Fasting is not a mere matter of diet. It is moral as well as physical. True fasting is to be converted in heart and will; it is to return to God, to come home like the Prodigal to our Father's house. In the words of St. John Chrysostom, it means 'abstinence not only from food but from sins.' 'The fast,' he insists, 'should be kept not by the mouth alone but also by the eye, the ear, the feet, the hands and all the members of the body': the eye must abstain from impure sights, the ear from malicious gossip, the hands from acts of injustice. It is useless to fast from food protests St. Basil, and yet indulge in cruel criticism and slander: 'You do not eat meat, but you devour your. brother." The inner significance of fasting is best summed up in the triad: prayer, fasting, almsgiving. Divorced from prayer and from the reception of the holy sacraments, unaccompanied by acts of compassion, our fasting becomes hypocritical. It leads, not to contrition and joyfulness, but to pride, inward tension and irritability. Fasting, then, is valueless or even harmful when not combined with prayer. In the Gospels the devil is cast out, not by fasting alone, but by 'prayer and fasting' (Matthew 17:21; Mark 9:29); and of the early Christians it is said, not simply that they fasted, but that they 'fasted and prayed' (Acts 13:3). It is also important that prayer and fasting be accompanied by almsgiving - by love for others expressed in practical form, by works of compassion and forgiveness. It means not to give only of our money but our time, not only what we have but what we are; it is to give part of ourselves. In our acts of abstinence we should try to keep in mind St. Paul's admonition not to condemn others who fast less strictly: 'Let not him who abstains pass judgement on him who eats.' We must equally remember Christ's outward condemnation of outward display in prayer, fasting or almsgiving as seen in the Gospel of Matthew (6:1-18). Fasting is meant to be an act of obedience. When we fast, we should not try to invent special rules for ourselves, but rather we should try to follow as faithfully as possible the accepted pattern set before us by Holy Tradition. This accepted pattern possesses a hidden wisdom and balance. When it seems that the traditional regulations are not applicable to our personal situation, we should seek the counsel of our spiritual father in order to humbly discover with his help what is the will of God for us. While all Orthodox Christians should fast, each person and family must prayerfully choose and commit themselves to a fasting discipline that is suitable to their circumstances and that they can keep. Many chose to fast from meat on Wednesdays and Fridays throughout the year and then adjust their fasting practices during the other fasting periods of the Church. Some choose to fast strictly (no meat or dairy products) throughout Great and Holy Lent. Many choose to fast strictly only during the first week of Lent and during Holy Week. Others choose to fast from meat throughout Lent and from meat, fish and diary products only on Wednesdays and Fridays. Still others follow other forms of fasting disciplines. Children usually fast with moderation and care in order to receive the necessary nutrients for their growing bodies. Of course fasting regulations do not apply to people who are ill, in hospitals, to expectant mothers, to small children or to others following special diets under a doctor's care. 'Do you see, dearly beloved, what true fasting really is? Let us perform this kind, and not entertain the facile notion held by many that the essence of fasting lies in going without food until the evening. This is not the end in view, but that we should demonstrate, along with abstinence from food, abstinence from whatever is harmful, and should give closer attention to spiritual duties.' St. John Chrysostom If you still have any questions concerning fasting please direct them to Father John or Father George. Fasting Guidelines as Prescribed by the Orthodox Church Wednesday & Friday Every Wednesday and Friday is to be observed with fasting unless some important feast takes precedence over the fast (See exceptions below). The fast on Wednesday is in memory of the betrayal of the Lord, and the fast on Friday is in remembrance of His Passion and Death upon the Cross. Special Fast Days
