THINGS OLD AND NEW
By Ruth Powers
It seems that the secular world has recently discovered a practice that his been part of religious disciplines for millennia. Magazine articles, health and wellness blogs and social media feeds are full of material touting the latest diet and health trend — periodic or intermittent fasting. While modern proponents focus on the benefits of fasting for everything from weight loss to energy levels, followers of several religious traditions have known of its spiritual benefits for much, much longer.
The roots of fasting in our tradition go far back into the Hebrew Scriptures, where fasting was an important part of Jewish religious observance. It was practiced for a wide variety of reasons.

One purpose of a fast was to purify oneself in preparation for an important spiritual event. Moses fasted for 40 days while preparing the tablets of the Law (Exodus 34:28) to present to the Hebrew people. Elijah fasted for 40 days as he travelled through the desert to Mount Horeb to meet God after he fled from Jezebel’s threats on his life (1 Kings 9:8).
Fasting was also seen as a way to avert calamity or punishment by eliciting God’s compassion. Individuals like David fasted in hopes of saving his child from death (1 Samuel 12: 22-23), and Ahab’s punishment was mitigated because he fasted and humbled himself (1 Kings 21:27-29). Sometimes the whole community fasted in times of war (Jeremiah 36:3), natural disaster (Joel 1:14), or foreign oppression (Nehemiah 9:1). These cases imply that fasting is basically an act of penance: a ritual expression of remorse, submission, or supplication.
Although community fasts may have been proclaimed as needed before the Babylonian Exile, there is evidence from post-exilic writings like Zechariah that regular fast days did not enter the calendar until after the return to Israel. Fasting as a pious act of self-discipline seems to have developed later, possibly in the Maccabean period.
Fasting as preparation, penance, and pious practice also appears in the New Testament. Anna the Prophetess fasts in supplication for the redemption of Jerusalem (Luke 2:37). Jesus fasts for forty days in the desert in preparation for the beginning of his public ministry (Matthew 4:1-11), and he warns his disciples not to fast for pious show “as the hypocrites do” (Matthew 6:16-18).
The practice of regular fasting continued into the early Christian church. The Didache, written sometime between 70 and 140 A.D. speaks of fasting twice a week (on Wednesday and Friday as being an important part of Christian discipline, and many of the early Church Fathers also spoke of the importance of regular fasting.
Perhaps the most well-known fast in Christianity is the Lenten fast. In the ancient church originally it was the catechumens, those preparing for Baptism at Easter, who participated in a fast. It is thought that this fast was originally for the six days before Easter (which became Holy Week) but was lengthened to a period of 40 days to commemorate the forty days Jesus spend in the desert praying and fasting. It became a common practice for other members of the community to participate in the fast as well, but this was apparently not a universal practice.
The Council of Nicea in 325 spoke of a church-wide 40-day fast in preparation for Easter, but how this was observed still varied from place to place until Pope Gregory the Great (590-604) regularized it. Fasting would begin 46 days before Easter with a ceremony of Ash. Sundays were not to be counted in the 40-day observance since they remained a day of celebration of the Resurrection. The fast was strict, with only one meal a day after 3 p.m. with no meat, fish or dairy.
We continue the practice of fasting today for many reasons. The forty day fast is meant to direct our thoughts toward the coming celebration of Christ’s death and resurrection at Easter and so prepare for it. It is an expression of sorrow and repentance for our sins as we remember that it was for our sins that Christ died.
Finally, it is a form of self-discipline where we give up something good (food) in order to turn our minds to a greater good – union with God. The obligation to fast today applies only to those under 60 years of age on only 2 days: Ash Wednesday and Good Friday. However, the common practice of “giving up” something pleasurable is also a form of fasting, and becomes more meaningful when it is consciously connected to the purposes of preparation, penance and spiritual discipline.

(Ruth Powers is the Program Coordinator for St. Mary Basilica Parish in Natchez.)

IN EXILE
By Father Ron Rolheiser, OMI
Lying is the most pernicious of evils, the most dangerous of sins, the worst of blasphemes, and the one sin that can be unforgiveable. Perhaps we need to be reminded of that today, given our present culture where we are in danger of losing the very idea of reality and truth. Nothing is more dangerous.

There’s a line buried deep in scripture that is too seldom quoted. The Letter to the Hebrews states simply: It is impossible for God to lie. (Hebrews 6:18) It could not be otherwise. God is Truth, so how could God lie? For God to lie would be a denial of God’s very nature. Consequently, for us to lie is to go directly against God. Lying is the definition of irreverence and blasphemy. It is an affront to the nature of God.

If we are aware of that, we haven’t taken it seriously lately. Everywhere, from countless social media tweets, texts, and blogs to the highest offices of government, business, and even the church, we are seeing an ever-deteriorating relationship with reality and truth. Lying and creating one’s own truth have become socially acceptable (to a frightening degree). What’s changed? Haven’t we always lied? Who among us can say that he or she has never told a lie or falsified information in one way or another? What’s different today?

