Friday, February 13, 2009
This week, I am sharing with you an excerpt (paraphrased) from a very prominent Quaker minister, Richard J. Foster, who 25 years ago wrote the Celebration of Discipline, the path to spiritual growth. It has sold at least a million copies.
The chapter is on fasting. Our Quaker minister author says that fasting can help us shed out superficial habits and “bring the abundance of God into our lives.” This is written for adults in time for Lent. It is not written for our boys and girls.
Many ministers and laymen and women have found it very helpful. I hope it is helpful to you.
If you like this chapter, why not go to the bookstore and buy Richard J. Foster’s Celebration of Discipline (Harper Collins, San Francisco: 1978)
Discipline of Fasting
Val J. Peter
“Some have exalted religious fasting beyond all Scripture and reason; and others have utterly disregarded it. --John Wesley
Pastor Foster starts off by noting that fasting seems out of place, out of steps with our times and has been for many years. Between 1861 and 1954, a period of nearly 100 years, he didn’t find a single book published on the subject of Christian fasting. Recently, interest has redeveloped. Why this total disregard of fasting, a subject so frequently mentioned in the Scriptures and so ardently practiced by Christians through the centuries? First, fasting got a bad reputation as the result of extreme fasting practices of the Middle Ages. Take anything to excess and it looks ridiculous. “Whenever there is a form devoid of spiritual power, law will take over because law always carries with it a sense of security and manipulative power.”
The second reason why it is disregarded is the constant media propaganda that is fed to us, that convinces us that if we don’t have three very nice tasty meals a day, we will be close to starvation before 10:00 at night. No wonder people think fasting is obsolete and old fashioned. If you start fasting, people will say it is injurious to your health. All of this is utter nonsense based on prejudice.
Scripture has so much to say about fasting that we would do well to look once again at this ancient Discipline. The list of biblical personages who fasted reads like a “Who’s Who” of Scripture: Moses the lawgiver, David the king, Elijah the prophet, Esther the queen, Daniel the seer, Anna the prophetess, Paul the apostle, Jesus Christ the incarnate Son. Many of the great Christians thought church history fasted and witnessed to its value; among them were Martin Luther, John Calvin, John Knox, John Wesley, Jonathan Edwards, David Brainerd, Charles Finney, and Pastor Hsi of China.
Fasting, of course, is not an exclusively Christian Discipline; all the major religions of the world recognize its merit. Zoroaster practiced fasting as did Confucius and the Yogis of India. Plato, Socrates, and Aristotle all fasted. Even Hippocrates, the father of modern medicine, believed in fasting. Now the fact that all these persons, in and out of Scripture, held fasting in high regard does not make it right or even desirable, but it should make us pause long enough to be willing to reevaluate the popular assumptions of our day concerning the Discipline of fasting.
Fasting in the Bible
Throughout Scripture, fasting refers to abstaining from food for spiritual purposes so it’s not for dieting and it’s not a hunger fast to gain political power.
In Scripture, regularly fasting involved abstaining from all food, but not from water…the forty-day fast of Jesus. We are told “He ate nothing” and at the end, “He was hungry.”
