will talk about this holiday in the next chapter.
Meal during Lent
The Orthodox Church established four long Lents - one for each season. Each of them prepares the Christian for one of the most important Church Holidays, and each has a different dedication. The oldest, longest, most strict and most important Lent is Lent. It is a preparation for the meeting of Holy Week and Easter of Christ. Great Lent is offered to us in the spring and, according to the testimony of Church Tradition, recorded in the Divine Service, it itself is a “spiritual spring” for the renewal of our spiritual feelings and pious thoughts. Great Lent lasts 49 days. In the Typikon it is called “Holy Pentecostal Day,” and the name itself emphasizes the special grace of these days. The name “Four Day” comes from the Church Slavonic numeral “fourty”, i.e. “forty” is not accidental. Great Lent itself lasts exactly 40 days, since from the total number of 49 the twelfth feasts of the Annunciation and the Entry of the Lord into Jerusalem are excluded, on which fasting is relaxed and in the language of the Typikon can no longer be called fasting in the strict sense, as well as the 6 days of Holy Week, which form a special Liturgical and ascetic cycle - Fast of Holy Week.
The second Lord's Fast is winter, Christmas. It is also long - lasts 40 days, and is a preparation for the second most important Gospel event after the Resurrection of Christ - Christmas.
The third Lent is autumn, Dormition. Dedicated to the Mother of God and prepares us for the main feast of the Mother of God - the Feast of the Assumption. It is the shortest, lasting only 14 days, but in severity it is equal to Lent.
The fourth Lent is summer, Petrovsky. This is an apostolic fast, which is dedicated to the labors and feats of the holy Apostles, who brought to us and to all peoples the Light of the Faith of Christ. It ends with the Feast of the Holy Apostles Peter and Paul. Historically, it was intended for those who violated or for some reason were unable to withstand Lent. And later it spread to all Christians. The length of this post is different years different because it depends on Easter. It begins on the Monday after All Saints' Week and ends on June 29/July 12. Accordingly, its duration varies from 11 to 42 days.
During different Lents, the rules for meals vary, so let’s talk about each Lent separately.
Lent
Great Lent begins on Cheese Week (Maslanitsa). The charter presupposes abstinence from meat from Cheese (Meatless) Monday, but all other food is permitted. Moreover, this week is continuous. This means that dairy products and eggs can also be consumed on Wednesday and Friday.
In terms of the number of meals, two meals are prescribed on all days except Wednesday and Friday. On Wednesday and Friday there is one meal in the evening “at the 9th hour” (Chapter 35), i.e. around 15.00.
On the Week of Cheese (Forgiveness Resurrection) a conspiracy is made. There are two meals and “at Vespers, at the meal there is consolation for the brethren” (sheet 407, p. 823)
First week of Great Lent According to the Charter, it is the strictest regarding meals.
The Charter offers two options for fasting during this week – the main one (Palestinian) and the Athos fast.
The first rite presupposes the following order of meals:
In the special chapter of the Typikon dedicated to Great Lent (Chapter 32), the first rite (of the Palestine Monastery of St. Sava the Sanctified) is given, but in a little more detail regarding the first three days. Namely, for those who cannot withstand complete abstinence from food and drink during the first two days of Great Lent, as well as for the elderly, “bread and kvass” are allowed on Tuesday after Vespers (i.e. after the 9th hour day according to Byzantine time, which approximately corresponds to from 14.00 to 15.00). On Wednesday, at the meal, “warm bread and warm vegetable food are blessed, and dill (i.e., a hot infusion or decoction of herbs or berries, fruits) with honey is given.”
The second rite of Athos suggests the following:
On Saturday of the First Week the number of meals in the Typikon is not specifically specified. Directions are given for only one meal, the second is not mentioned. However, the general structure of the Divine Service appoints the first meal in the afternoon, after the Liturgy, which presupposes the presence of an evening meal. The absence of special instructions means that the previously formulated general principle, namely, that the second meal is similar to the first in everything. This principle of “action by default” is, in principle, characteristic of the Typikon.
Regarding the quality of food, on Saturday of the First Week, boiled food with vegetable oil and wine is allowed. Boiled legumes, olives and black olives are recommended for meals; we eat boiled beans with white and black olives, and stew (i.e. boiled hot food) with oil. We drink wine according to the beauty” (sheet 425ob, p. 858).
On the first Sunday of Great Lent, i.e. on Sunday, The charter definitely prescribes two meals with boiled hot food, vegetable oil and wine - two bowls each. The same rule applies to all other Sundays of Lent.
In other weeks The Typikon (Chapter 32) prescribes on weekdays (Monday to Friday) to abstain from food and drink until the evening, which means eating food at the 9th hour of the day, i.e. around 15.00, and eat dry food once a day. On Saturdays and Sundays, eat boiled food with vegetable oil and wine twice a day. (Although it is not directly stated regarding the number of meals on Saturday, the entire structure of the Divine Services on Saturdays, as well as on Sundays, presupposes the first meal after the Liturgy in the afternoon, which means that an evening meal is also required. When the Typikon prescribes one meal per day, it is served after Vespers at 9 o'clock).
Fish in Lent allowed only twice - on the Feasts of the Annunciation and the Entry of the Lord into Jerusalem (Palm Resurrection).
On the Feast of the Finding of the Head of St. John the Baptist, which happened during Great Lent, there is one meal after Vespers, but at it two courses of hot boiled food with oil and wine are offered. If it falls on Wednesday or Friday, then two dishes of boiled food without oil; wine is permitted.
On the eve of the Annunciation(on the eve of the holiday), if it falls before Lazarus Saturday, boiled food with wine and oil is allowed. If it is during Holy Week, then the fast is not relaxed. There is only one meal.
In itself Feast of the Annunciation, if it does not fall on Saturday or Sunday, one meal is also prescribed, but eating fish is allowed. However, if the Annunciation falls on Holy Week, the fish is no longer eaten. On Holy Monday, Tuesday, Wednesday and Thursday, if the Annunciation occurs, wine and oil are allowed (there is only one meal). If the Annunciation falls on Great Friday, only wine is allowed.
