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What can you do on Lenten Wednesday? Lent Wednesday Friday. Short post, one day post. What you can eat and what you can’t

Believers who have recently been baptized ask many questions regarding church life. They are especially concerned about how to fast correctly on Wednesday and Friday. After all, for most this is a completely new life experience. Many do not understand why additional abstinence in food is needed, since there are already enough long fasts in the year. But if a person decides to observe two weekly ones, how to do it correctly? You will find the answer to these and many other questions in the article.


What is fasting

Speaking about church customs and rituals, we should not forget that many of the first were Jews. This religion had well-established traditions, which in terms of strict observance were equal to legal laws. Therefore, the followers of the new teaching decided that it was not worth eradicating customs, it was better to make sure that they smoothly merged into Christianity.

But before delving into the historical aspect, let’s figure out why it is generally necessary to fast every Wednesday and Friday. Are there really not enough days in the year for abstinence? After all, in Orthodoxy there are 4 multi-day fasts, with a total duration of 180 to 212 days (depending on the duration of Peter's fast, which depends on the date of Easter in a particular year).

  • Most holy fathers are firmly convinced that abstinence is simply necessary to maintain spiritual health. After all, the devil is cunning, he uses every opportunity to tempt a person and lead him astray from the path of obedience to God. Fasting is a kind of spiritual practice, it is an exercise for the soul.
  • On Wednesday, members of the Christian church remember the betrayal of one of Christ's disciples, namely Judas. Friday is dedicated to the crucifixion of the Savior.

Many churchgoers are too focused on what they can and cannot eat.

But these days you should not only exclude from the diet certain products, but also not allow sinful acts:

  • avoid overeating;
  • refrain from unkind thoughts;
  • do not speak evil words;
  • do not do bad things;
  • It's time to begin the sacrament of repentance.

This aspect is much more important than eating a certain food. After all, a person consists not only of a body, he has a spiritual, divine principle. Only for many, life is subordinated to the dictates of the flesh and is spent in search of pleasure. It is weekly fasting that is one of the tools for spiritual growth. It allows the Christian to restore the correct hierarchy - the spirit should rise above the body.


The tradition of fasting

According to the records of the church historian Tertullian (lived in the 3rd century), fasting on Wednesdays and Fridays was designated by a word that means “military guard.” This is not without reason - the author compared Christians with the soldiers of the Lord. According to the treatise, abstinence from food lasted until the 9th hour (according to modern times - up to 15 hours). These days the services were special.

The choice of time is not accidental - it was at 9 o’clock that he died on the Cross, according to the Gospel of Matthew (chapter 27, verses 45-46). In ancient times, people completely refused not only food, but did not even take water. Today the rules have changed somewhat; believers fast throughout the day, giving up some foods. Christians of the first centuries brought all the food that they did not eat during these days to their bishop. The priest gave them to those who were in need.

If in our time the tradition of fasting days is quite established, then at first it was the voluntary choice of the believer. But even then the fast ended with the reception of Communion. True, the holy gifts were kept in every home. Gradually, Wednesday and Friday became days of meetings, when believers studied the Holy Scriptures together.

Already in the 4th century St. Epiphanius writes that Wednesday and Friday are obligatory fast days, along with Pentecost. Those who ignore them oppose themselves, because they fasted, setting an example for us. In the 5th century, the Apostolic Rules were written down, according to which abstinence is obligatory for everyone - both clergy and laity, and the punishment for non-compliance is excommunication and deprivation of the priesthood.


How to fast on Wednesdays and Fridays correctly

The vanity of life, intemperance in food, drunkenness, harm the human soul. The Christian needs to awaken within himself the will to do good through the practice of abstinence. What is eaten on Wednesdays and Fridays depends on the strictness of a particular period of the church year. You should exclude meat and dairy products at any time:

There is a more stringent degree of abstinence when fish products are also prohibited, vegetable oil and all food that is boiled or fried. This type of fasting is called dry eating; during this period, a limited number of foods are allowed:

  • nuts;
  • dried fruits;
  • fresh as well as pickled and pickled vegetables;
  • bread;
  • greenery.

To know exactly how to fast on Wednesday and Friday, you should purchase church calendar. The dates and degree of abstinence are indicated there.

Who does not have to fast?

If a believer has health problems, relaxations are possible. You need to inform your doctor about your faith, he will tell you what degree of fasting will not harm the body. Pregnant women, the elderly, manual workers, military personnel, athletes during training camps, and children under 7 years of age may not fast.

If in doubt, you should consult with your confessor about how you personally should observe weekly fasts. Also, several times a year they are canceled for everyone, during those periods when the so-called continuous weeks take place:

  • After the Nativity of Christ (Christmastide);
  • Before the beginning of Lent (14 days before, on the week of the Publican and the Pharisee);
  • Everyone’s favorite Maslenitsa (also before Lent, only meat is excluded from the diet, other food of animal origin can be eaten);
  • Bright Week (immediately after Easter);
  • Trinity Week (after the holiday of Trinity).