But there is also a partial fast described in the Scriptures. For example, in the prophet Daniel, we read about a partial fast “I ate no delicacies, no meat or wine entered my mouth, nor did I anoint myself at all.” (Dan. 10:3)
And then there are some examples in Scripture of what is called an “absolute fast” from everything. For example, upon learning that execution awaited her and her people, Esther instructed Mordecai, “Go gather all the Jews…and hold a fast on my behalf, and neither eat nor drink for three days, night or day. I and my maids will also fast as you do.” (Esther 4:16)
Then we read that St. Paul engaged in a three-day absolute fast following his encounter with the living Christ. (Acts 9:9)
In most cases, fasting is a private matter, but sometimes there were public fasts. The only annual public fast required in the Law of Moses was the day of atonement. (Lev. 23:27) It was to be the day in the Jewish calendar where people were to be in sorrow as atonement for their sins. Gradually, other fast days were added to the Jewish calendar until today there are over 20. Fasts were called also in times of great emergency. For example, we read in Joel, the prophet, “Blow the trumpet in Zion; sanctify a fast; call a solemn assembly; gather the people.” When Judah was invaded, King Jehoshaphat called the nation to fast. (2 Chron. 20:1-4) In response to the preaching of Jonah, the entire city of Nineveh fasted. Before the trip back to Jerusalem, Ezra had the exiles fast and pray for safety while traveling on the bandit-infested road. (Ezra 8:21-23)
Sometimes there is a national fast. The King of Britain called for a day of solemn prayer and fasting because of a threatened invasion by the French in 1756. On February 6, John Wesley recorded in his Journal, “The fast day was a glorious day, such as London has scarce seen since the Restoration. Every church in the city was more than full, and a solemn seriousness sat on every face. Surely God heareth prayer, and there will yet be a lengthening of our tranquility.” In a footnote, he wrote, “Humility was turned into national rejoicing for the threatened invasion by the French was averted.”
Through history what could be called regular fasts also developed. By the time of Zechariah, four regular fasts were held. (Zech. 8:19) The boast of the Pharisee in Jesus’ parable evidently described the common practice of the day, “I fast twice a week.” (Luke 18:12) The Christian document called the Didache prescribed two fast days a week: Wednesday and Friday. Regular fasting was made obligatory at the Second Council of Orleans in the sixth century. John Wesley sought to revive the teaching of the Didache and urged early Methodists to fast on Wednesdays and Fridays. He felt so strongly about the matter that he refused to ordain anyone to the Methodist ministry who did not fast on those two days.
On the other hand, there are simply no biblical laws that command regular fasting. Our freedom in the gospel does not mean license; it means opportunity. Since there are no laws to bind us, we are free to fast on any day. Freedom for the apostle Paul meant he was engaged in “fastings often”. (2 Cor. 11:27)
Is Fasting a Commandment?
Numerous people have tried to answer that question and there have been a variety of conclusions. One of the best arguments for fasting was penned in 1580 by Thomas Cartwright in a book entitled The Holy Exercise of a True Fast.
Many passages of Scripture deal with fasting. Two stand out in importance. The first is Jesus’ startling teaching about fasting in the Sermon on the Mount. His teaching on fasting here is in the context of His teaching on giving and praying. It’s like giving, praying and fasting are all part of Christian devotion. We have no more reason to exclude fasting from the teaching that we do giving or praying. Jesus states, “When you fast…”. (Matt. 6:16) He seems to make the assumption people will fast. Martin Luther said, “It was not Christ’s intention to reject or despise fasting…it was His intention to restore proper fasting.” Jesus does not say “if you fast”, neither does He say “you must fast.” He simply says “when you fast.”
The second critical statement of Jesus about fasting comes in response to the quest by the disciples of John the Baptist. The disciples of John and the Pharisees fasted. Jesus’ disciples did not. So people asked why and He replied, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them and then they will fast.” (Matt. 9:15) That is perhaps the most important statement in the New Testament on whether or not Christians should fast today.
The most natural interpretation of the days when Jesus’ disciples will fast is the present Church age. Jesus made it clear He expected His disciples to fast after He was gone. Perhaps it is best to avoid the term “command”, but Jesus clearly thought the children of the kingdom of God would fast. For the person longing for a more intimate walk with God, these statements of Jesus are drawing words.
The Purpose of Fasting
It is sobering to realize the very first statement Jesus made about fasting dealt with the question of motive. (Matt. 6:16-18) To use good things to our own ends is always a sign of false religion. How easy it is to take something like fasting and try to use it to get God to do what we want.
Fasting must forever center on God. Like the prophetess Anna, we need to be “worshiping with fasting”. (Luke 2:37) Every other purpose must be subservient to God. Like the Christians at Antioch, “fasting” and “worshiping the Lord” must be said in the same breath. (Acts 13:2) The great preacher Charles Spurgeon writes, “Our seasons of fasting and prayer at the Tabernacle have been high days indeed; never has Heaven’s gate stood wider; never have our hearts been nearer the central Glory.”
