Some of us don’t fast. Some of us fast for the wrong reason. This is the first of a few posts on FASTING. Bring your thoughts to the table, and stick with us until the end. I promise, you’ll see Fasting in a new light.
Here are 5 Poor Reasons to Fast, and the “inner monologue” that may follow one’s rationale. Can you see yourself or someone you know in the following?
1. To lose weight.
(inner monologue) Oh, if I could only lose these last 8 pounds. I know, I’ll kill two birds with stone, and fast. It’ll be like a diet, only it’ll make God happy, and me feel better about myself at the same time.
2. Because other people are fasting.
(inner monologue) I’m going to look like such an pathetic loser if I don’t join in this fast with my group. There’s going to be an awkward silence if or when I don’t have something to say amazing to say about my fast.
3. To prove something to yourself.
(inner monologue) It’s just time for a change. I’m ready for God to do something BIG. Really Big. There’s nothing like fasting to give God the signal that I’m ready to follow his lead. This time I’ll try for 5 days.
4. To attract positive attention.
(inner monologue) I like to tell my friends when I fast…to keep me accountable. But it makes me feel encouraged to just tell them about it, I must admit. Hopefully, it encourages them.
5. To feel more spiritual.
(inner monologue) Sometimes when I’m going through a dry period spiritually, I like to crank it up a notch, and give food the boot for a while. I want it to sort of give me a boost, and start a fire for God in my heart.
Have you ever thought any of these things? What has been your inner monologue, or dubious reasons you’ve heard for fasting?
I’ll be address each one of these, and your comments, in the next post. Can you think of a bad reason to fast?
TO BE CONTINUED…
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I invited Shane to post here, chiefly because I feel a kinship to Shane. The artist and the spiritual formation learner I am jives so nicely with Shane’s outlook, and what he does as his life’s work. Writers, artist, thinkers, creatives, musicians, and so forth bring vital perspective to Christian Spirituality, and walking with God. Shane tends to this group, which is not an easy task.
Shane Tucker
Who is SHANE TUCKER?
Shane lived in Ireland for eleven years with his wife, two daughters and son. Visit his site. He works with the arts, spiritual disciplines, evocative messengers, and symposiums to engage people in their journey with Christ. He is passionate about seeing people live into their purpose in life, and he finds applications for that as a ‘soul friend’ (spiritual director) via Soul Friend (www.ArtistSoulFriend.com). He can be reached via either website or at shane dot tucker at gmail dot com.
Please enjoy Shane’s post, and feel free to offer your insights, comments, or questions.
Aesthetic Spirituality by Shane Tucker
“Art enables us to find ourselves and lose ourselves at the same time.” -ThomasMerton
We have an innate quality to notice beauty at every turn. To know that something is ugly or unattractive we must, of course, know that true beauty exists . . and in some way, to have experienced it. We resonate most strongly with that which seems to offer wholeness or a sense of completeness to our lives. That resonance may also be experienced as a deep hunger. Seldom do we know ourselves well enough to be able to express those yearnings in a coherent fashion. Itʼs in those times we need a bridge – something enabling us to connect, to integrate disparate elements into a whole. . . into a sense of being whole.
Art – any method or medium of creativity – can often serve as this necessary bridge, this connection, between what we know and what we long or yearn to know. Art gives us the tools, the words, the motion to live into what we sense is already there, but as of yet remains unseen. In this sense, art itself is a means by which we find ourselves by moving beyond ourselves. Through art (the highest sort) we are transported into places and spaces where we can lose ourselves. Itʼs a gift to be fully present to, and fully absorbed into, a situation or individual where weʼve forgotten to be concerned with our own desires or even aware of our image before others. Iʼve had a few experiences like this directly and by extension.
One of those experiences occurred three summers ago while I was attending a festival of creativity in middle England. I sought out a band I wanted to become acquainted with and unexpectedly, during their set I was in continual awe. Through their skillful use of music and visual elements, I was caught up in the moment and I forgot myself. Classic. Iʼve had similar experiences standing on green, broad, bald hilltops around Ireland as I drank in the arresting landscape around me. Another example are Christmas mornings since my three children arrived on the scene. Experiencing the uninhibited enthusiasm and joy demonstrated by these little people as they open gifts and share their excitement with the family – these are moments of pure bliss.
