Journey to Pascha Series - Lesson #5: Forgiveness Vespers in Eastern Orthodox Christianity

Forgiveness Vespers in Eastern Orthodox Christianity

1. History and Origin

Forgiveness Vespers is the liturgical gateway to Great Lent in the Eastern Orthodox Church. It is celebrated on the evening of Forgiveness Sunday, which is also known as Cheesefare Sunday—the final day before the full Lenten fast begins. The origins of this service can be traced to early monastic practices in the Egyptian desert and the ascetic communities of Palestine and Sinai.

In these monastic settings, before embarking on Great Lent’s intensified ascetical struggle, monks would seek reconciliation with one another. This tradition of mutual forgiveness was carried into the broader life of the Church, becoming a communal practice for all Orthodox Christians. The structure of Forgiveness Vespers, as we have it today, was developed within the Byzantine rite, incorporating penitential hymns and the prostration-based Rite of Forgiveness at the end.

2. Liturgical Structure and Practice

The service of Forgiveness Vespers follows the normal structure of Sunday evening Vespers but transitions into a Lenten atmosphere, both musically and liturgically.

A. Opening: Regular Vespers Format

• Psalm 103 (104) – The usual opening of Vespers, glorifying God as Creator.
• Great Litany – Petitions for peace, mercy, and the salvation of all.
• Psalms and Hymns – Normal Vespers psalms are chanted, preparing the heart for prayer.

B. Transition to Lent: The First Liturgical Change

The defining moment of Forgiveness Vespers occurs at the chanting of “Vouchsafe, O Lord” (Grant us, O Lord, this evening…). At this point, the service transitions into the Lenten tone, marking the beginning of the penitential season.

• The bright vestments of the clergy are exchanged for dark Lenten colors.
• The hymnology shifts, introducing the solemn and reflective Lenten melodies.
• The chanting becomes slower and more mournful, reflecting the penitential theme.

C. Singing of the Great Lenten Hymn: ‘Let Us Begin the Fast with Joy’

One of the most powerful moments of the service is the chanting of the stichera, particularly the hymn:

"Let us begin the fast with joy! Let us prepare ourselves for spiritual efforts! Let us purify our soul, let us purify our body! Let us fast from passions as we fast from food, taking delight in the virtues of the Spirit, and persevering in them with love, that we may all be made worthy to see the Passion of Christ our God, and to celebrate in joy His Holy Resurrection!"

This hymn captures the paradoxical joy and sorrow of Lent, emphasizing that fasting is not merely external but a spiritual purification of soul and body.

D. Prostrations and The Rite of Forgiveness

At the conclusion of the service, the clergy and faithful participate in the Rite of Forgiveness:

The priest stands before the people and asks their forgiveness:

“Forgive me, a sinner.”

The faithful respond: “God forgives, and I forgive.”

Each member of the congregation then asks forgiveness of one another, moving in a circle of mutual reconciliation with bows and prostrations.

As this takes place, the Lenten hymns of Pascha are sung softly in the background:

"Thy Resurrection, O Christ our Savior, the angels in heaven sing. Enable us on earth to glorify Thee in purity of heart!"

This liturgical act of humility and love mirrors Christ’s teaching on reconciliation (Matthew 6:14-15) and prepares the faithful for the spiritual battle of Lent with a heart cleansed of resentment.

3. Theological Significance

Forgiveness Vespers is not just a symbolic or emotional moment; it holds deep theological meaning in the Orthodox understanding of sin, repentance, and the spiritual struggle of Lent.

A. Forgiveness as a Prerequisite for Salvation

The service is grounded in Christ’s command:

“For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” (Matthew 6:14-15)

By seeking and granting forgiveness before Lent begins, Orthodox Christians enter the fast with a heart free of bitterness, ensuring that their prayers and ascetical efforts are not hindered by resentment.

B. The Link Between Forgiveness and Theosis

• St. Maximus the Confessor teaches that forgiveness is necessary for purifying the soul from passions, as resentment darkens the nous (the eye of the soul).
• St. John Climacus (The Ladder of Divine Ascent) calls anger and unforgiveness “chains of the soul” that keep one from progressing toward divine union.
• St. Gregory Palamas emphasizes that only a pure heart can receive the uncreated light of God, and forgiveness is an essential step in this purification.

C. The Cosmic Struggle Against Sin and Passions

The shift from bright vestments to dark Lenten colors symbolizes the banishment of Adam and Eve from Paradise, as well as our personal exile into sin. The Church calls the faithful to reverse Adam’s fall, beginning the journey back to Eden through repentance and fasting.

D. Spiritual Warfare and the Paschal Goal

Forgiveness Vespers marks the transition from a joyful, preparatory period (Pre-Lent) to the battlefield of Lent. This service reminds the faithful that:

• The struggle of Lent is not simply about food, but about victory over sin.
• The goal of Lent is Pascha, the Resurrection of Christ—our hope and ultimate destination.
• The spiritual life is relational—we cannot progress toward God unless we reconcile with our brethren.