(These are strict fast days in which holy tradition teaches us that we should fast on these days from meat, meat products, fish, dairy products, olive oil, and wine). Lent, The Great Fast Lent begins the forty days before Palm Sunday, on the Monday after Cheese-Fare Sunday. and lasts until the evening preceding Palm Sunday. Holy Week The Fast of the Holy Apostles The Fast of the Theotokos The Christmas Fast Periods When There is No Fasting (1) It should be noted that in common Orthodox usage the words 'fasting' and 'abstinence' are used interchangeably. Prior to the Second Vatican Council, the Roman Catholic Church made a clear distinction between the two terms: abstinence concerned the types of food eaten, irrespective of quantity, whereas fasting signified a limitation to the number of meals or amount of food that could be taken. In the Orthodox Church a clear-cut distinction has not been made between these two words. The Church Fathers simply state as a guiding principle that we should never eat to satiety but always rise from the table feeling that we could have taken more and that we are now ready for prayer. T. Ware, The Lenten Triodion When you fast . . .Regaining the balance in our lives The Old Testament Prophet Isaiah describes fasting in the following way: This is the fast that l choose: to loose the bonds of wickedness, to undo those things which hold us captive, to free the oppressed, to break every bond. To fast is to share your bread with the hungry and bring the homeless poor into your house, to cover the naked when you see them ... Then shall your light break forth like the dawn. Jesus fasted. He prepared Himself for His public ministry by fasting for forty days. And Jesus challenged His disciples when they failed to heal a suffering child by saying, "This kind [of demon] never comes out except by prayer and fasting" (Matthew 17:21). Giving up in order to give Fasting is not an act of mortification or "self denial" for its own sake. It is not intended to bring about suffering which is somehow pleasing to God. It is not a "law" which, if endured, wins us favor with God or which, if ignored, brings about guilt. On the contrary, fasting is intimately connected with giving and less concerned with giving up. It involves regaining control of those things which we have allowed to control us -- food, leisure, anger, pride, money, in short, anything which we should control but don't. Fasting challenges us to do without certain things so that we might take the initiative to do those things which we often fail to do, to give up unnecessary things in order to give more time and attention to the really important elements we often overlook. One of the lenten hymns makes precisely this point: Let us begin the most precious Fast with joy. Let us shine with the holy commandments of Christ our God -- With the spleudor of love, with the brilliance of prayer, with the cleanness of purityty and the strength of blessed courage. If we fast from food but not from our passions, our fasting is in vain. The true fast is the rejection of evil, the silencing of the tongue, the laying aside of anger, aud the cutting off of lust, foolish talk, lying and cursing -- Those things which disappear only through true aud acceptable fasting. Personal Preparation Traditionally, Orthodox Christians fast on Wednesdays and Fridays throughout the year, and daily during the four lenten seasons. Within the Christian community, each person fasts differently, according to his or her personal capability, spiritual insight, and vision. All should fast, at least minimally, and in every instance, our fasting should be done: In secret, without revealing to others what we are doing; and joyfully, knowing that the aim of our fasting is not merely found in giving up but, rather, in our response to the opportunities for giving with which we are presented. Regaining control of our lives Fasting, then, is not an exercise in dark, gloomy remorse. It is a joyful act. And it is this joy that transforms days and seasons of fasting -- and, in fact, every season of our lives into times of rejoicing in the opportunity to change our words, our thoughts, our actions, and our lives through conquering those things which all too often conquer and control us. Matthew 6:16-18: And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have already received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by others, but by your Father who is in secret; and your Father who sees in secret will reward you. In this passage from the Sermon on the Mount, Jesus does not say "if you fast," but, rather, "when you fast." He presupposes that His People see fasting as an essential part of life. For prayer and reflection . . . During the days ahead, reflect on the following: How has fasting been presented to you in the past? As an exercise in self-denial for its own sake, or as a means of gaining control of our lives? Fasting is meant to eliminate our preoccupation with food, meaningless entertainments, and those things which distract us and take the balance out of our lives. What things cause distraction and imbalance in your life? How might you overcome them and begin to regain balance? When you fast, set aside time for other activities, such as helping the poor or needy or setting aside the money you would have spent on food or entertainment for those in need. |
