Discover how fasting purifies the soul and mind, preparing us for true theology, according to the Holy Fathers.
In the time of Saint Gregory the Theologian, the daily conversations of the citizens of Constantinople revolved around theological matters concerning the Divinity of Christ and the doctrine of the Holy Trinity. To our ears, such discussions might sound like a good sign, an indication of spiritual devotion. Yet, somewhat surprisingly, Saint Gregory of Nyssa regarded these discussions as a kind of illness, describing them as “frenzy, madness, an epidemic that causes damage to the mind.” (Saint Gregory of Nyssa, On the Divinity of the Son, P.G. 46:557). Why was this so? For the same reason that we would condemn, for example, a veterinarian who undertook to treat a seriously ill human being. In other words, the citizens did not possess the necessary theological knowledge to deal with such profound and serious matters of faith. And one can only imagine the things they might have said!
Saint Gregory the Theologian, having this situation in mind, said to the people of Constantinople: “It is not for everyone to theologize.” Theology is not something cheap. It is not for those who crawl upon the earth. It is not for everyone, nor is every moment suitable for theology. Those who are capable of theologizing are those who have freed themselves from the mire of the passions, those who have purified their minds of evil things. When we theologize without fulfilling these conditions, it is as though we were mixing the fragrance of holy myrrh with filth (Theological Oration I, P.G. 36:37).
“The good man brings forth good things out of the good treasure, and the evil man brings forth evil things out of the evil treasure” (Matthew 12:35). A pure soul and a pure life produce a pure mouth. An impure soul and an impure life produce an impure mouth. And all this is connected with our diet.
“The inhabitants of Sodom and Gomorrah, because of excessive eating and drinking of wine, were led into debauchery” (Ezekiel 16:49). Excessive eating and drinking of wine shaped a mind dominated by passions, which led them into debauchery. “And do not get drunk with wine, for that is debauchery” (Ephesians 5:18). “Where the devil does not go, he sends wine,” says a proverb. Imagine eating and drinking and then engaging in theological discussions.
Fasting, therefore, is essential for theological thinking that is as correct as possible. After all, we can see this for ourselves in practice. We think differently when our stomach is empty and we are hungry, and differently when our stomach is full.
The stricter the fasting, the more easily and thoroughly the soul is purified, with the result that it produces better theological thoughts. Saint Gregory Palamas connects the words of the Apostle Paul, “Though our outward man is perishing, yet our inward man is being renewed day by day” (2 Corinthians 4:16), with fasting. Although the body grows weaker through fasting, inwardly the soul is renewed. And Saint Gregory added: “As someone has said, well nourished flesh does not produce a subtle mind. Thus, when the flesh grows weaker through fasting, the mind necessarily becomes more refined. Fasting drives away the darkness that excessive eating brings upon the soul and brings clarity to the soul and the intellect” (Saint Gregory Palamas, Homily IX, “In the Time of Fasting and Prayer,” P.G. 151:105). And fasting makes the mind capable of and suitable for theology.
The theology of our Holy Fathers did not come from “tables” and “beds,” from fine dining, excessive eating, and a comfortable life, but from fasting and keeping vigil. At the very least, if we are unable to theologize, let us read the words of our Holy Fathers with attention and humility.
Next in this series: Is Fasting Required Before Holy Communion?
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