Tuesday, March 17, 2009


Here are some sayings from the desert fathers on fasting.

A leader of a community asked Abba Poemen: "How can I gain the fear of God?" Abba Poemen replied: "How indeed can we gain the fear of God when we have bellies full of cheese and jars of salted fish?" Abba Poemen thus teaches us that the ultimate goal of fasting is to help lead us, or to open us, to the fear of God.

Another old man came to see one of the Fathers, who cooked a few lentils and said to him: "Let us say a few prayers," and the first completed the whole Psalter, and the brother recited the two great prophets by heart. When morning came, the visitor went away, and they forgot the food. Fasting here witnesses that the true nourishment of Christians is prayer and meditation on the word of God, not the eating of food.

A brother was hungry early in the morning, and he fought his desire so as not to eat before the third hour. When the third hour came, he forced himself to wait until the sixth hour. At that time he broke his loaves and sat down to eat, then stood up again, saying to himself: "Now wait until the ninth hour." At the ninth hour he said the prayer and saw the power of the devil like smoke rising from his manual work, and his hunger vanished.

It was said of an old man that one day he wanted a small fig. Taking one, he held it up in front of his eyes, and not being overcome by his desire, he repented, reproaching himself for even having had this wish. Fasting in both of these cases is the spiritual effort which establishes the spirit over the flesh.

Abba Joseph asked Abba Poemen: "How should we fast?" And Abba Poemen said: "I myself think it's good to eat every day a little at a time so as not to get full." Abba Joseph said: "Well, when you were young, didn't you used to fast for two days at a time?" And the old man said: "Believe me, indeed I did, for three days, and even a week. But the great elders tried all of this, and found that it is good to eat every day a little less each time. In this way, they showed us the royal highway, for it is light and easy." Abba Poemen teaches us that we should be careful not to undertake efforts too great for us. This gives the proper perspective in relation to the efforts praised in selections 3 and 4 above. It is better to make slow and steady progress with moderate efforts than to become discouraged or to miss the goal altogether with efforts too great for us.

Once two brothers went to visit an old man. It was not the old man's habit, however, to eat every day. When he saw the brothers, he welcomed them with joy, and said: "Fasting has its own reward, but if you eat for the sake of love, you satisfy two commandments, for you give up your own will and also fulfill the commandment to refresh others."

A brother said to an old man: "There are two brothers. One of them stays in his cell quietly, fasting for six days at a time, and imposing on himself a good deal of discipline, and the other serves the sick. Which one of them is more acceptable to God?" The old man replied: "Even if the brother who fasts six days were to hang himself up by the nose, he could not equal the one who serves the sick." Here we learn that love is above fasting, that we must not presume to put our fasting above "the more excellent way," the "new commandment" to love one another.

There was a man who was leading an ascetic life and not eating bread. He went to visit an old man. It happened that pilgrims also dropped by, and the old man fixed a modest meal for them. When they sat together to eat, the brother who was fasting picked up a single soaked pea and chewed it. When they arose from the table, the old man took the brother aside and said: "Brother, when you go to visit somewhere, do not display your way of life, but if you want to keep to it, stay in your cell and never come out." He accepted what the old man said, and after that behaved like the others whenever he met with them. We are reminded here that fasting must be done in secret, not before others, as the Lord has said: "But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly." --Mat 6:17-18

It was said about an old man that he endured seventy weeks of fasting, eating only once a week. He asked God about certain words in the Holy Scripture, but God did not answer him. Then he said to himself: "Look, I have put in this much effort, but I haven't made any progress. So now I will go to see my brother and ask him." And when he had gone out, closed the door and started off, an angel of the Lord was sent to him, and said: "Seventy weeks of fasting have not brought you near to God. But now that you are humbled enough to go to your brother, I have been sent to you to reveal the meaning of the words." Then the angel explained the meaning which the old man was seeking, and went away. Along with fasting there must be humility! Fasting opens the way; it is a means to an end; it is not the end itself.

I myself once harshly judged a monk whom I saw drinking milk during the Great Fast. He did it so routinely that I thought, "Why, he must think nothing of the ascetic life." It was I who had forgotten the rule of the inner life -- that one judges himself and excuses others. I later learned that the monk was ill and had to have milk to ingest his medication. I learned something about hasty judgments. Here we learn that we must never judge another person.

