WITH FEAR AND TREMBLING:
ON THE IMPERATIVE MARTYRDOM THROUGH OF VIGOROUS FASTING AND CEASELESSLY PRAYER!
MOUNT ATHOS, Greece — Spring, a season of renewal and awakening, ushers in the Great Fast, a period of preparation known among English speakers as Lent. This evocative name, however, masks the profound significance of this sacred time within the Orthodox Christian tradition. Unlike its counterpart in the West, the Great Fast is aptly named—a period of dedicated introspection and spiritual growth that dwarfs other fasts in its intensity. The Great Fast, governed by the Lenten Triodion, is a forty-day pilgrimage of the soul, commencing seven Mondays before the glorious feast of Pascha, i.e., Easter. Unlike some Western traditions, Sundays are embraced within this pilgrimage, for each day offers a unique opportunity for transformation. This pilgrimage involves a multifaceted approach. Abstention from certain foods—meat, dairy, fish, and often oils—serves as a physical reflection of an inward shift, a state of being united with God’s energies (not essences/ousia, which is a form of polytheism), beginning in this life and later consummated in bodily resurrection. It creates a fertile space within, allowing the seeds of repentance to take root. Because of Christ's sacrifice, we are to take hold of what God offers, accept His grace and endeavour toward becoming mature in Christ. The concept expressed is the synergy between human effort and divine grace in the process of salvation. It emphasizes that humans play an active role in seeking and working towards their salvation, yet it is ultimately God's grace and guidance that enable and empower individuals to fulfil His will. This understanding reflects the belief in a cooperative relationship between human agency and divine intervention in the journey towards spiritual growth and redemption. Abstaining from worldly pleasures is not merely about disciplining the body but also about purifying the mind, for the fullness of the fast will not only curb the wickedness that is our fleshly desires but also dispel erroneous thoughts that spring from within. A heart untainted by misconceptions undergoes a genuine and rational purification in preparation for the Paschal Feast, where the profound mysteries of our faith converge. St. Gregory Nazianzen writes, “We fast because we fasted not from the tree of knowledge, having been overcome thereby; for fasting was an old command and coeval with us. It is the pedagogy of the soul and the moderation of sensual delight, which is very meetly enjoined us, that what we lost by not observing that precept of fasting, we may recover again, observing it.”
Simultaneously, the frequency and fervour of prayer intensify. Just as the body yearns for sustenance, so too does the soul crave communion with the divine. The Church Fathers warn that fasting without ceaseless prayer is akin to the “fast of demons”, for demons lack both hunger and the capacity for devotion. The Apostle reminds us in Romans 14:23 that “not of faith; for whatsoever is not of faith is sin”. Engaging in the practice of prayer, particularly through the Jesus Prayer, involves dedicating regular time each day to connect with the divine. Starting with shorter sessions, like 10 minutes, and gradually increasing the duration, helps build consistency and depth in prayer. Incorporating other prayers and short services alongside the Jesus Prayer, such as the Trisagion prayers and others, can enrich the experience and foster a deeper spiritual connection. For, it is only through confidently glorifying the Gospels that one can avoid the pitfalls of falsehood and become a true disciple of truth. Just as if walking alongside the Apostles themselves, discern between the Lord's actions – those perceived through spiritual understanding and those witnessed by the physical eye. Acknowledge His humanity in His birth as a child from a woman. Recognize His divinity in the unblemished state of His virgin mother. Understand the form of a servant wrapped in swaddling clothes and cradled in a manger, yet recognize this same form as the Lord announced by angels, proclaimed by the elements, and worshipped by the wise men. Comprehend the human aspect of His participation at a wedding, and acknowledge His divine power in transforming water into wine. Let your own empathy explain His tears for a deceased friend while recognizing His divine power in raising that same friend from the tomb after four days of decay, solely at the command of His voice. Fashioning clay with saliva and earth – a human action. Yet, anointing and restoring sight to the blind with that same clay – an undeniable mark of divine power that reserved such a glorious revelation for a later time in His earthly life. It is truly human to seek rest in sleep after physical exertion. But it is truly divine to quell the violence of raging storms with a mere rebuke. Setting food before the hungry displays human compassion and a philanthropic spirit. Yet, with five loaves and two fishes, satiating five thousand men, not to mention women and children, who could deny the work of the divine? This divine nature, through the cooperation of the functions of real flesh, not only manifested itself within humanity but also elevated humanity within itself. After all, the ancient wounds inflicted upon human nature could only be healed by the Word of God taking flesh from the Virgin's womb(Theotokos), thus creating a singular being where flesh and Word co-exist, the Christ Emmanuel!
