How to Fast Like the Early Christians:
The Orthodox Fasting Guide for Beginners
A comprehensive guide to understanding and practicing Orthodox Christian fasting traditions from Great Lent to weekly fasts
Author : Martinus Vaicarius (Martin Vaik)
1. Introduction: Rediscovering an Ancient Spiritual Discipline
Fasting is one of the oldest and most universally practiced spiritual disciplines in Christianity. Yet for many modern Christians, particularly those raised in Western Protestant traditions, fasting remains unfamiliar or even intimidating. The early Church, however, regarded fasting not as an optional ascetic practice reserved for monks and mystics, but as an essential component of the Christian life — a practice commanded by Christ Himself and woven into the fabric of apostolic tradition.
Jesus fasted for forty days and forty nights in the wilderness before beginning His public ministry, setting a profound example for His followers. When the Pharisees questioned His disciples about their lack of fasting, Jesus replied: “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast” (Matthew 9:15). This prophecy has been fulfilled: Christ, the Bridegroom, ascended to heaven, and the Church has been fasting ever since — for nearly two thousand years.
The Orthodox Christian Church has preserved the most ancient and comprehensive fasting tradition of any Christian denomination. Orthodox Christians fast between 180 and 200 days per year, observing four major fasting seasons (Great Lent, the Nativity Fast, the Apostles’ Fast, and the Dormition Fast) alongside weekly fasts on Wednesdays and Fridays. This article explores the theological foundations, historical development, and practical application of Orthodox fasting, offering a roadmap for beginners seeking to reclaim this transformative spiritual practice.
2. Biblical and Patristic Foundations of Fasting
2.1 Fasting in Scripture
The practice of fasting is deeply rooted in both the Old and New Testaments. Moses fasted for forty days and nights on Mount Sinai before receiving the Ten Commandments, sustaining himself “without eating bread or drinking water” (Exodus 34:28). The prophet Elijah likewise fasted for forty days and nights as he journeyed to Mount Horeb, where “the word of the Lord came to him” (1 Kings 19:8-9). These two foundational figures — Moses representing the Law and Elijah representing the Prophets — appear alongside Christ at the Transfiguration, their fasts prefiguring His own.
In the New Testament, Jesus inaugurates His ministry by retreating into the Judean wilderness to fast for forty days, during which Satan attempts to tempt Him (Matthew 4:1-11). This fast serves as a spiritual preparation for the work ahead and demonstrates Christ’s full humanity — He experiences hunger yet overcomes temptation through Scripture and prayer. Jesus assumes His followers will fast, instructing them in Matthew 6:16-18: “When you fast, do not look dismal, like the hypocrites…But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret.”
The early Christian community continued this practice. The book of Acts records multiple instances of fasting: before ordaining elders (Acts 14:23), before sending out missionaries (Acts 13:2-3), and as preparation for major decisions. The Apostle Paul references his own frequent fasting in his letters (2 Corinthians 6:5, 11:27), establishing fasting as normative apostolic practice.
2.2 The Didache: First-Century Fasting Instructions
The Didache, also known as ‘The Teaching of the Twelve Apostles,’ is one of the earliest Christian writings outside the New Testament, dated by most scholars to the late first century (70-100 AD). This ancient manual of Christian instruction contains explicit fasting guidelines that reveal the established practice of the apostolic Church. Chapter 8 of the Didache states:
“Let not your fasts be with the hypocrites, for they fast on Mondays and Thursdays; but do you fast on Wednesdays and Fridays.”
This instruction is significant for several reasons. First, it demonstrates that weekly fasting was expected of all Christians, not merely an elite monastic class. Second, it distinguishes Christian fasting from Jewish practice — the “hypocrites” mentioned are likely Pharisees, who traditionally fasted on Mondays and Thursdays. Christians deliberately chose different days: Wednesdays to commemorate Judas’s betrayal of Christ, and Fridays to honor His crucifixion. This shift marked Christianity as a distinct community with its own liturgical rhythm.
The Didache also connects fasting with baptism, instructing that both the one baptizing and the one being baptized should fast beforehand, “and any others who can” (Didache 7:4). This establishes the ancient tradition of pre-baptismal fasting, linking the sacrament of initiation with spiritual purification through abstinence.
