The outcome of this study would appear to support its original hypothesis, namely that the Lutheran church could possibly benefit from an eventual full implementation of Lenten fasting, involving both food- and withdrawal fasting. The analysis suggests that reviving the tradition
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of Lenten fasting could go some way towards addressing the spiritual, social and physical needs of some congregants, thus aligning the church’s ministry to the prevailing context.
Christians observe Lenten fasting for the following reasons: a) to deepen their religious experience, purify their hearts from sin and get closer to their Savior, b) the repentance and humiliation inherent in fasting and the Lenten season are essential for Christians’ growth in grace, and c) these duties of discipleship are often neglected or forgotten unless some special time is set apart for their observance. The Lutheran church understands Lent as a time when many Christians purposefully dedicate themselves to simplifying their lifestyle. It is a significant period inspiring Christians to modify their eating patterns and avoid indulgence for the sake of solidarity with the poor but sometimes also hoping to improve their health. Lent fasting offers one the opportunity to experience simplicity, humility and sharing, which are all Christian principles. Fasting also offers a way to counter the tendency of people to, even unconsciously, “shift away from values of community, spirituality and integrity […] towards competition, materialism and disconnection” (Abdur-Rahman 2010:n.d.) because, in Hall’s words, “Happiness is conflated with materialism and quality” (n.d.:9).
When re-introducing Lenten fasting, church authorities would have to lead by example and the organization of functions during Lent has to be avoided. The leadership should announce their plans for, and expectations of, Lenten fasting well beforehand, explaining potential spiritual, social and physical benefits of fasting, whether on an individual or corporate basis, for the congregants personally and for the church as a whole.
By pointing to the advantages of corporate fasting authorities could encourage a group activity that results in a more unified congregarion and greater spiritual awareness of members.. In doing so the church may well find that at least some of the congregants will embrace the initiative to fast as has been stated by a number of participants in the present study. If Lutheran church authorities were to take the lead, initiating and supporting fasting in the church, the need for a number of Lutheran congregants to emulate Pentecostal examples or join Pentecostal churches would fall away.
Where the difference between literature concerned with fasting (text) and current practice in the discussed congregations (context) is most striking, is in the aspect of charity and of acting in the defence of justice. Cornerstone Assembly of God in Scottsville, Pietermaritzburg, uses its
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practice of January fasting to raise funds for mission and benevolence. In the literature, there is a strong emphasis on charity. While charity is practised as one of several general church responsibilities, it is not an important part of Lutheran and Pentecostal fasting practices.
It has been argued throughout this study that the physical benefits of fasting are not commonly emphasized although they are relevant in the modern world where overeating and lack of exercise or physical labour may cause problems. By advocating fasting the Lutheran church might be able to make some contribution to the alleviation of such problems. During Lent could also a beginning be made with encouraging the longer-term avoidance of alcohol consumption and smoking. Other health benefits could result for instance, from following the Daniel fast which consists in cutting down on meat and eating at times only fruit and vegetables which is generally advocated by health authorities. Besides, practitioners of Water/Wet fasting do the right thing by drinking more water and juices. That abstaining from sexual activities during fasting by single and married persons could contribute to a reduction in the spread of sexually transmitted diseases including HIV/AIDS as has been suggested is extremely unlikely. On the other hand, if the church were to introduce fasting as part of a strong moral tradition accentuating the value of faithfulness – at least of caring sufficiently to practise safe sex – it could lead to a decrease in STD infections. Similarly, introducing fasting to its teenage members might, if successful, strengthen their resistance to the pressures of puberty. Practitioners of fasting have, after all, some experience in dealing with the choice of giving in to, or resisting, physical desires.
The above mentioned physical benefits may appear to be short-term, lasting for the duration of the fast. However, if other aspects of fasting - confession of sins and repentance – are adhered to, benefits may be long-term. For instance, the married person who has confessed and repented from adultery would, provided he/she has been sincere, try his/her hardest not to repeat sins.
This leads to the final conclusion that fasting and morality are connected. When fasting, one is supposed to be moral. On that basis, one has to confess and repent of sins committed. From that point onwards the penitent will strive not to fall back into immoral behaviour. There is a potential for Lenten fasters to become transformed human beings. Thus the reintroduction of fasting could lead to increased spirituality and a stronger moral character of congregants.
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