Penance & Fasting:

The Act of Penance refers to deeds done out of penitence that correspond with the internal repentance of an individual. These acts may be self-imposed, which is common during penitential seasons, such as Lent. It may also be imposed by a priest or member of the clergy when following the Sacrament of Confession. Penance often consists of fasting, prayer, or charity, as

“Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving, which express conversion in relation to oneself, to God, and to others” (CCC).

Fasting is the intentional act of voluntarily abstaining from food or other personal indulgences. It is a spiritual practice observed as a means of self-discipline, self-control, and spiritual growth by fostering humility, detachment from the physical world, and a sense of reliance on God’s sustenance. By temporarily giving up certain comforts or indulgences, individuals may develop a greater appreciation for what they have and gain empathy for those who experience constant deprivation.

Fasting, when it is done with a penitent and contrite heart, can be combined with penance as a visible expression of sorrow for sins committed and the desire for reconciliation with God. Through fasting, a person can express a willingness to make amends for their actions. It can be seen as a form of reparation or offering, signifying a desire to repair the relationship with God and others affected by the sins.

Biblical Basis:

Acts of penance have their roots in Scripture, with examples such as David’s repentance in the Psalms and Nineveh’s fasting and repentance in the book of Jonah. In the New Testament, Christ indicates that there will be a time when His followers will fast, after He has Ascended into Heaven (Matt. 6:16-18, Mark 2:18-20, Acts 13:2-3, Jas. 4:8-10). Christ expected his disciples to fast (Mt 9:14-15) and issued instructions for how they should do so (Mt 6:16-18).

Jesus Himself fasted for forty days before beginning His ministry and Christians are called to imitate Christ (1 Corinthians 11:1). By doing so, we may recognize that if we unite our suffering with Christ’s own suffering, it can aid in Christ’s redemptive work within the Church (Colossians 1:24) and help us to grow in hope and endurance (Romans 5:3-5). By willingly embracing the hunger that fasting produces, we show that we are willing to shoulder the burdens of others (cf. Col. 1:24). Fasting teaches us humility (Ezra 8:21) and provides Christians with a means of sanctification;

“If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” -1 John 1:9

Suffering and penance are closely linked to the concept of sanctification. Suffering, whether self-imposed through acts of penance or endured due to life’s challenges, can lead to personal growth, increased empathy, and a deeper understanding of the human condition. As believers embrace suffering with the right intentions, it refines their character, strengthens their faith, and aligns them with the example set by Christ’s own suffering. Scripture highlights this transformative nature of suffering when it is embraced in a spirit of penance and humility;

• Romans 5:3-4 – “Not only so, but we also glory in our sufferings because we know that suffering produces perseverance; perseverance, character; and character, hope.”
• 1 Peter 4:1 – “Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because whoever suffers in the body is done with sin.”
• Hebrews 12:11 – “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.”
• 2 Corinthians 1:6 – “If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer.”
• James 1:2-4 – “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything.”
• 1 Peter 1:6-7 – “In all this, you greatly rejoice, though now for a little while, you may have had to suffer grief in all kinds of trials. These have come so that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory, and honor when Jesus Christ is revealed.”
• Romans 8:17-18 – “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.”
• Colossians 1:24 – “Now I rejoice in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church.”

While Christ’s death on the cross provides redemption for sins, penance remains relevant as a means of personal transformation. Christ’s sacrifice forgives sins and the eternal punishment that is their due, but individuals still experience the consequences of their actions in this life. Scripture indicates temporal penalties may still be present even following forgiveness (2 Samuel 12:7-14). Temporal consequences of sin are apparent in the world from the Fall of Adam to our current judicial system.

Acts of penance are not intended to earn salvation, but rather to demonstrate sincere repentance and humility. They serve to purify the soul, detach from worldly desires, and cultivate a deeper relationship with God. They also help heal relationships within the Church as it may involve making reparations to an individual if the sin involved injury or loss to another, such as in the case of theft.

The Early Church:

Early church evidence of penance and fasting can be found in the writings of early Christian authors and church leaders. The Didache (The Teaching of the Twelve Apostles), likely written in the 1st or 2nd century, contains guidelines for fasting and prayer, emphasizing the importance of fasting on Wednesdays and Fridays. The Shepherd of Hermas describes penance and the concept of second chances for those who have sinned after baptism. The Didascalia Apostolorum, believed to be from the 3rd century, contains instructions for fasting, emphasizing the importance of fasting on Wednesdays and Fridays to commemorate Jesus’ betrayal and crucifixion.

Tertullian (AD 160-225) wrote extensively on the subject of penance and fasting in his treatise “On Repentance.” In the 3rd century, St. Cyprian, Bishop of Carthage, addressed the importance of penance and fasting in his epistles, stressing their significance for reconciling with God after committing serious sin.  St. Augustine, one of the most influential Church Fathers, emphasized the necessity of penance for sinners. Augustine famously said, “Do not despair; one of the thieves was saved. Do not presume; one of the thieves was damned.”

The Early Church had a penitential system in which there were four classes of penitents who had committed major sins (e.g., idolatry, murder, abortion, adultery), and they moved through the classes on their way to full reconciliation (see Church Father Quotes below for details).  Weepers were not allowed in the church but stayed outside and asked those going in to pray for them. Hearers stood inside church doors and heard the liturgy of the word but were dismissed, like the catechumens, before the liturgy of the Eucharist. Kneelers knelt or lay down in church and participated with the Church in specific prayers for them before being blessed by the bishop and dismissed prior to the Eucharist. Standers sat in the congregation and stayed for the liturgy of the Eucharist but did not receive Communion.

return to top ⇑