by Bishop John C. Nienstedt

In a post Christmas cartoon sketch, Lucy approaches Charlie Brown to inform him with great excitement that her mother is taking her downtown to see the Christmas decorations. Charlie responds, “You’re too late. They’re already setting up the Easter displays!” I thought about the truth beneath that humorous exchange on Christmas night as I pulled out of my parents’ driveway. The radio announcer at that moment was reading a commercial for Valentine’s Day! And it wasn’t even December 26! But today’s secular culture jumps from one consumer holiday to the next without much reflection or inner preparation.

The joyful celebration of Christmas and Epiphany urges us to ponder the meaning of the love of God the Father in the gift of His Son, the Word-made-flesh. Recognizing how deeply we, as sinners, have been so richly and intimately loved by God, also prepares us for the Holy Season of Lent that begins March 1, 2006.

As we enter this Lenten Season, I wish to reflect on the meaning of “fasting” as a tremendous source of spiritual growth for our lives. First, I will reflect on the relevance of this practice for us today and then propose that we adopt the early Church practice of fasting two days a week, namely on Wednesdays and Fridays. (The Church only requires complete fast and abstinence on Ash Wednesday and Good Friday and abstinence on the Fridays of Lent.)

Voluntary fasting in our contemporary context can be approached in different ways. One might fast by only eating bread and water from sun up to sun down. Others might choose to maintain one main meal and have a salad or vegetables at the other times of the day. Still others might find that fasting can be done by avoiding food in between meals. Others might find that giving up coffee at their morning breakfast and a cocktail before dinner are definite forms of fasting. Whatever the formula, I encourage you to prepare to begin the practice this Lent and then consider continuing it throughout the calendar year.

As you know from current advertising, dieting has become a major industry in our overfed society. The South Beach or Atkins diets are just two of the many forms of diets that are out there. Weight Watchers and Lean Cuisine have built a whole industry around shedding pounds. But if we look at the size of people in our population, especially among our young, we know that dieting doesn’t work. Why? The question lies not with the availability of diets. The question lies in a lack of discipline. Most people are looking for that magical diet that will make them look great, feel energetic and lose their extra weight, without a simultaneous effort to curb their eating habits or step up their daily exercise.

The motivation for fasting is not just in how physically fit or attractive we might become. In point of fact, there is a constant battle between our bodies and souls in terms of which is going to dominate the other. We are constantly aware of our bodies saying, “feed me; give me a drink; I am tired; I don’t feel like exercising; I need to get some sleep.” In the modern culture, the need to comfort our bodies is winning the battle over the need to provide exercise for our souls.

St. Thomas Aquinas said there were three values for fasting: 1) to repress one’s concupiscence or strong desires of the flesh; 2) to atone for one’s sins; 3) to better dispose oneself to higher things. Ultimately, fasting is a question of turning away from our own selfish indulgences and turning back to God. That is why fasting is so appropriate for the season of Lent.

In 1966, Pope Paul VI warned of the dangers of having an overly legalistic approach to fasting. He reminded Catholics that the outward expression of fasting should always be accompanied by an inner attitude of conversion. He echoed the words of St. Augustine: “Do you wish your prayer to fly toward God? Give it two wings: fasting and almsgiving.” While attempting to reassert the internal value of fasting, Pope Paul VI simplified the regulations for external fasting and abstinence. Unfortunately, the pendulum never stays in the middle. It swings from one extreme to the other. From the heavy penitential practices of my youth, we now have a moratorium by most Catholics on fasting. I am afraid that many Catholics today, especially those among our young people, have completely lost an understanding and appreciation for the ancient practices of fasting and abstinence. On the other hand, the lives of the saints attest to that fact that fasting has always been a source of rich spiritual growth in holiness.