On Thursday of the fifth week of Great Lent (St. Mary of Egypt) there is one meal at the 9th hour (about 15.00) - boiled food with oil and wine “of labor for the sake of vigil” (p. 882). Some statutes only allow wine and no oil (ibid.)
On Friday of the same week (before the Feast of the Praise of the Blessed Virgin Mary) the wine of “Labor for the sake of the vigil, who wants to be” is allowed (p. 883). There is only one meal at 9 o'clock.
The Charter of Holy Mount Athos allows two courses at a meal and the tasting of wine and oil not only on the feast of the Finding of the Head of St. John the Baptist (and regardless of the day of the week), but also in memory of the 40th martyrdom. Sebaste, On Wednesday of the Veneration of the Cross (at the end of Lent), on Thursday and Friday of the fifth week (on the Station of St. Mary of Egypt and on the Praise of the Mother of God).
On Lazarus Saturday in addition to boiled food with oil and wine, fish roe is allowed “even for imams,” i.e. if possible, three ongiyas (i.e. 100 g each)
On the Feast of the Entry of the Lord into Jerusalem(Palm Sunday) “there is consolation at the meal” - fish is served. As on other Sundays, there are two meals; of course, permission for wine and oil is retained.
During Holy Week Typikon in the first three days, i.e. on Monday, Tuesday and Wednesday he prescribes dry eating, while indicating: “just as in the 1st week of this holy Lent, on these days, on Great Monday, on Tuesday and on Wednesday it is appropriate to fast” (Chapter 49, p. 902) .
There is an obvious contradiction here, because for the First Week, complete abstinence was prescribed in the first two days, and on Wednesday “warm vegetable foods” were allowed, i.e. boiled food. It is also not entirely logical to particularly emphasize the severity of these days, while all weekdays of Great Lent the Typikon in another chapter prescribed the same dry eating (Chapter 35). Let's try to clarify this contradiction.
On the one hand, the Typikon often repeats information in different places with minor variations, so perhaps this is exactly the case. But on the other hand, it can be assumed that in this case we are dealing with the fixation of different charters, which is also characteristic of the Typikon. One of them is more strict, prescribing dry eating during the weekdays of the entire Lent. Another suggests dry eating only on Monday, Wednesday and Friday, like other Fasts, and on Tuesday and Thursday still suggested boiled food, albeit once a day and without oil. Those. similar to the Assumption Fast, which is indirectly confirmed by the phrase in the Typikon, which equates the Assumption Fast with the Great Fast.
On Maundy Thursday, food is eaten after Vespers, combined with the Liturgy of St. , i.e. once a day, in the evening. The Typikon sets the beginning of Vespers at the 8th hour of the day (i.e., from 2:00 p.m.), accordingly, its end will be at the tenth hour, i.e. around 15.30-16.00 hours.
Regarding the quality of food on Maundy Thursday, the Typikon gives three orders:
According to the usual (Palestinian) tradition, one dish is served, but eating boiled food with vegetable oil is allowed.
According to the Studite Rule, “eat the same broth, and it’s juicy, and the beans are boiled, and we also drink wine” (p. 912), i.e. one boiled dish is supposed, but supplemented with sochivo (any porridge) and legumes; This charter is silent about oil, i.e. apparently it is not allowed.
According to the statute of Holy Mount Athos, there are two boiled dishes with oil and wine.
On Great Friday, a full fast is prescribed, i.e. complete abstinence from food and drink. “If anyone is very weak or old,” i.e. very old in age, and cannot withstand a complete fast, “bread and water are given to him at sunset” (p. 920).
On Holy Saturday “at the 2nd hour of the night”, i.e. around 19.00, the only meal is served. “He gives the brethren one piece of bread, half a liter of bread, and 6 figs or dates, and one cup of wine. And where there is no wine, the brothers drink kvass from honey or from grain.” The studio charter is also cited, prescribing the same thing: “to eat nothing else, but bread and vegetables and a little wine” (p. 929)
For those who violate Great Lent by even eating fish, in addition to the prescribed two Holidays, the Typikon forbids Communion on Holy Pascha and prescribes two more weeks of repentance (Chapter 32).
Post of St. Apostolov:
The Typikon gives two orders, close but not identical. According to the first (chapter 34):
On Monday, Wednesday and Friday one meal is prescribed at the 9th hour (15.00), dry eating.
On Tuesday and Thursday boiled food with oil and wine is served. The number of meals is not directly stated, but according to the general logic of the text (from the contrast with Monday, Wednesday and Friday), one can conclude that two meals are eaten. This is also confirmed by the fact that in the next chapter, dedicated to the Dormition Fast, the need to fast until the 9th hour of the day (i.e. until 15.00) and, accordingly, to eat once a day on all days of the week is specifically stipulated.
Fish is allowed on Saturday and Sunday. The number of meals is not directly stated, but the Typikon directly prohibits fasting as complete abstinence on Saturdays and Sundays, so it is obvious that there are two meals - in the afternoon and in the evening (for example, see about the Christmas Eve of the Nativity of Christ and Epiphany: “on Saturday or week there is fasting does not happen” (p. 351, chapter 48, December 25)).
If, however, on Monday, Tuesday or Thursday there is a commemoration of the Polyelean saint or the saint “with doxology” (middle holiday), then fish is allowed on these days. On Monday, there are also two meals per day, like Tuesday or Thursday.
If the memory of such a saint (middle holiday) falls on Wednesday or Friday, then only eating wine and oil is allowed. There is only one meal per day.
If on Wednesday or Friday there is a commemoration of a vigil saint or a patronal feast day, then fish is allowed. Regarding the number of meals, the Typikon is again silent, but according to the general logic, one meal with a permit for fish was specially stipulated, so it is logical to assume that on such holidays it is necessary to eat two meals a day.
Another order (chapter 35 and 51 in part) suggests the following:
On Tuesday and Thursday, eat boiled food without oil once a day, one dish at about 15.00. Also included in the meal is “foreign dry food”, i.e. raw and soaked vegetables and fruits.
On Monday, Wednesday and Friday there is a dry diet of “bread and water and the like”, once a day.
