He spoke to them, saying, “This generation cannot be freed except through prayer and fasting” (Mark 9:29). In alignment with the traditions of the Church, which are honored by examples, guidelines, and long-standing practices, we now embark on a season of fasting. To navigate this journey with grace and integrity, it is essential that we kindle our spirits and contemplate the purpose of our calling in this endeavor, as well as the significance, dignity, power, and intent of the challenge set before us. The Gospel reading for today invites us to ponder these very thoughts. This celebration is not overshadowed by the Lenten message, as it honors the practice of fasting, acknowledging it in part while also preserving the essence of the observance.
If the spiritual virtues adorning this day stem from the Most Holy and Blessed Virgin Mary, it is important to recognize that the virtue of fasting is also a part of this celebration. Consider the pious tradition that recounts an angel bringing nourishment to the Most Holy Virgin during her time in the Temple at Jerusalem. The Scriptures remind us, “Are they not all ministering spirits sent forth to serve those who will inherit salvation?” (Hebrews 1:14), illustrating how heavenly messengers do not descend to our dark realm without purpose. Those who do not fast tend to focus on earthly sustenance, seeking not only what is necessary but also what is abundant and pleasurable, and therefore find no need for angelic support. However, for one who renounces the desires of the flesh to draw closer to the incorporeal, the incorporeal likewise draws near in return, reminding the diligent observer that when the limits of physical frailty are reached, they are provided with supernatural nourishment when they need it most.
Thus, the angel’s provision for the Blessed Virgin illustrates her commitment to fasting. The traditions recounted by Blessed Jerome and Saint Demetrius detail how she structured her daily life and when her fasting would come to an end: “From morning until the third hour, she stood in prayer; from the third hour until the ninth hour, she engaged in needlework or reading. Beginning from the ninth hour, she resumed her prayer, a practice she maintained until the angel appeared to her, when she received her sustenance from his hands” (Chet. Min. Noemvr. 21).
Now let us return to the central question: What is the purpose of fasting? We can arrive at the answer by asking reverse questions: Why did the Blessed Virgin Mary observe a daily fast until evening? Why did Moses fast three times for forty days on Sinai? Why did Elijah fast for forty days on his journey to Horeb? Why was the life of John the Baptist characterized by an ongoing, profound fast? What motivated Adam to fast in paradise? And why did our Lord Jesus Christ Himself fast for forty days in the wilderness? The Apostolic guidelines (69) state that those who “do not fast during the holy days leading up to Easter, or on Wednesdays or Fridays, except for reasons of physical infirmity,” are to be excommunicated. The very existence of these questions implies a strong answer to the initial inquiry about fasting’s importance. The examples of these figures demonstrate that fasting carries great significance, dignity, and power and is essential for achieving lofty spiritual aspirations.
Let us contemplate the question of the Blessed Virgin Mary’s daily fasting. It is not appropriate to suggest that she fasted with the intention of preparing for her exalted role as the Mother of the Lord, for at the time she entered her fast, this mystery had not yet been revealed to her. However, it is clear that her fasting was, according to divine providence, a true preparation for her role. Whether her fasting arose from her desire for the spiritual or was influenced by the guidance of her guardian angel, it was surely not by mere chance but through deliberate intention for her participation in the divine mystery of the Incarnation. Her example remains unique and unmatched. From this, we can conclude that if the Blessed Virgin Mary’s perfect commitment to fasting was necessary on her path to divine favor, then our own, albeit imperfect, fasting can be essential and beneficial in our common journey toward grace as true Christians.
In contemplating Moses’ forty-day fast on Sinai, we find that the sacred texts reveal he fasted first to receive the Law from God, then to plead for mercy on behalf of the people when he saw their idolatry, and lastly to seek a profound vision of God and receive the new tablets of the Law and Covenant to replace those that were broken. While we might not be able to replicate such an extraordinary feat, we can draw meaningful lessons from it. If Moses’ extended fast aided him in obtaining the Law for the Hebrew people, which in turn benefited all of humanity, then our fasting, however modest, may help us gain a deeper understanding of God’s law for ourselves; for, contrary to common belief, an overly full stomach is not conducive to true learning, either physical or spiritual.
If Moses’ fast, combined with prayer, served as a powerful intercession for the forgiveness of the grievous sins of an entire nation, might not our own sincere fasting serve as a means of intercession for our own sins? If Moses’ lengthy fast led him to a remarkable vision of God, which is experienced only by those who dwell in the flesh, could not our achievable fast, by freeing our hearts from the burdens of the flesh, prepare us for the beginnings of divine sensations?
