{"id":63770,"date":"2025-11-01T17:59:02","date_gmt":"2025-11-01T17:59:02","guid":{"rendered":"https:\/\/imconstantias.org.cy\/?p=63770"},"modified":"2025-11-01T17:59:02","modified_gmt":"2025-11-01T17:59:02","slug":"the-importance-of-fasting-and-its-observance-today","status":"publish","type":"post","link":"https:\/\/imconstantias.org.cy\/en\/the-importance-of-fasting-and-its-observance-today\/","title":{"rendered":"THE IMPORTANCE OF FASTING AND ITS OBSERVANCE TODAY"},"content":{"rendered":"
    \n
  1. Fasting is a divine commandment (Gen 2:16-17). According to Basil the Great, fasting is as old as humanity itself; it was prescribed in paradise (On Fasting<\/em>, 1, 3. PG 31,\u00a0168A). It is a great spiritual endeavor and the foremost expression of the Orthodox ascetic ideal. The Orthodox Church, in strict conformity with the apostolic precepts, the synodal canons, and the patristic tradition as a whole, has always proclaimed the great significance of fasting for our spiritual life and salvation. The annual liturgical cycle reflects the entire patristic teaching on fasting, the teaching on constant and unceasing watchfulness of the human person, and our participation in spiritual struggles. Accordingly, the Triodion praises fasting as grace that is full of light, as an invincible weapon, the beginning of spiritual struggles, the perfect path of virtues, the nourishment for the soul, the source of all wisdom, life imperishable, an imitation of the angelic life, the mother of all good things and virtues.<\/span><\/li>\n
  2. As an ancient institution, fasting was mentioned already in the Old Testament (Deut 9:18; Is 58:4-10; Joel 2:15; Jonah 3:5-7) and affirmed in the New Testament. The Lord Himself fasted for forty days before commencing His public ministry (Lk 4:1-2) and provided instructions on how to practice fasting (Mt 6:16-18). Fasting is generally prescribed in the New Testament as a means of abstinence, repentance, and spiritual edification (Mk 1:6; Acts 13:2; 14:23; Rom 14:21). Since the apostolic times, the Church has proclaimed the profound importance of fasting and established Wednesday and Friday as days of fasting (Didache<\/em>\u00a08, 1), as well as the fast before Pascha (Irenaeus of Lyons, as cited in Eusebius,\u00a0Church History<\/em>\u00a05, 24. PG 20 497B-508AB). In ecclesiastical practice that has existed for centuries, there has always been diversity with regard not only to the length of the fast before Easter (Dionysius of Alexandria,\u00a0Letter to Basilides<\/em>, PG 10,\u00a01277), but also the number and content of other periods of fasting which became customary under the influence of various factors, primarily, of the liturgical and monastic traditions, with a view to proper preparation for the great feasts. Thus, the indissoluble link between fasting and worship indicates the extent and purpose of fasting and reveals its spiritual nature. For this reason, all the faithful are invited to respond accordingly, each to the best of his or her strength and ability, while not allowing such liberty to diminish this holy institution:\u00a0\u201cSee that no one make thee to err from this path of doctrine\u2026 If thou art able to bear the whole yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able, that do. But concerning meat, bear that which thou art able to do\u201d<\/em>(Didache<\/em>\u00a06, 1-3).<\/span><\/li>\n
  3. As a spiritual endeavor, the true fast is inseparable from unceasing prayer and genuine repentance. Repentance without fasting is fruitless (Basil the Great,\u00a0On Fasting<\/em>\u00a01,\u00a03. PG 31,\u00a0168A), as fasting without merciful deeds is dead, especially nowadays when the unequal and unjust distribution of goods deprives entire nations of their daily bread.\u00a0\u201cWhile fasting physically, brethren, let us also fast spiritually. Let us loose every knot of iniquity; let us tear up every unrighteous bond; let us distribute bread to the hungry, and welcome into our homes those who have no roof over their heads\u2026\u201d<\/em>\u00a0(Sticheron<\/em>\u00a0at Vespers on Wednesday of the First Week of Lent; cf. Is 58:6-7). Fasting cannot be reduced to simple and formal abstinence from certain foods.