On Saturday and Sunday - two meals of boiled food with oil and fish. Two dishes each.
Regarding the relaxation of fasting on holidays, the second rite does not give any special instructions that differ from the above.
Thus, there are only a few differences between the two ranks. The first involves eating two meals on Tuesday and Thursday with oil and wine, and the second blesses one to eat once a day and without oil, unless there is a holiday. All other provisions of the two ranks of Peter's Fast are similar.
Assumption Post
On weekdays, except Saturday and Sunday, there is one meal at 9 o'clock (15.00). On Monday, Wednesday and Friday - dry food, on Tuesday and Thursday - boiled food without vegetable oil. On Saturday and Sunday - two meals with vegetable oil and wine. Fish is only allowed during the Transfiguration.
Christmas post
According to the Typikon, its charter is in every way similar to the charter for the fast of Sts. App. Peter and Paul.
When committing the so-called "Hallelujah service", i.e. During a purely Lenten service, similar to the Lenten rite, when the Liturgy is not supposed to be celebrated, one is supposed to eat dry food at the 9th hour (Chapter 48, November 14). On the first day of both the Nativity and Petrov fasts, unless it falls on Saturday or Sunday, such a service is mandatory. On other days of these fasts, when the memory of minor saints is celebrated, the choice is left to the abbot.
Typikon appoints holidays, when the polyeleos or vigil holiday is celebrated and two meals, wine and oil are served on the following dates: November 16, 25 and 30, and December 4, 5, 6, 9, 17, 20 according to Art. style. These days are also accompanied by holidays in honor of Russian saints.
With the beginning of the Forefeast of Christmas, i.e. from December 21, according to the old style, fishing permits are canceled even for Saturdays and Sundays.
On Christmas Eves of Christmas and Epiphany there is fasting, i.e. abstaining from food and drink until evening. Food is served boiled with oil once a day after Vespers, i.e. no earlier than 9 o'clock (15.00).
If these days fall on Saturday and Resurrection, so that there is no fasting as complete abstinence on Saturday or Sunday, after the Liturgy of St. o, performed at the 6th hour (until 12.00), to taste “by the way we eat little bread and wine” (Chapter 48, December 25, p. 352). After Vespers, “we eat completely, but we don’t eat fish, but with wood oil (that is, with vegetable oil), and boiled or kutia with honey; We also drink wine, and in poor countries we drink beer (drink homemade– kvass, Home wine, beer, etc.)"
Meal at Pentecost
On Bright Week, “we allow the monks to eat cheese and eggs and fish, and the world for everything” (Chapter 32, p. 86)
During Pentecost, i.e. from Antipascha Week to Trinity, on Monday, Wednesday and Friday, there are two meals: the first is dry eating, the second is “more perfect than eating” (Chapter 32), i.e. boiled food with oil. Some also allow fish (Chapter 33). Of course, fish is included in the Feasts of Mid-Pentecost and Easter.
From Trinity to All Saints' Week - permission for everything, including Wednesday and Friday.
Conclusion
Concluding the review of the regulations on fasting set out in the Typikon, I would like to emphasize that it was formed on the basis of the living experience of the centuries-old ascetic life of our ancestors and was considered feasible for every average person. The lives of the venerable fathers often describe marvelous feats of fasting that surpass human understanding. Some holy fathers did not eat the entire Great Lent, others fasted until the 9th hour every day and ate food once a day without being full, and still others throughout their lives did not eat not only milk, but even fish, and only put oil on the table. once a year, on Easter. Examples of such fasting can be found even in the biographies of Athonite elders of the 19th and 20th centuries. Therefore, it seems very useful to recognize one’s weakness in the feat of fasting, comparing the customs of Orthodox fasting that are generally accepted today and the recommendations of the Church Charter. And also, with the blessing of the spiritual fathers, diversify the personal feat of fasting, taking for oneself as a rule at least one or another separate requirement of the charter for a certain period of time - for example, for the Nativity fast that has now begun.
– eating uncooked food, such as: bread, nuts, dried fruits, raw vegetables and fruits, olives, etc.
dill– decoction or infusion of herbs, fruits, berries.
The days of the Nativity Fast are coming. As a priest, people often ask me how to fast. Surprisingly, the question is not so simple, because, on the one hand, there are strict instructions of the church charter developed by the holy fathers. On the other hand, there are our weaknesses, as well as the trends of the times. And you, a simple parish priest, must decide how to apply these rules in real life. But in order to make a decision, you first need to know these rules themselves, both the priest and the laity.
The leader of our choir, Ekaterina Kovina, with my blessing, collected and summarized all the provisions of the Typikon regarding the practice of fasting. It turned out to be a small study that I decided to post on my blog.
I warn you right away and ask you not to be afraid of the severity that is recorded in the church charter. This publication was made not so much as a call to fulfillment, but to realize how much we have deviated from what was previously considered the norm, and through this to acquire at least one, but the main virtue: humility in our weak fasting.
Introduction
Fasting is important in the spiritual life of a Christian. The first commandment given by God to the paradise he created for man was the commandment to fast. “Because we did not fast, we were cast out of paradise! Therefore, we will fast in order to ascend to heaven again,” says St. Basil the Great. The Lord Jesus Christ himself blessed the fasting work of his disciples, saying: “The days will come when the Bridegroom is taken away from them, and then they will fast” (Matthew 9:15). Many holy fathers spoke about the importance of fasting in spiritual life. “The soul is not humbled by anything more than if someone abstains from food,” testified Abba Pimen. And the Monk John Climacus dedicated a special stage of his spiritual “Ladder” to fasting, where he noted that “the leader of demons is the fallen star, and the head of the passions is gluttony.”
Of course, Orthodox fasting was never seen as an end in itself. He, according to the thoughts of the holy fathers, is a means for true spiritual life, an aid in the fight against passions and on the path to communion with God. “Abstinence is necessary so that, after pacifying the flesh through fasting, it is easier to enter into battle with other passions,” Abba Serapion instructed. Physical fasting must always be coupled with spiritual self-restraint, primarily in passions, sinful desires, and lusts. “There is bodily fasting when the belly fasts from food and drink; spiritual fasting is when the soul abstains from evil thoughts, deeds and words... Physical fasting is useful for us, but mental fasting is absolutely necessary, so physical fasting is nothing without it,” wrote Saint Tikhon of Zadonsk.