God questioned the people in Zechariah’s time. “When ye fasted…did ye at all fast unto me, even to me?” (Zech. 7:5) If our fasting is not unto God, we have failed. John Wesley declares, “First, let it (fasting) be done unto the Lord with our eye singly fixed on Him. Let our intention herein be this, and this alone, to glorify our Father who is in heaven…”
Once the primary purpose of fasting is firmly fixed in our hearts, we are at liberty to understand that there are secondary purposes in fasting. One of those secondary purposes is that fasting reveals the things that control us. This is a wonderful benefit to know. David writes in Psalm 69, “I humbled my soul with fasting.” Anger, bitterness, jealousy, strife, fear – if they are within us, they will surface during fasting.
Fasting reminds us that we are sustained “by every word that proceeds from the mouth of God.” (Matt. 4:4) Food does not sustain us. God sustains us. In Christ, “All things hold together.” (Col. 1:17) Therefore, in experiences of fasting we are not so much abstaining from food as we are feasting on the word of God. When the disciples brought lunch to Jesus, assuming He would be starving, He declared, “I have food to eat of which you do not know…My food is to do the will of Him who sent me, and to accomplish His work.” (John 4:32, 34)
Fasting helps us keep our balance in life. Quickly we crave things we do not need until we are enslaved by them. Paul writes, “All things are lawful for me, but I will not be enslaved by anything.” (1 Cor. 6:12) David writes, “I afflicted myself with fasting.” (ps. 35:13) Discipline brings freedom.
The Practice of Fasting
People today are largely ignorant of the practical aspects of fasting. We need to acquaint ourselves with basic information. Start slowly. Begin with a partial fast of twenty-four hours duration. Many have found lunch to lunch to be the best time. This means you would not eat two meals. Fresh fruit juices are excellent to drink during the fast. Attempt this once a week for several weeks. In the beginning, you will be fascinated with physical aspects of your experience. But the most important thing to monitor is the inner attitude of the heart. Outwardly, you will be performing the regular duties of your day, but inwardly you will be in prayer and adoration, song and worship. In a new way, cause every task of the day to be a sacred ministry to the Lord. Break your fast with a light meal of fresh fruit and vegetables and a good deal of inner rejoicing.
It goes without saying you should follow Jesus’ counsel to refrain from calling attention to what you are doing. The only ones who should know you are fasting are those who have to know. If you call attention to your fasting, people will be impressed and, as Jesus said, that will be your reward. You are fasting for greater and deeper rewards.
The following was written by an individual who, as an experiment, had committed himself to fast once a week for two years. Notice the progression from superficial aspects to deeper rewards.
1. “I felt it is a great accomplishment to go a whole day without food. Congratulated myself on the fact that I found it so easy…
2. Began to see that the above was hardly the goal of fasting. Was helped in this by beginning to feel hunger…
3. Began to relate the food fast to other areas of my life where I was more compulsive…I did not have to have a seat on the bus to be contented, or to be cool in the summer and warm when it was cold.
4. …Reflected more on Christ’s suffering and the suffering of those who are hungry and have hungry babies…
5. Six months after beginning the fast discipline, I began to see why a two-year period has been suggested. The experience changes along the way. Hunger on fast days became acute, and the temptation to eat stronger. For the first time I was using the day to find God’s will for my life. Began to think about what it meant to surrender one’s life.
6. I now know that prayer and fasting must be intricately bound together. There is no other way, and yet that way is not yet combined in me.”
Fasting can bring breakthroughs in the spiritual realm that will never happen in any other way. It is a means of God’s grace and blessing that should not be neglected any longer. Wesley declares, “…it was not merely by the light of reason…that the people of God have been, in all ages, directed to use fasting as a means:…but they have been….taught it of God Himself, by clear and open revelations of His Will…Now, whatever reasons there were to quicken those of old, in the zealous and constant discharge of this duty, they are of equal force still to quicken us.”
