Fasting in the Syro Malabar Church

Joseph Varghese Kureethara

CHRIST (Deemed to be University), Bengaluru

Abstract
Christianity is a way of life that teaches us to focus on a life beyond our
normal sense and sensibilities. Following the footsteps of Eesho, Christians
Fast and pray with a focus on the life beyond the material confines. Among the
several Christian traditions, the Syro Malabar Church also has spirituality
developed based on Fasting. This article is an exploration of the history,
philosophy, and spirituality of Fasting in the Syro Malabar Church considering
it’s Jewish, Christian, East Syriac, and Hindu roots.
Keywords. Fasting, Christian Fast, Penance, Spirituality of Syro Malabar Church

Introduction
“Pour forth your hearts before Him!
By Fasting, prayer and repentance, let us please Christ and His Father and His Spirit”
(Pathikulangara, 1998b)
Fasting is the wilful abstinence from anything that pleases one through one’s body for
a period of time. Wilful abstinence gives the clear indication that what is available to please
one through one’s body is to be kept aside for a predetermined period of time. Abstinence can
be total or partial, in quantity or in quality. Fasting is not abstinence from desiring something.
It is not the celebration of the lack of opportunity. It is the most effective use of our free will
in the midst of ample opportunities. Biblically, the noun translated "Fast" or "a Fasting" is
tsom in Hebrew and nesteia in Greek. It means the voluntary abstinence from food. The literal
Hebrew translation would be "not to eat." The literal Greek means "no food" (Hickey, 2015).
Why does one abstain from certain things? Is there a spirituality that supports this
action? Religions of all kind have one or other type of Fasting. The rigor of Fasts varies.
Some Fasts are public whereas some other Fasts are private. There are many reasons behind
Fasting. Fasting has both physiological as well as spiritual aims. We discuss here only the
religious relevance of Fasting practiced among Mar Thoma Nazranis in the context of their
existence.
Human existence in this world is experienced through the body. God formed man
from the dust of the ground (Gen 2: 7) and woman (Gen 2: 22). When the body is put aside,
we can see that the soul is not of this world. However, with the body, human beings are an
inferior existence according to St. Paul. He writes, “Eesho taking the mortal body was a
humbling act by God” (Phil 2:7). For the church father Athanasius, “God became the man that
man might become God.” Eesho says,
“I ask not only on behalf of these but also on behalf of those who will believe in me
through their word, that they may all be one. As you, Father, are in me and I am in
you, may they also be in us, so that the world may believe that you have sent me. The
glory that you have given me I have given them, so that they may be one, as we are
one, I in them and you in me, that they may become completely one, so that the world
may know that you have sent me and have loved them even as you have loved me”
(John 17:20-23).
Therefore every human being has two contradicting but complementing principles
behind his/her existence, viz., body and soul. The soul is identified as spirit or mind which is
the life principle (Gen 2:7). In all philosophical and religious systems, there are substantial
discussions that deal with the explanations on the body-soul dualism and monism. This guides