There are also instructions about this in church calendars.

Lenten recipes

Although on Wednesdays and Fridays you cannot eat meat and sausages, you can still prepare a wide variety of salads and soups. If fish is allowed, it serves as the main dish. It can be stewed, fried, baked. But if oil and fish are prohibited, then you will have to use your imagination.

As you can see, even on days of strict abstinence you can eat tasty and varied food.

The spiritual meaning of fasting

It’s sad that many today see giving up certain foods as an end in themselves and boast about their successes. The worst thing is when a person, exhausted by an unbearable hunger strike, begins to take it out on those around him. Many spiritual fathers warn about such consequences of immoderate zeal. If a believer cannot withstand strict rules, it is better to deviate from them a little than to allow himself to shout at his neighbor.

The purpose of any fast is to achieve spiritual perfection. A cleansed, light body ceases to be an obstacle to sublime thoughts and feelings. A full stomach no longer prevents you from praying, perceiving God's grace. Food abstinence should help in spiritual matters, and not deprive a person of the ability to enjoy life.

A Christian has two spiritual weapons - prayer and fasting; one cannot be complete without the other. The Apostle Matthew wrote about this in chapter 17 of his Gospel. He himself called on believers to fight demons using these means. Therefore, when giving up meat, do not give up prayer, do deeds of mercy, and be kind to others. Then fasting will become an important step in spiritual growth.

There are a lot of one-day posts. They vary in the strictness of compliance and are not always associated with a specific calendar date. The most famous of them are on Wednesdays and Fridays of each week, on the day of the Exaltation of the Cross of the Lord, on the day before the Baptism of the Lord, on the day of the Beheading of John the Baptist.

There are also one-day fasts associated with the commemoration of famous saints. These fasts are not strict unless they fall on Wednesday and Friday. During such one-day fasts, you cannot eat fish, but food with vegetable oil is allowed.

Special fasts can be appointed by the church due to some misfortune or social disaster - an epidemic, war, terrorist attack, etc.

One-day fasts precede the sacrament of communion.

Fasting on Wednesdays and Fridays

On Wednesday, according to the Gospel, Judas Iscariot betrayed Jesus Christ, and on Friday Christ suffered on the cross and died. In memory of these events, fasts are established in the Orthodox Church on Wednesdays and Fridays every week. The exception is continuous weeks, or weeks, during which existing restrictions do not apply to these two days. Such weeks are Christmastide (January 7-18), Publican and Pharisee, Cheese, Easter and Trinity (the first week after Trinity).

Fasting on Fridays is the most ancient and widespread custom, dating back to the 1st century AD. e.

On Wednesdays and Fridays, you should not eat meat, dairy, or eggs. Many especially pious Christians do not allow themselves to eat even fish and vegetable oil these days, that is, they switch to dry eating. Fasting on Wednesdays and Fridays can only be relaxed if that day falls on the feast of a particularly illustrious saint, to whose memory a special church service is dedicated.

During the period from All Saints' Week to the Nativity of Christ, you should also abstain from fish and vegetable oil. If the days of celebrated saints fall on Wednesday or Friday, you can eat vegetable oil. On major holidays - such as Intercession - it is allowed to eat fish.

Fasting on the Day of the Exaltation of the Holy Cross

This day falls on September 14 (27). The holiday was established in honor of the memory of the discovery of the Lord's Cross. This event occurred in the 4th century. According to legend, the emperor of the Byzantine Empire, Constantine the Great, won many victories thanks to the Cross of the Lord and therefore revered this symbol. Expressing gratitude to God for the church’s consent to I Ecumenical Council, he decided to build a temple on Calvary. Helena, the emperor's mother, went to Jerusalem in 326 to find the Cross of the Lord.

According to the custom that existed at that time, crosses, as instruments of execution, were buried not far from the place of execution. Soon 3 crosses were found on Calvary. It was difficult to find out which of them was the Lord’s, since the tablet with the inscription: “Jesus the Nazarene King of the Jews” was found separately from all the crosses. As a result, the Cross of the Lord was determined by the power that was manifested in the healing of a sick woman and the resurrection of a person from touching this cross.

According to statistics, most monks are long-lived. Perhaps the reason for this is the diet they follow.

The glory of the miracles of the Cross of the Lord also attracted many people, and because of the crowded conditions, many could not only come close and kiss him, but even see him. Then Patriarch Macarius stood on an elevated place and raised the cross, showing it to everyone at a distance. This is how the holiday of the Exaltation of the Holy Cross arose.

The holiday was timed to coincide with the consecration of the Church of the Resurrection of Christ, which occurred on September 13, 335, and began to be celebrated the next day, September 14.

In 614, the Persian king Khozroes captured Jerusalem and took the shrine from there. In 328, Chozroes' successor, Syroes, returned the stolen Cross of the Lord to Jerusalem. This happened on September 14, so this day is a double holiday - the Exaltation and the Finding of the Cross of the Lord.

On this day you should not eat cheese, eggs and fish. This is how Orthodox believers express their veneration of the Cross.