In times such as these we are given the gift of losing ourselves . . more specifically, concern for ourselves. The end, however, is not the experience of forgetting oneself in beauty, wonder, and awe; or even that of knowing a deep resonance which affords us the equivalent of tonal tonic through lifeʼs journey. Itʼs knowing Him. I hear, see, touch, taste and feel the Creator in this God-saturated existence called life. Heʼs made Himself ever- present in the created order and ever-accessible. He has, in fact, painted Himself into the portrait, written Himself into the narrative and sung Himself into our lives – even into existence, in Jesus Christ. When we recognize His overtures of love, our moment is to respond whole-heartedly, in trust, recklessly abandoned. In His hands, we then become the artwork by which He invites others to lose and find themselves in Love.
“Those who want to save their lives will lose them. But those who lose their lives for me will find them.” – Jesus, Matthew 16:25
About 500 years ago there was this spat. At the time, having your sinsforgiven was a sort of pay as you go thing. It was a bit like a toll road.
The toll booth worker was the Priest. If you bought “indulgences” the Priest could better settle up your debt with God.
Handy little business model, especially when folks hope to avoid damnation, right?
This became rather upsetting. So these Reformer types started protesting. It was not so much to split from the Church, but to transform it–at first.
Of course, men can get pretty riled up about their new fantastic ideas (ever seen that?), and before anyone realized it, a huge split…others might say a heresy or rebellion… was cemented into place in history–forever changing the landscape of Christianity.
Spiritually speaking, some good was gained (and Catholics adjusted to these grievances by the 1960s with Vatican II), but as more and more people are beginning to realizing now, some very good and important things were lost because of going this route.
So, what is the real purpose of a priest, or priest-like figure? Is it necessary? Can absolution of sin come from a man in a white collar? What about a teenager in a crew neck? Or a lady with a scarf?
Drum roll, please…..
Oh! Wait! Before, you start gathering firewood and a sturdy stake for my conflagration, please hear me out the entire way. (Then have at it; I’d like to hear from you.)
The I Timothy 2:5 “one mediator” verse is often used to underscore that Christ alone can forgive sins and be our mediator to God. It’s true. This was the mission of the Christ, Jesus of Nazareth.
But Protestants have, by the over-reactive trailblazing of the Reformers, missed quite a bit of the spiritual benefits of what Jesus’ brother James talks about:
James 5:16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective.
What is James saying…that confession and other believers’ prayers are powerful and effective against sin? Yes.
GASP.
Okay, not a total gasp. But how does this play out? You may wonder…
This confessing to each other is not the same as be able to actually take Jesus’ place (obviously). James shows us that confession to each other works. It does something important. God wants it to be done this way.
It absolves us (because God absolves us). So, it is true that we personally experience the relief of our guilt being removed. We experience, in real terms, the agency of God’s forgiveness of our guilt. Someone is there beside us, standing in the gap for us, so we can be reconciled more thoroughly, more completely than we can experience it otherwise. It is God’s work; and we are agents of his ministry.
These confessors to whom we confess become a flesh and blood representation of God’s love that promotes gracious forgiveness and offers wholeness. It offers us freedom from guilt (felt guilt, and feeling or thinking as if Christ‘s work is not complete). It puts flesh on our spiritual justification.
It seems we can’t handle our sin on our own too well, at all.
We are sinful, and it’s not a private matter.
Just confessing to God, and keeping our mistakes and sin to ourselves, is not the recommendation and requirement of Christ’s disciples.
The Community of God (i.e. the Church; our brothers and sisters in the Lord) plays a vital role in our spiritual growth and growth in grace. Confession ushers in that felt healing of the sin and guilt which weigh us down, and disables us.
Our sin is a rejection of community (aka The Bride of Christ) and an act of selfishness.
Our sin is a destructive thing. Socially and spiritually destructive.
Confession and absolution, (the kind you might say/declare out loud to another person) restore us at a core level. To ourselves, to God, and to community (aka The Bride of Christ).
In this way, we act not as God, but on God’s behalf. We minister.
It is simply true that he forgives us. We concur and offer social restoration, and remind the confessing one of God’s gracious work and love for us.
We minister to each other, on equal footing, and we may offer God’s grace to a brother or sister who cannot yet properly apprehend it. We can accept their confession and offer forgiveness, so we speak the Truth of God’s Kingdom into their life. We help set the captives free. (Not because God can’t do it without us, but because he wishes to use us this way.)