\u00a0\u201cSo let us not be selfish as we begin the abstinence from foods that is the noble fast. Let us fast in an acceptable manner, one that is pleasing to God. A true fast is one that is set against evil, it is self-control of the tongue. It is the checking of anger, separation from things like lusts, evil-speaking, lies, and false oaths. Self-denial from these things is a true fast, so fasting from these negative things is good\u201d<\/em>\u00a0(Basil the Great,\u00a0On Fasting<\/em>, 2, 7. PG 31, 196D). Abstinence from certain foods during the fast and temperance, not only with regard to what to eat but also how much to eat, constitutes a visible aspect of this spiritual endeavor.\u00a0\u201cIn the literal sense, fasting is abstinence from food, but food makes us neither more nor less righteous. However, in the spiritual sense, it is clear that, as life comes from food for each of us and the lack of food is a symbol of death, so it is necessary that we fast from worldly things, in order that we might die to the world and after this, having partaken of the divine nourishment, live in God\u201d<\/em>\u00a0(Clement of Alexandria,\u00a0From the Prophetic Eclogae<\/em>. PG 9, 704D-705A). Therefore, the true fast affects the entire life in Christ of the faithful and is crowned by their participation in divine worship, particularly in the sacrament of the Holy Eucharist.<\/span><\/li>\n
  4. The forty-day fast of the Lord exemplifies fasting for the faithful, initiating their participation in the obedience in the Lord, that through it\u00a0\u201cwe might recover by its observance that which we have lost by not observing it\u201d<\/em>\u00a0(Gregory the Theologian,\u00a0Homily 45, On Holy Pascha<\/em>, 28. PG 36,\u00a0661C). The Christocentric understanding of the spiritual dimension of fasting \u2013\u00a0in particular the fast of Great Lent\u00a0\u2013 is a general rule in the entire patristic tradition and is characteristically epitomized by St Gregory Palamas:\u00a0\u201cWhen you fast like this you not only suffer with Christ and are dead with Him, but you are also risen with Him and reign with Him forever and ever. If through such a fast you have been planted together in the likeness of His death, you shall also share in His resurrection and inherit life in Him\u201d<\/em>\u00a0(Homily 13, On the Fifth Sunday of Lent<\/em>, PG 151, 161AB).<\/span><\/li>\n
  5. According to the Orthodox Tradition, the\u00a0\u201cmeasure of spiritual perfection is the measure of the stature of the fullness of Christ\u201d<\/em>\u00a0(Eph 4:13), and all who want to attain this should strive and grow accordingly. For this very reason,\u00a0ascesis<\/em>\u00a0and spiritual struggle, like the refinement of the perfect, are endless in this life. Everyone is called to strive, to the best of his or her abilities, to reach the lofty Orthodox standard, which is the goal of deification by grace. Indeed, while they should do all things that they were commanded, they should nonetheless never vaunt themselves, but confess that\u00a0\u201cthey are unprofitable servants and have only done that which was their duty to do\u201d<\/em>\u00a0(Lk 17:10). According to the Orthodox understanding of the spiritual life, all people are obligated to maintain the good struggle of the fast; however, in a spirit of self-reproach and humble recognition of their condition, they must rely upon God\u2019s mercy for their shortcomings, inasmuch as the Orthodox spiritual life is unattainable without the spiritual struggle of the fast.<\/span><\/li>\n