Protestants do not have fixed calendar fasts. The question of the time and duration of fasting is decided individually.

Fasting on the eve of Epiphany

The Epiphany of the Lord takes place on January 5 (18). According to the Gospel, when Jesus was baptized in the Jordan River, the Holy Spirit descended on him in the form of a dove, which was witnessed by John the Baptist. He also heard the voice of God saying, “This is my beloved Son, with whom I am well pleased.” Thus, John testified that Jesus is the Messiah, that is, Christ is the anointed of God.

On the eve of the feast of the Epiphany, a vigil is held in the church, during which consecration by sprinkling and drinking of holy water takes place. In connection with this church charter, fasting was established. During this fast, you can eat 1 time a day and only juice and kutya with honey. Thanks to this menu, the eve of Epiphany is popularly called Christmas Eve (Nomad). If Vespers falls on Saturday or Sunday, fasting on that day is not canceled, but is made easier. On such a day they eat 2 times - after the liturgy and after the blessing of water.

Modern Catholics make fasting as light as possible. Eggs and milk are allowed, and food is allowed 1-2 hours before communion.

Fasting on the day of the Beheading of John the Baptist

This day is celebrated on August 29 (September 11). It was installed in memory of the death of John, who was the Forerunner of the Savior. According to the Gospel, John the Baptist was imprisoned by Herod Antipas for denouncing him for cohabiting with Herodias, the wife of Philip, sibling Herod.

On his birthday, Herod arranged a feast at which Salome, the daughter of Herodias, danced so skillfully that the king liked it.

Very often, doctors ignore the facts recorded by statistics: many peoples and tribes that eat mainly plant foods are distinguished by their particular endurance and longevity.

He promised to give her whatever the girl wanted for the dance. The mother persuaded her daughter to ask for the head of John the Baptist as a reward. The king fulfilled his promise by sending a warrior to the prisoner to cut off his head.

Man is a spiritual-physical being of dual nature. The Holy Fathers said that the body fits the soul like a glove fits a hand.

Therefore, any fast - one-day or many days - is a set of means to bring a person both spiritually and physically closer to God - in its entirety human nature. Figuratively speaking, a person can be compared to a rider on a horse. The soul is the rider, and the body is the horse. Let's say a horse is being trained for a race at a hippodrome. She is given certain food, training, etc. Because the ultimate goal of the jockey and his horse is to reach the finish line first. Much the same can be said about the soul and body. Ascetic experience Orthodox Church with God's help, created a universal toolkit of spiritual, physical and food products so that the rider-soul and the horse-body can reach the finish line - the Kingdom of Heaven.

On the one hand, we should not neglect food fasting. Let us remember why the holy forefathers Adam and Eve committed the Fall... Let us give a rather crude and primitive, far from complete interpretation: because they violated the food fast of abstinence - God's commandment not to eat the fruit of the tree of the knowledge of good and evil. This, it seems to me, is a lesson for all of us.

On the other hand, food fasting should not be perceived as an end in itself. This is just a means to thin our gross material flesh through certain abstinence in food, in drinking alcohol, in marital relations so that the body becomes light, purified and serves as a faithful companion to the soul for acquiring the main spiritual virtues: prayer, repentance, patience, humility, mercy, participation in the Sacraments of the Church, love for God and neighbor, etc. That is, food fasting is the first step in ascent to the Lord. Without a qualitative spiritual change-transformation of his soul, he turns into a diet that is sterile for the human spirit.

Once upon a time, His Beatitude Metropolitan Vladimir of Kiev and All Ukraine said a wonderful phrase that encapsulated the essence of any fast: “There is not one smut in a fast.” That is, this statement can be interpreted as follows: “If you, abstaining from certain actions and food, do not cultivate virtues in yourself with God’s help, and the main one is love, then your fast is fruitless and useless.”

Regarding the question in the title of the article. In my opinion, starting the day in the evening refers to the liturgical day, that is, the daily cycle of services: hours, vespers, matins, Liturgy, which, in essence, are one service, divided into parts for the convenience of believers. By the way, in the days of the first Christians they were one service. But the food fast must correspond to the calendar day - that is, from morning to morning (the liturgical day is from evening to evening).

First, liturgical practice confirms this. We don’t start eating meat, milk, cheese and eggs in the evening Holy Saturday(if you follow the logic of allowing fasting in the evening). Or on Christmas and Epiphany Eve we do not eat the same foods in the evening, on the eve of the Nativity of Christ and Holy Epiphany (Epiphany). No. Because fasting is permitted the day after the completion of the Divine Liturgy.

If we consider the norm of the Typikon on Wednesday and the heel, then, referring to the 69th Rule of the Holy Apostles, fasting on Wednesday and Friday was equated to the days of Great Lent and allowed eating food in the form of dry food once a day after 15.00. But dry eating, and not a complete permission from fasting.

Of course, in modern realities the practice of one-day (Wednesday and Friday) fasting has been softened for the laity. If this is not the period of one of the four annual fasts, then you can eat fish and plant foods with oil; if Wednesday and Friday fall during the fasting period, then fish is not eaten on this day.

