Fasting

Probably, the thing most of us think about as we contemplate Great Lent is fasting. We often see Great Lent as a time when we have to give up something, probably something we really enjoy. We look at Lent as a time of hardship and misery.

Of course, fasting means, outwardly, going without food and drink (which are not ends in themselves), and, inwardly, purification of the soul. Together, these require much effort and desire, especially during the first three days.

There are a couple of ‘reasons’ people give for not fasting; some elevate the soul or spirit (and consequently downplay the body), emphasizing that it is only the spiritual that is important. Others suggest that the ‘rules’ are no longer viable since we live in a multi-cultural society, highly technological and non-Christian. It was different when the whole of a country followed the Church and work and social life were adjusted to fit the rhythm of the faith. This is no longer the case and, hence, fasting has become impossible.

“The primary aim of fasting is to make us conscious of our dependence upon God.” (Lenten Triodion, p16) To abstain from food leads to a feeling of “lightness, wakefulness, freedom and joy.” (ibid) We sleep less, think more clearly and work more decisively.

The spiritual side of this is to be converted in heart and will, to return home. We fast from sin and our whole being is involved:

Let us observe a fast acceptable and pleasing to the Lord.
True fasting is to put away all evil,
To control the tongue, to forbear from anger,
To abstain from lust, slander, falsehood and perjury.
If we renounce these things, then is our fasting true and acceptable to God.
Let us keep the Fast not only by refraining from food,
But by becoming strangers to all the bodily passions.
(Vespers of first three days of Great Lent)

Our fasting is not an end in itself; rather, it helps us toward more intense and living prayer and is preparation for an encounter with God.