Sermon before the Fast

Matt 6:14-21/Rom 13:11-14

Forgiveness Sunday Forgiveness Sunday
Sisters and brothers, many of the tested and tried rules or formulas of our Orthodox Church life have been greatly misunderstood by our people. Even the educated and the spiritually developed among our community prefer to ignore many of these rules, in order that they may be not burdened with them. Only a handful of those who actually observe these rules have any sort of insight into them that goes beyond the letter/ literal sense of the rule. One such rule of the Church life, a rule that has been misinterpreted is the rule of fasting. To be more precise, most people acknowledge this rule merely by abstaining from certain foods on certain days of the year.

The fast was proclaimed, practised and spoken about by our Lord Jesus Christ, but what kind of fasting was He speaking of? He spoke concerning a genuine fast, a fast with a deep spiritual purpose — not the kind of fast with which most of us are probably familiar. He spoke of a fast that was not only abstinence from food, but (and more important) abstinence from sin/ the act of pleasing our self will and not the will of God.

Fasting, in itself, is not a religious virtue (although it is certainly healthy); rather, it a spiritual exercise/tool whereby a human can rouse their virtue towards the wakefulness and constant zeal of their soul for Gods providential care. Thus, in today's Gospel Lesson, Jesus insists that fasting be accompanied by two virtues: that of forgiveness, and that of almsgiving. Historically, the Pharisees fasted very strictly and ostentatiously. Their eyes were gloomy, their attitude sorrowful. And, most terrible of all, they put ashes over their heads to show people that their fast was a strong and a difficult one. In the presence of other people they beat their breasts, loudly lamenting their sins. On the other hand, although they boasted of their strict fasting, they continued to oppress the poor — especially widows and orphans.

‘And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men’ (Matt 6:16). These hypocrites whom Christ was addressing attempted to prove their worthiness not to God, who knows every inner thought of a person; rather, they concentrated on impressing their fellow humans with their arrogant and counterfeit righteousness for vain glory. Fasting — abstaining from all the forbidden foods — has little value if we persist in gossip, slander, and hating our sister or brother, refusing to be reconciled with our fellow human. The purpose of fasting is, under these conditions, perverted and destroyed. Unfortunately, many who consider themselves exemplary Orthodox Christians practice just this type of pseudo fasting. St. John Chrysostom wrote these eloquent words on the subject of fasting:

The fact is of real value only when it stems from a pure heart; when one is ready to deny wealth, and stand above money; when one is ready to give alms to the poor; when one has love and affection, not only for one's own children, but also for the orphans and the poor. One manifests real fasting when he is ready to deprive himself of food, in order that the hungry and destitute might be fed. One really fasts when he maintains his equilibrium under all stress, never allowing himself to lose his temper and explode like a volcano, destroying everyone around him. A genuine fast involves the willingness to discard all vain ambition, which often results in destruction — not only for those who practice it, but for all who are close to them. One who is actually fasting never manifests covetousness/jealousy.

The saint hastens to add that he is not condemning the practice of fasting: ‘God forbid; rather, I extol it!’, he said. Yet he insists that, unaccompanied by virtue, that is, if fasting is not for the purpose of building greater zeal for God, then fasting is worthless.

In the enumeration of virtues, fasting comes last; the first three are love, forbearance/patience and charity/mercy. To really fast, we must abstain not only from food, but from sin, otherwise we dishonour the holy period of Great Lent. Sin means to please our self will/ not trying to please God or as St Paul said, to gratify the desires of the flesh which he means our passionate attachments to the things of this world. Christ said ‘Do not treasure up for yourselves treasures upon the earth’ (Matt 6:19). It is human nature to worry about whether or not one’s treasures are safe; but if those treasures are one’s heavenly rewards, then one’s heart will dwell in heaven, high above all earthly anxiety.

What is the use of not eating meat, if we cannot abstain from negative thoughts like criticizing our sister and brother behind their back? What is the use of not eating cheese, if we continue to conduct ourselves in gratification of our senses, and in quarrelling and jealousy?

