“He fasted for forty days and forty nights”
The principles and tradition of fasting and abstaining from something has been around for thousands of years. For our faith specifically, fasting is one of the five precepts of the church along with attending Mass on Sundays and holy days of obligation, confess your sins at least once a year to a priest, receiving the Eucharist at least during the Easter season, and to provide for the needs of the Church. [1] When hearing the word “abstinence” in today’s culture we think of abstaining from sex. However, in this lesson we are talking about the abstinence from food and drink for spiritual growth. During this time of Lent, most people typically give up something; usually their favorite food or beverage. What we should think about also is what could we replace it with that is holy.
How do physical things we give up help or remind us of spiritual things? We give up something physical, something tangible so that we can be physically reminded of prayer, sacrifice. In the case of fasting and abstinence a material thing reminds us a spiritual reality. One example of this reality is a group of parishioners, shortly after the September 11th attacks, they decided to fast on bread and water. They decided to fast one minute for every victim. There were 2752 victims on September 11th, so they fasted on bread and water for 2752 minutes or 45 hours; that is almost 2 days. Another example is a mom and dad that decided to give up or abstain from one thing for each of their children. Their specific prayer was for their child’s vocation. For one child they gave up ice cream, not just for a while, but forever. How did this help? Each time they wanted ice cream, they were reminded to pray for their son and his vocation.
What is Abstinence? Abstinence is “the moral virtue that inclines a person to the moderate use of food or drink as dictated by right reason or by faith for his own moral and spiritual welfare.” [2] We live in a time of extreme wealth. We all for the most part have access to food twenty-four hours a day seven days a week. In richer nations, like America, food may not be a sacrifice but the practice of self-denial and not becoming to worldly is especially difficult. “In the richer nations stress is placed on the witness of self-denial so that Christians will not become worldly; another emphasis is the witness of charity toward others, even those in foreign lands, who are suffering poverty and hunger.” [3] We sometimes eat out of boredom, stress, or just have a craving and want to satisfy it. With this great wealth of food, we forget sometimes what true physical hunger feels like. By abstaining from that food and fasting in offering it up for the Church, we grow in virtue. The Church grants a partial indulgence (removal of temporal punishment) to those who abstain and fast. “A partial indulgence is granted to the Christian faithful who, in a spirit of penitence, voluntarily abstain from something which is licit (good) for and pleasing to them.” [4]
What is fasting? Penance is closely linked to Abstinence. It is “a form of penance that imposes limits on the kind or quantity of food or drink.” [5] As we enter into the first Sunday of Lent, we see Christ fasting for forty days on nothing! God wouldn’t ask us to go to that extreme, but he does ask us to do penance especially during Lent.
Why should we fast during Lent? From the first century Christians have observed fasting during the days leading up to the mark of Jesus death and resurrection. It is a time to remember our sinful nature, and ask for God’s grace and mercy. By restricting ourselves from eating meat or giving up something that is enjoyable (but not sinful) we remember that the only reason we have anything is because God created it, and allows us to have it.
When and where did this practice come from? As mentioned above, the practice of fasting and abstinence has been practiced for thousands of years. It was practiced in Judaism and by the disciples of John the Baptist, and was taught by Christ in word and example, especially can be seen in his example in today’s Gospel reading. The apostles practiced it (Acts 13:2, 14:23; 2 Corn. 11:27), and the early Church practiced fasting and abstinence with weekly fast days most notably during Wednesday and Friday in the first century. [6] In hundreds of years since, it has changed and adapted to the Church’s needs and circumstances.
