Byzantine “Advent”

Last updated on: December 7, 2017 at 1:30 pm by Chase Padusniak

Byzantine “Advent” 2017-12-07T13:30:00-04:00 Chase Padusniak

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Our pre-Nativity period of preparation developed rather late. Scholars do not agree about the exact time it began. Some hold that it began in the sixth century. Others believe it began in the seventh or eighth century. The present liturgical pre-Nativity season was finally established at the Council of Constantinople (1166). The Council decreed that the fast would begin on November 15 and last until December 24 inclusive. Thus, there was created another 40 day fast.

The pre-Nativity fast is often called “Phillip’s Fast” because it begins on the day after the feast of St. Phillip. The fast was introduced to prepare the Church for a worthy celebration of the great and holy day of the Birth of Christ. The regulations for the fast were far more lenient than the Great Fast before Pascha. Only Monday, Wednesday, and Friday were days of strict fasting without meat, dairy products or oil (in Slavic countries). On Sundays fish was permitted. Lay people were at first permitted to eat fish on other days, too, until the monastic rigoristic influence prevailed. It is interesting to observe that the famous 12th century Byzantine canonist Balsamon expressed the opinion that it would be enough if the lay people fasted only one week before Christmas. In 1958 a modern Greek author, Christos M. Enislides, welcomes Balsamon’s suggestion and believes that the best solution would be for the Church at large to abstain from meat and dairy products for 33 days. During the last seven days of the fast everybody should observe the strict fast.

To worthily meet our Lord and Savior, we should sanctify this pre-Nativity season of the Phillipian Fast. Sanctifying means spending our time in faith and in the service of God and in kindness towards our neighbor, especially those who are in need of our assistance. And we should think of what we would have been had Christ not come to our lowliness and poverty. Together with the whole of the Byzantine Church we should try to meet Christ as he deserves to be met and as it will, in His mercy, best serve our spiritual benefit! (Shawn R. Tribe)

These days, when kept in full, the Fast typically means no meat, fish, dairy, or oil (at least for us Slavs). While fasting certainly makes us ready to greet Christ in his majesty, this is not the only point. It is not simply about us and Christ, but about how the transformation we allow God to enact in us can be realized in the world for the least of us, that is, in a way, for Jesus as He is found among the lowly and destitute. Almsgiving is thus also emphasized as a way to prepare oneself (as it should be in all periods of fasting). Fr. Michael Winn puts the multifold path well:

For Saint Paul, Christian discipleship is like an athletic contest in an arena, which requires both training and effort. This is the root of the Christian understanding of asceticism and praxis.

By training our body, mind and spirit with the help of God’s grace to seek and follow His commands and cultivate the virtues of the saints, in turn we help to extract the poison of corruption, sin and death within our own lives and to realize the saving and transforming power of Christ’s life given to us in Holy Baptism.

The Church has traditionally taught four main ways to engage in Christian asceticism, no matter what our state in life. These are prayer, fasting, almsgiving and love. By actively engaging in these disciplines of discipleship during the time of the fast, we unite ourselves more perfectly to Christ as we celebrate the joy of the feast of His Nativity.

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