  6. Like a nurturing mother, the Orthodox Church has defined what is beneficial for people\u2019s salvation and established the holy periods of fasting as God-given protection in the believers\u2019 new life in Christ against every snare of the enemy. Following the example of the Holy Fathers, the Church preserves today, as she did in the past, the holy apostolic precepts, synodal canons, and sacred traditions, always advancing the holy fasts as the perfect ascetic path for the faithful leading to spiritual perfection and salvation, while proclaiming the necessity to observe all the fasts throughout the year, namely, the fasts of Great Lent, Wednesdays and Fridays, testified in the sacred canons, as well as the fasts of the Nativity, the Holy Apostles, and the Dormition of the Theotokos; there are also the single-day fasts on the Feast of the Exaltation of the Holy Cross, on the eve of the Epiphany, and on the day commemorating the Beheading of John the Baptist, in addition to the fasts established for pastoral reasons or observed at the desire of the faithful.<\/span><\/li>\n
  7. The Church, however, has also established, with pastoral discernment, boundaries of philanthropic dispensation (oikonomia<\/em>) concerning the rules of fasting. In this regard, the Church has considered physical infirmity, extreme necessity, and difficult times where she has ordained the application of the principle of ecclesiastical\u00a0oikonomia<\/em>, through the responsible discernment and pastoral care of the body of bishops in the local Churches.<\/span><\/li>\n
  8. It is a fact that many faithful today do not observe all the prescriptions of fasting, whether due to faint-heartedness or their living conditions, whatever these may be. However, all these instances where the sacred prescriptions of fasting are loosened, either in general or in particular instances, should be treated by the Church with pastoral care,\u00a0\u201cfor God has no pleasure in the death of the wicked; but that the wicked turn from his way and live\u201d<\/em>\u00a0(Ezek 33:11), without, however, ignoring the value of the fast. Therefore, with regard to those who find it difficult to observe the prevailing guidelines for fasting, whether for personal reasons (illness, military service, conditions of work, etc.) or general reasons (particular existing conditions in certain regions with regard to climate, as well as socioeconomic circumstances, i.e., inability to find lenten foods), it is left to the discretion of the local Orthodox Churches to determine how to exercise philanthropic\u00a0oikonomia<\/em>\u00a0and empathy, relieving in these special cases the \u201cburden\u201d of the holy fast. All this should take place within the aforementioned context and with the objective of not diminishing the importance of the sacred institution of fasting. The Church should extend her philanthropic dispensation with prudence, undoubtedly to a greater extent when it comes to those fasts, on which the ecclesiastical tradition and practice have not always been uniform.\u00a0\u201cIt is good to fast, but may the one who fasts not blame the one who does not fast. In such matters you must neither legislate, nor use force, nor compel the flock entrusted to you; instead, you must use persuasion, gentleness and a word seasoned with salt\u201d<\/em>(John of Damascus,\u00a0On the Holy Fasts, Homily 3<\/em>, PG 95, 68 B).<\/span><\/li>\n
  9. Fasting for three or more days prior to Holy Communion is left to the discretion of the piety of the faithful, according to the words of Saint Nicodemus the Hagiorite:\u00a0\u201c\u2026 fasting before partaking of Communion is not decreed by the divine Canons. Nevertheless, those who are able to fast even a whole week before it, are doing the right thing<\/em>\u201d (Commentary of the 13th\u00a0canon of Sixth Ecumenical Council,\u00a0<\/em>Pedalion \u2013 English translation 307). However, the totality of the Church\u2019s faithful must observe the holy fasts and the abstinence from food from midnight for frequent participation in Holy Communion, which is the most profound expression of the essence of the Church. The faithful should become accustomed to fasting as an expression of repentance, as the fulfillment of a spiritual pledge, to achieve a particular spiritual end in times of temptation, in conjunction with supplications to God, for adults approaching the sacrament of baptism, prior to ordination, in cases where penance is imposed, as well as during pilgrimages and other similar instances.<\/span><\/li>\n<\/ol>\n