However, the importance of bodily abstinence was recognized by all ascetics from the venerables from the ancient monastic patericons to the elders of the twentieth century.
At the same time, the Orthodox Church over the centuries has developed fairly clear rules and recommendations regarding the order and quality of food necessary for successfully completing the feat of bodily abstinence. These institutions are indicated in the Typikon and Triodion. At the same time, on the one hand, the number of meals per day is limited, on the other hand, the time of the first taste of food, and, finally, the quality of food. In some cases, the entire volume and composition of the meal is clearly specified.
It should be noted that the Orthodox charter is not divided into monastic and secular and is obligatory for all faithful children of the Orthodox Church. Only pregnant and nursing women, children, and the seriously ill are exempt from bodily fasting.
However, it should be taken into account that the charter was still formed in monasteries and mainly for monastic community life. Moreover, it focused on countries with hot climates. Even St. John Chrysostom, while in exile in the far north of the Roman Empire, noted that for the northern monasteries he founded, it was necessary to adjust the regulations on fasting, taking into account the harsher climate and the heavy physical labor that the brethren had to endure.
The birthplace of the modern Church liturgical and disciplinary regulations is the Palestinian monasteries, primarily the monastery of Saint Sava near Jerusalem; also, as a rule, the Typikon reflects the tradition of Mount Athos. Often these two traditions are presented in parallel as equally possible and acceptable.
Perhaps, to a modern civilized person, the requirements of the Orthodox charter will seem unbearable, but even the very knowledge of what was considered common and normal for a pious Christian in former times will allow us, if not to imitate the ancient workers, then at least to soberly assess our own measure of abstinence and ascetic deed and thus acquiring humility.
General provisions of the Orthodox charter on meals
The Orthodox Charter does not require more than 2 meals a day. The first meal is usually served after the Divine Liturgy, i.e. around noon, and the second - after Vespers, i.e. In the evening. If there is only one meal, then it is usually offered at the 9th hour, Byzantine time.
All time instructions of the Typikon are based on the Byzantine principle of time calculation. This principle tied the clock to sunrise and sunset. Currently, it continues to operate on Mount Athos. According to the Byzantine clock, the time from sunrise to sunset was divided into 4 watches of the day, and also the time from sunset to sunrise into 4 watches of the night. Each watch consisted of 3 hours. Accordingly, the 1st hour of the day began with sunrise, and the 12th hour of the day ended with sunset. There is a tradition of approximately translating this system to modern clocks, when the 1st hour of the day according to the Typikon corresponds to 6 o’clock in the morning in our understanding, and the 1st hour of the night corresponds to our 6 o’clock in the evening (18.00). We will also adhere to this generally accepted tradition, indicating the approximate time when we are supposed to have a meal according to the Typikon.
With regard to the quality of food, the following types of meals can be distinguished (listed in order of increasing severity of fasting):
Permission “for everything” or “at the table of the brethren there is great consolation.” No restrictions (only the non-eating of meat by monks in all cases is preserved)
Abstinence only from meat, all other foods are allowed (this happens for the laity only on Cheese Week - i.e. Shrovetide)
Abstinence from meat, eggs and dairy products, but fish is allowed (and, naturally, hot vegetable foods, vegetable oil, wine)
Abstinence from meat, eggs, milk and fish. Hot vegetable food is allowed - “boiled” (i.e. heat-treated - boiled, baked, etc.) with vegetable oil and wine.
Abstinence also from vegetable oil and wine. Hot food without oil is allowed.
Xerophagy. “Bread and water and the like” are allowed (chapter 35), i.e. raw, dried or soaked vegetables, fruits (in the Typikon, for example, raisins, olives, nuts (chapter 36), figs, i.e. figs are offered) – “one thing every day” (chapter 36), i.e. every time one of these.
Complete abstinence from food and drink is what is actually called “fasting” in the Typikon.
Naturally, a less strict regulation allows everything that is possible with a more strict fast. That is, for example, if according to the regulations fish is allowed, then of course you can eat vegetable oil, and if dairy products are allowed, then you can also eat fish.
In the Byzantine tradition, wine was consumed everywhere, mostly diluted with hot water, and was considered a natural component of a regular meal. This explains the fairly frequent permission to drink wine in the meal regulations. Naturally, we are talking only about natural grape wine without added alcohol or sugar. The measure of wine is specified very clearly: from 1 to 3 krasovul* (i.e. bowls). The charter also notes that “praise is given to a monk who does not drink wine” (Chapter 35), i.e. that abstinence from wine, even on those days when it is permitted by statute, is highly commendable.
The order of the meal, especially during the Nativity and Peter the Great fasts, is closely related to the rank, i.e. degree of holidays. From the point of view of the rules of fasting, the following three categories of church holidays are important: I – vigils,
II – polyeleos and with doxology,
III – small.
In the Typikon, the general order of the meal is described in chapter 35. Additions and clarifications regarding meals on holidays and fasts are given in chapters: 32,33,34,36, as well as in the month book itself (chapter 48), where instructions are given regarding the Nativity Lent and the order of meals on specific holidays are given. There are also instructions about the meal in chapters 49 and 50 - “On Pentecost” and “On Pentecost” and 51 “The beginning of the Lent of the glorious and all-praised Apostle Saints (Peter and Paul).” We will try to coordinate all these instructions into a common system.
The order of meals outside of long fasts.
In non-fasting times and on non-fasting days, i.e. except for Wednesday, the heel (and in monasteries, Monday is also considered fast days), one is supposed to eat twice a day without restrictions on the quality of food.
On Sundays and the Twelve Feasts of the Lord, there are three courses for lunch, and two for dinner. On other non-fasting days - two dishes for lunch, one for dinner.
The dishes for lunch and dinner are supposed to be the same. The Typikon does not allow cooking specifically for the evening meal. However, the evening meal should be eaten warm.
