Saturday, the eve of this Sunday, is specifically dedicated to the remembrance of the faithful who have fallen asleep. There is a clear connection between this memorial and the mention of the final judgment, which is the main topic of this Sunday. Like the previous Sunday, fasting represents a secondary topic in this day’s liturgy. This Sunday is called “Meat Raf’ Sunday,” because it is the last day on which it is permitted to eat meat. From Monday, if possible, one must abstain from meat until Easter. On the other hand, the use of milk, ghee and cheese is permissible all days of this week, including Wednesday and Friday. In the Divine Mass, a chapter from Saint Paul’s first letter to the Corinthians (8:8-13) and (9:1-2) is read, in which the Apostle says in general the following: Eating meat or not eating it is one thing in itself. But this freedom that we have must not become a stumbling block for the weak.

A person who believes in one God and does not believe in the reality of idols can, in accordance with his conscience, eat the flesh of victims sacrificed to idols. However, if a less discerning brother thinks that this is a kind of participation in idol worship, it is better to abstain, in order to respect the conscience of those brothers for whom Christ also died. (5). Likewise, in keeping with the idea of the Apostle Paul, those who consider themselves to have good reasons not to fast or to fast less should avoid everything that might stumble or hurt more narrow-minded consciences.

In the Divine Mass (Matthew 25:31-46), the Gospel describes the final judgment. (When the Son of Man comes in his glory) with the angels, all nations will be gathered before his throne, and he will separate the sheep from the goats, placing the righteous on his right hand, and the sinners on his left. He calls those who fed him, clothed him, and visited him, under the human form of the poor, prisoners, and sick, to enter the Kingdom of the Father. Those who behaved differently are excluded from the kingdom. This description of judgment clearly contains some symbolism. We are the ones who pass judgment on ourselves to the extent that we have by choice committed ourselves to God or rejected Him. Our love or lack of love places us among (the blessed) or among the deported (perhaps the postponed). If we do not have to give a literal interpretation of the details of the judgment, as the Evangelist described them, then we must, on the other hand, hear in a very realistic way what the Savior says about His presence in those who suffer, because only in them can we take the initiative to help the Lord Jesus.

The evening prayers of this Saturday and the morning prayers of this Sunday give a general impression of panic before God’s judgment. The talk revolves around open books, frightened angels, streams of fire, and trembling before the altar. All of this is true, and several proverbs in the Bible urge us to find guidance before it is too late. But the side of darkness, the darkness into which the stubborn sinner cannot choose to plunge, must not make us forget the side of light and hope. Here is a sentence from an evening prayer hymn where you find these two aspects united as befits: (O my soul, the time has come. Act in faith before it is too late and shout: I have sinned against you, O Lord, I have sinned, but I know your compassion, O good shepherd who loves humanity.)

(5) The issue of sacrifices to idols, called in Greek (Idolotheta), presented a realistic problem to the conscience of the early Christians. This meat was either eaten in pagan temples during liturgical tables, or sold in the market. The letter sent by the apostles present in Jerusalem to the pagans of Antioch, who were converted by Paul, commanded them to avoid “sacrifices to idols” (Acts 15:29).

It seems that St. Paul’s correct idea is this: It is certain that the matter for the Christian is not eating from idol sacrifices (idolotheta) at liturgical tables inside pagan temples. But if these meats are found in the market or served in individuals’ homes during a banquet, the Christian can resort to his self-rule and his conscience and eat from the sacrifices of idols if he does not feel that he is committing evil. But he avoids it if he exposes another brother to stumble. As for the book (Orders of the Apostles), Irenaeus, Cyril of Jerusalem, John Chrysostom, and Augustine, they seemed more strict than the Apostle and absolutely forbade eating from idols sacrificed.