2.3 The Church Fathers on Fasting
The Church Fathers of the second through fifth centuries developed extensive theological reflection on fasting, establishing the doctrinal and practical framework that Orthodox Christianity maintains today. Tertullian (c. 160-225 AD), though later associated with the rigorist Montanist movement, provides valuable testimony to early orthodox fasting practices in his treatise ‘On Fasting.’ He critiques what he perceives as laxity among mainstream Christians while confirming that they did indeed fast, though perhaps not with the intensity he advocated.
St. Basil the Great (330-379 AD), one of the Cappadocian Fathers and a pivotal figure in Eastern monasticism, wrote two influential homilies titled ‘On Fasting.’ Basil emphasizes that fasting must transcend mere dietary restriction to encompass moral and spiritual transformation. He writes that fasting should involve abstaining not only from food but from sin itself — from anger, lust, greed, and malice. This holistic understanding of fasting as comprehensive self-denial remains central to Orthodox teaching.
St. John Chrysostom (347-407 AD), Archbishop of Constantinople and one of the greatest preachers in Christian history, delivered numerous homilies on fasting throughout his ministry. In his Homily XXVII on Acts, Chrysostom admonishes: “I say not fast, but abstain from luxury. Let us seek meats to nourish, not things to ruin us.” He warns against the pride that can accompany fasting, emphasizing that external observance without interior humility is spiritually worthless — or even harmful. Chrysostom’s sermons stress that fasting should lead to increased charity, not self-righteousness.
St. Augustine of Hippo (354-430 AD), though primarily influential in Western Christianity, also wrote on fasting, viewing it as a form of spiritual medicine that humbles the flesh and opens the soul to divine grace. His teachings on fasting as preparatory for receiving the Eucharist became particularly influential in both East and West.
3. The Development of Great Lent: A 40-Day Spiritual Journey
3.1 Historical Origins
The season of Great Lent as we know it today developed gradually during the early centuries of Christianity. While the practice of fasting before Pascha (Easter) is attested from the earliest Christian writings, the precise length and structure of this fast evolved over time. The earliest Christians observed a strict fast of one or two days before Easter — known as the Paschal Fast — during which they abstained completely from food and drink until the Paschal Vigil.
By the third century, this fast had been extended to encompass Holy Week. The Council of Nicaea (325 AD) makes reference to a forty-day Lenten fast, suggesting that by this time the practice had become widespread, if not yet universal. The number forty deliberately echoes the biblical fasts of Moses, Elijah, and Jesus, imbuing the season with typological significance.
The current structure of Great Lent — six full weeks plus Holy Week — was established in the Eastern Church by the sixth century. The Lenten fast was traditionally preceded by three preparatory weeks (the Triodion period) during which fasting restrictions are gradually introduced. This liturgical structure remains intact in Orthodox Christianity today.
3.2 The Spiritual Purpose of Great Lent
Orthodox theology understands Great Lent not primarily as a season of sorrow or penance, but as a time of joyful return to God — what the liturgical texts call “the springtime of the soul.” The focus is less on guilt for past sins (though examination of conscience is certainly part of Lenten practice) and more on transformation and renewal. This emphasis distinguishes Orthodox spirituality from Western penitential traditions.
The season aims to recapture humanity’s original state before the Fall. Through increased prayer, fasting, almsgiving, and participation in the sacraments, Orthodox Christians seek to experience theosis (deification) — the process of becoming partakers of the divine nature while retaining human identity. Fasting serves as an essential tool in this transformative work, subduing bodily passions and creating space for the Holy Spirit to work.
The liturgical structure of Great Lent reinforces these themes. Each Sunday of Lent commemorates a different aspect of Christian faith and struggle: the Sunday of Orthodoxy (celebrating the restoration of icons), the Sunday of St. Gregory Palamas (honoring hesychastic spirituality), the Sunday of the Holy Cross (venerating Christ’s Passion), the Sunday of St. John Climacus (emphasizing spiritual ascent), and the Sunday of St. Mary of Egypt (exemplifying radical repentance). These weekly observances provide doctrinal and hagiographical content that shapes the believer’s Lenten journey.