4. Conclusion: Forgiveness as the First Step to Pascha

Forgiveness Vespers is more than just a moving ritual; it is the first step of the Lenten pilgrimage. Before we begin fasting, before we increase our prayers, before we labor in spiritual struggle, we must first restore love among ourselves.

By humbling ourselves and asking for forgiveness, we follow the example of Christ, who forgave even from the Cross (Luke 23:34). Through this mutual reconciliation, we cleanse our souls, preparing to experience the full depth of Christ’s Passion, Death, and Resurrection.

Thus, the words of the hymn resound with even greater meaning:

"Let us begin the fast with joy!"

For in true forgiveness, we have already taken our first step toward Pascha.

Selected Hymnography of Forgiveness Sunday

From "Lord I Call..." Tone 3

Save me, O Lord my God:
You are the Salvation of all!
The storm of my passions troubles me;
the yoke of my sins weighs me down.
Stretch out Your hand to help me;
lead me to the light of repentance,//
for You alone are the compassionate Lover of man!

V. (8) Out of the depths I cry to You, O Lord. Lord, hear my voice!

O Lord, gather my scattered mind,

and cleanse my barren heart!

Grant me repentance—as You gave to Peter,

groans—as You gave the Publican, and tears—as to the Harlot,

so that I may cry to You with a loud voice://

“Save me, O God, as You alone are tender-hearted and the Lover of man!”

V. (7) Let Your ears be attentive to the voice of my supplications!

Often, when I am singing hymns,

I find myself committing sins.

With my tongue I am singing praises,

but with my soul, I am pondering evil things.//

But correct both through repentance, O Christ God, and save me!

V. (6) If You, O Lord, should mark iniquities, Lord, who could stand? But there is forgiveness with You.


Tone 2   (from the Lenten Triodion, by Joseph) (Joseph of Arimathea)

Let us humble the flesh by abstinence,

as we follow the divine path of pure fasting!

With prayers and tears let us seek the Lord, Who saves us!

Let us put an end to anger, crying out:

“Save us for we have sinned against You!

Save us, O Christ our King, as You saved the men of Nineveh,//

and make us partakers of Your heavenly Kingdom, O compassionate One!”

V. (5) For Your Name’s sake I wait for You, O Lord. My soul has waited for Your word; my soul has hoped on the Lord.

When I think of my deeds, O Lord,

I am filled with despair,

and know that I am worthy of every torment.

I have despised Your commandments, O Savior.

I have spent my life as a prodigal.

I pray to You, O only merciful One:

“Cleanse me by repentance,

enlighten me through prayers and fasting,//

and despise me not, O most gracious Benefactor of all!”

V. (4) From the morning watch until night, from the morning watch, let Israel hope on the Lord!

Tone 2 (from the Lenten Triodion, by Theodore)

Let us begin the fast with joy!

Let us prepare ourselves for spiritual efforts!

Let us cleanse our soul and cleanse our flesh!

Let us abstain from every passion as we abstain from food!

Let us rejoice in virtues of the Spirit and fulfill them in love,

that we all may see the Passion of Christ our God,//

and rejoice in spirit at the holy Pascha!

Tone 1 (Theotokion)

Rejoice, O strange and wonderful report, O chaste Virgin;

rejoice, holy tree of Paradise, planted by God;

rejoice, blotting out of evil demons;

rejoice, two-edged sword, beheading the enemy by your strange and marvelous birth-giving!

O Maiden, all-holy and supremely blameless,//

call us back, who are in exile.

Aposticha

4  Idiomelon (from the Lenten Triodion)

Your grace hath shone forth, O Lord:

the grace which illumines our soul.

This is the acceptable time!

This is the time of repentance!

Let us lay aside the works of darkness and put on the armor of light,

that passing through the Fast as through a great sea

we may reach the Resurrection on the third day//

of our Lord Jesus Christ, the Savior of our souls.

V. I lift up mine eyes to You, enthroned in the heavens! Behold, as the eyes of servants look to the hand of their master, as the eyes of a maid to the hand of her mistress, so our eyes look to the Lord our God, till He have mercy upon us.(Ps 122:1-2)


V. Have mercy upon us, O Lord, have mercy upon us, for we have had more than enough of contempt. Too long our soul has been sated with the scorn of those who are at ease, the contempt of the proud. (Ps. 122:3-4)

Tone 4 (from the Lenten Triodion)

The angelic hosts glorify you, O Mother of God,

for you gave birth to God,

co-eternal with the Father and the Spirit,

Who, by His own desire, created the angelic hosts out of nothing.

Beseech Him to deliver from corruption and to enlighten//

the souls of those who rightly praise you, O most pure one!

Conclusion

The hymnography of Forgiveness Vespers captures the profound themes of repentance, humility, divine mercy, and the spiritual struggle of Great Lent. Below is a summary of the key themes present in these hymns:

1. Repentance and Divine Mercy

The hymns emphasize personal sinfulness and the urgent plea for God’s mercy. The verses highlight the struggle with passions, the burden of sin, and the need for God’s compassionate intervention.

Example: “Save me, O Lord my God: You are the Salvation of all! The storm of my passions troubles me; the yoke of my sins weighs me down.”

