Ukrainian Orthodoxy		Orthodoxie ukrainienne

A Great, Fast Approach to Environmental Protection

Dr. Alexander Roman alex.roman@unicorne.org

Those who are making a commitment to experience the spiritual rejuvenation that is offered us by the Church in the keeping of the Great and Holy Fast should also realize that they walk a path that has been trodden by millions before us.

But how does the Great and Holy Fast differ from the western Lent? How did the Great Fast develop over time? What are the rules connected with the Great Fast?

What we know as the Great Fast is actually a time period that is divided into three parts: 1) The preliminary period of four Sundays before the 40-day Fast; 2) the Great and Holy Fast of 40 days; and 3) Holy Week leading up to Pascha or the Death and Resurrection of Christ.

In the West, Holy Week is part and parcel of Lent. The 40 day period is calculated along with the Saturdays, since Saturday is a day of fasting in the West, a late rule introduced by the popes in contravention to established and, until then, universal Church practice.

Western Lent is therefore calculated in terms of six weeks of six days or 36 days to which are added four more to make up the number "40." This is why western Lent is begun on Ash Wednesday, an extra four days (not counting Sunday) tacked on to the beginning of Lent.

The earliest Church records show that only Holy Week was observed in the second and third centuries A.D.

Originally, Christians observed a two-day complete fast, beginning on Friday and ending Saturday evening, before Pascha.

There is some evidence, as Kallistos Ware notes in the "Lenten Triodion," to suggest that the Great Friday Fast had nothing to do with the Passion of Christ, but that the Crucifixion and Resurrection of Christ was honoured together on Holy Saturday during the Pascha Vigil!

Later, the entire week following Palm Sunday was observed as a week of fasting and prayer in preparation for Pascha.

In the Orthodox East, Holy Week still maintains its separate identity and character. The forty-day Great Fast is something that is apart from Holy Week. We end the Great Fast just before Lazarus Saturday and Palm Sunday.

But then what is the nature and purpose of the 40-day Great Fast?

Originally, this was a time period for catechumens, those preparing for Illumination in the Mystery of Baptism. They would be baptized at the Pascha Vigil since Baptism is a participation in the Death and Resurrection of OLGS Jesus Christ. Both Holy Week and the Great Fast have, as their object, this experience at Pascha.

Although the Orthodox Church relaxed the Fast on Saturdays, its calculation of the Great Fast was a continuous one nevertheless.

Both East and West established the number "36" as the backbone of the Fast, with some extra days added.

This number "36" became a mystical one. It represented, and still represents, giving a tithe or a tenth of the year back to God, just as others gave a tithe or a tenth of their property to the Temple or the Church (St. Volodymyr etc.).

The forty-day fast in the Orthodox East is therefore a period of time when ALL Christians (and not just catechumens) participate in the renewal of spiritual exercises, prayer, reading, meditation, repentance of sinful habits, fasting, attendance at Church Services, prostrations, charity etc. This intensive training is something we do annually as a preparation to experience again our participation in the Death and Resurrection of OLGS Jesus Christ at Pascha.

During the Great Fast, we are all catechumens. Self-renewal is something that continues throughout our lives, but more intensely at the time of the Great and Holy Fast. When we wear light coloured clothing to Church at Pascha and throughout Bright Week, we are calling to mind this experience, our having been washed and renewed in Christ.

The Church rules for fasting can be severe. As in all important spiritual matters, it is good (I prefer to say, "necessary") to seek the advice of our Spiritual Father. We should listen to him and take his advice as an act of obedience to Christ Himself.

The Eastern Church actually prepares us for fasting during the weeks prior to the Great Fast that begins after Vespers of the Sunday of Forgiveness (Cheese-Fare Sunday).

There is the Sunday of the Pharisee and the Publican, followed by Carnival Week after the Sunday of the Prodigal Sun. Then there is Meet-Fare Sunday or the Sunday of the Final Judgement.

The week following this Sunday really belongs to the Great Fast, since we stop eating meat during that time. Afterwards, we stop eating meat by-products as well. The Orthodox East always had a good, common sense approach to spirituality, and so the Church slowly brings us into the Great Fast.

Fasting in the Eastern Church is set out variously according to local custom.

There can be, however, a prescribed fast from all foods such as during the severe first week of the Fast.

During this week, the Church prescribes a total fast on Monday, Tuesday and Thursday. One "dry" meal is allowed on Wednesday and Friday, following the Liturgy of the Presanctified Gifts of St Gregory the Dialogist.

Dry eating is also called, in Greek, "Xerophagy." This includes bread and water, nuts, honey and some other items that Orthodox Great Fast cookbooks invariably have listed.

The rules of the Great and Holy Fast limits the number of meals one eats per day and also the kind of food that is eaten. However, there is no prescribed limit on the AMOUNT of food that may be consumed when a meal is allowed.

Fasting is more sever during the week, where one daily meal is prescribed. Again, we need to consult local practice and, most importantly of all, our Spiritual Father in this as in all other matters.

Fish, wine and oil may be allowed on certain days, weekends and feast days. Our Church Calendars has this all laid out for us in advance.

During Forgiveness Sunday, we approach the Priest, bow to him and say, "Forgive me, a sinner." We also do this before our relatives and friends.

We live the spirit of the Great Fast in repentance and contrition. Our prayer is "Lord Jesus Christ, Son of God, have mercy on me a sinner" which should cleave to our tongue, heart and mind. Church Services and prostrations are a beautiful source of Divine inspiration and consolation.

Our fasting should, as St John Chrysostom said, be the relief of the poor and destitute. Perhaps the cry for help of someone in Ukraine or elsewhere can be heeded by us, especially during the Great Fast!

If we do not yet have a Spiritual Father, we should seek one out. The Kyivan Mohyla Academy formerly had a rule of life for its students and that rule required the students to attend Confession twice during the Great Fast.

Our fasting should make us more aware of our spiritual hunger for Christ in Holy Communion. The Great Fast is really all about that, refocusing the object of our desires to the Bread Who came down from Heaven.

Our Spiritual Father should be regularly consulted, especially during Confession so he may truly become a doctor for our souls. He can see things in us that we often cannot, since trying to understand ourselves is really the most difficult thing there is!

The Great Fast helps to purify us from what is not of Christ, but of the world. The discomfort and even suffering we experience in this endeavour is worth the end goal which is meeting the Resurrected Christ on Pascha.

Union with Christ and the Holy Trinity is the goal of the Christian life. The Great and Holy Fast is a precious means at our disposal to deepen our life in Jesus Christ, our faith and trust in Him as the Lord of our lives and our happiness forever after.

return to summary of articles on fasting

[ Home ] [ Articles ] [ Prayer ] [ Saints ] [ Theophilus ] [ Q & A ] [About Us] [ ]