4. Orthodox Fasting Rules: Understanding the Discipline
4.1 Categories of Food and General Principles
Orthodox fasting operates on a straightforward principle: abstention from foods that symbolically contain blood or that result from the shedding of blood. Christ shed His blood for humanity’s salvation; therefore, Christians voluntarily abstain from “blood products” as a spiritual sacrifice. In practical terms, this means avoiding:
- Meat of any kind (beef, pork, poultry, game)
- Fish with backbones (though shellfish and invertebrates are permitted)
- Eggs
- Dairy products (milk, cheese, butter, yogurt)
- Olive oil (on strict fast days)
- Wine and alcoholic beverages (on strict fast days)
Foods that are permitted during fasting periods include vegetables, fruits, grains, legumes, nuts, shellfish (octopus, squid, shrimp, mussels), bread (without eggs or dairy), honey, and vegetable oils other than olive oil. Many Orthodox Christians also observe the tradition that fasting involves not only what one eats but when one eats — traditionally limiting oneself to one meal per day in the afternoon or evening.
It is crucial to understand that these rules are not legalistic commandments but ascetic guidelines — an “ideal to be striven for,” as Metropolitan Kallistos Ware writes, “not as an end in themselves, but as a means to spiritual perfection crowned in love.” The rules exist to challenge believers appropriately according to their capacity, not to burden them with impossible demands.
4.2 Great Lent Fasting Schedule
The First Week: Strict Observance
The first week of Great Lent (Clean Week) observes the most rigorous fasting of the entire year, second only to Holy Week. According to the strictest monastic rule, Orthodox Christians would consume only two meals during the first five days — one on Wednesday after the Liturgy of the Presanctified Gifts, and another on Friday. In practice, most laypeople find this level of fasting impossible and instead eat one small meal each evening, consisting of uncooked foods such as bread, fruit, and nuts.
This intense beginning serves multiple purposes: it breaks the pattern of ordinary eating established during the preceding year, creates a sharp spiritual awakening, and establishes the Lenten rhythm. Many Orthodox Christians report that while the first week is the most physically challenging, it is also the most spiritually rewarding, creating a sense of focused determination that carries through the remaining weeks.
Weeks Two Through Six: Weekday Observance
From the second through the sixth weeks of Great Lent, the general fasting rule applies on weekdays (Monday through Friday). Orthodox Christians abstain from meat, fish, eggs, dairy, olive oil, and wine. Traditionally, one would eat only in the afternoon or evening, after Vespers, though many modern practitioners eat throughout the day while maintaining the food restrictions.
On Saturdays and Sundays during Lent, the fast is relaxed: wine and olive oil are permitted, and two meals may be eaten at normal times (midday and evening). However, meat, dairy, eggs, and fish remain prohibited. This weekly rhythm creates a sustainable pattern that acknowledges both the importance of ascetic discipline and the human need for periodic relief.
Holy Week: The Paschal Fast
Holy Week intensifies the fasting regimen once again. Monday through Wednesday of Holy Week follow strict fasting similar to the first week of Lent. Holy Thursday permits wine in commemoration of the Last Supper. Holy Friday and Holy Saturday are kept as days of total or near-total fasting by many Orthodox Christians, mirroring the earliest Christian practice of the Paschal Fast. Holy Saturday is unique as the only Saturday of the entire year when even oil is traditionally prohibited.
The fast is broken only after the Paschal Divine Liturgy, which typically begins near midnight on Saturday night and concludes in the early hours of Easter Sunday. This produces a profound liturgical and physical climax: the congregation, having fasted strictly for up to forty-eight hours, receives Holy Communion and then proceeds to a festive meal celebrating Christ’s Resurrection.
4.3 Weekly Fasts Throughout the Year
Beyond the major fasting seasons, Orthodox Christians observe weekly fasts every Wednesday and Friday throughout the year (with certain exceptions during feast periods). This weekly rhythm has been continuous since the apostolic age, as evidenced by the Didache. St. Peter of Alexandria (d. 311 AD) explains the significance: “We fast on Wednesday because on this day the council of the Jews was gathered to betray our Lord; on Friday because on this day He suffered death for our salvation.”
These weekly fasts are typically less strict than the Great Lenten fast. While meat, dairy, eggs, and fish are avoided, oil and wine are generally permitted. The weekly fasting discipline serves multiple purposes: it maintains spiritual vigilance throughout the year, prevents complacency, sanctifies the rhythm of the week, and continually reminds believers of Christ’s Passion.
