An Epistle for the Beginning of the Nativity Fast

Dear brothers and sisters!

We have entered the days of the Nativity Fast, that period of preparation for one of the greatest feasts of the Orthodox Church: the radiant and joyful day of the Nativity of Christ. In his daily life, modern man is immersed in his usual earthly deeds, cares, and concerns. It can be difficult for him to put aside all earthly things and turn to the heavenly, eternal, and Divine. The law of the Gospel is known and accessible to all, but man in his weakness often stumbles and commits sin. The more his soul is burdened, clinging to the earth, the more difficult it becomes for him to perceive the spiritual.

The Church, therefore, has wisely established a time of fasting for Christians: a time of penitential introspection, of work on oneself, and of conforming oneself to the traditions, foundations, and rules of the Church, including the ecclesiastical canons. In this regard, modern society’s attitude towards the fast is no exception: one hears questions about whether it is necessary, about whether one can forego, mitigate, or shorten it. But it is characteristic of the true Christian to be completely obedient to the Mother Church, accepting that which it has established and which has been observed by its faithful children for centuries.

People with an inadequate conception of church life often perceive the fasts as being concerned exclusively with limitation in food, in both quantity and quality. But fasting is primarily a spiritual matter. Today the spirit of sacrifice and the capacity for self-denial are dying out. Fasting is the best means of reviving this spirit, through restraining the flesh and resisting its insistent demands.

Yet it should go without saying that bodily fasting alone, such as abstaining from foods of animal origin, is incomplete and incorrect. Spiritual fasting is essential: the rejection of entertainments, amusements, and of everything that in ordinary, non-fasting, times might sting a Christian’s conscience. In order to understand the fast’s essence, its true content, one should spend as much time as possible in church throughout the duration of the fast and be more diligent in fulfilling one’s personal rule of prayer. During this time it is especially important to live to the fullest possible extent within the mysteriological, grace-filled life of the Church by approaching the Mysteries of Confession and Communion more frequently.

I know well how difficult fasting can be for Christians living amidst the world. They often meet with incomprehension from friends and colleagues – and not only incomprehension, but rejection and even ridicule. This sometimes causes the cowardly desire to abandon the fast, so as not to appear strange in people’s eyes or to stand out from their surroundings. But it should be firmly understood that the steadfast observance of church rules by Christians, although it might seem unusual to non-churchgoers, will command their involuntary respect. Our fasting itself can become a wordless sermon for many, reminding them of our faith and of that great and majestic event for which we are preparing by means of this fast.

I sincerely wish you to complete the course of this fast with spiritual profit, peering attentively into your souls and hearts during these days in order to cleanse them of everything that could hinder God – Who became Man for our sake and our salvation by descending from heaven to earth – from entering and making His abode in them. We will render to the Lord only the small labor of abstinence that is within our powers, and He will grant us His great and incomparable spiritual joy – the joy of the living knowledge that God has appeared unto us in order to be with us always, never leaving those who have put their trust in Him, through the joy of Christ’s radiant Nativity.

The humble LONGIN,

By the mercy of God, Bishop of Saratov and Volsk,



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