But the main thing, dear brothers and sisters, is for us to remember that with our souls and hearts we must deepen in the memory of the day on Wednesday and Friday. Wednesday – man’s betrayal of his God the Savior; Friday is the day of the death of our Lord Jesus Christ. And if, on the advice of the holy fathers, in the midst of the hectic bustle of life, we make a prayer stop on Wednesday and Friday for five, ten minutes, an hour, as long as we can, and think: “Stop, today Christ suffered and died for me,” then This memory, combined with prudent fasting, will have a beneficial and saving effect on the soul of each of us.

Let us also remember the great and comforting words of the Savior regarding the struggle human soul and the demons besieging it: “This generation is driven out only by prayer and fasting” (Matthew 17:21). Prayer and fasting are our two saving wings, which, with God’s help, snatch a person out of the mud of passions and raise him to God - through love for the Almighty and for his neighbor.

Priest Andrey Chizhenko

Woman in headscarf and long skirt I’ve been tormenting the saleswoman in the confectionery department for a long time: “Please show me this box of chocolates. It’s a pity, and they don’t fit - they also contain powdered milk.” “Excuse me, are you intolerant to this component?” - the store employee asked tactfully. “No, I’m going to visit for a birthday, and today is Wednesday - a fast day; After all, we Orthodox Christians honor Wednesday and Friday as sacred,” the woman answered proudly, deeply absorbed in the analysis chemical composition sweets...

Priest Vladimir Hulap, candidate of theology,
cleric of the Church of St. equal to Mary Magdalene of Pavlovsk,
Referent of the St. Petersburg branch of the DECR MP

Fasting Wednesday and Friday is one of the traditions of the Orthodox Church, to which we are so accustomed that most believers simply never thought about how and when it arose.

Indeed, this practice is very ancient. Despite the fact that it is not mentioned in the New Testament, it is already evidenced by the early Christian monument “Didachos,” or “Teaching of the Twelve Apostles,” which arose at the end of the 1st - beginning of the 2nd centuries. in Syria. In chapter 8 of this text we read an interesting injunction: “Let your fasts not be with hypocrites, for they fast on the second and fifth day of the week. You fast on the fourth and sixth.”

Before us is the traditional Old Testament counting of the days of the week, corresponding to the order of creation in chapter 1 of the book of Genesis, where each week ends with Saturday.

If we translate the text into the language of calendar realities known to us (the first day of the week in the Didache is the Sunday following Saturday), we will see a clear contrast between two practices: fasting on Monday and Thursday (“on the second and fifth day of the week”) versus fasting on Wednesday and Fridays (“on the fourth and sixth”). Obviously, the second of them is our Christian tradition today.

But who are the “hypocrites” and why was it necessary to oppose their fast at the very dawn of church history?

Post of hypocrites

In the Gospel we repeatedly encounter the word “hypocrites,” sounding menacingly from the lips of Christ (and others). He uses it when speaking about the religious leaders of the Israeli people of that era - the Pharisees and scribes: “Woe to you, scribes and Pharisees, hypocrites” (). Moreover, Christ directly condemns their practice of fasting: “When you fast, do not be sad, like the hypocrites, for they put on gloomy faces in order to appear to people as fasting” ().

In turn, the Didache is an ancient Judeo-Christian monument that reflects the liturgical practice of early Christian communities, which consisted primarily of Jews who had converted to Christ. It opens with the popular Jewish “teaching of the two ways,” polemicizes with Jewish injunctions about the ritual qualities of water, uses a Christian reworking of traditional Jewish blessings as Eucharistic prayers, etc.

Obviously, the injunction “Let your fasts not be with hypocrites” would not have been necessary if there were no Christians (and, apparently, a significant number) who adhered to the fasting practice of the “hypocrites” - apparently continuing to follow that very tradition which they observed before their conversion to Christ. It is at this point that the fire of Christian criticism is directed.

Long-awaited rain

A generally obligatory fast day for Jews in the 1st century. AD was the Day of Atonement (Yom Kippur). Four one-day fasts were added to it in memory of national tragedies: the beginning of the siege of Jerusalem (10 Tevet), the conquest of Jerusalem (17 Tamuz), the destruction of the Temple (9 Av) and the murder of Gedaliah (3 Tishri). In the event of severe disasters - drought, threat of crop failure, epidemic of deadly diseases, locust invasion, threat of military attack, etc. - special periods of fasting could be declared. At the same time, there were also voluntary fasts, which were considered a matter of personal piety. The weekly fast of Monday and Thursday arose from the combination of the last two categories.

