Значение поста, Каково значение поста в Слове и повседневной жизни? Опции

[Андрей]

Уважаемые форумчане, поделитесь Вашим взглядом по двум вопросам, пожалуйста:
1. В книгах Нового и Ветхого завета говорится о посте. А каково значение "поста" в толковании книг Третьего завета?

2. Имеет ли пост, как воздержание от пищи вообще, и употребление "здоровой пищи" в частности какое-либо влияние на духовную жизнь человека церкви сейчас?

Спасибо!

[Виталий Сардыко]

Как говорит Слово, нет влияния природного на духовное, и тем более некоей пищи, но другое дело, что нездоровая пища или неправильно принимаемая пища может вызывать разные болезни, и тогда если здоровье человека разрушится в значительной степени, что он не сможет воспринимать полноценно духовные истинности и блага.

CL 440. XV. THAT THE DELIGHTS OF SCORTATORY LOVE COMMENCE FROM THE FLESH AND ARE DELIGHTS OF THE FLESH EVEN IN THE SPIRIT; BUT THAT THE DELIGHTS OF CONJUGIAL LOVE COMMENCE IN THE SPIRIT AND ARE DELIGHTS OF THE SPIRIT EVEN IN THE FLESH. That the delights of scortatory love commence from the flesh is because the burning heats of the flesh are their initiaments. That they infect the spirit, and are delights of the flesh even in the spirit, is because it is not the flesh that sensates the things which happen in the flesh, but the spirit. It is the same with this sense as with the others. Thus it is not the eye that sees and distinguishes the varieties in objects, but the spirit. So neither is it the ear that hears and distinguishes the harmonies of melodies in song, and the fitness of the articulation of sounds in speech, but the spirit. And the spirit sensates everything according to its own elevation into wisdom. The spirit which is not elevated above the sensual things of the body and so sticks in them, sensates no other delights than those which flow in from the flesh, and from the world through the senses of the body. These it seizes upon, with these it is delighted, and these it make its own. Now because the initiaments of scortatory love are only the burning heats and prurient itchings of the flesh, it is evident that in the spirit these are filthy allurements which ascend and descend and go back and forth, and thus excite and inflame. In general, the cupidities of the flesh regarded in themselves are nothing else than conglomerated concupiscences of evil and falsity. Hence the truth of the saying in the Church, The flesh lusteth against the spirit,* that is, against the spiritual man. It follows therefore, that in their relation to the delights of scortatory love, the delights of the flesh are nothing but effervescences of lusts which, in the spirit, become the ebullitions of shamelessness.


CL 442. XVI. THAT THE ENJOYMENTS OF SCORTATORY LOVE ARE THE PLEASURES OF INSANITY, BUT THE ENJOYMENTS OF CONJUGIAL LOVE ARE THE DELIGHTS OF WISDOM. That the enjoyments of scortatory love are the pleasures of insanity is because no others are in that love but natural men, and in spiritual things the natural man, being against them, is insane. Therefore he embraces only natural, sensual, and corporeal enjoyments. It is said that he embraces natural, sensual, and corporeal enjoyments because the natural is distinguished into three degrees. Natural men in the highest degree are those who from rational sight see the insanities and yet are carried away by the enjoyments thereof, as boats by the current of a stream. Natural men in a lower degree are those who see and judge only from the senses of the body, spurn things rational as being contrary to appearances and fallacies, and reject them as worthless trifles. Natural men in the lowest degree are those who, being without judgment, are carried away by the alluring heats of their body. The latter are called corporeal-natural, the former sensual-natural, and the first natural. With them are also the same degrees of scortatory love and of its insanities and pleasures.

В Супружеской Любви много об этом влияние. Общий смысл тот, что влияние есть если дух человека того хочет, а вот если не хочет, то нет.