The
way we fast nowadays (when we only eat certain types of food and avoid others)
has annulled all other kinds of fasting, which are found in the tradition of fasting and which demonstrate the creative
nature of Christian fasting (for example, in our tradition we find: 1. complete
abstinence from eating, 2. fasting until mid-afternoon, 3. eating less in order
to save money for charity, or 4. abstaining not from food, but from favorite
activities, etc.). What mattered was the reason for fasting, not the duration,
which was directly dependent on that reason. Also, the real meaning of fasting
lied not in the type of food, but on abstinence. But unfortunately, very often,
delicious and luxurious dishes are welcomed by our Church as
fasting food, provided they do not contain prohibited ingredients. In that way
the Church enables rich Christians to be good Christians, who can fast for months using
different types of very expensive food; while
poor Christians become bad Christians because sometimes they take some cheese
or eggs, if they cannot afford to
eat Lenten foods for more than
six months every year, or only two or three types of food that they
can afford.
Another quandary for our Church’s actual understanding of fasting are
vegetarians and vegans. What shall the Church do with vast number of
vegetarians and vegans who do note at meat anyway? According to Church
rules concerning fasting, such people already fast all the time. So, our
current understanding of fasting deprives them of the possibility
to be, from time to time, engaged in the common enterprise of the Church,
because the Church already sees them as fasting from particular foods all the time.
Also, fasting as we now
understand it, with the fasting periods on which the Church insists (which is more than half a year),on
the one hand, is not really
possible for many categories of Christians (for example: the old and the sick),
who, on the other hand, being Christians, want to fulfill the commandments of
their Church. As such we create an inner conflict in these
people without reason.
Furthermore, our Typikon
is not in accordance with our fasting regulations. Let me take only one
example: the Feast of
Transfiguration of the Savior (6 August). One important aspect of the meaning
of this feast is that it represents a sign of the final resurrection of all.
But the way we practice fasting on that day (only fish is allowed, but not
meat, cheese or eggs) contradicts not only the meaning of the feast, but also
the principle that the feasts of Christ cannot be “subordinated” to other
feasts. As you know, it was the Byzantine emperor Leo VI the Wise (886–912) who
abolished the festal character of the Transfiguration feast, banned meat, which
was formerly allowed on this feast, and joined its five fasting days with the
Dormition Fast. Yet we know that
even after one century some continued to celebrate the Transfiguration
properly, as a non-fasting day. Why wouldn’t we do this today?
Moreover, it is of
special importance that, as late as in the 12th century, the Byzantine canonist
Theodor Balsamon insisted that only the fasts of Wednesday, Friday, and the
Great Lent were the obligatory ones, established by the Holy Canons, whereas all the others were
not obligatory. Therefore, the history of our Church shows that multiplying and
extending the fasting periods has never been a unanimous and unquestionable
practice. Long fasting equally as “long prayers” are not necessarily a token of
piety; they may well be reason enough for condemnation (suffice it to
compare Christ’s words in the Gospel of Mark 12:40; and Luke 20:47).
Thank you for your attention.
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