Basic information about Jewish fasts is found in the Talmudic treatise “Taanit” (“Fasts”). Among other things, it describes one of the worst natural disasters for Palestine - drought. In the fall, in the month of Marheshvan (the beginning of the rainy season in Israel, October - November according to our solar calendar), a special fast was appointed for the gift of rain: “If the rains do not come, individual people begin to fast, and fast three times: on Monday, Thursday and the next Monday". If the situation did not change, then exactly the same fasting pattern was prescribed for the next two months of Kislev and Tebet (November - January), but now all Israelites had to observe it. Finally, if the drought continued, the severity of the fast increased: over the next seven Mondays and Thursdays, “they reduced trade, construction and planting, the number of betrothals and marriages and did not greet each other - like people with whom the Omnipresent was angry.”

Model of Piety

The Talmud says that the "individuals" mentioned at the beginning of these instructions are rabbis and scribes ("those who can be appointed leaders of the community"), or special ascetics and prayer books, whose lives were considered especially pleasing to God.

Some pious rabbis continued to observe the custom of fasting on Monday and Thursday throughout the year, regardless of weather conditions. This widespread custom is even mentioned in the Gospel, where in the parable of the publican and the Pharisee, the latter puts forward such a two-day fast as one of his distinctive features from the rest of the people: “God! I thank You that I am not like other people, robbers, offenders, adulterers, or like this tax collector: I fast twice a week...” (). From this prayer it follows that such fasting was not a generally obligatory practice, which is why the Pharisee boasts about it before God.

Although the Gospel text does not say what these days are, not only Jewish, but also Christian authors testify that they were Monday and Thursday. For example, St. Epiphanius of Cyprus († 403) says that in his time the Pharisees “fasted for two days, on the second and fifth day of Saturday.”

Two out of seven

Neither the Talmudic nor early Christian sources tell us why exactly two weekly days of fasting were chosen. In Jewish texts we encounter attempts at later theological substantiation: the recollection of Moses’ ascent to Sinai on Thursday and descent on Monday; fasting for the forgiveness of sins that caused the destruction of the Temple and to prevent a similar misfortune in the future; fasting for those swimming in the sea, traveling in the desert, for the health of children, pregnant women and nursing mothers, etc.

The internal logic of this scheme becomes clearer if we look at the distribution of these days within the Jewish week.

It goes without saying that fasting on Saturday was prohibited, since it was considered a day of rejoicing at the completion of the creation of the world. Gradually, the holiness of the Sabbath began to be limited on two sides (Friday and Sunday): firstly, so that someone would not accidentally break the joy of Sabbath by fasting, not knowing the exact time of its onset and end (it varies depending on geographical latitude and time of year); secondly, to separate periods of fasting and joy from each other by at least one day.

The Talmud clearly speaks about this: “They do not fast on the eve of the Sabbath because of the honor due to the Sabbath, and they do not fast on the first day (i.e., Sunday), so as not to abruptly move from rest and joy to work and fasting.”

The Jewish fast of that era was very strict - it lasted either from the moment of awakening until evening, or from evening to evening, so its duration could reach 24 hours. During this time, any food was prohibited, and some also refused to drink water. It is clear that two such consecutive fast days would be too difficult a test, as another Talmudic text says: “These fasts ... do not follow each other in a row, every day, because the majority of society is not able to fulfill such a prescription.” Therefore, Monday and Thursday became equidistant from each other fast days, which, together with Saturday, were called for the weekly sanctification of time.

Gradually, they acquired liturgical significance, becoming, along with Saturday, days of public worship: many pious Jews, even if they did not fast, tried to come to the synagogue on these days for a special service, during which the Torah was read and a sermon was delivered.

"We" and "they"

The question of the obligatory nature of the Old Testament heritage was very acute in the early Church: to resolve the question of whether it was necessary to circumcise pagans who accepted Christianity, it even required the convening of an Apostolic Council (). The Apostle Paul repeatedly emphasized freedom from Jewish ceremonial law, warning about false teachers who “forbid the eating of what God has made” (), as well as the dangers of “observing days, months, times and years” ().

The confrontation with the weekly Jewish fast does not begin in the Didache - perhaps it is already mentioned in the Gospel, when those around them do not understand why the disciples of Christ do not fast: “Why do the disciples of John and the Pharisees fast, but Your disciples do not fast?” (). It can hardly be assumed that we are talking here about one of the generally obligatory annual Jewish fasts - we see that Christ fulfills the Law, opposing later ritual rabbinic regulations, the “tradition of the elders” (). Therefore, we are talking here, apparently, about these weekly fasts, the observance of which was considered as an important component of a pious life.

The Savior clearly answers this question: “Can the sons of the bridal chamber fast when the bridegroom is with them? As long as the groom is with them, they cannot fast, but the days will come when the groom is taken away from them, and then they will fast in those days” ().

It is possible that some Palestinian believers understood these words of Christ to mean that after the Ascension it was time to observe traditional Jewish fasts. Since this tradition was popular among yesterday's immigrants from Judaism, its Christian modification seemed to be a more effective way of fighting. Therefore, not wanting to compromise on the level of piety, Christian communities established their weekly fast days: Wednesday and Friday. The Didache tells us nothing about why they were chosen, but the text clearly emphasizes the polemical anti-Jewish component: the “hypocrites” fast two days a week, Christians do not abandon this practice, which, obviously, in itself is not bad, but set their days, considered as characteristic and distinctive feature Christianity compared to Judaism.

