Fast is the willful abstinence from anything that
pleases one’s body, for a period of time. Willful abstinence gives the clear
indication that what is available to please our body is to be kept aside for a
predetermined period of time. Fast is not abstinence for the want of something.
It is not the celebration of the lack of opportunity. It is the most effective
use of our free will in the midst of ample of opportunities.
Why do we abstain from certain things? Is there a
spirituality that supports this action?
Religions of all kind have one or other type of
fast. Some fasts are very rigorous. Some are very light. Some are public. Some
other fasts are private. There are many reasons behind fasting. Fast has both
physiological as well as spiritual aims.
In the book of Daniel (1:3-16), we read the following
story:
The king ordered Ashpenaz, chief of his court
officials, to bring into the king’s service some of the Israelites from the
royal family and the nobility- young men without any physical defect, handsome,
showing aptitude for every kind of learning, well informed, quick to
understand, and qualified to serve in the king’s palace. He was to teach them
the language and literature of the Babylonians. The king assigned them a daily
amount of food and wine from the king’s table. They were to be trained for
three years, and after that they were to enter the king’s service. Among those
who were chosen were some from Judah: Daniel, Hananiah, Mishael and Azariah.
But Daniel resolved not to defile himself with the
royal food and wine, and he asked the chief official for permission not to
defile himself this way. Now, God had caused the official to show favor and
compassion to Daniel, but the official told Daniel, “I am afraid of my lord the
king, who has assigned your food and drink. Why should he see you looking worse
than the other young men of your age? The king would then have my head because
of you.”
Daniel then said to the guard whom the chief
official had appointed over Daniel, Hananiah, Mishael and Azariah, “Please test
your servants for ten days: Give us nothing but vegetables to eat and water to
drink. Then compare our appearance with that of the young men who eat the royal
food, and treat your servants in accordance with what you see.” So he agreed to
this and tested them for ten days.
At the end of the ten days they looked healthier and better
nourished than any of the young men who ate the royal food and drank wine. So
the guard took away their choice food and the wine they were to drink and gave
them vegetables instead. To these four young men, God gave knowledge and
understanding of all kinds of literature and learning. And Daniel could
understand visions and dreams of all kinds.
Scientists have found that regular and monitored fasting reduces risks
of cancer, heart diseases, diabetes, insulin resistance, immune disorders, and
more generally, the slowing of the aging process, and the potential to increase
maximum life span.
Let me share with you about the spiritual elements
behind fast, especially from the backdrop of our rich tradition.
Human existence in this world is experienced through
body. Minus body, man is not of this world. Man has two contradicting but
complementing principles behind his existence, viz., body and soul. Soul is
identified as spirit or mind. Hence, in every philosophical system, there is a
substantial section that deals with the explanations on the body-soul dualism
and monism.
In the third G’hanta of our Holy Qurbana we recite the
Pauline theology of the humbling of Eeso Mishiha by taking the mortal body. For
the Apostle Paul, a complete human being means, one with a rational, intelligent and
immortal soul and a mortal body.
Mortal body is meant for the life on this earth. What about
our life beyond this visible world? Do we have an existence beyond this world?
Is there a life for us without our body?
Christianity is a way of life that teaches us to focus on a
life beyond our normal sense and sensibilities. It urges us to strive for
perfect union with God. Without our body only, this union is possible. "It is the spirit that gives life, flesh is useless."(John 6:63) We
consider heaven as the abode of God, and Eeso clearly teaches us that there are
no bodily pleasures in the heaven: “For, when they rise from the dead, men and
women do not marry, but are like the angels in heaven.” (Mark 12:25)
There is no eating, drinking and merry-making in
heaven. Is it possible for us to have preparation for heavenly life, while
living in this world? Eeso answers the devil,”Man cannot live on bread alone.”
(Luke 4:4) In the heavenly life there is no pleasure as far as the body is
concerned.Body is of this world. Soul is of the other world. What we
have in the other world is what the soul really requires now in this world. Any pleasure
that is of the body will stop us enjoying the life in the other world. It is
with this view that abstinence from bodily pleasures became a very important
spiritual exercise among the followers of Eeso Mishiha from the beginning of
Messianic Age.
Christians of the first couple of centuries had hoped that
Mishiha was coming soon. Hence they lived a life of preparedness. But when the Church became a glorified church, this attitude slowly diminished. This was the
reason why people started going to wilderness. Wilderness was not a place for
bodily pleasures. They hardly had food and drink. They spent time in singing
psalms and lived in total insecurity. Wilderness made them realize that
everything in this world is passing. Monks of the deserts and monasteries
trained themselves for a life in the other world.