5. The Black Fast: The Ancient Christian Fasting Tradition
5.1 Definition and Historical Practice
The “Black Fast” represents the most ancient form of Christian fasting, practiced universally before the sixth century and maintained in some Orthodox communities to this day. The term “Black Fast” (also called “strict fast” or “xerophagy”) refers to a regimen of complete abstinence from all food and water from midnight until sunset, followed by one simple vegan meal after sundown.
During the period of the Black Fast, no food or liquids are consumed. After sunset, the fast is broken with prayer, followed by a meal consisting exclusively of bread, vegetables (cooked with water and salt), fruit, nuts, and honey. All animal products (meat, fish, eggs, dairy) and fermented beverages (wine, beer) are strictly prohibited. In its most rigorous form, practiced during Holy Week, even olive oil is excluded from the evening meal.
This fasting pattern mirrors the Jewish practice of fasting “from sunset to sunset” while adapting it to Christian theological purposes. The early Church Fathers, including St. Basil the Great and St. John Chrysostom, reference this form of fasting as normative. The Apostolic Constitutions, a fourth-century compilation of church order, specifically commends eating only “bread, vegetables, salt and water” during Lent, with “flesh and wine being forbidden.”
5.2 Contemporary Practice
The Black Fast remains the standard practice in the Coptic Orthodox Church, where it is observed throughout Great Lent by the majority of faithful. Coptic Christians abstain from all food and water from midnight until after sunset (often 3:00 PM or later), then break the fast with a single vegan meal. This demanding discipline is viewed not as an impossible burden but as a joyful offering to God, undertaken communally by the entire church.
In Byzantine Orthodox Christianity, the Black Fast is less commonly practiced by laypeople but remains the monastic standard and is observed by many devout Orthodox Christians during the first week of Great Lent and Holy Week. The Church recognizes that this level of fasting may not be feasible for everyone, particularly those with health conditions, demanding work schedules, or family responsibilities. As such, individuals are counseled to fast according to their capacity, always under the guidance of a spiritual father (priest).
Some Orthodox Christians in India, Pakistan, and other regions continue to practice the Black Fast throughout Lent, maintaining a direct continuity with the earliest Christian fasting traditions. This demonstrates the remarkable persistence of ancient practice in certain cultural contexts, even as it has become less universal elsewhere.
6. Practical Guidance for Beginners
6.1 Starting Your Fasting Practice
For those new to Orthodox fasting, the comprehensive rules can seem overwhelming. The Church Fathers wisely counsel that beginners should start where they are able and gradually increase their participation over time. Metropolitan Kallistos Ware recommends that someone new to fasting begin by resolving to faithfully observe as much as they can during Lent, then each year undertaking fuller participation as they mature in the faith.
A reasonable starting point for beginners might be:
- Abstain from meat during Great Lent
- Observe the Wednesday and Friday fast throughout the year (avoiding meat and dairy)
- Fast strictly on Holy Friday
- Gradually add additional restrictions (dairy, eggs, fish, oil) as you become comfortable
It is essential to consult with a priest or spiritual father when beginning a fasting practice. Fasting is not a one-size-fits-all discipline; it must be adapted to individual circumstances. Those with diabetes, pregnancy, nursing mothers, young children, the elderly, those with eating disorders, and those taking medications that require food should all modify the fast appropriately. The goal is spiritual growth, not physical harm.
6.2 The Spiritual Dimension: Beyond Food
One of the most common mistakes beginners make is treating fasting purely as a dietary regimen. The Church Fathers unanimously emphasize that merely abstaining from certain foods while continuing in sin renders the fast worthless — or worse, spiritually harmful through the cultivation of pride. As one Lenten hymn declares: “If we only fast from food and not from our passions, we fast in vain.”
True Orthodox fasting encompasses:
- Increased prayer: attending additional church services, praying the Psalms at home, practicing the Jesus Prayer
- Almsgiving: increased generosity to the poor and support for charitable work
- Abstinence from entertainment: limiting television, movies, secular music, and social media
- Examination of conscience: regular confession, spiritual reading, and self-reflection
- Subduing passions: avoiding anger, gossip, lust, and other sins
- Increased scripture reading and study of spiritual writings
St. Basil the Great teaches that fasting should make us more loving, not more irritable. If fasting leads to self-righteousness, judgment of others, or neglect of charity, it has failed its purpose. The litmus test of authentic fasting is whether it produces the fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).
