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Prayer and Fasting: A Powerful Medium of Spiritual Reflection
Opinion | Articles | Khansu Vialo Zingkhai | 14-Feb-2021
Come February 17 and we would be entering into the liturgical season of Lent. Lenten season is often referred to as a season of grace, a spiritual springtime, when we in preparation for the Great Feast of Easter are invited to enter into a deep spiritual communion with God’s table of mercies. It is a time defined by Prayer, Fasting, penance of different forms and almsgiving aimed at spiritual renewal. At the threshold of this important liturgical season, here is a compilation of reflections on the subject of prayer and fasting for a better understanding and inculcation of the true spirit with which one ought to pray and fast.
Prayer and Fasting have long been recognized as a powerful spiritual weapon in the practice of one’s religion. It is a spiritual observance common not only amongst Christians, but with all the popular religions of the world including Hinduism, Buddhism, Islam, Sikhism, Jainism, Baha’i Faith, etc. As a matter fact, some religions/sects even have specific guidelines on how prayer and fasting must be organized, while others leave it to individual choice and discretion. Prayer and fasting is defined as voluntarily going without food in order to focus on prayer and fellowship with God. Broadly speaking, it is a voluntary abstinence from something that is good, pleasurable and dear to our sensibility for the purpose of enhancing one’s spiritual life and going deeper into the life of prayer. Prayer and fasting often go hand in hand, but this is not always the case. You can pray without fasting, and fast without prayer. For example, a medical practitioner may prescribe a fast for health reasons. This fast would be different from a religious or spiritual fast that one undertake voluntarily though it is possible to infuse spiritual touch to this prescription fast. In other words, it is when the two activities of prayer and fasting are combined and dedicated to God's glory that they reach their full effectiveness. Therefore in the Christian parlance they are often linked together (cf. Luke 2:37; 5:33)
Types of Fasting
Sometimes, depending on the way fasting is practiced; it is classified as partial or absolute.
Partial fast is perhaps the most common form of fast that is practiced and well adapted to our circumstances. In this type of fasting, a person cuts down partially on certain foods or meals. For instance, a person may choose to skip breakfast and restrict his food intake to one full meal a day instead of the normal. Other forms of restriction may include cutting out treats and snacks, alcohol, or anything sweet, or seasoning, etc. and just having plain food. Perhaps an example of a partial fast in the Bible may be that of Daniel who “ate no rich food or meat, drank no wine and used no fragrant oils.” (Dan 10:3) It is particularly suitable for those on special diets. Daniel challenges us to take this a little further.
Full or absolute fasting consists in abandoning all types of food for a period of time, with water or some fruit juice as the only liquids absorbed. This can be allowed for a short period of time (two or three days at the most), but only if one is in good health. Anything more should only be done under medical supervision. At this juncture, it is pertinent to caution that Fasting should be limited to a set time, especially when fasting from food. Extended periods of time without eating can be harmful to the body. Fasting is not intended to punish the flesh per se, but rather to redirect attention to God. Fasting should not be considered a “dieting method” either. The purpose of a biblical fast is not to lose weight, but rather to gain deeper fellowship with God. Anyone can fast, but some may not be able to fast from food (diabetics, for example). Everyone can temporarily give up something in order to draw closer to God.
Fasting in biblical sense is almost always a fasting from food. However, there are other ways to fast. Anything given up temporarily in order to focus all our attention on God can be considered a fast (cf. 1 Cor. 7:1-5). In this sense Fasting is more than just foregoing food, drink, sleep, sex, etc. as generally understood. Rather it is keeping oneself away from what is considered to be worldly and “of the flesh” and include the control of our senses consisting in sacrificing something pleasurable by way of avoiding undesirable habits, avoiding places/persons/situations that are potential occasions of sin, controlling our negative emotions, forgiving the unforgivable, refraining from negative gossip, going that extra mile to do certain good works which we normally would not do, foregoing the favorite TV soap in order to spend extra time in prayer, etc. So, fasting basically is refraining from gratification of the flesh. However, mere practice of the so called ‘spiritual fast’ cannot be considered a substitute to the fasting from food.