Fast is a training time for our life in the other world. It is nothing but a dress-rehearsal for the heavenly life. It is the perfect understanding of the spiritual significance of our existence in this world. It is neither because somebody else fasted nor because the Church insists us to fast that we fast, but by clearly knowing about our future that we observe fast here on earth.
Let us look at the fasts in our tradition. Mar Toma
Nazrani Tradition gives utmost importance to fasts. We have several types of
fasts. We have seasonal fasts and non-seasonal fasts. Among the seasonal fasts,
the most important ones are 50-day fast, 25-day fast, 15-day fast, 8-day fast
and 3-day fast. Wednesday fast and Friday fast are the non-seasonal fasts. What
are the significances of all theses fasts?
In all the four seasonal fasts, the last days are
the most solemn feasts of our tradition.
At the end of the 50-day fast, we have the feast of the Great
Resurrection. At the end of 25-day fast, we have the Nativity of Mishiha. At
the end of the 15-day fast, we have the assumption of Marth Mariam and at the
end of the 8-day fast we the feast of the Nativity of Marth Mariam. These are
the four most important events that happened in this world. Hence, in all these
cases fast is a prelude to a great feast. In other words, fast is nothing but
an advanced feast. 3-day fast is an alarm which reminds us the commencement of
the Weeks of Great Fast after three weeks. Thursday following 3-day fast is
again a great day of solemnity.
Sunday is the day of the Lord, whereas Friday is the day of
the Church. It is not because Eeso Mishiha was crucified of Friday that we
fast, but because it is the brithday of the Church. Church is heaven on earth
and hence we celebrate the birthday of the Church by fasting. Similarly,
Wednesday is the day to honour Marth Mariam. Many popular Marian feasts
originated in Eastern-rite Catholic liturgies, especially in the Greek Church.
Indeed, a close look at the prayers used in the Roman rite's occasions for honoring
Marth Mariam reveals that many simply are translated paraphrases of their
Eastern originals. The Byzantine liturgy, in particular, is rich with Marian
hymns, odes, and prayers. And the same can be said of the Ethiopian and Syriac
Churches as well. We fast on Wednesdays to symbolically participate in the
heavenly life of Marth Mariam. Moreover, Marth Mariam is the only human being who
lived on earth and led a heavenly life even with her body.
Fasting is the nature of God. Hence, fasting has spiritual
results only if we obey the commandments of God. In the book of Zechariah, Yahweh
asks: ‘When you fasted and mourned in the fifth and seventh months for the past
seventy years, was it really for me that you fasted? And when you were eating and drinking, were
you not just feasting for yourselves?” (Zech 7:5-6) Yahweh preferred
administering true justice, showing mercy and compassion to one another to
fasting.
We read in Isaiah (58: 6-7),
“Is not this the fast that I choose:
to loose the bonds of wickedness,
to undo the straps of the yoke,
to let the oppressed go free,
and to break every yoke?
Is it not to share your bread with the hungry
and bring the homeless poor into your house;
when you see the naked, to cover him,
and not to hide yourself from your own flesh?"
to loose the bonds of wickedness,
to undo the straps of the yoke,
to let the oppressed go free,
and to break every yoke?
Is it not to share your bread with the hungry
and bring the homeless poor into your house;
when you see the naked, to cover him,
and not to hide yourself from your own flesh?"
Hence, fast is not an external action. It has to
come from within, spread to all our actions and raise us to the heavens.
Fast is not a period of sadness, it is a period of enjoyment.
It is a period of enjoying heavenly bliss. It is not the period for wearing a gloomy
face and attending Way of the Cross, but rather, is the period of celebrating
the Holy Qurbana and the Liturgy of the Hours in the most solemn manner
possible. It is the time of being with God in His temple. A clear example is
the arrangement of readings in our tradition. During the seven weeks of great
fast, in the first week, in the fourth (middle) week and in the seventh (last)
week and on all Fridays, we have four readings from the Scriptures for the Holy
Qurbana. An obvious indication of the solemnity of the celebration of the Holy
Qurbana, is the number and length of the biblical readings. It is an irony that
passing through the stations of the Cross is a great experience for us than
using the permitted biblical readings during the regular Holy Qurbana.