In Christianity, the highest point of the weekly circle is Sunday, so it naturally changes as well. internal structure. On Sunday, as well as on Saturday, the early Church did not fast. If we exclude the Jewish fast days, there were two possibilities: “Tuesday and Friday” or “Wednesday and Friday.” Probably, in order to further isolate themselves from the “hypocrites,” Christians not only moved both fasts forward by one day, but the first of them was shifted by two days.

Theology of tradition

Any tradition sooner or later requires theological interpretation, especially if its origins fall into oblivion over the years. In the Didachi, the fast of Wednesday and Friday is justified solely within the framework of the opposition between “our” and “their” fast. However, this interpretation, relevant and understandable for Christians living in the Jewish environment of the 1st century, required rethinking over time. We do not know when this process of reflection began, but we have the first evidence of its completion at the beginning of the 3rd century. The “Syrian didascalia” puts the following words into the mouth of the risen Christ, addressing the apostles: “So, do not fast according to the custom of the former people, but according to the Covenant that I made with you... You must fast for them (i.e. for the Jews) on Wednesday, for on this day they began to destroy their souls and decided to seize Me... And again you must fast for them on Friday, for on this day they crucified Me.”

This monument originated in the same geographic area as the Didache, but a century later the theological perspective changes: Christians living near Jews fasted weekly “for them” (apparently combining with fasting a prayer for their conversion to Christ). Two sins are cited as the motive for fasting: betrayal and the crucifixion of Christ. Where such contact was not so close, only the themes of the betrayal of Christ by Judas and Death on the Cross gradually crystallize. The traditional interpretation, which today can be found in any textbook of the Law of God, we find in the “Apostolic Constitutions” (IV century): “On Wednesday and Friday He commanded us to fast - on that one, because He was betrayed then, but on this because then He suffered.”

Church on duty

Tertullian († after 220), in his work On Fasting, refers to Wednesday and Friday with the Latin term statio, literally meaning “military guard post.” This terminology is understandable within the whole theology of this North African author, who repeatedly describes Christianity in military terms, calling believers “the army of Christ” (militia Christi). He says that this fast was exclusively voluntary, lasted until 9 o’clock in the afternoon (until 15 o’clock according to our time), and on these days special services took place.

The choice of 9 o'clock is deeply justified from a theological point of view - this is the time of the Savior's death on the Cross (), therefore it was considered as the most appropriate for the end of Lent. But if now our fasts are of a qualitative nature, that is, they consist of abstaining from one or another type of food, the fast of the Ancient Church was quantitative: believers completely abandoned food and even water. We find in the description of the martyrdom of the Spanish bishop Fructuoso († 259 in Tarragona) the following detail: “When some, out of brotherly love, offered him to take a cup of wine mixed with herbs for bodily relief, he said: “The hour for breaking the fast has not yet come”... For it was Friday, and he sought to joyfully and confidently complete the statio with the martyrs and prophets in the paradise that the Lord had prepared for them.”

Indeed, in this perspective, fasting Christians were likened to soldiers on a combat post, who also did not eat anything, devoting all their strength and attention to their service. Tertullian uses Old Testament military stories (), saying that these days are a period of especially intense spiritual struggle, when true warriors, of course, do not eat anything. In him we also encounter a “militarized” perception of prayer, which in the Christian tradition has always been inextricably linked with fasting: “Prayer is the fortress of faith, our weapon against the enemy who besieges us from all sides.”

It is important that this fast was not only a personal matter for the believer, but included a diaconal component: the meal (breakfast and lunch) that the believers did not eat on a fast day was brought to the church meeting to the primate, and he distributed these products among the needy poor, widows and orphans.

Tertullian says that “statio must end with the reception of the Body of Christ,” that is, either with the celebration of the Eucharist or with the communion of the Gifts, which believers in ancient times kept at home for daily communion. Therefore, Wednesday and Friday are gradually becoming special days of worship, as evidenced, for example, by St. Basil the Great, saying that in his time in Cappadocia there was a custom of receiving communion four times a week: on Sundays, Wednesdays, Fridays and Saturdays, that is, obviously celebrating the Eucharist on these days. Although in other areas there was another practice of non-Eucharistic assemblies, about which Eusebius of Caesarea († 339) speaks: “In Alexandria on Wednesday and Friday the Scriptures are read and the teachers interpret them, and here everything pertaining to the assembly takes place, with the exception of the offering Tine."

From voluntary to mandatory

In the Didache we do not find any indication as to whether the Wednesday and Friday fast at that time was obligatory for all believers or a voluntary pious custom that was observed only by some Christians.

We have seen that the post of the Pharisees was a personal choice, and probably the same approach prevailed in the early Church. Thus, in North Africa, Tertullian says that “you can observe it (fast) at your own discretion.” Moreover, the Montanist heretics were accused of making it universally binding.

