The Theology of Fasting

In the Biblical, Patristic, and Thomistic Traditions

The three tenets of Lent are prayer, fasting, and almsgiving.

While all three are necessary and integral as Lenten disciples, fasting, I would argue, is a particularly efficacious practice; yes in Lent, but also in one’s regular spiritual disciplines.

In general, fasting is understood as abstinence of some form of food or drink. The breath and depth of the Church’s wisdom in regards to fasting is vast. First, from the witness of Sacred Scripture—both Old and New—the early Church, the Fathers of the Church, the Desert Fathers, and all the saints, fasting has been strongly advocated and mandated over the entirety of Church history.

As we once again prepare to enter into the desert of Lent, it will be particularly helpful and enlightening to once again re-examine this practice by briefly looking at a few texts of Sacred Scripture and then tracing its treatment through a number of the saints.

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Sacred Scripture

The practice of fasting is littered throughout the Old Testament.

Ezra

For instance, in the book of Ezra, he writes that “…I proclaimed a fast there… that we might humble ourselves before our God, to seek from him a straight way for ourselves, our children, and all our goods.”¹ In this example, Ezra is linking fasting and a posture of humility. Fasting, according to Ezra, is a way to remind oneself of the status of a human being in the face of God. In this fast, one can then discern God’s will.

Tobit

Likewise, in the prophet Tobit, he states that “prayer is good when accompanied by fasting, almsgiving, and righteousness.”² In this example, Tobit is giving a holistic picture of the spiritual life. Prayer, by itself, is not necessarily a bad thing, or even a non-worthwhile endeavor. However, Tobit makes the claim, as the Church will take up, that prayer is particularly effective when it is joined with fasting, almsgiving, and being in right relationship with God. We see here, in this verse from Tobit, the three pillars of Lent.

There are many such examples in the Old Testament. In these, we see examples of fasting as a means of atoning for ones sins, as a means of deliverance from enemies, and for repentance. Our Lord will take up these Judaic themes and, not only give witness to their power himself, but also, by His example, give testimony to the Church.

New Testament

The prime example of Our Lord’s fasting is found in the proto-Lent—the fasting in the desert.

The Temptation in the Desert in Matthew’s Gospel

Before Our Lord begins His public ministry, He first goes into the wilderness as a preparatory event. Matthew recalls that “…Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And he fasted forty days and forty nights, and afterward he was hungry.”³ These forty days and nights where Our Lord fasted and prayed are a source of particular reflection for the Church. Without going into an exegetical account of the significance of this event, suffice it to say that Our Lord gives us a witness of the Lenten journey. As we are aware, once this journey is complete, we read about the temptation of Our Lord by Satan. It is noteworthy that these three temptations occur after the conclusion of Our Lord’s fast. Perhaps one reflection we can take from that reality is that, for us, fasting prepares our souls for spiritual battle. Yes, fasting is an avenue for humility towards God, but it is also a training ground for spiritual battle. Fasting purifies our minds, bodies, and souls to draw nearer to God, to follow His will more resolutely, and to love Him more effectively. Our Lord gives us this witness.

Now, let us look at fasting within the Church by examining it’s occurrence in the tradition.

Fasting in the Church

The Didache

The Didache, written in the first century, urges those who baptize and those to be baptized to fast. It says, “But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.”⁴ We can see here that the writer of the Didache, which was used as a catechism of sorts in the first century, urges fasting as a means of preparation for the distribution of the sacrament of Baptism and for the reception of the sacrament of Baptism. Fasting, in this case, is clearly being instructed as a means of spiritual preparation for the proper reception of Baptism.

Later in the Didache, it juxtaposes the fast of the Christians with that of the hypocrites. It urges the Christians to “…let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday).”⁵ We see here that the Christian fast, as distinct from the fast of the Jewish authorities, is to occur on the fourth day and Fridays. This change in the days of fasting for the Christian community is to show the emphasis on the death and celebration of the Resurrection of Our Lord on Sundays, as opposed to the feast of Sabbath.

Lastly, returning to the opening lines of the Didache, the Church urges the Christian community to “fast for those who persecute you.”⁶ Here we see the emphasis on fasting as a means of perhaps intercession for one’s persecutors, and perhaps as a means of love of enemy as Jesus commands His disciples.

The Didache’s emphasis on fasting in the spiritual life shows that already in the first century, perhaps even during the lifetime of the Apostles, fasting was used in a wide variety of practices in the Church, both as a means of spiritual preparation and as a means of discipline for intercession and forgiveness of enemies.

