LENTEN ENCYCLICAL

Some years ago, a member of one of our parishes showed me a reprint of the front page of an old, and now defunct, Boston newspaper. The paper had been published during the First World War, around 1916. The object of our interest in this particular edition was an article on Billy Sunday, the famous Protestant preacher, who was to arrive in Boston in a few days. Billy Sunday’s fame in Protestant circles was comparable to that of Billy Graham’s today. The article described the details of Billy Sunday’s itinerary and all the arrangements that were being made to welcome him, among which was the fact that his admirers were preparing themselves for his arrival by keeping a strict three day fast in order to be ready to hear his preaching.

Both the parishioner and I were struck with amazement on reading that paragraph. Protestants keeping a strict three-day fast! And for what purpose? To prepare themselves to hear the preaching of one of their ministers! It seemed incredible, especially since — at least until a short time ago — the concept of "communal fasting" was virtually unknown among modern, "mainline" Protestant denominations. Even the Roman Catholic denomination, which in the past had kept some elements of early practices, no longer observed the Apostolic tradition of fasting as it was known and practiced in the ancient Church.

Recently, however, the concept of "communal fasting" seems to be regaining popularity in some Protestant circles. An article in the New York Times (Feb. 8, 1998) entitled, "In Hope of Spiritual Revival, a Call to Fast," reported that some two million Protestants have lately begun to observe a forty-day lenten fast "in their growing hope for a great spiritual revival" in this country, especially in view of America’s "dismal moral climate." One Protestant minister is reported as saying that, "Prayer has great power, but fasting with prayer has infinitely more power. . . Fasting and prayer is the atomic bomb, or the hydrogen bomb, of all Christian discipline."

Orthodox Catholic Christians are regularly instructed concerning the efficacy of fasting and prayer. The Holy Scriptures, our Church services, the teachings and examples of our Saints, the holy canons of the Ecumenical and Local Councils, all amply impress upon us the spiritual benefits that are to be gained from a contrite spiritual and physical fast, practiced with self-reproach and humility.

Some would say that the modern Protestant concept of keeping a fast in order to bring about "a great spiritual revival" might seem to convey a strong sense of the self-righteousness and "holier-than-thou" attitude that is so often the hallmark of the "social gospel." If this is actually the motivating spirit behind the reason for re-instituting communal fasting, then indeed, these good people have missed the mark.

The whole purpose of a spiritual and physical fast is to train ourselves to abstain from the passions; by not serving our passions — as though they were our "master" — we train ourselves to serve and give heed to our one and only Master. We fast so that we may not become slaves of our stomachs, but rather the servants of God alone. We abstain from the transient pleasures of the body, so that we may train ourselves to long for the unceasing joy of life everlasting in God. And this is done not for meritorious reasons (as the Roman Catholics might do), or to bring about spiritual renewal in others, but in ourselves.

As Saint Mark the Ascetic — whose writings are found in the first volume of the Philokalia — wrote early in the fifth century, we fast so that we might not become gluttons; we give alms so that we might not become avaricious; we practice silence so that we might not fall into loquacity; we practice chastity so that we might not fall into self-indulgence; we practice modesty so that we might not fall into impurity; we practice gentleness so that we might not fall into inner agitation; we practice humility so that we might not fall into self-righteousness; we practice obedience so that we might not fall into quarrelling; we practice self-criticism so that we might not fall into hypocrisy; we pray so that we might not fall into despair; we give to the poor so that we might not become greedy; we confess the faith so that we might not deny it; and finally, we bear witness to the Truth in holy martyrdom, even unto blood if necessary, so that we might not fall into heresy or idolatry (On Those Who Think that They are Made Righteous by Works, 25). As we see, each sin has its corresponding, and counter-balancing, virtue. Hence, too, like all the virtures, our fasting and prayers are done so that — in an attitude of contrition and humility — we may ask mercy from God, and thus demonstrate to Him that we desire to make ourselves the servants of Him alone, our one Master, rather than the slaves of two — or many other — masters. "No man can serve two masters; for either he will hate the one, and love the other, or else he will hold to the one and despise the other" (Matt. 6:24). In other words, if we do not train ourselves to love and serve only one Master — God — we will not be ready and able to hear and accept His commands.

For example, in the Holy Scriptures, we see how the holy Prophet Moses commanded the people of Israel to abstain from marital relations so that they could prepare themselves to receive God’s commandments (Ex. 19:14-15). Both the Prophet Moses and Prophet Elias kept a forty day fast. Josaphat proclaimed a fast throughout all Juda so that all the Israelites might show their faithfulness to the God of Israel and seek His mercy in a time of tribulation (II Chron. 20:3-4). Such, too, was the purpose of the fast proclaimed by the men of Nineveh (Jonas 3:5-10) and by Esdras (I Es. 8:68-72). Thus, too, did the Archangel Raphael counsel Tobit and his son Tobias, "Prayer is good with fasting and almsgiving and righteousness" (To. 12:8). Likewise also, when Nabuchodonosor (Nebuchadnezzar), the king of Syria, sent Holophernes, his general, against Israel, the Book of Judith records that "every man of Israel then cried to God with great fervency, and with great fasting did they humble their souls, both they and their wives, and their children, and their cattle; and every stranger and hireling, and their servants, put sackcloth upon their loins" (Ju. 4:9-10).

The tradition of fasting continued in the time of the New Covenant as well, when, for example, our Saviour Himself fasted for forty days in the wilderness. Later, He instructed His disciples that the demons are cast out "by prayer and fasting" (Matt. 17:21). We are informed that Anna the prophetess, the daughter of Phanuel, spent her time "with fastings and prayers day and night" and thus was counted worthy to meet our Saviour as an infant in the Temple (Luke 2:36-38). In the Acts of the Apostles, we see that the Apostles Paul and Barnabas "ordained presbyters in every church, and prayed with fasting" (Acts 14: 23).

When the Saviour manifested Himself to the world in the Jordan, He began with fasting. . . . Likewise all who set out to follow in His footsteps make the beginning of their struggle upon this foundation. For this is a weapon forged by God, and who shall escape blame if he neglects it? And if the Lawgiver Himself fasts, who among those who keep the law has no need of fasting? This is why the human race knew no victory before fasting, and the devil had never experienced defeat from our nature; but this weapon has made him powerless from the outset. Our Lord was the firstborn Leader of victory, so as to set the first crown of victory upon the head of our nature. When the devil, that foe and tyrant, sees a man bearing this weapon, he is straightway frightened and he recollects and considers that defeat which he suffered in the wilderness at the hands of the Saviour; at once his strength is shattered and the very sight of this weapon, given us by our Commander-in-chief, burns him. . . . He who has armed himself with the weapon of fasting is afire with zeal at all times. . . . Such is the nature of fasting, that whoever perseveres in it will possess an unshakeable mind, one ready to encounter and repel all the troublesome passions.

These are only a few of the countless teachings concerning both communal and personal fasting that we find in the Holy Scriptures and the writings of the Saints. From these many testimonies, it is clear that, contrary to that which some innovators maintain, fasting is certainly not just a monastic practice imposed upon the Church, but rather an ancient and venerable discipline revered by the Prophets, Apostles, Saints, and ordained by our Saviour Himself.

Let us, therefore, join fasting to our prayers, my brethren, that we may thus prepare to receive our Risen Saviour, and be counted worthy to attain unto eternal good things, by the grace and peace of our Lord Jesus Christ, to Whom, with the Father and the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.