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us to think that we need to look for a life beyond our mortal body because our mortal body is
meant for the life on this earth. What about our life beyond this visible world? Do we have an
existence beyond this world? Is there a life for us without our body?
Christianity is a way of life that teaches us to focus on a life beyond our normal sense
and sensibilities. It urges us to strive for perfect union with God. "It is the spirit that gives life,
flesh is useless" (John 6:63). We consider heaven as the abode of God, and Eesho clearly
teaches us that there are no bodily pleasures in heaven: “For, when they rise from the dead,
men and women do not marry, but are like the angels in heaven” (Mark 12:25). There is no
eating, drinking, and merry-making in heaven. Is it possible for us to have preparation for
heavenly life while living in this world? Eesho answers the devil,” Man cannot live on bread
alone” (Luke 4:4). In the heavenly life, there is no pleasure as far as the body is concerned.
Body is of this world while the soul is beyond this world. What we have in the other world is
what the soul really requires now in this world. Any pleasure that is of the body alone may be
a rider for enjoying the life in the other world. It is with this view that abstinence from bodily
pleasures became a very important spiritual exercise among the followers of Eesho Mishiha
from the beginning of Messianic Age. Though the Garden of Eden is a prototype of heaven,
the three gifts are given to the bodily existence of man in the paradise, viz., food, dominion,
and sexuality are the things from which one abstains while Fasting.
Fasts in the Syro Malabar Church
The Syro Malabar Church which is apostolic in origin has this clear vision. Her rule of
prayer (lex orandi) is her rule of faith (lex credenti). Fasting and pray were the crux of their
life. Fasting is an integral part of the life of a Nazrani. Jesuit Dionisio wrote in 1578, “They
are friends of Fast by obligation” (Thuruthimattam, 1965). There are four pillars of the strong
tradition of Fasting in the Syro Malabar Church. Theologian Placid Podipara calls the Syro
Malabar Church as Hindu in Culture, Christian in Religion and Oriental in Worship
(Podipara, 1959). This characterization of St. Thomas Christians of India is very significant.
Apart from these three foundations of St. Thomas Christians, the Jewish background of Indian
Christianity is worth exploring even though the Jewish root of Christianity might be included
in the characterizing of “Christian in Religion.” Considering the Fasting in the Syro Malabar
Church we come across all the four inputs i.e., Jewish, Christian, East Syriac, and Hindu.
Hence, one could characterize the Syro Malabar Church as Jewish in Origin, Christian in
Religion, Syriac in Worship and Hindu in Culture.
Thuruthimattam (1965) had done his doctoral studies on Fasting in the Syro Malabar
Church. We use many data from his work. On the development of Fasting among the Mar
Thoma Nazanis, three periods viz., pre – 1599, 1600-1896 and post-1897 are worth
mentioning.
Pre-1599 Fasts
Pre-1599 list Fasts among the Nazranis can be found scattered in a couple of
documents viz., (Thuruthimattam, 1965)
1. 1301 - The Kodungallur Calendar - Syriac
2. 1501 - The Testimony of Joseph the Indian - Latin
3. 1557 - The Letter of Fr Carneiro S.J.
4. 1557- The Annual Letter of Cochin College
5. 1578 - The Letter of Fr. Dionisio S.J.
6. 1579 - The document of a visitor of Malabar – Fr. Monserrate S.J.
7. 1590 - The Letter of Fr. Jerome S.J.
8. 1599 - The Document possessed by Fr. Kocheppu Peediekal
Fasts that are recorded in the above eight documents are the following.
Major Fasts:
1. The Lent - Period of Great Fast – except the first Sunday - 48 days

