The Shepherd, March 2005
FASTING AS PRACTISED IN THE ORTHODOX CHURCH, 1
Conclusion
WE NEED NOT be saddened by this seemingly rigorous demand of fasting made by the Church, for all the existing rules on fasting unfailingly stress that a sick person is permitted to eat according to what he can bear. For one completely weakened, the use of oil is the right thing. If the law seems to us to be difficult and severe, then it is merely because our nature has become so weak, lazy and sinful that only by constant and persevering struggle with it can we escape its bonds and eternal condemnation. Here it is necessary to observe not the severity and [apparent] lack of kindness of the Church in relation to her children, but her extreme care and attention to them, for she desires not their loss, but their eternal salvation. Often the sick person does not like the medicine given him by the doctor, but if he overcomes his feeling of antagonism and carries out the prescription, he will be cured of his sickness.
It must not be forgotten, also, that the laws of God do not demand from us something impossible. Handed down to us by the true Healer of our souls and bodies, the Lord Jesus, Who knows our weakness (1 John 3:20; 2 Peter 2:9; John 13:18; Matt. 6:32 & others), they do not exceed our powers but, on the contrary, strengthen them. As evidence of this, there have been a countless number of the greatest ascetics who fasted in ancient times and who, regardless of the severe conditions of their lives and the extremely difficult fasting, not only did not lose their health and strength and bright appearance, but on the contrary preserved it all.
No matter what can be said, the law may be difficult. What then? Does God ask of us the impossible? asks St. John Chrysostom. I say: no; close the lips and do not blame the Lord; for this is no justification, but another sin, worse than the first. And as many sinners have the habit of placing the blame on the Lord, then listen: He that received five talents came and brought other five talents; he that received two talents brought two more; then came the one who received but one talent, and he could not bring another, he came with the accusation: Lord, I knew that thou art a hard man. O shameless servant! cries out St. John Chrysostom. Not content with having sinned, he brings forth accusation against the Lord; reaping where thou hast not sown, and gathering where thou hast not strawed (Matt. 25:20-24). And so it is in the present life: all those who do nothing good, only multiply their sins when they accuse the Lord.
It is not accusation that should come forth from our lips, but humble prayers for mercy with consciousness of our weakness.
The struggle to keep a fast may appear to be a very hard one, points out St. John Chrysostom, but at the same time he emphasises that it brings a great crown, for such difficult deeds do bring great rewards . . . do not pay attention to the difficulty, he says, but rather meditate on the reward; for so it is in daily life. If you have in mind the hardship of the struggle, the work will appear difficult and unbearable, but if you look towards the reward, it will be easy and bearable. It is like a navigator - if he constantly looked only at the waves, he could never bring the ship to port; but observing how far he has already gone, he dares to go forward on the immeasurable sea. . . . In this way, that which is difficult in nature becomes easy when we not only contemplate the struggle and the difficulty, but also look forward to the reward. To know of what kind the reward will be, let us listen to the promise of God: he that endureth to the end shall be saved, says the Lord (Matt. 10:22; 24:13; Mark 13:13), that is, he will be accepted again at the home of the Father from which Adam was driven out, and to which our Saviour calls and beckons us back, offering us good deeds and fasting as the most appropriate ladder for this purpose.
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