Fasting and Bible
The Bible or the Holy Scripture does not per se command Christians to fast. At the same time, there are ample examples and references in the Bible that indicate that the Scripture does exhort and recommend us to take recourse to fasting and prayer. The Bible presents fasting as something that is good, profitable and beneficial. In the Old Testament one whole day a year known as the Day of Atonement was set aside for fasting. Leviticus 23:27, 32 reads, "Everyone must go without eating from the evening of the ninth to the evening of the tenth on the seventh month which is the Day of Atonement." This custom became known as "the day of fasting" (Jer. 36:6) or "the Fast" (Acts. 27:9). Moses fasted during the 40 days and 40 nights he was on Mount Sinai receiving the law from God (Ex. 34:28). King Jehoshaphat called for a fast in all Israel when they were about to be attacked by the Moabites and Ammonites (2 Chr. 20:3).
Prophet Joel begins his book by describing a terrible plague wrought by locusts as a foretold about the judgment of God and urges the people to turn back from sin in fasting and prayer (cf. Joel 1:14; 2:12). In response to Jonah's preaching, the men of Nineveh fasted and put on sackcloth (Jonah 3:5). In the Bible, there are sufficient instances to conclude that from ancient time, men prayed and fasted when in trouble and in distress. David fasted when he learned that Saul and Jonathan had been killed (2 Sam. 1:12). Nehemiah had a time of prayer and fasting upon learning that Jerusalem was still in ruins (Neh. 1:4). Darius, the king of Persia, fasted all night after he was forced to put Daniel in the den of lions (Dan. 6:18). Queen Esther, before she took upon herself the task of approaching the king risking her own life for the sake of her people urged them to pray and hold a fast (cf. Est. 4:16).
In the New Testament too, Anna, the prophetess "worshipped night and day, fasting and praying" at the Temple (Lk. 2:37). John the Baptist taught his disciples to fast (cf. Mk. 2:18). Jesus fasted for 40 days and 40 nights before His temptation by Satan (Mt. 4:2). The book of Acts records believers fasting before they made important decisions. The church of Antioch fasted (Acts. 13:2) and sent Paul and Barnabas off on their first missionary journey (Acts. 13:3). Paul and Barnabas spent time in prayer and fasting for the appointment of elders in the churches (Acts. 14:23). These are some of the instances in the Old Testament and New Testament where we hear of fasting. The Biblical notion of fasting as have been pointed out is almost always a fasting from food. Therefore Bible sufficiently testifies that the practice of prayer and fasting have been a prevailing practice since early days as man’s expression religious submission.
Fasting in Christian traditions
Fasting is a practice in several Christian churches. For the most part, fasting is a practice taken up at individual’s own behest while there are also fasts that are taken up as community or group. Some denominations do not practice it, considering it an external observance. Some of the Churches such as the Roman Catholic, Eastern Orthodox, Anglican Church, Methodists, Mormons, etc. have some rules and specific days for fasting apart from the voluntary individual fasts. The Lutherans, Reformed churches and Pentecostals do not have specified days or rules governing Fast. Martin Luther for instance believed that a Christian may choose to fast individually as a spiritual exercise to discipline his own flesh, but that the time and manner of fasting should be left to the individual's discretion.
Whatever be the norms or form of fasting, there is commonality in agreement among in the tradition of Christianity that the practice of fasting and prayer is a noble and beneficial practice for one’s spiritual life. There is also a growing trend among most of the denominations of Christianity in recognizing the liturgical seasons of Lent and Advent as occasions to intensify one’s spiritual life and experience. Many of the churches advocate fasting, prayer and penance especially in these two periods alongside preparation for the two great festivals of Easter and Christmas. Therefore, in keeping with scriptural testimony and the example of Our Lord Jesus himself who also fasted and prayed, the practice of prayer and fasting is a popular and common practice among all the Christian traditions.
In the Catholic Church, the Church makes it obligatory to Fast and Abstain (from meat) at the least on Ash Wednesday and Good Friday. The faithful are also exhorted to fast and abstain on all Fridays of the year, the liturgical seasons of Lent and Advent, etc. As a matter of prescription, the rule of fasting is binding on those between the age group of 18 and 59 years, with the exception of children, senior citizens and those with medical conditions. The rule of abstinence is binding on all who are above the age of 14 years.