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 2. The Fast of Annunciation - December 1-24 – 24 days
3. The Fast of the Migration of Marth Mariam - August 1-14 – 14 days
4. The Fast of (Rogation) of the Ninevites – 3 days
5. The Fast of the Apostles - Period of Apostles
6. The Fast of the Virgins - September 1-8 – 8 days
7. The Fast of Elijah or the Fast of the Cross - Period of Elijah-Cross
8. The Fast of Wednesdays and Fridays
Minor Fasts:
9. The Vigil Fast of St. Hormizdas
10. The Vigil Fast of Ascension
11. The Vigil of feasts of the patrons of the Churches
12. The Vigil of Transfiguration
13. The Fast of 12 Fridays after Christmas, in honor of 12 Apostles
21st-century Fasts
The Fasts as per the Liturgical Calendar of the Syro Malabar Church (Syro-Malabar
Major Archiepiscopal Commission for Liturgy, 2018) are:
1. 25-day Fast - December 1-24 – 24 days.
2. 3-day Fast - Rogation of the Ninevites – 3 days
3. 50-day Fast - Period of Great Fast – except the first Sunday - 48 days
4. 15-day Fast - August 1-14 – 14 days – The Fast of the Assumption of Our Lady
5. 8-day Fast - September 1-7 – 7 days – The Fast of the Nativity of Our Lady
6. Friday Fast – All Fridays except the Fridays between Christmas and Denha, and the
Friday immediately after the Great Resurrection – 38/39 days in a year.
There are many private Fasts in the Syro Malabar Church such as:
1. The Fast in the family after the death a family member until the burial
2. The Fast before administration and reception of Sacraments
3. The Fasts during retreats
4. The Fasts with specific purposes by individuals and groups
5. The Fasts among the consecrated women
6. The Vigil Fasts on the eve of a major feast
7. The Fasts of penance
8. The Fasts for a pilgrimage
9. The Fasts with a pilgrimage
10. The Fasts related to local festivals
Jewish influence of the Syro Malabar Fasting
Jews Fast very rigorously even by avoiding water. There are six traditional Fasts for
the Jews of which the Tisha B'Av and the Yom Kippur are the most important ones and are
observed from dusk to dusk. For Yom Kippur Jews spend almost 25 hours in the synagogue
Fasting and praying. Marriage is considered as a personal Yom Kippur and hence in the
Ashkenazic tradition the bride and groom Fast like that of the Yom Kippur on their wedding
day before the official ceremony (Gesundheit, 2009).
The three major purposes for Fasting are (i) the achievement of atonement for sins and
omissions in divine service, (ii) commemorative mourning, and (iii) commemorative
gratitude. Abstinence from food and drink which are corporeal needs helps to provide a
unique opportunity to focus on the non-corporeal life. Fasting can potentially elevate one to
the exalted level of the ministering angels. By refraining from such basic physical indulgences
such as food and drink, one can more greatly appreciate the dependence of humanity on God.
This, in turn, leads one to appreciate God's beneficence in sustaining His creations. Indeed, in
Jewish philosophy, this appreciation is one of the fundamental reasons for which God

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endowed mankind with such basic physical needs. Yom Kippur is the only Fasting is
permitted (if falls) on Sabbath (Gesundheit, 2009).
Jewish Fasts and related observances have a direct and indirect influence on the Syro
Malabar Fasts. Some of them are as follows:
1. The Syro Malabar Fasts are observed from sunset to the following day's dusk
2. The Fasts before the administration and reception of Sacraments
3. Fasts during the mourning period. Unity with the dead in the family who is not eating.
4. The Rogation of the Ninevites
5. No Fasts on Sabbath – No Fasts on the Sundays
6. The Fast of Esther – The Fast of Virgins – 8 days Fast
7. The Passover Meal – The Fast of the Thursday of Pes’ha
8. The Reading of the Psalms during the Fasts – (Passion Week and 3-day Fast)
9. Three times of prayer during the Fast –Evening Midnight and Morning
10. Spending time in the Synagogue – Church during the Fast
Hindu influence of the Syro Malabar Fasting
Fasting is an inseparable aspect of the life of a Hindu. The vegetarianism that most
Hindus keep is a type of Fasting. There would not be a single Hindu woman who does not
take some kind of Vrat. The Ekadasi Vrat is the most popular one in South India. People also
Fast on the days of Pradosha, Purnima, and certain other auspicious days. Vrat connotes to
willingly abstain oneself from certain pleasures including that of eating. Men and women Fast
on personal conviction rather than a rule. In epics and legends, there are stories about people
Fasting for many years for pleasing particular deities. Fast in the Hinduism can be associated
with festivals such as Navaratri, Shivratri, Karva Chauth. Besides these, there are many
weekly Fasts in honor of deities (Rajendran, 2010).
According to the Hindu religious scriptures, Fasting helps create an attunement with
the Absolute by establishing a harmonious relationship between the body and the soul. One is
expected to live piously, give charity and refrain from eating non-vegetarian food. Fasting is
mostly goal-oriented in Hinduism. Religious scriptures state that Fasting is not only a part of
worship but a great instrument for inculcating self-discipline too.
Hindu Fasts are ascetical in nature (Rajendran, 2010). Hindu Fasts and related
observances have many influences on the Syro Malabar Fasts. Some of them are:
1. One- time-eating (vegetarian) during the Fast
2. The Fasts before Feasts
3. The Fasts by the Hindu women – The Syro Malabar women have similar Fasts
4. Fast with special intention
5. Taking bath before Fast – bodily cleanliness
6. Bhajana (Be with God) in temples – During 3-day Fasts and 8-day Fasts Bhajana is
conducted
7. The Fasts related to death in the family
8. The abstinence from a conjugal relationship
9. The Fasts for a pilgrimage – Sabarimala – Malayatoor
10. The Fasts related to local feasts
11. Day-specific Fasts
12. Abstinence from all animal products, alcohol, chewing betel, marital relationship,
smoking
13. Fast and Abstinence go together
The Christian (Western) influence of the Syro Malabar Fasting
Although Eesho was critical of many of the actions of the Jews, He did Fast for forty
days and nights, (Mt 4:2) He directed His followers to wash their face and be cheerful while
Fasting. For Eesho, Fasting is not for appearances or for people, but for God the Father who