    \u2020 Bartholomew of Constantinople, Chairman<\/span><\/p>\n

    \u2020 Theodoros of Alexandria<\/span><\/p>\n

    \u2020 Theophilos of Jerusalem<\/span><\/p>\n

    \u2020 Irinej of Serbia<\/span><\/p>\n

    \u2020Daniel of Romania<\/span><\/p>\n

    \u2020 Chrysostomos of Cyprus<\/span><\/p>\n

    \u2020 Ieronymos of Athens and All Greece<\/span><\/p>\n

    \u2020 Sawa of Warsaw and All Poland<\/span><\/p>\n

    \u2020 Anastasios of Tirana, Durres and All Albania<\/span><\/p>\n

    \u2020 Rastislav of Presov, the Czech Lands and Slovakia<\/span><\/p>\n

    Delegation of the Ecumenical Patriarchate<\/strong><\/span><\/p>\n

    \u2020 Leo of Karelia and All Finland<\/span><\/p>\n

    \u2020 Stephanos of Tallinn and All Estonia<\/span><\/p>\n

    \u2020 Elder Metropolitan John of Pergamon<\/span><\/p>\n

    \u2020 Elder Archbishop Demetrios of America<\/span><\/p>\n

    \u2020 Augustinos of Germany<\/span><\/p>\n

    \u2020 Irenaios of Crete<\/span><\/p>\n

    \u2020 Isaiah of Denver<\/span><\/p>\n

    \u2020 Alexios of Atlanta<\/span><\/p>\n

    \u2020 Iakovos of the Princes\u2019 Islands<\/span><\/p>\n

    \u2020 Joseph of Proikonnisos<\/span><\/p>\n

    \u2020 Meliton of Philadelphia<\/span><\/p>\n

    \u2020 Emmanuel of France<\/span><\/p>\n

    \u2020 Nikitas of the Dardanelles<\/span><\/p>\n

    \u2020 Nicholas of Detroit<\/span><\/p>\n

    \u2020 Gerasimos of San Francisco<\/span><\/p>\n

    \u2020 Amphilochios of Kisamos and Selinos<\/span><\/p>\n

    \u2020 Amvrosios of Korea<\/span><\/p>\n

    \u2020 Maximos of Selyvria<\/span><\/p>\n

    \u2020 Amphilochios of Adrianopolis<\/span><\/p>\n

    \u2020 Kallistos of Diokleia<\/span><\/p>\n

    \u2020 Antony of Hierapolis, Head of the Ukrainian Orthodox in the USA<\/span><\/p>\n

    \u2020 Job of Telmessos<\/span><\/p>\n

    \u2020 Jean of Charioupolis, Head of the Patriarchal Exarchate for Orthodox Parishes of the Russian Tradition in Western Europe<\/span><\/p>\n

    \u2020 Gregory of Nyssa, Head of the Carpatho-Russian Orthodox in the USA<\/span><\/p>\n