Disposition in Fasting
One of the underlying objectives of Fasting and prayer is to control the desires of the flesh, raise our minds more freely to God and make satisfaction for sins. St. Paul writes “Athletes exercise self-control in all things; they do it to receive a perishable wreath, but we an imperishable one. But I punish my body and enslave it, so that after proclaiming to others I myself should not be disqualified” (1 Cor. 9:25, 27). The idea of self-denial in keeping with what Jesus says in Luke 9:23 “If anyone would come after me, he must deny himself and take up his cross….” runs deep into the spirit with which fasting is taken up. Fasting is a way to demonstrate to God and to ourselves, that we are serious about our relationship with Him. Fasting helps us gain a new perspective and a renewed reliance upon God.
From what we gather from the instances in the Bible, Fasting and prayer are to be taken up in the spirit of penance. We have seen how in the Scripture the people of Nineveh (Jonah 3:5) fasted as a mark of repentance. The book of Joel (1:14; 2:12) urges the people to do penance through fasting so that the Day of Judgment may not be too harsh for the people. In the New Testament, we see Jesus beginning his ministry by saying “repent and believe in the good news” (Mk. 1:15). Fasting in the Bible is also often associated with the notion of asking God for forgiveness of sins and repentance.
Such an act as it were, is a way of sharing in the suffering of Christ who suffered and died for us. Fasting and penance is therefore a sharing in the passion of Christ. St. Paul went to the extent of saying that in his sufferings for the people “I fill up in my flesh what is still lacking in the suffering of Christ” (Col. 1:24). At the same time it must not be forgotten that fasting is not a way of punishing our flesh but rather a way of getting closer to God. On the other hand fasting is to be done in a spirit of humility and a joyful attitude. Mathew 6:16-18 declares, “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.” In other words, our sorrow for our sins is always to be accompanied with our firm faith and conviction in the merciful and forgiving love of God for us.
The testimony that we find in the book of Esther, Acts of the Apostles, Chronicles, Exodus, etc. tells us that people fasted and prayed before taking important decisions in life. In other words, the holy men and women in the Bible fasted and prayed for discernment to take the right decision. Therefore, fasting is not a way to get God to do what we want. Rather the closeness to God that the act of fasting facilitates and deepens our prayer experience thereby enabling one to discover God’s will. Fasting or no fasting, God only promises to answer our prayers when we ask according to His will. 1 John 5:14-15 tells us, "This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us - whatever we ask - we know that we have what we asked of him."
What we read in the book of Isaiah 58:1-14 is perhaps a powerful passage to ponder on the right attitude towards what true and acceptable fasting would be. In the prophet Isaiah's time, the people grumbled that they had fasted, yet God did not answer in the way they wanted (cf. Is. 58:3-4). Isaiah responded by proclaiming that the external show of fasting and prayer, without the proper heart attitude, was futile (cf. Is. 58:5-9).
Conclusion
Prayer and fasting has been considered by many spiritual stalwarts to be a powerful weapon in taking our eyes off the things of this world and gaining mastery over our flesh so that we can more successfully turn our attention to Christ. Fasting changes us, not God. It is also not a way to appear more spiritual than others. Having a dedicated time of prayer and fasting is not a way of manipulating God into doing what we desire. Rather, it is simply forcing yourself to focus and rely on God for the strength, provision, and wisdom you need. It is not a way of making ourselves frustrated or unhappy, but a means to pray with our bodies so as to feel in our own flesh our total dependence on God, and to do this with thanksgiving. Therefore it is to be indulged in with great humility and without any precondition lest we feel disappointed for not receiving what we prayed for. Finally, fasting is necessarily to be accompanied by prayer for it to achieve its spiritual objective. As the time of commemoration of the passion of our Lord Jesus’ suffering and death approaches again, it is only fitting that we embrace this noble spiritual weapon in reparation for our sins through an act of self-denial (fasting), so that we may more and more understand the price our Savior paid for us on the Cross. Wish you all a meaningful commemoration of the Good Friday and a JOYOUS EASTER!
(The Author is a Priest in the Archdiocese of Imphal. He can be reached on vialksu@gmail.com. Views expressed are personal)
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