The rhythm of liturgical life pulsates with the heartbeat of the Great Fast. While weekdays observe a Eucharistic fast, Wednesdays and Fridays offer the Liturgy of the Presanctified Gifts, nourishing the soul with the previously consecrated Body and Blood of Christ, whose divinity and humanity are united in one “nature” (physis), the two being united without separation, without confusion, and without alteration. Certain passages depict Him enduring human vulnerabilities—injuries, fatigue, and even emotions like grief. Others showcase His divine power through miraculous acts. This interplay between the human and the divine shouldn’t be interpreted as a deception as in Arianism, nor should you view Christ as solely man or solely God as in Nestorainism. Embrace both aspects with unwavering faith and reverence. Recognize that the Word and the Flesh are united in an inseparable bond. The physical manifestations of His humanity are not illusions, for they are interwoven with the undeniable signs of His divinity. Abundant evidence from Scripture affirms the truth of His dual nature. Through an inscrutable divine design, the Word remains eternally intertwined with the suffering flesh. Therefore, the divine and human natures co-participate in all things within Christ. Saturdays and Sundays witness the return of the Divine Liturgy, with Sundays adorned by the majestic tones of the Liturgy of St. Basil the Great. The Great Fast transcends its forty-day duration. It bleeds into the following week – Passion Week, Holy Week, or Great Week – where the intensity of spiritual preparation reaches its zenith. This culminating period, a final sprint before the glorious feast of Pascha, i.e., Easter, marks the culmination of the soul's transformative journey. The Great Fast, then, is a vibrant tapestry woven from self-denial, fervent prayer, and an unwavering commitment to spiritual growth. It is a spring awakening of the soul, a time to shed the winter's cloak of complacency and embrace the transformative power of repentance.
Fasting rules within the Orthodox Church, particularly during Great Lent, hold significant importance, yet their application and interpretation vary widely. The guidance often sought from church calendars is rooted in monastic practices, specifically those outlined in the Typicon from the Monastery of Saint Sabbas near Jerusalem. Additionally, traditions from the Great Church of Constantinople, as seen in the Nomocanon, contribute to the fasting guidelines observed today. The first week of Great Lent, according to the Typicon, imposes a strict fast with no food allowed on Monday and Tuesday, followed by a single meal of bread and cooked vegetables on Wednesday. Exceptions are made for the elderly and infirm, allowing them some bread after vespers on Tuesday. The subsequent days of Lent permit a less rigorous fast, allowing bread and vegetables once daily after vespers, except on specific feast days like the Annunciation and Palm Sunday. While these rules are theoretically feasible for the average person, prolonged adherence to such strict fasting may not be sustainable or beneficial for overall health due to potential nutritional deficiencies. Consequently, many individuals, including some monastics, opt for modified fasting practices, often relaxing the restrictions on food type, quantity, or frequency of meals. This variation in fasting practices is evident across Orthodox communities. For instance, the Moscow Theological Academy and Seminary, historically associated with the Holy-Trinity Sergius Lavra, has adopted a modified fasting approach allowing fish consumption throughout Great Lent, deviating from the monastic rule. Such deviations from strict fasting rules are not uncommon and have historical precedence, as seen in the dietary practices of previous centuries' church figures and institutions. While encouraging adherence to stricter fasting disciplines is commendable, there is a need for balance and understanding within Orthodox communities regarding fasting interpretations. Emphasizing a holistic approach that considers both spiritual intent and practical health implications can foster a more meaningful and sustainable fasting experience.
