Fasting, neither above nor below your ability, will help you in your
vigil. One should not ponder divine matters on a full stomach, say the
ascetics. For the well-fed, even the most superficial secrets of the
Trinity lie hidden. Christ Himself set the example with His long fast;
when He drove out the devil, He had fasted for forty days. Are we better
than He? "Behold, angels came and ministered unto him (Matthew 4:11)."
They are waiting to minister to you, too.
Fasting tempers loquacity, says St. John Climacus. it is an outlet for compassion and a guard upon obedience; it destroys evil thoughts and roots out the insensibility of the heart. Fasting is a gate to paradise; when the stomach is constricted, the heart is humbled. He who fasts prays with a sober mind, but the mind of the intemperate person is filled with impure fancies and thoughts.
Fasting is an expression of love and devotion, in which one sacrifices earthly satisfaction to attain the heavenly. Altogether too much of one's thoughts are taken up with care for sustenance and the enticements of the palate; one wishes to be free from them. Thus fasting is a step on the road of emancipation and an indispensable support in the struggle against selfish desires. Together with prayer, fasting is one of humanity's greatest gifts, carefully cherished by those who once have participated in it.
During fasting, thankfulness grows toward him who has given humanity the possibility of fasting. Fasting opens the entrance to a territory that you have scarcely glimpsed; the expressions of life and all the events around you and within you get a new illumination, the hastening hours a new, wide-eyed and rich purpose. The vigil of groping thought is replaced by a vigil of clarity; troublesome searching is changed to quiet acceptance in gratitude and humility. Seemingly large, perplexing problems open their centers like the ripe calyces of flowers; with prayer, fasting and vigil in union, we may knock on the door we wish to see opened.
Here we find the reason that fasting is often used as a measuring-stick by the Holy Fathers; he who fasts much is he who loves much, and he who has loved much is forgiven much (Luke 7:47). He who fasts much also receives much.
The Holy Fathers recommend "moderate" fasting; one ought not to allow the body to be weakened too much, for then the soul, too, is harmed. Nor ought one to undertake fasting too suddenly; everything demands practice, and each one should look to his own nature and occupation. To choose among different kinds of food is to be condemned; all food is God-given, but it is advisable to avoid such kinds as add to the body's weight and appetite; strong spices, meat, spirituous drinks and such foods as are solely for the palate's enjoyment. For the rest, one may eat what is cheap and most easily available, they say. But by "moderate" they mean one meal a day, and that one light enough not to fill the stomach to satiety.
Fasting tempers loquacity, says St. John Climacus. it is an outlet for compassion and a guard upon obedience; it destroys evil thoughts and roots out the insensibility of the heart. Fasting is a gate to paradise; when the stomach is constricted, the heart is humbled. He who fasts prays with a sober mind, but the mind of the intemperate person is filled with impure fancies and thoughts.
Fasting is an expression of love and devotion, in which one sacrifices earthly satisfaction to attain the heavenly. Altogether too much of one's thoughts are taken up with care for sustenance and the enticements of the palate; one wishes to be free from them. Thus fasting is a step on the road of emancipation and an indispensable support in the struggle against selfish desires. Together with prayer, fasting is one of humanity's greatest gifts, carefully cherished by those who once have participated in it.
During fasting, thankfulness grows toward him who has given humanity the possibility of fasting. Fasting opens the entrance to a territory that you have scarcely glimpsed; the expressions of life and all the events around you and within you get a new illumination, the hastening hours a new, wide-eyed and rich purpose. The vigil of groping thought is replaced by a vigil of clarity; troublesome searching is changed to quiet acceptance in gratitude and humility. Seemingly large, perplexing problems open their centers like the ripe calyces of flowers; with prayer, fasting and vigil in union, we may knock on the door we wish to see opened.
Here we find the reason that fasting is often used as a measuring-stick by the Holy Fathers; he who fasts much is he who loves much, and he who has loved much is forgiven much (Luke 7:47). He who fasts much also receives much.
The Holy Fathers recommend "moderate" fasting; one ought not to allow the body to be weakened too much, for then the soul, too, is harmed. Nor ought one to undertake fasting too suddenly; everything demands practice, and each one should look to his own nature and occupation. To choose among different kinds of food is to be condemned; all food is God-given, but it is advisable to avoid such kinds as add to the body's weight and appetite; strong spices, meat, spirituous drinks and such foods as are solely for the palate's enjoyment. For the rest, one may eat what is cheap and most easily available, they say. But by "moderate" they mean one meal a day, and that one light enough not to fill the stomach to satiety.
from "Way of the Ascetics," by Tito Colliander (New York: Harper & Row, 1982, pp. 75-77)