2. Spiritual Renewal and Transformation

The faithful are called to spiritual purification through fasting, prayer, and repentance. The hymns encourage laying aside sinful ways and embracing virtue as preparation for Pascha.

Example: “Let us begin the fast with joy! Let us prepare ourselves for spiritual efforts! Let us cleanse our soul and cleanse our flesh!”

3. Humility and Awareness of Sin

The hymns express a deep sense of unworthiness and recognition of personal failings, using figures like Peter, the Publican, and the Harlot as examples of true repentance.

Example: “Grant me repentance—as You gave to Peter, groans—as You gave the Publican, and tears—as to the Harlot.”

4. Struggle Between External Worship and Inner Purity

There is an acknowledgment of the hypocrisy that can occur when outward religious acts (such as singing hymns) do not align with inner purity.

Example: “Often, when I am singing hymns, I find myself committing sins. With my tongue I am singing praises, but with my soul, I am pondering evil things.”

5. Fasting as a Means of Spiritual Warfare

The hymns emphasize fasting not just as abstinence from food but as a means of overcoming passions, anger, and sinful desires.

Example: “Let us humble the flesh by abstinence, as we follow the divine path of pure fasting! With prayers and tears let us seek the Lord, Who saves us!”

6. Christ’s Redemptive Work and the Journey to Pascha

The hymnography connects the Lenten struggle with Christ’s Passion and Resurrection, portraying Lent as a spiritual journey leading to the ultimate joy of Pascha.

Example: “That passing through the Fast as through a great sea, we may reach the Resurrection on the third day of our Lord Jesus Christ.”

7. The Theotokos as an Intercessor

The Mother of God is praised as a powerful advocate, capable of calling back those who are in spiritual exile.

Example: “O Maiden, all-holy and supremely blameless, call us back, who are in exile.”

The hymnography of Forgiveness Vespers establishes the foundation of Great Lent, urging believers toward repentance, humility, and inner transformation. It vividly portrays the struggle between sin and virtue, the importance of fasting, and the hope of resurrection, reminding the faithful of God’s infinite mercy and the joy that awaits them at Pascha.

Journey to Pascha Series - Lesson #4: Journey to Pascha Series: Ash Wednesday in the West and How Lent is Theologically Different for the Orthodox

 

Dear Class,

As Lent begins, we will explore the differences between Eastern and Western practices during this sacred season. The Fathers teach that Lent is a time of joyful sadness—a period of repentance and renewal that draws us closer to God and to one another. Through fasting, prayer, and spiritual reflection, we embark on a journey of purification, seeking to overcome our passions and restore the soul’s clarity so that we may more fully experience God's uncreated light.

Together, we will examine the theological foundations of Lent, the purpose of ascetic struggle, and how both Eastern and Western traditions approach this season of transformation. May this time deepen our faith and strengthen our love for Christ and His Church.

In Christ,

Robert

The Origin and History of Ash Wednesday in the West

Ash Wednesday marks the beginning of Lent in the Western Christian tradition, particularly in the Roman Catholic, Anglican, and some Protestant churches. It is a day of fasting and penitence, characterized by the imposition of ashes on the forehead in the shape of a cross. The origins of Ash Wednesday can be traced back to early medieval Christianity, but its practices have evolved over time.

Early Development

The use of ashes as a sign of repentance has biblical roots. In the Old Testament, ashes were often associated with mourning and penance:

Job 42:6 – “Therefore I despise myself and repent in dust and ashes.”

Daniel 9:3 – “Then I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes.”

Jonah 3:6 – When the king of Nineveh heard Jonah’s prophecy, he “covered himself with sackcloth and sat in ashes” as a sign of repentance.

By the 6th century, public penitents in the Western Church would receive ashes as a sign of their repentance before beginning their period of penance. By the 10th century, this practice was extended to all believers as a collective expression of repentance at the start of Lent. Pope Urban II (r. 1088–1099) is often credited with formalizing the universal observance of Ash Wednesday.

Symbolism and Liturgy

On Ash Wednesday, ashes are made from the burned palm branches of the previous year’s Palm Sunday and are blessed before being applied to the faithful’s foreheads with the words:

"Remember that you are dust, and to dust you shall return" (Genesis 3:19), or

"Repent, and believe in the Gospel" (Mark 1:15).

This practice signifies both human mortality and the call to repentance in preparation for Easter.

Why the Eastern Orthodox Church Does Not Observe Ash Wednesday

The Eastern Orthodox Church does not have Ash Wednesday or the imposition of ashes, primarily because of differences in how Lent developed in the Eastern and Western traditions.

1. The Structure of Lent in the East vs. the West

The Eastern Orthodox Church follows a distinct liturgical calendar and fasting discipline for Great Lent. Unlike the Western Church, which begins Lent on Ash Wednesday, the Orthodox Church begins on Clean Monday (Καθαρά Δευτέρα), which marks a period of spiritual cleansing through prayer, fasting, and almsgiving.

Clean Monday is the first day of Great Lent, and it is traditionally observed with a strict fast and acts of humility.

