A brief annotated timeline of fasting in Christian writing.
By William R. Horne
The first time in my Christian life I participated in a fast of any type was my freshman year of college.
Despite my growing up in a church body and faithfully following Christ since the age of 7, I had never fasted nor heard of fasting in the Christian context (outside of my Catholic friend who gave up Oreos for lent…ruff stuff).
This first fast was both a deeply spiritual fast for me and the first time I truly experienced hunger. It was Christmas break of my freshman year and I was at home wrestling with the weight of “my whole future ahead of me.” As I began to widen my realm of Christian influences, I had discovered fasting. So without knowing much other than I was stressed trying to figure out the future -I set out to go 40 hours with just water (40 hours that like a Jesus 40 days right? Seeing how he is the God-man and all).
Saving you from the boring details, I made it through those 40 hours hopefully a better man. From there I set out to learn more about this ancient Christian practice of fasting that I had seen in the biblical text but not in my church practice. Through the rest of my college time, I had participated in many more fast, including two 21 days fast with the church body I was serving at the time. Today I practice regular fasting during the week.
Below is an annotated timeline of writings throughout Church history mentioning fasting. As complete or incomplete this timeline is it was helpful for me to see some of the development of this practice throughout history. Take a look and tell me what you think.
70–140: Didache: The Teaching of the Twelve Apostles
In the early church, fasting is clearly a discipline that is taken seriously. In the Didache we see fasting taking an integral part in the Christian life from fasting before baptism to fasting regularly twice a week (of course not the same days as the Pharisees). There is no questioning of the importance of fasting here.
90–140 Shepherd of Hermas
In the Shepherd of Hermas, it is written that the author receives revelation in fasting and prayer. The Fifth Similitude is written on the reward of fasting. Fasting is presented as an acceptable sacrifice unto the Lord. It is done out of a reverence for the Lord and must be accompanied with obtaining from evil and prayer. This is a good fast.
2nd Century The Early Gnostics
The Gnostics took an extreme off of Christianity speaking heresy that the body and physical is evil and the spirit is good. This led the Gnostics to the extreme practice of fasting to the point of starvation in some cases. This practice of fasting is unhealthy and not orthodox Christianity.
160–220 Tertullian — “On Fasting”
Tertullian takes an interesting tracing of fasting going all the way back to Adam and the command to fast from the tree of the knowledge of good and evil. He then traces it throughout the Old and New Testament which is very helpful. He then ends his work speaking against heresy’s concerning fasting. Tertullian makes a clear biblical case for the practice of fasting.
250–300 The Desert Fathers
The Desert Father’s where a group of hermit monks who lived in the desert of Egypt. They saw fasting as an essential practice to find God or see Him clearly. Fasting was part of their practice of Hesychasm, which means “quiet and still”. This included silence, solitude, fasting and praying.
330–379 St. Basil The Great -”On Fasting”
St. Basil did similar to Tertullian stating that fasting “is as old as humanity”. He believes fasting gives us the strength and power to pull down strongholds. It is a weapon we as humans have that must be used accompanied by repentance and prayer.
349–407 St. John Chrysostom
St. John Chrysostom expanded the definition of fasting in his work to a fasting of all parts of the body in disciplining them to see, hear, and go the right places. This brings more depth to the meaning of fasting beyond just the abstaining from food. Not that the depth of fasting wasn’t discussed before but St. John Chrysostom primarily speaks of this depth. Works tied with Fasting was very important to him.
400–460 Leo The Great
Leo the Great put the focus of fasting on “fasting from false doctrine”. He tended to spiritualize the practice of fasting calling for Christians to “rejects the food of error and the poison of falsehood.” He didn’t seem to have much focus on the physical act of fasting in my research.
525–606 St. John Climacus -”The Ladder of Divine Ascent”
St. John Climacus wrote a powerful guide to the practice of the devoted life to God and His Kingdom. In this, he makes it clear that the road of gluttony is destruction but the road of fasting is a power against evil.