St. Basil the Great on Fasting

The great Eastern Church Father, St. Basil the Great, wrote homilies on fasting. For Basil, fasting was a means of self-control, and he even links a lack of fasting with the original fall of Adam and Eve in the Garden.⁷ St. Basil writes that “It is because we did not fast that we were banished from paradise. So let us fast that we may return to it.”⁸ In this regard, Basil is comparing the first sin with a lack of self-mastery. Fasting helps one to grow in authentic maturity. It is in that maturity that we are able to control our passions, discipline ourselves, and grow in the spiritual life. St. Basil writes that “the more you deny the flesh, the more you render the soul radiant with spiritual health.”⁹ In our consumer-driven world, self-denial is seen as an evil. If one has the means to get what one wants, it is in one’s best interesting to take it. Self-mastery, on the other hand, dictates to the mind that reason and will dominate, not the base passions. St. Basil is clear that it is fasting that aids one in denying one’s flesh as a means of self-cleansing to be greater disposed to the workings of God.

St. Thomas Aquinas on Fasting

As is often the case, St. Thomas Aquinas eloquently treats fasting in his Summa Theologiae.

St. Thomas first begins by asking whether or not fasting is a virtuous act. St. Thomas describes a virtuous act as something that works towards a “virtuous good.”¹⁰ Fasting, then, is a virtuous act because of its three purposes: “to bridle the lusts of the flesh”, so that “the mind may arise more freely to the contemplation of heavenly things”, and “in order to satisfy for sins.”¹¹ Fasting then is a virtuous act. It not only helps rightly orient the body in resisting carnal desires, but it also works as a spiritual practice. The second purpose of fasting, namely freeing the mind for contemplation, is something that needs to be recovered in our normal conversations regarding this spiritual practice. Fasting, abstaining from some type of food or drink, or even whole meals, works to free the mind from those bodily passions and helps to orient the mind towards God.

This is a point that is important to reflect upon. During Lent, when we are performing our specific fasts or meeting the Church’s discipline of fasting and abstinence on Ash Wednesday or Good Friday, it is critical that we fast with the correct orientation. St. Thomas’s insight in opening the mind for contemplation reveals that when we fast during Lent, or whenever, that we do so with intention. Fast so as to contemplate God. Fast so as to offer an intention for someone. Do not fast simply because you want to lose weight. That is something entirely different. If you fast, do so for a purpose. For example, during Lent, if you have a specific intention in mind, fast for that intention. Use the free space brought about by your fast to offer an intention for someone and to pray. That is the beauty of this ancient practice. Fast with intentionality.

Final Thoughts on Fasting Before Lent Begins

As we begin another Lenten season, be intentional. The Church requests the faithful to practice prayer, fasting, and abstinence. The pillar of Lenten fasting is a necessary tool for spiritual growth, self-mastery, and further atonement for sins. Do not simply fast because the Church tells you to or because it is good for your health. Fast because it is a privileged means of intentionally giving to God your self-discipline and your mind in more-intentional prayer.

If you have an intention in mind, call to mind that intention before Lent begins and offer your fast for that intention. As an example, perhaps you could offer one of your Lenten fasts for our Holy Father and his health during this time of his suffering. What a beautiful way to not only pray for the Holy Father, but to offer your Lenten fast for him. This is the beauty of fasting, especially during Lent as we prepare our minds, bodies, and souls for the passion, death, and Resurrection of Our Lord.

This ancient practice is one of the unique gifts the Church offers the world during Lent. Let’s not skip over that. Let’s take advantage of this opportunity to practice self-mastery, deeper prayer, and atonement for our sins.

I hope and pray you have a blessed and holy Lenten season.

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1. Ezra 8:21

2. Tobit 12:8

3. Matthew 4:1-2

4. The Didache. “Ante-Nicene Fathers, Vol. 7”. Trans. by M.B. Riddle. Ed. by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight. https://www.newadvent.org/fathers/0714.htm. Ch. 7.

5. The Didache, Ch. 8.

6. Ibid., Ch. 1.

7. Fr. Blake Britton, St. Basil the Great on Fasting, on wordonfire.org, at https://www.wordonfire.org/articles/st-basil-the-great-on-fasting/.

8. St. Basil the Great, First Homily on Fasting. “St. Basil the Great on Fasting”, on wordonfire.org, at https://www.wordonfire.org/articles/st-basil-the-great-on-fasting/.

9. St. Basil the Great, Second Homily on Fasting. “St. Basil the Great on Fasting”, on wordonfire.org, at https://www.wordonfire.org/articles/st-basil-the-great-on-fasting/.

10. St. Thomas Aquinas, The Summa Theologiae of St. Thomas Aquinas, Second and Revised Edition, 1920. II-II, q. 147, a. I. at https://www.newadvent.org/summa/3147.htm. (Hereinafter Summa)

11. St. Thomas Aquinas, Summa. II-II, q. 147, a. I.