The focus is not on ashes but on entering Lent with a pure heart, letting go of sins, and seeking reconciliation.

2. The Absence of a Separate "Day of Ashes" in the East

The Orthodox tradition does not emphasize a singular day for the imposition of ashes because repentance and fasting are already deeply woven into the entire liturgical life. In the East:

Repentance is an ongoing process, not just a one-day ritual.

Ashes, as a physical symbol, are not necessary because Orthodox liturgical services already include many penitential prayers and prostrations.

3. Different Theological Emphases on Sin and Repentance

The Western concept of Ash Wednesday is influenced by a more juridical view of sin and atonement, whereas Eastern Orthodox theology emphasizes healing and restoration rather than legal guilt.

In Orthodox theology, repentance (μετάνοια, metanoia) is seen as a lifelong journey of transformation.

The emphasis is on the spiritual purification of the whole person rather than an external sign like ashes.

4. Biblical and Liturgical Differences

While the West developed the imposition of ashes, the East focuses on other biblical themes for the start of Lent. Eastern Orthodox Lent is introduced with readings such as:

Matthew 6:16-18 – Jesus teaches about fasting: "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." This passage suggests that external signs of fasting, like ashes, are unnecessary.

Isaiah 58:6-7 – "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...?" This passage emphasizes fasting as a means of social justice rather than mere ritual observance.

Section Conclusion

Ash Wednesday, as observed in the West, originated as a medieval development rooted in biblical imagery of ashes as a sign of repentance. It became a formalized liturgical practice in the Roman Catholic Church and later in some Protestant traditions.

The Eastern Orthodox Church does not observe Ash Wednesday because its understanding of Lent is different, emphasizing a season-long journey of purification rather than a single day of penitence. Instead, Clean Monday serves as the beginning of Great Lent, focusing on personal and communal renewal through fasting, prayer, and reconciliation.

Theological Differences Between the East and West Regarding Lent

Lent serves as a period of purification and preparation for Easter in both Eastern and Western Christianity, but the theological underpinnings of how this purification occurs—and its ultimate purpose—differ significantly between the two traditions. The West generally frames Lent within a juridical and penitential framework, focusing on sin as a violation of divine law that must be atoned for. The East, by contrast, sees Lent as a therapeutic and ascetical journey aimed at restoring the image of God within the believer, ultimately facilitating theosis (union with God).

1. The Purpose of Lent: Atonement vs. Healing

• Western Christianity (Roman Catholic & Protestant Traditions)

In the Latin West, particularly in Roman Catholicism, Lent is understood within a framework of atonement and penitence, emphasizing:

Sin as a juridical offense: Sin is a transgression against divine law, requiring reparation.

Atonement and satisfaction: Lent is a time for making amends for sins through fasting, prayer, and almsgiving, fulfilling penitential requirements.

Identification with Christ's suffering: Lenten practices mirror Christ's suffering, particularly His 40 days in the wilderness (Matthew 4:1-11), emphasizing personal sacrifice as participation in Christ’s Passion.

Temporal punishment and purgation: In medieval Catholic theology, Lent was also linked to the concept of purgation, whereby acts of penance could reduce temporal punishment due for sins.

Thus, Lent in the West is penal and reparative, focusing on human sinfulness and the need to satisfy divine justice.

• Eastern Orthodox Christianity

In the Orthodox East, Lent is not primarily about atonement for juridical guilt but about:

Sin as a spiritual illness: Rather than a legal transgression, sin is seen as a disease that corrupts human nature.

The purpose of Lent is healing and restoration: The emphasis is on spiritual therapy, where fasting, prayer, and almsgiving help purify the heart and restore communion with God.

A journey toward theosis: The Lenten struggle is not simply about abstinence but about transforming the soul so that it may become more like God.

Reintegration into the Divine Life: Through fasting and repentance, the soul gradually re-enters the life of grace lost through sin, bringing it closer to God.

Lent in the East is therapeutic and transformative, emphasizing theosis rather than juridical reparation.

2. How Purification Is Understood: Merit vs. Ascetic Struggle

• Western Christianity: Penance and Merit

In Western thought, purification during Lent is often associated with personal sacrifice that earns merit before God. This aligns with:

The doctrine of merit: Acts of penance (fasting, almsgiving, prayer) are seen as spiritually beneficial, accumulating merit that either reduces purgatorial suffering or pleases God.

Substitutionary atonement: Lent’s sacrifices are understood in connection with Christ’s Passion, where believers offer their suffering in union with Christ’s for the expiation of sins.

Thus, purification in the West is legal and transactional, emphasizing making amends through penitential works.

• Eastern Orthodox Christianity: Ascetical Transformation

In the East, purification is not transactional but ascetical, meaning:

The body and soul are trained for divine life: The Lenten fast is not a punishment but a way to discipline the passions and restore the soul’s proper order (nous governing over passions).

The ascetic struggle is about freeing the soul from enslavement: Fasting and prayer do not "pay a debt" but help disentangle the heart from the world and reorient it toward God.

Grace is received through synergy (cooperation with God): Rather than acquiring merit, purification is about participating in God's grace through ascetic effort.