Having said that fast is not a period of sadness and it is a
period of enjoyment, how do I justify it. Eeso says: When you fast, do not put
on a miserable face as do the hypocrites. They put on a gloomy face, so that
people can see they are fasting. I tell you this: they have been paid in full
already. When you fast, wash your face and make yourself look cheerful, because
you are not fasting for appearances or for people, but for your Father who sees
beyond appearances. And your Father, who sees what is kept secret, will reward
you.” (Matthew 6:16-18). Nowadays we start the Fast with an ashing ceremony.
This has no basis as far as the teaching of Eeso is concerned. It was never part of
our tradition. In the New Testament era, it is the glory in heaven that is
aimed at instead of the sentimental pious exercises which exploit the weaker
sides of the faithful. It is the Resurrection that is important for us rather
than the Passion.
Celebrating the feast using food and drink is not a
typical eastern tradition. Rather, in the feast, the liturgical celebrations
are more important. Lengthy and repeated readings and services and prayers add
to the solemnity of the feast. They are nothing but the heavenly experience
brought to the world. Food and drink come as the last item. Hence in the fast also, more than not eating or drinking
or taking part in any bodily entertainments, it is the spiritual entertainments
that are more important.
Fast is not a period of big NOs. It is a period of YES to the
Liturgical celebrations. In the heavenly life there is no pleasure as far as
the body is concerned. If fast in the Old Testament was a sign of repentance,
in the New Testament it is for acquiring the divine qualities and is equal to
the heavenly life.
Fast is for purifying the heart. It is for humbling
ourselves in the presence of God in the heavenly kingdom. We know the parable
of the Pharisee and the Tax Collector (Luke 18: 9-14). The Pharisee stood by
himself and prayed: ‘God, I thank you that I am not like other people—robbers,
evildoers, adulterers—or even like this tax collector. I fast twice a week and
give a tenth of all I get.’ “But the tax
collector stood at a distance. He would not even look up to heaven, but beat
his breast and said, ‘God, have mercy on me, a sinner.’ But we know, the tax
collector, rather than the other, went home justified before God. St Paul warns us not to be mistaken in thinking that contempt for the body is a sign of holiness.(Col. 2:20-25) Fewer kilos do not mean more Spirit!
Fast is a precursor to heavenly life. It is a period of
thrill and excitement. It is a time for purifying the body. It is the
preparatory period for the heavenly life. How do we purify our body? To purify
our bodies there is nothing on this earth that is comparable to the Holy
Qurbana. The Holy Qurbana we celebrate everyday is the experience of heaven on
earth. It is not the linguistic styles or the instrumental music that is making
Qurbana a heavenly experience, but rather the real and authentic celebration
with clean hearts and pure thoughts. Styles and music are more related to
sensual pleasures. That is the reason why Church teaches us not to use
unauthorized music, words or actions in the Qurbana. It is neither the
creativity of the priest nor the professional displays of the choir that is to
be enjoyed but the creative role of Qurbana itself in our life.
The purpose of fasting is not to suffer, but to guard against
gluttony and impure thoughts, deeds and words. Fasting must always be
complemented by charitable works and increased prayer. To engage in fasting
without them is practically useless. Holy Qurbana reminds us everyday the
purpose of fasting and leads us through the fruits of fasting, the heavenly
life. Let me bring to your notice the specific references in our Qurbana about
purifying our body which is equivalent to the experience of fast?
In the first Slotha on Feasts of our Lord and other
important Feast days the priest prays: “With clean hearts and pure thoughts may
they (those who firmly believe in Your name and earnestly confess that faith)
offer You priestly ministry and always praise You for the salvation that You
have mercifully granted...”(p17)
The Marmitha on ordinary days declares in no
uncertain terms who should fast and for whom it is beneficial.
:
Lord who may abide in Your tent? Who may dwell on
Your holy mountain?
Lord, help us stand at Your altar with holy
thoughts....
Who does not slander a neighbour, does no harm to
another, never defames a friend
Who disdains from the wicked, but honours those who
fear the Lord;
Who keeps an oath despite the cost
Lends no money at interest, accepts no bribe against
the innocent. Psalm 15 (p 22)
Before reading Gospel, the celebrant prays : “Sanctify our
souls with Your truth so that we may be faithful to Your words and obedient to
Your commandments” (p 33)
In the hymn of the Mysteries, we can understand how we can
live the heavenly experience. We pray, “by prayer, fasting, and contrition, let
us find favour with the Father, the Son and the Holy Spirit.” (p 43)
Before the Creed, as the celebrant approaches the entrance of the Madbaha, he prays,"Lord, our God, Grant that we may enter the Holy of Holies with clean hearts and pure conscience.May we stand before Your altar with devotion, diligence, and purity." This would probably be the best prayer one can have during the period of fast.
