Reflection: On Celibacy and Fasting

By studying our fasting during Lent, we learn an important truth about the spiritual side of celibacy.

It is natural during Lent to turn theological attention to the traditional disciplines of prayer, almsgiving, and fasting. But among these three, an analysis of fasting in particular provides a very useful insight that helps make an important point about the true nature of celibacy.

Celibacy and fasting clearly have much in common. In both cases a person gives up something lawful (marriage or food), under the belief that it is somehow good to do so. But the question inevitably arises why such things are so good.

It is a constant challenge for us at ASJ to find examples and anecdotes to help us make our point that the key culprit that keeps the Church from fully realizing the potential of celibacy is the false belief that this celestial mode of living is valuable only insofar as it produces tangible fruits for the Church. But the true value of celibacy (virginity, too) rests in what it produces in the spiritual realm, and this is all-too-often known to God alone.

An analogy between fasting and celibacy helps us to draw out this point. In the case of fasting we can clearly distinguish two motivations for fasting. That is, we find both a practical (or material) motivation, and a spiritual motivation.

The advantage of a practical benefit is that it is visible to all, and therefore its value is readily accepted. The practical motivation for fasting might be that a community of 100 Christians has only enough food to feed 80 people per day. Thus, members take turns fasting in a rotating fashion—and 20 extra people get fed. The same may motivate the parents of a family who say that they have had enough to eat—even when they haven’t—so that their children don’t go to bed hungry. Their fasting has a direct practical effect, a benefit that is tangible and thus easily quantified. Those fasting can tally up how many more kids are able to eat because of their sacrifice. And anyone who asks the reasons for their fast will not only understand what they hope to accomplish, those fasting will also be admired.

But harder to quantify are the spiritual motivations for fasting. Yet, these indubitably exist! Jesus, says that some demons cannot be driven out but through prayer and fasting. This teaches us another motivation for fasting—it also has a spiritual benefit. Fasting is a means to draw the soul of the believer closer to God, so that the prayers of the one fasting have increased efficacy. But there’s a problem. These spiritual fruits of fasting are not as easily demonstrable as the practical benefits. They often must be grasped by others through the “eyes of faith,” even if those fasting clearly see them. Yet these spiritual effects of fasting are even more real and powerful than the practical effects.

Now in distinguishing these two reasons for fasting, the practical and the spiritual motivation, we in no way intend to divorce them. For one would rightly imagine that in the most synergistic method of fasting both motivations reinforce one another. That is, those fasting would draw strength from knowing that their hunger is providing a tangible benefit to others. This would be a source of great joy which would flood their souls with love of God enabling more fervent prayer which “availeth much.” Seeing fruits of one’s sacrifice always encourages the victim to abandon more and more to God. Of course, it can also happen that both practical and spiritual benefits occur, but by coincidence. A man who fasts to prepare for some spiritual endeavor will leave more food left over to give to the poor. The poor benefit, but he would have fasted regardless.

With this background we can now turn attention to celibacy, for it, too, can be chosen for two distinct reasons.

Too often celibacy is sold for its practical effects. That is, men and women who live celibacy as priests, religious, or singles are naturally able to dedicate more time and effort to the Church since they don’t have the practical responsibilities of providing for spouse and kids. Other such arguments are often advanced to sell celibacy, for example, that a celibate priesthood spares the Church from the expense of supporting a cleric’s family. Such arguments are used to sell temporary continence as well, like when a couple abstains to avoid the cost of another baby because one of their kids needs expensive medical treatment. Such practical benefits of sexual restraint are easily quantifiable—even in dollars and cents.

But like in the case of fasting, sexual continence also has spiritual benefits that are harder to demonstrate and quantify. Yet, as with fasting, they certainly exist. St. Paul alludes to this aspect of continence when he lets couples refrain from relations to “be free for prayer.” And if this is true within marriage, how much more is it true for those who are perpetually continent, or who live lifelong celibacy or virginity? Those who exercise such sexual restraint have increased efficacy in their prayer lives. Because of this, celibates comprise an incredibly valuable resource for the Church.

Of course, as with fasting, these two motivations for celibacy are mutually constructive. In requiring continence of its sacred ministers, the Church acts with both motivations. Certainly clergy sans families save the Church money that can be put to the mission elsewhere. But clerical celibacy also ensures every parish community will have at least one person whose prayers are more efficacious on account of sexual restraint. So the celibate minister has the dual joy of knowing that his sacrifice brings practical benefits to his flock, while being an instrument by which their needs and petitions are made more dear to God.

 This article appeared in the March 12, 2008 issue of The Loyal Lion.