As we enter August, our Orthodox Church invites us into a special time of preparation for one of the most beloved feasts of our liturgical year, the Dormition of the Theotokos on August 15th. To help us prepare spiritually for this celebration, the Church asks us to follow traditional fasting guidelines and be especially intentional in our prayer and charitable works while focusing our hearts and minds on the example of the Theotokos.
An Ancient Tradition
The Dormition Fast comes down to us from the earliest days of Christianity. By the year 450 A.D., Leo the Great was already referencing the Dormition Fast as established practice and tradition: "The Church fasts are situated in the year in such a way that a special abstinence is prescribed for each time. In spring there is the Forty Days; for summer there is the [Apostles' fast]; in August there is the [Dormition fast]; for winter there is the [Nativity fast]."
St. Symeon of Thessalonica provides beautiful insight into why this fast was established: "The fast in August was established in honor of the Mother of God the Word; Who, foreknowing Her repose, ascetically labored and fasted for us as always, although She was holy and immaculate, and had no need for fasting. Therefore, we also should fast and praise Her, emulating Her life, urging Her thereby to pray for us."
What is the Dormition Fast?
The Dormition Fast lasts for two weeks, from August 1st to August 14th, and concludes with the Feast of the Dormition on August 15th. The Dormition Fast is not as strict as Great Lent, but it is generally stricter than the Apostles' or Nativity fasts.
Traditionally:
On weekdays we keep the full fast, avoiding meat, fish, dairy, oil and wine
On Saturday and Sunday wine and oil are allowed
On the Transfiguration (August 6th) fish is permitted
What to avoid during the fast:
Meat, dairy products, and alcohol as much as possible
Gossip, lies, and idle talk
Outbursts, anger, short-tempered behavior, and unhealthy conflict
Temptations, carnality, pride and greed
What to embrace during the fast:
A focus on God's abundant love and mercy and the example of the Theotokos
Increased prayer, spiritual reflection, and Scripture reading
Acts of mercy, charity, compassion and almsgiving
Attendance at church services, especially Paraklesis services to the Theotokos
Confession
Why Do We Fast?
The Dormition Fast honors the example of the Theotokos, who chose to open herself to God’s will, and continually points the faithful to Christ. Inspired by her, we fast to help us draw nearer to God, and to open ourselves up to be transfigured in His image and likeness.
Our Church doesn't want to punish us or deprive us. She wants us to become whole human beings reflecting the light of Christ to the world. As Metropolitan Kallistos Ware reminds us, "The primary aim of fasting is to make us conscious of our dependence upon God…to bring us, that is, to the point where we appreciate the full force of Christ's statement, 'Without Me you can do nothing' (John 15: 5).”
Fr. Tom says, “There is a perception that we should fast when we want something, as though the act of fasting somehow appeases God, and when He sees us suffer it gets Him to grant our request. This could not be further from the truth! It's not fasting that pleases God, but the fruits of our fast that please Him. We fast not to get what we want but to prepare ourselves to receive those better things that He wants to give us.”
The Unity of Body and Soul in Fasting
Orthodox tradition teaches us that the spiritual fast must be united with the bodily fast. Our soul is united with the body, penetrates it, enlivens it, and makes one united whole with it: one living human being. In the same way, the true fast joins the bodily effort and spiritual effort into one.
All of our beautiful Orthodox fasting periods ask us to pray and give alms, in addition to maintaining the physical fast. The Church encourages us: “In fasting bodily let us also fast spiritually, severing all union with unrighteousness." In fasting bodily we avoid indulgent (abundant, rich, or sweet) foods; in fasting spiritually we restrain from indulgent (passionate, sinful, prideful) thoughts, words or actions.
We see throughout Scripture and the writings of the Saints and early church Fathers a consistent focus on this unity of body and soul in fasting.
Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh? — Isaiah 58:6-7
Fasting is the soul of prayer, mercy is the lifeblood of fasting. So if you pray, fast; if you fast, show mercy; if you want your petition to be heard, hear the petition of others. If you do not close your ear to others, you open God's ear to yourself. — St. Peter Chrysologus
Let not the mouth only fast, but also the eye, and ear, and the feet, and the hands, and all the members of our bodies. Let the hands fast, by being pure from greed. Let the feet fast, by running away from unlawful spectacles. Let the eyes fast, being taught never to fix themselves rudely upon handsome countenances, or to busy themselves with strange beauties. — St. John Chrysostom
A Challenging Time
Sometimes the two-week Dormition fast presents a greater challenge than the six-week fast of Great Lent! Admittedly, it's hard to fast when our culture is not geared toward it. Summer can feel like a time for cookouts and beach parties, not spiritual discipline. There is extra challenge in learning discipline and humility in the face of bounty. It's much harder to discipline ourselves when we have a lot than when we have very little!
"When the stomach is full, it is easy to talk of fasting." St. Jerome
During seasons when the world’s demands may feel more urgent and intrusive, we are reminded that God is not surprised by our struggles, but in fact gives us these periodic fasting seasons to help us draw nearer to Him, and put those struggles in proper context. All that has been given to us is His, not ours. We rejoice in what He has given us, but must learn to give it back to Him.
Fasting As A Gift
As Metropolitan Kallistos Ware reminds us, "The fast is not a burden, not a punishment, but a gift of God’s grace.” The Church calls us to embrace this discipline with hearts full of anticipation for what God wishes to accomplish in us and through us.
Fr. Tom encourages us that fasting can help to bring us more in line with Mary, the sister of Lazarus, and away from their sister Martha, who in the famous passage was anxious and troubled about many things.
Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.— Luke 10:41-42
Fasting helps bring us to the realization of that one needful thing. It helps us put God first and our own desires second. In this way He prepares us to become instruments of His will, turning away from ourselves and towards God. In essence fasting can help us become more like the Theotokos who said yes to God's will.
As we prepare ourselves for the beautiful feast of the Dormition, let us remember that the Virgin Mary offered herself as a living sacrifice. This Dormition Fast we, like every generation, call her blessed and honor her as the first human being to accept Jesus, as the bearer of Our Lord, and as one transfigured in His image and likeness.
May this time of fasting and prayer draw us closer to our Lord and to His beloved mother, the Theotokos, as we prepare to celebrate her glorious translation to eternal life. Most Holy Theotokos, pray for us!
Fr. Tom will be available for confession by appointment during this fasting period.