However, gradually, especially in the East, the degree of obligatory nature of this custom gradually begins to increase. In the “Canons of Hippolytus” (IV century) we read the following injunction about fasting: “Fasts include Wednesday, Friday and Pentecost. Whoever observes other days in addition to these will receive a reward. Whoever, with the exception of illness or need, evades them, breaks the rule and opposes God, who fasted for us.” The last point in this process was set by the “Apostolic Rules” (late 4th - early 5th centuries):

“If a bishop, or a presbyter, or a deacon, or a subdeacon, or a reader, or a singer does not fast on Holy Pentecost before Easter, or on Wednesday, or on Friday, except for the obstacle of bodily infirmity, let him be deposed, but if a layman: let him be excommunicated "

From the words of St. Epiphany of Cyprus shows that the fast of Wednesday and Friday was not observed during the period of Pentecost, as contrary to the festive nature of these days: “Throughout the entire year, fasting is observed in the Holy Catholic Church, namely on Wednesday and Friday until the ninth hour, with the exception of only the entire Pentecost, during which neither kneeling nor fasting is prescribed.” However, gradually monastic practice changed this tradition, leaving only a few “solid” weeks during the year.

So, the long process of reception of Jewish practice and its transformation into a new Christian tradition ended with theological reflection and, finally, the canonization of Wednesday and Friday.

Means or goal?

Looking at the fast of Wednesday and Friday in today's church life, the words of St. Ephraim Sirina: “It is necessary for a Christian to fast in order to clarify the mind, excite and develop feelings, and motivate the will to good activity. We overshadow and suppress these three human abilities most of all by overeating, drunkenness and the worries of everyday life, and through this we fall away from the source of life - God and fall into corruption and vanity, perverting and desecrating the image of God in ourselves.”

Indeed, on Wednesday and Friday you can fill up on Lenten potatoes, get drunk on Lenten vodka and once again spend the whole evening in front of Lenten TV - after all, our Typikon does not prohibit any of this! Formally, the instructions of the fast will be fulfilled, but its goal will not be achieved.

Remembrance in Christianity is not a piece of the calendar with a particular anniversary, but participation in events sacred history, which God once created and which must be actualized in our lives.

Every seven days we are offered a deep theological scheme for the sanctification of everyday life, leading us to the highest point of sacred history - the Crucifixion and Resurrection of Christ.

And if they are not reflected in our soul, in our “small Churches” - families, in our relationships with others, then there is no fundamental difference between us who do not eat “non-kosher” meat and dairy products on Wednesday and Friday, and those who eat a lot centuries ago, in distant Palestine, he spent every Monday and Thursday in complete abstinence from food.

The main task of people in fasting is to resist temptations and unbridled desires. A fasting Christian trains his spirit, teaches it to control thoughts, lust, and passion. This is quite difficult, you need to make every effort to develop fortitude. Fasting requires a person to show restraint and give up their usual food.

Many people think that fasting is hunger. The poor, the rich, the beggars, and prisoners are starving. But this has nothing to do with the post. The Church calls for physical and spiritual fasting. A fasting person achieves his cherished goal only when he combines refusal of habitual food with spiritual fasting. He goes to church, reads appropriate prayers, does not swear, does not lie, and helps his neighbors.

Wednesdays commemorate the death and torment of Jesus and how he was betrayed by Judas.

On Friday they commemorate the Savior, His mortal torment and death.

The teachings of Jesus teach that: “Demon possession can only be driven out by fasting and prayer” (Matthew 17:21). Fasting is a two-winged dove, one wing is fasting, the second is prayer. A dove cannot live without one wing, so you and I cannot, and do not have the right to share one whole.

Adhering to fast days all year round, a person strengthens and maintains the protection of his soul and astral body from the evil eye and damage. This is the only thing that works one hundred percent and gives results. Adhering to such simple rules, you will always be fully armed, and devilry will not be able to tempt you.

For Orthodox Christians who work exhaustingly, very hard, those who are sick, children, pregnant women, the church allows them not to fast to the fullest extent. The only exceptions can be those days that Orthodox Christians spend in complete refusal from food, the church allows, as an exception, such people to consume dry food, teas, and compotes.

Lent Wednesday and Friday, what is possible and what is not

If a religious festival falls on these days, they become non-fasting days; it is allowed to cook fish. If there is such a big and bright holiday as the Nativity of the Savior or His Epiphany, then it is completely canceled.

During the summer fast days, which begin from Petrovsky to the beginning of Christmas, it is necessary to fast strictly. During the period from the beginning of Christmas to the beginning of Maslenitsa, a non-strict fasting period lasts, it is allowed to prepare fish dishes from low-fat varieties.There is no fasting during the week.

Whatever the fast days, this is a complex event that brings humanity both in spirit and body to the Savior.

For example, humanity is comparable to a rider on a thoroughbred horse. The human soul is the same rider, and the physical body is a thoroughbred horse. The rider’s task is to lead his horse to a certain goal, but the horse must also be in shape and not let the rider down. It’s about the same with a person. The soul must lead the body to its goal - the Kingdom of Heaven.

