"Fasting" from sin isn't a thing
The Temptation Of Christ, by Juan De Flandes
Sometime over the past few years, it became popular for Catholics to talk about fasting in a way that makes no sense and is foreign to Catholic tradition. Instead of speaking of fasting as Christ, Scripture, canon law, and the saints do (i.e., denying ourselves certain quantities of food and drink), modern Catholics have started suggesting that we “fast” from things like “being mean" or “criticizing,” or “impatience,” etc.
In other words, they have started speaking about “fasting” from sin. Even our shepherds are saying these things, including Pope Francis in 2021.
“For Lent this year, I will not speak ill of others, I will not gossip and all of us can do this, everyone. This is a wonderful kind of fasting,” the pope said, referring to a type of fasting “that won’t make you feel hungry: fasting from spreading rumors and gossiping.”
The USCCB posted a list with similar advice, as we are encouraged to fast from “hurting words,” “anger,” “complaints, “bitterness,” “selfishness,” and “grudges.”
Our spiritual fathers should know that “fasting” simply doesn’t work that way—scripturally, historically, traditionally, and even in Church law. A true fast is when we limit our intake of food and drink to a point where we experience bodily suffering. Unlike secular fasting, Christians fast for spiritual reasons, mortifying the flesh in order to subdue it, and subordinating our appetites to our intellect and will. Fasting from food and drink, and in a prescribed manner during Lent, helps us discipline ourselves, atone for our sins, and unite our sufferings to the sufferings of Christ in His Passion. The sustenance which we deny ourselves is not bad in itself; food and drink are good things, after all, and not inherently evil or to be avoided.
So the idea that we would think of “fasting” from sin is bizarre, because sin is nothing like food and drink. Sin is inherently evil, and sin must be avoided. There is no time or season in which we are permitted to sin, so “fasting” from sin seems an awkward proposition. Perhaps folks who speak of “fasting” from different sins and faults are using what they believe is a cute or clever way to catch the attention of Catholics during Lent; however, such a gimmick runs the real risk of obscuring the true meaning of a fast, perhaps even convincing Catholics that they are going above and beyond during Lent—even though avoiding and repenting from sin is a baseline, everyday obligation to begin with.
What little good may come from this novel approach to “fasting” is instantly negated by the fact that it only serves to confuse and misdirect an already poorly catechized Catholic populace.
Another thing we’ve confused and obscured, thanks to this non-traditional way of speaking, is the practice of “giving up” something for Lent. Remember that while the Lenten rules of fasting and abstinence are specific and binding on pain of mortal sin according to the dictates of canon law*, the “giving up” of something for Lent is voluntary. What you choose to “give up” for Lent is between you and God, and if you fail, you are not guilty of mortal sin.
Unfortunately, similar to how they distort the understanding of fasting, influential Catholics now encourage us to “give up” things like “being impatient,” “being lazy,” “judging others,” etc. Once again, this does not make sense. When we “give up” things for Lent, it’s another term for “offering” or “sacrifice.” When we offer sacrifice, we are offering something that is good, something dear to us, and something to which we have a right. We choose to “give up” things that delight us, offering them to the Lord, out of love for Him. We are generally able to resume the enjoyment of the things after Lent is over and the joy of the Easter season is upon us. In fact, that is part of how we rejoice in glory of Easter! No sweets for Lent (for example)? It should feel difficult. But now Easter is here! We feast, and we include the candy and cake!
I hope you can see how it doesn’t work if the thing we “give up” or “offer” to God is our sin. Certainly, we should, in the colloquial sense, “give up” (stop) our sins for Lent. Lent is a penitential season, and repentance and spiritual readiness—holiness—is the point. But repenting from sin and amending our ways does not reverse itself at Easter, and it should not be referred as a “sacrifice."
All of the above is how Catholics get very confused.
Please, let’s get back to a truly Catholic understanding of terms and practices. We are, without a doubt, one of the most abysmally catechized generations in all of Catholic history. Let’s take simple steps to turn that around, namely by being precise and clear in our definitions and understandings of our ancient and holy Catholic faith.
Have a blessed Lent, everyone!
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* To learn more about the difference between Church doctrine (unchanging truth) and Church discipline (changeable rules), go here.