    Delegation of the Patriarchate of Alexandria<\/strong><\/span><\/p>\n

    \u2020 Gabriel of Leontopolis<\/span><\/p>\n

    \u2020 Makarios of Nairobi<\/span><\/p>\n

    \u2020 Jonah of Kampala<\/span><\/p>\n

    \u2020 Seraphim of Zimbabwe and Angola<\/span><\/p>\n

    \u2020 Alexandros of Nigeria<\/span><\/p>\n

    \u2020 Theophylaktos of Tripoli<\/span><\/p>\n

    \u2020 Sergios of Good Hope<\/span><\/p>\n

    \u2020 Athanasios of Cyrene<\/span><\/p>\n

    \u2020 Alexios of Carthage<\/span><\/p>\n

    \u2020 Ieronymos of Mwanza<\/span><\/p>\n

    \u2020 George of Guinea<\/span><\/p>\n

    \u2020 Nicholas of Hermopolis<\/span><\/p>\n

    \u2020 Dimitrios of Irinopolis<\/span><\/p>\n

    \u2020 Damaskinos of Johannesburg and Pretoria<\/span><\/p>\n

    \u2020 Narkissos of Accra<\/span><\/p>\n

    \u2020 Emmanouel of Ptolemaidos<\/span><\/p>\n

    \u2020 Gregorios of Cameroon<\/span><\/p>\n

    \u2020 Nicodemos of Memphis<\/span><\/p>\n

    \u2020 Meletios of Katanga<\/span><\/p>\n

    \u2020 Panteleimon of Brazzaville and Gabon<\/span><\/p>\n

    \u2020 Innokentios of Burudi and Rwanda<\/span><\/p>\n

    \u2020 Crysostomos of Mozambique<\/span><\/p>\n

    \u2020 Neofytos of Nyeri and Mount Kenya<\/span><\/p>\n

    Delegation of the Patriarchate of Jerusalem<\/strong><\/span><\/p>\n

    \u2020 Benedict of Philadelphia<\/span><\/p>\n

    \u2020 Aristarchos of Constantine<\/span><\/p>\n

    \u2020 Theophylaktos of Jordan<\/span><\/p>\n

    \u2020 Nektarios of Anthidon<\/span><\/p>\n

    \u2020 Philoumenos of Pella<\/span><\/p>\n

    Delegation of the Church of Serbia<\/strong><\/span><\/p>\n

    \u2020 Jovan of Ohrid and Skopje<\/span><\/p>\n

    \u2020 Amfilohije of Montenegro and the Littoral<\/span><\/p>\n

    \u2020 Porfirije of Zagreb and Ljubljana<\/span><\/p>\n

    \u2020 Vasilije of Sirmium<\/span><\/p>\n

    \u2020 Lukijan of Budim<\/span><\/p>\n

    \u2020 Longin of Nova Gracanica<\/span><\/p>\n

    \u2020 Irinej of Backa<\/span><\/p>\n

    \u2020 Hrizostom of Zvornik and Tuzla<\/span><\/p>\n

    \u2020 Justin of Zica<\/span><\/p>\n

    \u2020 Pahomije of Vranje<\/span><\/p>\n

    \u2020 Jovan of Sumadija<\/span><\/p>\n

    \u2020 Ignatije of Branicevo<\/span><\/p>\n

    \u2020 Fotije of Dalmatia<\/span><\/p>\n

    \u2020 Athanasios of Bihac and Petrovac<\/span><\/p>\n

    \u2020 Joanikije of Niksic and Budimlje<\/span><\/p>\n

    \u2020 Grigorije of Zahumlje and Hercegovina<\/span><\/p>\n

    \u2020 Milutin of Valjevo<\/span><\/p>\n

    \u2020 Maksim in Western America<\/span><\/p>\n

    \u2020 Irinej in Australia and New Zealand<\/span><\/p>\n

    \u2020 David of Krusevac<\/span><\/p>\n

    \u2020 Jovan of Slavonija<\/span><\/p>\n

    \u2020 Andrej in Austria and Switzerland<\/span><\/p>\n

    \u2020 Sergije of Frankfurt and in Germany<\/span><\/p>\n

    \u2020 Ilarion of Timok<\/span><\/p>\n

    Delegation of the Church of Romania<\/strong><\/span><\/p>\n

    \u2020 Teofan of Iasi, Moldova and Bucovina<\/span><\/p>\n

    \u2020 Laurentiu of Sibiu and Transylvania<\/span><\/p>\n

    \u2020 Andrei of Vad, Feleac, Cluj, Alba, Crisana and Maramures<\/span><\/p>\n

    \u2020 Irineu of Craiova and Oltenia<\/span><\/p>\n

    \u2020 Ioan of Timisoara and Banat<\/span><\/p>\n

    \u2020 Iosif in Western and Southern Europe<\/span><\/p>\n

    \u2020 Serafim in Germany and Central Europe<\/span><\/p>\n

    \u2020 Nifon of Targoviste<\/span><\/p>\n

    \u2020 Irineu of Alba Iulia<\/span><\/p>\n

    \u2020 Ioachim of Roman and Bacau<\/span><\/p>\n

    \u2020 Casian of Lower Danube<\/span><\/p>\n

    \u2020 Timotei of Arad<\/span><\/p>\n

    \u2020 Nicolae in America<\/span><\/p>\n

    \u2020 Sofronie of Oradea<\/span><\/p>\n

    \u2020 Nicodim of Strehaia and Severin<\/span><\/p>\n

    \u2020 Visarion of Tulcea<\/span><\/p>\n

    \u2020 Petroniu of Salaj<\/span><\/p>\n

    \u2020 Siluan in Hungary<\/span><\/p>\n

    \u2020 Siluan in Italy<\/span><\/p>\n

    \u2020 Timotei in Spain and Portugal<\/span><\/p>\n

    \u2020 Macarie in Northern Europe<\/span><\/p>\n

    \u2020 Varlaam Ploiesteanul, Assistant Bishop to the Patriarch<\/span><\/p>\n

    \u2020 Emilian Lovisteanul, Assistant Bishop to the Archdiocese of Ramnic<\/span><\/p>\n

    \u2020 Ioan Casian of Vicina, Assistant Bishop to the Romanian Orthodox Archdiocese of the Americas<\/span><\/p>\n