1265–1274 Aquinas — “Summa Theologica”
Aquinas in his Aristotle thought brings a lot of questions of fasting to the table. He gives the practice of fasting a threefold purpose of killing lust, setting the mind on heavenly things, and to mourn sin. In his conclusion, fasting is a needed practice but there really is no uniform way or times to practice it. In the New Law, it is practiced upon the discernment of the individual. He however still encourages recognition of church fasting times and staying away from meat, eggs, and milk during a fast. He also notes that fasting is temporary and not an all in all.
1520 Luther — “A Treatise on Good Works”
According to Luther fasting is a good work used to kill evil. It is something not to be measured or bragged upon. He urges that people don’t forget this practice in the freedom we have in Christ or they might grow lazy about killing sin. Those who speak against it haven’t experienced it.
1536 Calvin — “Institutes”
Calvin calls Christians to both a lifestyle of fasting and also temporary more extreme fast. Fasting cannot simply be abstaining from foods but must be abstaining from sin. It is used to prepare us for better pray and meditation and humbles ourselves before the Lord.
1762–1773 John Wesley
Wesley preached on fasting a couple times and brought clear biblical support for it and the grounds by which we should practice it. It is a weapon in the battle against the devil, sorrow for sins, repentance, killing self-indulgence, and it helps us in our prayers. We learn to seek God in fasting and prayer. (Shout out to the Methodist out there — is fasting still practice regular in most Methodist churches?)
1834 Pusey — “On the Benefits of Fasting”
Pusey calls for the Church of England and the Catholic church to return to the practice of fasting. He thinks fasting has been destroyed through some of the Catholic traditions and has lost its commitment and proper practice. It also has been lost in the Reformations emphasis on freedom in Christ. It is of great spiritual benefit for our souls and needs to be practice authentically. He also calls out those who speak against fasting haven’t really experienced it (similar to Luther).
1966 Pope Paul VI -”PAENITEMINI (Apostolic Constitution On Penance)”
Unfortunately, it is hard to find many leading Protestant voices on fasting in the 20th Century. But in the Catholic circle fasting is still talked about. Pope Paul VI describes fasting as primarily a practice of self-discipline. Fasting is accompanied by prayer and alms. Fasting aims at the “liberation” of man.
1996 Pope John Paul II -”PENITENTIAL FASTING IS THERAPY FOR THE SOUL”
Pope John Paul II referred to fasting as “therapy for the soul”. He spoke some powerful words on the need for fasting but the rejection and confusion of it from affluent societies. This I believe is the major problem concerning fasting in American Christianity is we don’t know how to do without and for this we will be crippled spiritually.
Modern Day
It should be noted that in recent history many non-denominational and Pentecostal rooted church bodies practice regular fasting all with various conscious or sub-conscious theologies of why they practice it but the actual documentation is few and far between. It also should be noted I didn’t venture into any more recent Eastern Orthodox sources which could also be helpful in this study as they have practice fasting consistently throughout history.
I do believe fasting should be a standard Christian practice if the motive and theology behind the practice are correct.
We have seen throughout history that some have used the practice under a “works-salvation” theology and some did it so “God would listen to them”. These are not Christian fasting practices but pagan ideas of fasting.
Christian fasting is rightly centered on Jesus as sufficient as our intercessor before the Father.
True Christian fasting fast as a discipline of self-denial and focused listening to the Holy Spirit. This self-denial is a practice so that we will change and move not so God will change and move. Fasting is particularly helpful in times of fighting sins of commission and in times when we need to hear from God for direction.
Throughout history, fasting has been practiced in different ways all of which could be said to be faithful fasting practices but the main aspect of fasting has always been self-denial of food for a period of time.
I would love to hear your thoughts and experience in the practice of fasting (even outside of Christianity) and if any of you researchers out there have any helpful adds to the timeline please let me know. (Also Clap for a brother will ya?
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