Thus, purification in the East is organic and transformative, not legal or meritorious.

3. The Role of Fasting: Obligation vs. Spiritual Exercise

• Western Christianity: A Legal Obligation

Fasting in the West developed as a canonical obligation, with prescribed penalties for noncompliance.

Historically, the Western Church saw fasting as an act of justice before God, an external sign of penitence that fulfilled Church law.

The West later relaxed its fasting rules (e.g., only Ash Wednesday and Good Friday are obligatory fast days in Roman Catholicism).

• Eastern Orthodox Christianity: An Ascetic Tool

Fasting in the East is not about legal compliance but about weakening the passions to restore communion with God.

The Orthodox fast is stricter (no meat, dairy, fish, wine, or oil for most of Lent), not as a punishment but as a means of detachment from worldly distractions.

True fasting must be joined with prayer, almsgiving, and inner purification, or else it is useless (Isaiah 58:6-7).

4. The Role of Repentance: Sacramental Confession vs. Spiritual Renewal

• Western Christianity: Lent as a Time for Sacramental Penance

Lent historically involved public penance for grave sins, later evolving into private sacramental confession.

Roman Catholics are obligated to confess their sins at least once during Lent (Canon 989).

• Eastern Orthodox Christianity: Lent as a Period of Spiritual Cleansing

Confession is encouraged but not tied specifically to Lent in the same juridical way.

The emphasis is on continual self-examination and the renewal of the heart through prayer and repentance.

5. The Ultimate Goal: Justification vs. Theosis

• Western Christianity: Justification and Sanctification

Lent is about being justified before God, making amends for sin, and preparing for Easter through acts of penitence and self-denial.

The end goal is forgiveness and right standing with God, often framed in legal terms.

• Eastern Orthodox Christianity: Theosis and Transfiguration

Lent is not just about forgiveness but about becoming more like God through purification, illumination, and ultimate union with Him.

The final goal is the transfiguration of the human person, preparing them for eternal life with God.

Section Conclusion: Theosis as the True Purpose of Lent in the East

While both the East and West see Lent as a time of purification, the West approaches it with a more juridical and penitential mindset, focusing on satisfaction for sin and identification with Christ’s suffering. The East, however, sees Lent as a therapeutic and ascetical journey, aimed at restoring the divine image within the believer through purification and ultimately leading to theosis.

The Eastern Orthodox approach maintains that fasting, prayer, and repentance are not ends in themselves but means to participate in the divine life, preparing the soul for Pascha, the ultimate revelation of Christ’s victory over death.

Patristic Teaching on Lent 

Let us next explore the Eastern Patristic Fathers regarding Lent, fasting, and theosis further illustrating the Eastern Orthodox theological understanding of asceticism as a means of purification and divine union.

1. St. Basil the Great (329–379 AD) – On Fasting and Its Role in Theosis

    In his homilies on fasting, St. Basil the Great emphasizes that fasting is not merely an external discipline but an ascetic means to restore the soul’s purity and lead to union with God:

"Do not, therefore, limit the benefit of fasting merely to abstinence from food, for a true fast means the elimination of evil deeds. Loose every unjust bond, put away your resentment against your neighbor, forgive him his offenses. Do not let your fasting lead only to bodily hunger; let your abstinence be a spiritual matter as well. The true fast is the estrangement from sin, the flight from passions, the removal of evil words, the cessation of anger, the end of slander, falsehood, and perjury. If we abstain from these things, then our fasting is truly acceptable to God."

— Homily on Fasting, 1

Key Theological Theme: St. Basil connects fasting to inner purification, which in turn facilitates theosis by reorienting the soul toward God.

2. St. John Climacus (c. 579–649 AD) – Fasting as a Means of Theosis

    St. John Climacus, in his famous work "The Ladder of Divine Ascent," describes fasting as a necessary step in spiritual ascent toward God, where purification of the body leads to purification of the soul:

"Fasting is the beginning of repentance, the adornment of the ascetic, the restraint of the soul, the adversary of the demons, the deliverance from temptations, the companion of sobriety, the craftsman of obedience, the lightening of sleep, the health of the body, the agent of dispassion, the remission of sins, the door of paradise, and its delight."

— The Ladder of Divine Ascent, Step 14

Key Theological Theme: Fasting is not a mere obligation but a spiritual discipline that detaches the soul from worldly desires, allowing it to ascend toward God and ultimately partake in theosis.

3. St. Maximus the Confessor (580–662 AD) – Fasting as a Path to Deification

    St. Maximus the Confessor, known for his deep theological insights on theosis, describes fasting as a way to purge the soul of passions and align it with the divine life:

"Fasting is a great weapon in the Christian life. For the Savior began the work of our salvation with fasting. It is impossible for a man to draw near to God except by controlling his desires, and fasting helps us in this, for it tames the passions and gives wings to prayer. Through fasting, a man becomes like the angels. Therefore, he who does not fast, deprives himself of great divine blessings."

— Chapters on Love, 2.48

Key Theological Theme: St. Maximus sees fasting as a participation in Christ’s salvific work, helping the Christian become "like the angels", an image of theosis where the soul is purified and united with God.