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sees beyond appearances, and God the Father, who sees what is kept secret, will reward those
who Fast (Mt 6:16-18). He asked His disciples to Fast after His death. “But the days will
come when the bridegroom is taken away from them, and then they will Fast in that day”
(Mark 2:20). To His disciples, he also said, “This kind can come forth by nothing, but by
prayer and Fasting” (Mt 17:19-21).
Apostles Barnabas and Paul joined with the Christians of Antioch for Fasting and
prayer (Acts 13:3). When they appointed ministers to churches they did with prayer and
Fasting (Acts 14:23). The Christians of the first couple of centuries had hoped that Mishiha
was coming soon. Hence they lived a life of preparedness (Mark 2:20). The major Fasts of
the first two centuries were more personal than institutional. They are:
1. The Paschal Fast (Friday of Passion to Easter Sunday Morning)
2. The Fast on Wednesday (betrayal of Eesho)
3. The Fast on Friday (crucifixion of Eesho) and
4. The pre-baptismal Fast
Being a struggling community, in the first two centuries Fasts were more or less
individual piety with Fathers of the Church promoting it. But when the Church became a
glorified church, social acceptance and freedom caused the Christians start leading life of
material enjoyment and pleasure-seeking. This was the reason why people started going to the
wilderness. Wilderness was not a place for bodily pleasures. They hardly had food and drink.
They spent time in singing Psalms and lived in total insecurity. Wilderness made them realize
that everything in this world is passing. Monks of the deserts and monasteries trained
themselves for a life in the other world.
The Ecclesiastical Fasts between 200 and 500 AD
1. Paschal Fast – 2-days to 6 days to 40days
2. The Fasts of Wednesdays and Fridays
3. The Fasts of Saturday – (burial of Eesho)
4. Pre-Baptismal Fasts
5. The Fast before Holy Communion
6. The Fast of the Penitents
7. The Pentecostal Fast
8. Voluntary Fasts – monks
Post 500 AD Fasts
Apart from the above Fasts, new Fasts that came into the Roman church were:
1. The Vigil Fasts of major feasts
2. The Ember days- some days at the beginning of each season
3. The Rogation (three days before Ascension) and
4. The Advent Fast
5. Private Fasts by ascetics
Fasting is a training time for our life for the other world. It is a foretaste for the
heavenly life. It is the perfect understanding of the spiritual significance of our existence in
this world. It is neither because somebody else Fasted nor because the Church insists us to
Fasting that we Fast, but by clearly knowing about our future that we observe Fasting here on
earth. Most of the ancient Christian (Western) Fasts are observed in the Syro Malabar Church.
Moreover, by the 17th century, the Fast on the Saturdays was introduced and the Fast on
Sunday was withdrawn. Strict vegetarianism and non-alcoholism during the Fasts were
condemned. A host of dispensations and exemptions helped those who do not Fast. In general,
the laity became more observant of Fast than clergy due to the European influence in the local
Church and the knowledge of the dispensations.