Wine is served at meals only on Sundays and holidays. On other days, even non-fasting days, its use without special need or weakness is prohibited.
On Wednesdays and Fridays (in monasteries Monday is equated with them) - once a day “at the 9th hour” (about 15.00). According to the 69th rule of the Holy Apostles, to which the Typikon refers, the fast of Wednesday and Friday throughout the year is equated to Great Lent. This means that one is supposed to eat dry food once a day, “except during weakness and holidays” (chapter 33).
For violating this fast, as well as Great Lent, a layman is excommunicated from Communion for a time, and the priest is deposed from his rank.
On Holidays, the fast of Wednesday and Friday is relaxed as follows:
If the feast of the Nativity of Christ or Epiphany falls on Wednesday or Friday (in the monastery and on Monday), then fasting is canceled and two meals are eaten without limiting the quality of food.
If the twelve feasts of the Theotokos (Nativity of the Virgin Mary, Dormition, Presentation) or the great Sts. fall on the same days. App. Peter and Paul, the Nativity of John the Baptist, the Intercession, the Vigil of Saints, then two meals a day are provided and eating fish is allowed. The fast for dairy and meat foods is maintained.
If a middle holiday (polyeleos and with praise) falls on fasting days, then two meals are served, with dry food on the first, and in the evening boiled food with oil.
On minor holidays that fall on Wednesday or Friday (in the monastery - and Monday), the Typikon prescribes eating one meal at the 9th hour (15.00), but allows, “when spiritual trouble is not visible,” to eat boiled food without oil or even with oil (Chapter 36).
During periods of prolonged fasting, relaxations on the twelve and great holidays are specially stipulated, namely:
On the Feasts of the Transfiguration, Presentation and Entry of the Lord into Jerusalem (which always fall during fasting), on any day of the week we allow fish, wine and oil, serving two meals (Chapter 33). Those. The rules are the same as on great holidays that fall on Wednesday or Friday.
On the Feasts of the Exaltation of the Cross and the Beheading of John the Baptist (great but Lenten holidays), it is necessary to eat twice, allowing for wine and oil, but without fish.
At the Annunciation, which almost always falls during Great Lent, the rules for the meal depend not only on the day of the week, but also on what part of Great Lent it falls on. We will talk about this holiday in the next chapter.
Meal during Lent
The Orthodox Church has established four long Lents - one for each season. Each of them prepares a Christian for one of the most important Church Holidays, and each has a different dedication. The oldest, longest, most strict and most important Lent is Lent. It is a preparation for the meeting of Holy Week and Easter of Christ. Great Lent is offered to us in the spring and, according to the testimony of Church Tradition, recorded in the Divine Service, it itself is a “spiritual spring” for the renewal of our spiritual feelings and pious thoughts. Great Lent lasts 49 days. In the Typikon it is called “Holy Pentecostal Day,” and the name itself emphasizes the special grace of these days. The name “Four Day” comes from the Church Slavonic numeral “fourty”, i.e. “forty” is not accidental. Great Lent itself lasts exactly 40 days, since from the total number of 49 the twelfth feasts of the Annunciation and the Entry of the Lord into Jerusalem are excluded, on which fasting is relaxed and in the language of the Typikon can no longer be called fasting in the strict sense, as well as the 6 days of Holy Week, which form a special Liturgical and ascetic cycle - Fast of Holy Week.
The second Lord's Fast is winter, Christmas. It is also long - lasts 40 days, and is a preparation for the second most important Gospel event after the Resurrection of Christ - Christmas.
The third Lent is autumn, Dormition. Dedicated to the Mother of God and prepares us for the main feast of the Mother of God - the Feast of the Assumption. It is the shortest, lasting only 14 days, but in severity it is equal to Lent.
The fourth Lent is summer, Petrovsky. This is an apostolic fast, which is dedicated to the labors and feats of the holy Apostles, who brought to us and to all peoples the Light of the Faith of Christ. It ends with the Feast of the Holy Apostles Peter and Paul. Historically, it was intended for those who violated or for some reason were unable to withstand Lent. And later it spread to all Christians. The length of this Lent varies from year to year because it depends on Easter. It begins on the Monday after All Saints' Week and ends on June 29/July 12. Accordingly, its duration varies from 11 to 42 days.
During different Lents, the rules for meals vary, so let’s talk about each Lent separately.
Great Lent.
Great Lent begins on Cheese Week (Maslanitsa). The charter presupposes abstinence from meat from Cheese (Meatless) Monday, but all other food is permitted. Moreover, this week is continuous. This means that dairy products and eggs can also be consumed on Wednesday and Friday.
In terms of the number of meals, two meals are prescribed on all days except Wednesday and Friday. On Wednesday and Friday there is one meal in the evening “at the 9th hour” (Chapter 35), i.e. around 15.00.
On the Week of Cheese (Forgiveness Resurrection) a conspiracy is made. There are two meals and “at Vespers, at the meal there is consolation for the brethren” (sheet 407, p. 823)
According to the Rules, the first week of Great Lent is the strictest regarding meals.
The Charter offers two options for fasting during this week – the main one (Palestinian) and the Athos fast.
The first rite presupposes the following order of meals:
Monday and Tuesday – complete abstinence from food and drink. (“For it is not acceptable to perform presanctified works, even until Wednesday, for which one must fast, according to the tradition of the whole brotherhood.” Sheet 415, p. 839)
On Wednesday there is one meal after Vespers and the Liturgy of the Presanctified Gifts. “We eat dry food: we drink juice with honey” (sheet 423, p. 853).
On Thursday - complete abstinence from food and drink. “On the Thursday of that week we do not serve a meal, but we remain fasting even until the heel” (sheet 423ob, p. 854)
On Friday, once a day, boiled food without oil is eaten. “We eat jam with plums without elea and armea*. Those who choose, eat dry food, just like on Wednesday” (sheet 424b, p. 856). The Typikon also points to the tradition of the monastery of St. Savva the Consecrated One on this day, for the sake of the memory of St. Theodore Tyrone, drink wine and oil. However, this tradition is designated as rejected: “but we do not do this now for the honesty of the day” (Ibid.).
