Like Great Lent, the fast of the Nativity is a journey. 'Come, O ye faithful, and let us behold where Christ is born. Let us join the Magi, kings from the east, and follow the guiding star' (Sessional Hymn of the Nativity Matins). Let us 'join the Magi', let us 'follow' and 'behold'. On the fifteenth of November, the Church joins together in a journey toward that salvation first promised to Adam in God's curse laid upon the serpent (Gen 3.14-15). The One who will crush the head of the serpent, of sin and the devil and all that is counter to the life God offers, is Him to whom the star leads us. The fast of the Nativity is our journey into the new and marvellous life of the Holy Trinity, which is offered by God but which we must approach of our own volition. In this act, we are joined to the story of our fathers. The gift of a new land and great blessings was freely given by God to Abraham, but in order to obtain it, 'Abram went, as the Lord had told him' (Gen 12.4).
A journey is, by its nature, naturally ascetic. Unless my life is already very humble, I cannot take the whole of my possessions on a journey. I cannot transport social and political ties along a journey's path. I can never be too reliant on the plans I have made for my journey: a control lying beyond the self must be admitted and accepted. This is the spirit to which the fast calls us.
A journey is, by its nature, an act of movement, of transportation, of growth. What is old is left behind, newness is perceived and embraced, growth of understanding takes place. And even if the journey comes to a close in the same physical location from which it began, that place is transformed for us by the journey through which we have re-approached it. The aid shelter on a street corner in London is no different after a journey to the Middle East; but after witnessing there first-hand the struggles and torments of poverty, of suffering, of sorrow, the meaning and importance of that small shelter is indeed different for me.
Here the importance of the fast. As the Nativity approaches, that great feast of cosmic significance and eternal, abounding joy for which heaven and earth together rejoice, the fast calls me to consider: do I rejoice? Why do I rejoice? The hymnography of the Church makes it clear that this is a feast for all the world, for all creation; and the fast calls me to take my place in that creation, to realise that, despite all my infinite unworthiness, Christmas is a miracle for my soul too.
Make ready, O Bethlehem: let the manger be prepared, let the cave show its welcome. The truth has come, the shadow has passed away; born of a Virgin, God has appeared to men, formed as we are and making godlike the garment He has put on. Therefore Adam is renewed with Eve, and they call out: 'Thy good pleasure has appeared on earth to save our kind'.
Adam and Eve, all of humankind, are renewed and made alive in the Incarnation of God in Christ, who 'appeared on earth to save our kind'. Fallen flesh, so long bound to death, so long yearning in for growth and maturation into the fullness of life, is sewn into the garment of Christ and at last made fully alive. There is a pleasing old saying, with perhaps more than a touch of truth to it, that humankind drew its first full breath at the infant Christ's first cry.
We are called, then, to approach this great mystery as God's condescension into our own lives, personally and collectively. The Canon of Matins for the Nativity lays it out clearly: 'He establishes a path for us, whereby we may mount up to heaven' (Irmos of Canticle Two, from the Iambic (second) Canon of the Nativity Matins). The Nativity is not only about God's coming down to us, but about our rising up to Him, just as sinful humanity was lifted up into the person of Christ in the Incarnation itself.
We are called to arise, then, during the fast that is the journey into this Feast. 'O blessed Lord who seest all, raise us up far above sin, and establish Thy singers firm and unshaken upon the foundation of the faith' .5 The faithful take up this call through the abandonment of those things which bind, rather than free, in order that a focus on God as 'all in all' might become ever more real and central to daily life.
Meals are lessened and regimented, that a constant, lingering hunger may remind us of the great need we each have for spiritual food that goes beyond our daily bread. The number of Church services is gradually increased, that we might know whence comes that true food. Sweets and drink are set aside, that we might never feel content with the trivial and temporal joys of this world. Parties and social engagements are reduced, that we might realise that all is not so well with us as we often take it to be. Anything which holds the slightest power over us, whether cigarettes or television, travel or recreation, is minimized or -- better -- cast wholly aside, that we might bring ourselves to be possessed and governed only by God.
The fast is an ascetic time, designed by the Church to strip away common stumbling blocks into sin, to provide us with the means of self-perception that we lack in our typical indulgence, and to begin to grow the seeds of virtue. All these are necessary if we are ever to know even partially, or appreciate even menially, the 'depth of the riches of the wisdom and knowledge of God'.6 We must take up the task of our own purification, gifted by God and achieved only through His grace, that we might approach Him on Christmas Day as did the Magi and the shepherds in Bethlehem:
Come, O ye faithful, inspired by God let us arise and
behold the divine condescension from on high that is made
manifest to us in Bethlehem. Cleansing our minds, let us
offer through our lives virtues instead of myrrh,
preparing with faith our entry into the feast of the
Nativity, storing up treasure in our souls and crying:
Glory in the highest to God in Trinity, whose good
pleasure is now revealed to men, that in His love for
mankind He may set Adam free from the ancestral
(Sticheron of the Sixth Hour, Christmas Eve)