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The Oriental Influence of the Syro Malabar Fasting
The Greek and the Syriac oriental churches gave much prominence to Fasting from
the first century itself. Fasting plays a significant role in the Oriental Christian living
(Stamatis, 2003). Fasts were observed strictly in the early Church by having a single meal that
is just bread and water alone in the early evening. Public Fasts in the various Oriental
traditions are listed below (Thuruthimattam, 1965):

Fasts Byzantine Alexandrian Antiochian Armenian East Syriac

The Lent 8 weeks 7 weeks 7 weeks 7 weeks 7 weeks
The Fast of 40 days 40 days 40 days 1 week 25 days
Annunciation
The Fast of 15 days 15 days 15 days 1 week 15 days
Assumption
The Fast of All except All except the All except the All except All except
Wednesdays and the the
 Week of Easter Pentecostal Pentecostal
Fridays
Season Season Octave of Pentecostal
 Week of Epiphany Season
Pentecost Christmas to
Epiphany
 Week of
Carnival
 Christmas to
Epiphany
The Fast of the Pentecost to Feast of Pentecost to Pentecost to NO Seasons
Apostles Peter and Paul Feast of Peter Feast of Peter Apostles
and Paul and Paul
The Fast of the NO 3 days 3 1 week 3
Ninevites
The Fast of the 1 day 1 week NO
Cross
The Fast of Elijah NO NO NO NO 7 weeks
The Fast of the NO NO NO NO 3 days
Virgins
The Fast of NO NO NO 1 week NO
Transfiguration

Since the Syro Malabar Church comes under the Oriental Churches, it is worth
exploring how oriental the Syro Malabar Church is in her observance of Fasting. To know
more about this, the very specific Oriental tradition the Syro Malabar Church belongs to is
worth noticing. The traditional Fasts in the Church of the East until the 17th century are listed
below:
1. The Lent/40-days Fast/Seven-weeks Fast
Begins on the Monday after Sunday of the Entrance of the Great Fast and ends
on the Thursday of Pes’ha except for the Sundays
2. The Fast of the Apostles
3. The Fast of Assumption
4. The Fast of Elijah and the Fast of the Cross
5. The Fast of Annunciation
6. The Fast of the Ninevites
7. The Fast of the Virgins