Now is the time for all of us to hear the voice of God.
The chapter is on fasting. Our Quaker minister author says that fasting can help us shed out superficial habits and “bring the abundance of God into our lives.” This is written for adults in time for Lent. It is not written for our boys and girls.
Many ministers and laymen and women have found it very helpful. I hope it is helpful to you.
If you like this chapter, why not go to the bookstore and buy Richard J. Foster’s Celebration of Discipline (Harper Collins, San Francisco: 1978)
Discipline of Fasting
Val J. Peter
“Some have exalted religious fasting beyond all Scripture and reason; and others have utterly disregarded it. --John Wesley
Pastor Foster starts off by noting that fasting seems out of place, out of steps with our times and has been for many years. Between 1861 and 1954, a period of nearly 100 years, he didn’t find a single book published on the subject of Christian fasting. Recently, interest has redeveloped. Why this total disregard of fasting, a subject so frequently mentioned in the Scriptures and so ardently practiced by Christians through the centuries? First, fasting got a bad reputation as the result of extreme fasting practices of the Middle Ages. Take anything to excess and it looks ridiculous. “Whenever there is a form devoid of spiritual power, law will take over because law always carries with it a sense of security and manipulative power.”
The second reason why it is disregarded is the constant media propaganda that is fed to us, that convinces us that if we don’t have three very nice tasty meals a day, we will be close to starvation before 10:00 at night. No wonder people think fasting is obsolete and old fashioned. If you start fasting, people will say it is injurious to your health. All of this is utter nonsense based on prejudice.
Scripture has so much to say about fasting that we would do well to look once again at this ancient Discipline. The list of biblical personages who fasted reads like a “Who’s Who” of Scripture: Moses the lawgiver, David the king, Elijah the prophet, Esther the queen, Daniel the seer, Anna the prophetess, Paul the apostle, Jesus Christ the incarnate Son. Many of the great Christians thought church history fasted and witnessed to its value; among them were Martin Luther, John Calvin, John Knox, John Wesley, Jonathan Edwards, David Brainerd, Charles Finney, and Pastor Hsi of China.
Fasting, of course, is not an exclusively Christian Discipline; all the major religions of the world recognize its merit. Zoroaster practiced fasting as did Confucius and the Yogis of India. Plato, Socrates, and Aristotle all fasted. Even Hippocrates, the father of modern medicine, believed in fasting. Now the fact that all these persons, in and out of Scripture, held fasting in high regard does not make it right or even desirable, but it should make us pause long enough to be willing to reevaluate the popular assumptions of our day concerning the Discipline of fasting.
Fasting in the Bible
Throughout Scripture, fasting refers to abstaining from food for spiritual purposes so it’s not for dieting and it’s not a hunger fast to gain political power.
In Scripture, regularly fasting involved abstaining from all food, but not from water…the forty-day fast of Jesus. We are told “He ate nothing” and at the end, “He was hungry.”
But there is also a partial fast described in the Scriptures. For example, in the prophet Daniel, we read about a partial fast “I ate no delicacies, no meat or wine entered my mouth, nor did I anoint myself at all.” (Dan. 10:3)
And then there are some examples in Scripture of what is called an “absolute fast” from everything. For example, upon learning that execution awaited her and her people, Esther instructed Mordecai, “Go gather all the Jews…and hold a fast on my behalf, and neither eat nor drink for three days, night or day. I and my maids will also fast as you do.” (Esther 4:16)
Then we read that St. Paul engaged in a three-day absolute fast following his encounter with the living Christ. (Acts 9:9)
In most cases, fasting is a private matter, but sometimes there were public fasts. The only annual public fast required in the Law of Moses was the day of atonement. (Lev. 23:27) It was to be the day in the Jewish calendar where people were to be in sorrow as atonement for their sins. Gradually, other fast days were added to the Jewish calendar until today there are over 20. Fasts were called also in times of great emergency. For example, we read in Joel, the prophet, “Blow the trumpet in Zion; sanctify a fast; call a solemn assembly; gather the people.” When Judah was invaded, King Jehoshaphat called the nation to fast. (2 Chron. 20:1-4) In response to the preaching of Jonah, the entire city of Nineveh fasted. Before the trip back to Jerusalem, Ezra had the exiles fast and pray for safety while traveling on the bandit-infested road. (Ezra 8:21-23)
Sometimes there is a national fast. The King of Britain called for a day of solemn prayer and fasting because of a threatened invasion by the French in 1756. On February 6, John Wesley recorded in his Journal, “The fast day was a glorious day, such as London has scarce seen since the Restoration. Every church in the city was more than full, and a solemn seriousness sat on every face. Surely God heareth prayer, and there will yet be a lengthening of our tranquility.” In a footnote, he wrote, “Humility was turned into national rejoicing for the threatened invasion by the French was averted.”