In the special chapter of the Typikon dedicated to Great Lent (Chapter 32), the first rite (of the Palestine Monastery of St. Sava the Sanctified) is given, but in a little more detail regarding the first three days. Namely, for those who cannot withstand complete abstinence from food and drink during the first two days of Great Lent, as well as for the elderly, “bread and kvass” are allowed on Tuesday after Vespers (i.e. after the 9th hour day according to Byzantine time, which approximately corresponds to from 14.00 to 15.00). On Wednesday, at the meal, “warm bread and warm vegetable food are blessed, and dill * (i.e., a hot infusion or decoction of herbs or berries, fruits) with honey is given.”
The second rite of Athos suggests the following:
Monday – complete abstinence from food.
On Tuesday, Wednesday and Thursday - eat once a day, in the evening, one liter* of bread, maybe with salt, and water. “The Holy Mountain charter does not at all command eating on the first day. On Tuesday, Wednesday and Thursday it is appropriate to eat one liter* of bread and water, and nothing else except requiring salt with the bread” (sheet 415, p. 839)
On Friday - there is no separate instruction, therefore, in the same way as the Palestinian charter prescribes (see above)
On Saturday of the First Week, the number of meals in the Typikon is not specifically specified. Directions are given for only one meal, the second is not mentioned. However, the general structure of the Divine Service appoints the first meal in the afternoon, after the Liturgy, which presupposes the presence of an evening meal. The absence of specific instructions means that the previously formulated general principle applies, namely, that the second meal is in every way similar to the first. This principle of “action by default” is, in principle, characteristic of the Typikon.
Regarding the quality of food, on Saturday of the First Week, boiled food with vegetable oil and wine is allowed. Boiled legumes, olives and black olives are recommended for meals; we eat boiled beans with white and black olives, and jam* (i.e. boiled hot food) with oil. We drink wine according to the beauty*” (sheet 425ob, p. 858).
On the first Sunday of Great Lent, i.e. on Sunday, the charter definitely prescribes two meals with boiled hot food, vegetable oil and wine - two bowls each. The same rule applies to all other Sundays of Lent.
In other weeks, the Typikon (Chapter 32) prescribes on weekdays (Monday to Friday) to abstain from food and drink until the evening, which means eating food at the 9th hour of the day, i.e. around 15.00, and eat dry food once a day. On Saturdays and Sundays, eat boiled food with vegetable oil and wine twice a day. (Although it is not directly stated regarding the number of meals on Saturday, the entire structure of the Divine Services on Saturdays, as well as on Sundays, presupposes the first meal after the Liturgy in the afternoon, which means that an evening meal is also prescribed. When the Typikon prescribes one meal per day, it is served after Vespers at 9 o'clock).
Fish is allowed only twice during Lent - on the Feasts of the Annunciation and the Entry of the Lord into Jerusalem (Palm Resurrection).
On the Feast of the Finding of the Head of St. John the Baptist, which occurred during Great Lent, there is one meal after Vespers, but it includes two courses of hot boiled food with oil and wine. If it falls on Wednesday or Friday, then two dishes of boiled food without oil; wine is permitted.
On the pre-celebration of the Annunciation (on the eve of the holiday), if it falls before Lazarus Saturday, boiled food with wine and oil is allowed. If it is during Holy Week, then the fast is not relaxed. There is only one meal.
On the Feast of the Annunciation itself, if it does not fall on Saturday or Sunday, there is also one meal, but eating fish is allowed. However, if the Annunciation falls on Holy Week, the fish is no longer eaten. On Holy Monday, Tuesday, Wednesday and Thursday, if the Annunciation occurs, wine and oil are allowed (there is only one meal). If the Annunciation falls on Great Friday, only wine is allowed.
On Thursday of the fifth week of Great Lent (St. Mary of Egypt) there is one meal at the 9th hour (about 15.00) - boiled food with oil and wine “of labor for the sake of vigil” (p. 882). Some statutes only allow wine and no oil (ibid.)
On Friday of the same week (before the Feast of the Praise of the Blessed Virgin Mary) the wine of “Labor for the sake of the vigil, who wants to be” is allowed (p. 883). There is only one meal at 9 o'clock.
The Charter of Holy Mount Athos allows two courses at a meal and the tasting of wine and oil not only on the feast of the Finding of the Head of St. John the Baptist (and regardless of the day of the week), but also in memory of the 40th martyrdom. Sebaste, On Wednesday of the Veneration of the Cross (at the end of Lent), on Thursday and Friday of the fifth week (on the Station of St. Mary of Egypt and on the Praise of the Mother of God).
On Lazarus Saturday, in addition to boiled food with oil and wine, fish caviar is allowed “even for imams,” i.e. if possible, three ongies* (i.e. 100 g each)
On the Feast of the Entry of the Lord into Jerusalem (Palm Resurrection), “consolation at the meal” is fish. As on other Sundays, there are two meals; of course, permission for wine and oil is retained.
During Holy Week, Typikon in the first three days, i.e. on Monday, Tuesday and Wednesday he prescribes dry eating, while indicating: “just as in the 1st week of this holy Lent, on these days, on Great Monday, on Tuesday and on Wednesday it is appropriate to fast” (Chapter 49, p. 902) .
There is an obvious contradiction here, because for the First Week, complete abstinence was prescribed in the first two days, and on Wednesday “warm vegetable foods” were allowed, i.e. boiled food. It is also not entirely logical to particularly emphasize the severity of these days, while all weekdays of Great Lent the Typikon in another chapter prescribed the same dry eating (Chapter 35). Let's try to clarify this contradiction.
On the one hand, the Typikon often repeats information in different places with minor variations, so perhaps this is exactly the case. But on the other hand, it can be assumed that in this case we are dealing with the fixation of different charters, which is also characteristic of the Typikon. One of them is more strict, prescribing dry eating during the weekdays of the entire Lent. Another suggests dry eating only on Monday, Wednesday and Friday, like other Fasts, and on Tuesday and Thursday still suggested boiled food, albeit once a day and without oil. Those. similar to the Assumption Fast, which is indirectly confirmed by the phrase in the Typikon, which equates the Assumption Fast with the Great Fast.