6.3 Fasting in Community and Family
Orthodox fasting is fundamentally communal, not individualistic. The entire Church fasts together, following the same liturgical calendar and observing the same disciplines. This communal aspect is crucial: it prevents fasting from becoming a source of pride (“I fast more strictly than others”) and provides mutual support and accountability. When everyone is fasting, the temptation to eat forbidden foods diminishes significantly.
Families should fast together whenever possible. Children can be gradually introduced to fasting as they mature, perhaps beginning by giving up favorite treats during Lent or fasting from meat on Fridays. Teaching children to fast cultivates self-discipline, spiritual awareness, and solidarity with the Church. It also creates shared family experiences centered on faith rather than consumerism.
For those living in mixed families (where one spouse is Orthodox and the other is not, or where adult children are practicing but parents are not), fasting presents particular challenges. The Church counsels flexibility and charity: if fasting creates family conflict or hostility, it may be better to moderate the fast and focus on prayer and other spiritual practices. The goal is always spiritual growth in love, not rigid legalism.
7. Common Questions and Pastoral Considerations
7.1 What If I Break the Fast?
Breaking the fast, whether accidentally or deliberately, is not a catastrophic spiritual failure. The Orthodox Church does not treat fasting violations as mortal sins requiring immediate confession, though repeated and defiant rejection of the fasting discipline might warrant pastoral discussion. If you break the fast:
- Don’t despair or give up for the remainder of the fasting period
- Resume the fast at the next meal or the next day
- Offer a prayer of repentance and ask God’s help to continue
- If the violation was significant or reflects a pattern, discuss it with your priest at your next confession
The Church recognizes that perfection in fasting is rare, especially in contemporary society where social obligations, work requirements, and health needs can complicate strict observance. What matters is sincere effort and continuous repentance, not flawless performance.
7.2 Health Concerns and Modifications
The Church has always recognized that health circumstances may require modification of fasting rules. Those with diabetes, hypoglycemia, pregnancy, nursing mothers, young children, the elderly, those recovering from illness or surgery, and those with eating disorders should modify the fast in consultation with both their priest and their physician. Some appropriate modifications might include:
- Eating more frequently but maintaining food restrictions
- Reducing but not eliminating animal products
- Fasting from unhealthy foods rather than following traditional categories
- Emphasizing other Lenten disciplines (prayer, almsgiving) over dietary restrictions
Those taking medications that must be consumed with food should eat as needed to maintain health. The Church’s wisdom recognizes that physical health is a prerequisite for spiritual practice; destroying one’s health through imprudent fasting is not pleasing to God.
7.3 Social Situations and Hospitality
One of the most difficult aspects of fasting in contemporary society is navigating social situations. Business lunches, family gatherings, and dinner parties often involve non-fasting foods. The Church Fathers offer guidance: hospitality and charity take precedence over fasting rules. If refusing to eat would cause offense or hardship to your host, it may be appropriate to set aside the fast temporarily.
St. Isaac of Syria recommends that if one cannot fast all day, one should “fast until evening” (after noon or until 3:00 PM). This allows for some degree of fasting while accommodating necessary meals. The key is to approach such situations with humility and wisdom, not pharisaical rigidity.
8. The Four Major Fasting Seasons
Beyond Great Lent, the Orthodox Church observes three additional major fasting periods throughout the year:
The Nativity Fast (Advent): November 15 – December 24
This forty-day fast prepares Christians for the celebration of Christ’s Nativity (Christmas). The fast begins less strictly than Great Lent, with fish permitted on certain days until mid-December, after which the restrictions intensify. The final four days before Christmas (December 21-24) observe particularly strict fasting.
The Apostles’ Fast: Day after Pentecost – June 28
This fast commemorates the fasting of the Apostles before beginning their missionary work. Its length varies depending on the date of Pascha (Easter), ranging from one to six weeks. This fast is considered less strict than Great Lent, with fish, wine, and oil permitted on certain days.
The Dormition Fast: August 1-14
This two-week fast prepares for the Feast of the Dormition (Falling Asleep) of the Theotokos (Virgin Mary) on August 15. The rules are similar to Great Lent, though the Feast of the Transfiguration (August 6) permits fish, wine, and oil.