If you are willing to take on my challenge of fasting two days a week, I also have a further suggestion. Attach to your fasting a particular intention: the health of the tsunami victims, peace in Iraq, more priestly vocations, the renewal of our Church, the well-being of the sick and the suffering. In the same way, the time you give up in eating can be spent in prayer, even if it is only ten or fifteen minutes. In fifteen minutes one can easily say a Rosary, pray the Chaplet of Divine Mercy or read a chapter of a book. I have listed the top ten suggestions for a reading list in this issue of The Prairie Catholic, page 10. I recommend that you take fifteen minutes on each fast day to broaden your religious knowledge and devotion. May the Lord who began this good work in you, bring it to perfection!

God love you!

March, 2006

Falta Mucho por Recorrer

Por el obispo John C. Nienstedt

Al empezar esta temporada de Cuaresma deseo reflexionar en el significado de "ayunar" como gran fuente de crecimiento espiritual en nuestras vidas. Primero, reflexionaré como hoy en día esta práctica es tan importante en nosotros, y después proponer y adaptar esta práctica de ayunar dos días a la semana particularmente los miércoles y viernes, como se practicaba antiguamente en nuestra Iglesia. (La iglesia requiere ayuno y abstinencia el miércoles de ceniza, Viernes Santo y abstinencia todos los viernes durante la cuaresma).

En nuestro contexto actual el ayuno voluntario se podría ver de la siguiente manera. Uno puede ayunar comiendo pan y agua solamente todo el día. Otros escogerían comer una comida solamente y el resto del día comer algo ligero como una ensalada o vegetales. Otros pueden evitar comer alimentos entre comidas. Mientras que otros se sacrificarían de no tomar café por las mañanas y/o un cóctel antes de la cena. De la forma que le resulte, los animo para que se preparen para dar inicio a esta temporada de Cuaresma para que consideren continuar a través de todo el año.

Su propósito no es para vernos bien físicamente solamente y lo bien que quedaríamos. La realidad es que hay una batalla constante entre nuestros cuerpos y almas en términos de quien dominará al otro. Cada instante, estamos alertas cuando nuestro cuerpo nos dice: "dame de comer, dame de beber; estoy cansado; no tengo ganas de hacer ejercicio, necesito dormir." En la cultura moderna, la necesidad de calmar nuestros cuerpos gana la batalla sobre la necesidad de proporcionar entrenamiento a nuestras almas.

En 1966, Juan Pablo VI advirtió de los peligros del ayuno si se tiene un método excesivamente legalista. El recordó a los católicos que la expresión superficial de ayunar debería ir siempre acompañada por una actitud de conversión profunda. El repitió las palabras de San Agustín: "¿desearías que tu oración te lleve hacia Dios? Limosna y ayuno."Mientras intentaba reafirmar la importancia interior de ayunar, Pablo VI simplificó las reglas de ayunar y abstinencia para su uso externo. Desafortunadamente, el péndulo nunca permanece en medio ya que hay cambios bruscos. De las muchas prácticas penitenciales de mi juventud, ahora en día hay un escaso cuando se refiere a ayunar. Temo que muchos católicos, especialmente los jóvenes, han perdido un entendimiento y aprecio por las prácticas de ayuno y abstinencia que se hacía antiguamente. Por otra parte, la vida de los santos atestigua que ayunar siempre ha sido una fuente de crecimiento espiritual en santidad.

Si usted esta dispuesto a tomar mi desafió de ayunar dos veces a la semana, le tengo otra sugerencia. Añadir una intención cuando vaya a ayunar: ejemplo, por la salud de las víctimas del Tsunami, paz en Irak, por más vocaciones al sacerdocio, por la renovación de la Iglesia, el bienestar del enfermo y los moribundos. De la misma manera, el tiempo que usted sacrifica de no comer, podrías rezar, no importa si lo haces por diez o quince minutos. En quince minutos uno puede recitar o rezar el rosario. En esta edición del Prairie Catholic he enumerado diez sugerencias más sobresaliente lista para leer. Recomiendo que tome quince minutos cada día para ampliar su conocimiento y devoción religiosa. Que el señor que empezó el buen trabajo en usted, traiga la perfección en usted.

March, 2006