Through history what could be called regular fasts also developed. By the time of Zechariah, four regular fasts were held. (Zech. 8:19) The boast of the Pharisee in Jesus’ parable evidently described the common practice of the day, “I fast twice a week.” (Luke 18:12) The Christian document called the Didache prescribed two fast days a week: Wednesday and Friday. Regular fasting was made obligatory at the Second Council of Orleans in the sixth century. John Wesley sought to revive the teaching of the Didache and urged early Methodists to fast on Wednesdays and Fridays. He felt so strongly about the matter that he refused to ordain anyone to the Methodist ministry who did not fast on those two days.
On the other hand, there are simply no biblical laws that command regular fasting. Our freedom in the gospel does not mean license; it means opportunity. Since there are no laws to bind us, we are free to fast on any day. Freedom for the apostle Paul meant he was engaged in “fastings often”. (2 Cor. 11:27)
Is Fasting a Commandment?
Numerous people have tried to answer that question and there have been a variety of conclusions. One of the best arguments for fasting was penned in 1580 by Thomas Cartwright in a book entitled The Holy Exercise of a True Fast.
Many passages of Scripture deal with fasting. Two stand out in importance. The first is Jesus’ startling teaching about fasting in the Sermon on the Mount. His teaching on fasting here is in the context of His teaching on giving and praying. It’s like giving, praying and fasting are all part of Christian devotion. We have no more reason to exclude fasting from the teaching that we do giving or praying. Jesus states, “When you fast…”. (Matt. 6:16) He seems to make the assumption people will fast. Martin Luther said, “It was not Christ’s intention to reject or despise fasting…it was His intention to restore proper fasting.” Jesus does not say “if you fast”, neither does He say “you must fast.” He simply says “when you fast.”
The second critical statement of Jesus about fasting comes in response to the quest by the disciples of John the Baptist. The disciples of John and the Pharisees fasted. Jesus’ disciples did not. So people asked why and He replied, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them and then they will fast.” (Matt. 9:15) That is perhaps the most important statement in the New Testament on whether or not Christians should fast today.
The most natural interpretation of the days when Jesus’ disciples will fast is the present Church age. Jesus made it clear He expected His disciples to fast after He was gone. Perhaps it is best to avoid the term “command”, but Jesus clearly thought the children of the kingdom of God would fast. For the person longing for a more intimate walk with God, these statements of Jesus are drawing words.
The Purpose of Fasting
It is sobering to realize the very first statement Jesus made about fasting dealt with the question of motive. (Matt. 6:16-18) To use good things to our own ends is always a sign of false religion. How easy it is to take something like fasting and try to use it to get God to do what we want.
Fasting must forever center on God. Like the prophetess Anna, we need to be “worshiping with fasting”. (Luke 2:37) Every other purpose must be subservient to God. Like the Christians at Antioch, “fasting” and “worshiping the Lord” must be said in the same breath. (Acts 13:2) The great preacher Charles Spurgeon writes, “Our seasons of fasting and prayer at the Tabernacle have been high days indeed; never has Heaven’s gate stood wider; never have our hearts been nearer the central Glory.”
