2.2 The biblical and theological basis for fasting
2.2.6 Pentecostal fasting
Even though Pentecostals have a relatively brief history and tradition (just over a hundred years), their spread, especially in Africa, Asia and Latin America, has been exponential (Miller 2007:435). According to Baab (2000:62-63), Pentecostal-charismatic notions, particularly their focusing on the work and gifts of the Holy Spirit, have during the 1960s and 1970s penetrated many mainline churches.
By the 1980s many Pentecostal-charismatic churches had adopted the Pentecostal understanding that walking in the power of the Holy Spirit should involve fasting. Miracles and healing were attributed to fasting, giving reference to Matthew 17:21 and Mark 9:29:
“This kind goes not out but by prayers and fasting”. The emphasis in Pentecostal churches is thus above all “on the work of the Holy Spirit within the life of the believer [...] Spirituality for Pentecostals and charismatics centers on a continual quest to recapture a person's original reception of the Spirit” (McMahan 2002:336). Their worship and spirituality is highly experiential and “most practise periods of fasting and prolonged prayer” (Miller 2007:443).
It appears therefore that fasting is by Pentecostals given the same weight as worship. Their long fast is in January for reasons mentioned in Chapter One, footnote 2.
Pentecostal fasting practices are to a large degree influenced by John Wesley’s holiness movement. Wesley belonged originally to the Anglican church and his holiness movement knew no universal fasting (Lee Roy Martin 2015:2,3). Hence, if the Methodist followers of John Wesley do not fast at all, as Mphahlele (2007) claims, it means that they have omitted his fasting theology. However, Lee states that the Revival movement at Azusa Street mission in Los Angeles (1906-1931), considered to be the cradle of worldwide Pentecostalism, is a direct product of prayer and fasting (1906:3). Although the Pentecostalists have no firmly established fasting days, as many of their members come from traditional churches, a few
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traditions of mainline churches have crept into the Pentecostal practice and some of their churches observe a fast during Holy week, on Pentecost and Ascension day, as well as in preparation for sacraments and ordinations. In addition, fasting one day each week is common among Pentecostals (Lee 2015:3). It is possible that the habit of a weekly fast stems from the Orthodox and Roman-Catholic churches to which Pentecostalists may have belonged originally and where, as in the early church, Wednesdays and Fridays are designated for fasting.
Among the Pentecostals prayer is meant to accompany fasting. They believe that who doesn’t fast much, doesn’t pray much either (2015:5). There is also a belief that fasting unifies congregations, protecting them from divisions which are common in Pentecostalist churches (2015:6). Possibly this is why Pentecostal churchleaders engage their followers more in fasting than in, for example, religious teaching. Pentecostalists fast for the repentance and conversion of non-Christians and for the renewed religious fervour of nominal Christians. Before Pentecostals embark on founding a new ministry they fast in order to determine God’s will. But, according to Lee, occurrences of divine guidance and revelations take place, even when congregations are fasting and praying for other purposes (2015:7). Their supposed supernatural power is by Pentecostals ascribed to fasting and to the Holy Spirit manifesting itself, resulting in such worship phenomena as healing, spirit baptisms and glossolia (2015:8). Quoting Vian, Lee writes: “The Holy Ghost did wonderfully quicken and strengthen physically all those who thus fasted and waited upon him. Some men and women each fell under the power about the first night and came through speaking in tongues. I never heard such soul agony for sin, self-life, backsliding, etc., and soul travail lost and perishing, mighty intercessions, visions of the cross, blood, throne, and deep whole souled shouts of glory and praise, all testifying ‘Jesus is coming soon” (2015:8).
There is no doubt that the Pentecostal-charismatic churches and their Revival meetings in Africa draw large crowds. Fasting also takes place for sanctification and in preparation for sacraments such as Holy Communion, ordination and feet-washing during the Holy week.
Good Friday may be spent in church, praying in anticipation of Easter Holy Communion (2015:8, 9). Lee quotes Batman’s testimony: “I fasted and prayed for about three days and during that time I put off the old man Adam in the form of inbred sin and God came in and destroyed the devil’s workshop by casting his tools on the outside. Praise God I got real evidence that I was sanctified and the blood applied. After that I received the baptism with
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the Holy Ghost and fire” (2015:8, 9). On the basis of quotations such as these, Lee comments that, in the opinion of Pentecostalists, fasting leads to followers being “jaded from fasting and chastened in mind”. They experience spiritual upliftment and fasting is an “occasion for consecration, soul searching and self-denial that intensifies the seekers’ prayers and directs their affections toward God” while they got rid of their “carnal mind” (2015:9).
It is interesting that, whereas the Lutherans, interpreting texts such as Ephesians 2:8-10 stress that one doesn’t get saved by doing good works, the Pentecostals emphasize the opposite, namely : “saved for good works“ (as in Romans 6:1ff). However, Luther did say that, while good works don’t make from a bad man a good one, a good man can turn bad things into good things. Luther also spoke of “putting off the old man Adam” and “putting on the new man Christ”. In addition he endorsed Paul’s words (compare Romans 6:6 and Ephesians 4:24).
Another goal of Pentecostal fasting is to achieve baptism with the Holy Spirit through complete self-abnegation and leaving behind all worldly glitter (2015:9-13). In the case of such a baptism it is clear that, considering the presence of the Holy Spirit, no evil spirits can attend (compare Ephesians 4:30 and Matthew 12:28, 43:45).
Pentecostal fasting may also be aimed at divine healing. Lee refers to the “Pentecostal five- fold prayer”, declaring that Jesus is “saviour, sanctifier, Spirit baptizer, healer, and coming king”. Praying and fasting are perceived as resulting in “healings, self-examination, repentance and other spiritual phenomena” (2015:14,15). Fasting is thus by Pentecostals seen as a way to strengthen and deepen one’s prayers and as a “means to access God’s throne” (2015:14).
Lee found in his study of Pentecostalism that adherents do not practise fasting as a form of punishment or to subjugate physical desires. As all their bodily desires are directed towarda God, they expect fasting to help them in repentance and sanctification. Fasting is also never associated with the past, with memorizing events, for example the crucifixion. Pentecostals always look forward, hence the importance of fasting in preparation for sacraments and ordinances of the church. In addition, Pentecostals fast as a means of self-examination and deepening spiritual awareness, especially in the light of the imminent return of Jesus (Lee 2015:16).
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Also P.E. Matshidze stresses the Pentecostal preoccupation with intensive fasting (2005:43). The more one fasts, the better one’s access to the divine (2005:42). The individual is responsible for his or her own life and has to ensure being filled by the Holy Spirit. Evil spirits “use people as rented houses”, but the Holy Spirit will drive them out. Sickness, material ruin and a lack of decency in one’s life are ascribed to evil spirits (Meyer in Matshidze 2005:42). Such problems are solved by being in constant communication with God which can be achieved through fasting. “Denial of bodily needs such as food and drink brings people closer to God and makes the Holy Spirit more accessible”. Leaving behind bodily desires leads to increased spirituality which is a necessary condition for fighting evil forces (2005:43).