First of all, we must adhere to the canons of the church. After all, Adam and Eve were punished only because, unable to withstand the fast, they could not resist and were tempted by eating a banal apple. This is lesson number one for all of us.

The second thing to note is the philosophy of fasting itself. By abstaining from carnal pleasures, ordinary food, spending time in prayer and repentance, we rise to a higher level. Let's get closer to God.

If you simply limit yourself to food intake and at the same time eat each other, then you will end up with nothing more than a banal diet, and it will not bring any benefit to the soul.

One day post January 2019

One-day January fast days include 1,18,23,25,30. It is allowed to cook dishes with the addition of refined oil and fish.

Strict fasting days continue from 2 to 6.18th, religious celebration of Epiphany Eve. It is supposed to be carried out in complete strictness, refusing food and all kinds of entertainment programs. Orthodoxy is preparing its soul for the Baptism of the Savior. Believers spend the entire next day in prayer, visit the temple, and bless the water. At dawn you are supposed to take a swim; it is believed that the water that flows from the tap is blessed and has healing properties.

One day post February 2019

The month of February is rich in fasting days. These include numbers 1,6,8,13,15,27. It is allowed to cook fish dishes and food with the addition of refined oil.

Orthodox Christians celebrate the Presentation of the Lord and do not fast on this day.

The last week of February is Cheese Week or popularly Butter Week. During this period no one fasts. With the exception of consumption of animal products. Preparations for Easter Lent are beginning.

One day post March 2019

The first day is singled out as the only one-day fasting period. It is allowed to prepare fish dishes by adding refined oil in cooking. The 2nd, 23rd, and 30th dates are set aside to commemorate deceased relatives.

From the 4th to the 10th you need to strictly fast, this is dedicated to the resurrection of the Savior. From 11 to 31, cooking with the addition of refined oil and fish products is allowed.

One day post April 2019

Believers fast for the entire month. The 6th day will be set aside to remember deceased relatives.

The church allows you not to fast on the 7th and 21st. Because religious celebrations fall on them. Annunciation of the Mother of God and Entry of the Lord into Jerusalem.

The preparation of fish products is allowed, and the consumption of red wine is allowed. The Lenten period ends with the celebration of Easter.

One day post May 2019

The month is rich in fasting days: 8,10,15,17,22,24,29,31. It is allowed to prepare fish dishes and add refined oil to food. The 7th and 9th are designated to remember deceased relatives.

One day post June 2019

The numbers 5,7,12,14 are highlighted. Cooking with the addition of refined oil and fish products is allowed.The 15th is set aside to remember deceased relatives.

Orthodoxy celebrates the Ascension of the Lord and Trinity.

IN last week Believers keep the Petrine Fast for months. It is allowed to prepare fish products with the addition of refined oil.

One day post July 2019

The numbers 17,19,24,26,31 are distinguished. Cooking with the addition of refined oil and fish products is allowed.Peter's Fast lasts from 1 to 11 inclusive. They fast intensively on the 3rd, 5th, and 10th.

Believers celebrate the Nativity of John the Baptist, Peter and Paul.

One day post August 2019

The numbers 2,7,9,30 are highlighted. Cooking with the addition of refined oil and fish products is allowed.Believers fast intensely from the 14th to the 27th.

They celebrate the Transfiguration of the Lord and the Dormition of the Virgin Mary. There is no fasting on these days.

One day post September 2019

The numbers 4,6,11,13,18,20,25,27 are distinguished. Cooking with the addition of refined oil and fish products is allowed. The exceptions are the 11th and 27th.

Believers fast in all severity, dedicated to the religious celebration of the Beheading of John the Baptist andExaltation of the Holy Cross.

The Mother of God does not fast on Christmas Day.

One day post October 2019

The numbers 2,4,9,11,16,18,23,25,30 are distinguished. Cooking with the addition of refined oil and fish products is allowed. OnCover Holy Mother of God don't fast.

One day post November 2019

Numbers 1,6,8,13,15 are highlighted. Cooking with the addition of refined oil and fish products is allowed.From the 27th, believers enter the Christmas fasting period. The 2nd number is allocated to remember deceased relatives.

One day post December 2019

They fast for the whole month. The dates 6,11,13,18,20,25,27 are strictly observed.On the day of the Entry of the Mother of God into the Temple of the Lord.

It is allowed to cook food with the addition of refined oil, fish products, and drink wine.

Food diary for Lent 2018 - 2019

In 2018 and 2019, 4 large Lenten periods were identified: Easter, Petrov, Assumption, Christmas.

Special fast days set aside in the following days are strictly observed. Orthodox calendar. Only the consumption of dry foods, baked or boiled fruits and vegetables, and food without oil is allowed. It is allowed, subject to partial strictness, to prepare lean liquid and boiled food with the addition of refined oil. You can take the approximate menu from the provided diary as a basis. The menu can be expanded and improved. But be sure to adhere to the Orthodox calendar.

Diary of food during the very strict Easter and Dormition Lent.

Diary of food during Christmas and Peter's fast.