Editorial March 24, 1945 Issue

What Is the Scientific Fast?

John Randall Dunn

Before the glad celebration of Easter by the Christian churches, many denominations include in their rituals observances of periods of fasting, especially during that which is called "Holy Week." Now the Hebrew verb translated "fast" in the King James Version of the Old Testament means "to cover over the mouth," thereby implying either a refraining from vain utterances or an abstaining from some food or drink. At all events, occasional fasting, or times of vigorous self-denial in the life of the religionist, has been commended by the votaries of many faiths.

The avowed purpose of these periods of self-discipline is, of course, the increase of one's spirituality; but if fasting, or denying oneself this or that measure of sense-gratification, is truly productive of growth in grace, why not seek a perpetual turning away from the hindrances and earth weights of materialism? Frequently one hears such utterances as this: "During Lent I always give up smoking;" and is there not sometimes an air of smugness and assumed piety with the speaker? And, behold, when Lent is past, there is a speedy return to that which Paul describes (Gal. 4:9) as "the weak and beggarly elements, whereunto ye desire again to be in bondage." One is reminded here of the lines in one of Pinero's plays: "Yesterday I was firm as a rock, today I'm as weak as water again."

Several centuries before Jesus, the prophet Isaiah entered a forcible protest against the popular notions of fasting. In the fifty-eighth chapter of his book we find him, in vigorous language, uncovering the iniquitous concept of a fast utterly material and pharisaical. Then he asks: "Is it such a fast that I [God] have chosen? ... wilt thou call this a fast, and an acceptable day to the Lord?" Hear the inspirational answer in the following verse: "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?" That this true fast, the spiritualization of consciousness, ultimates in the healing of mind and body is indicated in verse 8 of this chapter, for we read, "Then shall thy light break forth as the morning, and thine health shall spring forth speedily." How happily does this Scriptural pronouncement reverse the generally accepted concepts of fasting! Should not the Christian contemplate with joyousness that turning away from discordant sense testimony—in other words, the true fast—which ultimates in healing?

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