4. St. Athanasius the Great (c. 296–373 AD) – Fasting as a Means of Overcoming the Fall

    St. Athanasius, one of the greatest defenders of theosis (deification), taught that fasting helps reverse the consequences of the Fall by reorienting human nature toward God:

“He who fasts with a humble mind and a pure heart and does not quarrel with his brother, that person fasts continuously. But he who fasts only in outward appearance, to be seen by men, and who in secret indulges in his passions, does not fast before God. Fasting is the food of the soul, nourishing it with heavenly gifts. When the body becomes weak through fasting, the soul is strengthened; when the passions are starved, the mind is illuminated.”

— Homily on Fasting and Virtue

Key Theological Theme: True fasting is not mere external abstinence but spiritual renewal, breaking the power of passions and restoring divine illumination.

5. St. Gregory of Nyssa (c. 335–395 AD) – Fasting and the Renewal of the Divine Image

  

  St. Gregory of Nyssa, deeply influenced by Neoplatonic and mystical theology, saw fasting as a means to recover the divine image in humanity:

"Fasting is the mother of health, the guide of youth, the adornment of old age, the companion of the traveler, the reliable comrade of married people, the guardian of purity, the teacher of stillness. It restrains gluttony, calms unruly desires, cools the flame of lust, and kindles the light of chastity. Through fasting, the soul is lifted above material concerns and contemplates the things of heaven."

— On the Benefits of Fasting

Key Theological Theme: Fasting is an ascetic practice that restores the soul’s ability to contemplate divine realities, a necessary step in the process of theosis.

6. St. John Chrysostom (c. 347–407 AD) – Fasting and Charity as Synergy in Theosis

 

   St. John Chrysostom, the "Golden-Mouthed" preacher, linked fasting with charity and love, emphasizing that fasting is not just personal but must be relational, bringing us closer to God and neighbor:

"Do you fast? Give me proof of it by your works! If you see a poor man, take pity on him. If you see an enemy, be reconciled to him. If you see a friend gaining honor, do not be jealous of him. Do not let only your mouth fast, but also the eye, and the ear, and the feet, and the hands, and all the members of your body. Let the hands fast by being pure from theft and greed. Let the feet fast by ceasing to walk in sinful paths. Let the eyes fast by disciplining them not to look upon impure sights. Let the ears fast by not listening to evil speech and gossip. Let the mouth fast from foul words and criticism, for what good is it if we abstain from meat but bite and devour our brothers?"

— Homily on Fasting

Key Theological Theme: Fasting is holistic, purifying the whole person, not just abstaining from food. It must lead to love of neighbor—otherwise, it is meaningless.

7. St. Ephrem the Syrian (c. 306–373 AD) – Fasting as an Imitation of Christ

    St. Ephrem, known for his poetic theology, saw fasting as an imitation of Christ, particularly His fasting in the wilderness (Matthew 4:1-11):

"Fasting is a weapon forged by God. If you use it with faith, it will guard you against the enemy. When the Savior began His work, He first girded Himself with fasting. In the same way, every soldier preparing for battle must be armed with fasting. The devil is strong, but fasting is stronger, and it can overcome all his works. The more the body suffers through fasting, the more the soul is illuminated by the grace of God."

— Hymns on Fasting, 1

Key Theological Theme: Fasting is spiritual warfare, making the soul impervious to demonic attacks and open to divine illumination—an essential step in theosis.

8. St. Symeon the New Theologian (949–1022 AD) – Fasting as Preparation for Divine Illumination

    St. Symeon, one of the most mystical of the Eastern Fathers, saw fasting as a necessary precondition for receiving the uncreated light of God:

"He who fasts and prays with humility shall behold the divine light. Fasting alone is not sufficient, nor is prayer without fasting. But when the two are joined together with repentance and love, then the soul is cleansed, and the eyes of the heart are illumined. Then man perceives the ineffable glory of God and becomes one with Him."

— Hymns of Divine Love, 23

Key Theological Theme: Fasting is an ascetical purification that leads to divine vision (theoria), where the believer experiences God’s presence and advances toward theosis.

9. St. Gregory Palamas (1296–1359 AD) – Fasting and the Hesychastic Life

    St. Gregory Palamas, the great defender of Hesychasm and the uncreated light, taught that fasting is essential for quieting the passions, allowing the mind (nous) to ascend to God:

"Fasting is the beginning of watchfulness and stillness (hesychia). When we fast with the body, let us also fast with the soul. Let us set aside all idle talk, all curiosity, all envy, and all pride. Then, our nous will be purified, and we will perceive the divine light, not as something external, but within the heart. Fasting is the first step in the divine ascent, for it weakens the flesh and strengthens the spirit, making us fit for the contemplation of God."

— Triads in Defense of the Holy Hesychasts, 1.2.9

Key Theological Theme: Fasting is a tool of Hesychasm (inner stillness), allowing the believer to behold the uncreated light of God, which is the direct experience of theosis.