What’s different today is that, until our generation, you could be caught in a lie, shamed for telling it, forced to accept your own dishonesty. No longer. Today our relationship with truth is fracturing to a degree that we no longer distinguish, morally or practically, between a lie and the truth. A lie, now, is simply another modality of truth.

What’s the net effect of this? We are living it. Its effects are everywhere. First, it has broken down a shared sense of reality where, as a community, we no longer have a common epistemology and a shared sense of right and wrong. People no longer relate to reality in the same way. One person’s truth is the other person’s lie. It is becoming impossible to define what constitutes a lie.

This doesn’t just destroy trust among us; worse, it plays with our sanity and with some of the deeper moral and religious chromosomes inside us. As I wrote in this column several months ago, we believe that there are four transcendental properties to God. We teach that God is One, True, Good, and Beautiful.
Because God is One, whole and consistent, there can never be any internal contradictions within God. This might sound abstract and academic, but this is what anchors our sanity. We are sane and remain sane only because we can always trust that two plus two equals four, ever and always. God’s Oneness is what anchors that. If that should ever change, then the peg that moors our sanity would be removed. Once two plus two can equal something other than four, then nothing can be securely known or trusted ever again. That’s the ultimate danger in what’s happening today. We are unmooring our psyche.

The next danger in lying is what it does to those of us who lie. Fyodor Dostoevsky sums it up succinctly: “People who lie to themselves and listen to their own lie come to such a pass that they cannot distinguish the truth within them, or around them, and so lose all respect for themselves and for others. And having no respect, they cease to love.” Jordan Peterson would add this: If we lie long enough “after that comes the arrogance and sense of superiority that inevitably accompanies the production of successful lies (hypothetically successful lies – and that is one of the greatest dangers: apparently everyone is fooled, so everyone is stupid, except me. Everyone is stupid, and fooled, by me – so I can get away with whatever I want). Finally, there is the proposition: ‘Being itself is susceptible to my manipulation. Thus, it deserves no respect.’”

Jesus’ warning in John’s Gospel is the strongest of all. He tells us that if we lie long enough we will eventually believe our own lies and confuse falsehood for the truth and truth for falsehood, and that becomes an unforgiveable sin (a “blaspheme against the Holy Spirit) because the person who’s lying no longer wants to be forgiven.

Finally, lying breaks down trust among us. Trust is predicated on the belief that we all accept that two plus two equals four, that we all accept there is such a thing as reality, that we all accept that reality can be falsified by a lie, and that we all accept that a lie is falsehood and not just another modality of truth. Lying destroys that trust.

Living in a world that plays fast and easy with reality and truth also plays on our loneliness. George Eliot once asked: “What loneliness is more lonely than distrust?” So true. The loneliest loneliness of all is the loneliness of distrust. Welcome to our not-so-brave new world.

(Oblate Father Ron Rolheiser is a theologian, teacher and award-winning author. He can be contacted through his website www.ronrolheiser.com.)

SPIRIT AND TRUTH
By Father Aaron Williams
Of all the liturgies of Holy Week, the Easter Vigil has undergone the most extensive changes over time. It should be noted that the earliest sources we have for this liturgy (c 2nd century) point toward the Mass of Holy Saturday as originally encapsulating all the mysteries of the Triduum, which is one of the reasons historically a Mass was not celebrated on Good Friday. Eventually, however, these mysteries were split into separate celebrations, and the focus of the Vigil Mass took on its own character, especially as the practice became more common to celebrate a separate Mass on the morning of Easter Day as well.