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 8. The Fast of Wednesdays and Fridays
In tune with the true traditions of the Church of the East, the Mar Thoma Nazrani
Tradition also gives utmost importance to Fasts. Most of the Fasts of the Church of the East
were practiced in the Syro Malabar Church. Hence, among all the external influences, the one
that most influenced the Syro Malabar Church is that of the Church of the East. In some cases
at least, the Fast of the Virgins, the Fast of the Ninevites and that of the Apostles, there were
adaptations in the Malabar Church. Though the names were almost the same, they were
observed in very different ways in India.
Significance of Fasts in the Syro Malabar Church
In all the four seasonal Fasts, the last days are the most solemn feasts of our tradition.
At the end of the 50-day Fast, we have the feast of the Great Resurrection. At the end
of 25-day Fast, we have the Nativity of Mishiha. At the end of the 15-day Fast, we have the
assumption of Marth Mariam and at the end of the 8-day Fasting, we have the feast of the
Nativity of Marth Mariam. These are the four most important events that happened in this
world. Hence, in all these cases Fasting is a prelude to a great feast. In other words, Fasting is
nothing but an advanced feast. The 3-day Fasting is an alarm which reminds us of the
commencement of the Weeks of Great Fast after three weeks. Thursday following three-day
Fast is a great day of solemnity in places such as Kuravilangad and Pulincunnoo.
Sunday is the day of the Lord, whereas Friday is the day of the Church. It is not
because Eesho Mishiha was crucified on Friday that we Fast, but because it is the birthday of
the Church. The church is heaven on earth and hence we celebrate the birthday of the Church
by Fasting. Similarly, Wednesday is the day to honor Marth Mariam. We Fast on
Wednesdays to symbolically participate in the heavenly life of Marth Mariam. For, Marth
Mariam is the only human being who lived on earth and led a heavenly life even with her
body.
Fasting is the nature of God. Hence, Fasting has spiritual results only if we obey the
commandments of God. Fasting is not an external action. It has to come from within, spread
to all our actions and raise us to the heavens.
Fasting is not a period of sadness; it is a period of enjoyment. It is a period of enjoying
heavenly bliss. It is a period for celebrating the Holy Qurbana and the Liturgy of the Hours in
the most solemn manner possible. It is the time of being with God in His temple. A clear
example is the arrangement of readings in the Syro Malabar tradition. During the seven weeks
of great Fast, in the first week, in the fourth (middle) week and in the seventh (last) week and
on all Fridays, we have four readings from the Scriptures for the Holy Qurbana. An obvious
indication of the solemnity of the celebration of the Holy Qurbana is the number and length of
the biblical readings.
Celebrating the feast using food and drink is not a typical Syro Malabar tradition.
Rather, in the feast, the liturgical celebrations are more important. Lengthy and repeated
readings and services and prayers add to the solemnity of the feast. They are nothing but the
heavenly experience brought to the world. Food and drink come as the last item. Hence in the
Fasting also, more than not eating or drinking or taking part in any bodily entertainments, it is
the spiritual entertainments that are more important.
The authentic spirit of Fasting is a meaningful Liturgical celebration. In the heavenly
life, there is no pleasure as far as the body is concerned. If Fasting in the Old Testament was a
sign of repentance, in the New Testament it is for acquiring the divine qualities and is equal to
the heavenly life.
Fasting is for purifying the heart. It is for humbling ourselves in the presence of God
in the heavenly kingdom. We know the parable of the Pharisee and the Tax Collector (Luke
18: 9-14). The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like
other people—robbers, evildoers, adulterers—or even like this tax collector. I Fast twice a

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week and give a tenth of all I get.’ “But the tax collector stood at a distance. He would not
even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’ But
we know, the tax collector, rather than the other, went home justified before God. St Paul
warns us not to be mistaken in thinking that contempt for the body is a sign of holiness (Col.
2:20-25).
Fasting is a precursor to heavenly life. It is a period of thrill and excitement. It is a
time for purifying the body. It is the preparatory period for the heavenly life. How do we
purify our body? To purify our bodies there is nothing on this earth that is comparable with
the Holy Qurbana. The Holy Qurbana we celebrate is the experience of heaven on earth. It is
not the linguistic styles or the instrumental music that is making Qurbana a heavenly
experience, but rather the real and authentic celebration with clean hearts and pure thoughts.
Conclusion
The purpose of Fasting is not to suffer, but to guard against gluttony and impure
thoughts, deeds, and words. Fasting must always be complemented by charitable works and
increased prayer (Gesundheit, 2009). To engage in Fasting without them is practically useless.
The Holy Qurbana reminds us every day the purpose of Fasting and leads us through the
fruits of Fasting, the heavenly life. In the first Slotha on Feasts of our Lord and other
important Feast days the priest prays: “With clean hearts and pure thoughts may they (those
who firmly believe in Your name and earnestly confess that faith) offer You priestly ministry
and always praise You for the salvation that You have mercifully granted...” (Pathikulangara,
1998b).
“If we the faithful succeed in our daily life to please Christ and His Father and His
Spirit through Fasting, prayer, and repentance, we also shall be counted among them who are
resting in peace in the hope of resurrection” (Pathikulangara, 1998a).

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