These Patristic writings illustrate that, in the Eastern Orthodox tradition, fasting is not a legalistic requirement but a means of inner transformation. St. Basil emphasizes fasting as purification from sin, St. John Climacus sees it as spiritual ascent, and St. Maximus teaches that fasting leads to deification. Together, they affirm that fasting, especially during Lent, is part of the therapeutic and ascetical journey of theosis, restoring the soul’s communion with God.

The Eastern Patristic View of Lent, Fasting, and Theosis

Fasting is not just about food – It is about purification of body, mind, and soul (St. Basil, St. John Chrysostom).

Fasting restores the divine image – It reverses the Fall, allowing the soul to ascend to God (St. Athanasius, St. Gregory of Nyssa).

Fasting is preparation for divine vision – It leads to illumination and communion with God (St. Symeon the New Theologian, St. Gregory Palamas).

Fasting is spiritual warfare – It strengthens the soul against demonic attacks (St. Ephrem the Syrian).

Fasting is synergy – It must be joined with prayer, repentance, and love to be effective (St. John Chrysostom).

Conclusion

The Eastern Fathers universally saw fasting as essential to theosis—not as a legal obligation, but as a means of transfiguration. Through fasting, the soul is healed, the nous is purified, and the believer is prepared to receive divine grace, leading ultimately to union with God.

Reflections

Each lenten season we strive for a more complete ascetical experience. It is not achieved in the first Lent but the repentance program takes the soul through stages of spiritual development As we struggle to overcome our passions which keep us blind from the uncreated light.

The Gradual Ascent of the Soul During Lent

Purification (Katharsis) – The beginning stage, where the soul struggles to detach from sin and passions that obscure its vision of God.

"Blessed are the pure in heart, for they shall see God." (Matthew 5:8)

The ascetical disciplines of fasting, prayer, and almsgiving weaken the grip of the passions, allowing the soul to begin its healing process.

Illumination (Theoria) – As the soul becomes purified, it begins to perceive the divine presence.

The nous (the eye of the soul), previously darkened by passions, becomes capable of spiritual vision.

St. Gregory Palamas: “When the nous is purified by fasting and stillness, it becomes like a mirror, able to reflect the divine light.”

Union with God (Theosis) – The ultimate goal of Lent, where through deep repentance, grace fills the soul, and one experiences union with the uncreated light.

This is why Lent culminates in Holy Week, where we mystically unite ourselves to Christ’s Passion, Death, and Resurrection, receiving a foretaste of the Resurrection life.

The Struggle Against the Passions as a Path to Divine Light

The Fathers teach that passions are like clouds that block the soul from seeing the uncreated light of God. Each year, through repentance and ascetic effort, we strive to dispel these clouds, allowing the soul to grow in divine clarity.

St. Maximus the Confessor: “When the passions have been expelled from the soul, the divine light appears in its place.”

St. Symeon the New Theologian: “The more a man struggles against his passions, the more the light of God dawns in his soul.”

Lent, therefore, is not just one event, but a lifelong school of purification, leading the soul ever deeper into the mystery of divine life. Each year, we approach a more complete ascetical experience, striving to go beyond where we were the year before.

Journey to Pascha Series - Lesson #3: Triodion Week 3 - The Last Judgement (Meatfare)

 

Journey to Pascha 2025: Themes by Week

Triodion Weeks:

1. Triodion Week 1 - Publican and the Pharisee (Fast Free)
   Epistle: 2 Timothy 3:10-15
   Gospel: Luke 18:10-14
   Theme: Show compassion on the poor and yourself. Trust in God and not your deeds. Ask for His help.

2. Triodion Week 2 - The Prodigal Son (Normal Fast)
   Epistle: 1 Corinthians 6:12-20
   Gospel: Luke 15:11-32
   Theme: Schedule a confession. Pray facing East every morning.

3. Triodion Week 3 - The Last Judgement (Meatfare)
   Epistle: 1 Corinthians 8:8–9:2
   Gospel: Matthew 25:31-46
   Theme: Pray facing East this week. Christ is returning from the East.

We are about to commence the Holy and Great Lent. Let's explore the Eschatological themes of the Sunday of the Last Judgement

1. Meatfare Sunday (The Last Judgment)

• Theme: Preparation for the Final Judgment, based on Matthew 25:31-46.

• Spiritual Message: The faithful are reminded of the call to love and serve others, as acts of charity and mercy are central to salvation.

• Significance: This is the last day meat is permitted before Pascha. The focus on judgment encourages self-examination and readiness for the coming spiritual journey.

The Sunday of the Last Judgement, also known as the Sunday of Meat-Fare, is a significant day in the pre-Lenten period of the Triodion, focusing on the themes of divine judgment, repentance, and the importance of good deeds. It serves as a reminder of the eschatological dimension of Lent, emphasizing that the fast is a preparation for the Second Coming of Christ. This day also marks the last day on which the eating of meat is permitted until Easter Sunday.

Here's a summary of the key aspects of the Sunday of the Last Judgement:

• Emphasis on the reality of divine judgment: The services on this Sunday emphasize that while God is compassionate, He is also righteous and will judge all people based on their actions. The Gospel reading for the day, Matthew 25:31-46, presents the parable of the Sheep and the Goats, highlighting that the criterion for judgment will be the help given to those in need, rather than the strictness of fasting.

