Self-indulgence clutters our lives

February 26, 2006 -- Eighth Sunday in Ordinary Time

By Bishop Robert Morneau

	Bishop Robert Morneau
	Questions for reflection: 1. What role does fasting and mortification play in your spiritual life? 2. Why is self-indulgence so dangerous to our life of discipleship? 3. What is God asking of you by way of mortification?

In this ordinary time of the Church year we do well to ponder one of the "ordinary" practices of the Christian life: fasting, mortification, asceticism. Though ordinary, this means of spiritual growth is not popular. In fact, for many it might be labeled "extraordinary." But since Lent is just around the corner and since "fasting" is mentioned four times in the Gospel today, we should give it some serious attention.

L e n t
• Everyday People, Everyday Faith articles
• Other Lent articles

Why is it, the Gospel relates, that the disciples of John and the Pharisees fast and the disciples of Jesus do not? Jesus uses two images to deal with the question. First, it is inappropriate to fast when one goes to a wedding. The occasion demands that one would eat and drink with those gathered. Second, Jesus speaks about new wine and its proper storage. Fasting too has its proper function at the proper time.

So why fast, why deny oneself, why take on practices of voluntary suffering? Here are several authors who offer their insights into the discipline of mortification.

"Mortification (the facing of death in the things of life) is, therefore, to give us both clearsightedness and discernment with regard to the things that really matter" (Alan Jones). Fasting helps us to see; self-indulgence blurs our vision and clutters our lives. When the appetites do not have sway of our will, we have prepared the ground for making good choices. Again, it must be noted, grace is also needed - the grace of wisdom and good judgment. But even when these graces are offered, they cannot not be received and exercised when self-indulgence dominates our lives.

And what are the things that really matter? Essentially, one thing: relationships. By refusing a life of indulgence we are better prepared to be present to others in their needs and in their love. A disciplined life is a free life, a freedom that sorts out what is really important. A disciplined life puts first things first.

"My mortification consisted in breaking my will, always so ready to impose itself on others, in holding back a reply, in rendering little services without any recognition, in not leaning back against a support when seated, etc." (St. Therese of Lisieux). Mortification and fasting are not ultimately about the body. Rather, asceticism is striving to put our will in alignment with the will of God. So easily we want to control life; we want to do it my way. Fasting and discipline dispose us to be obedient to whatever God asks of us.

"Christian asceticism is always distinguished by two guiding marks: its motive is not a desire to acquire superior merit, or to achieve self-improvement, but an impulse of pure love; and it begins, not with the body, but with the spirit" (Brigid E. Herman). In our first reading today from Hosea, we read about God leading us out into the desert, a place of significant mortification. And why? To speak to the human heart about mercy and love. This is the reason for the discipline: an increase in love.

And St. Paul, a man of extreme mortification and asceticism, reminds us, whatever good happens is due to God, not ourselves. And all this for the sake of fostering the new covenant in Jesus. And St. Paul concludes: ". . . the Spirit gives life." It is the Holy Spirit that impels us to fast; it is the Holy Spirit who sets us free to be obedient to the Father's will.

(Bp. Morneau is the auxiliary bishop of the Green Bay Diocese and pastor of Resurrection Parish in Allouez.)