Before the Creed, as the celebrant approaches the entrance of the Madbaha, he prays,"Lord, our God, Grant that we may enter the Holy of Holies with clean hearts and pure conscience.May we stand before Your altar with devotion, diligence, and purity." This would probably be the best prayer one can have during the period of fast.
There are four supplication prayers in the Qurbana
of Mar Addai and Mar Mari. In all these supplication prayers (Kusappa), the
proper attitude of any one who wants to be in heaven is mentioned.
In the first Kusappa, the celebrant prays: “Lord, God, Jesus
Christ! Regard not the multitude of our sins, nor anger at the depth of our
evilness. Let this Qurbana help us to wipe away our transgressions.” (p 46)
In the second Supplication Prayer, the celebrant
prays: “Lord! Free our minds from every impurity, evil-doing, jealousy, deceit,
and hatred. Instill in us, through Your mercy, love and unity among ourselves
and with all the other people.” (p50)
In the third Kusappa, the celebrant prays quoting Isaiah 6:5: “My lips
are unclean and I live in the midst of people with unclean lips. My eyes have seen the King, the almighty
Lord. How awe-inspiring is this place where today I have seen the Lord face to
face! This is none other than the House of God! Lord, may Your mercy be on us.
Clean us who are unclean and sanctify our lips.” (p 52)
Finally, in the last supplication prayer, the
celebrant prays: “Lord, O God! Deal with Your people and me, Your unworthy
servant in accordance with Your mercy and the abundance of Your goodness. Do
not judge me in accordance with my sins and transgressions. In Your mercy, may
we be made worthy, through the Holy Body that we may receive with true faith,
for the remission of debts and forgiveness of sins.” (p 55)
Penitential Psalm at the beginning of the Rite of
Reconciliation is most befitting.
Have mercy on me, O God, in Your
lovingkindness.
In Your great compassion, wipe away my sins.
In Your great compassion, wipe away my sins.
Wash away my iniquities and cleanse
me form my sins.
For, I am aware of my sins and
those are always in front of my eyes
I have sinned against You, in Your
presence I have committed iniquities
You are just in Your words, Your
judgement is impeccable
I was born in sin and I was a
sinner since conception
Sprinkle me with hyssop, I will be
cleansed. (p 58)
In the final incensing, the celebrant prays: “O
Lord, Our God! Wash me from my iniquities and fill me with the divine fragrance
of Your love.” Crossing the hands across the chest, he continues to pray:
“Forgive me all my sins and offences, known and unknown to me.” (p 59)
During the Penitential Karozutha, the deacon announces: “With
pure hearts and true faith, let us recall His passion and His Resurrection.”
(p 64)
The celebrant prays after the Karozutha: “In your
mercy, make us worthy to receive this gift in all purity and holiness.” (p 66)
He prays again: “Lord, our God, make us worthy to be in Your
presence with the confidence You have mercifully bestowed on us. Enable us to
stand in Your presence with cheerful face and pure hearts.” (p 66)
After the holy communion and after consuming wine and water,
the celebrant prays:
“O Christ, hope of all mankind, sanctify our bodies by Your
sacred Body, pardon our offences by Your precious blood and purify our
conscience with the hyssop of Your compassion.”
During these weeks of Great Fast, let us seriously reflect on
fast and its spiritual significance. What are the ways in which our fast can be
more effective? Always proud of being a member of this great Church, I wonder
at the step-motherly treatment given to the Holy Qurbana, which is the most
sublime prayer we can have here on earth, which is the real bringing down of
heaven on earth. If we can have 10-day Rosary Celebrations every year, why
can’t we have at least 5-day Solemn Holy Qurbana celebration? If we can have
the Way of the Cross during every Monthly Recollection and during every week of
the Great Fast, can we not celebrate the Raza, more than once a year?
Why are we very anxious and disturbed, if the duration of the Holy Qurbana on
ordinary days is extended beyond 35 minutes? Why do we have Bible Services and
Prayers Services on the eve of major feast days instead of solemnly offering
the Liturgy of the Hours?
If the aim of our life is a life in heaven, here it is. You
observe a meaningful fast, celebrate the Holy Qurbana, you are already in
heaven.
(Talk for Monthly Recollection at Dharmaram College on March 10, 2012)
(Talk for Monthly Recollection at Dharmaram College on March 10, 2012)