Reconstructing Christian Sexual Ethics 04.2: Resources on Fasting and Self-Denial

Part of what I've been advocating is a sort of asceticism, or mortification of the flesh. (Doesn't that sound awful?)  Many Christians have believed the flesh to be evil, worthy of punishment. That's not the position I hold; the body is part of us, and is only as good or evil as we make it be. Nor do I hold that suffering is good, in itself, or that self-denial can earn you points with God. Our goal is to become more like Christ, by building the Christian virtues.

As part of that, I've talked about one particular form of bodily self-denial: fasting. Fasting has a long tradition in Christianity. (Martin Luther's position on fasting seems to match mine rather closely.)  Christ fasted, in the tradition of Judaism. Indeed, all other major religions also practice fasting. I've been focusing on fasting, and more broadly about bodily self-denial, as a means to greater self-control. But fasting has many other benefits, both spiritually and physically!

Broadly, fasting can help lead to greater humility before God, deeper drive for righteousness and restorative justice (including repentance and lament), and the money you would have spent on food can be given instead as an act of kindness, mercy, and generosity. Fasters report feeling deep joy, and patience and endurance are surely also built by the practice.

If you want to learn about fasting as a spiritual discipline, I am not the expert for you. Fasting has never been part of my spiritual practice, though I'm more and more sure it should be. Instead, I can point you to these books:

• The Sacred Art of Fasting gives an overview of how fasting is practiced in every major religion, and the reasons and methods involved.
• The last chapter gives details on exactly how to fast, safely and effectively.
  
• Celebration of Discipline talks about fasting as one of the inward Christian spiritual disciplines, along with meditation, prayer, and study.
• Fullness of Life gives a deep historical overview of Christian asceticism, which was largely impenetrable to me as a non-academic, but which might be more valuable to others. I was able to appreciate the author's summary at the end of the requirements for any modern Christian asceticism to be successful:
• Recognize that the state of the body affects the state of the soul.
• Ascetic practices should be good for both the body and the soul.
• Ascetic practices should be temporary and targeted to some particular weakness.