Saint Dorotheos of Gaza on the Holy Lenten Fast

In the Law, God laid down that the sons of Israel should each year give tithes of all they possessed, and if they did so they were blessed in all their works. The holy Apostles, knowing this to be for the help and advancement of our souls, resolved to fulfill it in a better and higher way, namely, for us to deliver up a tithe of the very days of our lives as if to consecrate them to God, so that we may be blessed in all our works, and each year to be unburdened of the whole year’s sins. They elected to consecrate out of the three hundred and sixty-five days of the year, seven weeks of fasting, and so they ordained; but our Fathers, in their time, thought it advisable to add another week, both to train and better prepare themselves to enter on the labor of fasting and to honor with their fasting the holy number of forty days which our Lord fasted. The eight weeks, subtracting Saturdays and Sundays, makes forty days, but we honor Holy Saturday with a fast because it is a very holy day and the only Saturday fast of the year.



The seven weeks, without Saturdays, gives thirty-five days, and if we finally add the half of the brilliant and light-giving night, this makes thirty-six and a half, which is exactly a tenth of three hundred and sixty-five. For thirty is the tenth of three hundred, six is the tenth of sixty, and the tenth of five is one half. Here then, are the thirty-six and a half days, the very tithing of the whole year as one might say, which the holy Apostles consecrated to penance for the cleansing of our sins of the whole year. Whoever, therefore, keeps careful guard over himself, as is fitting during these holy days, will be rewarded with blessings, brothers, even if it happens that, being a man, he has sinned either through weakness or carelessness. You see, God gave us these holy days so that by diligence in abstinence, in the spirit of humility and repentance, a man may be cleansed of the sins of the whole year and the soul relieved of its burden. Purified, he goes forward to the holy day of the Resurrection, and being made a new man through the change of heart induced by the fast, he can take his part in the Holy Mysteries and remain in spiritual joy and happiness, feasting with God the whole fifty days. Paschal time, as has been said, is the resurrection of the soul and the sign of this is that we do not kneel in church during the whole season up to Pentecost.

Everyone who wants to purify himself of the sins of the whole year during these days must first of all restrain himself from the pleasure of eating. For the pleasure of eating, as the Fathers say, caused all men’s evil. Likewise he must take care not to break the fast without great necessity or to look for pleasurable things to eat, or weigh himself down by eating and drinking until he is full.
There are two kinds of gluttony. There is the kind which concerns taste: a man does not want to eat a lot but he wants it to be appetizing. It follows that such a person eats the food that pleases him and is defeated by the pleasure of it. He keeps the food in his mouth, rolling it round and round, and has not the heart to swallow it because he enjoys the taste. This is called fastidiousness. Another man is concerned about satisfying himself. He doesn’t ask for fancy food nor does he care especially about whether the taste is nice or not, he only wants to eat and fill his stomach.

This is gluttony. I will tell you how it gets its name: margainein means to rage furiously, to be mad; according to the profane, margos is the name given to the man who rages furiously or is mad. When this disease or mania for packing his belly full of food comes upon a man, therefore, it is called gastromargia, the madness of the stomach, whereas laimargia is the madness of the palate. These must be guarded against and abandoned seriously by the man who desires to be cleansed of his sins. They accord not with the needs of the body, but with its vicious inclinations, and if they are tolerated, they lead a man into sin. As is the case with legitimate marital union and fornication, the practice is the same but the object is different. In the one case, there is copulation in order to raise a family, in the other, to satisfy a desire for pleasure. The same is true with feeding: in one case it is a question of the body’s needs and in the other of eating for pleasure. The intention is what makes it a sin. A man eats to satisfy a need when he lays down how much he will take each day and, if what he has determined on overloads him, takes a little less, or if he is not overloaded and his body is weakened, adds a little. And so he estimates exactly his need and he bases his conclusion not on pleasure but on preserving the strength of his body. And what he takes he receives with prayer, deeming himself unworthy of that comfort and he is not on the look out to see if others, as is likely, because of special need or necessity are given special attention, lest he himself hankers for that comfort or think it a trivial thing for the soul to be at rest.

One day when I was in the monastery, I went to see one of the elders–and there were many great men among the elders there. I discovered that his disciple sat down to eat with him, and in private I said to the young man: You know, brother, these elders whom you see eating and taking a little recreation are like men who had deep purses and kept at work, always putting something into them until they filled them up. And after sealing them up they went on working some more and amassed another thousand crowns, so as to have something to draw on in time of need, and so they preserved what was sealed up in the purse. And so it is with these elders. They persevered in their labors, always storing up treasures for themselves, and after sealing up the treasure they worked a little more, and they hold these treasures in reserve for times of sickness and old age so they have something to draw on, and still preserve the treasures they have stored up. But we haven’t even a purse to draw on!
As I was saying, therefore, we ought, even if we take food out of necessity, to consider ourselves unworthy of any kind of special relief or even of monastic life itself–and not take food purely for pleasure, and in this way food will not bring our condemnation.

Enough about sobriety in eating. We must not only keep a sharp watch over our diet, but keep away from all other kinds of sin so that as our stomach keeps fast, so also may our tongue as we abstain from calumny, from deceit, from idle talk, from railing and anger and all other vices which arise from the tongue.

So also let our eyes keep fast. No looking for trivialities, no letting the eyes wander freely, no impudent lying in wait for people to talk to. The same with the hands and feet, to prevent them from doing anything evil. Fasting in this way, as Saint Basil says, is an acceptable fast and, leaving behind all the evil to which our senses are inclined, we may come to the holy day of the Resurrection, renewed and clean and worthy to share in the Holy Mysteries, as we have already said.

First we go out to meet our Lord and receive him with palms and olive branches and seat him on the colt and come with him into the Holy City. What does this mean, sitting on a colt? He is seated on a colt that he may convert the soul (which, as the Prophet says, has become irrational and is compared to senseless beasts) into an image of God, and subject it to his own divinity. What does it mean, going to meet him with palms and olive branches?


When someone marches out to war against an adversary and returns victorious, all his own people go before him with palm branches to mark his victory. The palm-branch is the symbol of victory. Again, when one man is injured by another, he desires to approach an authority who can vindicate him. He carries an olive branch and calls out, asking to be heard and helped. The olive branch is the symbol of mercy. Therefore, we go out to meet our Master Christ with palms because he is victorious–for he conquered our enemy–and with olive branches–for we are asking his mercy. May we, by asking, conquer through him and be found carrying the emblems of his victory, not only the victory by which he won for us, but also the victory which we won also through him by the prayers of all the Saints. Amen.