The Art of Dying Well

ACCORDING to the order given by the angel, we will now briefly speak on fasting. Omitting many of the theological questions, we will confine ourselves only to our subject. Our intention is to explain the Art of living well, because this will prepare us for dying well. For this Art, three things seem sufficient, of which we have spoken above on prayer; its necessity, its fruit, and the proper method.

The necessity of fasting is two-fold, derived from the divine and human law. Of the divine the prophet Joel speaks: "Be converted to me with your whole heart, in fasting, and in weeping, and in mourning." The same language does the prophet Jona use, who testifies that the Ninivites, in order to appease the anger of God, proclaimed a fast in sackcloth; and yet, there was not then any positive law on fasting. The same may be learnt from the words of our Lord in St. Matthew: "But thou, when thou fastest, anoint thy head, and wash thy face, that thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee." (chap. vi. 17, 18.)

We will add the words of one or two of the fathers. St. Augustine thus speaks in his Epistle to Casulanus: "In the gospels and epistles, and in the whole of the New Testament, I see fasting is a precept. But on certain days we are not commanded to fast; and on what particular days we must, is not defined by our Lord or the apostles." St. Leo also says in his sermon on fasting: " Those which were figures of future things, have passed away, what they signified being accomplished. But the utility of fasting is not done away with in the New Testament; but it is piously observed, that fasting is always profitable both to the soul and body. And because the words, " Thou shalt adore the Lord thy God, and serve Him alone," &c., were given for the know ledge of christians; so in the same scripture, the precept concerning fasting is not without an interpretation." St. Leo does not here mean to say, that christians must fast at the same times the Jews were accustomed to do. But the precept of fasting given to the Jews, is to be observed by christians according to the determination of the pastors of the church, as to time and manner. What this is, all know; and therefore it is unnecessary for me to mention it.

The fruit and advantages of fasting can easily be proved. And first; fasting is most useful in preparing the soul for prayer, and the contemplation of divine things, as the angel Raphael saith: " Prayer is good with fasting." Thus Moses for forty days prepared his soul by fasting, before he presumed to speak with God: so Elias fasted forty days, that thus he might be able, as far as human nature would permit, to hold converse with God: so Daniel, by a fast of three weeks, was prepared for receiving the revelations of God: so the Church has appointed " fasts" on the vigil of great festivals, that christians might be more fit for celebrating the divine solemnities. The holy fathers also every where speak of the utility of fasting.^[1] I cannot forbear quoting the words of St. Chrysostom: " Fasting is the support of our soul: it gives us wings to ascend on high, and to enjoy the highest contemplation.^[2]

Another advantage of fasting is, that it tames the flesh; and such a fast must be particularly pleasing to God, because He is pleased when we crucify the flesh with its vices and concupiscences, as St. Paul teaches us in his Epistle to the Galatians; and for this reason he says himself: "But I chastise my body, and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a cast away." (1 to Cor. ix. 27.) St. Chrysostom expounds these words of fasting; and so also do Theophylact and St. Ambrose. And of the advantages of it in this respect, St. Cyprian, St. Basil, St. Jerome, and St. Augustine, and in the office for Prime the whole Church sings, " Carnis terat superbiam potus cibique Parcitas." ^[3]

Another advantage is, that we honour God by our fasts, because when we fast for His sake, we honour Him: thus the apostle Paul speaks in his Epistle to the Romans: " I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service." (chap, xii.) In the Greek, "reasonable service," is, reasonable worship: and of this worship St. Luke speaks, when mentioning the prophetess Anna: " And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day." (chap. ii. 37.) The great Council of Nice in the V. Canon, calls the fast of Lent, "a clean and solemn gift, offered by the Church to God." In the same manner doth Tertullian speak in his book on the "Resurrection of the Flesh," where he calls dry, unsavoury food taken late, " sacrifices pleasing to God:" and St. Leo, in his second sermon on fasting saith, " For the sure reception of all its fruits, the sacrifice of abstinence is most worthily offered to God, the giver of them all."