What, then, was the purpose of Elijah’s forty-day fast on his journey to Horeb? This may seem an act of necessity due to the circumstances of traveling through desolate regions. However, the angel indicated that it was not random but rather part of a divine order. The prophet, after embarking on a day’s journey into the wilderness without food, fell asleep, and it was there that the angel of the Lord awoke him, urging him to eat and drink. The prophet partook of the angel’s simple sustenance of unleavened bread and water, which was not typical for a one observing a fast. The angel communicated that he would need to strengthen himself for a longer journey ahead, noting the need for sustenance in light of the forthcoming fasting.
Elijah’s journey lasted for forty days, mirroring Moses’ experience, and ultimately led to a miraculous vision of God. Thus, fasting in the context of Elijah signifies not only a voluntary act of the prophet but also a response to divine direction. It is evident that there is a Heavenly necessity for fasting when approaching God.
Consider the wise words: “the corruptible body burdens the soul” (Proverbs 9:15). Therefore, when is the soul more capable of ascending to the divine and connecting with the heavenly realm? Is it when it is weighed down by excess or when it is refined and lightened through mindful deprivation?
What motivated John the Baptist to lead a life of stringent fasting? He was not compelled but rather drawn by an inherent inclination known even before his birth, foretold in regard to his significance: “He shall be great before the Lord, and he will drink neither wine nor strong drink” (Luke 1:15). The angel’s instruction to John to abstain from wine implies that such indulgence could diminish the stature of this greatest among those born of women, and thus called for fasting as a means of preparing him for the high calling of being the Christ’s forerunner and the baptizer of the incarnate Son of God. Is there not something to be learned from such an extraordinary example?
To extend a mortal hand and touch the head of the incarnate Son of God while the Holy Spirit visibly descends upon Him, John must have been profoundly purified to withstand the divine presence. Do we not also have the opportunity to approach Christ? Consider whether it is unnecessary to prepare ourselves for this divine communion through a life of fasting and prayer. Is it not reasonable that the Church calls us to prepare for this holy Sacrament through fasting, albeit modestly and for only a limited time?
Now let us address the most crucial inquiries: Why did Adam fast in Paradise? Why did Christ fast for forty days in the desert? If there is uncertainty regarding Adam’s fast, recall that the command to sustain oneself solely on the plants of the earth and to abstain from meat and fish was given to him as a constant rule during his earthly existence. Moreover, there was a distinctive commandment barring him from partaking of the tree of knowledge, both good and evil (Gen. 2:17). The significance of adhering to such a commandment undoubtedly fortified Adam in the path of celestial life. However, succumbing to temptation and transgressing this divine command resulted in a greater predominance of the sensual over the spiritual, leading to his fall from paradise and the earthly life; a fate that would have befallen all his descendants, if not for the intervention of the Son of God, who became incarnate and provided humanity another opportunity for spiritual triumph amidst trials unknown to Adam.
Thus, the failure of the first Adam to observe a simple fast in paradise necessitated the rigorous fast of the second Adam on earth, as He resisted the overwhelming tempter. “Jesus was led by the Spirit into the wilderness, and was tempted by the devil for forty days, and did not eat anything during that time” (Luke 4:1-2).
Christians, remember that “Christ suffered for us, leaving us an example that we should follow in His steps” (1 Pet. 2:21). Given all this, can we still question the purpose of fasting? It exists because “Christ has left us the model of fasting, that we may emulate His example.” Just as Christ’s fast was a part of His divine mission for the salvation of humanity, our fasting must also connect to our acts of faith for our own salvation. Therefore, it is no surprise that the early Church established fasting as a fundamental practice, linking it with the spiritual life, exhorting those unwilling to engage in fasting, barring illness, as unworthy of communion.
I could elaborate upon the acts of fasting displayed by the Holy Monks and Saints throughout time, who, in pursuit of an even stricter observance, exemplified feasts resembling the fasts of Elijah and John. Their wisdom, miraculous lives, and beatific holiness bear witness to the righteous beginnings and fruitful outcomes of their sacred endeavors.
The significance of fasting is highlighted through an incident in the Gospel. After the Lord conferred upon the Apostles the power to expel demons and heal the afflicted (Luke 9:1), they found themselves unable to liberate a mute man possessed by a tormenting spirit until Jesus intervened. When they inquired why they could not perform the exorcism, the Lord replied, “This kind can come out by nothing, but by prayer and fasting” (Mark 9:29). This emphasizes the profound value of combining fasting with prayer. Although the Lord did not initially require the Apostles to fast, He postponed that expectation until His passion. “Can the sons of the bridechamber fast while the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then they shall fast in those days” (Luke 5:34). The Apostles were able to perform miracles without strict fasting since they acted with the authority granted to them, but they soon recognized that greater power was necessary to combat the stronger forces of evil.
THEOSIS