YES. We may say, “You have confessed, and you are forgiven. God absolves you. I, too, forgive you. Go in peace, and rest in his love.”
Please offer this to others. Ask for it on your behalf, too.
Will you comment on this topic, please? Your input is vital on this one. Thank you.
photo/link by Rolf Potts. (St. Petersburg, Russia Midnight sunset near Nevskii Prospect)
(I’ll be a professorial substitute on Thursday, and I’m really looking forward to it. Below is the prayer from Dr. Laurie Mellinger’s lesson plan for that night. It’s the Benediction Prayer.)
I post it today for your personal reflection. Sometimes we don’t make the time to collect ourselves this way. Here’s a our chance today. Maybe it’s also something you’d like to share with someone else.
We don’t just have upon us a crisis of faith, but also a crisis of faithfulness.
We’ve been reviewing Francis Chan’s book Crazy Love. I encourage everyone to read it. It’ll do you good. Also, it makes an interesting and thought-provoking small group study, or Sunday School class.
"Crazy Love" by Francis Chan
This last lesson was on Risk and Faith. Chan asked everyone to do something in their regular life that requires faith. He asked that we abandon the typical planning we do to minimize our risk. We should do something others could think of as silly, and allow ourselves to live and act in a more vulnerable way. We shouldn’t rely in our stuff to satisfy us. We should live bigger lives.
Along the same lines, Rolf Potts leads this sort of recommended simpler type of lifestyle. He calls it vagabonding. (I found out about Rolf through the Tim Ferriss site. Thank you, Tim.)For Potts, a travel writer, his style is not just a method of travel, but a way of life. It’s unlike the American way of life, because it does not trust in stuff.
I’ve wondered if it’s the case that in America we seem to act like “in god we trust” refers to the money itself, or the things we can buy with it.
We do a lot to feel safe. We buy insurance to minimize various kind of threats. We buy things we feel sure will help us, or at least soothe us. What is the lasting consequence of this approach? A false sense of control? Feathering our pillow of self-sufficiency? Other things…
Rolf Potts takes the theme of traveling light to a whole new level, as he now begins hisNo Baggage Challenge: Traveling to 12 countries in 6 weeks—With NO baggage (not even a man purse/satchel). [His blog details his travels, and his packing techniques are also quite useful.]
The journey of faith is the same way. When we seek out the comfortable, and we travel heavy, by preparing (mentally or physically) for every potential event, challenge, or threat–something important gets left behind. Perspective for one thing. But what else?
In the life of faith, “taking nothing for the journey” means that one must trust in God’s provision (and hisway of providing), trust others, and build relationships. It’s not about what we’ve packed (prepared) for, it’s about the trip itself. It’s about being brave, and opening up to others, and the experience of not being weighted down (both literally and figuratively) by our presuppositions: What we think the trip should look like, and feel like.
You don’t like bumps, you say? Sorry, it’s bumpy. You just might have been insulating yourself. For some perspective… Think: padded cell.
The spiritual journey (journey of faith) is undertaken so optimal preparedness is removed as an option: It’s a method of living, not to be comfortable, but to survive, live, and eventually thrive, where you are, as you are. You come as you are. When the going gets tough–and it will–you stay. [The only thing you “plan on” is love and loyalty.] You work it out. You don’t let yourself have but that choice. You live has though you don’t have a chance/option to flee–like we are too often ready to do. We trust others, and God with abandon, despite the risks, or pain that may/will come.
Why? Because it is the surest way to growth, more rewarding experiences, and a sense of being in a Story bigger than yourself and your self interests. In spending ourselves, we gain our lives.
When we take a risk to help or love (without examining the our potential losses, and assessing all the personal risks) we live by and in faith, not by sight.
[Now, realize, I’m not talking about a life of folly, or veritable reckless behavior. I’m talking about being okay with discomfort, and sacrificing the known and manageable, for something greater at stake.]
What could that look like for you? Please-Leave your ideas.
Maybe giving away the extra car to someone who needs it? Opening up your home for someone else to live in? Inviting a family to your home for supper once a week? Using a paycheck to buy someone groceries?
What kind of faith will you live by?
In this sense, a little pain goes a long way. Soon, our sights move away from ourselves in pursing selfless faithfulness.