Why should we fast? What good comes from Fasting? Fasting is a form of penance. The Church teaches us there are three forms of penance; Fasting, Prayer, and almsgiving. [7] Many times, fasting, prayer and almsgiving become very abstract and loosely defined. The Church helps us to understand clearly what is meant by prayer, fasting and almsgiving. Prayer is done by the Christian faithful who, while preforming their duties and enduring the difficulties of life, raise their minds in humble trust to God and make, at least mentally, some pious invocation. [8] This is the norm for the Christian. During Lent we want to not do the least but more than what is the norm. Almsgiving is done by the Christian faithful who, prompted by a spirit of faith, devote themselves or their goods in compassionate service to their brothers and sisters in need. [9] Fasting and Abstinence is done by the Christian faithful whom, in a spirit of penitence, voluntarily abstain from something which is licit for and pleasing to them. [10] By doing penance it gives us a chance for reconciliation with God and neighbor and thus a conversion in relation to oneself, to God, and to others. Fasting is something that is individual (we decide what do abstain from and how much) but also it is universal, practiced in obedience to the general law of the Church. Both the individual and universal fasting is done as penance, as expiation for sin both individual (personal sin) and universal (sins of the world). “Though the divine mysteries whereby our Savior wrought our redemption have been consummated, yet are we still sinners; and where there is sin, there must be expiation. [11] We are part of the mystical body of Christ, and so we join in penance that Our Lord voluntarily offered on our behalf. “Let us admire the exceeding goodness of the Son of God, who, not satisfied with atoning for all our sins by dying on the cross, deigns to suffer a fast of forty days and forty nights, in order to encourage us to do penance.” [12]
ACTIVITY – Where is Fasting, Prayer and Almsgiving in Scripture? Which one is my strength? Which one is my weakness? Take the Oblation Survey
Penance is powerful. Blessed John Paul II in his encyclical Evangelium Vitae says that prayer and fasting will break down the walls of lies and deceit and in a culture of death, will create a civilization of life and love. “Jesus himself has shown us by his sown example that prayer and fasting are the first and most effective weapons against the forces of evil (Mt. 4:1-11). As he taught his disciples, some demons cannot be driven out except in this way (Mk 9:29). Let us therefore discover anew the humility and the courage to pray and fast so that the power from on high will break down the walls of lies and deceit: the walls which conceal from the sight of so many of our brothers and sisters the evil of practices and laws which are hostile to life. May this same power turn their hearts to resolutions and goals inspired by the civilization of life and love.” [13]
Who can fast? Anyone can fast or abstain for the glory of God. However, those that are between the ages of fourteen and sixty are bound to the law of fasting. [14] However, on Ash Wednesday and Good Friday all of the Church is required to fast on those days. Why on Ash Wednesday and Friday’s during Lent? The Church asks us to refrain from meat and to fast on these specific days because for Ash Wednesday, it marks the beginning of Lent. It marks the beginning for us to unite ourselves with Christ for forty days in our own desert as Christ was in the desert. It is also to remind us to remember, “you are dust and from dust you shall return.” [15] It also reminds us it is a time to repent and turn to the Gospel. We are to fast during Good Friday because it is a time to remember exactly what our Lord did for us on that day. To unite ourselves with Christ on the cross so like the thief to the right of Jesus we too can hear the words, “today you will be with me in paradise” [16] The Church teaches us we should fast not just during Fridays during Lent, but every Friday to recall the passion and death of our Lord Jesus Christ. [17]
History of “Mardi Gras”! [18]
While our American culture has taken this tradition and skewed it in almost hedonistic ways, the day and events are wrapped in rich Catholic tradition and history. The word “Mardi Gras” is literally “Fat Tuesday” in French. Why do we call it “Fat Tuesday”? The obvious jokes are that we eat all of our favorite goodies before we enter into Lent and so we gain a whole bunch of weight. However, the name comes from the tradition of slaughtering and feasting upon a fattened calf on the last day of Carnival. The day is also known as Shrove Tuesday which is from “to shrive”, or hear confessions. It is also known as pancakes Tuesday in which customs make pancakes from the need to use up fat, eggs and dairy before the fasting and abstinence of Lent begins. Mardi Gras are known for its carnival like atmosphere because the word carnival comes from the Latin words, which means “farewell to the flesh”. It make sense then that we say farewell to the ordinary seasons and the luxuries of the flesh as we enter into the Lenten Season. These festivals and carnivals were traditions all through Europe and South America for years and year before it came to America.
When did it come to America? It came to America in 1699 when French explores landed in the Gulf area, and knew of the time and wanted to celebrate his customs. Eventually the French that settled there began celebrating masked balls and other parties. This was banned by the Spanish government in the mid 1700’s and wasn’t resumed until after 1827.
The official colors of Mardi Gras are Catholic colors. Purple: a symbol of justice; green, representing faith; and gold, to signify power. We also share these times of the Church. Green represents ordinary time, Purple for Lenten Season, and Gold for the kingship or Christ during all this time.
By fasting doesn’t that hurt us and contradict to protecting our bodies? When the church says to fast for the day they still want us to eat. “The Law of fasting allows only one full meal a day, but does not prohibit taking some food in the morning and evening, while observing approved local custom as far as quantity and quality of food are concerned.” [19] As we see, the Church still wants us to take care of ourselves and eat so that we can still function through the day, but to also sacrifice some in not having three full meals.
