Saint Aphrahat on Fasting

I know, I know; it is a little early to be anticipating Lent, but since I will be fasting as part of the Spiritual Exercises I am doing some reading to prepare, including a catechesis on fasting by Saint Aphrahat the Persian on various ways of fasting and mortifying the passions.

St. Ephrem, St. Isaac, St. Aphrahat

A pure fast is excellent before God and is guarded as a treasure in heaven. And it is a weapon against the evil one and a shield intercepting the arrows of the enemy (Ephesians 6:16). And I have not said this according to my way of thinking, but according to the Holy Books which have shown us beforehand that the fasting was a helper in all times for those who have fasted truly. For fasting, my beloved, was not only this abstaining from bread and water, but many are the observances of fasting.

For there is he who fasts from bread and water until he will hunger and thirst.

And there is he who fasts to remain in virginity, who hungers but does not eat; who thirsts but does not drink; and this fast is more excellent.

And for he who fasts in sexual abstinence, it is also fasting.

And there is he who fasts from flesh, wine and various foods.

And there is he who fasts to put up a barrier to his mouth so that he will not speak hateful words.

And there is he who fasts from anger and controls his inclination so that he is not vanquished.

And there is he who fasts from possessions so that he may empty himself for his work.

And there is he who fasts from various kinds of mattresses so that he will be vigilant in prayer.

And there is he who, in affliction, fasts from the things of this world so that he will not be injured by the enemy.

And there is he who fasts that he may mourn, so that he may be pleasing in the affliction to his Lord.

And there is he who gathers all these things together and makes these a single fast.

As in the case of someone who fasts from nourishment until he becomes hungry—once he has fasted from eating and from drinking, he is called an abstainer, but if he takes a little food and drink, he breaks his fast:—so a man who fasts from all these, and if he breaks at times on of these things, again his fast will no longer be reckoned for him. Whoever breaks one of these things, his fast will not be counted, as in the case of the one who eats and drinks greedily. And he who as a result of his hunger happens to break his fast, his sin is not great; but one who abstained from all these things and has proceeded to break one or other of these things, his sin is great and not small.

St Aphrahat the Persian. From Demonstration 3, On Fasting.

Lenten Reflection: Returning to the Joy of the Gospel

During several discussions about spiritual practices for Lent, I have been a little disturbed about the prevalence of the misconception that we "give something up for Lent" as a way of either self-improvement or proving the possibility of surviving 40 days without chocolate or coffee.

Fasting has been (until recently) regarded as an integral part of the Christian spiritual life not because it is a way of proving something to God or simply identifying with the materially poor, but because it builds self-mastery in a way different from other disciplines. Long before the scholastic maxim "Grace builds on nature" had ever been quoted, the Desert Fathers understood that the self-mastery of the ascetic life opens us to God's grace in a way that is unique and profound.

If you have not yet decided on spiritual resolutions for this Lent, consider this: spiritual practices during Lent that are mortifying are not an end in themselves. Their purpose is not self-improvement, it is not torture, it is not merely identifying with the materially poor, but a return to God's grace.

Penance that reminds us of our sins and weaknesses should remind us of our need for God and awake in us a longing for closer union with him. Thus fasting and mortification should cause us joy, not grief - because everything we do in this season of grace recalls us to the joy of the Gospel.

As a further note on fasting and penance: these are regarded principally as outward signs of the inner disposition for conversion accompanied by spiritual practices; thus not keeping silence, showing charity, doing works of mercy, and intensifying prayer can vitiate a fast and make it an empty and joyless exercise of restraint.

Fast from food, feast on grace.
Fast from judgment, feast on mercy.
Fast from resentment, feast on forgiveness.
Fast from fear, feast on trust.
Fast from selfishness, feast on compassion.
Fast from idle gossip, feast on intentional silence.
Fast from anger, feast on patience.
Fast from complaints, feast on gratitude
Fast from darkness, feast on light.