God questioned the people in Zechariah’s time. “When ye fasted…did ye at all fast unto me, even to me?” (Zech. 7:5) If our fasting is not unto God, we have failed. John Wesley declares, “First, let it (fasting) be done unto the Lord with our eye singly fixed on Him. Let our intention herein be this, and this alone, to glorify our Father who is in heaven…”
Once the primary purpose of fasting is firmly fixed in our hearts, we are at liberty to understand that there are secondary purposes in fasting. One of those secondary purposes is that fasting reveals the things that control us. This is a wonderful benefit to know. David writes in Psalm 69, “I humbled my soul with fasting.” Anger, bitterness, jealousy, strife, fear – if they are within us, they will surface during fasting.
Fasting reminds us that we are sustained “by every word that proceeds from the mouth of God.” (Matt. 4:4) Food does not sustain us. God sustains us. In Christ, “All things hold together.” (Col. 1:17) Therefore, in experiences of fasting we are not so much abstaining from food as we are feasting on the word of God. When the disciples brought lunch to Jesus, assuming He would be starving, He declared, “I have food to eat of which you do not know…My food is to do the will of Him who sent me, and to accomplish His work.” (John 4:32, 34)
Fasting helps us keep our balance in life. Quickly we crave things we do not need until we are enslaved by them. Paul writes, “All things are lawful for me, but I will not be enslaved by anything.” (1 Cor. 6:12) David writes, “I afflicted myself with fasting.” (ps. 35:13) Discipline brings freedom.
The Practice of Fasting
People today are largely ignorant of the practical aspects of fasting. We need to acquaint ourselves with basic information. Start slowly. Begin with a partial fast of twenty-four hours duration. Many have found lunch to lunch to be the best time. This means you would not eat two meals. Fresh fruit juices are excellent to drink during the fast. Attempt this once a week for several weeks. In the beginning, you will be fascinated with physical aspects of your experience. But the most important thing to monitor is the inner attitude of the heart. Outwardly, you will be performing the regular duties of your day, but inwardly you will be in prayer and adoration, song and worship. In a new way, cause every task of the day to be a sacred ministry to the Lord. Break your fast with a light meal of fresh fruit and vegetables and a good deal of inner rejoicing.
It goes without saying you should follow Jesus’ counsel to refrain from calling attention to what you are doing. The only ones who should know you are fasting are those who have to know. If you call attention to your fasting, people will be impressed and, as Jesus said, that will be your reward. You are fasting for greater and deeper rewards.
The following was written by an individual who, as an experiment, had committed himself to fast once a week for two years. Notice the progression from superficial aspects to deeper rewards.
1. “I felt it is a great accomplishment to go a whole day without food. Congratulated myself on the fact that I found it so easy…
2. Began to see that the above was hardly the goal of fasting. Was helped in this by beginning to feel hunger…
3. Began to relate the food fast to other areas of my life where I was more compulsive…I did not have to have a seat on the bus to be contented, or to be cool in the summer and warm when it was cold.
4. …Reflected more on Christ’s suffering and the suffering of those who are hungry and have hungry babies…
5. Six months after beginning the fast discipline, I began to see why a two-year period has been suggested. The experience changes along the way. Hunger on fast days became acute, and the temptation to eat stronger. For the first time I was using the day to find God’s will for my life. Began to think about what it meant to surrender one’s life.
6. I now know that prayer and fasting must be intricately bound together. There is no other way, and yet that way is not yet combined in me.”
Fasting can bring breakthroughs in the spiritual realm that will never happen in any other way. It is a means of God’s grace and blessing that should not be neglected any longer. Wesley declares, “…it was not merely by the light of reason…that the people of God have been, in all ages, directed to use fasting as a means:…but they have been….taught it of God Himself, by clear and open revelations of His Will…Now, whatever reasons there were to quicken those of old, in the zealous and constant discharge of this duty, they are of equal force still to quicken us.”
Now is the time for all of us to hear the voice of God.
posted by Fr. Peter | 4:20 PM
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