In that, to hold fast to the unshakeable truth of the Lord’s Incarnation and repent in the form of ceaseless prayer, by which the entire Church becomes the very body of Christ, the Conqueror of Death and Giver of Hope. Let your hearts be bastions of unwavering faith, impervious to the insidious whispers of heretical lies. Remember, your acts of abundant mercy and rigorous self-denial bear true fruit only when your minds remain pure, untainted by the defilement of erroneous doctrines. Discard the empty arguments of mere worldly wisdom, for these hold no value in the eyes of God. No path paved with such logic can lead to the illumination of Truth. Instead, let the words of the Creed resonate within your very being. Unwaveringly believe that the Son of God is co-eternal with the Father, the very source of creation, the architect of all that exists. Believe that He assumed flesh, taking human form in the fullness of time. Believe that He endured the agony of crucifixion in the physical realm, tasted death, and rose triumphantly from the tomb. Believe that He ascended to the highest heavens, enthroned at the right hand of the Father, and will one day return in the same flesh in which He ascended, to judge both the living and the dead. For such is the message the Apostle proclaims to all believers (Colossians 3:1-4 ), a clarion call that echoes across the ages “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God. When Christ, who is our life, appears, then you also will appear with Him in glory!”
Breaking a fast due to laziness, lack of discipline, or gluttony can indeed be considered a sin (weakness), as it reflects a failure to uphold the intended spiritual discipline. The Greek term for sin, “hamartía” (ἁμαρτία), originates from the verb “hamartánō” meaning “to miss the mark” or “to err”, implying a deviation from the intended path or standard. However, it’s imperative not to despair if one breaks a fast. Instead of viewing fasting purely as a legalistic obligation, it can be more beneficial to see it as an ascetic discipline. Asceticism involves rigorous self-discipline and training aimed at spiritual growth and inner transformation. In this context, breaking the fast can serve as an opportunity for self-reflection, repentance, and renewed commitment to spiritual practices. Rather than dwelling solely on the failure, one can use it as a stepping stone toward greater discipline and spiritual development. The mystical practice of asceticism, derived from the Greek word for “exercise” or “training”, is akin to preparing oneself for a challenging mission, like a soldier gearing up for battle. The relentless pursuit of prayer constitutes an internal asceticism, a rigorous self-discipline aimed at spiritual refinement. As St. Ignatius Brianchaninov sagely observed, the unwavering attempt to maintain unceasing prayer is akin to a "hidden martyrdom," a discreet yet profound sacrifice. In this sense, neglecting or breaking the fast could be likened to rebounding training sessions—it doesn't necessarily constitute a crime but can leave one unprepared and vulnerable to spiritual pitfalls and temptations. Thus, constant prayer and fasting serve as a form of spiritual exercise that helps individuals strengthen their resolve, discipline, and resistance against sin and the wiles of the devil. Place trust in such a magnificent promise and embody heavenly virtues not just in aspirations but also in actions.
In conclusion, by fasting is the “beginning of penance or repentance, the continence of the tongue, the bridle of anger, the banishment of lust,” to paraphrase Saint Basil the Great. While it is always essential to maintain holiness in both mind and body, let us be especially diligent in these 40 days of fasting, engaging in active acts of piety. This includes not only giving alms, which is powerful in demonstrating repentance, but also in showing forgiveness to those who wrong us, and in extending mercy to those accused of misdeeds. In today's world, the act of prayer necessitates a fortitude that transcends human limitations. As Elder Sophrony aptly noted, the very essence of our natural world seems to conspire against this practice. While the bygone era may have presented the threat of lions devouring Christians for their faith, our contemporary call to martyrdom manifests in a different form. It demands a heightened awareness of the present moment, an unwavering reliance on God's omnipotent power, and a resolute commitment to fulfilling His will. This form of martyrdom, though subtle, may prove no less arduous than facing violent death. By doing so, we ensure that the terms set by God between Himself and us are in our favour when we pray as well as prepare for a PERSECUTION more brutal than any form of execution and torture inflicted by a bolshevik, a muhamadean, or a Roman and when the slaughter occurs, we must always look on the bright side of death, just before we draw our terminal breath. When we pray, “Forgive us our debts, as we also forgive our debtors,” let us wholeheartedly fulfil what our lips utter as we sing “Let all mortal flesh keep silence, and in fear and trembling to stand, pondering nothing earthly-minded. For the King of kings, and the Lord of lords, comes to be slain, to give Himself as food to the faithful!”. Only then will the next part of our prayer come to fruition, where we ask not to be led into temptation and to be delivered from all evils. This we ask through our Lord Jesus Christ, who, with the Father and the Holy Spirit, lives and reigns forever and ever. Amen.