Christ is risen!
The huge problem here is in defining hell. In the scripture and throughout church history, the English word hell has been used to translate and describe all sorts of things. As you probably
know, there are at least four different biblical words/concepts that are translated commonly as hell.
(Hebrew) the abyss/sheol/grave/pit/etc. All of these refer to the condition of being dead (both for the righteous and unrighteous)--with no hint of afterlife. "The dead cannot praise Thee" (Psalm 115: 17, et. al.).
(Greek 1) hades/hell Which in Greek thinking is the place of the dead (both for the righteous and unrighteous)--with a clear sense of afterlife: hell is where the dead dwell.
(Greek 2) Tatarus/deepest hell Which in Greek thinking is the place of the most notoriously unrighteous dead. St. Peter uses it to refer to where the demons are bound. It is a region of hell.
(Greek 3 used only in N.T. by Jesus) Gehenna/fire/torment. Gehenna was the name of the dump outside Jerusalem: where the fire always burns and the worm never dies. It is used as a reference to being in torment.
Great Lent and Holy Week are two separate fasts, and two separate celebrations. Great Lent ends on Friday of the fifth week (the day before Lazarus Saturday). Holy Week begins immediately thereafter. Let's explore the meaning of each of the solemn days of Passion Week.
Lazarus Saturday: Lazarus Saturday is the day which begins Holy Week. It commemorates the raising of our Lord's friend Lazarus, who had been in the tomb four days. This act confirmed the universal resurrection from the dead that all of us will experience at our Lord's Second Coming. This miracle led many to faith, but it also led to the chief priest's and Pharisees' decision to kill Jesus (John 11:47-57).
Palm Sunday (The Entrance of our Lord into Jerusalem): Our Lord enters Jerusalem and is proclaimed king - but in an
When we are before food at table we are faced at some point with this choice: to stop eating or to continue. That is the point at which we experience the temptation to gluttony. We may want to continue to eat because the food is tasty, or because we want to continue to fill our belly. Usually, at the point that we are faced with the choice to stop eating or to continue, it is quite clear to us why we want to keep eating. As we have already said in another post, there are two aspects to gluttony: the desire for tasty food and the desire to fill our belly.
How do monks approach temperance in regard to food and drink?
First of all, in the Orthodox Church, monks do not eat meat. This custom, which goes back all the way to Fourth-Century Egypt, and is perhaps hinted at in the New Testament, is found even today in some of the more monastic congregations in the Roman Catholic Church, such as the Cistercians.
It should be obvious that abstention from meat changes the psychological ambience of the monastery in subtle ways. Monks are less aggressive, less sexually charged.
Next, the Orthodox Church has complex fasting rules, which require that on many days, the monk abstain from dairy products and fish, eating only vegetables cooked without oil. Mere adherence to the Church’s fasting rules brings about a change in the monk’s overall diet (and, indeed, in the diet of the lay person who carefully follows those same rules).
In the coenobitical monastery, no great effort is made to put all the monks onto a severe fasting diet suitable for hermits. The coenobitical monastery is the training ground, and the diet in it is moderate in reflection of this.
However, some points can be made about the proper diet in a coenobitical monastery; these points can be taken as starting points for discussions of more ascetical diets.
The food should be edible. We once visited a non-Orthodox house that had—frankly—inedible food. They thought that this was being ascetical. They even had a sign that visitors should not insult the cooks by not eating from all of the foods. This is nonsense. This is false asceticism.