Home - Holy Trinity Greek Orthodox Church

"It is possible for one who fasts not to be rewarded for his fasting. How? when indeed we abstain from foods, but do not abstain from iniquities - when we do not eat meat, but gnaw to pieces the homes of the poor - when we do not become drunkards with wine, but we become drunkards with evil pleasures; when we abstain all the day, but all the night we spend in unchastened shows. Then what is the benefit of abstention from foods, when on the one hand you deprive your body of aselected food, but on the other offer yourself unlawful food?"

ON FASTING

Fasting, in our days, has become one of the most neglected spiritual values. Because of misunderstandings regarding the nature of fasting, because of confused and reversed priorities in its use, many of today's Orthodox Christians fast very little, or disregard fasting altogether.

The Great and Holy Council of the Orthodox Church which is scheduled to be convened in the near future has placed the problem of fasting as one of the first items on its agenda. It is hoped that through this Council the age-old practice of the Church to use fasting as one of the important means of spiritual growth will regain its proper place in the life of the Church.

Fasting was practiced by the Lord Himself. After prayer and fasting for forty days in the wilderness, the Lord victoriously faced the temptations of the devil (Matthew 4:1-11). The Lord himself asked the disciples to use fasting as an important spiritual weapon to achieve spiritual victories (Matthew 17:21; Mark 9:29; Luke 2:37). The example of the Lord was followed by His disciples (Acts 14:23; 27:9; 1 Corinthians 7:5; 2 Corinthians 6:5, 11:27, etc.). What is fasting? Why is it so important? Why does fasting precede such important feasts such as Easter and Christmas?

The importance of fasting depends on its meaning. Many of the Fathers have written on fasting. Among others, St. Basil has left us with most inspired comments on fasting. St. Basil tells us that fasting is not abstaining from food only; it is first of all, abstaining from sin. Grounded in the teaching of the Fathers, the Church in its hymnology describes fasting as the mother of chastity and prudence, as the accuser of sin and as the advocate of repentance, the life worthy of angels and the salvation of humans (The Lenten Triodion, trans. Kallistos Ware, London 1978, p. 195). Fasting becomes all of these when observed in the proper spirit.

First of all, fasting is abstinence from food. By detaching us from earthly goods and realities, fasting has a liberating effect on us and makes us worthy of the life of the spirit, a life similar to that of angels. Second, fasting, as abstinence from bad habits and sin, is the mother of Christian virtues, the mother of sound and wholesome thinking; it allows us to establish the proper priority between the material and spiritual, giving priority to the spiritual.

Fasting is the advocate of repentance. Adam and Eve disobeyed God; they refused to fast from the forbidden fruit. They became slaves of their own desires. But now through fasting, through obedience to the rules of the Church regarding the use of spiritual and material goods, we may return to the life in Paradise, a life of communion with God. Thus, fasting is a means of salvation, this salvation being a life we live in accordance with the Divine will, in communion with God.

Because of the liberating effect of fasting, both material and spiritual, the Church has connected fasting with the celebration of the major feasts of our tradition. Easter is, of course, our main feast. It is the "feast of feasts." It is the feast of our liberation from the bondage of sin, from corrupted nature, from death. For on that day, through His Resurrection from the dead, Christ has raised us "from death to life, and from earth to heaven" (Resurrection Canon), Christ, "our new Passover," has taken us away from the land of slavery, sin and death, to the promised land of freedom, bliss and glory; from our sinful condition to resurrected life.

It is most appropriate to prepare for this celebration through a liberating fast, both material and spiritual. This is the profound meaning that fasting takes during the Great Lent. Let us allow ourselves to take advantage of the spiritual riches of the Church. Let us use the precious messianic gifts offered to us through its sacramental life, through its celebrations of the central mysteries of our salvation in Christ. Let us use the spiritual weapons,

"to fight the good fight, to walk the way of fasting, to crush the heads of the invisible dragons, to prove ourselves victorious over sin, and without condemnation to reach our goal of worshiping the Holy Resurrection" (Prayer of the Presanctified Liturgy).

This is the challenge of the Great Lent: to use fasting to obtain the resurrected life, to unite with the Risen Lord. Who could refuse to accept this challenge

EFFECTS OF FASTING

True fasting is the entire abstention from foods. The Christian meaning of abstention from foods has developed various interpretations. They have varied from time to time in duration, method of practice, kinds of food, consumed and implications of their affect on the life of the Christian. Regardless of the non-religious aspects of fasting (that is, one's appearance and health, fanaticism, self-satisfaction, modes of diets, and vegetarianism), fasting has the same effect on the body. Abstention from foods has its effects on the body regardless of human presuppositions and ideals. Nevertheless, the fasting of the Christian is based on a religious point of view. It is an expression of one's reverence for Almighty God, a kind of humble obedience to the old commandments and especially the new ones that express the "newness of life". It is a basic practice in the brotherly Christian community in which the life of dedication to the divine cause is inseparable from human sacrifice for one's fellow man, his neighbor and he who is "the least".
It is important to note that fasting as an observance and dedication to the Will of God presupposes a healthy body strong enough to endure the bodily effects of fasting. For those who are ill or weak in body fasting may be regulated in terms of duration and selection of certain foods in order to retain their health and fulfill their obligations at work and at home. St. Timothy (381 A.D.) gave a canonical answer on fasting for those who are sick or weak in body, an answer which was adopted as a canon by the Sixth Ecumenical Synod in Trullo. It reads:
"Fasting was devised in order to humble the body. If, therefore, the body is already in a state of humbleness and illness or weakness, the person ought to partake of as much as he or she may wish and be able to get along with food and drink" (Canon 8 of St. Timothy; cf. Canon 69 of the Apostles; cf. Canon 10 of St. Timothy).
St. Timothy's answer can be used by the pious Christian to regulate his fastings with sincerity and without concession. A person who is ill or weak in body should however strive all the harder to abstain from sins.
Children should be instructed as to the purpose and meaning of church observances such as the procedures of fasting. Children should be taught the ideals of abstention from foods and from iniquities and their relationship to prayer, alms-giving, self-control and love. Children of sound health should fast. The main purpose of children fasting is to make them aware that fasting is a dedication and pledge to obey the principles of faith in Christ. Infants are not required to fast. However, the feeding of infants should take place at least two or three hours before Holy Communion.
It is obvious that much emphasis is placed on the selection of foods and the duration for fasting. In the concern for the selection of the proper fast foods, the main purpose of fasting many times is overshadowed. Abstention from certain foods has abstention in fasting, but only as a means to the spiritual uprightness that comes from humbling one's body in obedience to the Will of God.
The primary purpose for fasting from foods and iniquities is that of continence and chastity (moderation among those married). More important fasting means abnormal and perverted carnal pleasures are to be eliminated entirely as a deadly sin. Apostle Paul admonishes the Romans on this subject, saying,
"God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie ... For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly ... Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them" (Romans 1:24-27,32). These are practices which dishonour our society today.
The Christian is called upon to apply more and more his principles the year around, and especially during the appointed days. Unlike those who fast or starve without religious presuppositions, fasting for the sake of fasting or starving from lack of food, the Christian invokes the Grace of God, and feels the presence of divine communion. He is fasting, from practices and thoughts which are beyond the abstention from material nutrition.
Fasting from foods is a step on the ladder of life. Each step makes the next step easier. Thus the technique of fasting is flexible depending on individual circumstances. It is especially important in fasting that the Christian abstain from harming his neighbor, envying his fellow man and from being prejudiced. While avoiding negative thoughts and practices he also should cultivate thoughts and practices consistent with the new commandment of love and charity.