On Maundy Thursday, food is eaten after Vespers, combined with the Liturgy of St. Basil the Great, i.e. once a day, in the evening. The Typikon sets the beginning of Vespers at the 8th hour of the day (i.e., from 2:00 p.m.), accordingly, its end will be at the tenth hour, i.e. around 15.30-16.00 hours.
Regarding the quality of food on Maundy Thursday, the Typikon gives three orders:
According to the usual (Palestinian) tradition, one dish is served, but eating boiled food with vegetable oil is allowed.
According to the Studite Rule, “eat the same broth, and it’s juicy, and the beans are boiled, and we also drink wine” (p. 912), i.e. one boiled dish is supposed, but supplemented with sochivo* (any porridge) and legumes; This charter is silent about oil, i.e. apparently it is not allowed.
According to the statute of Holy Mount Athos, there are two boiled dishes with oil and wine.
On Great Friday, a complete fast is prescribed, that is, complete abstinence from food and drink. “If anyone is very weak or old,” i.e. very old in age, and cannot withstand a complete fast, “bread and water are given to him at sunset” (p. 920).
On Holy Saturday “at the 2nd hour of the night”, i.e. around 19.00, the only meal is served. “He gives the brethren one piece of bread, half a liter* of bread, and 6 figs or dates, and one cup of wine. And where there is no wine, the brothers drink kvass from honey or from grain.” The studio charter is also cited, prescribing the same thing: “to eat nothing else, but bread and vegetables and a little wine” (p. 929)
For those who violate Great Lent by even eating fish, in addition to the prescribed two Holidays, the Typikon forbids Communion on Holy Pascha and prescribes two more weeks of repentance (Chapter 32).
Post of St. Apostolov:
The Typikon gives two orders, close but not identical. According to the first (chapter 34):
On Monday, Wednesday and Friday one meal is prescribed at the 9th hour (15.00), dry eating.
On Tuesday and Thursday boiled food with oil and wine is served. The number of meals is not directly stated, but according to the general logic of the text (from the contrast to Monday, Wednesday and Friday), we can conclude that two meals are eaten. This is also confirmed by the fact that in the next chapter, dedicated to the Dormition Fast, the need to fast until the 9th hour of the day (i.e. until 15.00) and, accordingly, to eat once a day on all days of the week is specifically stipulated.
Fish is allowed on Saturday and Sunday. The number of meals is not directly stated, but the Typikon directly prohibits fasting as complete abstinence on Saturdays and Sundays, so it is obvious that there are two meals - during the day and in the evening (for example, see about the Christmas Eve of the Nativity of Christ and Epiphany: “on Saturday or week fasting does not happen” (p. 351, chapter 48, December 25)).
If, however, on Monday, Tuesday or Thursday there is a commemoration of the Polyelean saint or the saint “with doxology” (middle holiday), then fish is allowed on these days. On Monday, there are also two meals per day, like Tuesday or Thursday.
If the memory of such a saint (middle holiday) falls on Wednesday or Friday, then only eating wine and oil is allowed. There is only one meal per day.
If on Wednesday or Friday there is a commemoration of a vigil saint or a patronal feast day, then fish is allowed. Regarding the number of meals, the Typikon is again silent, but according to the general logic, one meal with a permit for fish was specially stipulated, so it is logical to assume that on such holidays it is necessary to eat two meals a day.
Another order (chapter 35 and 51 in part) suggests the following:
On Tuesday and Thursday, eat boiled food without oil once a day, one dish at about 15.00. Also included in the meal is “foreign dry food”, i.e. raw and soaked vegetables and fruits.
On Monday, Wednesday and Friday there is a dry diet of “bread and water and the like”, once a day.
On Saturday and Sunday - two meals of boiled food with oil and fish. Two dishes each.
Regarding the relaxation of fasting on holidays, the second rite does not give any special instructions that differ from the above.
Thus, there are only a few differences between the two ranks. The first involves eating two meals on Tuesday and Thursday with oil and wine, and the second blesses one to eat once a day and without oil, unless there is a holiday. All other provisions of the two ranks of Peter's Fast are similar.
Assumption Post
On weekdays, except Saturday and Sunday, there is one meal at 9 o'clock (15.00). On Monday, Wednesday and Friday - dry food, on Tuesday and Thursday - boiled food without vegetable oil. On Saturday and Sunday - two meals with vegetable oil and wine. Fish is only allowed during the Transfiguration.
Christmas post.
According to the Typikon, its charter is in every way similar to the charter for the fast of Sts. App. Peter and Paul.
When committing the so-called "Hallelujah service", i.e. During a purely Lenten service, similar to the Lenten rite, when the Liturgy is not supposed to be celebrated, one is supposed to eat dry food at the 9th hour (Chapter 48, November 14). On the first day of both the Nativity and Petrov fasts, unless it falls on Saturday or Sunday, such a service is mandatory. On other days of these fasts, when the memory of minor saints is celebrated, the choice is left to the abbot.
The Typikon designates the following dates as holidays, when a polyeleos or vigil feast is celebrated and two meals, wine and oil are served: November 16, 25 and 30, and December 4, 5, 6, 9, 17, 20 according to Art. style. These days are also accompanied by holidays in honor of Russian saints.
With the beginning of the Forefeast of Christmas, i.e. from December 21, according to the old style, fishing permits are canceled even for subbotniks and Sundays.
On Christmas Eves of Christmas and Epiphany there is fasting, i.e. abstaining from food and drink until evening. Food is served boiled with oil once a day after Vespers, i.e. no earlier than 9 o'clock (15.00).
If these days fall on Saturday and Resurrection, so that there is no fasting as complete abstinence on Saturday or Sunday, it is necessary after the Liturgy of St. John Chrysostom, celebrated at the 6th hour (until 12.00), to taste “we eat bread and wine according to the rules” little” (Chapter 48, December 25, p. 352). After Vespers, “we eat completely, but we don’t eat fish, but with wood oil (that is, with vegetable oil), and boiled or kutia with honey; We also drink wine, and in poor countries we drink beer (home-made drinks - kvass, home-made wine, beer, etc.)”
