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— by  Rev. Daniel Merz

In the early Church and, to a lesser extent still today, there were two fasts. There was the "total fast" that preceded all major feasts or sacramental events.  The ancient name for this fast was "statio" from the verb "sto, stare" to stand watch, on guard or in vigil.  The second fast was a fast of abstinence from certain foods, e.g., meats or fats.  This was more an act of self-discipline and self-control.  The statio fast was total and a means of watching and waiting…i.e. for something.  The fast of abstinence was more general and personal, to help oneself be more disciplined or self-controlled.  The total fast is still kept today prior to reception of Holy Communion.  Following Holy Communion, the total fast ceases because Jesus had explicitly stated that we don't fast when the bridegroom is here, in other words, what we're keeping vigil for has arrived, the wait is over.  On the other hand, the fast of abstinence was allowed on Sundays because the continuity of abstinence can be important for it to be effective.

These initial observations, then, teach us that the Eucharist is always the end of a preparation.  It is always the fulfillment of an expectation. In the Orthodox Church during Lent, they have Eucharist only on Saturday and Sunday. But because Wednesdays and Fridays are total fast days, those two days are also days for the Communion service (Liturgy of the PreSanctified) which are held in the evening, i.e., after the day of preparation.  Fasting is always preparatory.

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Christ, however, is the new Adam.  At the beginning of his ministry in the Gospel of Matthew, we read, "When He had fasted 40 days and 40 nights, He became hungry."  Hunger is that state in which we realize our dependence on something else—when we face the ultimate question: "on what does my life depend?"  Satan tempted both Adam and Christ, saying: Eat, for your hunger is proof that you depend entirely on food, that your life is in food.   Adam believed and ate.  Christ said, "Man does NOT live by bread alone." (Mt. 4:4; Lk. 4:4)  This liberates us from total dependence on food, on matter, on the world.  Thus, for the Christian, fasting is the only means by which man recovers his true spiritual nature.In order for fasting to be effective, then, the spirit must be a part of it.  Christian fasting is not concerned with losing weight.  It is a matter of prayer and the spirit.   And because of that, because it is truly a place of the spirit, true fasting may well lead to temptation, and weakness and doubt and irritation.In other words, it will be a real fight between good and evil, and very likely we shall fail many times in these battles.  But the very discovery of the Christian life as "fight" and "effort" is an essential aspect of fasting.




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