| The Great Fast Medz Bahk in the Orthodox Tradition of the Holy Armenian Church |
| Soorp Andonee Juknavoreen St. Anthony the Hermit, AD 251-356 Father of Monasticism & Great keeper of a Repentant Life |
| Helpful Links for the Great Fast: Commemorations of the Armenian Church during the Great Fast from the Domar Great Week in the Armenian Church Tradition from the Domar The Traditional Fasts in the Armenian Church by Most Rev. Abp. Malachias Ormanian Frequently Asked Questions about Great Lent by V. Rev. Fr. Daniel Findikyan Keeping the Fasts in the Armenian Church by Rev. Sub-Dn. Lazarus Der-Ghazarian Great Lent- the Journey to Pascha by Rev. Fr. Shenork Souin Lenten Talk (2005) The Parable of the Unjust Steward by Rev. Sub-Dn. Lazarus Der-Ghazarian Lenten Talk (2007) Keeping a Daily Rule of Prayer by Rev. Sub-Dn. Lazarus Der-Ghazarian The Fast of the Catechumens by Rev. Fr. Shenork Souin The Lenten Readings of St. Gregory of Narek's Book of Prayers On Fasting: Lessons from the Fathers Fasting for Orthodox Christians The Desert Fathers and other reflections Unceasing Prayer from V. Rev. Fr. Thomas Hopko's "Rainbow Series" on the Orthodox Faith Fasting from V. Rev. Fr. Thomas Hopko's Rainbow Series on the Orthodox Faith Almsgiving from V. Rev. Fr. Thomas Hopko's Rainbow Series on the Orthodox Faith Return to Looys Kreesdosee |
| You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. -1st Epistle of Saint Peter (2:5) |
The period known in the West as Lent (from an Anglo-Saxon word meaning Spring) is known in the Eastern Churches as the Great Fast. This title distinguishes it from our many penitential periods preceding feast days throughout the liturgical year and emphasizes its preeminence as the fast of fasts. The Great Fast is understood by the Christian East as a time of repentance through prayer, fasting, and almsgiving. Today we can distinguish between the modern approach to this season, and the ancient, canonical approach maintained by Eastern Churches. The significant difference between these two approaches is whether it is approached individualistically or corporately. In the Western Churches, similar to making a new year's resolution, a Christian often decides what he is "giving up for Lent." This approach is contrasted with that of Eastern Churches which observe the "canonical fast" which was ordained by the Church in the 69th Apostolic Canon. Simply stated this canonical fast consists of the faithful doing their best to abstain from meat and animal byproducts for forty days (and whatever else is contrary to the penitential spirit of the season). The Great Fast is also a call to set aside more time for God and to remember the poor through almsgiving. Although variations exist, this basic pattern has been followed since ancient times. Traditionally, following the Biblical pattern, the Church worked together as ONE BODY to keep the Great Fast, seeking God's forgiveness and interceding for one another. Lenten cook books are an outgrowth of this experience. As such, the Great Fast has for generations been a source of great spiritual healing for the Church. Abstinence and total fasting from food, as the Holy Church Fathers teach, are indispensable, intrinsic elements of repentance. As Saint Basil the Great once said, "Since we were wounded by sin, we must treat it with penance. But penance without fast is worthless. Then by fasting justify yourself before God." Thus fasting from food is not considered optional for Eastern Christians. Today in this hedonistic age, more than ever, Christians need to live lives of repentance. Yet not only is it common to hear some in the Eastern Churches emphasizing the individualistic approach at the expense of the corporate, sadly it is not uncommon to hear clergy trivializing our fasts or ignoring them altogether. The Church needs its clergy to proclaim its many fasts and to encourage the faithful on the narrow road of faith and repentance. As the Body of Christ, we must work together as one "spiritual house... to offer spiritual sacrifices acceptable to God through Jesus Christ." Then, at the conclusion of the Great Fast, having traveled this road together as ONE BODY, we can also celebrate together our Lord's triumphant Passover from death to life on the great day of His Holy Resurrection! -Rev. Sub-Dn. Lazarus W. Der-Ghazarian |
| St. Gregory of Narek the Great Armenian Monk, Mystic & Doctor of Repentance |