Meal at Pentecost
On Bright Week, “we allow the monks to eat cheese and eggs and fish, and the world for everything” (Chapter 32, p. 86)
During Pentecost, i.e. from Antipascha Week to Trinity, on Monday, Wednesday and Friday, there are two meals: the first is dry eating, the second is “more perfect than eating” (Chapter 32), i.e. boiled food with oil. Some also allow fish (Chapter 33). Of course, fish is included in the Feasts of Mid-Pentecost and Easter.
From Trinity to All Saints' Week - permission for everything, including Wednesday and Friday.
Conclusion
Concluding the review of the regulations on fasting set out in the Typikon, I would like to emphasize that it was formed on the basis of the living experience of the centuries-old ascetic life of our ancestors and was considered feasible for every average person. The lives of the venerable fathers often describe marvelous feats of fasting that surpass human understanding. Some holy fathers did not eat the entire Great Lent, others fasted until the 9th hour every day and ate food once a day without being full, and still others throughout their lives did not eat not only milk, but even fish, and only put oil on the table. once a year, on Easter. Examples of such fasting can be found even in the biographies of Athonite elders of the 19th and 20th centuries. Therefore, it seems very useful to recognize one’s weakness in the feat of fasting, comparing the customs of Orthodox fasting that are generally accepted today and the recommendations of the Church Charter. And also, with the blessing of the spiritual fathers, diversify the personal feat of fasting, taking for oneself as a rule at least one or another separate requirement of the charter for a certain period of time - for example, for the Nativity fast that has now begun.
APPLICATION
Some ancient names of food and ancient measures,
used in Typikon
armey - pickles and pickles, i.e. food prepared for future use.
boiling – hot food that has undergone heat treatment, i.e. boiled, baked, etc.
oil – vegetable oil (historically – olive)
krasovulya (cup) – a measure of liquid equal to approximately half a pound, i.e. about 200 gr.
liter – a measure of weight equal to 340 grams.
ongiya - a measure of weight equal to 1/12th of a pound or 8 spools, i.e. 34 gr.
sochivo – boiled cereals, i.e. porridge; usually sweet, with the addition of nuts, dried fruits (dried apricots, raisins, etc.), honey. Traditionally made from wheat grains
dry eating - eating uncooked food, such as: bread, nuts, dried fruits, raw vegetables and fruits, olives, etc.
dill - decoction or infusion of herbs, fruits, berries
During the years of persecution of the Orthodox Church, even among Russian believers, spiritual traditions, including the traditions of fasting, have been largely lost. For example, they began to eat fish as a lean food. Meanwhile, the Typikon, Menaion, Triodion and the Great Book of Hours, where explanations are given about fasting, say the following: fish is eaten only on holidays. Thus, during Great Lent, fish dishes are allowed to be eaten on the Annunciation of the Blessed Virgin Mary and on the Entry of the Lord into Jerusalem (on Lazarus Saturday, at a meal you can “consolate” with fish caviar), Dormition - on the Transfiguration of the Lord, Peter and Nativity - on Saturdays and Sundays. In the last five days before Christmas, when strict fasting is observed, fish is not eaten even on Saturday and Sunday. Relaxation during fasting is given only on major holidays. On patronal holidays, fish dishes are allowed even if they fall on Wednesday or Friday.
When there is no fasting, fish is eaten on Wednesdays and Fridays only during the period from Easter to Trinity.
In addition, it was prescribed to eat not all breeds of fish, but only those that did not belong to predatory species. Wine and oil (vegetable oil) during Lent and Dormition are allowed on Saturdays and Sundays, as well as on some holidays. On other days there is no wine or oil. During Peter's and Nativity fasts, wine and oil are consumed on Tuesdays, Thursdays, Saturdays and Sundays. On Mondays, the Typikon in the last two fasts prescribes for the laity, as well as for the monks, to keep a strict fast in honor of the angels.
In general, according to the quality, Lenten food is divided, in accordance with the Church Charter, into 4 degrees: 1. “Dry eating” - that is, bread, uncooked vegetables and fruits, fresh, dried or pickled. 2. “Boiling without oil” - boiled vegetables without vegetable oil. 3. “Permission for wine and oil” (wine is drunk in moderation to strengthen the strength of those fasting). 4. “Permit to fish.”
In the first and passionate weeks of Great Lent, “dry eating” is prescribed, in other weeks from Monday to Friday - “dry eating” and “boiling without oil.”
On the first Friday of Holy Pentecost, before the end of mass, kolivo, that is, boiled grain seeds with dry fruits, is brought out into the middle of the church and blessed, and a canon is sung in memory of the saint. Theodore Tyrone. The apostate Emperor Julian secretly ordered Christian food in the market to be desecrated with the blood of an idol sacrifice; but God, through the Great Martyr Theodore Tiron, who appeared in a dream to Bishop Eudoxius, commanded Christians not to eat it, but to eat koliv - boiled wheat with honey.
Some believers believe that strict multi-day fasts exhaust a person and harm his health, that in our time it is difficult to fast because of the high prices for food, because of their monotony. This is a preconceived opinion, which is based on the desire to justify one’s reluctance to carry out the feat of fasting. Firstly, for the infirm, pregnant women, those on the move, those who eat in canteens, and children under 14 years of age, there is a weakened fast. If necessary, the priest can weaken the measure of fasting for a person if he is unable to do it, and give permission to eat specific fasting foods. Secondly, examples from the lives of saints show: fasting not only does not harm health, but also strengthens it. So, Macarius of Alexandria ate the Holy Pentecost once a week and lived a hundred years, Rev. Anfim Lent spent without food and lived one hundred and ten years, St. Alypius the Stylite died at the age of one hundred and eighteen years, etc. Of course, we are far from the exploits of the saints, but we are able to follow the instructions of the Church Charter with God’s help and prayer.
During Great Lent, liturgy is not served in churches on Mondays, Tuesdays, and Thursdays. On Wednesday and Friday the Liturgy of the Presanctified Gifts is celebrated, on Saturday and Sunday the Liturgy of John Chrysostom and Basil the Great. Infants can receive communion only on Saturdays and Sundays.