    Delegation of the Church of Cyprus<\/strong><\/span><\/p>\n

    \u2020 Georgios of Paphos<\/span><\/p>\n

    \u2020 Chrysostomos of Kition<\/span><\/p>\n

    \u2020 Chrysostomos of Kyrenia<\/span><\/p>\n

    \u2020 Athanasios of Limassol<\/span><\/p>\n

    \u2020 Neophytos of Morphou<\/span><\/p>\n

    \u2020 Vasileios of Constantia and Ammochostos<\/span><\/p>\n

    \u2020 Nikiphoros of Kykkos and Tillyria<\/span><\/p>\n

    \u2020 Isaias of Tamassos and Oreini<\/span><\/p>\n

    \u2020 Barnabas of Tremithousa and Lefkara<\/span><\/p>\n

    \u2020 Christophoros of Karpasion<\/span><\/p>\n

    \u2020 Nektarios of Arsinoe<\/span><\/p>\n

    \u2020 Nikolaos of Amathus<\/span><\/p>\n

    \u2020 Epiphanios of Ledra<\/span><\/p>\n

    \u2020 Leontios of Chytron<\/span><\/p>\n

    \u2020 Porphyrios of Neapolis<\/span><\/p>\n

    \u2020 Gregory of Mesaoria<\/span><\/p>\n

    Delegation of the Church of Greece<\/strong><\/span><\/p>\n

    \u2020 Prokopios of Philippi, Neapolis and Thassos<\/span><\/p>\n

    \u2020 Chrysostomos of Peristerion<\/span><\/p>\n

    \u2020 Germanos of Eleia<\/span><\/p>\n

    \u2020 Alexandros of Mantineia and Kynouria<\/span><\/p>\n

    \u2020 Ignatios of Arta<\/span><\/p>\n

    \u2020 Damaskinos of Didymoteixon, Orestias and Soufli<\/span><\/p>\n

    \u2020 Alexios of Nikaia<\/span><\/p>\n

    \u2020 Hierotheos of Nafpaktos and Aghios Vlasios<\/span><\/p>\n

    \u2020 Eusebios of Samos and Ikaria<\/span><\/p>\n

    \u2020 Seraphim of Kastoria<\/span><\/p>\n

    \u2020 Ignatios of Demetrias and Almyros<\/span><\/p>\n

    \u2020 Nicodemos of Kassandreia<\/span><\/p>\n

    \u2020 Ephraim of Hydra, Spetses and Aegina<\/span><\/p>\n

    \u2020 Theologos of Serres and Nigrita<\/span><\/p>\n

    \u2020 Makarios of Sidirokastron<\/span><\/p>\n

    \u2020 Anthimos of Alexandroupolis<\/span><\/p>\n

    \u2020 Barnabas of Neapolis and Stavroupolis<\/span><\/p>\n

    \u2020 Chrysostomos of Messenia<\/span><\/p>\n

    \u2020 Athenagoras of Ilion, Acharnon and Petroupoli<\/span><\/p>\n

    \u2020 Ioannis of Lagkada, Litis and Rentinis<\/span><\/p>\n

    \u2020 Gabriel of New Ionia and Philadelphia<\/span><\/p>\n

    \u2020 Chrysostomos of Nikopolis and Preveza<\/span><\/p>\n

    \u2020 Theoklitos of Ierissos, Mount Athos and Ardameri<\/span><\/p>\n

    Delegation of the Church of Poland<\/strong><\/span><\/p>\n

    \u2020 Simon of Lodz and Poznan<\/span><\/p>\n

    \u2020 Abel of Lublin and Chelm<\/span><\/p>\n

    \u2020 Jacob of Bialystok and Gdansk<\/span><\/p>\n

    \u2020 George of Siemiatycze<\/span><\/p>\n

    \u2020 Paisios of Gorlice<\/span><\/p>\n

    Delegation of the Church of Albania<\/strong><\/span><\/p>\n

    \u2020 Joan of Koritsa<\/span><\/p>\n

    \u2020 Demetrios of Argyrokastron<\/span><\/p>\n

    \u2020 Nikolla of Apollonia and Fier<\/span><\/p>\n

    \u2020 Andon of Elbasan<\/span><\/p>\n

    \u2020 Nathaniel of Amantia<\/span><\/p>\n

    \u2020 Asti of Bylis<\/span><\/p>\n

    Delegation of the Church of the Czech lands and Slovakia<\/strong><\/span><\/p>\n

    \u2020 Michal of Prague<\/span><\/p>\n

    \u2020 Isaiah of Sumperk<\/span><\/p>","protected":false},"excerpt":{"rendered":"

    Fasting is a divine commandment (Gen 2:16-17). According to Basil the Great, fasting is as old as humanity itself; it was prescribed in paradise (On Fasting, 1, 3. PG 31,\u00a0168A). It is a great spiritual endeavor and the foremost expression of the Orthodox ascetic ideal. The Orthodox Church, in strict conformity with the apostolic precepts, […]<\/p>\n","protected":false},"author":2,"featured_media":63730,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"two_page_speed":[],"footnotes":""},"categories":[99],"tags":[],"class_list":["post-63770","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-agia-kai-megali-sinodos"],"acf":[],"_links":{"self":[{"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/posts\/63770","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/comments?post=63770"}],"version-history":[{"count":1,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/posts\/63770\/revisions"}],"predecessor-version":[{"id":63771,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/posts\/63770\/revisions\/63771"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/media\/63730"}],"wp:attachment":[{"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/media?parent=63770"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/categories?post=63770"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/imconstantias.org.cy\/en\/wp-json\/wp\/v2\/tags?post=63770"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}