The Vocations Crisis, Beyond the Priesthood

We are in the midst of the Apostles Fast. Several years ago, when my sister was first learning about the Byzantine tradition—we didn’t grow up in this tradition, you see—she asked me what this fast is all about and, because I didn’t really know, I said, “Well, we’re Byzantine and Byzantines love to fast. You might as well ask why we’re not fasting at any given time as why we are fasting.”

And that really is true. Fr. Sergei Sveshnikov, in his excellent article titled “Fasting for Non-Monastics,” which the best explanation of Byzantine fasting traditions I’ve ever read, estimates approximately 250 fasting days occur each year in our calendar. That’s more than half the year! Now, this varies depending on how you interpret the Typikon (I count closer to 190 days) and it varies quite a bit from year to year—mainly because of the Apostles Fast—which is a different length each year. It can be anywhere from two to six weeks in length. But my answer to my sister—that we fast because we love to fast and because it is good to fast—is really insufficient, I think, even if it is true. I want there to be something that makes this fast distinctly meaningful. And I believe there can be.

Historically, this fast developed for those who had been unable to fast during the Great Fast for various reasons—such as pregnancy or illness. It was sort of like summer school—a chance to catch up with those who may have gotten ahead of us last semester. But I also find this to be an insufficient reason for us all to continue observing this fast year after year—even those of us who did keep the Great Fast.

We call this the Apostles Fast because we fast until the great feast of the Holy and Preeminent Apostles Peter and Paul on June 29th. However, perhaps it is also meaningful that the first Sunday of this Apostles Fast, which is always the Second Sunday after Pentecost, we always read about the calling of the first apostles: Simon who would become Peter and Andrew, his brother, and then James and John, the sons of Zebedee (Matt 4:18-23). This fast, it would seem, from its movable beginning until its fixed end, is apostolic in its liturgical focus. And, indeed, we have much to learn from the apostles about ascetic practices like fasting and their role in our vocations.

Today, Andrew and Peter and James and John show us how to respond to vocation: immediately they leave behind everything they have—those fishing nets and boats were their livelihood—and they follow Jesus (Matt 4:20, 22). This is a pure ascetic act—an act of self-denial.

One thing that fasting can help teach us is detachment from the things of this world. Let us not be enslaved to a small sack of flesh in our bellies. Then perhaps we will not even be enslaved to our employers, for example, or to any power in this world, even if it is our livelihood, but we will be free and ready to respond to the call of Jesus Christ in our lives when we hear it. If we train in this way (which is what the word askesis originally meant—training or exercise) during this Apostles Fast, we will be more ready, like the first apostles, to respond immediately, to immediately walk away from whatever worldly attachments we have accrued, and to follow our Lord wherever he goes, even to the cross, through which is everlasting life.

Peter immediately leaves everything to follow Jesus, but he did not always follow through. Just before Jesus was to be delivered up to death, Peter said that he would follow Jesus, even to death. “I will lay down my life for you,” he says to Jesus (John 13:37). These are good words, but when death is truly imminent, when Jesus is arrested and suffers imprisonment, lies, interrogation, spit, and beatings, Peter reveals his weakness—a weakness many of us share. His earlier words were only so much bravado and three times he denied even knowing Christ, let alone being his disciple and apostle.

This is not Peter’s finest hour. But it is an hour that many of us can relate to. Sad to say, I’ve heard lies come out of my own mouth before—merely to avoid an awkward situation regarding trivialities, let alone to avoid torture and death. Lord, have mercy on me the sinner. Perhaps the lies of my mouth have not been so weighty as Peter’s lie about not knowing Jesus, but what we practice in small things become the habits that inform us in large things. It is important to fast so that we are well-trained not to give in to our every impulse, but to watch over them carefully and discern in our hearts whether they are from the Lord or our passions or the demons.

After Peter’s denial, he repents and, in this, he is once again a good model for us during the Apostles Fast, which is a season of repentance. Peter weeps bitterly (Matt 26; Luke 22). In the Greek prayer of absolution after the confession of sins, the priest recalls, “The Lord forgave Peter his denial when he wept bitterly.” Repentance and confession of our sins during this Apostles Fast and each of the four fasts is an essential part of our tradition and it is an essential part of our vocations, inasmuch as each of us are sinners and at times fail to follow the Lord wherever he goes.

We all have a vocation. Each and every one of us is called by the Lord, just as Peter and Andrew and James and John are called by the Lord today. We are not all called to be apostles, of course, but we are all called by Christ to a life in Christ. Whatever our particular vocation in Christ, the fasting, prayer, and repentance that we emphasize during this Apostles Fast are necessary tools for walking the narrow way he calls us to.

The word “vocations” is often misused and over-specialized. When people talk about vocations—we need to pray for vocations, they say, or, the Church is suffering from a vocations crisis, you will sometimes hear—they are often actually talking only about vocations to the priesthood.

Sadly, the vocations crisis extends well beyond the priesthood.

There should be more deacons than there are priests, if you ask me, and the opposite is the case. There’s a long-lasting crisis in the vocation to the diaconate.

I’ve only been a priest for a few years, but it is still disturbing that in this time I have celebrated only one baptism and only one crowning in marriage. There is a crisis in the vocation to marriage and even to the life in Christ.

It’s an error to say that there is a shortage of vocations. That would imply that God is not calling. God is calling to the priesthood, to the diaconate, to the monastic life, to marriage, but we are not responding. We are not answering God’s call. We are not immediately leaving behind our nets—our earthly toils and vain anxieties—and following him wherever he goes.

One reason many of us are ignoring the call of the Lord is that we have failed to train to be at the ready to respond to his call by a life a prayer, fasting, almsgiving, and repentance. We’re not taking this seriously, when in fact there is nothing more important. Our priorities are out of whack. We seek immediate comfort rather than everlasting life. Let us take this Apostles Fast as an opportunity to reverse these tendencies in our lives.

Our Lord is saying to us all, “Come follow me.” Let us train and ready ourselves like soldiers to respond to his call.

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Fr. John R.P. Russell is a husband, a father of four, and a priest for the Byzantine Ruthenian Catholic Eparchy of Parma. He is the administrator of St. Stephen Byzantine Catholic Church in Allen Park, Michigan. He is also a lifelong painter, particularly influenced by abstract expressionism and iconography. He has an M.Div. from the Byzantine Catholic Seminary of Ss. Cyril and Methodius and a B.A. in art with a minor in religion from Wabash College. He has been blogging since 2007: Blog of the Dormition

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