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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.
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