A fourth advantage fasting hath, is being a satisfaction for sin. Many examples in holy Writ prove this. The Ninivites appeased God by fasting, as Jonas testifies. The Jews did the same; for by fasting with Samuel they appeased God, and gained the victory over their enemies. The wicked king Achab, by fasting and sackcloth, partly satisfied God. In the times of Judith and Esther, the Hebrews obtained mercy from God by no other sacrifice than that of fasting, weeping, and mourning. This is also the constant doctrine of the holy fathers: Tertullian says: " As we refrain from the use of food, so our fasting satisfies God.": St. Cyprian: " Let us appease the anger of an offended God, by fasting and weeping, as he admonishes us. "St. Basil: "Penance, with out fasting, is useless and vain; by fasting satisfy God."St. Chrysostom: "God, like an indulgent father, offers us a cure by fasting." St. Ambrose also says: "Fasting is the death of sin, the destruction of our crimes, and the remedy of our salvation." St. Jerome, in his Commentary on the third chapter of Jonas, remarks: "Fasting and sackcloth are the arms of penance, the help of sinners." St. Austin likewise says: " No one fasts for human praise, but for the pardon of his sins." So also St. Bernard in his 66th Sermon on the Canticles: " I often fast, and my fasting is a satisfaction for sin, not a superstition for impiety."

Lastly, fasting is meritorious, and is very powerful in obtaining divine favours. Anna, the wife of Eleanor, although she was barren, deserved by fasting to have a son. So St. Jerome, in his second book against Jovinian, thus interprets these words of Scripture: "She wept and did not take food, and thus Anna by her abstinence deserved to bring forth a son." Sara, by a three days fast, was delivered from a devil, as we read in the book of To bias. But there is a remarkable passage in the Gospel of St. Matthew on fasting: " But thou, when thou fastest, anoint thy head and wash thy face. That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee." (chap. vi. 17, 18.) The words "will repay thee," signify will give thee a reward; for they are opposed to these other words, "For they disfigure their faces, that they may appear to men to fast. Amen, I say to you. that they have received their reward." Wherefore, hypocrites by their fasting, receive their re ward, that is, human praise: the just by fasting receive their reward also, the divine praise. Many are the testimonies of the holy Fathers on this point. When St. John was about to write his gospel, he underwent a solemn fast, that he might deserve to receive the grace of writing well, as St. Jerome tells us in his preface to his commentary on St. Matthew; and Venerable Bede is also of the same opinion. Tertullian says: " Fasting obtains of God a knowledge even of His mysteries." St. Ambrose, St. Athanasius, St. Gregory Nazianzen, St. Chrysostom, St. Jerome, and St. Augustine, might also be quoted on the subject.

Here then we have seen the necessity and the fruit of fasting: I will now briefly explain the manner in which we must fast, that so our fasting may be useful in enabling us to lead a good life, and by this means to die a good death. Many fast on all the days appointed by the Church, viz: the vigils, the ember-days, and Lent: and some fast of their own accord in Advent also, that they may piously prepare them selves for the nativity of our Lord; or on Friday, in memory of our Lord's passion; or on Saturday, in honour of the Blessed Virgin Mother of God. But whether they so fast as to derive advantages from it, may be reasonably questioned. The chief end of fasting, is the mortification of the flesh, that the spirit may be more strengthened. For this purpose, we must use only spare and unsavoury diet. And this our mother the Church points out since she commands us to take only one " full" meal in the day, and then not to eat flesh or white meats, hut only herbs or fruit. This, Tertullian expresses by two words, in his book on the " Resurrection of the Flesh," where he calls the food of those that fast, " late and dry meats." Now, those do not certainly observe this, who, on their fasting-days, eat as much in one meal, as they do on other days, at their dinner and supper together: and who, at that one meal, prepare so many dishes of different fishes and other things to please their palate, that it seems to be a dinner intended, not for weepers and fasters, but for a nuptial banquet that is to continue throughout most of the night! Those who fast thus, do not certainly derive the least fruit from their fasting.

[1] See St. Athanasius, Lib. de Virginitate. St. Basil, de Jejunio. St. Ambrose, de L liu ct Jejuuio. St. Bernard, ill tjorinoae de Vigilia Santi Andrea.-, &c.

[2] Homily in Genesis.

[3] Moderation in food and drink, tames the pride of the flesh.