What if someone is ill and can’t fast or abstain? Just as if someone had to stay at home instead of going to Mass due to illness, so too does it apply to fasting or abstaining. If there is an illness or medical issue and someone is unable to fast or abstain then they are not in sin.
How should I fast/abstain? Everyone can fast and abstain in their own way. It should be something that will be a little uncomfortable to stretch ourselves, and appreciate what God has given us. We should also think of replacing what we are giving up with something that will allow us to grow in holiness. For example, a mother once gave up chocolate, and at any point she was craving chocolate she said a “Hail Mary”. She did not lament over craving the chocolate and how she wanted one, but instead united herself with Our Lady and thus with Christ. This is the proper way of fasting. Not crying, moaning, and being depressed with what we gave up, but by offering up that pain. As Christ said, “When you fast, do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.” [20]
When can I or should I fast? One can abstain from food and drink at any time for any reason in order for that person to grow in holiness. Ecclesiastical law can also prescribe it for the universal Church. An example of this is fasting an hour before Mass. Why an hour before Mass? Fasting before Mass has been a long tradition. In the fourth century through the Middle Ages, Catholics practiced complete fast from food and drink from midnight to the Mass. Today, it is different. We are to fast from everything except water and medicine for only the hour before Mass. The reason for this fast is to remind us of what Jesus said in today’s Gospel reading, “Man cannot live on bread alone.” [21]
These changes on fasting before Mass and in fasting in general show the change ability to shift to the needs of the Church. The Catholic Church is often times referred to as slow, unchanging, unsympathetic to anyone’s needs, and unwilling to change. However, this is just one example of many of how the Church is willing to change when given the circumstances and the divine law was not involved. Some of the reasons given for the changes for the laws of fasting were historical (new conditions of time), psychological (grave difficulties for the people), humanitarian (travel, health, labors, missionaries, late hour), sociological (working people in factories, transportation, shipping, mothers, children), and especially sacramental (to promote the reawakened devotion toward the Eucharist). [22] As we see, the Church takes great care and time in considering changes for the whole Church, and as a result, an unprecedented growth in the reception of the Eucharist.
Why does Jesus fast for forty days? The forty days is symbolic for the forty years of Israel in the desert. The desert was a time of temptation and failure for Israel, but Jesus, who is the new Israel, is likewise tempted in the desert. However, he does not fail in the desert and proves his true character of his Messianic mission. [23] What many times are “forty” used in the Bible? [24] The flood lasted for forty days and forty nights. As stated above, the Hebrew people wandered forty years in the desert before being permitted to enter the Promised Land. Ezekiel was commanded by God to lie forty days on his right side (Ezekiel 4:6). Both Moses and Elijah were allowed to approach God but only after an expiatory fast of forty days. What is common about all of these events is penance and expiation for sins. The flood was punishment for the sin and God wiped away all of the human race but one family. The wandering of the Hebrew people was punishment for their ingratitude toward God. God had just saved them from slavery and yet they still grumbled. Ezekiel laying on his right side for forty days represented the forty years of punishment that Jerusalem would face for its sins. Moses was made ready to give the people the Law, the Ten Commandments and Elijah endured forty days after his victory against the prophets of Baal, a victory that caused him to be an outcast. Our Lord enters into forty days of intense prayer and fasting and temptation as expiation for the sins of the world.
[1] CCC 2042-2043
[2] Modern Catholic Dictionary pg. 7
[3] The Handbook of Indulgences Norms and Grants; page 34
[4] The Handbook of Indulgences Norms and Grants; page 32
[5] Modern Catholic Dictionary pg. 207
[6] Fr. Hardon pg. 555
[7] CCC 1434
[8] The Handbook of Indulgences Norms and Grants; page 27
[9] The Handbook of Indulgences Norms and Grants; page 29
[10] The Handbook of Indulgences Norms and Grants; page 32
[11] Abbot Gueranger, O.S.B.; The Liturgical Year; Book 5; page 2
[12] Abbot Gueranger, O.S.B.; The Liturgical Year; Book 5; page 134
[13] Pope John Paul II; Evangelium Vitae; 100.2
[14] Modern Catholic Dictionary pg. 207
[15] Gen. 3:19
[16] Luke 23:43
[17] CCC 1438
[18] http://www.americancatholic.org/features/mardigras/
[19] Paenitemini of Paul VI 1966
[20] Matthew 6:16-18
[21] Matthew 4:4
[22] Catholic Catechism pg. 556
[23] Jerome’s Biblical Commentary pg. 68
[24] Abbot Gueranger, O.S.B.; The Liturgical Year; Book 5; page 20-21