Together with the weekly Wednesday and Friday fasts, these four seasons mean that Orthodox Christians fast approximately half the year. This might seem excessive to modern sensibilities, yet millions of Orthodox Christians worldwide maintain this rhythm, finding it spiritually nourishing rather than burdensome.
9. The Transformative Power of Fasting
9.1 Physical and Psychological Benefits
While the Orthodox Church emphasizes the spiritual benefits of fasting, modern science has begun to validate many of its physical advantages. Intermittent fasting (which the traditional one-meal-per-day Orthodox practice resembles) has been shown to improve metabolic health, reduce inflammation, promote cellular repair, and may increase longevity. The predominantly plant-based Orthodox fasting diet aligns with contemporary nutritional recommendations for heart health and disease prevention.
Psychologically, fasting cultivates self-control and breaks automatic eating patterns. It creates mindfulness around food consumption and can heal disordered relationships with eating. Many practitioners report increased mental clarity and focus during fasting periods, echoing the Church Fathers’ teachings about fasting sharpening spiritual perception.
9.2 Spiritual Fruits: Testimonies from Practitioners
Those who have embraced Orthodox fasting consistently report profound spiritual transformation. Common themes include:
- Increased sensitivity to the Holy Spirit and heightened spiritual awareness
- Greater empathy for the hungry and the poor, leading to increased charitable action
- Deeper appreciation for the Eucharist and sacramental life
- Victory over habitual sins and passions through strengthened willpower
- Transformation of the Paschal celebration into a truly joyous feast after weeks of preparation
As St. Basil the Great teaches, fasting produces “a mirror in which we see ourselves as we truly are.” By voluntarily choosing hunger, Christians identify with Christ’s suffering and with the world’s poor. By conquering bodily appetites, they demonstrate that humans are more than mere animals driven by instinct. Fasting becomes a declaration of human freedom and dignity — we need not be slaves to our stomachs.
10. Conclusion: Embracing the Ancient Path
Orthodox Christian fasting represents an unbroken chain of practice stretching from the apostolic age to the present day. While the specifics have been refined over centuries, the fundamental principles remain unchanged: voluntary abstinence from certain foods, undertaken in community, as a means of spiritual purification and growth in holiness. This is not a burdensome legalism but a gift — a tested method for drawing closer to God.
For those considering adopting this practice, the journey begins with a single step. Perhaps it is keeping a Wednesday fast. Perhaps it is giving up meat during Great Lent. Perhaps it is simply reading this article and allowing the Holy Spirit to plant a seed that will bear fruit in time. The Church does not demand perfection from beginners; it offers a path and invites us to walk it at our own pace.
The early Christians fasted because they knew something modern Christians often forget: we are engaged in spiritual warfare. Our enemy does not sleep, and our lower nature constantly rebels against our higher aspirations. Fasting is a weapon in this battle — a means of subduing the flesh, clarifying the mind, and opening the heart to divine grace. Those who have embraced it can testify: it works.
In an age of unprecedented material abundance and consumer excess, the countercultural witness of fasting becomes more vital than ever. Orthodox fasting challenges the idolatry of food, the tyranny of convenience, and the illusion that happiness can be purchased. It proclaims that humans are spiritual beings capable of voluntary sacrifice, made in the image of God and destined for union with Him. This ancient practice offers not deprivation but liberation — freedom from slavery to appetite and freedom for communion with Christ.
“When you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret; and your Father who sees in secret will reward you.” — Matthew 6:17-18
11. Summary: Key Takeaways for Beginners
For those new to Orthodox Christian fasting, here are the essential points to remember:
- Fasting is a biblical practice commanded by Christ and observed by the Church since apostolic times
- The Orthodox Church preserves the most ancient Christian fasting tradition, with Christians fasting 180-200 days per year
- Orthodox fasting involves abstaining from meat, fish, dairy, eggs, and (on strict days) olive oil and wine
- Great Lent is the central fasting season: six weeks plus Holy Week preparing for Pascha (Easter)
- Weekly fasts occur every Wednesday (commemorating Christ’s betrayal) and Friday (commemorating His crucifixion)
- The “Black Fast” — no food or water until sunset, then one vegan meal — was the universal Christian practice before the 6th century and is still practiced in some communities
- Beginners should start gradually, fasting according to their capacity, and always under a priest’s guidance
- True fasting is not merely dietary but includes increased prayer, almsgiving, and abstinence from sin
- Fasting should produce love, humility, and compassion — not pride, judgment, or irritability
- Health concerns, family situations, and social obligations may require modifications to fasting rules
- The goal is spiritual transformation (theosis), not legalistic perfection
12. References and Sources
Primary Patristic Sources
[1] The Didache (Teaching of the Twelve Apostles). Late 1st century. Chapter 8. Translation: J.B. Lightfoot, The Apostolic Fathers, 1891.
