Orthodox Christians usually have one three types of fasting in mind when they speak of fasting.

Ascetic fasting is done by a set monastic rules. These rules exist not as a Pharisaic “burden too hard to bear” (Luke 11:46), but as an ideal to strive for. Ascetic fast rules are not an end in themselves, but are means to spiritual perfection crowned in love, and aided by prayer. The rules mainly consists of total abstinence from certain foods and a substantial dietary reduction.

Eucharistic fasting does not refer to the normal abstinence in preparation for receiving the Holy Communion; it means fasting from the holy Eucharist celebration itself. This is done during the week days of Great Lent along with an ascetic fast.

A Total fast is complete abstinence from all food and drink for a short duration. This is done for one or even just part of a day, for spiritual concentration on something that is to come. For example, the eve of Christmas, or the time before receiving Holy Communion. It is a final preparation for a Great Feast or decisive spiritual event.

A spiritual father may relax one’s fasting disciplines, if necessary, in case of travel or illness. Orthodox Christians should not fast to the detriment of their health. Fasting is a means to an end, not an end in itself.

Fasting, like every spiritual discipline, follows canonical norms but is essentially an act of obedience rather than self-will, and is undertaken under the personal care of a spiritual father. For this reason, especially for people new to fasting, it is vital to ask priest for guidance before beginning and as we progress.

Fasting periods

There are four main periods of extended fasting:

1. The Great Lent is the period of six weeks preceding Holy Week in anticipation of the Feast of Feasts, Pascha. Great Lent is preceded by the Meat fast, that starts on the Monday after the Sunday of the Last Judgment through Cheesefare Sunday.
2. The Nativity Fast (or Advent) is the period from November 15 to December 24 (forty days) in anticipation of Christmas, the Festival of the Nativity of the Savior.
3. The Apostles’ Fast is the period from the week following Pentecost (a variable feast) to the feast day of Saints Peter and Paul on June 29.
4. The Dormition Fast is the period of the first two weeks of August in anticipation of the feast of the Dormition of the Theotokos.

Additionally, Orthodox Christians fast on:

• Wednesdays, except for Fast-Free Weeks, in remembrance of the betrayal of Christ by Judas Iscariot.
• Fridays, except for Fast-Free Weeks, in remembrance of Christ’s Crucifixion.
• Eve of Theophany (January 5)
• Beheading of St. John the Baptist (August 29)
• Elevation of the Holy Cross (September 14)

Preparation for receiving the Holy Eucharist

Fasting is a part of the preparation for receiving the Body and Blood of Christ. Additionally, confession and a specific rule of prayers are necessary for proper preparation.

For morning Liturgies, one keeps an absolute fast (no food or drink, even water) on arising from sleep until receiving Communion. Some also abstain from meat and dairy after the preceding Vespers. For afternoon or evening Liturgies, one should keep an absolute fast for at least six hours.

One should always check with the priest who will serve the Divine Liturgy to verify his expectations regarding preparation for reception of the Eucharist.

Because the celebrating priest or deacon will commune and then consume the remaining Eucharist, he observes an absolute fast before every Liturgy he celebrates.

Fast-free weeks

After certain feasts, Orthodox Christians do not fast, in order to show their joy for the feast.

• Afterfeast of the Nativity of Christ to Theophany Eve (December 25 through January 4)
• Week following the Sunday of the Publican and Pharisee (first week of the Lenten Triodion)
• Bright Week (week after Pascha)
• Trinity Week (week after Pentecost)

Foods

Fasting related to foods has many different degrees. During Great Lent, Wednesdays, and Fridays, daily fasting is at its most strict, abstaining from:

• meat (anything with a backbone),
• dairy products (eggs are in this or the previous category),
• olive oil, and
• wine.

Additionally, during Great Lent, the size and number of meals, as well as the selection, are smaller. On many other feast or fast days, particular foods are avoided or permitted, in lesser degrees of fasting.

Spiritual application

Fasting also partners with prayer, almsgiving and confession to ready the whole person like an athlete, body, mind, and soul, for an upcoming feast, similar to the way in which any Christian would hope to be properly prepared for the Second Coming. For this reason, during fasting seasons, no marriages should take place. Another important part of any fasting period is attending to a habit of Confession.

For new Orthodox Christians, the most visible part of fasting is the change in diet. But abstinence alone is neither the goal nor the practice of fasting. Many of the Fathers of the Church have written concerning the actions and attitudes of the Christian who fasts. St. John Chrysostom wrote:

Do you fast?
Give me proof of it by your works.
If you see someone who is poor, take pity on that one.
If you see a friend being honored, do not be envious.
Do not let only your mouth fast, but also the eyes, and the feet,
and the hands and all the member of our bodies.
Let the hands fast, by being free of avarice.
Let the feet fast, by ceasing to run after sin.
Let the eyes fast, by disciplining them not to glare at that which is sinful.
Let the ears by not listening to evil talk and gossip.
Let the mouth fast from foul words and unjust criticism
For what good is it if we abstain from birds and fishes,
but bite and devour our brothers and sisters?

More: see The Fathers on Fasting.

History

The Christians inherited the tradition of fasting from the Jews. Even the proud Pharisee in Luke 19 says, “I fast twice a week” as many Palestinian Jews fasted on Mondays and Thursdays. First-century Christians were counseled to not to fast with the hypocrites but rather on Wednesdays and Fridays. Christ gave examples of fasting to his disciples, most notably preceding his forty days in the desert when he was tempted by the devil (Matt 4:1-11).

Bishop Kallistos (Ware) describes in detail the historical development of Lent and Christian fasting.