The vigil is intended to commemorate the mystery of our redemption (as considered apart from the celebration of the mystery of the Resurrection proper). All of the readings used are intended to remind us of the reason humanity needed to be redeemed, and how God in His Providence had prepared a way for that redemption since the dawn of time.
The hearing of several readings is essential to the character of the vigil. The pre-1955 form had seven readings total. The reforms of Pius X brought this down to five readings, and then the 1970 reform restored the readings which were lost but gives the option to reduce the number to no lower than five (including the epistle and the Gospel). The tendency should be avoided to reduce the readings simply to make theMass shorter. The vigil, as the most significant Mass of the liturgical year, necessitates that the faithful hear at least a large portion of these readings.
In all forms of the Vigil liturgy, the Mass begins with the preparation of the Paschal Candle. However, this rite underwent extensive changes in 1955. In its original form, the priest (dressed in a violet cope) blessed a small fire outside of the church which is used to light a small taper and carried inside. Once inside, the deacon brings forth a candle that is split into three ends in a sort of forked shape. The first end is lit and the deacon chants “The Light of Christ.” A little further into the church this is done again, and then again at the foot of the altar. When this is completed, the deacon chants a much longer form of the Exultet. This chanting of the Exultet consisted the actual blessing of the paschal candle, making this the only time prior to 1955 that a Deacon performed a blessing instead of the priest. In fact, if no deacon was available, the priest would change into a deacon’s dalmatic before performing this blessing.
During the Exultet, the deacon would stop at certain moments and work with the candle — inserting the incense grains, carving the date, and lighting it. When this is complete, the deacon would change into violet vestments and the vigil of readings began. The 1955 reform eliminated the three-ended candle and has the priest bless the paschal candle itself outside of the church, which is carried in by the deacon. The blessing of the candle during the Exultet was eliminated. This form is maintained in the modern rite as well, except white vestments are worn.
In the older form of the Easter Vigil, the litany of the saints is chanted following the last of the Old Testament readings. As at ordinations, the priest and deacon would prostrate themselves before the altar during this litany. Afterwards, the baptismal water is blessed. The litany constituted the Kyrie of the Mass, so after it is sung, the priest changes into white vestments and intones the Gloria. In the modern form, the Litany is saved until after the first half of the vigil is complete, and the Gloria is intoned after the last of the Old Testament readings. The priest never changes his vestment color, and the prostration is eliminated.
One significant point that priests and sacristans of which should be aware is the typographical error in the USA lectionary for the Easter Vigil. In the typical edition of the lectionary, as well as in the English editions of other countries, the Exodus reading is not followed by the standard “The Word of the Lord” conclusion. Rather, the reading ends with the phrase “…the Israelites sang this song to the Lord:” – with everything else following being omitted, and immediately the Canticle which follows is sung by the choir. This is a very ancient practice which is retained in the modern form of the rite and adds a small element of drama to the Exodus reading by allowing the choir to ‘finish’ the reading off with the following canticle. The form of the reading which is given in the USA edition is only used if the following Canticle is omitted and a period of silence is given instead.

(Father Aaron Williams is the administrator at St. Joseph Parish in Greenville.)

Guest column
By Sister Constance Veit, LSP
One of my favorite expressions has taken on new meaning during the COVID pandemic: “There’s a silver lining to every cloud that sails about the heavens if only we could see it.”

Without forgetting the terrible suffering of so many people, I’ve been amazed by those who have found a silver lining in these dark times by using their social isolation to learn a new skill, delve into a long-held interest, produce new works of literature, music and art or create meaningful connections with others.
Pope Francis is one of these inspiring people. Despite his advanced age, he has penned both an encyclical and a book before the close of 2020. Both works, Fratelli Tutti and Let Us Dream, focus on combatting the throw-away culture with a culture of encounter, tenderness and care for those on the peripheries.

“What is tenderness?” the pope asks. “It is love that draws near and becomes real. A movement that starts from our heart and reaches the eyes, the ears and the hands … The smallest, the weakest, the poorest should touch our hearts: indeed, they have a ‘right’ to appeal to our heart and soul. They are our brothers and sisters, and as such we must love and care for them” (Fratelli Tutti, n. 194).

Francis’ convictions are rooted in Catholic social teaching – human dignity, solidarity and subsidiarity. “Every human being has the right to live with dignity … Unless this basic principle is upheld, there will be no future either for fraternity or for the survival of humanity” (Fratelli Tutti, n. 107).

In Let Us Dream, he writes, “Solidarity acknowledges our interconnectedness; we are creatures in relationship, with duties toward each other, and all are called to participate in society. That means welcoming the stranger, forgiving debts, giving a home to the disabled and allowing other people’s dreams and hopes for a better life to become our own.”

On the other hand, subsidiarity, he writes, “involves recognizing and respecting the autonomy of others as subjects of their own destiny. The poor are not the objects of our good intentions but the subjects of change. We do not just act for the poor but with them …”

The World Day of the Sick on Feb. 11 gives us a perfect opportunity to practice these values.
In his message for this year’s celebration, the Holy Father reflects on the healing power of relationships. We must strive to create “a covenant between those in need of care and those who provide that care,” he writes, “a covenant based on mutual trust and respect, openness and availability.”

Pope Francis reminds us that it is Jesus himself who asks us to stop and listen to those who are sick or disabled. He asks us to establish personal relationships with them, “to feel empathy and compassion, and to let their suffering become our own as we seek to serve them.”

The pandemic has made us more aware of those who have chosen to share in the suffering of the sick, seeing them as neighbors and members of our one human family.

The pope lauds “healthcare personnel, volunteers, support staff, priests, men and women religious, all of whom have helped, treated, comforted and served so many of the sick and their families with professionalism, self-giving, responsibility and love of neighbor.”

The pope describes this closeness to suffering as a precious balm of consolation. I think of it as a silver lining in the dark clouds that still hover over us nearly a year after the onset of the pandemic.

To honor the World Day of the Sick, this year let’s ask ourselves how we can become a silver lining to someone passing through this COVID storm. We might take the time to express our appreciation to healthcare workers, or to reach out to a sick relative or neighbor, offering whatever assistance they may need.

Through our compassion, may the sick who are passing through darkness find a silver lining by realizing how much they are loved and cherished by others.

(Sister Constance Veit is director of communications for the Little Sisters of the Poor.)