• Call to repentance: The Sunday of the Last Judgement serves as a warning to repent before the end comes. The hymns of the day emphasize the need for a genuine change of heart and turning back to God while there is still time. The Triodion states, "turn back while there is still time, repent before the End comes".

• Focus on the "last things": This Sunday sets before the faithful the "eschatological dimension" of Lent, meaning that the Great Fast is a preparation for the Second Coming of the Saviour and the eternal Passover in the Age to Come. It highlights the importance of being mindful of the end times and preparing spiritually.

• Commemoration of the dead: The Saturday before the Sunday of the Last Judgement includes a universal commemoration of the dead, connecting the themes of judgment with the idea that the departed are awaiting the Last Judgement. This commemoration emphasizes the ongoing bond of love that links all members of the Church, living and dead.

• Liturgical Elements:

• Vespers on Saturday evening includes stichera from the Triodion that vividly describe the scene of the Last Judgment, with themes of fear, trembling, and the river of fire. These stichera also include pleas for mercy and worthiness of salvation.

• The Canon at Mattins includes hymns that evoke fear of the Last Judgement and call for repentance. They also address the need for reconciliation with God before the end comes.

• The Kontakion for the day describes the fearful scene of Christ coming to earth in glory, the world trembling, and the books being opened. It includes a plea for deliverance from the unquenchable fire and worthiness to stand at Christ's right hand.

• The Gospel Reading is Matthew 25:31-46, which includes the parable of the Sheep and the Goats, with a focus on the importance of caring for others.

• Vespers on Sunday evening has no reading from the Psalter, but includes six stichera, three in the tone of the week from the Octoechos, and three for the saint of the day from the Menaion. There is no Entrance, unless prescribed by the Menaion.

• Thematic connections: The Sunday of the Last Judgement reminds the faithful that they are accountable for their actions. It emphasizes the importance of turning back to God and preparing for the Second Coming of Christ, not just in the future, but also in the present moment by making efforts to help others and be a good person.

The Sunday of the Last Judgement serves as a powerful reminder of the final judgment and the importance of living a life pleasing to God by repenting of sins and being compassionate to others. It calls the faithful to be mindful of the end times, to make efforts to help others in need, and to prepare spiritually for the Second Coming of Christ.

Selected Hymnography from the Sunday of the Last Judgement

Vespers on Saturday Evening (anticipating Sunday of Last Judgement)

Tone Six
(To the special melody: "Having set all your hope on the things of heaven...")

When Thou shalt come, O righteous Judge, to execute just judgment,
seated on Thy throne of glory,
a river of fire will draw all men, amazed, before Thy judgment seat.
The powers of heaven will stand beside Thee,
and in fear mankind will be judged according to the deeds each has done.
Then spare us, O Christ, in Thy compassion,
as we entreat Thee with faith,
and count us worthy of Thy blessings with those that are saved.

The books will be opened, and the acts of men will be revealed
before the unbearable judgment seat.
The whole vale of sorrow shall echo
with the fearful sound of lamentation,
as all sinners, weeping in vain,
are sent by Thy just judgment to everlasting torment.
Therefore, we beseech Thee, O compassionate and loving Lord:
spare us who sing Thy praise, for Thou alone art rich in mercy.

The trumpets shall sound, and the tombs shall be emptied,
and all mankind, trembling, shall be raised.
Those that have done good shall rejoice in gladness,
awaiting their reward, while the wicked shall wail in distress,
as they are sent to eternal condemnation.
O Lord of glory, have mercy upon us and make us worthy of Thy Kingdom.

I lament and weep when I think of the eternal fire,
the outer darkness, and the nether world,
the dread worm and the gnashing of teeth,
and the unceasing anguish that shall befall those
who have sinned without measure,
arousing Thee to anger, O Supreme in love. 

Among them, in my misery, I am first;
but, O Judge compassionate, in Thy mercy, save me.

When the thrones are set up and the books are opened,
and God sits in judgment—O what fear there will be then!
When the angels stand trembling in Thy presence,
and the river of fire flows before Thee,
what shall we do, we who are guilty of many sins?

When we hear Him call the blessed of His Father into the Kingdom,
but send the sinners to their punishment,
who shall endure His fearful condemnation?

But, O Savior, who alone lovest mankind, King of the ages,
before the end comes, turn me back through repentance
and have mercy on me.

From the Aposticha

Alas, my blackened soul! How long wilt thou continue in evil?
How long wilt thou lie in idleness?
Why dost thou not consider the fearful hour of death?
Why dost thou not tremble at the dread judgment seat of the Savior?

What defense then wilt thou make? What wilt thou answer?
Thy works shall stand to accuse thee,
thy actions shall reproach thee and condemn thee.

O my soul, the time is near at hand—
make haste before it is too late, and cry aloud in faith:
"I have sinned, O Lord, I have sinned against Thee;
but I know Thy love for mankind and Thy great compassion.
O Good Shepherd, deprive me not of a place at Thy right hand,
in Thy great mercy."