Abba Lot went to see Abba Joseph and said: "Abba, as much as I am able I practice a small rule, a little fasting, some prayer and meditation, and remain quiet, and as much as possible I keep my thought clean. What else should I do?" Then the old man stood up and stretched out his hands toward heaven, and his fingers became like ten torches of flame. And he said: "If you wish, you can become all flame." We must never be shortsighted about the goal of our Christian life with all its efforts. It is nothing less than theosis, union with the Living God, becoming "all flame."

Tuesday, March 3, 2009

Stabat Mater Dolorosa

Brothers and sisters in Jesus Christ,

During Lent, we routinely attend the liturgy of the Station of the Cross, and emotionally we sing the “Stabat Mater Dolorosa” hymn. But actually I myself feel uneasy and scared to sing this hymn, since this hymn, which also is a prayer, deals with the great suffering of Mary at the foot of the cross.

If we read the Gospel of John 19:16-27 carefully, we will understand that Jesus gave his mother to us, the Church as our mother, but he did not give us the glorious mother, but the suffering mother. And it is said that the Church, symbolized as “his beloved disciple” accept her in his house. Many theologians preach on the motherhood of Mary in the Church from this passage, but they forget that Christ gave his suffering mother to us.

Brothers and sisters, that pericope of the Gospel reminds us that we have Mary as the suffering Mother. She stood at the foot of the cross, full of tears, watched her son died hang on the cross, the Latin hymn writes: stabat Mater dolorosa, iuxta crucem lacrimosa, dum pendebat fillius. She experienced the great horror, which even the apostles could not endure and flee from. She watched with her own eyes the dead of the Son of God, in the nastiest way of dying on the cross. She asked whether he was the Son of God, and if he was the Son of God why did he die that way? She suffered a lot, as Simeon in the Temple of Jerusalem had prophesied it, a sword pierced her heart deeply. And at the foot of the Cross, she experienced the darkest faith ever. However, the Gospel does not say that she collapsed or run away from that suffering, but she kept standing at the foot of the cross (stabat Mater..), as if she prayed: “Thy will be done, Thy will be done,” although she did not understand it, since she experienced great suffering and the darkest night of her faith. Brothers and sisters, she is the woman of suffering, whom we called mother.

What does this Gospel teach us? It teaches us the value of suffering. In this world that rejects suffering, it is very difficult to talk about suffering, perhaps then we could be marked as masochist or suffer mania. I would like to talk about one aspect of the mystery of suffering, which still is a great mystery.

By suffering we are wounded. This wound is important, since by this wound can be changed to healing, in other words we are called to take part in the suffering of Christ in the cross as Mary has done, in order that we become the wounded healers. The true healer is the wounded healer. How can this be?

Just imagine, if we never experience hunger, we will never have compassion with the hungry. We will just read the paper while sipping our warm milk coffee, and eating our English muffin with ham. And we just comment, “Ah… poor Asian, they should work harder. And pray more that the Kingdom of God come soon on them.” If we never experience the difficulties in family’s life, we will easily say to the troublesome couple, “Hey, Canon Law says that marriage cannot be separated, go home and meditate on this law of the Church.” If we never get wounded, we never understand the pain.

But if we are wounded, we could understand the pain of the others, then we know what is the meaning of compassion, that is, be in the same passion with the other. Then we know what is the meaning of emphaty, that is, to enter and dwell in the pathos of the other. Being a wounded healer does not mean being a person who exhibits their passion and say, “Hey you know, I have experienced the same thing.” No, being a wounded healer means that we are enabled by our own suffering to walk and to strengthen our fellows in walking in the path of the Cross. Remember St. Paul: cry with the one who cry….

Brothers and sisters, remember what the author of the letter to the Hebrews has said that we do not have a high priest who is unable to sympathize with our weakness and suffering, since he has suffered a lot on the cross, and so his mother Mary. That is why he and his mother really understands our suffering.

Let us pray that we, by taking part of the suffering of the cross and by following his mother, can be the wounded healers.