Tomorrow is Pure Monday, the first day of the Lent, let us begin our spiritual preparations for the great and holy banquet — the passion and final resurrection of Christ. During this period we have the opportunity to apply more zeal in our prayer life; to train ourselves to be more attentive to the will of God, knowing that the beginning and the end of our spiritual journey is resurrection in Christ, this is our treasure in heaven, which we anticipate even from now. If we do this sincerely during the Fast, we will gain new strength in every moment of our life by the visitation of the grace of God. On a final note, let us contemplate the coaching words stated by one of the idiomela of the Triodion which we chanted this morning after the ‘praises’/’Lauds’:

The stadium of virtue is now open;
those who wish to compete, enter
therein, girded for the good contest of
Lent, for those who compete according
to the rules shall receive their laurels
rightfully. Taking up the full armor of
the Cross, let us do battle against the
Enemy. As an impregnable wall, we
have the Faith, prayer as our breast‐
plate, and acts of mercy as our helmet.
Instead of sword, there is fasting,
which cuts every evil from the heart.
He who does this shall attain a true
crown from Christ, the King of all, on
Judgment Day. Amen.

Holy Monastery of Axion Estin

3/8/2011

See also
Sermon on Cheese-Fare Sunday, the Remembrance of Adam’s Expulsion from Paradise Sermon on Cheese-Fare Sunday, the Remembrance of Adam’s Expulsion from Paradise
Archimandrite John (Krestiankin)
Sermon on Cheese-Fare Sunday, the Remembrance of Adam’s Expulsion from Paradise Sermon on Cheese-Fare Sunday, the Remembrance of Adam’s Expulsion from Paradise
Archimandrite John (Krestiankin)
This judgment of ourselves will tear a living, saving cry from our hearts that will reach the heavens: “Lord! Have mercy on me. O God, be merciful to me, a sinner!” And the miracle of our salvation will begin. The Lord will console our repentant souls and hearts with peace, calm, and love. In the words of our dear elder, St. Seraphim of Sarov, “Acquire the spirit of peace, and thousands will be saved around you”—transformation will begin in life around us.
Forgiveness Sunday Forgiveness Sunday
Archpriest Victor Potapov
Forgiveness Sunday Forgiveness Sunday
Archpriest Victor Potapov
Forgiveness Sunday is a day a day of strict self-examination, a day on which we examine the extent our spiritual maturity: are we capable of following after Christ, of obeying all of His directions? Many of us know well from personal experience that it is far easier to forgive than to ask forgiveness of one whom we have somehow offended, for our pride interferes with our admitting guilt. The Church constantly teaches that it is only through repentance, spiritual struggle, and efforts toward great abstinence that what had been lost through sin may be sought, found and restored.
Sermon on Forgiveness Sunday Sermon on Forgiveness Sunday
Igumen Zacchaeus (Wood)
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Igumen Zacchaeus (Wood)
Of course much can be, and indeed has been said about each preparatory Sunday—from the desire of Zacchaeus to the humble prayer of the publican to the repentance of the prodigal son, and finally with the clear teaching of the Lord as to what we need to do to inherit the Kingdom of Heaven. Today's theme, however is more frightening—the expulsion of Adam from Paradise.
Homily on Cheese Fare Sunday. The Condition Prior to Entering the Holy Forty Days Fast Homily on Cheese Fare Sunday. The Condition Prior to Entering the Holy Forty Days Fast
St. Ignatius (Brianchaninov)
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St. Ignatius (Brianchaninov)
Beloved brethren! We have already reached the very gates of the holy fast! They are even now about to open before us! Already, according to the typicon of the Holy Church, we hear the instruction of our Lord Jesus Christ read to us today in the Holy Gospels about the correct way to begin the podvig of fasting.
The Fourth Sunday of the Triodion Period: Sunday of Forgiveness (Cheesefare Sunday) The Fourth Sunday of the Triodion Period: Sunday of Forgiveness (Cheesefare Sunday) The Fourth Sunday of the Triodion Period: Sunday of Forgiveness (Cheesefare Sunday) The Fourth Sunday of the Triodion Period: Sunday of Forgiveness (Cheesefare Sunday)
At the onset of Great Lent and a period of intense fasting, this Sunday reminds us of our need for God’s forgiveness and guides our hearts, minds, and spiritual efforts on returning to Him in repentance.
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