A very interesting commentary on the meaning of the 40 day Lent is given to us by St. Dorotheus: It is written in the Law that God decreed that the sons of Israel should give each year a tenth of all they had acquired, and in so doing, they would receive a blessing from Him on all their affairs. Knowing of this, the holy Apostles ordained and handed down to us for our help and for the benefit of our souls, as something greater and higher, that we should set aside a tenth of the days of our lives and consecrate them to God, so that we, too, should receive a blessing on all our deeds, and every year cleanse the sins committed by us during the whole year. Having so decided, they consecrated as holy Lent these seven weeks, out of the 365 days of the year. In such wise they set aside these seven weeks, but the Church fathers again judged it good to add another week, in the first place in order that those desiring to take up the severe test of seven weeks fasting, would gradually get used to it and prepare for it; and, in the second place, in order that they might by fasting 40 days follow the order of Jesus Christ, Who fasted that number of days. For, having subtracted Saturdays and Sundays from 8 weeks, we derive 40 days. The fast of Holy Saturday is considered separately, because it is more sanctified and the only fast day of all the Saturdays of the year. Seven weeks without Saturdays and Sundays comprise 35 days; having added to this the fast day of Holy Saturday and half of the Holy Night before Pascha, it makes 36 and a half days, which is exactly 1/10 of the 365 days of the year. For a tenth of 300 is 30, a tenth of 60 is 6, and the tenth part of 5 makes a half of Resurrection day. Here then, as we have said, are 36 and a half days; here is a tenth of the year, which the holy fathers have set aside for repentance and the cleansing of sins.

The practice of fasting was, as has already been said, very severe with the ancient Church, and consisted either of not eating at all during a designated period of time, or of eating very little daily, and that not until the evenings. There is evidence that during the fasting period not even water was served. According to Balsamon, in the East the eating of dried food (dried fruits and vegetables) was considered a method of fasting until the 12th century, when lenten fare consisted not only of vegetable foods, but also of fish. During the Great Lent (40 days), according to church laws, abstinence not only from meat and cheese, but also from fish was decreed. Partaking of meat, milk, cheese, eggs, and also fish (fish is allowed on Palm Sunday and the holy day of Annunciation - if the latter comes during Lent), is forbidden for 40 days, in conformity with Ecumenical Church Councils. As to disobedience and breaking the fast we read in the book of canonical laws: If a bishop, or a presbyter, or a deacon, or a sub-deacon, or a reader, or a choir singer does not fast during the Great Lent before Pascha, or on Wednesdays and Fridays, except on account of infirmity of the body, let such a one lose his position; if a layman, let him be cast out.

The second, that is the Fast of Sts Peter and Paul, or the fast preceding the feast of Sts. Peter and Paul, begins on a day depending on the date of Easter, and for that reason varies in length. Its longest period is 6 weeks, until the 29 of June; its shortest period is a week and a day. The origin of this goes back to high antiquity, and, as with the Great Fast, was promulgated already in apostolic writings. Especially in the 4th century, there are frequent references to it. Its severity is not so exacting as that of the Great Fast; nevertheless, its fulfilment is obligatory and decreed by the Œcumenical Church Council. This apostolic fast, like the fasting in Great Lent, reminds us of the sufferings which the holy Apostles underwent during the time of their preaching the Gospel to the world.

The third fast is the general Church lent, called the Dormition Fast, known as a common Church rule in the 4th century. It appears in the writings of the blessed Jerome and Augustine, and also (see the Book of Canon Laws) under the title of Autumn Lent from Pope Leo the Great. There existed no definite ruling as to its duration in the old church. It was held in different places in different manners. Finally, during the time of Patriarch Nicholas III (1084-1111) in Constantinople, it was decided that before the holy feast of the Dormition, it was necessary to fast for only 7 days, i.e. there is only one lent before Easter, which continues for 40 days. Nevertheless, this canonical law of Patriarch Nicholas was discussed at the session of the Constantinople Council during Patriarch Luke’s time (1156-1169) in the year 1166, and in view of the fact that a definite number of days for fasting was not designated, it was decided that in this case it was necessary to follow the unwritten tradition of the church, and begin the Dormition Fast on 1st August. This decree of Patriarch Luke was accepted by all Orthodox Churches. In its severity, the Dormition Fast approximates the Great Fast; it is less strict only on Saturdays, Sundays, and the holy day of the Transfiguration.