[2] Tertullian. On Fasting (De Jejunio). c. 208-211 AD. Available: New Advent Church Fathers, https://www.newadvent.org/fathers/0408.htm
[3] St. Basil the Great. Homilies on Fasting. c. 370 AD. In Nicene and Post-Nicene Fathers, Second Series, Vol. 8.
[4] St. John Chrysostom. Homilies on the Acts of the Apostles. c. 400 AD. Homily XXVII. In Nicene and Post-Nicene Fathers, First Series, Vol. 11.
[5] St. Peter of Alexandria. Canonical Epistle. Early 4th century. On the rationale for Wednesday and Friday fasting.
[6] Apostolic Constitutions. 4th century. Book V, Chapter 20: Concerning Fasting.
Orthodox Church Documents and Teaching
[7] Greek Orthodox Archdiocese of America. “And When You Fast.” Fr. Stavros Akrotirianakis. Available: https://www.goarch.org/-/when-you-fast
[8] Orthodox Church in America. “The Orthodox Faith – Volume II: Worship – Lenten Fasting.” Available: https://www.oca.org/orthodoxy/the-orthodox-faith/worship/the-church-year/lenten-fasting
[9] Saint John the Evangelist Orthodox Church. “The Rules of Fasting for Great Lent.” February 2025. Available: https://www.saintjohnchurch.org/rules-of-fasting-great-lent/
[10] Saint John the Evangelist Orthodox Church. “The Ultimate Guide to Fasting in the Orthodox Church.” February 2025. Available: https://www.saintjohnchurch.org/fasting-orthodox-church/
[11] Holy Protection Orthodox Church. “Fasting Guidelines.” Available: https://www.holyorthodox.org/fastingguidelines
[12] St. Paul Orthodox Church. “Guide to Lent, Holy Week, & Pascha.” Available: https://www.stpaul-orthodox.org/lent-holy-week-pascha-guide
Historical and Scholarly Sources
[13] Wikipedia. “Great Lent.” Last modified February 2026. Available: https://en.wikipedia.org/wiki/Great_Lent
[14] Wikipedia. “Black Fast.” Last modified September 2025. Available: https://en.wikipedia.org/wiki/Black_Fast
[15] Bible.org. “Chapter 3: Fasting Through the Patristic Era.” Available: https://bible.org/seriespage/chapter-3-fasting-through-patristic-era
[16] The Fatima Center. “Fasting Part 2: Fasting in the Early Church Through the 5th Century.” August 2021. Available: https://fatima.org/news-views/fasting-part-2-fasting-in-the-early-church-through-the-5th-century/
[17] Metropolitan Kallistos Ware. The Orthodox Way. Revised edition. St. Vladimir’s Seminary Press, 1995. (On the spiritual meaning and practical application of Orthodox fasting.)
[18] Alexander Schmemann. Great Lent: Journey to Pascha. St. Vladimir’s Seminary Press, 1974. (Classic Orthodox treatment of the Lenten season.)
Contemporary Resources
[19] Ascetic Life of Motherhood. “Orthodox Fasting Guidelines for Lent.” March 2025. Available: https://www.asceticlifeofmotherhood.com/blog/orthodoxfastingforlent
[20] Church History 101. “Early Church Fathers.” Available: https://churchhistory101.com/early-church-fathers.php (Overview of patristic writings on fasting and other disciplines.)
This article is based on verified historical sources and Orthodox Church teaching.
Last updated: February 2026 | Keywords: Orthodox Christian fasting, how to fast Christian, Great Lent fasting guide, early Christian fasting, Orthodox fasting rules, Black Fast, weekly fasting, Lenten fasting
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